Act 12 13. Exod 8 4 17. Isay 5 27. a Bée in the lande of Ashur And what ministers of indignation can be wante for any exploite by death that hath a mightie and strong host like a tempest of haile and a whirlewinde Luc. 28 2. that causeth the blood fall on the head of Ioab and all his Fathers house that the house of Ioab was neuer without some â— Sam. 3.29 that had running issues or a Lepar or that leaneth on a staffe or that doth fall on the sword or that lacketh bread So as what Rabsake said for his Master is true of the Almightie How canst thou despise any Captame of the least of my Masters seruants 2 King 18.24 The least of them contemptible though they seeme are able to take our life and soule from vs and yet at such times they come not without the Lord yea what euer deadly arrest is made vpon any man it is a Capias from the Lord. Be it deuill or any imp of the deuill few or many they fetch away a wretched soule yet God it is who greater then the Prince of this world so commaundeth and appointeth and therefore to be held his action and worke As Psal 78.49 Psalm 78 49. He did cast vpon them the fiercenesse of his anger and â—â—dignation and wrath and vengeance by sending out of euill Angels So that did we know which we doe not that such a day such an houre such a man a reprobate is to be buried yet the words of Scripture allow vs to say The Lord hath taken the soule of such a one For the body is committed to the graue his Soule to God that gaue it Eccles 12.7 Iob 27 8. Iob maketh it plaine Chap. 27. in his demand what hope hath an hypocrite when he hath heaped vp riches if God take away his Soule Heb. 10 31. In iudgement it is we confesse because a fearefull thing to fall into the hands of the liuing God He must affirme him to be a deare brother And reason For we are somewhat beholding to the receiued stile of our countrie somewhat to humanitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 27.27 somewhat to our opinion and the outward appearance of a thing In Paul his voyage the Mariners thought that some countrie did approch vnto them That was their opinion such was the appearance for in failing the eye so informeth Humanitie sometimes so tempereth a mans speech as were it precisely censured might peraduenture be suspected for an vntruth Saint Austin writing to Macedonius giueth him in his letter the name of a good man Ego quidem intuens mores tuas appellaus te virum bonuâ—s sed to intuens verba Christi die tibi-ipsi c. August Maced epist 54. Quod cuÌ„ veruÌ„ sit hoc eni veritas dixit c. Fallacia ssentatione dixisse dominicis verbis quasi contrarius extitisse Ibid. NoÌ„ enim et ipse doâ—inus coÌ„trarâ—a sibi loquutus est c Nee â—egitur conuersus fuisse ad fidem et paenitentâ—am Auctor compilation Chronâ—log Temput est beat a memoria Liberii pracepta reuoluere Ambrosâ—a a vurgim Lib. 3. Ad Liberium Beatum Roma episcopum vna Epiphan hares 75. A beatisims Liberis c. Basil epist 74. ad episcop occidentales hereat Macedonius pausing because there is none good but God the answer is returned him by Saint Austin In deede quoth hee looking vpon thy manners I called the a good man but you looking vppon the wordes of Christ say to your selfe their is none good but God Which being a truth for the truth hath spoken it yet would I not bee thought to haue spoken in a dissembling sort and to contrarie as it were the Lord his owne wordes nor did the Lord himselfe contrarie his owne saing Luke 6. A good manous of the good treasure of the heart bringeth foorth good thinges Afterwardes resoluing the doubt hee sheweth that God of himselfe is singularlie good by himselfe and vnchangeablie but man is not so and yet be there proueth withall how man may be called good So as euerie scripture inforced to lend the coppie of a countenance for some notable obiection must not detaine vs from vsing kinde termes of one another or to one another though happslie at the first catch a dest wiâ—te may be thought to haue saide somewhat Liberius Bishoppe of Rome in the daies of Constantius the Emperor became an Arrian and an some histories write was not thought to haue reuoked his heresie and repented Yet Saint Ambrose speaking of him nameth him not but with greate reuerence Time is sayeth he O holy sister to reuolue and con ouer the precepts of Liberius of blessed memorie c. In the Grecke church the ancient fathers Epiphanius Basill doe the like Epiphanius in this wise Eustachius saith hee together with a manie Bishoppes went in embassic to blessed Liberius Bishoppe of Rome Saint Basill hath these wordes Certaine thinges were proposed him by most blessed Liberius All these good men in their gratious hope call Liberius more then a deere brother though somtime liuing and as histories doe record dying a profest Arrian and in sure and certaine hope of resurrection to eternall life call him blessed of the Lord the memory of his name blessed yea himselfe a most blessed man Vppon occasion or which wordes Maister Iunius obserueth in the monuments of antiquitie that it is a verie vsuall thing to call the deade whether men or weomen by the name of blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beatos app ellari defunctos c. qui etsi culpatè vixerunt tameÌ„ in gratians gloriama deo recepti prasismun tur charitatis ethumani tat is officio Iun. con Bellar. controuers 3. Lib 4. c 9. Math. 21 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 16.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who though they liued blame-worthie yet by the duetie of charitie and humanitie are presumed by vs to bee receiued into grace and glorie If the duetie of charitie and humanitie binde vs so to speake our church must bee reuerenced for taking this order for the deade and others better aduise who not knowing to the contrarie the last estate of some particular persons yet thwartinglie in opposition will needes holde the contraries But beside this receiued practise if sarder proofe neede adde this hereunto our blessed sauiour calleth him that had not on a wedding garment fellow and Abraham nameth the glutton in hell Sonne He was not his sonne nor the other hailefellow Noe such fault therefore as somethinke to call a man Brother deare brother The phrase of our countrie the guise of eiuill conuersation the outward appearance the rule of charitie all iustifie this appellation though a sharpe-sighted eye sée it not and a sharpedged dislike approue it not Yet a brother 1. because of the same nation and people if a brother an Hebrue or hebruesse Deut. 15.12 2. because of the same kindred so Christ
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
is proper to the sacraments in these wordes wee pray thee to certifie them on whome we haue laid our handes by this signe of thy fauour and gracious goodnesse towardes them No good argument to conclude from a signe to a sacrament as if because wee hold imposition of handes a significant action therefore we ascribe that vnto it which is proper to the sacraments All churches that take this ceremonie to vse vnderstand that it is a signe of commending to God that same partie on whome handes are laid and if so what difference is herein from that practise which our church retaineth May it bee a signe of commending vnto God without derogation to the sacraments and shall it not be as lawfull to certifie of Gods fauour Hitherto we haue alwaies thought that they who are commended vnto God by prayer as at this time they are haue a sure euidence that they are the Lords The verie order of the wordes whence it pleaseth some to take this their exception doth sufficiently cleare both what our church coth and what her purpose is herein It is not the bare imposition of hands as if that had power of it selfe to giue such a certificate Solemne prayers are made be the Bishop ouer the childe yea praiers are doubled trebled then this ceremonie annexed withall for a visible signe and not a sacramentall signe which consisteth of some outward earthlie element as breade and wine c. but signe in this prayer is signe of what the Bishoppe doth and the partie baptised vnderstandeth is done which is to such a one a plaine certificate that he hath had Gods singular fauour reuealed vnto him in that of an infant of a day olde hee is brought to some competent measure of knowledge of God his grace and wil as also in that he is vpon examination confirmed and certified by his reuerent father in God who is able to iudge and accordinglie so doth how and how far forth hee is grounded in the necessarie elements of true religion Imposition of handes and prayer are both lincked together with a coniunction copulatiue And implying that they both ioyntlie concur to obtayne this strength and neither of them seuer allie If this copulatiue And were in the same kinde of cause as it is couched in the course of the same sentence Reason were to iudge equallie of them both But in asmuch as the one is externallie to vs the other internallie internallie to God both effectuallie but in a diuerse manner the practise of such disputants may be more iustly suspected then their argument neede greatly be feared This worde and here is a copulatiue in vse but a disiunctiue in power the weakest being put first in the rancke but with respect to him that followeth Imposition of hands were of little worth but for prayer The method and ordring of which wordes is like that Math 17. By fasting and prayer diuils are cast out Math. 17.21 None but knoweth fasting is no part of the spirituall seruice and worship of God nor anie cause of it selfe able to dispossesse a diuill yet ioyned with earnest and heartie yrayer vnto God wee read what is spoken thereof If it be prayer alone that obtaineth strength why is imposition of handes vsed Prayer alone may obtaine strength but not altogether in this action because though a weaker coupled with it Doctor Fulk Act. 8.17.6.7 Cum tincti esseÌ„t homines in infantia nec fidei professionem ediderunt dea cretum est vt cum venirent ad maturiorem aetatem vocaren tur ad epâ—scopum vt publicè fidem suaÌ„ proficerentnr Tune episcopus manus imponebat its hoc est orabat pro iis vt in ve rafide persisterent P. Martyr Com. loc clas 3. c 8.14 Inutilis est confirmatio nisi primo modo ser uetur Ibid. as a candle that is tinned in the sunne yet somewhat it is though how much or how little we cannot discerne But that prayer it is which strikes the stroke wee are led to thinke with auncient late writers Auncient as Saint Austin and after him Doctor Fulk and Peter Martyr Imposition of handes by Doctor Fulke after Saint Austin is prayer ouer a man Maister Peter Martyr in his common places When infants were baptised not able to giue an account of their faith it was decreed that when they came to riper yeares they should be called to the Bishop to make publicke profession of their faith Then the Bishop did lay his handes vpon them that is he prayed for them that they might continue in that true faith which they publickelie professed And afterwardes touching the grosse abuse thereof he addeth these wordes Confirmation is vnprofitable vnlesse it be kept after the first manner That manner hee meaneth which before is here mentioned Now then albeit prayer be the verie principall yet that externall ceremonie namely imposition of handes was also vsed for diuerse reasons partlie in regarde of the baptised partlie of the ceremonie it selfe Of the baptised because by this meanes such an one knowing hee should bee examined did looke the better to the learning of those principles which were required and after the episcopal benediction was much comforted and strengthened as his own comfortable experience herein could best witnesse 2. in respect of the ceremonie it selfe vsed grauely and solemnely by the Bishop after and with prayer which if altogether needelesse and of no vse Peter and Iohn needed not to haue tooke such paines as to come froÌ„ Ierusalem to Samaria to haue laid hands vpon them whom Philip the Deacon did baptise For they might haue praied in Ierusalem for them but to shew that the other ceremonial action might haue due place therefore is it they did both accordinglie euer since the church of God hath vsed both praier and imposition of hands for distinction sake to distinguish the baptised after examination from others that are praied for Because though praiers be made for others and so the comparison is alike yet are they not with imposition of handes after catechizing a young graft as then the manner is If the signes that Christ hath instituted in the Gospell bee sufficient to represent and seale vp vnto vs Gods fauour as in Baptisme the washing of water in the Lord his supper the representations which the breade and wine doe offer to our mindes then to bring in or to approue by subscription the bringing in of other signes at the administration of these sacraments to represent or seale vppe vnto vs Gods fauour as speciall graces which the said sacramentes were instituted to represent is to detract from the sufficiencie of Christ his institution and is an impious addition The like may be said of the signes of imposition of handes in confirmation and in other like thinges not commended vnto vs by Christs institution So far forth as this obiection concerneth the signe of the crosse in baptisme because we would not trouble our selues Part. 1. c. 26. pag. 139. 140.
