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 capituÌ„suÌ„t in ecclesia episcopo rum praesbytero rum diaconoruÌ„ fidelium Optat lib. 2. Quam mulâ—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 aâ—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 presumptioÌ„ 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 PresumptioÌ„ 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
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. Fuerant hortamenta vt Deus Christus eius à populo in vnum conueniente pariter rogaretur Nullus erat primitus terror Nemo viderat virgam nemo custodiam Sola vt diximus fuerant hortamenta Optatus Lib. Tertio LONDON Printed by Iohn Windet for the Companie of Stationers 1606. To the most Reuerend father in God my very good Lord the Lord Arch bishop his Grace Primate and Metropolitan of all England MOst Reuerend in Christ my late trauiles in laboring other of my fellow brethren their godly peaceable quiet contentment in such doubts as their busie learning and too much paines hath vnnecessarily occasioned I began and withall at once thought to haue finished but since finding I haue but begun for somewhat remained and that somewhat much in their opinion whose opinions goe for articles of faith much or little such as it is I present vnto your Graces fauour May it stand with your good pleasure to take knowledge of my best affections how deepely indebted to God his Church the Kings most excellent Maiestie and your Honorable selfe for your speciall fauours done me in the prime of my studies after some few yeares spent in the Vniuersitie of Oxford I shall take it for no small comfort specially as the times now are wherein like the daies of Moses that blessed peace maker Act. 7.27 I am sure to receaue no small portion of griefe from them whose vnderstanding I labour to reconcile vnto our forme of publike praiers And were not that duetifull remembrance I haue of your auncient fauour sufficient cause as I must and doe professe it is farre more then any seruice of mine can thoroughly recompence yet your continuall long graue experience in this argument your Reuerend learned great paines heretofore in the daies of our Renowned late Queene both by preaching and writing as also in that late conference where our now dread soueraigne Lord King Iames royally to the admiration of all there present moderated the controuersies then proposed are effectuall motiues to imbolden me in the humble offer which I make of this present treatise Nor are all these the onely persuasiue though euery of them forcible inough but the eminencie of your place and highest prelacie whereunto you are now called farder exacteth of me submission of my writings because your greatest authoritie next after the Kings highnesse may in these Ecclesiasticall causes giue me best approbation VVherefore be intreated to vouchsafe your gracious acceptance of a few lines and whatsoeuer may be thought defectiue I hartily craue it may no way impeach that fuller defence with which our Church can make supplie to whose most sacred iudgement I wholy commend my selfe Now that God of power who hath so mercifully appointed the times and seasons in aduancing the throne of King Iames aboue the throne of Queene Elizabeth be blessed and praised of vs all this day and for euer So are mine and euery true harted subiect his vnfained thanks to Godward for roote and branch for our King Queene their roiall progenie with the high Court of Parliament graue Senators Reuerend Bishops Honorable Iudges our Worshipfull knights choisest Burgesses so lately so mightily so miraculously preserued to the euerlasting shame of all mischieuous traitors Nouemb. 5.1605 and to the incredible ioy of all them that truely feare God and the King More it is my thoughts conceaue in this point But remembring as I pray to God in heauen so I write to men on earth I stay my selfe for this time Humblie beseeching your Grace to pardon this my attempt and to interpret it as I vnfainedly intend it the earnest of greater in deede 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 farder to bee examined ACcording to my promise I proceed and send the rest of that answer which before was intended reuiew your grieuaÌ„ces with the seueral defence annexed It may be vpon examinatioÌ„ of what you reproue we maintaine if you spare a little time to keep repetitions with your selues and read that ouer which you did dislike you wil bee of another mind Second thoghts are better then the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider what peril may come to the Church to your selues knowing that many of your congregation did not so much admire your paines as they now heartily lament to see theÌ„ soil bestowed in vncharitablie taxing Inuidiam facitis Macario qui sialiquid asperâ—fecit pro vnitate leue viders poterit dâ—â— vâ—â— pro dissentione c. Optat. lib. 2. what the wisdome and zeale of our godlie auncients haue faithfullie penned Drawe not blessed Macarius into enuie who if he haue done anie thing sharplie for preseruation of godlie vnitie Quiduis facerâ—debuisse potiâ—â—qâ—â—m ecclesiam schismate sciâ—dâ—â—e Diony Aleâ—ad Nâ—â—at apud Hieronan Cataelo it may seeme light to the harme which commeth by needlesse opposition Anie thing you should haue done as Dionysius Alexandrinus writeth to Nouatian rather then cause a rent in the Church remembring Manus dextra prasbyter Origen homil 7. in Iosuâ— though you bee taken for right hand and be called Presbiters and seeme to preach the word of God yet if you doe any thing against the discipline of the Church Si aliquid contra â—cclesiastscam disciplâ—nam ibid. In vno consensâ— ecclesia eâ—â— cidat dexteram suam c. or rule of the Gospell the Church with one consent must cut you off being their right hand and cast you from them VVhich seuere course some you know that fauour the discipline you stand for took in places where it preuaileth against others that were contrary minded Ducto Sutr in the â—alâ—e semblaÌ„r pag. 182. For wheÌ„ one Iohn Morellie disputed in a certaine treatise that the wordes Tell the Church belonged not to the consistorie his booke was burnt and the man excommunicate Two ministers at Geneua were deposed and banished for speaking against vsurie allowed in that estate and a third was glad to flie for speaking against vnleauened bread But fearing the allegation of these examples may distast your liking of that which I write my
angustia quod nouit charitas vestra aebere nos exequits fidelis corporis solemne objequium August con 2 in Psal 103. sub mitio as yet wee knowe we haue 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 Psalmes then sung were quire borne downe with mourning and heauines Againe in another place comparing the gouernment of Constantine with the tiranny of IuliaÌ„ the Apostate and of their death He that is Constantine was brought with solemne publick prayses and orations to the graue and withall such complements as wee christians thinke to honour a Godlie translation or death of godlie men Anon after hee calleth the dueties then performed A funerall recompence of Psalmes singing c. S. Chrisostom of his time what are himnes saith he Doe we not with them glorifie thanke God that at the last he hath crowned our friend gon hence now he is eased of his sore labours Againe anon after Consider what thou singest at such a time Returne O my soule into thy rest or that Psalme I will not feare what man doth vnto mee For these were the Psalmes of Dauid it seemeth they sung in those dayes As thus in the greeke church so in the west churches the like manner was for Tertullian sheweth that the deade were wont to be buried by the presbiters or ministers with praier Origen vpon Iob witnesseth that there was thanksgiuing to God for the dead that they dyed in the faith and euery one wished the like for himselfe that he might make the like godlie and peaceable ende Saint Ierom noteth the like of the life and death of Paula yâ— who le coÌ„panies of the citys of Palestin came forth to hir funeral there were sung in course Psalms in Heb greek Latine and Syriack and in other places of his workes hée alledgeth asmuch of others And Saint Austin also implyeth that his second sermon vpon the 103. Psalme was at some funerall wherefore he was driuen to abridge his speach The shortnesse of the time forceth me to be briefe and the reason your loue knoweth Qui diuine â—ocatione ab hac vita recodunt cum Psalmis tantuÌ„modo Psallentium vo cibus debent ad sepulchruÌ„ deferri concil Tol. 3 can 21. In sepulturis exequiis morta lit atis admonitio diligens fiat exeit ands in ter alia prasentes vt recogiteÌ„t sib teodem modo hinc excedendiÌ„s esse concil Col. part 7. c. 52. Antequam cor pustradatur se pultura quaedaÌ„ recitantur a maioribus eoriÌ„a ad hoc conscrip ta quibus diutna iustitia commendatur hominum peccata exaggerantur c. Maimoni tractat de luctu c 4 apud TreÌ„ in mare 4 8. Improbamus maxime Cyni coscorpora mor tuorum negligentes aut quaÌ„ negligentissime contemptissime que in terram abiscientes nun quam vel verbuÌ„ bonum de defunctis facientes Helnet conf posler c. 26 Sect. 16. Iudicamus vtile esse vt in funeribus ca è sacris literis recitentur explicentur qua ad corroborandam fidem in horrore mortis ad coÌ„firmandam spem resurrectionis conducunt Witteberg confes cap. 24. Ibid an har because we are to performe a solemne duetie to the funerals of a faithfull bodie In the councell 3. Of Toledo can 21. They who by God are called out of this life must bee brought to the graue with Psalmes onely and the voyce of singers As for a funerall song which was commonly sung for or to the deade we vtterlie forbid In the councell of Colon. Par. 7. c. 52. In burials and funerals the people must carefullie be admonished of mortality and they which are present must be rouzed vp to recount with themselues that they must depart hence after the same manner Among the Iewe as â—their owne Rabbins witnesse the fashion at buriall hath beene and is this Before the corps be â—eliuered to the graue certaine points are recited by their anncesters written to this purpose wherein the diuine iustice is commended and mens shines exaggerated whereby they deserued death and God is intreated so to exercise his iustice that withall hee forget not to be merciful But these examples are peraduenture out of date and some later practise nearer home in our reformed churches will better content some These therefore bee the confessions of other churches at this day We vtterly disallow al Cinicks who neglecting the bodies of the dead or els tumbling them into the earth in a most negligent contemptuous sort neuer once mention a good word of their dead Heluet. confess Againe the church of Wittenberg c. 24. Loue and charitie exacteth at our handes to wish the dead al tranquillitie and happinesse in Christ Besides that wee must commende our dead to honest buriall so neare as we can in regarde of the time and of mens places and all to witnesse the hope of the resurrection Therefore iudge wee it expedient that in funerals those thinges be recited out of holy scripture and then published as doe make for strengthening of faith against the terrors of death and to confirme our hope of the resurrection But leauing this argument sufficiently handled so farre forth as it concerneth other mens contradictions or our iust defence wee proceede to the chap following Chap. 2. We cannot Subscribe Because we know not how it agreeth with Gods word to desire him to grant any thing which our prayers dare not presume to aske WOrds ministring this doubt are taken out of the Collect on the 1.2 Sunday after Trinitie Almighty and euerlasting God which art alwaies more ready to heare then we to pray and art wont to giue more then we desire or deserue power downe vpon vs the abundance of thy mercy forgiuing vs those things whereof our conscience is afraid giuing vnto vs that which our prayers dare not presume to aske c. Herein our find-faults and their abettors make plaine what they mislike but what cause they haue so to doe they mention not It â—alleth out very often that the minde of him who prayeth is otherwhiles much streightned 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 Trinitie God our refuge and strength which art the Author of all godlinesse be ready to heare the deuouâ— prayers of the Church and graunt that those thinges which we aske faithfully we may obtaine effectually To aske faithfully to aske doubtfully are contrarie one to the other These two are no such extremities but for a time one inâ—ureth 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 seuerall beginning the one of nature the other of grace the one of flesh the other of the spirit The flesh
