Iudates in Christi anos sausentis est forma c. Beatorum mar tyrum caede posâ— se c. In aternitatis profectum per martyrii gloriam efferchantur Ibid. Pro Christo potuerunt pati quum nondum poterant confiters August â—m Epipha â—erm 6. inserm 23. de tempore Non habebates atatem qua in passurum Chrustum crederetâ—â— sed habebatis carnem in qua pro Christo passuro passionem sustineretis Ib. Non â—rustra infantes illos qui cum â—ominus Iesus necandus quareretur occisilunt in honorem martyrum receptos commend it ecclesia Id. de lib. arbit lib. 3. c. 23. epist â—â— Hier. Homil de sanctis lib. 2. de symb ad Catechu c. 5. as the auncient Fathers witnesse Bernard who was some 5. hundred years since hath these words Can any doubt that the infants which were slaine in Christ his stéede are crowned among the Martyrs And méeting with an obiection that might be made If you aske saith he what they deserued at Gods hands that they were crowned aske also what fault they had done that they were murdred vnlesse peraduenture Christ his pietie were lesse then Herods impietie that the tyrant coulâ— put harmelesse infants to death and Christ could not crowne them who were killed for his sake Theophilact who was some 900. yeares after Christ writeth thus That Herod his malice may be shewen must iniurie be néeds done the little ones Heare therefore they were not iniuried but iustly obtained crownes Haimo some 800. yeares after Christ writes in his Postilly vpon this feast day of the Innocents In that the children were slaine for the Lord Christ it implieth that by the accepted worke of humilitie the way is to the crowne of Martyrdome c. Hilarie who was some 400. yéeres and vpward after Christ in his exposition vpon Saint Mathew speaking of these babes their death saith Iewrie did abound in the blood of Martyrs And presently after thus Herod his fury and the death of the infants is a forme or patterne of the people of the Iewes raging against the Christians and thinking that with the slaughter of blessed Martyrs they can extinguish the name of Christ And speaking of those words in the Prophet Rahel would not be comforted because they were not c. They were caried vp into the aduancement of eternitie by the glory of Martyrdome Saint Austin who was somewhat before Saint Hilarie The infants saith he could suffer for Christ though they could not as yet confesse him Againe in another place yee were not of age to beleeue in Christ who was to suffer but yet ye had flesh of your owne wherein yee could indure the Passion for Christ who was to suffer And in his third Booke of free will The Church doth not in vaine commend the infants receiued into the honor of martyrs which were slaine by Herod c. Which very selfe same sentence he remembreth verbatim in his Epistle to Saint Ierom Copious in this argument are his Homilies of the Saints in foure senerall Sermons calling the Innocentes Martyrs and their death Martyrdome and in his second Booke de symbolo ad Catechumenos the fifth Chap. c. Before him Saint Origen homil 3. maketh mention of them after this manner Horum memoria semper vt dignum est in ecclesits celebratur secundum integrum ordinem sactorum vt primorum martyrum c Origen homil 3. in diuersos Benè secundum voluntateÌ„ Dei corum memoriam sancti patres celebrari maÌ„dauerunt seÌ„ piternam in ecclesus velut pro domino morien tium Ibid. Ecle paruuli esti quos hostis natura crudelitatis monstruÌ„ Herodes occidit subito fiuÌ„t mar tyres dum vice Christi pro Christo CypriaÌ„ de stella Magis Testimonâ—igrave um quod non poteraÌ„t sermone per hibent passione Ilid Spangenberg Postil Ista tam tristi tragaedia cruen tam ecclesiae Christs imaginem delintauit Centur. 1 lib 1 cap 3. Vt Abel primâ—s veteris testamenti â—artyr fuit cuius sanguis ad DeuÌ„ clamauit it a isti primi in nouo test amento propter Iesum Christum recisi sint gloriosa mar tyris corona redimiti vitam hanc mortalem cum immortali commutauerunt cum illâ— nunc in coelis viuunt Gualter homil 18. in Math. 2. The memory of these infants alwaies is celebrated in our Churches as it is meete according to the intire order of the saints that Bethlehem it selfe where the Sauiour was borne may seeme to offer vnto the Lord the first fruits of the Martyrs Anone after VVell therefore and according to the will of God the holy Fathers haue giuen in charge that there be celebrated a perpetuall memorie of them as dying for the Lord. No new deuise in his time but long before as it appeareth by his writing Saint Cyprian or the Author vnder his name Behold these little ones whom Herode the enemy of nature and and monster of crueltie did kill are suddainly become Martyrs and whilest in steede of Christ and for Christ pulled from their mothers breast and slaine they beare witnesse by suffering what they could not by their speech All which testimonies as they are nothing if Scripture were against them so the Scripture no where gainsaying we shall doe ill to gainsay the testimonie of so many ages succéeding one another and that for many hundred yeares confirming what but lately is denied without sufficient proofe to the contrary And yet though lately denied by some few among vs not to speake of our own Church here at home other our brethren in the same faith learned writers of these times approoue the order we do Spangenbergius as may be seene in his postill they of Merdenburg in their Centures note that God by this heauie Tragedie hath shaddowed out the bloody image of Christs Church Which historie of theirs would not fit to such a purpose if their were no comparison twixt them and the Church of Christ Master Gualter in his 18. Homily vpon Saint Mathew writes thus As Abel was the first Martyr of the olde Testament whose blood cried vnto God so these infants were the first which were slaine in the newe Testament for Iesus Christ and crowned with a glorious crowne of Martyrdome haue changed this mortall life for an immortall and now liue with him in the heauens Beside all these auncient and late authorities this argument may iustifie what our Church doth They in whom Christ is persecuted and put to death may be held for Martyrs But in those innocent children Christ was persecuted and put to death For such was the tyrants purpose and so Christ accounteth what is done to little ones for his sake as done vnto him Therefore may they be thought blessed Martyrs not in speaking for they were infants but in dying Non pro fide Christs nec pro iustitia occubâ—â—â— ruÌ„t sed pro fide Christo id est loco Christs Ludol not properly Martyrs