required to make confession from their owne mouth of the same articles In primitiua ecclesia qui ex paganismo in Christianismū c Innocent Gentilit in exā concil Trid. lib. 2. sess 7.6.4 pag. 83. Illis manus imponebantur ab episcopo deum orante c. Ibid. Hoc denique sed seriùs sacramē tum appellatū est sed a primitiua ecclesia cōfirmatio simpliciter dicebatur Ibid. and performe by themselues what others promised for them Then afterwards with these words he shuts vp his sentence finally that which the Scripture telleth vs of prayers imposition of hands of the holy Ghost of grace and vertue from aboue we acknowledge as well as instruction Gentiletus in his examination of the councell of Trent handleth the argument thus In Baptisme this ceremonte was retained in admitting two sorts of persons one borne of vnbeleeuing the other of beleeuing parents Those of vnbeléeuing first Catechized in the word conuerts from Paganisme able to yéeld good reason for maintenance of the true Faith were by Baptisme admitted into the fellowship of Christ his visible Church the other borne of beléeuing parents and so in the couenant were first baptized and then after growing vp to yeares of maturitie were confirmed by the Bishop with prayer c. In the ende this was called a Sacrament but by the Primitiue Church plainly and simply Confirmation There is no commandement in Gods word for this imposition of hands Sci◠quidem nō extare praceptū hac de re Inierim exempla Apostolorum veteris eccle sia vellem pluris astimari imo deberent nobis esse instar diuina legis Zanch. in 4. pracep c. 19 pag. 716. Sciamus enim huius carimonia originem fluxisse ab Apostolis ab illis authoribus institutam suisse vt esset solennis precands ritus c. Marlorat in Heb. 6.3 We answere hereunto as Master Zanchius doth of this ceremonie in ordination I know it well saith he yet in the meane 0752 0 while I could wish the examples of the Apostles and the ancient Church to be of more account indeede they should be a diuine rule vnto vs. Would they so were as he well aduertiseth they should be For we may or must know that the originall of this ceremonie came from the Apostles and was ordained by them the Authors to be a solemne rite of prayer Quorsum enim cadem doctrina c nisiquia infantes c. Vt non aliud restaret quà m illis manum imponere c. For to what end should the same doctrine be called in some the doctrine of Baptisme in other some a doctrine of imposition of hands but because infants hauing receiued baptisme were instructed in the faith so as nothing remayned but to lay hands vpon them This instruction in the faith was point after point a graue declaration how why into what the little one was baptized what the blessed Trinitie gaue and sealed vp how a couenant of grace was made and a renouncing of Satan with promise of obedience 2. Secundum fora mulam Cated chismi quam tune habebant cortam cōmunem Cal institut 4. c. 19.4 Magistri Canteches The childe being presented by the parents or friends did openly make confession of his faith according to a set Catechisme in those times For there were Masters as Chemnitius obserueth whose part it was to sée that infants were taught as soone as they became capable of godly information 3. If in any thing any one of them doubted or had béene corruptly taught for there were heretickes sometimes Nouatians and Arrians c. that did seduce he was better informed and there publikely did disclaime all such false doctrines and heresies 4. If he did answere right then followed an open protestation solemnely vndertaken to perseuere maintaine that doctrine which he protest 5. This promise and vow being made the Bishop offered vp prayers to God in his behalfe that he might continue in that faith and increase in all other graces of God his spirit Consecrare de◠illius gratia Zanch. in 4. pra cep c. 19. Tradere illis ius vt inter reliquos reciperē◠tur Ibid. Bonum auctū confirmatē per impositionū manuum Ibid. Quo episcopalis actio qua alioqui grauis sanctaque merito esse debebat plus reuerentia baberet ac dignitatis carimonia adhibebatur manuum impositionis Cal. instir lib. 4. c. 19.4 Vnto which prayer then made imposition of hands was ioyned whose vse was partly to consecrate to God and to his grace so did the Hebrewes their beasts in the law when they laid hands vpon their sacrifice 2. To giue thē right to be receiued among that rest of the children so Iacob laid his hands on Ephraim and Manasses 3. For confirming the graces of Gods spirit in thē namely that the good c. might be augmented and confirmed by imposition of hands 4. Tonote that the Lord tooke thē into his protection to win reuerēce as M. Caluin noteth to that graue holy actiō of the Bishops imposition of hands was vsed that it might haue the more reuerence and dignitie For more testimonies we might heape vp of Hessusius Melanction Herbrand Bucer Caluin c. But we will content our selues with the two last Master Bucer vpon the 4. to the Ephesians The signe of imposition of handes Bishops onely did giue and that not without reason For whether the conenant of the Lord is to be confirmed to those that are Baptized or whether they are to be reconciled that haue grieuously offended or whether the Ministers of the Church are to be ordained all these ministeries doe best become those to whom the chiefe care is committed Master Caluin in his institutions and other treatises doth greatly commend it Talem laudo Ibid. Eiusmodiritum vbique institutum merito optaremus Id vera eccl reform pag. 459. inter opus and wisheth the restoring of the same What impregnable necessities commanded it forth of some Churches we know not but the wisedome of our Church yet retaineth it and we may rather be condemned for neglect of it then blamed for the vse All reformed Churches speake against confirmation Denied it is not but euery one of these whose names we haue cited speake against confirmation as doth also the Church of Wittenberg calling it a vaine Popish superstitious ceremony and well may they so doe nor let out Church finde any fauor doe we maintaine confirmation to be a Sacrament 2. Or detract we from Baptisme to giue vnto it 3. Or make we vnction a part thereof 4. Or giue we it prehemiuence aboue Baptisme Consigne te fig no crucis cofirme te chrysmate salutis c. 5. Or make we the essentiall forme to be the holy Chrisme as some call it of saluation 6. Or teach we that it doth confer grace 7. Or doe we vse balme c. 8. Or pussing ouer a cruze salute it with all hasle holy Chrisme
battologie when we ouer earnestly busie our selues in praying speciallie for things not profitable but trifles as riches honors and the like Now vnlesse spirituall graces such as accompanie saluation and temporall blessings in their commendable furderance to sanctification goe for trifles an humble and penitent heart cannot denie their assent to this multiplyed petition in the letanie Wherefore such must take heede that they grieue not the holy Ghost and lesse it is not to wrest of purpose the holie scriptures from that natural sense wherein they are penned Be it in weaknesse of knowledge that some thus eagerlie reproch the burden and fall of our praiers when thus burdened and humbled wee doe multiply the same request yet wee intreat the Christian reader so oft as his eye lighteth vpon these errors of theirs that euer and anon as hee commeth to a new straine that his heart in silence will let fall some such request to Godward as this Lord forgiue them their ignorance and though they for whom such prayer is thinke it an idle affirmation yet our request is that whosoeuer shall read these criticall demurie his loue will not be sparing to say it and to say it for them Lord forgiue them they know not what they accuse Chap. 21. The booke hath three orders of ministers of the worde sacraments against the worde which hath but one WHat one sillable in Gods worde for this one order or how can it bee an order if but one When allegation shal be forced to appeare in scriptures more particular answer shal be then made Plaine it is in the new testament whence the names wee vse are taken euident also it is in the after histories Tertullian thus Quum ipsi authores idest ipsidiaconi praes biters et episco pi fugiunt quomodo laicus etc Tertull. in fuga Quatuor genera capituÌ„suÌ„t in ecclesia episcopo rum praesbytero rum diaconoruÌ„ fidelium Optat lib. 2. Quam mulâ—os episcoposoptimos viros sanctsssimosque cognoui quam multos praesbyteros quam multos diaconos huiusmodi ministros diuinorum sacramentorum Aug. de moribus eccles lib. 1. cap. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat lib. 1. c. 2 Varios in ecclesia esse ordines ministrorum aliosesse diaconos aliot praesbyteros aâ—ios episcopot quibus institutio populi Confes Anglic. artic 5. when the principles themselues namely the Deacons Presbiters and Bishops flye how shall a lay man forbeare flying When the leaders runne away which of the souldiers stand Optatus writeth distinctlie of them by name as our church doth but of manie places wee will alledge this one There are 4. sorts of persons in the church Bishops Presbiters Deacons and the faithfull Augustin more expreslie How many Bishops most excellent and holie men haue I knowen how manie Presbiters how manie Deacons and of this sort ministers of the worde and diuine sacraments Socrates speaking of the times wherein Paphnutius liued and withall intreating of those whome wee now mention Consecrated persons I meane saieth he those that are Bishops Presbiters and Deacons The apologie of our owne church as it is set downe in the harmonie of Confession towardes the latter end by way of supply of such thinges as thorough forgetfulnes might seeme to bee omitted mentioneth diuerse orders of ministers in the church Some are Deacons others Pastors some are Bishoppes to whome the institution and care is committed In the articles whereunto by act of Parliament euerie minister at his ordination doth subscribe hee doth accept of thee 32. and 35. Which in effect require as much Compare the obiection and anie of the authorities now cited whither of the anncient fathers or of our Church at these times and what argument is there thinke you They say diuerse this admits but one If diuerse then not one onely and if onely one then not diuerse But their ioynt consent one with another and the iudgement of our church must bee of more prize with vs then any straglers obstinate contradition Booke of Consecration Chap. 22. The Bishop saieth to the new made minister receiue the holie Ghost It is great presumption c. PResumption it is yea great presumption to doe what episcopall dignitie admitteth but resisting of authoritie and re fusall of obedience to wholsome lawes is no presumption in the world no not a little much lesse any great presumptioÌ„ for a prickeard saucines is no presumption more then the reprobate Angels sinne was noe aposticie It is presumption for our spirituall fathers in God to take what the Lord afordeth them but no presumption for these venturously to challendge what vpon good warrant is commendablie performed It is great presumption that the Bishop will offer to giue that which is not in his owne power yea that which God