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
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
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
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
Videmus ministros ipsos vt de remissione peccatorum certiâ—res reddant coÌ„ scientias testes ac sponsores Cal. Institut lib. 3. c. 4.12 Nec minor is efficatiâ— aut fructus est priuata absolutio vbi ab tis petitur qui singula ri remedso ad infirmitatem suam subleuandam opus habeÌ„t Ibid. 14. Secretum animi valnus aperuerit atque illam Euangelii vocem pecu liariter ad se directam audiâ—rit Tibi c. Ibid. Animum confir mabit ad seâ—iritatem illaque qua prius astuabat trepidatione liberabitur Ibid. Priuata absolutio in ecclâ— siâ—s retinenda est quanquam in confessione non sit necessaria omnium delectorum confessio Aug. confes artic 11. De confess priuata facienda pastoribus affirmamâ—s ritum priuata absolutionis in ecclesia retineÌ„dum constanter retinemus propter multas graâ—ts causas Confess Saxon 1. the minister who is in Gods steede a pledge and suretie for furder securing a troubled soule shall apply these wordes Our Lord Iesus Christ who hath left power to his Church to absolue all sinners which truelie repent and beleeue in him of his great mercie forgiue thee all thy sinnes in the name of the father c. Priuate absolution is of no lesse power and efficacie then the publike when it is sought for by them who haue neede of this singular remedie for easing their infirmitie For when the partie shall haue laid open his sore and shall heare from the mouth of the Lords minister the wordes of the Gospell directed peculiarlie vnto him Thy sinnes are forgiuen thee Bee of good comfort it will establish his minde in securitie so as hee shal bee deliuered from that torment of feare wherewith with before he was miserablie vexed and disquieted This Godlie and comfortable practise of our Church of verie great vse if it were in more vse Maister Caluin much commendeth as the marginal quotations may proue and so doe other Churches as appeareth in their confessions Priuate absolution is to be retained although in confession a particular recitall of all and euerie particular sinne bee not necessarie Againe the Churches of Saxonie thus Concerning priuate confession to bee made vnto the pastors wee affirme the rite and manner of priuate absolution to be retained in the Church and wee doe constantlie retaine it for manie weightie causes Afterwarde it followeth As Dauid was confirmed heareâ—â—g of this absolution The Lord hath taken away thy sinne 2. Reg. 12. so thou mayest know that the voice of the Gospell preacheth vnto thee forgiuenesse of sinne which in absolution is by name expounded vnto thee Qua in absolutione tibi nomi natim exponttur Ibid. In specie homini peccatori in nomine Sanct. Trinit diciturâ— Tibi remissa sunt peccata oÌ„nia Priuatam absolutionem recitanit Christus paralytico Luc. Osian Institut c. 8. Prituata absolutione absoluit Christus Ibid. Priuata confessionis vsut apud nos seruatur c. Chemâ—it de Confess pag. 216. Remittuntur peccata per Dei verbum cuius Leuites â—nter pres quidam exequutor â—st Amb. de Cain Abel lib. 2. c. 4. Per spiritum sanctum peccata donantur homines autom in remissionem peccatorum ministerium suum exhibent non iusalicuius potesta t is exercent Neque enim in sua nomine sed c. Illi rogant sed diusnitas donaâ— humanum enim obsequium sed munificentia superna est potestatis Amb. de spiritu sancto lib. 3. cap. 19. Lucas Osiander in his institution sayeth Priuate absolution bringes verie exceeding great comfort to afflicted consciences when in speciall it is said to a sinner in the name of the holie Trinitie All thy sinnes are forgiuen thee Christ recited priuate absolution to the man sicke of the palsie When he saide bee of good courage thy sinnes are forgiuen thee And in priuate absolution Christ absolued the woman a sinner saying thy sinnes are forgiuen thee Chemnitius confesseth the like in these wordes The vse of priuate confession is preserued with vs c. Infinite other allegations might wee produce to witnesse this truth But the conclusion wee make with 2. places in Saint Ambrose the first is in his second booke of Cain and Abel sinnes are forgiuen by the worde of God whose Leuite is a certaine interpreter and exequutor thereof The other place is in his third booke of the holie Ghost cap. 19. Sins are forgiuen by the holie Ghost but men do proffer their ministrie in forgiuenesse of sin not that they exercise a right of any power for sins are forgiueÌ„ not in their own name but in the name of the father son c. They aske the godhead giueth It is mans seruice but the munificence is froÌ„ a higher power So as the sum of all is answerable to the beginning mentioned in the Rubrick The minister doth absolue but not in any absolute power as of his own for to God doth but in that power which is commited vnto him namely ministeriall for so as the minister of God and interpreter of his will hee may well doe Ratio quinta That the