est multiplicatio non substrabitur tante fit vberior quan to contemptius posâ—idetur Aug. contra Adimâ c. 1â— Psalm 91.20 Abomni pericu le quod tibi creabitur Iunins Ibid. defendet te ab emniperi culo Ibid. Post aliquod malorum specificationem sum matim in â—enere dicit Non occurret tibi maluÌ„ di cti one mali omniâ— generis afflictones miserias arumnas complectens Marlo Ibid. â—aollerus totideÌ„ pâ—nè verbis Psalm 122.6 Pacis nomen gâ— neraliter pro la to felsci sta tâ— posuit Marlo in Psalm 121 2 â—riuatam publicam intus foris Iunius Ibid. Psalm 128.5 Againe cap 30. The Lord thy God will make thee plenteous in euery work of thy hand in that fruit of thy bodie of thy cattell and of thy land for thy wealth Vpon which wordes in that 28. chap the former of these two quotations Saint Austin writeth in this fort In the new testament beside the eternall possession which is promised to the Saints the multiplication of a transitory possession is not substracted but somuch the more plentiful it becoÌ„meth as the more contemptedly it is possessed But to proceede in other scriptures What is it els but a grations promise to be defended froÌ„ al aduersities where in the first Psalme it is auouched in general termes Whatsouer thou takest in hand shall prosper The like is Psal 91. there shal no euil come vnto thee v. 10 a little before v. 3 The Lord will deliuer thee from the snare c that is saieth M. Iunius the Lord will deliner thee from all danger and v. 4. Where the prophet saieth he will couer theé vnter his winges c. that is hee will defend thee from all euil All danger and aleuil is no more then answereable vnto this collect All aduersities Of which indgement is Marlorat and Mollerus After a specialty of some euils he saieth humanity and in generall Noe euill shall come vnto that vnder the word euill comprehending afflictions miseries and sorrowes of all forts Beside these authorities and commentaries Psalme 121. Witnesseth asmuch The Lord out of Sion shall preserue thee from all euill and he shall preferue thy going out and thy comming in that is all the actions and occasions of our life for so going out and comming in is taken 1. Reg. 37. Num. 27.17 As Maister Iunius proueth in that place Far der Psal 122.6 the prophet sheweth it is the duety of the faithfull to pray for the peace of Jeruslem that peace may be within hir wales prosperitie within hir pallaces Which name of peace is put generally for the pleasant and happie estate and all things prosperous as Marlorat hath or as Maister Iunius diuideth it for al peace whither priuate or publicke whither within or without Againe Psal 128. The Lord out of slon shal blesse the thou shalt see the wealth prospecous estate of Jerusalem al the days of thy life to like effect is that promise by Esay that prophet wheÌ„ thou passest thorough the waters I will be with the and through the floods that they do not euer flow thée Isay 43. â— Per â—gnâ—â—â— aquam intelligiâ— omne genuâ— miserâ—arum quibus in hae vita obâ—â—xij sâ—â— mus Calain Ibid. Visiâ—â—â—in or as domin Ioh. 16.23 wheÌ„ thou walkest thorough the very fire thou shalt not be burnt neither shall the flame kindle vpon thee c. Where Maister Calain teacheth that the Lord by fire and water doth vnderstand all kind of meseries If al these quotations suffice not the words of our sauiour note asmuch in the praier deliuer vs from cuil that is faieth Vrsinus whom we haue quoted els where all euels both of sin punishment whither present or to come Nor doth this clause onely warrantize thus much but also those words Ioh. 16. whatsoeuer ye aske the father in my name he shall giue it you If whatsoeuer a man can aske he shall haue what cause is there that the church praying for freedome from all aduersities any son or daughter of hirs should doubt that the Lord will grant it or rather denie that the Lord wil grant it being amply confirmed by manie scripturs in the old and new testament In a word to put an end if not to al aduersities till our liues end yet is our aduersaries the trouble which this obiection hath occasioned cuery word here arrested puts in baile for more securitie The church may be free by the protectioÌ„ of the Almighty froÌ„ al aduersity Rom. 6.201 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First the church particular not vniuersal secoÌ„dly may be argueth it is not 3. free but freed as the Apostle speaketh of our estate in christ freed from sin because borne naturally the vassals of sin and our freedome not naturall but purchased not actiue but passiue 4. From not vtterly without all but in aduersitie and then afterwardes freed For though this worde from in most languages bee sometimes taken exclusiuè for without in what manner young schollers proue their argument by a proposstion drawne from Aristotle where it neuer was meaning it is not in Aristotle at all Ex Aristotele and so is out but quite out yet no such error is here bred in these wordes may be free from because free from in Scripture signifieth to haue beene first in it 1. Cor. 1.10 Ibid. c. 10.13 theÌ„ afterwards deliuered So Paul receiuing the senteÌ„ce of death was deliuered froÌ„ it but he was first subiect vnto it Math. 17.43 So God deliuereth from euill but a man is first in the tentation then the Lord makes way out So. Mat 27. of Christ scoffingly they spake he trusted in God let him deliuer him if he wil haue him So Luke 1.74 deliuered froÌ„ the handes of our enimies may serue him without feare al the daies of our life And that before in the Psalme 121. The Lord shal preserue shée from euill Rom. 7 24.1â—.31 2. Thes 3.2 2. Tim. 3.11 Deut. 29.20 Non possunt quidem omnia maledicta eâ—enire vni homini Non eâ—im toties morâ— potest quot genera mortis hic dicta sunt sed omnia dixit pro quibuslibet August super Deut lib. 5. c. 49. Rom. 1.8 Inomnibus ecclesâ—is totius mundi Synechdo che est generis hyperbolica naÌ„ intelligit ecclesias plurinias Piscat Rom. 1 8. Optimè compre henduntur oÌ„nia mala culpa pâ—na c. Vrsin in orat dominic In dei custodiaÌ„ ac fidem suscepti ac protectione â—ius sâ—curi supra peccatuÌ„ mortem inferorum portas totum Diabols regnum inuicts duremus Cal. in Math. 6.13 he shall preserue thy going out and thy comming in from this time forth And many the like In all which places danger is still presupposed imminent and possible Fifthlie All that is all manner not euery particular but in generall or rather indefinite termes because all at