alone can doe This is against God and his worde PresumptioÌ„ great or smal more or lesse if they cal this their speach is fearefullie pitched in dangerous places and may soone tilt vnlesse a helping hand support with the soonest For in the extent of these wordes as they sound at their first hearing what is there in mans power to giue or what is it he hath not receiued if he haue receiued why then are these wordes as implying ought in his power This iealous interpreting of words well deliuered is a copie they set vs. Shall Moses doe ought in thinges pertaining to his office and will not 3. brethren in euill Corah Dathan Abiram say he doth that which is not in his power or it is more then he can doe and he taketh too much vpon him Why then this captiousnesse is a stale slaunder and a wonder it is that being readie to dote thorough time it hath so much as a snag or stump to fasten vpon episcopall authoritie To receiue the holie Ghost is to giue that which is not in anie mans power Bee it as they say he giueth that which is not in his power so euerie embassador considered as himselfe a priuate person Iohn or Thomas when he draweth articles of peace twixt nation and nation doth a thing not being in his own power but by vertue of his embassie from that great monarch from whome he is sent The power to ordaine a minister and to lay hands on him with solemne praiers vpon serious and due preexamination is no priuate action but an authoritie giuen from aboue To remit sinnes the scribes were not so blinde but they could see and say it is blasphemie for none can forgiue sinne but God onelie The peace of God was not at the 70. disciples becke yet their peace it is called Math. 9.6 Little are the Prophets in comparison of Iohn Baptist Luk. 10.6 little Iohn Babtist all the faithfull ministers of the gospel in respect of Christ yet all are called light to shine amongst a crooked generation giue light to the world Iohn Baptist a burning and a shining lamp and the prophets in their time some such whose labours the Lord
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.
THE SECOND AND LAST part of Reasons for Refusall of Subscription to the Booke of Common prayer vnder the hands of certaine Ministers of Deuon and Cornwall as they were exhibited by them to the right Reuerend Father in God WILLIAM COTTON Doctor of Diuinitie and Lord Bishop of Exceter As also an APPENDIX or Compendious Briefe of all other Exceptions taken by others against the Bookes of Communion Homilies and Ordination word for word as it came to the hands of an Honorable Personage VVith an ANSVVERE to both at seuerall times returned them in publike conference and in diuerse Sermons vpon occasion preached in the Cathedrall Church of Exceter by Thomas Hutton Bachiler of Diuinitie and Fellow of S. Iohns Colledge in Oxon. Fuerant hortamenta vt Deus Christus eius à populo in vnum conueniente pariter rogaretur Nullus erat primitus terror Nemo viderat virgam nemo custodiam Sola vt diximus fuerant hortamenta Optatus Lib. Tertio LONDON Printed by Iohn Windet for the Companie of Stationers 1606. To the most Reuerend father in God my very good Lord the Lord Arch bishop his Grace Primate and Metropolitan of all England MOst Reuerend in Christ my late trauiles in laboring other of my fellow brethren their godly peaceable quiet contentment in such doubts as their busie learning and too much paines hath vnnecessarily occasioned I began and withall at once thought to haue finished but since finding I haue but begun for somewhat remained and that somewhat much in their opinion whose opinions goe for articles of faith much or little such as it is I present vnto your Graces fauour May it stand with your good pleasure to take knowledge of my best affections how deepely indebted to God his Church the Kings most excellent Maiestie and your Honorable selfe for your speciall fauours done me in the prime of my studies after some few yeares spent in the Vniuersitie of Oxford I shall take it for no small comfort specially as the times now are wherein like the daies of Moses that blessed peace maker Act. 7.27 I am sure to receaue no small portion of griefe from them whose vnderstanding I labour to reconcile vnto our forme of publike praiers And were not that duetifull remembrance I haue of your auncient fauour sufficient cause as I must and doe professe it is farre more then any seruice of mine can thoroughly recompence yet your continuall long graue experience in this argument your Reuerend learned great paines heretofore in the daies of our Renowned late Queene both by preaching and writing as also in that late conference where our now dread soueraigne Lord King Iames royally to the admiration of all there present moderated the controuersies then proposed are effectuall motiues to imbolden me in the humble offer which I make of this present treatise Nor are all these the onely persuasiue though euery of them forcible inough but the eminencie of your place and highest prelacie whereunto you are now called farder exacteth of me submission of my writings because your greatest authoritie next after the Kings highnesse may in these Ecclesiasticall causes giue me best approbation VVherefore be intreated to vouchsafe your gracious acceptance of a few lines and whatsoeuer may be thought defectiue I hartily craue it may no way impeach that fuller defence with which our Church can make supplie to whose most sacred iudgement I wholy commend my selfe Now that God of power who hath so mercifully appointed the times and seasons in aduancing the throne of King Iames aboue the throne of Queene Elizabeth be blessed and praised of vs all this day and for euer So are mine and euery true harted subiect his vnfained thanks to Godward for roote and branch for our King Queene their roiall progenie with the high Court of Parliament graue Senators Reuerend Bishops Honorable Iudges our Worshipfull knights choisest Burgesses so lately so mightily so miraculously preserued to the euerlasting shame of all mischieuous traitors Nouemb. 5.1605 and to the incredible ioy of all them that truely feare God and the King More it is my thoughts conceaue in this point But remembring as I pray to God in heauen so I write to men on earth I stay my selfe for this time Humblie beseeching your Grace to pardon this my attempt and to interpret it as I vnfainedly intend it the earnest of greater in deede as the truth is of all possible thankfulnesses Your Graces in all duty Thomas Hutton To my fellow brethren the ministers of 〈…〉 Cornwall whose exceptions made against subscription follow farder to bee examined ACcording to my promise I proceed and send the rest of that answer which before was intended reuiew your grieuaÌ„ces with the seueral defence annexed It may be vpon examinatioÌ„ of what you reproue we maintaine if you spare a little time to keep repetitions with your selues and read that ouer which you did dislike you wil bee of another mind Second thoghts are better then the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider what peril may come to the Church to your selues knowing that many of your congregation did not so much admire your paines as they now heartily lament to see theÌ„ soil bestowed in vncharitablie taxing Inuidiam facitis Macario qui sialiquid asperâ—fecit pro vnitate leue viders poterit dâ—â— vâ—â— pro dissentione c. Optat. lib. 2. what the wisdome and zeale of our godlie auncients haue faithfullie penned Drawe not blessed Macarius into enuie who if he haue done anie thing sharplie for preseruation of godlie vnitie Quiduis facerâ—debuisse potiâ—â—qâ—â—m ecclesiam schismate sciâ—dâ—â—e Diony Aleâ—ad Nâ—â—at apud Hieronan Cataelo it may seeme light to the harme which commeth by needlesse opposition Anie thing you should haue done as Dionysius Alexandrinus writeth to Nouatian rather then cause a rent in the Church remembring Manus dextra prasbyter Origen homil 7. in Iosuâ— though you bee taken for right hand and be called Presbiters and seeme to preach the word of God yet if you doe any thing against the discipline of the Church Si aliquid contra â—cclesiastscam disciplâ—nam ibid. In vno consensâ— ecclesia eâ—â— cidat dexteram suam c. or rule of the Gospell the Church with one consent must cut you off being their right hand and cast you from them VVhich seuere course some you know that fauour the discipline you stand for took in places where it preuaileth against others that were contrary minded Ducto Sutr in the â—alâ—e semblaÌ„r pag. 182. For wheÌ„ one Iohn Morellie disputed in a certaine treatise that the wordes Tell the Church belonged not to the consistorie his booke was burnt and the man excommunicate Two ministers at Geneua were deposed and banished for speaking against vsurie allowed in that estate and a third was glad to flie for speaking against vnleauened bread But fearing the allegation of these examples may distast your liking of that which I write my
once doe not vsuallie fall vpon the church in one onely age But as S. Austin well noteth vpon Deut 29.20 27. The Lord his Ielousie shall smoke against that man and euery curse that is written in this booke shall light vpon him All saieth that good father cannot come to one man for he cannot die so often so many seuerall kindes of death as are set downe in that booke But all he said for anie Or els this word all may be taken for most as Rom 1. Because your faith is published throughout the whole world that is in all churches of the whole world An hiperbolicall or excessiue speech For the Apostle thereby meaneth most churches or verie many churches So in this petition here all aduersities that is most aduersities Sixtly Aduersitie may be taken here for what euer is aduerse and contrarie to soules health whither sinne or the punishment for sinne Sutable whereunto is that petition which our sauiour taught his disciples Deliuer vs from euil which Vrsinus interpreteth in these wordes vnder the name of euill some vnderstand the diuill some vnderstand sinne others vnderstand death But vnder this name are comprehended all euils of sinne and punishment whither they be present or to come So as in asking that God deliuer vs from euils we craue that he do send vs no euill but deliuer vs from all euils present to come both of sin and punishment c. Read the place in Vrsinus his Carechisme Seuenthly through thy protectioÌ„ may be free from al aduersities that is being taken into the trust and custodie of God and by his protection secure ouer sinne death the gates of hell and the whole kingdome of Sathan we may continue vnconquered Implying All it is free from is by his protection as he that is saide to teach All the schollers in a town not that All in the towne are taught but that all which are taught are of his teaching so not that the church is free from all but that all she may be free from may be by his protection as S. Austin interpreth that in 2. Tim 2.4 All men are saued not that all are saued but that all which are saued are saued by him Non quod nullus sit hominuÌ„ quem saluuâ— fiers velit sed quod nullus fiat nisi quem velit Aug. ad Lauren c. 103. Lastlie in the communion booke which themselues perued and offered to the parliament