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
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
a troubled conscience in this collect that dareth not presume to aske yet would gladly haue what it standeth in néede of The like may be obserued in Abraham the father of all the faithfull who in his coÌ„munication with God prayer to him for Sodome ministreth to our edification these excellent notes First he confesseth he was dust and ashes not forgetting he had a liuing soule Now oblituseâ—as Abraham se se anima imortali praditum esse sedquod maximè conteÌ„p tibile est eligit qui scomni digâ—itate exinaâ—iat Luth. in Gâ—nes 18.27 Quo propius ad deum accessit co melins sen tit quam mise â—â—sâ—t abiectâ— hominum conditio Solus est â—nim deisulgor qui homines stulta ebria sui fiducia exutos pudore confundit peni tus humiliat Ibs Non debemus â—Ì„pudentes esse ad petendum quidlibet sed pudoreÌ„ soruare ac vere cundiam Muse Ibid. Pro. 28.14 c. 14.16 but chusing the most conteÌ„ptible things emptying himselfe of al other things wheÌ„ce he might Glory so that faithful saying in their praiers they dare not presume proueth not they want al confidence in God his fatherly loue but choose rather to lay open their abiect and distressed conditioÌ„ Secondly it is to be obserued in Abraham The nearer a man draweth vnto God the more feeling he hath how miserable wretched mans estate is For the onely brightnes of the Lord his glory it is that putteth to shame truly huÌ„bleth men so as they are stript of al foolish confidence in themselues wherewith comonly they are besotted starke druÌ„k Thirdly in these words let not my Lord be angry that I speak c. And 32. Let not my Lord now be angry I wil speake but this once He praieth to turne away the Lord his wrath so maketh his pelitioÌ„ acceptable by his humble sute teaching vs withal how we must not be saucy nor impudeÌ„t to aske any thing at al adueÌ„turs but to preserue shamefastnes bashful modesty when we pray to God And what els doth yâ— collect in these words forgiuing vs those things whereof our conscience is afraid giuing vnto vs that which our praiers dare not presume to ask which forme of praier is very agreable to that place Pro. 28. Blessed is the man that feareth alway meaning is wary and of a tender coÌ„science loth to do or say yea euen in praier the least thing that may offend God as the other branch of the verse the 16. of the 14. Chap. sufficiently proueth This is certaine he that neuer doubted of his saluatioÌ„ after he was called to yâ— knowledge of God in christ that man neuer rightly beleued for he which beleueth in that truth of a truth féeleth many wants doubts like a sound man after a recouery froÌ„ an ague féeleth many grudgings of that disease which if he had no health nor life he could not féele at al. Let men please them selues yâ— are disposed to thwart this truth Affermant tibi non sibi Cicerâ— de dâ—inations what Tully spake of Metrodorus fitteth theÌ„ wel They say so to others but not to theÌ„selues Fourthly we are to mark in whose name these praiers are offred not for the minister himselfe onely or some few that haue profited in the waies of godlines may be thoght to haue a greater measure of grace but for the most who coÌ„monly are the weakest but lately yeand in yâ— sould of christ tender lambs they must néeds tremble hearing as they do the Lions such as Abraham Iob behauing theÌ„seluss in fearefull bashful manner Onely he that knoweth not what belongeth thereto wil thinke all this a great deale more theÌ„ néeds Pancissimos esse qui excellenti fide polleant paâ— cisesse mediocrâ—Ì„ plurimos auiem mensura exiguâ— esse praditos Marc. 9.24 But if we will obserue what is giuen euery one it wil easily appeare the fewest haue an excelleÌ„t faith a very few an indiffereÌ„t faith the most are they that haue the least measure of faith Should a nurse be lisping to the babe on hir knée another that stands by knoweth not the reason It is sufficient that she doth Our brethreÌ„ think we do in repeating this straine what beséemeth vs not we answer Let alone now For it wel beséemeth vs to fulfil al humility if any be vile in his own eies vpon true repentance for sin Tristitia pudor sunt coniuncta semper vbi est vera peâ—cati agnitie Quod sicognoscere velumus aâ— in penitentiâ— profecerimus videamus an praoculis istos duos affectus habeamu Câ—ls Luc. 18 13. he will thinke of himselfe more vildely theÌ„ all this commeth to resoluing the more a man is ashamed of himselfe hartily sorrowful the more he profiteth in the course of repentance Did we not know more sin of presumtion theÌ„ are guilty of faultles humility come to the Lord like hail fellow wel met rather