wine vpon a materiall altar for the quick and dead Isay 61.6 1. Pet 2.5 Apoc. 5.10 Els in a borrowed speech by way of allusion to the legall rites it doth no way derogate For the holie ghost witnesseth accordingly as was prophesied by Esay we are a roial priesthood vnto God to offer vp spirituall sacrifices So is euerie godlie man and woman a Priest but this is nothing to the minister True also it is Euerie godlie man and woman is a Priest in the common receiued sence as the prophet speakes Isay 61. yee shal be named the Priests of the Lord yet from among them he will take out some more speciallie to bee Priests and Leuites Isay 61.6.66.21 that is such as in the ministerie of the Gospell should be distinguished both from the people and from themselues as were the Priest and Luites For though the people offer vp the calues of their lips and their bodies a liuing reasonable sacrifice yet in two respects els for distinction sake the minister may haue that name rather then the people First because they offer vp for themselues distinctly a part but he in publicke by vertue of his office both for himselfe and for them in the name of the congregation standing vp before the Lord and offering their prayers in that onely attonement Christ Iesus they in the meane while accompanying him with sighs and grones sealing vp euery petition with a still silent but effectuall Amen Secondly he ministreth in holie things the word and sacraments which ministration Saint Paul calleth by the name of one imploied in a sacred businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.16 Pastores quo sensu sacerdotes dicantur Feguernek Crisost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopi prasbyters propriè appellaÌ„tur sacerdotes Aug de ciuit dei lib. 20 cap 10 vetustissima coÌ„ suetudo fuit in ecclesia christiana vt ministrâ— vocareÌ„sur sacerdotes Neque egomultum moror nomina modo de rebus conueniat Zanch. deredeÌ„p 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 vp a â—â—ring sacrifice vnto God Where Peguer nekinus in his promtuarie vpoÌ„ Marlorat saieth in the title of the pastor In which sense Pastors are called sacrificers or ministring in holie 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 properlie called sacerdotall Priests Zanchius saieth in the 4. commaundement It was a most auncient custome in the church of christ that the ministers of the word sacrameÌ„ts should be called sacerdotall Priests because ministers of sacred things Nor doe I much contend about names so we did agrece in the thinges themselues To giue this new name to the ministers of the Gospel is to crosse reiect the wisdome of God who hath giueÌ„ so many fit names to his in his word It is no new name but the old and the verie same which the worde of God giueth them For it is Priest whose name is presbuteros and so translated into our tongue as other words Bible Euangilest Baptisme Church and the like which retaine the foot-print of their originall And could wee redeeme the wrong it hath receiued in being put to interpret the office of a popish sacrificer our labour should be imployed herein but we are not to coÌ„maund words As for other naturall english Elder auncieÌ„t senâ—or whereof some are no more english theÌ„ this the reason why we vse them not is because they are made triuial and common in other trifling pelting and prophane occasions So as what in regarde thereof as also for 〈◊〉 riuation whence this worde is taken and the allusion it hath by way of similitude to them in the law as we generallie among vs receiue it in our church not to be misliked nor so contentiously to be imrupned more then that word Sunday among the beatheÌ„ which name we retaine vnderstanding not that Sun in the firmameÌ„t though Pagans do but our Lord the sun of righteousnesse to whose honour wee obserue it LinguaÌ„ teneat mentem corrigat August And therefore as S. Austin in another case about the worde free will Let him retainethe worde and correct his minde If any be popishlie affected it is not the worde but their iudgement that needeth reformation Chap. 7. Almightie God which hast giuen vs thine onely begotten Sonne and this day to be borne of a pure Virgin And by a rubricke The Minister must â—e these words seuen daies following affirming that in euery of these seuen daies Christ was borne This is against the plaine manifest truth of the Scripture For Christ had his naturall birth in one onely day THis Collect readâ—â—â— Christnâ—â—â— day is here onely named but through the â—â—des thereof another in the time of the Commuâ—â—ion appointed for the same purpose a third for Innocents say a faineth for Whitsunday all wounded atâ—â—â—â—â—â—ith the flourish of a pen so as how euer â—â—arily some make shew to mislike but this one they doe what lyeth in them condemne the vse of the rest For they all aime aâ— one marke on Christmas day and the Sunday sorts wing there are two Collects â—â—ther of them so one purpose Among the Epistles and Gospels this Almighty God which hast giuen vs thy onely begotten Sonne to take our nature vpon him and this day to be borne of a pure Virgin graunt that we being regenerabe and made thy Children by adoption may dayly be â—â—â—ued by thy holy spirit c. Againe at the Communion proper prefaces vpon Christmas day and scuen daies after Because thou didst giue Iesus Christ thy only Son to be born as this day for vs who by the operation of the holy Ghost was made very man of the substance of the Virgin c. On Innocents day thus Almightie God whose praise this day the young Innocents thy witnesses c On the Purification of the Virgin Almightie c. As thy onely begotten Sonne was this day presented in the Temple in the substance of our flesh On Whitsunday and seuen daies after the Collects are two One thus God which as vpon this day bast taught the harts of thy faithfull c. Againe in the preface through Iesus Christ our Lord according to whose most true promise the holy Ghost came downe this day from headen with a sudden great sound c. 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 yeare and therefore in one of the Prefaces it is God which as vpon this day And that in common English is much about that time Now that a thing done one day many
like For not long after these were all altered as we sée them at this day Our Sauiour might doe that well which we cannot so well Any indifferent gesture might beséeme his person because without sin yet chose he to frame himselfe to the rites of his countrey for that action at that time He commended his demeanour and not his demeanour commended him With vs it is farre otherwise We are sinners we come to confesse our sinnes and to craue pardon for the same in token whereof is our humiliation by knéeling c. None of all which needed Christ to doe Such ods there is in regard of our selues who are not as Christ was to giue but to receiue and doe differ as much as the Master the Disciple a mercifull Sauiour and a polluted sinner a Law giuer as then he was and a Law receiuer for so we are Were a Scripture as ready at their hands for to proue ceremony of sitting which some vrge as there is in time of fasting to annoint our head and wash our face Math. 6.17 Praecipit vngi non vt hoc omnino facianius sed vt semper omns cum diligentia bonum hunc thesauruÌ„ studeamut occultare Chrisost super Mat. homil 21. Hubenda est in istis componen dis ratio tempo rum quibus Christus est loquutus spectandus est loqueÌ„ tis scopus Bez. in Math. Vnguentorum vsu nunc vix quisquam sinc luxus suspicione iusta vtatur Ibid. what bitter words would they spare to lode vs withall who vpon so small occasion here giuen charge vs for shamelesse and impudent reproching of Christ and his Apostles Our Sauiour commaundeth saying When thou fastest annoint thy head and wash thy face A Commaundement is more then a practise for the true sence of which place the interpretation both of auncient and late Diuines well agreeth and among them by name Saint Chrisostom and M. Beza Chrisostom thus The Lord commaunded vs to be annointed not that we should absolutely doe it but that alwaies withall diligence we should study to hide this good treasure of fasting in priuate Master Beza his obseruation is that the manner of annointing was the fashion of those times and the drift of the speaker we are to regard more then the practise inioyned For now if a man should vse that ceremonie of anointing his head c. He can hardly vse it without iust suspition of wast and rioting Whence we may obserue if notwithstanding Christ his owne practise yea his expresse commaundement the Church vseth her libertie in refusall of this custome then much rather may she in that ceremonie of sitting where onely is Christ his example but no commanundement at all specially when we retaine the scope and drift of reuerence and humilitie as we doe For in such cases we are not so much to respect what was done as what Christ intended we should learne to be done For many things he did which we neither may nor need nor can doe Actiones Christi miraculosae piaculares morales Heming dominic Quad. Sieadem tentâ— mus prapostera erit aâ—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 vpon the water Math. 14. Clensing the Lepars restoring sight to the blinde fasting fortie daies and fortie nights if we assay to doe the like our emulation is preposterous some were expiatorie by way of attonement as when deliuered to death for our sinnes he rose againe for our instification some were arbitrary as washing the Disciples feete sitting at the Table anointing his head some morall for our imitation as his humilitie for he is meeke his kindnesse in our forbearing one another and forgiuing one another euen as Christ forgaue vs walking in loue euen as Christ hath loued vs meaning for qualitie not equality for comparison not proportion not in the same degree and perfection but for the truth and sinceritie Lastly in a word his constancie who suffred for vs leauing an example Luc. 9.23 Christi pana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afflictiones no strain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non dicit iciunium suum esse imitanduÌ„ c. Chrisost in Math. homil 47 Non dicit disci te a mâ— munduÌ„ fabricare aus morious suscita re August de 5. virginita c. 35 that we should follow his steps in denying our selues and taking vp his Crosse not that we can satisfie for others as he did for vs but in triall of our faith in witnesse of the truth as also in iustifying God when he checketh man for sinne These many waies aboue mentioned are Christ his actioÌ„s sorted euery one is a lesson for our instruction but not a sampler for imitation Christ faith not his fast is to be imitated nor learne of me to make the world or raise the dead but learne of me for I am humble and méeke of hart Such difference there is of those thinges which Christ did suffred And in the things which he did because that concerneth the point let vs distinguish what is the argument of our obedience make him our president but otherwise we may not Which distinction easily succoureth that doubt of Christ what he did of vs what we must follow His sitting therefore being arbitrarie and none of those morall actions which necessarily require our obedience we are in this to relie on the iudgement of our Church in whose power it is to supply it with some other decent and reuerent behauiour I deny not saith Bishop Iewell certaine circumstances as fasting sitting Iuel cont Harding artic 1. sect 8. standing kneeling other like ceremonies obserued in celebrating the holy mysteries are to be moderated and appointed at the iudgemeÌ„t 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 incumber themselues and others with vaine iangling to the contrary read we M. Caluin touching this action who in his institutions moouing the question whither kneeling at time of solemne prayer be a humaine tradition Dico sic esse bu manam vt simul sit diuina Dei est quatenuspars est decoris illiuâ— cuius cura obseruatio per Apostolum commen dâ—tur hominuÌ„ 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin. martyr apol 2. ad Auto nium imperato rem Aliud stans al 's udsedens that one may refuse or neglect answereth thus I say it is so a humaine tradition that withall it is diuine Gods it is so farre foorth as it is a part of that beautie whose care and obseruation is commended vs by the Apostle it is mans or of men so farre foorth as it