in a prayer that followeth after their prayer for the whole church are the like wordes Asswage and stay thy corrections and so at length by deliuering them from all their troubles Wee in our leiturgie say All aduersities which they call corrections and all troubles Graunt it good in theirs after their meaning then cannot it bee misconstrued in ours being to the same sense and purpose Now when so euident a truth in the manifold explanation sheweth it selfe they who haue had a hand in wounding the credit of our church about this prayer will in the end receiue condigne reproch and well worthie are they for their fond defamations raised against that which so manie waies cleareth it selfe in the vpright iudgement of the Godlie well aduised Cap. 6. Of the name Priest The worde Priest is often giuen to the minister of the worde and sacraments as the name of his office which is neuer found in the new testament giuen to any minister but to Christ And good reason it 〈◊〉 giuen the minister of the word as the name of his office in such sense as our church intendeth For so is it generally found in the new testament In the whole bible there is mentioned onely 2. sorts of Priests the one of Aron the other after Melchisedecke TWo sorts of Priests offering to God some visible externall present as sacrificeing vnto him wee read in the bible But if our word Priest being lished for that in the originall hebrue wee must knowe there are more theÌ„ onely two sorts of Priests For the original word in in Hebrue signifieth a principall honourable officer of chiefe noâ—â— whither in ecclesiasticall or eiuill occasions Cohen In which sence Pâ—â—â—phar because of his enmient place about Pharao hath the name Genes 41.45 whose daughter Ioseph maried So the sonnes of Dauid who might not burne incense are called 2. Sam. 8. So Iarah a chiefe prince about Dauid 2. Sam 20.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Châ—o 18.17 2. Sam. 8. 2. Sam. 20.26 And because Aaron his sons were to be of greater account then the Lenite this name of preheminence they distinctlie had from the rest In the Greek of the new testament there are two words both translated by this same word Priest signifying a sacerdotall office in sacrificing or els taken for an auncient and elder in which sence commonly it is the name of a minister of the gospell and so the word from Presbyteros and presbyter contracted and made short Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyter Priest The occasion intended may charge our language with penurie and want of words in that she is inforced to make one english word interpreter to them al and did we speak latine the plea we put in would be of more force but in our mother tongue which we vse it is not against vs nor our letturgie Aarons priesthood with the name together with all therest of the Ceremomes had their end by Christ which to renue were to deniâ— Christ Yet they so haue not their end by Christ but the ministers of the gospell succeede Aaron in teaching and praying for the people which dueties belonged to Aaron and die not with him The priest his lips should preserue knoweledge Malac. 2.7 and of him should the people aske counsell which verie course continueth in the ministers of the worde and sacraments So if ministers must bee Priests by their office it must needes be of the Popish sacrificing order which I hope none dare affirme So must ministers of the word be Priests by their office yet no néed they be of the Popish sacrificing order For they are Priests as the word is giuen them in the new testament that is auncients and elders And reason it is they should be so thought because of that originall whence our english word is deriued For it is not home borne but a stranger first a greek then latine now english And that very word which the holy ghost calleth vs by in that new testament is the grand-sire to this name priest Wherein our language if anie complaine of hir pouertie that shée is not copious as that griek is yet may reioyce in this hir dexteritie that she giueth the name in that very same characts the other doth To affirme a Priest and Priesthood doth derogate from Christ Iesus who hath put an end to Priest and Priesthood True it doth to meane a sacrificer of a carnall reall external propitiatorie sacrifice of the very body and blood of Christ vnder the formes of breade
Perk. armil aurea c. 3â— These signes actions additions all significant vsed in the administration of baptisme yet neuer to this houre except wee onely this obiection ministred iust cause of dislike as being thought impious or derogatorie from baptisme and the sufficiencie thereof The like wee are to exemplifie in the sacrament of the Lord his supper which is that wee may returne men their owne english a signe that Christ instituted in the Gospell to represent and seale vppe vnto men Gods fauour as also the friend shippe and loue which should bee amongst vs whereof it is a symbol and pledge For 1. Cor. 10. we that are many are one bread one body because we are al persakers of one bread yet the which this signe instituted by christ doth represent and scale vnto vs 1. Cor. 10.17 Iustin. martyr apolog 2. the verie same representation was offered to the mindes of the faithfull by a kisse when they saluted one another at the same time For it was a symbol and significant signe of linking their affections and giuing like honor one to another Non solum ami citiae sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bez. 1. Cor. 16 20. 2. Cor. 13. and so by consequent a note of Gods loue vnto them Not of Christs institution yet not therefore detracting from the sufficiencie of the Sacrament nor an impious addition Many other instances we might adde but this shall serue only for this time Mutuall consent twixt couples maketh mariage specially solemnized in publicke and witnessed by the congregation sanctified by the Minister his holy benediction yet the ceremonie of the Ring is added hereunto by the Church which is so farre from being impious as that Master Bucer and Master Viret a man ignorant of our controuersies now on foote doth allow the vse thereof This ceremonie is added but not in the administration of Baptisme or the Lords Supper which are the Sacraments we speake of So likewise imposition of hands is not in the administration of either Sacrament and therefore the instance which we bring is pertinent inough to the purpose wherfore alleadged and sutable to the obiection before vrged where these words are The like may be said namely that they are impious additions what are not commended by Christ his institution But to conclude our answere to this straine and to returne a necessarie obseruation vpon this point The termes in the former obiection pretending to open the nature of both Sacraments in full sufficiencie are themselues vnsufficient and defectiue For to call the Elements instituted by Christ of water in Baptisme and of bread and wine in the Eucharist representations which offer to our minds c. Or such as represent speciall graces as if their seale were to represent and make some faire shew we hold no definition nor sound explanation of a Sacrament For séeing they doe exhibit and offer grace seeing they are very true substances not qualities and therefore not representations seeing they are effectuall instruments of sauing grace vnto Gods children yea more then all this surely more would haue beene added and not thus rawly ralling them representations doubling that one word as if therein lay the strength dignitie and excellencie of a Sacrament Againe this clause is doubtfull where it is said to bring in or to approue by subscription the bringing in of other signes c. other signes if they meane such as thrust foorth those which Christ hath instituted and will needs supply their place or other signes if they meane of like necessitie vse or validitie equaling them to the Sacraments which Christ hath instituted we confesse to bring in such signes were to detract from Christ his institution but otherwise as tokens from man to man yea some of them through prayer in the spirit as certificates of Gods grace and fauour we how no way derogatorie at or after administration of the Sacraments In the prayer the Bishop saith After the example of the Apostles we haue laid on our hands This is no true imitation It is and therefore a true spéech For they and the apostolicall Churches did it alway ioyning prayer with it A ceremonie it was vsed after Baptisme vpon diuerse considerations but alway for sarder strengthning the partie whether Baptized or to be ordained And if comparisons were needefull There is reason to iudge of the two yoong children anone after they haue beene entred in the principles of our holy faith haue more neede of this after-helpe to put them in minde of the power of Baptisme and to worke a remembrance thereof more effectuall in their harts and memories They had warrant the Bishops haue none In this point Apostolicall practise is Episcopall warrant What expresse word in Scripture for all Churches both Primitiue and since the same is for our Churches at this day with whom the ceremonie is vsed then to translate it from the sacrifices of the Law now to deriue it ouer from those times to vs. This fashion of imposition of hands the Church saith Austin speaking of the custome continued vnto his daies retaineth in her Prelats Hunc morem impositionis manu um in suis praepositiâ— eâ—iam nunc seruat August And the reason is manyfold why they rather then other Ministers that Baptised the children 1. Because Philip that baptized did not impose hands but Iohn and Peter did 2. Because all ages since Christ held a Bishop superior to an ordinarie Minister in his Diocesse Heb. 7.7 for without all contradiction the lesse is blessed of the greater 3. They rather then others in honour to their prelacie and place as Ierom witnesseth 4. Because the parochiall Minister should not be thought a partiall Minister ouer those whom he baptized 5. For greater grace and reuerence to the procéedings countenanced by one whose grauitie yeares and authoritie much preuaâ—leth in such occasions 6. For anoyding of heresie schisme and the like Lastly for that the Bishop might be an arbiter twixt the Parishioners and their Minister in praising or dispraising accordingly as vpon examination he found the youth and their friends had taken care for watring those buds with vertuons education nurtured them vp in the knowledge of the articles of faith and all such necessarie points as well beséeme a good Christian to his soules health These and the like in histories seeme to be the cause why Bishops laid on their hands and prayed ouer children baptized that could giue account of the hope that was in them A point duely to be remembred because some take exception against the Papist herein yet against our Church iustly they cannot For we preferre it not before Baptisme but Baptisme before it We make not alike necessitie of the one as of the other For that may be deferd without any detriment to the childe till he come to more yeares Baptisme we hould not arbitrarie nor hauing conuenient meanes and time doe we thinke meete it should be long deferd Euery lawfull