theÌ„ smitten with a holy feare such clauses as these might otherwhiles be spared But most of vs in our hearts know the contrarie And were we as some thinke they may be bold and confident it is for vs to haue a liuely touch for sin No man but the lesse he prizeth himselfe in his own eies the more he pleaseth the Lord who giueth grace to the lowly And though it may séem the speech of a dastardly conscience yet vnto whoÌ„ wil the Lord looke but vnto him that is poore and of a contrite spirite and trimbleth at his wordes Say a sonne may bée bold and wee wil not say otherwise yet a father liketh his son neuer a whit the worse if he make not alway so bould as the father would haue him Isay 66.1 That made Saint Paul vse this course Sanctified he was from his mothers wombe yet hee held himselfe chiefe of all sinners Galat. 1. 15. in regarde what hee once was though it were forgiuen him 1. Tim. 1.15 And hee that praied for Corinth Ephesus the like beggeth praters at their hands like Lazarus Eph. 6 18.19 yâ— begged crums at yâ— rich mans table Pray for all saints for mee As if he were no saint or as if yâ— stil ran in his mynd how hee had beene a perse quutor of the chruch of God Wich kinde of thoughts hauing their course recourse in prayer are a damp if not as they cannot quite put out the light of our hope yet they dim calm the heat of our coÌ„fidence that it be not more hardie then is expedient Forgiuing vs those things whereof our conscience is afraid This clause may stand vncontrold For is not forgiuenes the remission of sin hath not our conscience good cause to be afraid of sin doing that which God seuerely forbiddeth omitting that with he strictly coÌ„mandeth negligently performing the best duties we should intend Can it be other but that our conscience may well feare
him that did knocke In briefe to giue a full answer to what either is or may bee saide against repetitions vsed in the letany if new prayers and requests may haue Amen stil renued vpon them els how doe wee giue our assent then surely this cannot bee misliked Psal 72.19 which in effect is asmuch as a continuall Amen and soundeth like that in thee Psalme So bee it so bee it which was the voice of Benaia and the Lord God of our king ratifie it Onelie this good Lord deliuer vs and wee beseech thee to heare vs good Lord is deliuered by way of varietie in other wordes because our eare is like a queasie stomacke that must haue diuerse meates presented vnto it or the same diuersly handled because one is manie times ouer fulsome and cloyeth Deut. 27. from the 15. to the 26. verse fresh imprecations Deu. 27.15.26 and still fresh acclamations but in one and the same tenour Amen euen 12. times here but eight times good Lorde deliuer vs And Psalme 136.26 times for his mercie indureth for euer here but 20. times we beseech thee to heare vs c. no offence to scripture in those and is it in these It is against the commaundement of our sauiour Math. 6.7 when yee pray vse no vaine repetitions as the heathen for they thinke to be heard for their much babling Doe such doubt makers rightly vnderstand the place in Saint Mathew 6.7 where auncient and late writers all concur in this with the wordes of the scripture that our sauiour condemneth the manner of the heathen who as without faith because they were heathen men so two other errors they were subiect vnto the first was they thought that if they prated much and tolde God a faire taile that they should bee heard for that much talke the second was they had a conceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they instructed God as if he knew not what they needed Yes saieth our sauiour your father knoweth whereof ye haue needs before ye aske of him Math. 7.8 Now in repeating these wordes good Lord deliuer and wee beseech thee to heare vs good Lord let it appeare that our Church prayeth without faith or that shee thinketh to bee heard for much babling or that shee holdeth that God is ignorant till shee informe him and then wee will confesse our error in vsing this clause before mentioned But herein wee may see how men to aduance their owne credit care not what account they make of their brethren Syrtace as if they iudged no better of vs then of heathen men infidels and the like For that which they should attribute to the feruencie of spirit vttered in the publicke assemblies with an audible voice in giuing asseÌ„t to what is praied for they cal by no better name the idle babling or battologie Whereas that fault of battology is an idle trifling with God holding off and on playing fast loose as if we would or could deceiue God Sub illis montbus in quit eraÌ„t er aÌ„t submontibus illis me mihs perfâ—de pro dis me mihi pro