Perk. armil aurea c. 3â— These signes actions additions all significant vsed in the administration of baptisme yet neuer to this houre except wee onely this obiection ministred iust cause of dislike as being thought impious or derogatorie from baptisme and the sufficiencie thereof The like wee are to exemplifie in the sacrament of the Lord his supper which is that wee may returne men their owne english a signe that Christ instituted in the Gospell to represent and seale vppe vnto men Gods fauour as also the friend shippe and loue which should bee amongst vs whereof it is a symbol and pledge For 1. Cor. 10. we that are many are one bread one body because we are al persakers of one bread yet the which this signe instituted by christ doth represent and scale vnto vs 1. Cor. 10.17 Iustin. martyr apolog 2. the verie same representation was offered to the mindes of the faithfull by a kisse when they saluted one another at the same time For it was a symbol and significant signe of linking their affections and giuing like honor one to another Non solum ami citiae sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bez. 1. Cor. 16 20. 2. Cor. 13. and so by consequent a note of Gods loue vnto them Not of Christs institution yet not therefore detracting from the sufficiencie of the Sacrament nor an impious addition Many other instances we might adde but this shall serue only for this time Mutuall consent twixt couples maketh mariage specially solemnized in publicke and witnessed by the congregation sanctified by the Minister his holy benediction yet the ceremonie of the Ring is added hereunto by the Church which is so farre from being impious as that Master Bucer and Master Viret a man ignorant of our controuersies now on foote doth allow the vse thereof This ceremonie is added but not in the administration of Baptisme or the Lords Supper which are the Sacraments we speake of So likewise imposition of hands is not in the administration of either Sacrament and therefore the instance which we bring is pertinent inough to the purpose wherfore alleadged and sutable to the obiection before vrged 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 answere to this straine and to returne a necessarie obseruation vpon this point The termes in the former obiection pretending to open the nature of both Sacraments in full sufficiencie are themselues vnsufficient and defectiue For to call the Elements instituted by Christ of water in Baptisme and of bread and wine in the Eucharist representations which offer to our minds c. Or such as represent speciall graces as if their seale were to represent and make some faire shew we hold no definition nor sound explanation of a Sacrament For séeing they doe exhibit and offer grace seeing they are very true substances not qualities and therefore not representations seeing they are effectuall instruments of sauing grace vnto Gods children yea more then all this surely more would haue beene added and not thus rawly ralling them representations doubling that one word as if therein lay the strength dignitie and excellencie of a Sacrament Againe this clause is doubtfull where it is said to bring in or to approue by subscription the bringing in of other signes c. other signes if they meane such as thrust foorth those which Christ hath instituted and will needs supply their place or other signes if they meane of like necessitie vse or validitie equaling them to the Sacraments which Christ hath instituted we confesse to bring in such signes were to detract from Christ his institution but otherwise as tokens from man to man yea some of them through prayer in the spirit as certificates of Gods grace and fauour we how no way derogatorie at or after administration of the Sacraments In the prayer the Bishop saith After the example of the Apostles we haue laid on our hands This is no true imitation It is and therefore a true spéech For they and the apostolicall Churches did it alway ioyning prayer with it A ceremonie it was vsed after Baptisme vpon diuerse considerations but alway for sarder strengthning the partie whether Baptized or to be ordained And if comparisons were needefull There is reason to iudge of the two yoong children anone after they haue beene entred in the principles of our holy faith haue more neede of this after-helpe to put them in minde of the power of Baptisme and to worke a remembrance thereof more effectuall in their harts and memories They had warrant the Bishops haue none In this point Apostolicall practise is Episcopall warrant What expresse word in Scripture for all Churches both Primitiue and since the same is for our Churches at this day with whom the ceremonie is vsed then to translate it from the sacrifices of the Law now to deriue it ouer from those times to vs. This fashion of imposition of hands the Church saith Austin speaking of the custome continued vnto his daies retaineth in her Prelats Hunc morem impositionis manu um in suis praepositiâ— eâ—iam nunc seruat August And the reason is manyfold why they rather then other Ministers that Baptised the children 1. Because Philip that baptized did not impose hands but Iohn and Peter did 2. Because all ages since Christ held a Bishop superior to an ordinarie Minister in his Diocesse Heb. 7.7 for without all contradiction the lesse is blessed of the greater 3. They rather then others in honour to their prelacie and place as Ierom witnesseth 4. Because the parochiall Minister should not be thought a partiall Minister ouer those whom he baptized 5. For greater grace and reuerence to the procéedings countenanced by one whose grauitie yeares and authoritie much preuaâ—leth in such occasions 6. For anoyding of heresie schisme and the like Lastly for that the Bishop might be an arbiter twixt the Parishioners and their Minister in praising or dispraising accordingly as vpon examination he found the youth and their friends had taken care for watring those buds with vertuons education nurtured them vp in the knowledge of the articles of faith and all such necessarie points as well beséeme a good Christian to his soules health These and the like in histories seeme to be the cause why Bishops laid on their hands and prayed ouer children baptized that could giue account of the hope that was in them A point duely to be remembred because some take exception against the Papist herein yet against our Church iustly they cannot For we preferre it not before Baptisme but Baptisme before it We make not alike necessitie of the one as of the other For that may be deferd without any detriment to the childe till he come to more yeares Baptisme we hould not arbitrarie nor hauing conuenient meanes and time doe we thinke meete it should be long deferd Euery lawfull
required to make confession from their owne mouth of the same articles In primitiua ecclesia qui ex paganismo in Christianismū c Innocent Gentilit in exā concil Trid. lib. 2. sess 7.6.4 pag. 83. Illis manus imponebantur ab episcopo deum orante c. Ibid. Hoc denique sed seriùs sacramē tum appellatū est sed a primitiua ecclesia cōfirmatio simpliciter dicebatur Ibid. and performe by themselues what others promised for them Then afterwards with these words he shuts vp his sentence finally that which the Scripture telleth vs of prayers imposition of hands of the holy Ghost of grace and vertue from aboue we acknowledge as well as instruction Gentiletus in his examination of the councell of Trent handleth the argument thus In Baptisme this ceremonte was retained in admitting two sorts of persons one borne of vnbeleeuing the other of beleeuing parents Those of vnbeléeuing first Catechized in the word conuerts from Paganisme able to yéeld good reason for maintenance of the true Faith were by Baptisme admitted into the fellowship of Christ his visible Church the other borne of beléeuing parents and so in the couenant were first baptized and then after growing vp to yeares of maturitie were confirmed by the Bishop with prayer c. In the ende this was called a Sacrament but by the Primitiue Church plainly and simply Confirmation There is no commandement in Gods word for this imposition of hands Sci◠quidem nō extare praceptū hac de re Inierim exempla Apostolorum veteris eccle sia vellem pluris astimari imo deberent nobis esse instar diuina legis Zanch. in 4. pracep c. 19 pag. 716. Sciamus enim huius carimonia originem fluxisse ab Apostolis ab illis authoribus institutam suisse vt esset solennis precands ritus c. Marlorat in Heb. 6.3 We answere hereunto as Master Zanchius doth of this ceremonie in ordination I know it well saith he yet in the meane 0752 0 while I could wish the examples of the Apostles and the ancient Church to be of more account indeede they should be a diuine rule vnto vs. Would they so were as he well aduertiseth they should be For we may or must know that the originall of this ceremonie came from the Apostles and was ordained by them the Authors to be a solemne rite of prayer Quorsum enim cadem doctrina c nisiquia infantes c. Vt non aliud restaret quà m illis manum imponere c. For to what end should the same doctrine be called in some the doctrine of Baptisme in other some a doctrine of imposition of hands but because infants hauing receiued baptisme were instructed in the faith so as nothing remayned but to lay hands vpon them This instruction in the faith was point after point a graue declaration how why into what the little one was baptized what the blessed Trinitie gaue and sealed vp how a couenant of grace was made and a renouncing of Satan with promise of obedience 2. Secundum fora mulam Cated chismi quam tune habebant cortam cōmunem Cal institut 4. c. 19.4 Magistri Canteches The childe being presented by the parents or friends did openly make confession of his faith according to a set Catechisme in those times For there were Masters as Chemnitius obserueth whose part it was to sée that infants were taught as soone as they became capable of godly information 3. If in any thing any one of them doubted or had béene corruptly taught for there were heretickes sometimes Nouatians and Arrians c. that did seduce he was better informed and there publikely did disclaime all such false doctrines and heresies 4. If he did answere right then followed an open protestation solemnely vndertaken to perseuere maintaine that doctrine which he protest 5. This promise and vow being made the Bishop offered vp prayers to God in his behalfe 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 vt inter reliquos reciperē◠tur Ibid. Bonum auctū confirmatē per impositionū manuum Ibid. Quo episcopalis actio qua alioqui grauis sanctaque merito esse debebat plus reuerentia baberet ac dignitatis carimonia adhibebatur manuum impositionis Cal. instir lib. 4. c. 19.4 Vnto which prayer then made imposition of hands was ioyned whose vse was partly to consecrate to God and to his grace so did the Hebrewes their beasts in the law when they laid hands vpon their sacrifice 2. To giue thē right to be receiued among that rest of the children so Iacob laid his hands on Ephraim and Manasses 3. For confirming the graces of Gods spirit in thē namely that the good c. might be augmented and confirmed by imposition of hands 4. Tonote that the Lord tooke thē into his protection to win reuerēce as M. Caluin noteth to that graue holy actiō of the Bishops imposition of hands was vsed that it might haue the more reuerence and dignitie For more testimonies we might heape vp of Hessusius Melanction Herbrand Bucer Caluin c. But we will content our selues with the two last Master Bucer vpon the 4. to the Ephesians The signe of imposition of handes Bishops onely did giue 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 haue grieuously offended or whether the Ministers of the Church are to be ordained all these ministeries doe best become those to whom the chiefe care is committed Master Caluin in his institutions and other treatises doth greatly commend it Talem laudo Ibid. Eiusmodiritum vbique 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 wisedome of our Church yet retaineth it and we may rather be condemned for neglect of it then blamed for the vse All reformed Churches speake against confirmation Denied it is not but euery one of these whose names we haue cited speake against confirmation as doth also the Church of Wittenberg calling it a vaine Popish superstitious ceremony and well may they so doe nor let out Church finde any fauor doe we maintaine confirmation to be a Sacrament 2. Or detract we from Baptisme to giue vnto it 3. Or make we vnction a part thereof 4. Or giue we it prehemiuence aboue Baptisme Consigne te fig no crucis cofirme te chrysmate salutis c. 5. Or make we the essentiall forme to be the holy Chrisme as some call it of saluation 6. Or teach we that it doth confer grace 7. Or doe we vse balme c. 8. Or pussing ouer a cruze salute it with all hasle holy Chrisme