vsed to giue light to them that sat in darkenesse May Ismaell lift vppe his hand against all and none returne him like for like May all his wordes goe for truth and this among the rest vncontrolde None can offer that which is not in their owne power Then may none offer to plucke vppe roote destroie builde plant saue a soule from death Nemo dat quod non habet hinde vppe the broken Baptise beget in the Gospell and the like for none of all these are in a mans owne power The foundation of which argument is both in Philosophie and Diuinitie very weake Nihildat quod noÌ„ habet eléch I. In Philosophie both Morall and naturall Morall for a seruant who many times hath not a halfepenny of his owne doth many times deliuer from his Master many crownes at a time to some other man at his Masters appointment In naturall Phylosophie our disputants know this proposition is much wronged For what forme of a chaire hath an Axe Chrisill or Saw yet these are instruments to some such purpose and in arguing of the Sunnes influence of the elements and the compounds thence this proposition is made ouermuch pliable so in the question of the Sacraments for their dependance from the Minister what violence hath beene offered by the like euery young Student of reasonable paines is sufficiently instructed or may be if he make recourse to Austin in his Bookes of baptisme against the Donatists Nor their onely ground it was but the Nouatians also building vpon this principle denied the Ministers power to forgiue Because as they said they gaue the Lord reuerence in whom they held it was a case of reseruation Aiuntse domia no referre reuerentiam cuisoli remittendoruÌ„ criminum potestatem deferuÌ„t Ambros lib. 1. de poeniten c. 6. and none else could giue that which was not in his power For God had power onely to forgiue shine Many like inferences haue béene writhed in vpon supposall of this premise None can giue that which is not in his owne power Which simply proposed may be acknowledged for truth but all the error is in application Iniuriously therefore doe they by whom the vse of these words Receiue the holy Ghost is hailed into obloquie to the reproch of our Church and as we iudge to no small preiudice vnto others For in the manner of imposition of hands ordinarily obserued in the Churches of Fraunce it is decreed that these very words of Saint Iohn La maniere de imposition Receiue the holy Ghost should be at that time in the election of their Ministers repeated and stood vpon as also those other following whosoeuer sinnes ye remit c. Then after followeth a prayer which vsually compriseth the contents of their Sermon beséeching God for successe in that worke in hand of ordaining Ministers Thus farre the words in vse with them not only recitatiuè rehearsing that historie nor precatiuè with prayers accordingly but ordinatiuè in ordination wh they vse their authoritie and power to ordaine or designe Ministers as our Sauiour did his Apostles Our Sauiour might giue what the Bishop cannot True if Christ had not sent them as the Father sent him True if in ordination men did take vpon them to giue Ioh. 20 2â—â— as immediately from themselues in their owne persons as Christ did in his True if they prayed not that God would giue what they thinke necessarie to speake of True if the Bishop did meane the person of the holy Ghost True if that God did neuer take of the spirit of his seruant and giue of it vnto another as in Moses when the Lord tooke of the spirit which was vpon him and gaue vnto the 70. Num. 11.17 yea sometimes doubling it vpon one from another Num. 11.17 as 2. King 2.9 that of Elia vpon Elizeus 2 King 2.9 Surely surely were a caueller but modestly affected in handling this point he would no more repine at these words Receiue the holy Ghost then at those which euery Minister vseth the Lord be with you Chrisost homil 33. in cap 9 Math. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or at that which the people returne as in S. Chrysostome his time the manner was and yet is and with thy spirit Besides at such times what imply these words but authoritie in him that consecrateth And they that are consecrated are giuen to vnderstand they haue power being thus ordained to intermeddle in spirituall Ghostly and holy occasions so as they are in the words remembred warranted by their publike function that they are rightly and lawfully called and are no intruders hereby giuing vs and others to vnderstand what reuerence is to be yeelded them for their sacred function which they now discharge So as retaine they sinnes or remit sinnes excommunicate or pronounce absolution Preach pray admonish exhort counsell reproue baptize or administer the holy Supper of the Lord in all these they are to be estéemed as the disposers of the mysteries of God and their words sentence iudgements censures acts or déedes are not hence foorth theirs as of a priuate man or of man at all but the words counsels and déedes of the holy Ghost and men disobeying or resisting disobey not nor resist them 1. Sam 8.7 for who are they in the view of a carnall eye but they disobey and resist the holy Ghost Nâ—m 16.11 in whose name their commission hath so great power as that it is not from earth earthly but from heauen heauenly For when it is thus saith the Lord it must be thought that the Prophets also did then speake So little reason had any to trouble himselfe or the Church with these occurrences which are no sooner mooued but assoone answere for themselues Another Paper maketh exception thus We cannot subscribe to the Booke of ordination as is required because the Bishop is appointed in ordaining of Priests and Bishops to vse the very words receaue the holy Ghost which Christ our Sauiour vsed at the sending foorth of his Apostles which he did because he being God was able and did extraordinarily giue that which he willed them to receiue Though sufficient haue beene already answered concerning this point yet because some renue their complaint we also returne them if possiblie a more ample and full answere In the ordination of Priests according to the forme established by law in our Church after sundrie exhortations instructions admonitions prayers protestations and promises to for and by the partie to be made Priest the Bishop with the rest of the Priests that are present laying his handes vpon his head vseth these words Receiue the holy Ghost whose sinnes thou doest forgiue they shall be forgiuen and whose sinnes thou doest retaine they shall be retained and be thou a faithfull dispenser of the word of God and his holy Sacraments In the name of the Father and of the Sonne and of the holy Ghost Amen At the ordination of Bishops and Priests in the Apostels
times the holy Ghost was giuen to such as were ordained by imposition of hands as in that Epistle to Timothie I put thée in remembrance that thou stir vp the gift of God which is in thee by the putting on of my hands 2. Tim. 1.6 Séeing then the Apostle knew that Christ in the ordination of ministery did bestowe the holy Ghost vpon such as they laid hands on what other forme of words can any man probably coniecture they should vse when for the ceremonis of insufflation they laid hands on sheÌ„ but those which Christ himselfe by his owne example hath taught namely Receiue the holy Ghost whose sinnes ye remit they are remitted c. If any man can tell vs what words they vsed he shall doe well to declare them or if he cannot it is our duetie to thinke they followed Christ his example How then commeth it to passe that the Bishop doth not first blow vpon them before he saith Receaue the holy Ghost Alexander Alesius borne in Scotland in 1501. a Preather Professor theologus celebris excellens c. Admonis Christi de authori Lutheri p. 234. Est suÌ„ma ministerii laus quod in eo verè donetur spiritus saÌ„ctus nam hae verba insufflauit et dixit Accipite sp saÌ„ctuÌ„ accommodaÌ„ da sunt ad ordinationem vel collationem ministerii Alex. Ales in Iohan. in qua confertur potestas docendi administrandi sacramenta c. Ac optandum esset vt ad impositioneÌ„ manuum hee simul accederet c. id quod dus obseruatum fuit in ecclesia bodie adhuc obseruatur apud episcopos sic enim et po pulus doceretur per ceremoniam de dignitate ministerii cum quo donatur sp sanctus maiori oum reuerentia accederent ld and a famous excellent professor in Diuinitie as appeareth in his answere to the defence of the Louain articles set out by Ruardus Tapper and buing at Basil when the authoritie of Bishops was tumultuarily supprest and withall this forme we speake of in ordaining Ministers quite abrogated writeth on these words Receaue the holy Ghost after this manner The highest commendation of the ministerie is herein that the holy Ghost is truely and verely giuen in it For these words he breathed and said Receiue the holy Ghost are to be applyed vnto the ordination or collation of the ministerie And we must know that it is a calling to the ministerie or ordination wherein is conferd a power to teach and administer Sacraments but withall with this ceremonie the holy Ghost is bestowed vpon them that come worthily to ordination And it were to be wished that to imposition of hands were appointed also to breath and say Receaue the holy Ghost which is a thing hath a long time been obserued in the Church and to this day is yet obserued among Bishops For so the people might be taught by this ceremonie of the worthinesse of the ministerie wherewith the holy Ghost is giuen and men would come vnto it with greater reuerence This was his iudgement But the former part of this action exprest by our Sauiour our Church hath not thought good to retaine because the Apostles when they would vse some 〈…〉 toâ—he not this of insufflation 〈…〉 Cum vellent ad hibere aliquem ritum inordinationâ— non sump seruâ—nt symbeluÌ„ insufflationis c. Chemniâ—t exam coâ—etl de sacrament ordinis pag. 240. sed sumpseruâ—nt alium â—s tum indiffereÌ„tem imposit etc. Christus vt ofteÌ„ deret a se procedere spiritum saâ—â—â—um sicut a patre insufflaâ—s in discipâ—los suos accipite spiritum sanctum Aug. de Trinit vnitate des c. l. â—â—ast it should be thought that Christ gaue commandement to vse it but they tooke another indifferent one of imposition of handes no doubt by Christ his warrant and vsed it in ordination but not the other of breathing because the signification hereof did not fit any mortall man For Christ as the Author vnder Saint Austin his name witnesseth to shew that the holy Ghost did proceede from himselfe as also from the Father breathed vpon his Disciples and said Receaue the holy Ghost Sufficient it may be our Church retaineth the latter clause which is no more blasphemous for the Bishop to say then to say They baptise they absolue This is my body I haue begotten thee in the Gospell For in execution of these particular offices he is but the minister of God who doth himselfe in or by his ministrie beget vs feede vs absolue vs baptise vs and giueth the hohy Ghost to such as are ordained But there is no commandement giuen by Christ for Bishops in ordination of Priestâ— to vse these words Receiue the holy Ghost as there is for baptizing absoluing and the like The examples of Christ and