wine vpon a materiall altar for the quick and dead Isay 61.6 1. Pet 2.5 Apoc. 5.10 Els in a borrowed speech by way of allusion to the legall rites it doth no way derogate For the holie ghost witnesseth accordingly as was prophesied by Esay we are a roial priesthood vnto God to offer vp spirituall sacrifices So is euerie godlie man and woman a Priest but this is nothing to the minister True also it is Euerie godlie man and woman is a Priest in the common receiued sence as the prophet speakes Isay 61. yee shal be named the Priests of the Lord yet from among them he will take out some more speciallie to bee Priests and Leuites Isay 61.6.66.21 that is such as in the ministerie of the Gospell should be distinguished both from the people and from themselues as were the Priest and Luites For though the people offer vp the calues of their lips and their bodies a liuing reasonable sacrifice yet in two respects els for distinction sake the minister may haue that name rather then the people First because they offer vp for themselues distinctly a part but he in publicke by vertue of his office both for himselfe and for them in the name of the congregation standing vp before the Lord and offering their prayers in that onely attonement Christ Iesus they in the meane while accompanying him with sighs and grones sealing vp euery petition with a still silent but effectuall Amen Secondly he ministreth in holie things the word and sacraments which ministration Saint Paul calleth by the name of one imploied in a sacred businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.16 Pastores quo sensu sacerdotes dicantur Feguernek Crisost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopi prasbyters propriè appellaÌ„tur sacerdotes Aug de ciuit dei lib. 20 cap 10 vetustissima coÌ„ suetudo fuit in ecclesia christiana vt ministrâ— vocareÌ„sur sacerdotes Neque egomultum moror nomina modo de rebus conueniat Zanch. deredeÌ„p lib. 1 c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kirck Church for the word is a sacrificing knife in the hand of his minister by which our flesh is killed and offered vp a â—â—ring sacrifice vnto God Where Peguer nekinus in his promtuarie vpoÌ„ Marlorat saieth in the title of the pastor In which sense Pastors are called sacrificers or ministring in holie things And it may be thought S. Chrisost so meant intituling six books by that name Hierosune S. Austin writing that Bishops and Priests are now properlie called sacerdotall Priests Zanchius saieth in the 4. commaundement It was a most auncient custome in the church of christ that the ministers of the word sacrameÌ„ts should be called sacerdotall Priests because ministers of sacred things Nor doe I much contend about names so we did agrece in the thinges themselues To giue this new name to the ministers of the Gospel is to crosse reiect the wisdome of God who hath giueÌ„ so many fit names to his in his word It is no new name but the old and the verie same which the worde of God giueth them For it is Priest whose name is presbuteros and so translated into our tongue as other words Bible Euangilest Baptisme Church and the like which retaine the foot-print of their originall And could wee redeeme the wrong it hath receiued in being put to interpret the office of a popish sacrificer our labour should be imployed herein but we are not to coÌ„maund words As for other naturall english Elder auncieÌ„t senâ—or whereof some are no more english theÌ„ this the reason why we vse them not is because they are made triuial and common in other trifling pelting and prophane occasions So as what in regarde thereof as also for 〈◊〉 riuation whence this worde is taken and the allusion it hath by way of similitude to them in the law as we generallie among vs receiue it in our church not to be misliked nor so contentiously to be imrupned more then that word Sunday among the beatheÌ„ which name we retaine vnderstanding not that Sun in the firmameÌ„t though Pagans do but our Lord the sun of righteousnesse to whose honour wee obserue it LinguaÌ„ teneat mentem corrigat August And therefore as S. Austin in another case about the worde free will Let him retainethe worde and correct his minde If any be popishlie affected it is not the worde but their iudgement that needeth reformation Chap. 7. Almightie God which hast giuen vs thine onely begotten Sonne and this day to be borne of a pure Virgin And by a rubricke The Minister must â—e these words seuen daies following affirming that in euery of these seuen daies Christ was borne This is against the plaine manifest truth of the Scripture For Christ had his naturall birth in one onely day THis Collect readâ—â—â— Christnâ—â—â— day is here onely named but through the â—â—des thereof another in the time of the Commuâ—â—ion appointed for the same purpose a third for Innocents say a faineth for Whitsunday all wounded atâ—â—â—â—â—â—ith the flourish of a pen so as how euer â—â—arily some make shew to mislike but this one they doe what lyeth