9. Or put we the child to kisse the Pax 10. Or in stéed of laying on of hands giue it a pat with the thumb and then a blow on the chéeke 11. Or tye a rag about the forehead 12. Or pretend to confirme it being a child but seuen daies old If these or any of these we be guiltie of we hartily giue them thanks that reproue But the world knoweth so far as our name is heard of euen therefore are we traduced by our open enemy abroad because we omit all these things What then shall we forgoe all patience Our hope is when our Countriemen know the sinceritie of our defence and how farre approoued of by other Churches they will flake their itching heate against vs in this argument Chap. 12. In the Rubricke of the Communion at the entrance of the people to the Lords boord the title of the confession hath this Then shall this generall confession be made in the name of all those that are minded to receiue the holy communion either be one of them or els by one of the ministers or by the priest himselfe all kneeling humblie vpon their knees These wordes were excepted against by worde of mouth and this reason giuen for dislike The worde of God alloweth not a woman or any other person beside the minister to speake in the church 1. Cor. 14.34 This Rubricke admitteth any one of the communicants to make the confession therefore not to be allowed nor subscribed vnto REply by personall and reall argument Quoad homineÌ„ quoad reâ— personall for the day before at what time this conference was had a minister being conuented did confesse at the mariage of his daughter hee required hir to take the communion booke which shee did accordingly and without anie spiritual guide to informe hir contrarie to our church order set downe holding the booke in hir hand did publicklie and audiblie read the wordes wherein hir consent is required Which noueltie pleased the father so well as he would needes aske his parishioners whither that were not far better then the other fashion of pronouncing them after the minister hee reading the wordes and directing the couples by them So as if the obiection here made haue strength it mightily ouermatcheth this practise of some one who hath fellowshippe in other points of opposition against our ecclesiasticall canons and order The reall answer to purpose was and is thus First none could giue instance that any other did it but the minister the rest of the congregation pronouÌ„cing that generall confession word for word after him But if so it were as the booke to their vnderstanding pretends a libertie yet no offence at all for any one of the congregation publickely to read an inditement drawne against his owne soule For so that confession is wherein the people are deepely ingaged Where it handling the kay of opening the kingdome of God by the ministrie of his word that the Rubricke should say This sentence of absolution be pronounced by man or woman or anie one of the Communicants then were iust cause to be taken against it But the truth is the booke wisely prouideth that the priest or Bishop being present shall vpon confession first made turning himselfe to the people say c. Well knowne it is that in the vniuersities our colledges schooles of learning appoint in time of diuine seruice certaine choristers or scholers to reade chap. say praiers sing the letanie and such like All which so done by such is performed all that while by other then profess ministers that haue taken orders As for the inforced conclusion That we permit weomen to speake openlie proueth no such thing secondly did it No such aduantage For weomen are to speake iointlie with the whole congregation whereof they are a part or els how shall they sing Psalmes and seueral alone by themselues as occasion may bee offred whither at the lauer of regeneration when they became sureties and Godmothers for little ones then to be baptised or to make answer at the solemnization of mariage when as their husbands for their part promise to take them to wiues and they againe in like words say asmuch on their owne behalfe audibly and aloud that the rest of the congregation may witnesse the publicke vow each of them make to one another Wherefore it cannot bee thought scandalous if neede so require that a confession bee made in the name of all those that receiue the holy communion either by one of them as this obiection wil needes haue it thought man or woman or else by any of the ministers For as it appeareth in storie the manner was that weomen hauing publickely offended the church required publick proofe of their vntained repentance both by word and deed This Irenaeus witnesseth Certaine weomen seduced Mulieres quaedam à Marco haeretico seducta corrupta cuÌ„ conuartebantur in manifest of a ciebant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaÌ„gentes lamentantes corruptelam Irena lib. 1. c. 9 Chemnit exam 2. part titul de confes Euseb lib. 6. c. 43 Nouel constitut 3. vt dâ—termenatus sit nume â—rus Clericorum corrupted by one Marke an heriticke and afterwards conuerted did manifestly publish their confession weeping and bewailing their error that they were so abused The like course was kept with diuerse others who not withstanding priuate persons made a publicke confession of their sins in their owne name and behalfe And whereas any one of the ministers is named beside the priest wée must know that many particular congregations had as some churches yet haue in supply 2.3 yea more that did attend their publicke function till such time as they were called forth to reside in some speciall charge Therefore person vicar curate yea many more then al these in greater churches Cathedral and the like as in the citie of Rome vnder one Bishop 46. presbiters 7. deacons beside many other inferior helpers for many seueral duetys so at Constantinople 60. priests 100. Deacons c. to reade sing expound and to make supplie in the offices of prayer confession c which is the very cause here challenged in this place now in regard of these occasions before specified that men and weomen did as also for that ample supplie was and is in some churches the booke offeceth it in these termes This generall confession shal be made either by any one of them that communicate or by one of the ministers 1. Cor. 14.34 As for the scripture that suffreth not weomen to speake must bee thought not to exlude them from all manner of speaking namelie singing of Psalmes praying with the congregatioÌ„ or publickly confessing their sins but debarreth them onely the ecclesiasticall function of preaching which yet is not vtterly forbidden Talis necessitas potest accidere quae mulieris vo cem requirat Cal. Ibid. For some such necessitie may fall out saieth Maister Caluin though not ordinarily which may require a womans voice
times the holy Ghost was giuen to such as were ordained by imposition of hands as in that Epistle to Timothie I put thée in remembrance that thou stir vp the gift of God which is in thee by the putting on of my hands 2. Tim. 1.6 Séeing then the Apostle knew that Christ in the ordination of ministery did bestowe the holy Ghost vpon such as they laid hands on what other forme of words can any man probably coniecture they should vse when for the ceremonis of insufflation they laid hands on sheÌ„ but those which Christ himselfe by his owne example hath taught namely Receiue the holy Ghost whose sinnes ye remit they are remitted c. If any man can tell vs what words they vsed he shall doe well to declare them or if he cannot it is our duetie to thinke they followed Christ his example How then commeth it to passe that the Bishop doth not first blow vpon them before he saith Receaue 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 suÌ„ma ministerii laus quod in eo verè donetur spiritus saÌ„ctus nam hae verba insufflauit et dixit Accipite sp saÌ„ctuÌ„ accommodaÌ„ da sunt ad ordinationem vel collationem ministerii Alex. Ales in Iohan. in qua confertur potestas docendi administrandi sacramenta c. Ac optandum esset vt ad impositioneÌ„ manuum hee simul accederet c. id quod dus obseruatum fuit in ecclesia bodie adhuc obseruatur apud episcopos sic enim et po pulus doceretur per ceremoniam de dignitate ministerii cum quo donatur sp sanctus maiori oum reuerentia accederent ld and a famous excellent professor in Diuinitie as appeareth in his answere to the defence of the Louain articles set out by Ruardus Tapper and buing at Basil when the authoritie of Bishops was tumultuarily supprest and withall this forme we speake of in ordaining Ministers quite abrogated writeth on these words Receaue the holy Ghost after this manner The highest commendation of the ministerie is herein that the holy Ghost is truely and verely giuen in it For these words he breathed and said Receiue the holy Ghost are to be applyed vnto the ordination or collation of the ministerie And we must know that it is a calling to the ministerie or ordination wherein is conferd a power to teach and administer Sacraments but withall with this ceremonie the holy Ghost is bestowed vpon them that come worthily to ordination And it were to be wished that to imposition of hands were appointed also to breath and say Receaue the holy Ghost which is a thing hath a long time been obserued in the Church and to this day is yet obserued among Bishops For so the people might be taught by this ceremonie of the worthinesse of the ministerie wherewith the holy Ghost is giuen and men would come vnto it with greater reuerence This was his iudgement But the former part of this action exprest by our Sauiour our Church hath not thought good to retaine because the Apostles when they would vse some 〈…〉 toâ—he not this of insufflation 〈…〉 Cum vellent ad hibere aliquem ritum inordinationâ— non sump seruâ—nt symbeluÌ„ insufflationis c. Chemniâ—t exam coâ—etl de sacrament ordinis pag. 240. sed sumpseruâ—nt alium â—s tum indiffereÌ„tem imposit etc. Christus vt ofteÌ„ deret a se procedere spiritum saâ—â—â—um sicut a patre insufflaâ—s in discipâ—los suos accipite spiritum sanctum Aug. de Trinit vnitate des c. l. â—â—ast it should be thought that Christ gaue commandement to vse it but they tooke another indifferent one of imposition of handes no doubt by Christ his warrant and vsed it in ordination but not the other of breathing because the signification hereof did not fit any mortall man For Christ as the Author vnder Saint Austin his name witnesseth to shew that the holy Ghost did proceede from himselfe as also from the Father breathed vpon his Disciples and said Receaue 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 baptise they absolue This is my body I haue begotten thee in the Gospell For in execution of these particular offices he is but the minister of God who doth himselfe in or by his ministrie beget vs feede vs absolue vs baptise vs and giueth the hohy Ghost to such as are ordained But there is no commandement giuen by Christ for Bishops in ordination of Priestâ— to vse these words Receiue the holy Ghost as there is for baptizing absoluing 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 analogie of Scriptures for which is neither expresse commandement nor example of Christ as amongst others in that the Church receiueth â—omen to the holy Commuâ—ition 3. Why may we not affirme Christ his example in saying Receiue the holy Ghost should be as well continued in ordaining Ministers without any farâ—er expresse commandement as ordination it selfe which is not there by name prescribed 4. These words This is my body and this is the bloâ—d of the new Testament which Christ vsed at his last Supper are generally held to be the words of the holy institution and yet there is no commandement that the Minister should vse â—â—ein in celebrating that action but because the action if selfe is commanded the words of the institution are therein withall implied So stands the case with ordination of Priests Receiue the holy Ghost are the words of their consecration which although it be not in expresse termes prescribed to be continued yet the ordination being deduced froÌ„ Christ his example the same forme of ordination is thereby included which he meant should continue as a perpetuall succession in the ministerie For in the words mentioned one is no plainer then the other By these very words faith Master Caluin on this 20. of Saint Iohn Christ after a sort doth inaugurat his Apostles vnto an office His Verbis Apostolos swos que dammodo inau gurat Christus in officium cui cis priâ—t destina â—erat Calum Ioh. 20. Neque profan a fuit in angera tis ritus ille c. Id in 2. Tim. 1. whereunto he before had destinate and appointed them And vpon 3. Timoth. 1. This rite and ceremonie was not any prophane inauguration inuented onely to get authoritie in the eyes of men but a lawfull consecration before God which is not perfited but by the power of the holy Ghost whence we may thus reason That which Christ giueth by imposition of the Bishops hands to the partie that thereby is ordained
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 râ—ditas quod tam absolute tantaque curae per trientum edocti noÌ„ minorem insciriam produnt Cal. in Act. 1. Totidem in hae â—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 〈◊〉 â—o ordination namely blâ—â—â—lesse prâ—â—â—t â—haâ—◠〈◊〉 â—oly 〈◊〉 is teâ—th and 〈…〉 vpon â—â—â—asion of which note â—haâ—geth them they should â—ay hâ—â—â—s oâ—r none as neere as they could that were not first inâ—ued with these vertues and giftâ— 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 unposâ—tion of haâ—â—s in the ordination of Bishops and Priests So as neither gift of learning gâ—dlinesse â—â—â—ome or any aboue last mentioned were either bestowed vpoÌ„ the Apostles when Christ said vnto them Receaue the holy Ghost nor vpon Timothis nor any other that was â—â—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 â—â—â—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 mâ—lius quod accipitur quanto est melior per queÌ„ traditur tanto est in accipienti bus baptismoriÌ„â—â—farietas quanâ—o in ministris diâ—ersit as meritorum Aug. Cometra Crescoâ— 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. AustinÌ„ be so much the better to him that taketh adheâ—â— 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 â—â—re must he had and we hope is sâ— as Paul requireth in Timothie not to â—ay 〈◊〉 rashly on any Which very â—â—â—â—at argâ—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 sanctoruÌ„ patrum homilia recitentur c Concil vasense can â— 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 theÌ„selues perished in the 〈◊〉 But this 〈…〉 answer who say In the eye of the church it is not a mans learning norâ—â—â—â—â—â— of life for these are qualities in common with other men but ordinanation with imposition of handâ—â— which maketh a minister Ambrose vpon Timothie Imposition of handes are misticall wordes Manus impositi ones verba suÌ„â— mystica quibus confirmatur ad hoc opus electus accipient autho vitatem testa conscientia sua vt andeat vice domius sacrifici um deo offerrâ— Ambros in 1 Timoth. 4. Baptizaut quantum attiâ—et ad visibile ministerium boni mali inuisebiliter autem per cos count est visibile baptisme inuisibilis gratia Aug contra Crescon lib. 2. cap 21. NaziaÌ„ â—râ—t de baptis An solis 〈◊〉 â—â—per 〈◊〉 diffâ—â—â—â—◠〈…〉 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 heâ— dâ—â—eth 〈◊〉 offer to sacrifice vnto God Upon his perill be it that will attempt to