his Apostles are in many tales sufficient rules to be followed without any precept and if so why not in this Secondly many things may be lawfully done according to the analogie of Scriptures for which is neither expresse commandement nor example of Christ as amongst others in that the Church receiueth â—omen to the holy Commuâ—ition 3. Why may we not affirme Christ his example in saying Receiue the holy Ghost should be as well continued in ordaining Ministers without any farâ—er expresse commandement as ordination it selfe which is not there by name prescribed 4. These words This is my body and this is the bloâ—d of the new Testament which Christ vsed at his last Supper are generally held to be the words of the holy institution and yet there is no commandement that the Minister should vse â—â—ein in celebrating that action but because the action if selfe is commanded the words of the institution are therein withall implied So stands the case with ordination of Priests Receiue the holy Ghost are the words of their consecration which although it be not in expresse termes prescribed to be continued yet the ordination being deduced froÌ„ Christ his example the same forme of ordination is thereby included which he meant should continue as a perpetuall succession in the ministerie For in the words mentioned one is no plainer then the other By these very words faith Master Caluin on this 20. of Saint Iohn Christ after a sort doth inaugurat his Apostles vnto an office His Verbis Apostolos swos que dammodo inau gurat Christus in officium cui cis priâ—t destina â—erat Calum Ioh. 20. Neque profan a fuit in angera tis ritus ille c. Id in 2. Tim. 1. whereunto he before had destinate and appointed them And vpon 3. Timoth. 1. This rite and ceremonie was not any prophane inauguration inuented onely to get authoritie in the eyes of men but a lawfull consecration before God which is not perfited but by the power of the holy Ghost whence we may thus reason That which Christ giueth by imposition of the Bishops hands to the partie that thereby is ordained
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
mi nus decti possuÌ„t perfecte autem euangelizare multo difficiliâ— ris rarioris est operis Ideo doctor gentium plâ—rimis excellentior enangele zaremissusestuoÌ„ baptizare quo niam hoc per mulâ—or fiers potâ— rat illud per paâ—cos inter quireminebat August â—oÌ„rra titer Petils lib. 3 c 56. CuÌ„ paâ—coruÌ„ esset docare pluri but autem baptizare datuÌ„ foret c. Calum in 1. Corinth 1.17 Baptismune fere aliis maâ—dâ—runt qâ—i ad pradicationâ—â—â— for tassis â—iâ—â—s ido â—ei erant Gualter Ibid. Mâ—â—â—s tingends cuiuis in ecclesia coÌ„mitti potest noÌ„ iteÌ„ munus euangelizaÌ„ di P. martir Ibid. Agâ—â—scimus quorâ—â—daÌ„ inecclesiaveteri pastoruÌ„â—implicitatem innocuam plus aliquandâ— profecisse eccle in quaâ— quorâ—dam erâ—ditionâ— variam exquisitam delicatamque sed paulâ— post fastu osiorem vâ—de we bodieè quideÌ„ reâ—iciâ—â—ds â—imphcitâ—â—teâ— quorandaÌ„ pribaÌ„ nee tumeÌ„ 〈◊〉 imperitaÌ„ Conâ—es 〈◊〉 Vpon the same place Saint Ambrose hath these wordes It is a greater thing to preach then to baptise Not euerie one that baptiseth is fit to preach Some such note Saint Austin maketh men of lesse learning may perfectly or sufficiently well baptise but to preach wel or perfectlie is a worke more rare and difficult and therefore the doctor of the Gentiles being more excellent then manie was sent to preach the Gospell not to baptise because that might be done by many this could be done but by a few among whome Paul was eminent and chiefe Maister Caluin noteth vpon that 1. Corinthiâ—â—s in this manner The Apostle entreth not this comparison to detract aniething from baptisme But because verie few were able to teach but to baptise was giuen to manie c. Maister Gualter to the like purpose Other Apostles that were imployed in continuall teaching followed this course of Saint Paul they commended baptisme to manie others who perhaps were lesse fitâ—ed to preach Peter Martyr hath some such obseruation vpon the same text The office of baptising may be committed to anie man in the church but so may not the office of preaching Wee speake not of Hemingius and others whose indgement agreeth hereunto Onely we wil content our selues with the confession of Heluetia we acknowledge saieth it that harmles simplicity of pastors in the anncient church did profit the church a great deale more then some mens various exquisite delicat learning but a little to proud disdainfull wherefore we reiect not at this day the honest simplicity of some ministers so it be not too vnlearned 4. to conclude if by preaching they meane the spending of an hower idlie to noâ—â—urpose or schismatically or out of order or like bold baiard theÌ„ we grauÌ„t such as can exhort say seruice â—eâ—ebrat the facr aments read at times some sâ—odlie sermons which themselues haue penned or some others for them to be no ministers because they cannot preach in that scandalous manner of preaching Dumb dogges As touching this appellation Vocans mutos canes obiteit illis ignauiaÌ„ socordiam Cal. in Esa 56.10 The Prophet calleth not those dumb dogs who are vtterlie vnable to doe their duty for of them he spake in the wordes going before but those he so nameth which are negligent and sluggish being able and not doing it 2. hee calleth not them dumb dogs that did read the law administer the sacraments and those legall ceremonies with other such duties as became the priests though they all could not make farder prooâ—e of their memories inuentioÌ„ audacity vtterance learning in a most paineful manner spending their spirits aforehand to be prouided and after meditation to deliuer it by heart fitlie and agreable to the holsome doctrines handled and the persons in presence for such able Priests were alwaies verie rare but those they are whome he calleth dumb dogs that did nothing at all appertaining to their office but onely bearing a name were altogether idle and slothfull 3. neither doth the Prophet reproue onely those to whome the function of teaching was committed but as Maister Caluin noteth he vnderstandeth iudges gouernors and kinges Sedetiam indices praefectors acreges qui ritè omnia administrare debuerant Ibid. who ought to haue administred all thinges orderly Now then as in ciuill policies ignorance and some defects make not a iudge magistrate or king his office void nor frustrateth the election for that graunted will drawe on manie absurd rebellious anabaptisticall conclusions so neither doth want of some more speciall commendable perfection make a nullitie of the minister his calling or canonicall ordination Yes but it doth For it is required he be able to conuince the gainesaier Surely it is to be wished that all our ministers could performe their office in the best and most excellent sort but we must doe as we may when wee cannot as wee would He that carrieth a hod on his shoulder and beareth bricke or morter is manie times a good maison though not so expert as the architect and chiefe builder hee that handleth a spade to cast vp the mould is other whiles a good gardiner though not so cunning as he that draweth the knot He may be a good minister that wanteth as wée read a fore memory vtterance audacity to instruct by the pen or by reading his owne labours and the approued labors of other holy men though he be not of dexteritie to conceiue or confute as some other of his brethrenican And certaine it is manie there are who because they will shunne the reprochfull name of dumb dogs are readiest to fling a stone at the head of others more sufficient then themselues For of these vntimely rathripe vnlettered vnpreaching preachers some haue beene found so able to conuince the coÌ„mon aduersary that they haue not blushed to disclame the knowledge of the latin tongue as forsooth and great reasoÌ„ the marke of the beast nor ashamed to thanke God they defile not their studies with those antichristiaÌ„ controuersies and as for writing of the fathers they haue wished them all on a light fire not any thing better affected to the studie of the arts and philosiphie accounting them all vaine and curious and our vniuersity learning but pedagogicall nor our sermons other then metaphysicall schoole preaching Such ability it is these men haue to conuince the aduersary that in steed of confuting him they distract our owne forces when they should strike at his head they are nibbling at our beeles and where they should fight for vs it is either with vs or gainst vs. The Apostle 1. Tim. 3. in Titus 1. expressing the dueties of a Bishop or a minister doth write they must be apt to teach c. not left arbitrarie but a matter of necessity For he must be so and so The word must is a word of conuenience not simplie absolute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning that Bishoppes as neare as they can ought to make choice of such men as are so qualified For els by the like reason no man may
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
such as are voluntarie professors of the faith but yet so to be esteemed because for Christ that is Christ was among them sought to be slaine Thirdly the scripture it selfe thus farre confirmeth the point in that the Prophet Ieremie is alleadged cap. 31. Rahel weeping for hir children Shaddowing thereby the Church of God mourning as a desolate widdow for those that she bare vnto God For so the verse following doth minister comfort Thus saith the Lord. Refraine thy voice from weeping and thine eyes from teares for thy worke shall be rewarded saith the Lord. As for that our Church calleth them Martyrs which seemeth to be some mens grieuance because Herods sonne was then slaine is no deniall of the name of Martyrs to the others the children of the faithfull in Bethlehem For if any were it was sufficient Voluntate actu vt S. Stephan voluntate non actu Iohannes Actu nō voluntate vt in nocentes Bernar serm de Inno Cutus vice suppleuit quod deerat voluntatis Ibid. and that some were the allegations before proue sufficiently So needlesse are some mens peremptories they send foorth to wound this truth like Herod his executioners to kill those little ones that so he might be sure to put Christ to death To conclude this point That difference of Martyrs our Church alloweth of Some are Martyrs in will and act that is both suffer and are willing to it so Saint Stephen was some in will ready co dye though happily they dye not so Iohn the Euangelist Some in act not in will that is they can but suffer and doe though they haue no will nor vnderstanding to know what they doe so did these infants in whom what was wanting to their will Christ gratiously supplied 2. It affirmeth that Faith and Repentance are required of infants that are to be Baptized And that they performe the same by their Suerties Two branches in this exception In paruulis qui baptizantur sunt qui negāt omnem actionē et operationem spiritus sancti Chem. de bapt Hic dico quod omnes dicunt aliena fide eorū qui offerūs eos paruulis succurri c. Luther de captiv Babylon Sicut verbum Dei potens est dum sonat etiā impis cor immutare quod non minus est surdum incapax quam vllus paruulus Ibid. The first of