in them condemne the vse of the rest For they all aime aâ— one marke on Christmas day and the Sunday sorts wing there are two Collects â—â—ther of them so one purpose Among the Epistles and Gospels this Almighty God which hast giuen vs thy onely begotten Sonne to take our nature vpon him and this day to be borne of a pure Virgin graunt that we being regenerabe and made thy Children by adoption may dayly be â—â—â—ued by thy holy spirit c. Againe at the Communion proper prefaces vpon Christmas day and scuen daies after Because thou didst giue Iesus Christ thy only Son to be born as this day for vs who by the operation of the holy Ghost was made very man of the substance of the Virgin c. On Innocents day thus Almightie God whose praise this day the young Innocents thy witnesses c On the Purification of the Virgin Almightie c. As thy onely begotten Sonne was this day presented in the Temple in the substance of our flesh On Whitsunday and seuen daies after the Collects are two One thus God which as vpon this day bast taught the harts of thy faithfull c. Againe in the preface through Iesus Christ our Lord according to whose most true promise the holy Ghost came downe this day from headen with a sudden great sound c. Where that on Whitsunday interpreteth what is meant not precisely determining the very day whereon Christ was borne solemnized by the Innocents presented in the Temple sent forth his holy spirits for that neither the Church proposeth nor if she did can she so well determine but about some such time of the yeare and therefore in one of the Prefaces it is God which as vpon this day And that in common English is much about that time Now that a thing done one day many
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
be a Bishoppe or minister vnlesse he be a father of children For the worde must there vsed includeth that particular But the holy Ghost neither thinketh writeth or commandeth anie thing which is not simplie and in euerie respect absolute and perfect onely proposing the idea or patterne of a perfect minister not that alway there can be such a one S. Ierom against Iouinian asketh a questioÌ„ not amisse to our present purpose Nunquid quia tuenercitu ferti sun us quisque eligendus est â—d circo non assumentur c. Hieron lib. 1. aduers Iouinian Sic in descriptione episcopi in corum expositione quaescrip ta sunt c. Hieron ad Oceanum epist. 83. Quod dixit irreprehensibilis aut nullus aut rarus Idem aduers Blagsâ—nes lib. 1. c. 8â— Illud certè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui possit cum cateris virtutibus difficulter inuenies Ibid. Maximèque illud vt potens sit aduersariis resistere per uersas opprimere at que superare doctrinas Ibid. Ita fit quodin alio primum aut totum est in also in parte versetur tamen non sit in crimine qui noÌ„ haebet omnia nec condemnetur ex eo quòd non habet sed iustificetur in co quod possidet Ib. Non suscipâ—unt magis minus Topic. lib. 6. What saieth hee because in an armie the valiantest must be chosen shall not therefore weaker persons be accepted of since all cannot be alike strong And againe writing to Oceanus As Orators and Philosophers saieth he when they describe what kinde of orator or philosopher they would wish to haue doe no iniurie to Demosthenes or Plato but describe the thinges without persons so in the description of a Bishoppe and in the exposition of those thinges which are written there is set before a mirror of the priesthood And the same father against Pelagius writeth vpon these wordes of the Apostle In that he saith He must be irreprouable such a one is not at al or very rare and that other which followeth apt to teach with the rest of the virtues you shall hardlie finde Anon after That he be accused of none be well reported of them that are abrode and free from euill speaches of the aduersaries I thinke it be harde to finde such a one specially so mightie as that he can resist the aduersaries and oppresse or ouercome peruerse doctrines Againe He is either none or rare that hath all which a Bishoppe should haue A little before so it commeth to passe that that which is excellent or perfect in some is in others but in part and yet he that hath not all is not in fault neither condemned for that he hath not but approued for that which he hath So that the best sufficiencie is a grace but it is not the essentiall forme that giueth life and name to a minister Now we speake of the office it selfe not of the execution thereof which wee hold must with all diligence and faithfulnesse be performed Let him bee as learned graue discreete vertuous as the times shall yeelde and the place may require For wee doe not thinke that all places require men of like gifts and graces but those which are of smaller note circuit and rewarde may stand content with men of inferior note Which verie truth manifestly proueth that abilitie to preach is not the definition of a minister for definitions doe not rise and fall like a bow that is strong and weake but mens