once doe not vsuallie fall vpon the church in one onely age But as S. Austin well noteth vpon Deut 29.20 27. The Lord his Ielousie shall smoke against that man and euery curse that is written in this booke shall light vpon him All saieth that good father cannot come to one man for he cannot die so often so many seuerall kindes of death as are set downe in that booke But all he said for anie Or els this word all may be taken for most as Rom 1. Because your faith is published throughout the whole world that is in all churches of the whole world An hiperbolicall or excessiue speech For the Apostle thereby meaneth most churches or verie many churches So in this petition here all aduersities that is most aduersities Sixtly Aduersitie may be taken here for what euer is aduerse and contrarie to soules health whither sinne or the punishment for sinne Sutable whereunto is that petition which our sauiour taught his disciples Deliuer vs from euil which Vrsinus interpreteth in these wordes vnder the name of euill some vnderstand the diuill some vnderstand sinne others vnderstand death But vnder this name are comprehended all euils of sinne and punishment whither they be present or to come So as in asking that God deliuer vs from euils we craue that he do send vs no euill but deliuer vs from all euils present to come both of sin and punishment c. Read the place in Vrsinus his Carechisme Seuenthly through thy protectioÌ„ may be free from al aduersities that is being taken into the trust and custodie of God and by his protection secure ouer sinne death the gates of hell and the whole kingdome of Sathan we may continue vnconquered Implying All it is free from is by his protection as he that is saide to teach All the schollers in a town not that All in the towne are taught but that all which are taught are of his teaching so not that the church is free from all but that all she may be free from may be by his protection as S. Austin interpreth that in 2. Tim 2.4 All men are saued not that all are saued but that all which are saued are saued by him Non quod nullus sit hominuÌ„ quem saluuâ— fiers velit sed quod nullus fiat nisi quem velit Aug. ad Lauren c. 103. Lastlie in the communion booke which themselues perued and offered to the parliament in a prayer that followeth after their prayer for the whole church are the like wordes Asswage and stay thy corrections and so at length by deliuering them from all their troubles Wee in our leiturgie say All aduersities which they call corrections and all troubles Graunt it good in theirs after their meaning then cannot it bee misconstrued in ours being to the same sense and purpose Now when so euident a truth in the manifold explanation sheweth it selfe they who haue had a hand in wounding the credit of our church about this prayer will in the end receiue condigne reproch and well worthie are they for their fond defamations raised against that which so manie waies cleareth it selfe in the vpright iudgement of the Godlie well aduised Cap. 6. Of the name Priest The worde Priest is often giuen to the minister of the worde and sacraments as the name of his office which is neuer found in the new testament giuen to any minister but to Christ And good reason it 〈◊〉 giuen the minister of the word as the name of his office in such sense as our church intendeth For so is it generally found in the new testament In the whole bible there is mentioned onely 2. sorts of Priests the one of Aron the other after Melchisedecke TWo sorts of Priests offering to God some visible externall present as sacrificeing vnto him wee read in the bible But if our word Priest being lished for that in the originall hebrue wee must knowe there are more theÌ„ onely two sorts of Priests For the original word in in Hebrue signifieth a principall honourable officer of chiefe noâ—â— whither in ecclesiasticall or eiuill occasions Cohen In which sence Pâ—â—â—phar because of his enmient place about Pharao hath the name Genes 41.45 whose daughter Ioseph maried So the sonnes of Dauid who might not burne incense are called 2. Sam. 8. So Iarah a chiefe prince about Dauid 2. Sam 20.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Châ—o 18.17 2. Sam. 8. 2. Sam. 20.26 And because Aaron his sons were to be of greater account then the Lenite this name of preheminence they distinctlie had from the rest In the Greek of the new testament there are two words both translated by this same word Priest signifying a sacerdotall office in sacrificing or els taken for an auncient and elder in which sence commonly it is the name of a minister of the gospell and so the word from Presbyteros and presbyter contracted and made short Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyter Priest The occasion intended may charge our language with penurie and want of words in that she is inforced to make one english word interpreter to them al and did we speak latine the plea we put in would be of more force but in our mother tongue which we vse it is not against vs nor our letturgie Aarons priesthood with the name together with all therest of the Ceremomes had their end by Christ which to renue were to deniâ— Christ Yet they so haue not their end by Christ but the ministers of the gospell succeede Aaron in teaching and praying for the people which dueties belonged to Aaron and die not with him The priest his lips should preserue knoweledge Malac. 2.7 and of him should the people aske counsell which verie course continueth in the ministers of the worde and sacraments So if ministers must bee Priests by their office it must needes be of the Popish sacrificing order which I hope none dare affirme So must ministers of the word be Priests by their office yet no néed they be of the Popish sacrificing order For they are Priests as the word is giuen them in the new testament that is auncients and elders And reason it is they should be so thought because of that originall whence our english word is deriued For it is not home borne but a stranger first a greek then latine now english And that very word which the holy ghost calleth vs by in that new testament is the grand-sire to this name priest Wherein our language if anie complaine of hir pouertie that shée is not copious as that griek is yet may reioyce in this hir dexteritie that she giueth the name in that very same characts the other doth To affirme a Priest and Priesthood doth derogate from Christ Iesus who hath put an end to Priest and Priesthood True it doth to meane a sacrificer of a carnall reall external propitiatorie sacrifice of the very body and blood of Christ vnder the formes of breade