these against such as thinke God worketh not at all by his holy spirit in children baptized The Catechisme not meaning that they haue au actuall faith namely a féeling that they doe then beléeue for so they doe not that they liue yet they doe liue But they beléeue that is they haue the spirit of faith and repentance As for the second branch namely that they performe faith and repentance by their sureties is to be vnderstood of that present profession and promise then made whereby the God-children are bound as effectually in baptisme as if themselues were then presently able and did actually beléeue Luther disputing of this point Here I say as all else doe that children are succoured by the faith of others that offer them to Baptisme c. Againe afterwards As the word of God is mightie when it soundeth able to change euen the hart of a wicked man which is no lesse deafe and vncapable then any childe so by the prayer of the Church offring the childe in baptisme the little one is clenfed changed and renued by faith infused into it But for answere to the doubts herein looke the first part cap. 30. pag. 173. c. 3. That children Baptised haue all things necessarie vnto saluation and that they are vndoubtedly saued No more vntruth then that of the Homilie That infants being baptized and dying in their infancie are by his sacrifice washed from their sinnes brought to Gods fauour and made his children Homil. saluation of makind Perkins on the Creed pag 25. and inheritors of his kingdome of heauen homily of the saluation of mankind only by Christ c. No more vntruth then that which Master Perkins writeth That infants dying in their infancie and therefore wanting actuall faith which none can haue without knowledge of Gods will are no doubt saued by some other speciall working of the spirit vnknowne to vs. But an argument to prooue this Rubricke true may be thus briefly framed To whom the promise is made Act. 2.39 how God will be their God they are vndoubtedly saued But to our children baptised the promise is made Therefore our children baptised are vndoubtedly saued But hereof sée at large part 1. cap. 25. pag. 165. 166. 4. Vntruth That we haue a sure and certaine hope of euery one to be buried that he shall rise againe to euerlasting life We are not required by the booke of common praier to haue a sure and certaine hope of euery one to be buried because not of euery notorious impenitent malefactor cut off by law or a murtherer of himselse or dying excommunicate all which are buried but of euery one liuing dying in the fellowship of Christ his Church professing the same faith pertaking the same Sacraments of whom we hope the best but no farder nor otherwise then thorough Iesus Christ for in the buriall we professe that to be the bond of our hope If any minister be sure to the contrarie discretion may be vsed which we hold safest when it is with direction from the Bishop as in such cases of doubt the Booke well prescribeth Sée more part 2. cap. 1. 5. Vntruth That nothing is ordained by it to be reade in Gods seruice but the very pure word of God the holy Scriptures or that which is vndoubtedly grounded vpon the same No vntruth Because there are left out as the preface of the Booke sheweth many things whereof some be vntrue some vaine and superstitious in consideration whereof this sentence prefixed there followeth Nothing is ordained to be reade but c. And for any instance is giuen to the contrarie it is but their idle surmise 6. That in the course of reading appointed so much as possibly may be the reading of the holy Scripture is so set forth that all things shall be done in order without breaking of one peece from another It is no breaking of one peece from another to read chapter after Chapter as time shall serue the Minister or Church doth see good that so the whole Bible or the greatest part thereof may be read ouer once in the yeare But the preface calleth that breaking one peece from another when vncertaine stories legends Responds verses vaine repetitions commemorations and smodales come betweene so that commonly in the beginning of a booke to be read three or foure chapters were read and no more at all And therefore no vntruth in those words prefixed but in them that doe purposely misconstrue Ratio quarta That it containeth in it doubtfull matters 1. Doubt 1. It affirmeth that there are Archangels and that Michaell is
As they ministred vpon tables for reliefe of the poore so herein thus sarre ours are seruiceable to such purposes namely at times if neede require and other order be not taken to giue notice of such sicke and impotent as reliefe may be more conueniently prouided for them Act. 6.2 The Apostles thought it too great a burden for them to giue attendance to the office of teaching and to mannage the businesse of distribution to the poore So that if Stephen and the rest chosen with him were chosen to such an office by which they were tied to both it argueth that they were of better sufficiencie then the Apostles or that the Apostles would lay a burden vpon others which they found to be too heauie for themselues In the Act. 6. there is no such word as that the Apostles thought it too great a burden But this there is that they thought it not meete or pleasing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 6.2 Act. 12.3 or that they tooke it not to their liking for so Act. 12. the word doth signifie As it is not liking to an Emperor to take particular knowledge of some inferior grieuances among his subiects to redresse them in his own person though he haue so done but translateth that care ouer to others yet that no argument of his insufficiencie as if he were vnable but of inconueniencie that he thinks it not meete at some times For it is well knowne that he hath done it heretofore and since Right so fareth it in this high function of the Apostles It was not meete they intend both but yet they were able for they had done it before did it againe after that the Deacons were appointed as appeareth Act. 11. Where reliefe was carried by the hands of Paul and Barnabas Act. 11.30 and not of the Deacons So as it argueth not that the Deacons were of more sufficiencie then the Apostles For though the Deacons did preach and minister to the poore yet their preaching was not comparable to that burden of the Apostolicall calling And therefore it is plaine that the Apostles did not lay a burden vpon others which themselues found too heauie for themselues Beside the Deacons were not strictly tied to both offices at once but as the times sorted they did apply their seuerall indeuours That Stephen disputed with the Libertines and made an Apologie for himselfe it doth appeare but that he preached it doth no way appeare It doth not appeare de facto that Saint Stephen did distribute yet that he did de iure we may and doe graunt So were it not expressed that de facto he did preach yet de iure of right he well might for being ordained with imposition of hands furnished with gists of knowledge and vtterance full of the holy Ghost and wisedome he was no priuate person nor so inabled but for a greater worke then onely ministring at tables But the truth is he did preach vnlesse because a man stands vpon the defence of Gods truth mightily conuincing his aduersaries by Scripture therefore it shall be saide he did not preach Whereas euen in Sermons a man disputeth by very forcible arguments conuinceth the gainsaier And Saint Peter Act. 2. his apologie there made call we it an oration Act. 2.14 or what else we cannot deny it was a Sermon Vpon this sixth of the Asts now questioned Master Gualter writeth thus Quamuis de publicâ—s concionibus Gualter in Act. 6. Although nothing be spoken of his publike Sermons yet notwithstanding it is euident by the contents of the history that he had these both often and effectuall and very serious wherefore we may see that the Deacons of the primitiue Church were not all together estranged from the ministrie of the worde but although they were chiefly occupied about the dispensation of the churches goods neuerthelesse they imployed their labour so farre as they might in the other ministeries of the Church that by this meanes according to the sentence of Saint Paul they might get vnto themselues a good degree 1. Tim. 3. As for that of Philips preaching and baptising at Samaria it was not the Deacon but the Apostle there named It was Philip the Deacon that did preach and baptise and those may be two arguments to proue so much First Philip the Apostle was among the Apostles at Ierusalem who were not dispersed Aretius in Act. 7.5 but this Philip was among the dispersed and therefor not Philip the Apostle Secondly this Philip could not giue the holy Ghost and therefore Iohn and Peter are sent to the Samaritans Hereupon Aretius concludeth it was Philip the Deacon Gualter in Act 8. Master Gualter writeth thus It was that Philip not he that was the Apostle but he before that was reckoned vp among the Deacons c. For although it was the Deacons part to beare the care of the common goods of the Church and of the poore notwithstanding it was withall permitted vnto them to vndertake the preaching of the Gospell if at any time necessitie so required And perhaps there was not so great vse of Deacons at Ierusalem when the Church was dispersed with the tempest of persecution and therefore they which dispensed the publike goods of the Church gaue themselues wholie to the Ministrie of the word Docuerunt ecclesiam de singulis doctrinae christianae capitsbus purè syncere Ibid Communia A postolorum Prophetarum Euangelistarum pastorum doctorum Praesbyterorum Diaconrum haec fuerunt opera Ibid. De ratione ac forâ—a gubernationis pag. 510. The Centuries witnesse asmuch that they taught the Church purely and sincerely interpreted holy Scriptures deuided the word aright For these were the works common to the Apostles and Prophets Euangelists Pastors teachers Presbiters and Deacons And the Apostle 1. Tim. 3.9 requireth so much where it is their duetie to haue the mysterie of faith in a good conscience 2. In that verse 13. it is the meanes to a farder degrée 3. And getteth them great libertie in the faith All which are not so necessarie if the Deacons office be onely to carry the bagge and to distribute For thereunto so much learning is not required but faithfulnesse that he rob not the poore but giue as there shall be occasion Though they did preach it proues not that they did it by ordinarie office Whether by ordinarie office or not ordinarie doe men grant that the Deacons did preach they graunt the point in question and what of a long time they haue heretofore denied Ordinarie it was to waite at the Tables while the goods of the faithfull were sold and all held in common but that cause ceasing and the Christians euery one retaining the proprietie of their goods lands and houses and the ciuill Magistrate prouiding other and more conuenient reliefe we must not thinke that these men called to the offices of Deaconship were vtterly disabled as if there were not any vse for them in the Church