holie scriptures are disgraced by it We cannot nor dare commend much lesse may wée subscribe to such a book which disgraceth the holie scriptures and therefore wee shall doe well to see into this accusation that if it be true wee may doe so more if false it may returne to the disgrace of the penman whither one or mo that thus complaine The proofs follow in order which are thus particularized 1. The name of the holie scriptures are giuen vnto the Apocrypha which are named parts of the old testament No more disgrace intended or done the Canonicall scriptures by our reverend fathers which drew the forme of the Communion booke then was either done or intended by those auncients who many hundred yeares agoe did giue that name to the book we call Apocriphall And sure we are neither of them haue disgraced the scriptures of the Hebrue Canon by this appellation as they and wee vnderstand it The reason wherefore they did call these Apocripha holie scriptures is threefold Tribus de causis maximè occasione argumè to vsu Iun. Contro lib. 1.5.4 Quòd cum Iudei in duotordines diuisi essent Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui alibi agentes vbiuis locorum c. Ibid. Ecclesia Christs an a prisca diuersum canâ—neÌ„ a ludais accepit c. Ibid. Grâ—acam scripturam ab eccle sits Iudaeorum hellenist arum auctam si resecuissit c. PublicuÌ„ autem offendere religio erat c. Ibid. QuamobreÌ„ isti libri vt traditi fuerant permanserunt Ibid. Horum libroruÌ„ argumentum de rebus sacris ac non profanis c. Ibid. that is to say namely because of the occasion 2. the argument 3. the vse The occasion was this because when the Iewes were diuided into 2. orders some vsing their hebrue tongue and abiding in Iewrie kept the hebrue text of
conclusion shal be to you with the wordes of Saint Paul to his scholler Timothie and in the same manner I rpotest before the Lord that yee striue not about words 2. Tim. 2.14 which are good for nothing but to peruert the hearers he might vnder Apostolical correctioÌ„ be it spokeÌ„ haue said which peruert the readers VVherefore intreating your care diligence to bethink your selues better then you haue done I coÌ„mend you to God to the grace of our Lord Iesus Christ whose holy spirit be with vs all Amen To the Christian Reader NOtwithstanding that my weekelie and dailie vrgent occasions scarcelie aford mee any laisure to write much specially in this kind yet because of a former promise made as also somewhat I confesse was left vnanswered I haue renewed these paines for thy sake good Reader whom I intreat if thou bee not partiall and vnlearned to become an indifferent iudge of the answere once heretofore and now againe farder tendred Would thou didst knowe how painefull and chargeable a worke it hath beene vnto mee surely then might I hope it will proue thank worthie Howsoeuer thus farre I presume of thy charitable Christian affection whereunto thou art dailie called vpon by the operation of Gods spirit in the ministrie of his worde that I shall haue thy praiers to him for mee Other recompence I looke not for and lesse thy loue cannot yeeld mee Throughout the whole argument handled in this and the former booke I haue dealt with men of some learning and grauitie to whome peraduenture in manie respects thou maiest thinke me far inferior and J think the same But to the glorie of God be it spoken the truth of the cause I vndertake herein I well know I am nothing inferior Yea did I spare my appeale to the truth for anie thing I see they are compassed with like infirmities as my selfe and others So little cause haue they or others for them to boast of their learning zeale integrity and painefulnesse which is made their crest in the worlds blason of their commendable well doing Such popular applause I alway suspected holding S. Austin his choise best if anie must needes haue such applause Toleramus illased tremimus inter â—lâ—aâ— Aug. de verb dom sâ—rm 5. yet to feare and tremble when they haue it A danger which were the lesse if the vnitie of the Church and the saints were not iniuried thereby in prizing of one to the disgrace of manie others But to leaue this to the effects better or worse which may follow vpon it I am to remember thee of one thing had like to haue escaped my memory and so peraduenture thy knowledge namely whereas in the former part of our answer I set downe the Reasons for refusal of subscription al together and afterwardes in the handling did refer thee with this watchworde See their reasons c. J haue chosen as I thinke a better course to set them and their answer ioyntly together that in seeing one thou maiest see both holding it lesse comber some to the Printer and euery way more conuenient for thy selfe Some other things there are which I would giue thee notice of but considering thou hast much to read if thou read all and I pray that thou so doe it shall not bee amisse to abridge this preface And therefore requesting thee to turne ouer a new leafe see the chapters and their contents in the Page following The Contents of the Chapters in this Booke and in the APPENDIX which APPENDIX beginneth Pag 156. and so forward continneth to the end of this Booke OF Buriall chap. 1. Pag. 1. 