as it is quotet by Eusâ—b writing the bistorie of Serapion how falling through peâ—seâ— uutioÌ„ offerinâ— to Iâ—ols he was out off from the church to the terror affrighting of others Good old man hee often desired to be receiued in to the bosome of the church It would not hee No may a â—â—â—eded the request His â—cknesse out enâ—â—â—â— belay 〈◊〉 blasse fâ—â— thâ—â—â— whole dayes depriued of the vse of â—â—â—â—nces the 〈◊〉 to himselfe againe at what time seing how it was with him he grew more instant then euer before to receiue the sacrant out the pledge of his peace made with God the church which no soner obtained but withal most com ortably be finished his life 〈◊〉 thing vsual in those times for such â—â—lay a dying if they made request special earnest suppliant humble request they were allowed that fauour of the coÌ„mnuion that supported with a good hope they might depart hence in peace In the next one the same course was held by the couÌ„cel of Nice where the fathers ganâ—â—in charge according to the auncient rule that the holy coÌ„mnuion should be denied none toward the time of their death This couÌ„cel so auncieÌ„t as it was nigh 1300 yeares ago euen theÌ„ cousessed that this order the church tooke 〈◊〉 retaine was before those times much auncioniar Saâ—i◠〈…〉 long after as wee may obserue in those sermones of time that goe vnder Saint Austin his name As often as any sickenesse or infirmitie shall happen let him that it sicke â—â—â—â—iâ—e the body blood of the Lord. Quoties aliqua infirmitâ—s superuenerit corpus sangusnem ille qui agrotat accipiat August ser de tempore Aegrotis dare oportet fateor sed etiam coraÌ„ agrotiâ— pâ—ssent perage mysteria Iâ— martyr Aegrotis quipe tebant cunam dominicam non negabatâ—â—u Suta Oecolom-Bueâ—r censis Cal. epist. Museut tis de can dom Sine superstitia ouâ— effendicule ut a flaâ— gitat agrotorâ—Ì„ infirmitas nâ—limus sanè obâ—qusam ecclesiaâ— sâ—indâ—re Beca In these latter times Peeter Martyâ— answering this obiection that the â—derament must be ministred to the sicke It must I confesse saith hee be ministred to the sicke But then mightie bee in the presence of the sicke In the life of Oeâ—â—compadius it is written of him The sicke that desire the Lords supper he denied it not them Bucor in his censure alloâ—eth c. to doth M. Caluin in his epistles if the sicke folkes desire it The like doth Muscului and Hiperius If this wee speake of faith M. Beza may be done without superstition and offence and that the weakenesse of the sicke partie doe require it wee would not truely that anie one for such a cause should rent the church by schisme and contention And certainely it seemeth the generall opinion hath been from time to time that if men in their health neede this sacrament much more when they are weakened and spent with sicknesse For it fitteth best when wee are most humble and penitent which commonise in the elect of God is by degrees more or lesse but in a heauy visitation many times our humiliation is wrought most effectually when the conscience almost squezeâ— with a serious consociation offiâ—aâ—â— the body and soule are humbled vnder the mighty hand of God Which may be the case of manie in these times whither excommunicate or suspended from the Lords table or hauing wasted themselues in lawlesse states or conceiuing amuse of our sacraments ministery doctrine c. afterwarâ—es touches in heart seing the grossones of their error vs recover themselues the Lord mightning their eies that they beg with great earnestnes to haue a part in that sacrament visibly whose fellowship poore seduced soules they did either detest or neglect or except against before What ioyes the Lord ministrâ—th his children at such times as in faith and true repentance they receiue these infallible tokens of his gratious loue they onelie knowe whome the Lord hath prepared for that heauenly banquet and what can they tell good heartes yet once againe ere they giue vppe the ghost howe the Lord may yeelde them like comfortes and that with more chéerefulnesse then hitherto he hath done And may it not be hoped that a faithfull Communicant in the very instant twixt life and death séeth in this loue-token the very ioyes of heauen presented vnto him as an effectuall motiue to hasten him hence and to strengthen him in his iourney to his long home The Communion Booke giueth allowance to the Minister to minister to one alone Nothing contrary to Gods word and Christ his institution to minister to one alone at a time for how can it be otherwise But if they meane one alone and alonely as if none else did communicate but the sicke partie bedridden they speake an vntruth For more are required at the Minister his discretion And a very poore body he or she is like a Sparrow on the house top that hath neither wife nor seruant nor friend nor chairewoman nor kéeper to tend and tender him in his sicknesse yea euen in the Plague-time God disfurnisheth not a man of all company but one or other good neighbour he hath beside the Minister whom vnlesse the congregation be prouided of another sufficiently able that may supply his absence the laws of our Church and his owne conscience spare from communicating when the infection is And great reason because if a particular grieued be to be caredfor so are many much rather both of his familie and of the whole parrish least through his vndauisednesse he drawe them into the like contagion Zanch. in Philip 2.27.30 Master Zanchius sheweth this at large speaking of Epaphroditus and his earnest care for the Saints at Philippi so doe other writers whose names we spare in this argument yea so doth the Rubricke in the Booke of common prayer Can. Eccles 67. and the Canons Ecclesiasticall in case the disease be knowne or probably suspected to be infectious But admitting there were not another to communicate with the sicke person is the Minister no body doth not be Etiamsi minimo numero Bâ—cer in Math. 18.19 and that sicke partie make a number though the least of all numbers If but two or thrée agrée vpon earth sayeth our Sauiour c. To minister the Sacrament to one alone doth not stand with eat yee To minister the sacrament to one alone at a time standeth with the words of Christ his institution because Tertullian his rule is true Subiectum est generali speciacle in ipso significatur quia in ipso continetur Tertul. de velaÌ„ virg cap. 5. Particularities are signified vnder that which is generall And therefore in saying eate yée necessarily is implied eate thou vnlesse we shall thinke that when our Sauiour said Baptise ye therefore one alone may not Baptise or praying Pray yée thus therefore one may not pray alone It is faultie that we doe not vse in a generalitie once for