sufficiencie to preach after what exact manner they take preaching Mixtum ad poÌ„dus aquale Aristot. de generat corrup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose temperature is not gould weight as if a grane could not turne the scale of euery mans sufficiencie but if it be in a meaner degree of fitnesse as our health commonly is it may serue the turne If the Bishoppe could as well fit them for the calling as admit theÌ„ into the calling there were no doubt but he might vse the words Receiue the holy Ghost Wee doe not say It is the Bishoppe that doth fit him to the ministrie Spiritus sanctus in ecclesia praepo sito vel ministro soc inest vt si fictus nonest operetur per cuÌ„ spiritus sanctus adeius mercedem in saluteÌ„ sempiternam et ad eorum regenerationem adificationem quiper cum c. August contra epist. Parm. lib. 2. cap 11. Nonest aqua profana adultera super quam nomen Dei innocatur etiamsià profanis adulterisinuocemur c. August de bapt contra Donet lib. 3. c. 10. but God in and with the ordination giuen him by the Bishoppe in which partie so ordained the holy Ghost worketh saieth S. Austin that if the party admitted be not a counterseit the holy Ghost worketh by him both to his owne reward for eternall saluation and the regeneration of others to whom hee is sent And if a counterfeit it is his owne losse but yet the holie Ghost forsaketh not his ministrie because by him he worketh the saluation of others For as he witnesseth in another place bee the minister an adulterer or homicide c. the water is not prophaine nor adultered vpon which the name of God is called The function is sacred and holie assisted by Gods spirit to the good of others if not to his that is thus ordained To be ordained a minister by menis no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or grace at all The ministrie or office whereunto wee are by men ordained is a grace or gft. First because freely giuen without respect of any merit before God in the party ordained 2. a gift of the holy Ghost that thereby it might bee vnderstood to be an authority proceeding from God himselfe though externallie collated by man 3. to distinguish it from other callings in the world 4. because such a singular and diuine gift hath euer annexed vnto it in the true execution of duties thereunto belonging a powerfull presence assistance operation of the holy Ghost In respect whereof it may not only be said that when Bishops or Priests doe those things which they are commaundéd according to Christs institution it is not they but Christ himselfe that doth them but also in such an office so assisted with the holy Ghost as that it is therefore called the ministerie of the spirit they doe therewith in like manner specially if they feare God receiue sundrie graces of his spirit whereby there labours are made profitable vnto others The Author of the questions out of the new Testament much auncienter then Saint Austin witnesseth that where it is read Illud c. accipi te spirituÌ„ sanctuÌ„ ecclesiastica potestas collata in telligituresse August tom 4. Qq ex nouo testamento c. 93. Quia omnia in traditione domi nicaper spirituÌ„ sanctum aguntur Ibid. Idcirco cum regula tis for ma traditur buius disciplina dicitur tis accipite spirituÌ„ sanctum Ibid. Non
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
auncienter when it seemeth Rabanus Maurus writ vpon this argument These last 1000. yeares wee will cut off and looke to the times before Which if we doe it appeareth when they were much more sparing they yet had some one garment or other distinct from others which they vsed onely in publike offices of the Church Witnesse the councell of Brage and before it the councell of Toledo and before them both the councell of Carthage in the daies of Saint Austin Of which time Saint Hierom for he was not much elder then that reuerend Austin writeth that some garmeÌ„ts were distinctly appropriated to Ecclesiastical and publike vse Which may be seene in his first book against Pelag. who cauilled at such attire as contrarie to Gods word What offence saith that good Father is it if a Bishop Presbyter and Deacon and the rest of that Ecclesiasticall order goe before in a white garment at the administration of the Sacraments Which if any shall thinke that other Christians not Clergiemen did weare his wordes vpon Ezech cap. 44. manifest the contrarie Diuine Religion hath another atttire in the ministerie and another in a common vse and life This himselfe proued in his owne practise For one Nepotian a Presbiter dying left him a garment which hee vsed as hee saieth the ministrie of Christ The historie is this Nepotian taking his Vnckle by the hand this coate or garment quoth hee which I did vse in the ministrie of Christ send to my wel beloued my Father for age c. meaning Ierom by that appellation Where it seemeth no vsuall and ordinary attire but some choise and speciall one for hee intends it as a pledge of his last loue and kindenesse which hee did bequeath vnto him