dis ait Ouid. Metam lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat idem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exiuit et significat eos qui delectantur mul toisermones proferre et quo rum ore multa prodeunt verba gallice babillards Tremel in Math. 6.7 Absit ab cratione multa loquutio sed non desit multa pre catio si feruens perseuerat tuteÌ„tio Aug. epist 121. ad probà Multum precari est ad eum quem precamur diuturna pia cordis excitatione pulsare Ibid. multiloquium adhibers non cum diâ— precamur sed cum ci trafidem et spiritum verba multiplicamus persuasinâ—s propter numeruÌ„ verborum audiri posse P. martyr in 1. Saâ—t v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 6.12 Math. 26. â—4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luck 18 32. For so did one Battus whence this name is Who being demaunded for one which way he went nothing could be got of him more then this he was vnder those nils so he was that he was whom Mercurie taking tardie reproueth in the like accent Thou perfidious false fellow doest thou betray to my selfe to myselfe doest thou betray mee In which speech of both sides there is iugling and inuerting of wordes as if the parties were in dalliance to and â—â—o playing wilie beguile one with another A thing not vntrue of the heathen men and of their parly with their Idols and of their Idols with them but vntruelie and vnaptlie conceiued of the faithfull and their praiers to God or bis gratious answer to their vnfained supplications The siriack translating this word calleth them such as delight to be gabling and babling No such heathnish delight is in Gods children whose holy affection inliueth their words which els like an abortiue would soone die in their birth For their practise answereth agreablie to that counsell which Saint Austin giueth Let prating saieth hee bee absent from mens orizons but let not much prayer be wanting so there be a feruent earnestnes with perseuerance of mind For to patter much is wheÌ„ we vse superfluous words but to pray much is when wee are set on with a long and godlie stirring vppe of the heart And much speaking or babling is not when wee pray long but when wee multiply wordes without faith and spirit persuaded as Peter Martyr writeth that for the verie number of wordes we may be heard Otherwise Christ prayed long euen a whole night he continued in prayer And where exception is taken of repetitions of one thing oft it is wellknown Math. 26. that he repeated one prayer in the same words three times Which a blinde man did also Luke 18. crying Lord Iesu thou sonne of Dauid haue mercie on mee which seemed a fault in the eares of the people but his necessitie and earliestnes would not to be answered For he cried the more O thou sonne of Dauid haue mercy on mee Wordes repeated so far from reproofe that they make accesse to our sauiour haue successe in their petition So that a short conclusion may serue for all Neither reciting the same wordes vpon vrgent occasion with earnest deuotion nor long prayers doe deserue this rough hewed censure but pattring with the lips and the heart a far off thinking belike to be heard for their talkatiue prating Admit wee not this interpretation which yet is the meaning of the scripture and Saint Augustin Battologia est nugacitatet loquacitas ea qua non vtilia poscimussed temporalia vt â—oa nores diuitias c. Theophilact in Math. 6.7 after it stand wee to the iudgement of Chrisostom and Theophilact no aduantage haue any for confirming theÌ„selues in their wrong opinion For these Gréek writers as may appeare by him selfe by Chrisost in that ordinarily hee is an abridgement of Chrisost call it babling or
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
Priest the Bishop in Christ his name may will him to receiue But Christ giueth the holy Ghost by imposition of the Bishops hands to the partie that is ordained Minister or Priest Therefore the Bishop in Christ his name may say vnto him Receiue the holy Ghost In vaine and idlie are these words vsed Receiue the holy Ghost in ordination of Ministers because vnlearned asses being made Ministers by theirs returne no more learned from the Bishops then when they went first vnto them This obiection might haue preindiff the Apostles Mira fuit illerum râ—ditas quod tam absolute tantaque curae per trientum edocti noÌ„ minorem insciriam produnt Cal. in Act. 1. Totidem in hae â—uterrogations sunt errores quos verba Ibid who notwithstanding their ordination were no better learned then to aske when Christ would restore the kingdome of Israel c. Where Master Caluin noteth maruelous great was their rudenesse and ignorance that being so exquisitely taught and with so