2. 3. 167. Praiers dare not presume chap. 2. Pag 20. 21. 182. vnworthinesse in asking chap. 3. Pag 37. â— 183. Rubricks how vnderstood chap. 4. Free from all Aduersity chap. 5. The name PRIEST chap. 6. Christ this day to be borne chap. 7 Fall into no sinne chap 8. Kneeling at the Lords supper chap. 9. Priuate Communion chap. 10. Pag 65. 172. Confirmation chap. 11. Pag 79. Confession made by anyâ—t the Communion chap. 12. Pag 97. 204. Euerie Parishioner to communicate and receiue the sacraments chap. 13. Pag 100. Faith and Repentance in persons to be baptized cap. 14. Pag 104. 166 Two sacraments generally necessarie chap. 15. Pag 107. 172. The bodie and blood of Christ chap. 16. Pag 110. Matrimonie an excellent misterie chap. 17. Pag 112. From fornication and all other deadly sinne chap. 18. Pag 114. From suddaine death chap. 19. Pag 115. Often repetition Good Lord dâ—liâ—â—r â—s chap. 20. Pag 119. Three orders of Ministers chap. 21. Pag 126. 227. Receiue the holie Ghost chap. 22. Pag 127. 235. 236. Matrimonie how a sacrament chap. 23. Pag 146. Pluralitie of wiues chap. 24. Pag 149. 239. The Printer to the friendly Reader Hereafter in this booke Pag 156. followeth the APPENDIX or Compendious briefe which we cal An Answer to the additionals Wherfore we intreat thee good Reader to take euery Page after the 156. so forward to be to that purpose though we haue not set down that same title in these expresse termes nor now cannot wel the Booke being as it was already finished before wee did remember our selues hereof The APPENDIX or Additionals begin at Pag 156. Ratio I. NO reasonable sense as in these following 1 Ephes 5.13 what is manifest the same is light Read for Epist. on the third Sunday in Lent Pag 157. 2 Collect for Trinitie sunday In the power of the diuine maiestie to worshippe the vnitie 158. 3 Euery parishioner to communicate and to receiue the Sacraments Ibid and Pag 100. 4 Ephesians 3.15 God the father of all that is called in heauen Read for epist on 17. sunday after Trinitie 159. 5 Luke 1.36 this is the sixt moneth which was called barrâ—â— read for epist on Annunciation to Mary Ibid. 6 Psalme 5 8. or euer your pots be made hot 160. 7 Psalme 68.30 when the companie of speare-men c. Ibid. Ratio 2. Contradiction 1 COnfirmation no visible signe and yet a visible signe Pag. 79. 160. 161. 2 But two sacraments and yet Confirmation is made 〈◊〉 79.162 Ratio 3. Vntruth 1 INnocents called Gods witnesses 162.163.226 2 Faith and repentance in infants how 104.165 3 Children baptised haue althings necessary to saluation 166. 4 Sure certaine hope of euery one to be buried Pag 1. 167. 5 Nothing ordained to be read but the pure word of God 167. 6 Read without breaking of one piece from another Ibid. Ratio 4. Doubtfull maters 1 ARchangels and Michael for one 168.227 2 Baptisme meerely prinate 172. 3 Conditional baptisme Ibid. 4 2. sacraments onely as necessary 107.172 5 Prinate communion 65.173 6 Ceremonies apt to edification 173.190.190 7 Ministers Priests 173. and before chap. 6. 8 Prinate absolution 173. Ratio 5. Scriptures disgraced 175. 1 APocrypha called scriptures Ibid. 176. 2 Read on a holyday rather then Canonical 177. 3 Canonical left vnread 178. 4 Apocryphal read
protestaÌ„s per coÌ„trarium factuÌ„ directè obuiat sua protestatioÌ„i Glos in Caluinde constitut verb. sine praindicie conferen pag. 26. whose deede agreeth not with his protestation And a decree of a very auncient counsel prouides that no man should be admitted to speake against that whereunto he had formerly sub scribed as is alledged in the conserence before the king pag. 26. But leaue wee this their faire glosing and examin their reasons To the booke of 〈◊〉 prain 〈…〉 subscribe because there 〈◊〉 is something 〈◊〉 of which 〈…〉 make â—â—ie reasonable sense Neither sense nor reason are fit auditors of a businesse of this Argument For if they were what sense is there to put on loue or where reason is there to put on the bowels of compassion Is that which we know more inward then the inside of the gowne for it is the life of she body so we esteeme of the bowels and is the life of the bowels body person and al for so is loue wrought by a holy saith and compassion proceeding from both as a garment that a man puts of and puts on or is the Lord Iesus any such manner of attire which is the cause of all to be likened to apparell if so what reason and if no reason what sense is there so to argue A naturall man and we thinke such a one hath sense and reason perceiueth not the thinges of God neither indeede can bee no maruell then if he stumble at such places as these following The first reason therefore is that it containes thinges without sense As 1. whatsoeuer is manifest the same is light Ephesians 5.13 in the epistle readon the 3. Sunday in Lent Whatsoeuer is manifest the same is light Not without sense neither in it owne words vnlesse the greeke and