deceive God or man If he liue well thou hast what to follow if he liue prophanely doe what he teacheth but not what he doth As concerning the outward and visible ministrie both good and bad do baptise but inuisiblie he doth baptise by them whose iâ— iâ— both visible baptisme and invisible grace Iudâ—â— did baptise yet not he but Iesus Christ baptised with the holy Ghost Neither hiâ— calling nor message deserue dreproch though the man did A seale of wood may giue the stampe of Cesars image as well as a â—â—â—â—ed of gould The light of the some is not stained though his be 〈◊〉 reach to Baals draughthouse It is Saint Austins similitude against the Donatists A pardon is worth accepting of their parts who neede it though a sorrie fellow were the â—â—ellenger of such glad tidings When manâ—het is vpon the taiâ—â—â—â— man â—ueâ—â—oneth whither the husbandman where he sowes the seedâ—◠〈◊〉 a leprous hand like Naâ—â—an it contenteth so the séede be good the ground battle the time seasonable the heauens kindely with their first and latter raine What remission of sins is to be hoped for where the minister himselfe is wretched and impenitent Such men are to be lamented Si 〈…〉 plain intustot and Actioneâ—â— subsannans c 〈◊〉 dubâ—te 〈◊〉 calicemillius manuporresta ver a 〈◊〉 esses orporit sanguinis Christi pigworâ—â— Caluin antiders Concil Triden sos 7 â—an 11. yea more they deserue to be depriued and thrust out yet be the minister an eplâ—â—e inwardly to himselfe deuiding the holie action of the sacrament I cannot doubt saieth M. Caluin that the breade and cup reached vnto me by hâ—◠〈◊〉 are vnto not the true pledges of the â—odis and blood of Christ If not to be able to preach make a man a dumb dog the doubt is boâ—â— that ordinatioÌ„ may be good which setteth apart such one 's to the work of the ministrie This frame of words féeâ—â—eth to take many things for graâ—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 farder proof theÌ„ onelie a bare affection In the first wee doubt what is meant by preaching secondlie who are these domb dogs By preaching meane they making a sermon vpon a text expounding of the wordes for their depentance and fence raising of the doctrin with their seueral vses ane due application to time person and place by instruction reproofe confutation and the like and al this done without books coâ—d by heart and vttered with an audible voyce in the eares of the congregation we easily confesse an inestimable benefit commeth to Gods Church thereby and men thus sufficiently able are worthie of speciall inâ—enragements for maintenance of learning 〈◊〉 religion but then are they a verie few that must beheld forable ministerâ— and belike because others not thus able to preach must be reputed no ministers which is vndoubtedlie a very dangerous and false consequent That some are so qualified able thus to preach is a singular blessing of God vpon both our famous vniuersities and his rich mercy which he hath vouchsafed vnto our church but that other are not therefor lawfull ministers Qui bene pronuÌ„tiare possunt quid autem proâ—untieÌ„t excogitare non possâ—â—t Quod si ah a lies sumant elo quen ter sapienter que coÌ„scriptum nemo riaque coÌ„meÌ„dent at que ad populuÌ„ profer ant sieam personam geruÌ„t noÌ„ improbe facions Sic enim quod vtile est â—ultâ— pradicatores 〈…〉 muâ—tâ— magâ—â—trâ—â—st 〈◊〉 verimagestri id ipsâ—um die anâ—â—â—â—ia et neÌ„ sunt in iis schismata Aug. de doct Christia lib. 4. c. 28. nor their ordination good who cannot doe somuch wee dare not so iudge For some there are as S. Austin well obserued in his time that can pronounce well or as wee english it are good churchmen but cannot so well inuent neither for matter nor wordes but if they take of others what is well penned as homilies or sermons pronounce theÌ„ to the people if they sustaine that person they do not amisse For so which is a profitable thing there are many preachers but not manie maisters if so be they speake all thinges of that one true maister Christ and that there be no schismes among them Where wee may note 1. the way to haue many preachers secondlie that they who take other mens labours to vse do a profitable worke 3. that they are not reckoned dumb dogs or vnpreaching ministers but preachers and publishers of the truth But let vs proceede on as wée began Some there are whose inuention serueth welinough vpon due meditation haue apt words at will and can accordingly fore their places quotations for euery necessary proofe which they do alledge yet their memory is weake for their hearts they cannot deliuer without book what they haue penned in writing These also must be put out of the number of ministers as not able to deliuer their message and threefore being not able to preach their ordination is not to be held for good But by these mens patience who so dispute we prefer other mens iudgements before such ouerhastie censures For Zepperus Bernard Textor though otherwise known disciplinarians giue their verdict otherwise Tyrâ—nibus aliquid sub imitie conceds potest et indulgeri vt vel adverbeÌ„l ma moriterediscaÌ„t veles chartale gant c. Zeppen Art habend concion lib. â— Breus memoria subsidnum in charta not at 〈◊〉 in libre repositum seâ—finum Bernar. Texter Pandect sacra â—omâ—toâ—â— Enâ—angelizare enim perpance 〈◊〉 rum est baptizare antem cuinslibet â—â—de sacerdotie figatur Chrisest in 1. Corinth 1. Nune quidem prasbyteris qui in habilteres some hoc momustradimus Ibid. To young diuines at the first somewhat may be fanourablie yeelded that either they con without booke or els to read their sermons out of their paper Bâ—â—nand Textor distinguisheth of preachers some are of a bad memory some of a good They of a bad memory may haue help from their notes in their paper booke as it lieth before them 3. others a gaine there are that can neither inuent nor dispose nor remember and therefore not able to preach in the sense here deliuered of preaching and yet were reckoned for ministers in the dayes of the Apostles For so auncient and late writers vnderstand that place in 1 Corinthians where Paul saieth he was sent not to baptise but to preach For saith Chrifostome preach a very few can but baptize euery one may that is a Priest or minister And then after recording how the custome of the Church in his dayes differed not from the Apostles times Now truely saith he wee giue this office to presbiters that are more â—nable Maiusest â—n an gelizare quam baptizare Non emnisqui baps tizat idoneut est euaÌ„gelizare Ambros in 1. Corinth 1. Perfecte baptizare etiam
dixit accepistis sed accipite spirituÌ„ sanctuÌ„ c Chrisost in Ioh. c 20. homil 85 Potestatein quandam pratiam spirita lem cos accepisse Ibid Sed vt peccata dimitterent dof ferentes enim sunt gratia spiritos quare addidit Quorum remiseritis peccata c. ostendens quod genus virtutis largiatâ—r Ibid. Theophilact Ibid. that the Lord breathed vpon his Disciples and said receiue the holy Ghost he implyeth the Ecclestasticall power that is giuen and collated and that for these reasons Christ in bestowing this power did vse these words 1. To teach vs that all things which are to be ministerially done in the name of Christ are really performed by the holy Ghost because in the Lords ordinance all things are wrought by the holy spirit 2. That hereby he might leaue an example to his Apostles and Ministers Therefore the rule and forme of this discipline being deliuered to them it is also said vnto them Receaue the holy Ghost S. Chrisostome noteth that our Sauiour said not Ye haue receiued the holy Ghost but receaue the holy ghost because they receiued a certain power and spirituall grace not to raise the dead and shew miracles or vertues but to loose sinnes For they are differing graces of the spirit wherefore he added whose sins ye remit they are remitted whose sins ye retaine they are retained shewing what kinde of power it is be giueth The like sense and construction is made by Cyrill or the Author vnder his name who interpreteth this Receiue the holy Ghost for Take yee the power to forgiue sinnes and to retaine whosoeuer sinnes ye remit c. To the like effect hath Theophilact and that almost in the very same words with Chrisostome Wherefore these words Receiue the holy Ghost is in effect as much as Receiue the gift of God bestowed vpon thée by imposition of hands whether to remit sinnes or retaine sinnes 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 perpetuall loue THe Booke from whence this grieuance springeth is taken out is the Booke of homilies set out in the daies of King Edward the sixt of which times and Booke Doctor Ridley Bishop of London who afterwards suffered for the Gospell giueth this iudgement The Church of England then had holy and wholesome Homilies in commendation of the principal vertues Maister Fore pag. 1940. which are commanded in Scripture and likewise other homilies against the most pernicious and capitall vices that vse alas to raigne in the Church of England How the times are altered Then that good Martir saw nothing in them dangerous to holy and wholesome instructions now euery smattrer in Diuinitie can finde intolerable vntruths But to be briefe The Author of the Homilies taketh the word Sacrament for mysterie Sacramentum militia Cicero Lib. 1. de officiis Credimus ne bâ—â— manum sacramentuÌ„ diuino superinducilicere in aliuÌ„ dominum post ChristuÌ„ respoÌ„de â—e Tertul de corona militis as Saint Austin and Ambrose doe with other of the Fathers Secondly in this place somewhat more particularly for the faith plighted twixt couples which was the auncient signification of the word in forraine writers Tully c. who call the oth giuen by the Captaine to the souldiers the oth and Sacrament of warfare In which sense Tertullian vseth the word we thinke saith he a question may be made whether warfare be fit for Christians and whether we beléeue a humane Sacrament may be added ouer and aboue the Diuine Sacrament The Churches of Heluetia in their former confession so take it speaking of what is due to the Magistrate Huie not etiaÌ„st libers simus c vera cum fide subiiciendos esse fidelitatem â—o sacrameÌ„tuÌ„ prastate scimus Heluet confes 1 artic 26. Idest â—usiuraâ— dum quosuis magistr at thus obstringuntur obseruat 2. Ibid. To him we know we are to perfouâ—â—e fidelitie and the Sacrament vpon which place we reade this obseruation Fide litie and the Sacrament that is the oth whereby subiects are tied to their Magistrates Now the meaning of the homilie to be some such thing appeareth both by the title of swearing as also by the words following in this place of holy promises vowes and couenants made and thereupon presently is inferred this scruple here By like holy promise the Sacrament of Matrimonie knitteth man and wife in perpetuall loue that they disire not to be separated for any displeasure or aduersitie that shall happen An euident place to shew what they intended who pend that Homily taking the word Sacrament either particularly for a solemne promise vowed or generally for a holy state ordained of God as Doctor Whitakers noteth Saint Austin tooke the word who honested Mariage by the name of a Sacrament Sacramenti no mine matrimonium Aug. cohâ— nestauit quando cius dignitae tem contra que rundam criminationes defendit quod in illo liâ—ro â—octissimè acsanctissimè fecit What. coÌ„tra DurauÌ„ p. 6â—6 St hoc inquam à pontificits ageretur facilè posset de apellati one conuentre Chemnit de Matrim p. 256. Quia coniugtum est sanctum vita genus divinitus institutum commend atum libenter et tri busmus nomen sacramenti Confes Wittenberg when against certaine mens false criminations he defended the dignitie thereof as he did in that Booke most learnedly and holily That which was done learnedly holily in Austin his booke we liue to the times to heare it censured condemned as done corruptly in the booke of homilies Chemnitius could be content Mariage were called a Sacrament so it might be an aduertisement of she whole doctrine thereof against the doctrine of the diuels and of the heathen if this were intended we might easilie yéeld to the name The confession of VVittenberg saith Because Mariage is a holy kinde of life ordained of God and commanded by him we willingly giue it the name of a Sacrament Take we first or last of these interpretations we shall easily frée these words in the Homily of that waight with which some delight to burden it withall It is directly contrarie to the 25. article of Religion which saith there are but two The other fiue falsly so called The article hath no such words fiue falsely so called but thus commonly so called after which manner so they are because the word Sacrament is more generally vsed but to speake strictlie 〈◊〉 what manner Baptisme the Lord his supper are called Sacraments the booke doth not so take marriage For in the 2. tome of homilies speaking of matrimony there is not somuch as a sillable that soundeth to this purpose where was both time and place to giue it the name of a sacrament if there had been any such meaning But their opposing the book