great diligence for three yeares they shew no lesse want of knowledge then as if they neuer had heard word So many errors are therefore in this their interrogatiue Secondly Saint Paul giuing rules vnto Timothie and Titus doth describe what manner of persons and how qualified they must be afore they 〈◊〉 â—o ordination namely blâ—â—â—lesse prâ—â—â—t â—haâ—◠〈◊〉 â—oly 〈◊〉 is teâ—th and 〈…〉 vpon â—â—â—asion of which note â—haâ—geth them they should â—ay hâ—â—â—s oâ—r none as neere as they could that were not first inâ—ued with these vertues and giftâ— which had not béene so necessarie a precept if the said vertues or gifts or any of them were then first to haue béene giuen by unposâ—tion of haâ—â—s in the ordination of Bishops and Priests So as neither gift of learning gâ—dlinesse â—â—â—ome or any aboue last mentioned were either bestowed vpoÌ„ the Apostles when Christ said vnto them Receaue the holy Ghost nor vpon Timothis nor any other that was â—â—is three ordained Many lewd and vnsufficient men there are ouer whom these words are pronounced and yet not gifted or graced by the Spirit for ought we can see This obiection striketh at two sorts of men one for want of knowledge the other for want of a vertuous life but while is so doth it shameth the persons it cannot aimihslate their calling For Sacraments are the same administred by them and no â—â—â—ng defectiue though themselues be As for want of knowledge We are to vnderstand it either comparatiuely or absolutely Absolutely that there is no knowledge at all to be found in a man ordained and called to that function were strange and indéede vnlike comparatiuely want of knowledge in respect of others may be the best mans case compared with a better then himselfe at one time or another in one place or another yea it may so fall out and doth in our dayly experience that men growing in years are much inferior to themselues of that Sitanto est mâ—lius quod accipitur quanto est melior per queÌ„ traditur tanto est in accipienti bus baptismoriÌ„â—â—farietas quanâ—o in ministris diâ—ersit as meritorum Aug. Cometra Crescoâ— lib. 3. cap. 6. which they were in middle age when memorie voice and inuention serued them better then now it doth and yet they cease not to be Ministers at what time they are so disabled If the Sacrament faith S. AustinÌ„ be so much the better to him that taketh adheâ—â— is the better by whom it is deliuered there is by so much a varietie of Baptismes in the receiuers as there is diuersitie of worth in Ministers Such â—â—re must he had and we hope is sâ— as Paul requireth in Timothie not to â—ay 〈◊〉 rashly on any Which very â—â—â—â—at argâ—eth that if the Bishop shall ordaine any ouerhastily the calling is lawfull 〈…〉 may be done by such a man in his place For it is ordination by imposition of bands that maketh a Minister without which let his sufficiencie in toongs and other learning be admirable yea incredible we may and doe hold him learned but we doe not account him a Minister whose duetie stands in this that being ordained he is to baptise 2. To Catechize 3. To instruct publikely and as occasion shall serue priuately 4. To offer vp the prayers of the people 5. To remit the sinnes of the penitent and to binde and to retaine the offences of the obstinate 6. To consecrate and distribute the blessed Sacrament of the body and blood of Christ 7. To visite the sicke and to comfort them 8. To blesse those who are ioyned in Matrimonie 9. To praise God for deliuerance of women after child-birth and lastly to burie the dead in a godly manner as the order of our Church requireth Among all which preaching hath a speciall vse whether memoriter by hart at times vpon iust occasion Si prasbyter al 's quis infirmitate prohibente per scipsum non poterit pradicare sanctoruÌ„ patrum homilia recitentur c Concil vasense can â— as God shall inable a man or else a man being not so well prouided by reason of sicknesse or some other lawfull hinderance reading some homilie warranted by authority of our Church For so it is required and of auncient time hath beene practised as appeareth in the daies of Theodosius the younger If a Presbiter or Minister through sicknesse hindring cannot preach of himselfe let certaine homilies of the holy Fathers be recited Lewd and licentions men are not gifted and graced by Gods spirit We confesse with teares that a wicked Minister though his toong be plausible if his life be not agreable the insamie of his losell demeanor blemisheth the glory of his best doctrine such is the weakenes of the people in taking offence though they should not so doe We acknowledge such may be compared to Noahs workemen that made the Ark to saue others theÌ„selues perished in the 〈◊〉 But this 〈…〉 answer who say In the eye of the church it is not a mans learning norâ—â—â—â—â—â— of life for these are qualities in common with other men but ordinanation with imposition of handâ—â— which maketh a minister Ambrose vpon Timothie Imposition of handes are misticall wordes Manus impositi ones verba suÌ„â— mystica quibus confirmatur ad hoc opus electus accipient autho vitatem testa conscientia sua vt andeat vice domius sacrifici um deo offerrâ— Ambros in 1 Timoth. 