original may be thought so nor in the proposition it selfe for viuinitie and Philosiphy acknowledg it for a truth nor in erperience for what euer is manifest the same is so by reasoÌ„ of the light either in it or vpon it nor in the coherence of the place for the Apostle she weth how al points of darknes whither in iudgement or practise mani festly are disconered by the light nor is it without sense in the vnderstanding of godly interpreters The Greek scholiast rendereth it so M. Beza coÌ„mendeth him for it Scholiasles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passiuè interpretatur vt sit seÌ„sus Quicquâ—d manifestum fit lucem s esselâ—â— cidum fiers coÌ„â—e nit 11. Beza Mâ—hâ—tamen simpliciùs videtur vt expositionem quam posui retineamus Muscul in Eph. 5.13 Some of our brethreÌ„ saieth Musculus take this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely passiuely is manifest but actiuely to doth manifest They haue truely their thoughts not vntrue But in my conceit it is more simple and plaine that we keepe the exposition I follow namely That which is manifest is light We must know a translater his office is wheÌ„ he commeth to a place somewhat indifferent in the originall as this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the meane to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocis media partly actiue partly passiue to commend either interpretation to the godlie wisdome of the learned teacher who at more leasure vpon better opportunitie may farder expound it in handling his set lecture Lux actiuè passiuè so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actiuè passiuè It is light actiuely giuing it or it is light passiuely receiuing it Both waies since it is both waies may the worde be actiuely doth manifest or passiuely is manifest Either waie true neither way dangerous hereticall nor senselesse 2. It is without sense to say In the power of the diuine maiestie to worshippe the Vnitie These words in the Collect for Trinity Sunday are not with out sense For we worshippe the vnitie in the power of the diuine maiestie that is one in power deitie and maiestie Three epithets or wordes of attendance because 3. persons and yet all but one and one essence for as saith Fulgentius or Austin the book is diuersly quoted vnitie hath relation to the nature namely that one Vnitas refertur ad naturam Fulgent de fide ad Petam c. 1. who is God blessed for euermore All which is answerable to those auncient verses good for memory sound in diuinitie Like maiestie of persons Like power of the same but the deitie common to all So hath Victorious and before him Saint Basil in his bexameron the tenth homilie Far maiestas personarum Par potest asest earum communis deitas Victorious Id vnitatem coÌ„cernit potentiae vt vnaâ— in diuinis reimeat gloriam maiestatem Basil bexameroâ—s homil 10. Concerning the vnitie of power to retaine one glory maiestie in the diuine persons c. Glory maiestie and power in these diuine persons yet but one God to be worshipped 3. It is without sense Euery parishoner must communicate thrice a yeare and also receiue the sacraments and other rites Answer hereunto read this second part cap. 13. God is sade to be the father of all that is called father in heauen Ephesians 3.15 Our translation speaking of originally one greater then another Read on the 17. sun after Trinitie and of God aboue all chooseth to speake of the primitiue namely the father rather then of the diriuatiue and those that descend of him For if God bee their father then also must he needes bee the father of their families Secondly where others call this worde Parentela Paternitas cognatio tribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quatenus de he minibus dicitur qui pregeniteres appellantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 familia and the Greeke scholiast progenitors and so differ but the translation in the communion booke giuing the name Father reconcileth all these diuersities 3. as the Apostle vseth an allusion or holy destant in the Greek so the translator seemeth to keepe it in our English by a grace of speech translating the name father thereby vnderstanding fatherhood and implying there is no father in heauen or earth whither Adam Abraham c. but God is a father of them and because of them therefore also of their kindred generations and families that come after 5. It is without sense This is the sixth moneth which was called barren In the Epistle read on the annunciation to Mary those wordes are taken out of Luke 1.36 The lesser Bibles render it thus This is hir sixth moneth which was called barren Hir put in which is no more in the Greeke then in the English as for the worde following both translate it alike which for shee not meaning the moneth but the woman Elizabeth which was called barren actus actiueril sunt in patiente praedisposito This ambiguitie is shunned no more in one then in another The sense is plaine howsoeuer and if without sense surely then onely to those who vnderstand not and that willinglie 6.