vse of For howeuer a false religion and so called yet in that particular shee is not false nor deceiued All this wee need not wonder at all doe wee conceiue what wee must needes That no religion no not a false but hath some truth in it which must not be reiected because it is blended with falshood but wisely to be distinguished from a heape of falsehood Now to turne backe vpon that which wee haue spoken and resume the first head of this argument As there is nature and experience so is there a religion true and false and as experience receiueth some thinges from nature well and other some which are not well she doth well to reforme so a naturall religion for so we call superstition that commeth nearest to our naturall sense doth and hath inuented some good thing which yet by the true religion must be allowed of so farre forth as it is well and may bee well vsed None dare affirme that nature is quite lost but that shee is mightilie decaide all men confesse and though the print of hir knowledge bee almost worne â—ut or as the scraches in the face that hinder the beautie yet a print there is and a face there is and some sparkles remaine though they bee as the sparkes of a broken diamond And howeuer now in hir decay yet that at some such time as shee was much better then now that nothing hath beene found out by hir mother wit plainely nothing at all were much to hir shame and indeede to speake plainely a plaine vntruth Witnesse most of the Gentile learning whereof wee make dayly vse where is found the remainder of that first light dimmed in Adam yet a light much of it helped as a lamp with fresh oyle by the information of Noe to Iaphet and those of Iaphets posteritie much againe succoured by trafficke with the Iewes and by bookes which the Gentiles might and did reade otherwhiles and therefore inuentions thence taken are good and wholsome whither the inuentions of Poets of their poeticall braine Let Aratus Menander Epimenides bée as they are They may bée are known to be poets and their sayings not worth repetition by any far inferior to Paul much lesse by Paul himselfe if they were not truth nor agreable to truth If the gentile learning of the Egyptian were void of all vse all their inuentions to be condemned what doth scripture coÌ„mend Moses for a man that was learned in al their wisdome Act. 7.22 If natures schoole yeeld no instruction Act. 7.22 why doth Paul ask the Cor. as touching their behauiour in publik praier Doth not nature teach you 1 Cor. 11. if a man haue long haire c. If an humain inuention bée a matter of such offence 1. Cor. 11.14 what is the inflectioÌ„ of a nowne with such and such articles the coniugating of a verb in such and such a manner the GraÌ„mer rules in hebrue greek latine and the construction according to these rules ar not al these the inueÌ„tions of meÌ„ some Iews enimies to Christ others Pagans othersome popish as also their dictionaries in this that method without al which neither scriptures could haue been translated nor our common people so edified by vnderstanding theÌ„ read as they now are in their own language If sufficient it be to dash a thing out of vse because heatheÌ„ or humaine what think wee of our moneths daies their seuerall names Ianuary February March April c. and munday twesday c. If wee may borrow no helps froÌ„ humaine inuentions for the policy of God his people their better ordring why did Moses take aduertisment from Iethro Consider the persons and it might haue been said Moses the man of God faithfull in all that he hath to doe shall staine himselfe and his reputation which may otherwise grow vnto him if he make himselfe beholding to Iethro Wee all know this Iethro what he is and that his counsell is but a humaine inuention But it may bee obiected by humain inuentions they meane Inuentions of the Bishops of Rome of freers of meÌ„ popishly heretically minded Nor is this true not the first For the vse of godfathers godmothers was inuented by Higinus which yet Peter Martyr approueth in baptisme for a profitable institution Vtile sanè infli tutum Peter martyr I. oc com de padobap c. 8.5 Dionâ—sius compla caemiteria parochias diuisit Polyd. Virgil. de inuet rer lib. 4. c. 9. Non sine numâ— ne factum put a bimus quòd noâ—issime hoc muÌ„ di senescentis sacâ—lo arâ—â—â— typographâ—caâ— repererunt virâ— industrit qua amissi done inguaruÌ„ iacturam maxima ex parte sarcit c. Gualter in Abac. c. 2. The deuâ—ding of parishes churches churchyards an inuention of a Bishop of Rome whose name and time we know About the yeare of the Lord 268. Dionysius deusded the bounds limits of churches churchyards parishes 2. nor is the inuention of Freers to be condemned For the art of printing whose inuention was it but as some think a freers or as other think a knights one Iohn Cuthen berg who euer a popish inuention it was if we stile our speech as the obiection is framed Inuention humaine or popish or what you will this commendatioÌ„ it hath be Gualter wee must not think saith hée it was done without the power of God that in these last times of this aged world industrious meÌ„ haue fouÌ„d out the art of printing which maketh vp very much the losse of the gift of tongues in spight of the enemies spreadeth abroad the doctrine of truth with admirable successe to the people which are most remote farte of 3. nor is the inuentioÌ„ of meÌ„ popishly affected to be condeÌ„ned for the inhibitioÌ„ to disturb a maÌ„ in his sermoÌ„ was a law made by act of parlameÌ„t in the days of K. Philip Q. Mary whose religioÌ„ what it was no maÌ„ but knoweth yet who caÌ„ mislike this order of theirs but they who are enâ—mies to al good order Abac. c. 2. 4. nor if souÌ„d out by an here ticke is it to be condeÌ„ned The papist we take it thinks no better of vs theÌ„ wee do of theÌ„ here ticks at the least wée call one another yet in an exposition of scripture which is more then that vse of a garment they can bée content to borrow light froÌ„ our commentaries as Ferus out of Pellican Gen. 26.1.2 verbatim Penar deÌ„tius out of M. Caluin vâ—d Ionat cap. 1. v. 9. verbatim so in the 10. v. Pag. 142 â—in 18. v. 11. out of M. Gualrer likewise vpon Esther he taketh whole sentences out of Ludouicus lauater so Bellarm out of M. Beza Iansenius his harmony is framed out of M. Caluin share many other their writings it may be grauÌ„ted the same of vs otherwhiles are beholding to them for obsetuations one or other if wee bee not men compareable to vs haue receiued
auncienter when it seemeth Rabanus Maurus writ vpon this argument These last 1000. yeares wee will cut off and looke to the times before Which if we doe it appeareth when they were much more sparing they yet had some one garment or other distinct from others which they vsed onely in publike offices of the Church Witnesse the councell of Brage and before it the councell of Toledo and before them both the councell of Carthage in the daies of Saint Austin Of which time Saint Hierom for he was not much elder then that reuerend Austin writeth that some garmeÌ„ts were distinctly appropriated to Ecclesiastical and publike vse Which may be seene in his first book against Pelag. who cauilled at such attire as contrarie to Gods word What offence saith that good Father is it if a Bishop Presbyter and Deacon and the rest of that Ecclesiasticall order goe before in a white garment at the administration of the Sacraments Which if any shall thinke that other Christians not Clergiemen did weare his wordes vpon Ezech cap. 44. manifest the contrarie Diuine Religion hath another atttire in the ministerie and another in a common vse and life This himselfe proued in his owne practise For one Nepotian a Presbiter dying left him a garment which hee vsed as hee saieth the ministrie of Christ The historie is this Nepotian taking his Vnckle by the hand this coate or garment quoth hee which I did vse in the ministrie of Christ send to my wel beloued my Father for age c. meaning Ierom by that appellation Where it seemeth no vsuall and ordinary attire but some choise and speciall one for hee intends it as a pledge of his last loue and kindenesse which hee did bequeath vnto him secondly we may note it was such a one as he did not continually weare but at times in publike duties of his calling for hee was a Presbiter and in the ministrie of Christ he did vse it But proceede wee on forwarde much about this time in the Greeke Church some vniforme attire was also receiued among the Clergie as Chrisosotome remembreth in diuers places In his homilies to the people of Antioch Hac vestra dig nitas est hac ouâ— nis corona non vt albam splendentem tu nicam circumeatis amicti Chrisost homil 60. ad populum Anticchen Haec est dignitas vestra haec stabilitas haec corona noÌ„ quia tunicam induts caÌ„didissimaÌ„ per ecclesiam ambu latis ld homil 83. in Math. Trecenti circiter anni c. Auctor quaestioÌ„ vet nous Testam c. 44. Quod mulier non sit creata ad imaginem Dei Qq. 21. quod Melchisedech foerit spiri tus sâ—nctus Q. 1091 quod Ada non habuerit spirituns sactuÌ„ Quast 123. Idolatria ad misit per quod peccauerat in Deum c. Q. 8â— His in vrbe Roma Q. 115. Quasi non bâ—diè Diacons Dalâ—â— a â—icis induantur sucut Episceps Id. cap 46. Vtea cirâ—â—â—â—amictus ministerium sacri baptismatis adimpleret Tri partâ—â— histor lib. 5. cap. 35. and in his homilies vpon S. 0725 Mat. For blaming the priests or Ministers for their negligence not caring who receiued or how but admitted all to the Lord his Table without difference This is your dignity crowne c. and not to goe about in your goodly white shining garments c. Againe in his Homilies vpon Saint Mathew to the like purpose in words not much differing This is your dignitie this your constancie this your crowne and not because you walke vp and downe in the Chruch in your white coate or garment About some 300. yeares after Christ for it séemeth to be no more by the Author of the questions vpon the olde and new Testament cap. 44. for after the birth of Christ about some 300. yeares were runne out then is witnessed that a distinction of ecclesiasticall garments from others in the publike seruice was in vse That authour we call him and not Saint Austin both because of the times wherein he liued was somewhat auncienter as appeareth before because but 300. yeares after Christ as also because of diuers opinions not soundly deliuered as quest 21. that the woman was not created after the image of God that Adam sinned the sinne of Idolatrie quest 83. that Melchisedech was the holy Ghost quest 1091. and that Adam had not the holy spirit quest 123. c. yet notwithstanding these dangerous pointes handled contrary to Scripture and Saint Austin Beside another prose there is because the Author of this booke quest 115. liued at Rome so did not Saint Austine yet we say notwithstanding all this he may be credited in a matter of fact as to say what was donne for therefore we alleadge him namelie that Bishops and Deacons in his time did weare Dalmatish garmentes that is a kinde of ecclesiasticall attire before this time In these hundred yeares wherein the Church had breathing after her sore long wasting persecution we haue farder proofe in the daies of Constantine who good Emperor gaue a distinct holie garment to Macarius to weare in administring Baptisme and Theodoret recording the same reports an example of a Stage-player who for bringing this baptizing garment vppon a Stage to daunce in it fell sodainly downe and dyed Qua indutus quidam canta torscenicus inter saltandum collapsus interist c. Theodor lib. 2. cap. 27. Eusebius in his Ecclesiasticall storie the tenth booke and fourth Chapter chronicling the great ioy which was among Christians in good Constantin his raigne pauseth his stile in the gratulatorie triumphes which were made at the solemnizing the dedication of a Church built in Tyre of Phoenicia where a man of good account prepared a graue godly exhortation in the presence of Paulinus that holy and reuerend Bishoppe with a many other Ecclesiasticall persons then assembled in their ornamentes and sacred attire reaching downe to their feete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb lib. 10. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may bee no such store of proofes can be yeelded for the times within the 300. yeeres after Christ And no meruasle good Christians they had no open Churches but secret places to serue God in well content if they might haue then but foode and raiment with the small libertie of the Gospell which they inioyed no otherwise then as a man that eates stolne bread Yet so farre as the Records of that time may deserue credit so wee finde that 60. yeeres before the dayes of Constantin a peculiar vestiment was appointed for celebrating the oCmmunion Singulari vesti tu queâ—â— sacra tum dixerunt indui licuit sa cerdotibus in Eucharistia Centur. 3. cap. 6. pag. 146. This decree the Protestants of Meidenburg in their Centuries referre to the times of Stephen Bishop of Rome who afterwardes as did many else his Predecessors and Successors for it was in those best times layed downe his life for the testimony of the Lord Iesus Higher then 200.