4. Baptizaut quantum attiâ—et ad visibile ministerium boni mali inuisebiliter autem per cos count est visibile baptisme inuisibilis gratia Aug contra Crescon lib. 2. cap 21. NaziaÌ„ â—râ—t de baptis An solis 〈◊〉 â—â—per 〈◊〉 diffâ—â—â—â—◠〈…〉 contra 〈◊〉 Aug 〈…〉 temperies 〈◊〉 contra Cescon lib. 3. c. 8. by which he that is elected is confirmed vnto the worke receiuing authoritie his conscience bearing witnesse that in stood of the Lord heâ— dâ—â—eth 〈◊〉 offer to sacrifice vnto God Upon his perill be it that will attempt to
a created Angell A Sadducie might father this exception For this deniall that there are Angels ouerthroweth at once both these branches of Archangels and of Michaell and faith in effect asmuch though a Sadducie flatly deny and this Author doubtfully deliuer it which manner of writing many times differeth no more then heresie in the shell and when afterwards it is fledged It this name Archangell be such a stone of offence as because where it is that Booke may not be subscribed to After the proper Preface Homil. obedience to Rulers Magistrats 1. Thes 4.16 Saint Iud. v. 9. for so some reason against the Coma union Booke and the Homilies where it is in both then may we not subscribe to the whole Scripture because of these places 1. Thessal 4.16 and Saint Iude v. 9. for there it is in them both and in the latter of these two Michaell is called an Archangell and therefore may well be thought a created Angell For this word Archangell doth no more deny him whose name it is to be an Angell then a word of like composition Archbuilder doth deny one to be a builder 1. Cor. 3.10 but rather inforceth by way of necessary consequent because a chiefe or speciall one therefore a builder so because a chiefe Angell therefore an Angell Apocal. 12.7 And although in the twelfth of the Apocalips some are of opinion that Michaell signifieth Christ yet diuersare of another iudgement taking Michaell and his Angels in their proper signification for administring spirits to helpe those which are inheritors of eternall saluation Heb. 1. Other obiections they make as first that Michaell signifieth Christ because it signifieth who is equall to God â—ut the is no more argument why Michaell may not be a created Angel then to reason from the name Gabriell who signifieth the strong God or strength of God yet is a peculiar name giuen to a created Angel Luke 1. Luc. 1.26 or the worde Daniel which signifieth the iudgement of God and yet was it the name of Abigails sonne 1. Chron. 3.1 as also the names of that excellent prophet whose prophesie wee haue Rather it well followeth this name Michaell is as Gabriell the name of a created Angel 2. Pet. 2.11 in this sense Composita hutusmods nomina habent Angels vt intelligâ— museos non habere potectateÌ„ separatam à Deo sed princia patum sub nomine Dei gere re vt totum Deo tribuatur Marlo in Luc. 〈◊〉 19. arguing that Angels though mighty in power and none among the creatures like vnto them yet euen they carrie these names as a remembrance to the sonnes of men that their power is borrowed of the Lord and their heutenancie or principalitie is vnder him For whoels is the mighty God and who is equall vnto him The second argument some vse that Michael signifieth Christ and therefore is no created Angel is of no consequence at all For Isaacke Sampson Dauid Salomon did signifie Christ too yet were they men distinct persons from him Their third reason is because Michaell is called one of the chiefe Princes In saying this wee keepe to the wordes of scripture Dan. 10.13 Aliud est specta re caput secun dum ordinationem nature cu insque in suo ge nere aliud secuÌ„ dum ordinationem gratia Iun. Contro 3. lib. 1. c. 9. One thing wee know it is to speake of creatures as creatures whither men or Angels in their frame of creation another thing to speake of them as they are the elect confirmed in grace Of men as men Adam may be their chiefe of the Angels in their nature some one or other continuallie or by course and at times their chiefe as the Lord will yet that no let as they are the elect Church of God but Christ may be and is their onely chiefe and head That there are Angels and among them Archangels such as are chiefe