imposition of handes are for longer time namelie to the worldes ende As for this speach where the wordes in the Rubricke by imposition of handes and prayer the baptised receiue strength c. as if like the children of the prophets crying Death in the pot when somewhat was shred in scarcely pleasing their tast so these meane there is death in this sentence not fitting their knoweledge that haue tasted of the heauenlie grace reuealed in the worde wee answere this phraise by imposition of handes c. is agreeable to scripture Act 8.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 1.6 and the auncient truth recorded since that time in the monuments and writinges of the fathers To scripture where this expresse forme is mentioned when Simon Magus saw that by laying on of handes the holie spirite was giuen c. So to stirre vppe the gist of God which is in thee by the putting on of my handes which latter place though it speake of this ceremonie in ordination yet the former of these quotations intreats of confirmation after baptisme as doth also Asts 19.6 But whither first or last of those scriptures cited in the margent the grace of speach is the same namely by imposition of handes c. The like wee finde in the writinges of the fathers Tertulâ—ian thus the flesh is shadowed with imposition of handes that the soule may bee illightned by the spirite Againe in another place After baptisme administred then handes are laide on by benediction and blessing Caro manus impositione adumbratur vt anima spiritu illuminetur Tertull. de imponitur per benedictionem aduocans inuitaus spiriturn sanctum Id de baptis aduocating and inuiting the holie Ghost This auncient manner Saint Ciprian iustifying out of Asts 8. by the example of Iohn and Peter maketh this obseruation The faithfull in Samaria saieth he had alreadie obtained baptisme onely that which was wanting Peter and Iohn Nunquid quoque apud nos ge ritur vt qui in ecclesia baptizantur per pra latos ecclesia offerantur per nostram orationem manus impositi onem spiritum sanctum consequantur Cyp. epist 73. ad Iubatan Post fontem sequitur vt perfectio fiat quan do ad inuocationem sacerdotis spiritus sanctus infunditur Ambros lib 3. de sacrament c. 2. Exigis vbiscrip tum sit In acti bus Apost sed etiamsi scrip turae authoritas non subesset totius orbis in hanc partem coÌ„sensus instar praecepts obtineret Hieron aduer Luciseri Si superuenerit ad episcopum cumperducat vt per manus impositionem perfics possit Concil Eliber can 38. Eos episcopus per benedictionem perficere debebit can 77. thid Manus ab episcopo imponi vt accipiant spiritum sanctum Arelat can 17. Vt mundi donuÌ„ spâ—â—tus sanctvaleant accipire Aurelian Deus largitur gratiam per impositionem manuum Chemuit de sacra ment ordints pag 245. Donum comfirmatum in eo fuit auctum per impositionem manuum Zanch pracep in c. 4.19 pag. 715. supplied by prayer and imposition of hands to the end the holie ghost might be powred vpon them which also is now done among our selues that they which are baptised in the church are offered vp to God by the prelates of the church and by our prayers and imposition of handes obtaine the holie ghost This phraise continued to the daies of Saint Ambrose who speaking of confirmation writeth After the fountaine it followeth that more be done or word for wordes that there be perfection when at the prayer of the priest the holie Ghost is infused and powred downe Saint Ierom against the Luciferians writing that the Bishop did giue the holy Gost vnto the baptised by imposition of hands addeth you are earnest to knowe where it is written I answere saieth hee in the Acts of the Apostles But although there were no authoritie of scripture the consent of the whole world in this behalfe should be as a commaundement Out of diuerse auncient councels of Eliberis Arls Orleance the like may be proued Eliberis If the baptised shall happen to liue bring him to the Eishoppe that by imposition of handes he may bee perfited and after ward can 77. Those which the Deacon hath baptised the bishoppe must perfit by prayer or benediction The councell of Arls. handes are laid on by the bishoppe that they may receiue the holy Ghost That of Orleance After comming to confirmation they be warned to make their confession that being clensed they may receiue the holy Ghost But contenting our selues with these testimonys of antiquity among our late writers not to name many Chemnitius Zanchius witnes that vse of this phrase Chemnit God giueth grace by impositioÌ„ of handes And Zanch. the gist was confirmed augmented in him by imposition of handes True it is that our writers speake of the cerimonie vsed in ordination but yet of the ceremonie it is that they so write which argueth the phrase not onelie tolerable but lawfull How much rather are we to iudge thus both scripture and antiquitie auouching asmuch And therefore what reason haue we for some few vnaduised mens pleasure to renounce a truth so throughlie approued namely that by impositioÌ„ of hands prayer children may receiue strength and defence Confirmation hath that ascribed vnto it which is proper to the sacraments in these wordes That by imposition of hands and prayer they may receiue strength and defence against all temptations to sinne and the assaults of the worlde and the deuill Proofe for some mens iust dislike in this hence appeareth because it is proper to the sacraments as if thus in forme of argument it were concluded what is proper to the sacrameÌ„ts must not bee attributed to any thing els to giue strength and defence against all tentations of sinne is proper to the sacraments therefore not to be attributed to any thing els and if not to anie thing els then not to imposition of haÌ„ds and prayer In making answer whereunto wee must know that it is not proper to the sacraments to giue strength and defence against all tentations For proper that is called which is onely alway and vnto all proper But to giue strength against all temptations is not proper to the sacraments It is a thing common to other as to the sacraments but not proper onely vnto them For the spirit properlie is the spirit of strength and corroboration and none els As meanes indeede or helpes so the sacramentes are but so are they not alone For the worde of grace is able to build farder and exhortations and faith and prayer and daylie experience of Gods mercies heretofore and conference with learned men and diuerse other good blessings from Goddoe strengthen a man against all tentations c. Wherefore in a worde wee returne them for answer it is manifestlie vntrue that confirmation hath that ascribed vnto it which is proper to the sacraments Confirmation hath that ascribed vnto it which