adinonish Signa quideÌ„ suÌ„ 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. CraÌ„mero 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 â—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 minâ—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 â—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
might appeale to the greek dictionaries for proofe hereof yet wee will keepe vs within the limits of scripture and take one place in stead of manie In the seuenth of the Acts it is said Abraham his féet should be soâ—ourners 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 returne backe with a shame inough to the other who hath inforced it to appeare 17. When the long suffering of God was looked for c. for the long suffering of God waited 1. Pet. 3.20 This we read for part of the Epistle on Easter euen Reasons why we should so continue the reading and not vary 1. The verbe is put intransitiuely without an accusatiue case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 3.20 mâ— dia vocis Exemp ConstaÌ„ 2. The word is actiue and passiue did expect or was expected 3. Other latin copies as that of Constance and that of Erasmus translate it passiuely as our Communion booke hath it and we trust they knew the force of so much Gréeke as this verbe 4. They that translate actiuely did expect must make a supply of some thing else and tell vs what it did waite or expect or looke for 5. Grant it actiuely translated did waite or make an abode what aduantage is herein more theÌ„ in the other or how is the meaning of the holy Ghost furdered in this and peruerted in the other of the Communion booke For to this purpose it is alleadged but to this purpose can prooue nothing Because it misapplieth many matters to the countenancing of errors and doubtfull matters 1. To those children whom Herod caused to be murdred whom the Collect there calleth Gods witnesses Reuel 14.1 That which Scripture proposeth in common to all Saints and so intendeth may he vnderstood with some allusion to others and at other times In triumph for the coronation of our gratious King that Psalme or the like which concernes Dauid Salomon his or their times and God his speciall mercies vpon them our Church and the Diuines thereof by application draw homeward to personall vse sitting their owne thoughts and their auditors to the same day The like may be thought in defence of our practise for reading the 14. of Reuelation which because we finde it commeth nearest in respect of some allusion though it were not the maine scope perhaps of the Euangelist we vse as this day to read it publikely in solemnizing the memorie of those harmelesse innocents For diuerse points in those fewe verses read at that time sort with those children 1. Virgins for so little ones as those may be called being two yeare olde and vnder though we deny not more is meant in that name Virgins 2. In their mouth was found no guile 3. They are called first fruits vnto God and the lamb because immediatly vpon the daies of our Sauiours birth these poore infants were first put to death 4. Origen or one in his name among his workes a very auncient writer calleth them the first fruites of the Martyrs Primitiae martyrum Origen homil 3. in diuersâ—s 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 triumphes funerals and the like haue not a Scripture expresly for euery occasion but come as neare as they can As for example in that memorable publike thankesgiuing vnto God throughout all our Churches for his mercifull discouery of the odious and execrable treason intended the fift of Nouember Prayers and thankesgiuing for the happie deliuerance of his maiestie c. Nouemb. 5. in 1605. against the Kings highnesse our dread soueraigne as also his dearely beloued both his other selfe the Queenes most excellent maiestie and those louely branches of his royall body the yoong Prince and the rest of that regall issue with the Lords of his Maiesties most honorable Councell and the choisest of our estate Ecclesiasticall and Politicall what other Psalmes haue we read by way of application but the Psalme 35.68.69 for Chapter 1. Sam. 22. and part of Saint Mathew 27. for Epistle Romames 13.1.2 and Gospell Actes 23 And our trust is that none will be offended who haue cause to thanke God as deepely as our selues for so they haue that by Gods direction we make choice of such Scriptures as may be thought fittest for that holy businesse As for the clause annexed that our Collect calleth those innocents Gods Martyrs Looke afore in this appendix 2. The time that Christ c. For the time that Christ abode in the graue 1. Pet. 3.17 What our hot burning reprehenders would say we cannot coniecture For their sentence is vnperfit as you see But this we doe the Reader to vnderstand that this Scripture is read for the Epistle on Easter euen And wherein or how misapplyed because read as that day we know not specially being as it is a day of memoriall of the Passion and sufferings of Christ who in that Chapter is set downe by the Apostle for an example of a holy patience and godly contentation 3. To Michaell at a created Angell Reuel 12.7 Looke the answere afore in the appendix We cannot Subscribe to the Booke of ordination as is required for those reasons First because it containeth in it some manifest vntruths For it affirmeth that it is euident vnto all men diligently reading holy Scriptures or auncient Authors that from the Apostles times there haue beene these orders of the Ministers in the Church that is Bishops Priests and Deacons They are set downe all thrée in the newe Testament and by consent of the ages following they haue beene from time to time distinguished orders of Ministers in the Church as we haue shewed afore and might farder inlarge by more ample testimonie It saith that God did inspire his holy Apostles to choose Saint Stephen to the order of the Deacon set downe in that booke and that Deacons then to be ordred are called to the like office and administration That God did inspire his holy Apostles to choose Saint Stephen Meminisse Diacons debent quâ—ntâ—m Apostolos id est Episcopos praepositos Dominus eligit Diaconos aeutem post ascensum domini Apostolisibi constitue runt episcopa â—ussus ecclesia ministros Cyprian lib. 3. epistola 9. to the order of Deacon set downe in that booke is a truth warranted by Scripture and afterwards by the Fathers as Saint Cyprian among the rest Deacons must remember that the Lord hath chosen Apostles that is Bishops and Prelates But the Apostles after the ascention of the Lord appointed Deacons Ministers of his Bishopricke Church And that they are called to the like office and administration may appeare in this because as they preached and baptised so likewise doe ours Secondly
As they ministred vpon tables for reliefe of the poore so herein thus sarre ours are seruiceable to such purposes namely at times if neede require and other order be not taken to giue notice of such sicke and impotent as reliefe may be more conueniently prouided for them Act. 6.2 The Apostles thought it too great a burden for them to giue attendance to the office of teaching and to mannage the businesse of distribution to the poore So that if Stephen and the rest chosen with him were chosen to such an office by which they were tied to both it argueth that they were of better sufficiencie then the Apostles or that the Apostles would lay a burden vpon others which they found to be too heauie for themselues In the Act. 6. there is no such word as that the Apostles thought it too great a burden But this there is that they thought it not meete or pleasing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 6.2 Act. 12.3 or that they tooke it not to their liking for so Act. 12. the word doth signifie As it is not liking to an Emperor to take particular knowledge of some inferior grieuances among his subiects to redresse them in his own person though he haue so done but translateth that care ouer to others yet that no argument of his insufficiencie as if he were vnable but of inconueniencie that he thinks it not meete at some times For it is well knowne that he hath done it heretofore and since Right so fareth it in this high function of the Apostles It was not meete they intend both but yet they were able for they had done it before did it againe after that the Deacons were appointed as appeareth Act. 11. Where reliefe 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 sufficiencie then the Apostles For though the Deacons did preach and minister to the poore yet their preaching was not comparable to that burden of the Apostolicall calling And therefore it is plaine that the Apostles did not lay a burden vpon others which themselues found too heauie for themselues Beside the Deacons were not strictly tied to both offices at once but as the times sorted they did apply their seuerall indeuours That Stephen disputed with the Libertines and made an Apologie for himselfe it doth appeare but that he preached it doth no way appeare It doth not appeare de facto that Saint Stephen did distribute yet that he did de iure we may and doe graunt So were it not expressed that de facto he did preach yet de iure of right he well might for being ordained with imposition of hands furnished with gists of knowledge and vtterance full of the holy Ghost and wisedome he was no priuate person nor so inabled but for a greater worke then onely ministring at tables But the truth is he did preach vnlesse because a man stands vpon the defence of Gods truth mightily conuincing his aduersaries by Scripture therefore it shall be saide he did not preach Whereas euen in Sermons a man disputeth by very forcible arguments conuinceth the gainsaier And Saint Peter Act. 2. his apologie there made call we it an oration Act. 2.14 or what else we cannot deny it was a Sermon Vpon this sixth of the Asts now questioned Master Gualter writeth thus Quamuis de publicâ—s concionibus Gualter in Act. 6. Although nothing be spoken of his publike Sermons yet notwithstanding it is euident by the contents of the history that he had these both often and effectuall and very serious wherefore we may see that the Deacons of the primitiue Church were not all together estranged from the ministrie of the worde but although they were chiefly occupied about the dispensation of the churches goods neuerthelesse they imployed their labour so farre as they might in the other ministeries of the Church that by this meanes according to the sentence of Saint Paul they might get vnto themselues a good degree 1. Tim. 3. As for that of Philips preaching and baptising at Samaria it was not the Deacon but the Apostle there named It was Philip the Deacon that did preach and baptise and those may be two arguments to proue so much First Philip the Apostle was among the Apostles at Ierusalem who were not dispersed Aretius in Act. 7.5 but this Philip was among the dispersed and therefor not Philip the Apostle Secondly this Philip could