wee neede not doubt Angelorum quà Angelicaput aut princeps esse potest VeruÌ„ quà electa eccle sia sunt capus vnicum est Christus Ibid. 11. because there is order not confusion euen in hell the place of confusion much more in heauen which is the beautie of all and the glorie of our God The diuerse names of throns dominions powers principalities shew diuerse degrees for they are not idle names One Angell brings glad tidings to the shepheardes the residue anon after accompanig him called an armie of heauenly soldiers singing prayses vnto God shew there are some first and others after Colos 1.16 As for the quotient that there are 9. and iust 9 orders Luc. 2.9.13 or rancks we inquire not much lesse doe wee determin Sure wee are of this Exercitus id ect varies as or dinuÌ„ that the Angels are an armie where are diuerse ranks and Michael wee finde a chiefe one in the Lords hoast Thus farre proceeding wee offend not yea this wee would knowe what iniurie is it vnto Christ to say there are degrees of comparison among the Angels so long as wee take not vpon vs boldlie to marshall them but contenting our selues with that wee are taught giue the soueraigntie of all vnto Christ Were there not among the Lord his worthies that did fight his battles 1. Chro. 12.14 some able to resist a hundred some a thousand all Captaines in the hoast yet a greater then they all that did slaie his ten thousand in respect of whome they were but soldiers and yet Captaines they are compared with the rest of the armie 1 Sam. 18.7 Starres there are in the firmament but not all of one magnitude 1. Cor. 15 41. one starre differeth from another in glorie God hath giuen the rule of the day to the Sunne of the night to the Moone his owne power in the meane while nothing diminished for hee ruleth day and night Sunne and Moone and all else The priesthood of the law was a looking glasse Heb. â— 3 or as the author to the Hebrues speaketh made after the patterne of heauenly thinges If so as it is most certaine then looke how in the priesthood some were common and ordinarie Priests others of more eminencie and chiefe aboue the rest for there were Leuites Priestes and a high priest so may wee vndoubtedlie conclude of that other in heauen and those celestiall Angelicall spirites that some are common and ordinarie others chiefe and more speciall as the worde Archangel doth import But will wee knowe why it pleaseth some to doubt there are Archangels their reason is because where Archangell is named Christ say they is to be vnderstood which opinion if it bee priuatlie theirs and spred no farder the lesse dangerous is it but yet dangerous For the places of Saint Iude and 1. Saint Iude. v. 9 Thessalonians 4. proue the contrarte 1. Thes 4.16 And though they shuffle off that in Saint Iude yet can they not that in the Thessalonians Nor
thereby intended to shame vs if wee would not turne vnto God Video Ahab regem marituÌ„ Iezabel reum idololatria sanguinis Nabothae veniam meruisse poenitentia nomine Tertul adners Marciou lib 4. and to incourage vs if wee did because Ahab found faueur at the Lords hand as appeareth in the historie and as Tertullian noteth it I see that Ahab the King Iezabels husband guilty of idolatrie the blood of Naboth by the name of repentance obteined pardon But the homilie though it propose this example and their is great vse to be made of it yet concludeth with the Niniuits and after their example for so it speaketh not his example exhorteth the people to turne vufainedly vnto God 4. In it the fact of Ambrose in excommunicating the Emperour is iustified This historie is in the title of the right vse of the Church where it is no farder iustified then all our writers to against the common aduersarie Looke the Bishoppe of winchester his most learned answer to the Iesuits apologie c. Iunins against Bellarmin B. Bilson p. 3. pag. 373. Iun. contro 3 lib. 5. artie 3. Danaeusad 3. coÌ„ tro c. 7. pag. 547. Lubber de pap Rom. lib 9. c. 6. D. Sutcliu ac poÌ„ tif lib 4 c 11 pag. 393 Sitales haberemus episcopos quales Ambres In vita D Ambros Erasmi Theodores lib 5.7 Sozomen lib. 7 c 24 DanÄ™us cap. 7. Lubbert Doctor Sutcliff and sundrie others who all commend the good Bishoppe that hee did not suddainely admit the Emperor to the Lords table after so great an outrage was committed Erasmus commends them both saying if there were more such Bishoppes of sincerity and courage there would be more Emperors and Kinges such as Theodosius Looke the historie more at large in Theodoret his fift booke chap. 17. and Sozomen Lib. 7. cap. 24. 