secondly we may note it was such a one as he did not continually weare but at times in publike duties of his calling for hee was a Presbiter and in the ministrie of Christ he did vse it But proceede wee on forwarde much about this time in the Greeke Church some vniforme attire was also receiued among the Clergie as Chrisosotome remembreth in diuers places In his homilies to the people of Antioch Hac vestra dig nitas est hac ouâ— nis corona non vt albam splendentem tu nicam circumeatis amicti Chrisost homil 60. ad populum Anticchen Haec est dignitas vestra haec stabilitas haec corona noÌ„ quia tunicam induts caÌ„didissimaÌ„ per ecclesiam ambu latis ld homil 83. in Math. Trecenti circiter anni c. Auctor quaestioÌ„ vet nous Testam c. 44. Quod mulier non sit creata ad imaginem Dei Qq. 21. quod Melchisedech foerit spiri tus sâ—nctus Q. 1091 quod Ada non habuerit spirituns sactuÌ„ Quast 123. Idolatria ad misit per quod peccauerat in Deum c. Q. 8â— His in vrbe Roma Q. 115. Quasi non bâ—diè Diacons Dalâ—â— a â—icis induantur sucut Episceps Id. cap 46. Vtea cirâ—â—â—â—amictus ministerium sacri baptismatis adimpleret Tri partâ—â— histor lib. 5. cap. 35. and in his homilies vpon S. 0725 Mat. For blaming the priests or Ministers for their negligence not caring who receiued or how but admitted all to the Lord his Table without difference This is your dignity crowne c. and not to goe about in your goodly white shining garments c. Againe in his Homilies vpon Saint Mathew to the like purpose in words not much differing This is your dignitie this your constancie this your crowne and not because you walke vp and downe in the Chruch in your white coate or garment About some 300. yeares after Christ for it séemeth to be no more by the Author of the questions vpon the olde and new Testament cap. 44. for after the birth of Christ about some 300. yeares were runne out then is witnessed that a distinction of ecclesiasticall garments from others in the publike seruice was in vse That authour we call him and not Saint Austin both because of the times wherein he liued was somewhat auncienter as appeareth before because but 300. yeares after Christ as also because of diuers opinions not soundly deliuered as quest 21. that the woman was not created after the image of God that Adam sinned the sinne of Idolatrie quest 83. that Melchisedech was the holy Ghost quest 1091. and that Adam had not the holy spirit quest 123. c. yet notwithstanding these dangerous pointes handled contrary to Scripture and Saint Austin Beside another prose there is because the Author of this booke quest 115. liued at Rome so did not Saint Austine yet we say notwithstanding all this he may be credited in a matter of fact as to say what was donne for therefore we alleadge him namelie that Bishops and Deacons in his time did weare Dalmatish garmentes that is a kinde of ecclesiasticall attire before this time In these hundred yeares wherein the Church had breathing after her sore long wasting persecution we haue farder proofe in the daies of Constantine who good Emperor gaue a distinct holie garment to Macarius to weare in administring Baptisme and Theodoret recording the same reports an example of a Stage-player who for bringing this baptizing garment vppon a Stage to daunce in it fell sodainly downe and dyed Qua indutus quidam canta torscenicus inter saltandum collapsus interist c. Theodor lib. 2. cap. 27. Eusebius in his Ecclesiasticall storie the tenth booke and fourth Chapter chronicling the great ioy which was among Christians in good Constantin his raigne pauseth his stile in the gratulatorie triumphes which were made at the solemnizing the dedication of a Church built in Tyre of Phoenicia where a man of good account prepared a graue godly exhortation in the presence of Paulinus that holy and reuerend Bishoppe with a many other Ecclesiasticall persons then assembled in their ornamentes and sacred attire reaching downe to their feete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb lib. 10. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may bee no such store of proofes can be yeelded for the times within the 300. yeeres after Christ And no meruasle good Christians they had no open Churches but secret places to serue God in well content if they might haue then but foode and raiment with the small libertie of the Gospell which they inioyed no otherwise then as a man that eates stolne bread Yet so farre as the Records of that time may deserue credit so wee finde that 60. yeeres before the dayes of Constantin a peculiar vestiment was appointed for celebrating the oCmmunion Singulari vesti tu queâ—â— sacra tum dixerunt indui licuit sa cerdotibus in Eucharistia Centur. 3. cap. 6. pag. 146. This decree the Protestants of Meidenburg in their Centuries referre to the times of Stephen Bishop of Rome who afterwardes as did many else his Predecessors and Successors for it was in those best times layed downe his life for the testimony of the Lord Iesus Higher then 200.