that it did signifie and foreshew how the Sonne of God leauing his Father c. Againe A most sweete Image of mans redemption is proposed in Wedlocke and what can any more louely picture set out vnto vs Dulcis sima ìmago redeÌ„ptionis ext in ipso coniugio proposita quasua â—icr picturaetc Ibid. Non dubium est ceniugrum inec clesia semper fuisse mysteriuÌ„ coâ—iunction is christi eccle sie Ibid. pag. 256. calum 2. as when couples in Mariage kindly loue one another Anone after Out of doubt Marriage in the Church hath alway beene the misterie of the coniunction of Christ and his Church Thus farre Chemnitius and others 〈◊〉 agréeable to our Communion Booke and our Communion Booke to them and they and it conformable to the truth Wherefore we returne these our opponents their own language It is neither contrarie nor directly contrarie to the word of God but agréeable yea very agréeable to Scripture as the obiection reciteth the words namely that God hath consecrated the state of Matrimonie to an excellent mysterie that is he hath applyed Matrimonie to represent signifie and shadow out vnto man the mysticall vnion twixt Christ and his Church But thus much be spoken of this exception Chap. 18. Of the Letanie From fornication and all other deadly sins This maintaineth that Popish distinction of deadly and veniall sinnes Whereas all sinnes are deadly SEe men afraide of their owne shadow What one syllable inforceth this interpretation Doth it not rather implie fornication to ve a deadly sinne being included with the copulatiue and the vniuersall note of all And all other deadly sinner Might such â—â—ris spirits as these haue had a King at Saint Iames how would they haue told him his owne for reckoning fornication with things of indifferent nature Acts. 15.20 as blood strangled and the like that so busilie except against this being as it is mentioned here amongst hainous and grieuous sinnes As for the word mortall and veniall our prayers intertaine not the vse of them and if they did no Church misliketh them rightly vnderstood because all sinnes are pardonable to the Elect Consess Boâ—eÌ„ et Saxon sect 9 and to the reprobate no sinne euen the least but is damnable Not but that al in their own nature deserue death which we affirme and the Papist denieth So as could we restore the word to it wonted and safe signification it might be vsed as well as remissible and irremissible For both tend to the same effect in our Churches construction and therefore this wrangling about words might haue béene spared but then could not such fond obiections haue béene so fréely vented Chap. 19. Of suddaine death The Letanie teacheth the people to pray against suddaine death This clause would be reformed for we are not to pray against it IT is not iustly offensiue to pray against suddaine death The argument to prooue so much may be this which followeth That which is simply euill in it selfe and respectiuely in regard of our selues and others may well be prayed against But so is suddaine death therefore suddaine death may be prayed against The maior is euidently true and needeth no proofe All the doubt is in the minor which was this but suddaine death is euill simply in it selfe and respectiuely inregard of our selues and others The proofe whereof is thus Euill in it selfe because an enemy to life which man beast flye from All 〈◊〉 desire their being and God neuer created death It came paâ—â—ly through the 〈◊〉 of the diuell who lyed vnto man saying yee shall not die partly through the transgression of Adam and partly through the wrath of God rendring it as a due recompence vpâ—n mans head for sinne This Saint Paul nameth an enemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 15.26 Galath 3.13 1. Cor. 15. The last enemie that shall be subdued is death Againe a second proofe may be thus That which is Galath 3. of it selfe a part of the curse and malediction of the law is euill simply in it selfe But death is a part of the curse and malediction of the law therefore death is of it selfe simply euill It must be notes for feare of mistaking All this while we doe not question what death is by aâ—â—ident in respect of Jesus Christ Ex accidentiâ— by whom it is a wicket or entrance into glory for that is no thanke to death neither doe we question what it is in respect of Gods children who die Rom. 8.28 For to them all things fall out for the best So persecution famine the sword in Gods children are blessed yet no man but praieth against them because we take a view of them and of death as in it selfe it is presented Secondly death is euill respectiuely in regard of our selues and others first of our selues that indure it thus farre it may be thought an euill because this good commeth by a lay urable and treatable dissolution our selues are better able to set all things in order towards God and the world towardes God there is time to bethinke our selues in better earnest then we did before of his power iustice mercie c. toward the world finding the deceaueablenesse thereof in all her flitting pleasures which vpon our experience we see then come to an ende At that time others present that suruiue vs are more touched and haue a more tender feeling of things then said or done For the words of a dying man are better fastned in the remembrance of them that stand by when the riches of Gods mercy are seene in a holy mortified meditation when appeareth how ready a man is to die how willing and with what patience fitted contentedly induring the griefes of this mortall life till his changing shall come All which obseruations beneficial to others beside a many more are drowned and swallowed-vp in a mans suddaine death Moreouer heathen men and such as haue beene giuen to a reprobate sense are content to be gone in all hast not caring so they be rid of a present painâ— This made tyrants strangely expertenced in deuising exquisite tormetâ— to singer a manâ— death and all to multiply his paines Now therefore became it so naturasly answereth our owne desire we haue the more cause to suspect it and feare running as it doth 〈◊〉 the channell of our cortupt sense and sensualâ— affections A farder argument to prooue what the Letanie vseth in this point may be the generall opinion which men haue of it yea the best men are amased when it hapnesh to any friend of theirs And howsoeuer we must stand all content if it come yet no man but his harts wish is he might not fall vnder voubtfull construction which all are subiect vnto that on a suddaine are taken hence In the Books of Genesis we reade that when Iacob made an ende of giuing charge to his Sunnes he plucked vp his seete into the bed Gen. 49.33 Non est prater rationem quod ist