5. In is Iudith is said to haue a dispensation from God to vse vanitie of apparrell to ouercome the vaine eies of Gods enimies In the homilie against excesse in apparel These are the words By what meanes was Holofernes deceiued but by the glittering shew of apperell which that holie woman did put on hir not as delighting in them but shee ware it of pure necessity by Gods dispensation vsing this vanity to ouercome c. Apparrell simplie of it selfe is not euill vnlesse the manner of it Iudithse vt adultero placeret ornauit quae tamen quia hoc religione non a more faciebat nemo eam adul teram iudica uit Ambrosâ—d virgin Iudith 10.4.2 Reg. 10.18 25.26 Dispensatione Des pio delo trucidantur oÌ„nes Pâ—llica ibid. Instinctu diuino viam tuadendi centauit Pellic. or the ende of it bee euill For if naturall beautie bee no fault how much lesse when it is graced with commendable attire fitting the person and hir estate Iudith saith Ambrose trimd her selfe to please an adulterer yet hir selfe no adulteresse because shee did it for religion and not for lust Yet vanitie of apparrell it is called for that shee vsually wore no such nor took delight therein That shee now vsed it to ouercome Gods eninne was no more vnlawfull in her then in Iehu who with a sleight tooke all Baals Priests and put them to the sword of which fact Conradus Pellican witnesseth thus much by a dispensation from God with a zealous craft they are all slaine In the first of Samuel Dauid before Achish dribbles vpon his beard scrabbled vpon the wal disfigureth himselfe as herein coÌ„trariwise Iudith did grace hir selfe Which fact of his P. Martyr though he make it no example to imitate but peculiar to him so he rather defends it then otherwise And Pellican vpon the same place By a diuine instinct hee attempted a way for to escape Pomeranus writeth thus The Saints when there is neede fall in to these counsels they seeke them not nor hold them to be followed Nor must we make lawes hereupon Sancts inciâ—uÌ„t vbi opus est in ista consilia noÌ„ quarunt nec po stea ducuÌ„t imitanda c. Pomeran Quia omnis coÌ„ trouersia non parum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendet Pet. martyr in Iudic 4. This befell Dauid some other way it shal befal thee by Gods appointment if hee see it good c. In the 4. of the Iudges the historie of Iahel what she did to Sisera compared with the circum stances of Iudith what shee did to Holofernes will satisfie the exception here taken For whereas all such controuersies do not a little depend vpon the circumstance of persons considering that shee was a holie vertuous woman deuout in praier strenghthened by the hand of the Lord to preserue his truth and people we haue no reason to the contrarie but we may safely iudge that God himselfe did direct hir heart to this politick stratagem And if we make no doubt but she might take Holofernes head from his shoulders he being the enimie of God as he was Quadam mala male fiunt Quadam mala bene fiunt Optat. lib. 3. and she inabled by his spirit thereunto neither need we suspect these wordes that by Gods dispensation she put on such apparrel as was to the oppressors wanteÌ„ eie like the wedge of gold to Achans couetous eye For any default els herein or in any other circumstance it might be as some things that are good bee ill don so againe saith Optatus some thinges that are ill may be well done But well or ill lawfull or vnlawful in generall or particular this we may resolutely determin if any man shall hold it vnlawful and that in hir at that time yet no fault to say that God who was rich in mercie to grace and adorne hir with so many gifts of his holie spirit did gratiously dispence with some point of circumstance which is no common rule to bee practised by anie at all aduentures Thus much and no more is intended by the words in the homily 6. It affirmeth that pluralitie of wiues was by especial prerogatiue suffred to the fathers of the old testament that they might haue manie children because euerie of them hoped and begged oftentimes of God in heir prayers that the blessed seede might come and bee borne of his stoke and kindred A special prerogatiue c. that is howsoeuer then done yet noe warrant for our times though some haue so thought to doe the like and to this purpose the homilie addeth which thinges wee see plainely to bee forbidden vs by the law of God and are now repugnant to all publike honestie These and such like in Gods booke good people are not written that wee should or may doe the like following their examples or that wee ought to thinke that God did allow euery of these thinges in those men In all which coherence of this argument not a worde that deserueth other censures then all the religious learned of former times haue thought iustifiable whose iudgement in this question wee referre the reader to at