Iudaicum illius antiquae faelicitatis c. Pintâ—s in Esai 6â— 7 Pintus vpon Esay be heard whose wordes are Hee remembred the old time of Moses and his people This hee is to bee vnderstood for the people of Israel They are saieth hee the wordes of Esay saying that in his time the people of the Iewes remembred that auncient felicitie when God by wonderfull signes deliuered Moses with his people from the bondage of the Egyptians c. So that by the iudgement of these men our translation deserueth not to be challenged in this place 10. Whom they bought of the Children of Israel c. for Whom the children of Israel valewed Mathew 27.9 Read on the sunday before Easter for part of the Gospel And omitting diuerse points in this clause worthy our sarder inquirie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack followed be the fitter worde for this place 2. in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or some such expletiue be vnderstoode to come betweene 3. whither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be referred to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. whither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the third person plural as it is commonly thought or the first person singular according to the Hebrue and Syriack all which doubts might bee cleared with good aduantage to the reader omitting wee say all these and taking the place as it is here proposed without more adoe wee may resolue that neither of the interpretations peruerteth the meaning of the holie Ghost Both come to one passe For if Christ were bought then was he valewed at a price Sith to buy and to valew are such as imply one the other and in the hebrue phrase of matches or pares Posito vno verbo intelligitur consequens He braâ—s by one wee vnderstand both Like that in Psalme 68.19 thou receiuedst gifts for men which in the Ephesians 4.8 is of the same person he gaue gifts to men One tert saâ—eth he receiued another citing the place rendreth it he gaue Both true because he receiued to giue c. So little cause was here to produce this quotation 11. Haile full of grace c. for freelie beleued Luke 1.28 The lesser bibles are not to bee vnipire in this point but the originall greeke which if translated thus freely beloued M. Marlorat censureth with this marginal note that it is ouerfreely Quidam liberius Marlorat or somewhat too bouldly attempted to interpret it so And had not some wrong conclusions been drawn from abusing the word full of grace many hereupon taking the blessed virgin for the fountaine of grace praying to hir calling vpon hir c. as if what shee had shee had not receiued the worde had neuer been altered in Latin nor English For gratious or full of grace here implye no more which very selfe same worde full of grace the Syriack retaineth And that place Ephesians 1.6 he hath accepted vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratiosos effecit nos Ephes 1.6 Pisca Piscator translates he hath made vs gratious and therefore in this Luke 1. hee rendereth it graced or gratious which hee doth and in deede the rather is to bee done because the Angel stands vpon the word with a grace in two reasons for the Lord is with thee 2. thou hast found grace verse 30. shewing whence and how shee is to bee thus graced or in grace or gratious or full of grace Which last wiselie vnderstood as in preaching now God bee thanked it is indangereth no more then that of other the Saints Act. 6.3.5.7.55 cap. 11.24 Stephen and the rest Act. 6.3 full of the holie Ghost and wisedome full of faith and the spirit verse 5. full of the holy Ghost Act. 7.55 chapter 11.24 c. no whit confirming ere the more any such opinions formerly maintained of the blessed Virgins owâ— merits and freedome from orginall sinne or directing prayer vnto hir more then vnto Saint Stephen or other of the Saintes of whome wordes in the places quoted afore are deliuerd at the full as fulnesse of the holy Ghost of faith wisdome c. To say therefore and translate as the Syriack c. as the auncient Latin fathers do in that sense which our Church receiueth and the worde it selfe well vnderstood beareth is no peruerting the meaning of the holy Ghost The lowlines of his handmaide c. For the poore degree Luc. 1.48 This worde humilitie or basenesse as it signifieth an humble estate whereinto one is cast so yet doeth it signifie a contentment in that estate with patience bearing it willinglie not murmuring nor repining For so was it our Sauiours case Act. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.33 who was debased and in his humilitie his indgement was exalted where humilitie signifieth not onelie his poore abiect degree but withall a lowlie submisse and modest cariadge which if vnderstood of the virgin Maries modesty as peraduenture the english word lowlinesse implieth it is no aduantage for auouching workes of merit and desert psalm 34.15 more then any other like speeches wherein wee learne That the eyes of the Lord are vppon the righteous Psalm 34. Genes 4.4 or that God hath respect vnto the prayers of the Saints or where it is said Genes 4. that the Lord had respect vnto Abel and his offring In all which places we coÌ„fesse that the prayers of Gods children their actions works and sacrifices come vp before the Lord yea and the Lord looketh downe from Heauen vpon them not that they doe demerit Gods fauour but that he is well pleased with them as no doubt he was with the holy Virgin whose lowe estate as he pitied so her lowly acceptaÌ„ce of that estate and patient abiding he did highlie respect 2 Thes 1.6.7 For it is a righteous thing with God to recompence rest vnto them that are troubled Heb. 6.10 and God is not vniust to forget the works of his children not that hée or shée the Virgin or anie other begins vnto God but he begins and perfects the worke in them vntill the day of Christ And this maner of spéech Hee regarded the lowlines of his handmaid yéelds no other matter for suspicioÌ„ of any Pelagianisme or popish semipelagianisme then that which is in sound of words and substance for sense Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psalm 138.6 138. The Lord iron high yet beholdeth the lowlie but the proud hee knoweth a farre off Where in al our english bidles little or great Geneua or any other haue no worde els but lowly and therefore may wel be here the lowlinesse of his handmaid So as vnder correction of better aduertisement they are fowly deceiued that call this translation a peruerting of the meaning of the holy Ghost But might none of all these proofes bee alledged as wee see they are vpon better ground in our defence then of the contrary part
in them who were witnesses of his name not in speaking but in dying so the prayer runneth mortifie and kill c. That we also may dye not a naturall death but the death to sinne mortifying and killing all vices in vs that in our conuersation our life may expresse his faith which with our toongs we confesse c. Which coherence what man among vs can iustly mislike but onely such as discipline better fitteth then disputation and a sharp reproofe rather then any larger instruction The Collect on the third Sunday after Easter is Almighty God which shewest to all men that be in error the light of thy truth to the intent that they may returne into the way of righteousnesse grant vnto all them that be admitted into the fellowship of Christs religion that they may eschew those things that be contrary to their profession and follow all such things as be agreeable to the same c. When we say that the Lord sheweth to all men the light of his truth Ioh. 1.9 c. It is as that Iohn 1.9 1. Tim. 2.4 The true light that lightneth euery man that commeth into the world And 1. Timoth. 2.4 Who will that all men be saued and come vnto the acknowledgement of the truth As for the dependance it easily cleareth it selfe For since none can come to the light of the truth but by the Lord and that light is to conduct in the way of righteousnesse the prayer of the Church is for all them to whom the light hath appeared that their course may be the course of godlinesse and sanctification eschewing things contrarie c. The Collect on Epiphanie sheweth the Dependance of the prayer in proposing for the argumeÌ„t thereof Gods mercy vouchsafed the wise men by the leading of a Starre Res quibus fru endum est Pater filius spiritus sanctus Aug. de doctrina Christiana lib. 1 c. 5. to the finding of Christ Jesus his bodily presence that we also who haue the Starre-light of faith may after this life enioy his glorious Godhead which inioying is well called fruition because we shall then sée him as he is when he shall be God all in all vnto vs Res quibus fru endum est beatos nos faciunt istis quibus vteÌ„ dum est teÌ„den tes ad beatitudinem adinua mur. Ibid. c 4. 