a Moses tam diligenter velu ti ob oculos viseÌ„da proponit Muscul Ibid. FulcherrimuÌ„ est et vehementer optandum hoc genus mortes c. Sic ex hac vita deceduÌ„t quibus a deo datur vt quasimorteÌ„ in suapotestate ha beant vt eam vbi voluerint admittant Ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob. 34.20 and gaue vp the Ghost and was gathered vnto his Fathers vpon which words Mufculus well noteth that it is not for naught Moses doth aâ— it were propose those things before our eye parcell after parcell So easie so quiet so comely and honest kind of death is most beautifull and to be wished for yea earnestly to be wished for It so as he well obserueth then is that to be wished for yea and that earnessly which is contrary to a suddaine death For in the Patriarks kinde of death men saith he to whom God grannieth so to depart dot of this life haue death as it were in their own powet to adâ—â—t it when they will which course assuredly we must confesse is not so in suddaine death For Elihis speaking of the iudgements that be fast the wicked reckoneth suddaine death for one They die suddainely as did Absolon Cora Dathan and Abiram and the â—â—â—st hornâ— of Egypt and Ananias and Saphira with infinite others Yet the Apostle saith in the first of Corinth 15.21 we shall not all sleepe but we shall all be changed in a moment in the twickling of an eye at the last trump True in deede it is that some shall be reserued till that time suddainly changed yet that no exception because suddaine death shal be to some persons that therefore none shal pray against it For it needs must be that heresies shall come yet that no hinderance why we should not doe all diligence by prayer studie reading the word of God or any other good holy meanes to stop them And if the Lord shall dispase of any of vs other wise then in the point we intreate of calling vs on the suddaine as he hath done many good men yet to pray against it is no disobeying the Lords will which is his owne secret and vnknowne to vs. For if a man may wish contrarie to that which he knoweth will fall out so man he be otherwhiles extraordinarily affected and yet in a holy manner as did Saint Paul desiring himselfe to be cut off Rom. 9. so his kinsmen in the flesh all Israel might be saued yea if a man in the earnestnesse of his loue may wish contrary to that which he seeth already come to passe as appeareth in S. Paul when he would he were with the Galathiaâ—s whereas he then was absent and in that very instant could not at once be present we see not Galath 4.20 but a man praying against suddaine death may be farre from iust reproofe specially when a man knoweth not ought to the contrary touching himselfe and if he did know or notwithstanding this particular clause should die suddainely yet his prayer made in what manner the Church giueth direction is not so much distributiuely in his owne person as collectiuely in the name of the whole congregation For the soote of the auswere is not deliuer me good Lord but deliuer vs. The effect of which petition howsoeuer some one person may misse of in the particular of suddaine death yet the greater part doth not And although he that dieth suddainely may haue his prayer trustrated in that one point yet some other way it taketh place namely that he be neuer vnprepared for death So as in a word to cut off all controuersies meete withall exceptions this may giue full contentment to a peaceable honest hart that when we pray against suddaine death we pray against vnprepared death And howsoeuer it may preuent a kindly opportunitie for ministring of comfortable instructions to our selues and others which we might yeelde vpon respite giuen by sicknesse yet the substance of that clause is that suddaine death may in no case preuent vs of the glorious inheritance prepared of God for the Saints Chap. 20. Also the often repetition of good Lord deliuer vs and that saying we beseech thee to heare vs is against the Commandement of our Sauiour Math. 6.7 FOrasmuch as the Letanie is the aâ—â—â— whereupon these obiections are thus hammered one after another it shall not be amisse to make knowne out defence in this behalfe The Letanie a greeke word the same which Rogations is in latine solemne set supplications in english to our vnderstanding is well sampled to yâ— body of praiers supplicatioÌ„s intercessions thanksgiuing mentioned by the Apostle â— Tim. 2.1 Phi. 4.6 interpreted by the Fathers Hilaric Amb. Austin Cassian 2. Tim. 2 1. Philip. 4 6. Hilar. in explicat Psal 140. Ambros de sacrament lib. 6. c. 5. Aug epist. 59. ad Paulium c. Bern. Theophilact For all those foure sweete companions namely praiers supplicatioÌ„s c. interchangeably sort together Prayer in the entrance appealing to the glorious persons in the blessed Trinitie Supplications for feare of enils to come wherein the soule humbly deprecateth and prayeth against them and no other cry for the time is heard but this Good Lord deliuer vs Intercession as that by thy holy incarnation by thy holy Natiuitie and circumcision c. All which deliuering the articles of our faith in the forme of a prayer is like to the heigh of deuotion when our communicants trebâ—le their try O Lord God lamb of God Sonne of the Father thou that takest away the sins of the world c. Lastly Thanksgiuing is in that Letanie also mentioned but because of our humiliation the requests we make are much intermingled yet intermingled as they are they may easily be discerned Some that trauaile no such way as directeth from the hart to the throne of grace thinke it hereby and oft inough said though but once said Good Lord deliuer vs. But others of more experience and beléeue their experience hold it not sufficient to send one but another and after him a third and the more the more companie and all with one note Good Lord deliuer vs. And the note is an eight so often the same message is done for feare it should not be throughly well done And if all be eight as some haue thought when a man hath faid all he can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he can say but all and eight times he remembreth to fall with his petition but raising his hopes good Lord deliuer vs long and euer and onely may this contrarie fancie be theirs to mislike such zealous repetitions who can soone satissie themselues with a luke warme perfunctorie bleak cold duetie in so chill manner persormed as if a North-winde blew out of their months Haec dixi vt noÌ„ putetis repetiti onem in verbis sanctae lingua lo quacitatis esse appetitum sapeâ—bi repetitio habet vim Paratum cor meum alio loco dicit sustine