not giue the holy Ghost and therefore Iohn and Peter are sent to the Samaritans Hereupon Aretius concludeth it was Philip the Deacon Gualter in Act 8. Master Gualter writeth thus It was that Philip not he that was the Apostle but he before that was reckoned vp among the Deacons c. For although it was the Deacons part to beare the care of the common goods of the Church and of the poore notwithstanding it was withall permitted vnto them to vndertake the preaching of the Gospell if at any time necessitie so required And perhaps there was not so great vse of Deacons at Ierusalem when the Church was dispersed with the tempest of persecution and therefore they which dispensed the publike goods of the Church gaue themselues wholie to the Ministrie of the word Docuerunt ecclesiam de singulis doctrinae christianae capitsbus purè syncere Ibid Communia A postolorum Prophetarum Euangelistarum pastorum doctorum Praesbyterorum Diaconrum haec fuerunt opera Ibid. De ratione ac forâ—a gubernationis pag. 510. The Centuries witnesse asmuch that they taught the Church purely and sincerely interpreted holy Scriptures deuided the word aright For these were the works common to the Apostles and Prophets Euangelists Pastors teachers Presbiters and Deacons And the Apostle 1. Tim. 3.9 requireth so much where it is their duetie to haue the mysterie of faith in a good conscience 2. In that verse 13. it is the meanes to a farder degrée 3. And getteth them great libertie in the faith All which are not so necessarie if the Deacons office be onely to carry the bagge and to distribute For thereunto so much learning is not required but faithfulnesse that he rob not the poore but giue as there shall be occasion Though they did preach it proues not that they did it by ordinarie office Whether by ordinarie office or not ordinarie doe men grant that the Deacons did preach they graunt the point in question and what of a long time they haue heretofore denied Ordinarie it was to waite at the Tables while the goods of the faithfull were sold and all held in common but that cause ceasing and the Christians euery one retaining the proprietie of their goods lands and houses and the ciuill Magistrate prouiding other and more conuenient reliefe we must not thinke that these men called to the offices of Deaconship were vtterly disabled as if there were not any vse for them in the Church
Ministrare meÌ„ sa Hiâ—rosolymis dum ibi coÌ„munio erat bonarâ—â— 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 citeâ— by Eusebius A thanasius Ierom Verum etiam aliis expo was vt Des athlâ—ta Ignati us ad Herone diaconum suuÌ„ Eos qui sunt in Tarsone ne neg ligas sed assiauè visua con firmans eos in Eâ—angelio Id. Nihil sine Epis copis agaâ— sacer dotes enim sunt tu vero minister sacerdâ—tuÌ„ Illâ— taptizant sacrs faciunt ordinant maz nuâ— imponunt tu vero its ministras vt Hie râ—sâ—lymis Sact. Stephan lacobo prasbyteris Idem Iustin martyr apâ—l 2. Batizandi quidem tus babet summus sa cerdos qui est Episcopus deinde Prasbyters Diaconi noÌ„ tamen sine Epis coâ—t authoritaz te propter eccle sia honorem Tertul. lib. de baptis Apud Diaconum exomelogesin facere delicti sai Cyâ— lib. 3. epislola 17. Solennibus adimpletis caliceâ—â— Diaconus offerre praseatibus eâ—pit c. Id serm 5. de lapsis Si non fuerit inprasenti 01 vel Episcâ— pus veâ— Praesbyter tune ipsi proferant edant Con. Nicen. can 14. Quoâ— ad pradic atiâ—nis â—ffictum eâ—emâ—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 wâ—ide that then afterward being well and thoroughliâ— tramed therein and hauing giuen good prâ—ofe might come forward to the degree of a presâ—â—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 FraÌ„câ— Ex perpetuo ecclesia vsu Beza confessâ—c 5. aphâ— ris 25. Quamuis apè Diaconi in his rebus suppleuerint pastâ—ris vices Ibid. Doctor Fulk in Act. 6.1 Maister Beza doth acknowledge in times past ex perpetuo ecclesiae vsu Deascons by a coÌ„tinual 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 Rhemisâ—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 ministeâ—â—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 Diâ— aconos Prasbyteros Episco poâ— fecistis Lai eâ—s Optat. lib. 2. And therefore of the two theirs or ours good cause is ministred to approue rather then reproue those
wordes that our Deacons are called to the like office and administration vnlesse because of some changeable circumstance wee may not so write And if so then must they bee but 7. for number secondly they must be men immediately illumined by the holy spirit and no lesse measure then fulnesse of wisdome and the holy Ghost may be required of them 3. the election of them must be by the whole multitude 4. to make a correspontence throughout they must bee chosen after mens goods are sold and that the proprietie of them is lost that the Deacons may take the charge All which whole practise neither they nor wee follwing neither haue wee nor they Deacons after the example of the Apostles Otherwise if they hold these and some other pointes changeable as in deede they are it will appeare that our Deacons are likeliest to the times of the Apostles and Apostolicall men as hath beene shewed But let vs proceede 2. Because the Booke of ordination containeth some thing that is against the order that God hathordained in his Church For. 1. It seemeth to make the Lordes supper greater then baptisme and confirmation greater then either by permitting baptisme vnto the Deacons the Lords supper vnto the Priests and confirmation to the Bishop onely It seemeth and onely so seemeth For rather the contrarie may bee hereupon inferred namely that the dignitie of the sacrament depends not on the dignitie of the person For a Deacon may baptise though inferior to the other And with asmuch probabilitie it may bee argued a linnen coife is better then a veluet nightâ—cap because a seruient at law weareth the one and euery ordinarie cittizen almost weareth the other Or thus in the Presbiteries the minister distributeth the bread the elders deliuer the cup ergo they make one part of the sacrament greater then another But of this read afore 2. Is preferreth priuate prayer before publike prayer and action It is false This reproofe is sufficient where the accusation is brought without proofe It permits the Bishoppe to order Deacons alonâ— requiring no other to ioyne with him in laying on of handes which is not permitted in the ordring of the Priests The difference of their office alloweth a difference in the manner of ordination and therefore the Bishop is alone in the first in the other hee may take other ministers or Priests vnto him There is no prescript commandement in scripture to the contrarie and therefore no such aduantage is giuen this accusation as some doe imagin 3. Because in it some places of holie scripture are misapplied to the countenancing of errors for 1. Act. 6.17 is misapplyed to warrant ordination for our Deacons Wee answer first there are not so many verses in that cap. but 17. is put for 7. Againe where they say that chap. in that part beginning at that verse is misapplyed wee haue their negatiue without proofe More in that point wee see not as yet to answer 2. The Bishoppe is appointed in ordring of anie Priests or Bishoppes to vse the verie wordes Receiue the holie Ghost which Christ our sauiour vsed at the sending ferth of his Apostles They are thought the firtest words â—i the ordination of ministers because of the spiritual calling office whereunto they are disigned by the Bishop after whose words then vsed with imposition of handes as Saint Ierom witnesseth Ordinatio â—ou sâ—lum adimpre cationem vâ—cis sâ—deriam ad impositiâ—nem impleâ—ur 〈◊〉 Hinâ—â—â—â—â— in cap. 5â— Isaiâ— the ordination is complet and finished not that the Bishoppe giueth the holy Ghost or conferreth grace for as Saint Ambrose writeth so is it the iudgement of our Church Homo manum imponit Deus largitur gratiam Ambros de dignita tate sacerdâ—t cap. 5. man layeth on his handes but God giueth grace But for a more ample and full answer in this point looke before cap. 22. Wee cannot subscribe vnto the booke of homilies for these reasons Because it containeth sundrie erronius and doubtfull matters 1. The Apocrypha are ordinarilie in it called holie scriptures And the place of Tobie the 4. containing dangerous doctrine being alledged it is said That the holie Ghost teacheth in scripture This exception standeth vpon two branches The first is handled in this appendix already before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communi opinione Iun. 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 scripturis spiritus sanctus Cyp de Elemos Iun. com Bel 1.11 and in the first part cap. 10. Pag 97. The Apocryphall are called holie scripture according to the common opinion and the receiued speech not but that our Church puts a manifest difference by nameing it Apocryphall And with as great shew of argument a man might except where the Apostle calleth the power of sinne or rather sinne it selfe by name of a body Romans 6.6 taking the phrase from the opinion of the rude and simple who imagin what soeuer hath a being that the same is a bodie or bodily substance The second branch here calleth a sentence in the 4. of Tobie a doctrine which the holy Ghost teacheth in scripture Which manner of phrase the booke borroweth out of Saint Cyprian For he alledging the same quotation graceth it with this attendance The holy Ghost speaketh in scripture Which phrase and sentence Maister Iunius in his answer to Bellarus cap. 11. is farre from deeming to be dangerous that hee doth not once so much as dislike much lesse tax it howeuer now it please some to traduce it As for the interpretation of the sentence looke before part 1 cap. 12. Pag 100. 103. 2. It is said that though manslaughter was committed before yet was not the world destroied for that but for whoredome all the world a few onelie excepted was ouerflowne with water and perished These wordes are in the homilie against adulterie the third part of the sermon deliuered by way of a parenthesis shewing that the displeasure of the Lord though kindled before because of murder c. yet did not smoke out nor breake forth till the iniquitie was brim-ful then the viols of the Lord his heauy wrath were powered downe For the scope there is of that homilie in amplifying the hainousnes of adulterie and the heauinesse of the punishment intending thereby that a latter sinne added to a former brings on iudgement though God doe not as he might punish alway with the soonest So as these wordes the world was not destroyed for manslaughter but for whoredome imply not for manslaughter onely as the alone and sole cause of that vniuersall deludge vpon the earth 3. It exhorteth homilie 2. of fast after Ahabs example to turne vnfainedly to God Had the homilie intended what the instance affirmeth they who penned it did looke to the mercie of God which followed vpon Ahabs external humiliatioÌ„ and