1. Cor. 15.28 And that whereas other things in their vse doe but now tend vnto him then we may possesse immediately himselfe who is true happinesse and blisse filling vs with grace and glory for euermore For now though he be all in all euen in this life yet is he not immediatly but by outward means and in a small measure The Collect on the first Sunday in Lent is O Lord which for our sakes didst fast fortie daies and fortie nights giue vs grace to vse such abstinence that our flesh being subdued to the spirit we may euer obay thy godly motions in righteousnesse and true bolynesse to thy honor and glory Who can iustly charge this as hauing no dependance but they whose vnderstanding as it seemeth hath no dependance vpon the truth The Collect on Trinitie Sunday is a little before ranged in the number of those particulars which they can make no sense of there it is charged to haue no dependance because speaking of a true saith in the Trinitis and Unitie it concludeth thus We beseech thee that through the stedfastnesse of this faith we may euermore be defended from all diuersitie Where the dependance of this prayer sufficiently appeareth to all those whose faith dependeth vpon this article that there are thrée persons but one God the very substance and summe of all Christian Religion as Master Perkins well noteth in these words Master Perkins on the L. praier pag. 31.32 Whereas we are taught to come to God as to a Father therefore in the name of his Sonne our Sauiour Christ we learne to lay the first ground of all our prayers in the holding and maintaining of the Union and distinction of the three persons in Trinitie This being the lowest and the first foundation of prayer it is requisite that all which would pray aright should haue this knowledge rightly to beleeue of the Trinitie and to know how the thrée persons agree and how they are distinguished and the order of them how the Father is the first the Sonne the second the holy Ghost the third and therefore how the Father is to be called vpon in the name of the Sonne by the holy Ghost Vbi quaritur vnitas Trinitatis pater filius spiritus sactus nec alicubi periculosiùs erratur neclaborâ—osius aliquid qua ritur nèc fruâ—ctuosius aliqui inuenitur Aug de Trinit lib. 1. c. 3. Hence it is manifest that ignorant and silly people which doe not so much as dreame of the Union distinction and order of the persons in Trinitie make but cold and stender kind of praying And long before him Saint Austin resolueth thus that as in no article the error is more dangerous so neither is the truth more laborious to be sought out nor more commodious when it is found out Now if faith be our defence yea more our victorie whereby we ouercome the world then surely grounded vpon a principall stay as this point is néedes must it be a truth of great coherence as before is deliuered namely we beséech thée that through the stedfastnesse of this faith we may euer be defended c. The Collect on the Sunday before Easter is thus Almightie and euerlasting God which of thy tender loue towards man hast sent our Sauiour to take vpon him our flesh and to suffer death vpon the Crosse that all mankinde should follow the example of his great humilitie mercifully graunt that we both follow the example of his patience and be made partakers of his resurrection through the same Iesus Christ The dependance of one part and of the other in this petition may appeare 1. Pet. 2.21 1. Pet. 2. where the Apostle exhorting to suffer wrong and to take it patiently followeth it thus Hereunto yee are called For Christ also suffered for you leauing an example that yée should follow his steps And he was the onely president of humilitie For he humbled himselfe to the death of the Crosse Many such applications are made in other places So little cause haue men to mislike the dependance of this prayer The Collect on the 15. Sunday after Trinitie néedeth no defence It sufficiently speakes for it selfe Kéepe we beseech thée O Lord thy Church with thy perpetuall mercie and because the frailtie of man cannot but fall keepe vs euer by thy helpe and leade vs to all things profitable to our saluation through Christ our Lord. As for exceptions taken at other prayers that they are not warrantable they also in their place follow now to be examined 2. We desire something that our prayers dare not presume to aske whereas