vsed to giue light to them that sat in darkenesse May Ismaell lift vppe his hand against all and none returne him like for like May all his wordes goe for truth and this among the rest vncontrolde None can offer that which is not in their owne power Then may none offer to plucke vppe roote destroie builde plant saue a soule from death Nemo dat quod non habet hinde vppe the broken Baptise beget in the Gospell and the like for none of all these are in a mans owne power The foundation of which argument is both in Philosophie and Diuinitie very weake Nihildat quod noÌ„ habet eléch I. In Philosophie both Morall and naturall Morall for a seruant who many times hath not a halfepenny of his owne doth many times deliuer from his Master many crownes at a time to some other man at his Masters appointment In naturall Phylosophie our disputants know this proposition is much wronged For what forme of a chaire hath an Axe Chrisill or Saw yet these are instruments to some such purpose and in arguing of the Sunnes influence of the elements and the compounds thence this proposition is made ouermuch pliable so in the question of the Sacraments for their dependance from the Minister what violence hath beene offered by the like euery young Student of reasonable paines is sufficiently instructed or may be if he make recourse to Austin in his Bookes of baptisme against the Donatists Nor their onely ground it was but the Nouatians also building vpon this principle denied the Ministers power to forgiue Because as they said they gaue the Lord reuerence in whom they held it was a case of reseruation Aiuntse domia no referre reuerentiam cuisoli remittendoruÌ„ criminum potestatem deferuÌ„t Ambros lib. 1. de poeniten c. 6. and none else could giue that which was not in his power For God had power onely to forgiue shine Many like inferences haue béene writhed in vpon supposall of this premise None can giue that which is not in his owne power Which simply proposed may be acknowledged for truth but all the error is in application Iniuriously therefore doe they by whom the vse of these words Receiue the holy Ghost is hailed into obloquie to the reproch of our Church and as we iudge to no small preiudice vnto others For in the manner of imposition of hands ordinarily obserued in the Churches of Fraunce it is decreed that these very words of Saint Iohn La maniere de imposition Receiue the holy Ghost should be at that time in the election of their Ministers repeated and stood vpon as also those other following whosoeuer sinnes ye remit c. Then after followeth a prayer which vsually compriseth the contents of their Sermon beséeching God for successe in that worke in hand of ordaining Ministers Thus farre the words in vse with them not only recitatiuè rehearsing that historie nor precatiuè with prayers accordingly but ordinatiuè in ordination wh they vse their authoritie and power to ordaine or designe Ministers as our Sauiour did his Apostles Our Sauiour might giue what the Bishop cannot True if Christ had not sent them as the Father sent him True if in ordination men did take vpon them to giue Ioh. 20 2â—â— as immediately from themselues in their owne persons as Christ did in his True if they prayed not that God would giue what they thinke necessarie to speake of True if the Bishop did meane the person of the holy Ghost True if that God did neuer take of the spirit of his seruant and giue of it vnto another as in Moses when the Lord tooke of the spirit which was vpon him and gaue vnto the 70. Num. 11.17 yea sometimes doubling it vpon one from another Num. 11.17 as 2. King 2.9 that of Elia vpon Elizeus 2 King 2.9 Surely surely were a caueller but modestly affected in handling this point he would no more repine at these words Receiue the holy Ghost then at those which euery Minister vseth the Lord be with you Chrisost homil 33. in cap 9 Math. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or at that which the people returne as in S. Chrysostome his time the manner was and yet is and with thy spirit Besides at such times what imply these words but authoritie in him that consecrateth And they that are consecrated are giuen to vnderstand they haue power being thus ordained to intermeddle in spirituall Ghostly and holy occasions so as they are in the words remembred warranted by their publike function that they are rightly and lawfully called and are no intruders hereby giuing vs and others to vnderstand what reuerence is to be yeelded them for their sacred function which they now discharge So as retaine they sinnes or remit sinnes excommunicate or pronounce absolution Preach pray admonish exhort counsell reproue baptize or administer the holy Supper of the Lord in all these they are to be estéemed as the disposers of the mysteries of God and their words sentence iudgements censures acts or déedes are not hence foorth theirs as of a priuate man or of man at all but the words counsels and déedes of the holy Ghost and men disobeying or resisting disobey not nor resist them 1. Sam 8.7 for who are they in the view of a carnall eye but they disobey and resist the holy Ghost Nâ—m 16.11 in whose name their commission hath so great power as that it is not from earth earthly but from heauen heauenly For when it is thus saith the Lord it must be thought that the Prophets also did then speake So little reason had any to trouble himselfe or the Church with these occurrences which are no sooner mooued but assoone answere for themselues Another Paper maketh exception thus We cannot subscribe to the Booke of ordination as is required because the Bishop is appointed in ordaining of Priests and Bishops to vse the very words receaue the holy Ghost which Christ our Sauiour vsed at the sending foorth of his Apostles which he did because he being God was able and did extraordinarily giue that which he willed them to receiue Though sufficient haue beene already answered concerning this point yet because some renue their complaint we also returne them if possiblie a more ample and full answere In the ordination of Priests according to the forme established by law in our Church after sundrie exhortations instructions admonitions prayers protestations and promises to for and by the partie to be made Priest the Bishop with the rest of the Priests that are present laying his handes vpon his head vseth these words Receiue the holy Ghost whose sinnes thou doest forgiue they shall be forgiuen and whose sinnes thou doest retaine they shall be retained and be thou a faithfull dispenser of the word of God and his holy Sacraments In the name of the Father and of the Sonne and of the holy Ghost Amen At the ordination of Bishops and Priests in the Apostels