wordes that our Deacons are called to the like office and administration vnlesse because of some changeable circumstance wee may not so write And if so then must they bee but 7. for number secondly they must be men immediately illumined by the holy spirit and no lesse measure then fulnesse of wisdome and the holy Ghost may be required of them 3. the election of them must be by the whole multitude 4. to make a correspontence throughout they must bee chosen after mens goods are sold and that the proprietie of them is lost that the Deacons may take the charge All which whole practise neither they nor wee follwing neither haue wee nor they Deacons after the example of the Apostles Otherwise if they hold these and some other pointes changeable as in deede they are it will appeare that our Deacons are likeliest to the times of the Apostles and Apostolicall men as hath beene shewed But let vs proceede 2. Because the Booke of ordination containeth some thing that is against the order that God hathordained in his Church For. 1. It seemeth to make the Lordes supper greater then baptisme and confirmation greater then either by permitting baptisme vnto the Deacons the Lords supper vnto the Priests and confirmation to the Bishop onely It seemeth and onely so seemeth For rather the contrarie may bee hereupon inferred namely that the dignitie of the sacrament depends not on the dignitie of the person For a Deacon may baptise though inferior to the other And with asmuch probabilitie it may bee argued a linnen coife is better then a veluet nightâ—cap because a seruient at law weareth the one and euery ordinarie cittizen almost weareth the other Or thus in the Presbiteries the minister distributeth the bread the elders deliuer the cup ergo they make one part of the sacrament greater then another But of this read afore 2. Is preferreth priuate prayer before publike prayer and action It is false This reproofe is sufficient where the accusation is brought without proofe It permits the Bishoppe to order Deacons alonâ— requiring no other to ioyne with him in laying on of handes which is not permitted in the ordring of the Priests The difference of their office alloweth a difference in the manner of ordination and therefore the Bishop is alone in the first in the other hee may take other ministers or Priests vnto him There is no prescript commandement in scripture to the contrarie and therefore no such aduantage is giuen this accusation as some doe imagin 3. Because in it some places of holie scripture are misapplied to the countenancing of errors for 1. Act. 6.17 is misapplyed to warrant ordination for our Deacons Wee answer first there are not so many verses in that cap. but 17. is put for 7. Againe where they say that chap. in that part beginning at that verse is misapplyed wee haue their negatiue without proofe More in that point wee see not as yet to answer 2. The Bishoppe is appointed in ordring of anie Priests or Bishoppes to vse the verie wordes Receiue the holie Ghost which Christ our sauiour vsed at the sending ferth of his Apostles They are thought the firtest words â—i the ordination of ministers because of the spiritual calling office whereunto they are disigned by the Bishop after whose words then vsed with imposition of handes as Saint Ierom witnesseth Ordinatio â—ou sâ—lum adimpre cationem vâ—cis sâ—deriam ad impositiâ—nem impleâ—ur 〈◊〉 Hinâ—â—â—â—â— in cap. 5â— Isaiâ— the ordination is complet and finished not that the Bishoppe giueth the holy Ghost or conferreth grace for as Saint Ambrose writeth so is it the iudgement of our Church Homo manum imponit Deus largitur gratiam Ambros de dignita tate sacerdâ—t cap. 5. man layeth on his handes but God giueth grace But for a more ample and full answer in this point looke before cap. 22. Wee cannot subscribe vnto the booke of homilies for these reasons Because it containeth sundrie erronius and doubtfull matters 1. The Apocrypha are ordinarilie in it called holie scriptures And the place of Tobie the 4. containing dangerous doctrine being alledged it is said That the holie Ghost teacheth in scripture This exception standeth vpon two branches The first is handled in this appendix already before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communi opinione Iun. de verbo Des. lib. 1. cap. 7. Rom. 6 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphora na ta ex opinione rudiorum qui quicquid per se subsestis corpore um imaginantur Fisca Ibid. Lequitur in scripturis spiritus sanctus Cyp de Elemos Iun. com Bel 1.11 and in the first part cap. 10. Pag 97. The Apocryphall are called holie scripture according to the common opinion and the receiued speech not but that our Church puts a manifest difference by nameing it Apocryphall And with as great shew of argument a man might except where the Apostle calleth the power of sinne or rather sinne it selfe by name of a body Romans 6.6 taking the phrase from the opinion of the rude and simple who imagin what soeuer hath a being that the same is a bodie or bodily substance The second branch here calleth a sentence in the 4. of Tobie a doctrine which the holy Ghost teacheth in scripture Which manner of phrase the booke borroweth out of Saint Cyprian For he alledging the same quotation graceth it with this attendance The holy Ghost speaketh in scripture Which phrase and sentence Maister Iunius in his answer to Bellarus cap. 11. is farre from deeming to be dangerous that hee doth not once so much as dislike much lesse tax it howeuer now it please some to traduce it As for the interpretation of the sentence looke before part 1 cap. 12. Pag 100. 103. 2. It is said that though manslaughter was committed before yet was not the world destroied for that but for whoredome all the world a few onelie excepted was ouerflowne with water and perished These wordes are in the homilie against adulterie the third part of the sermon deliuered by way of a parenthesis shewing that the displeasure of the Lord though kindled before because of murder c. yet did not smoke out nor breake forth till the iniquitie was brim-ful then the viols of the Lord his heauy wrath were powered downe For the scope there is of that homilie in amplifying the hainousnes of adulterie and the heauinesse of the punishment intending thereby that a latter sinne added to a former brings on iudgement though God doe not as he might punish alway with the soonest So as these wordes the world was not destroyed for manslaughter but for whoredome imply not for manslaughter onely as the alone and sole cause of that vniuersall deludge vpon the earth 3. It exhorteth homilie 2. of fast after Ahabs example to turne vnfainedly to God Had the homilie intended what the instance affirmeth they who penned it did looke to the mercie of God which followed vpon Ahabs external humiliatioÌ„ and
denomination and applycation then made As for the other point our Church is not alone in ministring to the sicke for beside those testimonies afore produced we may vnderstand That to the right due action of the Eucharist are required two at the least namely the Minister blessing the Eucharist and he to whom the Sacrament of the Eucharist is dispensed Hac est pia vuctio qua spiri tus sanctus efficax Ibid. sect 15. pag. 197. Priuat a extrema agro◠tantium comunio c. Musc tit de coena d◠mini so speakes the Church of Wittenberg naming it that godly ointment in S. Iohn his Epistle whereby the holy Ghost is effectuall in those that doe beleeue In diuers other Churches this maner of ministring the Communion in a priuate manner is to be retained as Musculus witnesseth for this end that the partie thereby may bee strengthned in faith māde stronger against tentations of Sathan and better armed to beare the paines of death As for the place though priuate because some chamber or the like yet we must not thinke it frustrateth the power of the sacrament and the vertue of the administration For that is one and the same in it own nature how euer circumstances of time and place doe alter extraordinarilie What els was the roome but an vpper chamber where our sauiour kept his supper with his disciples Where was it but at home the paschall lambe was eaten and where for manie yeares after Christ the whole seruice and sacraments celebrated but in hidden places priuate and secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at what time persequtiō sickenes were in force that former of which two ceaseth namely persequution for God hath raised vppe one whose iust title Defēder of the true auncient faith strengthē eue◠long may it our good hope of the peace of the Gospel but impotencie thorough sickenesse to come abroad as also the weake conscience needing speciall choice comforts are euen now verie vrgent occasions to haue the communion sometymes somwhat priuate not any way herein cōtrarie to our sauiour christ his institution But for ought we can see complaine wee may of want hereof not vsing it at all rather then of the abuse in vsing it ill For what with the venom of some doctrine as that sacraments neede not what with the prophainnesse of men that they care not what with the slacknesse of some minister what with forgetfulnesse in the sick what with friuolous obiectiones in misliking it what with that danger of contagion by some diseases a verie auncient praiseworthie commendatione is discontinued Satan much aduantaged and the sick soule that néedes the spirit of corroboration agaynst the terrors of death and hartned in a ioyfull expectation of deliuerance in good time is then left destitute when is most vse of all such possible helps What thinke we of this Shall Scribes and Pharisées vse falsely supposed remedies for so they doe and we neglect true seasonable conuenient succour as if the readiest way to reach home were best to shoot short and inough were held done to prooue a good Christian alway prouided we doe not so much as Papists Because they pray fast giue almes c. We shall do well to doe none of all Seuen Sulpit epist histor eccles these like one Ithacius who so farre detested Priscillians doctrine of abstinence and euery spare diet was suspected of that heresie and with him the loosest demeanour made the sincerest profession But in vtter lothing of all such grosse follie this we may learne as a sufficient resolution What if the shield of Poperie beare not out Paper shot and their priuate Masses stand the sicke in no fleed yet know we so many as fix not the grace of the Lord on the outward Element but bring their thoughts in obedience to his commaundement distressed soules crauing comfort at home when they cannot come abroad shall no doubt finde the Lord to seale vp in their consciences by the ministerie of the word and Sacrament as effectually in that houre of their necessitie as in times of greater assemblies and more publike meetings Alway remembred that some neighbours ioyne in fellowship for that holy businesse they prepared aforehand as it becommeth and the sicknesse b◠though desperate yet not infectious or if none can be got and that were very strange yet because others default may not abringe a sicke mans comfort resolue that the Minister communicating the sicke partie cannot be thought to receaue alone as some are disposed to argue Chap. 11. Of Confirmation These words are in the Rubrick before the Catechisme Confirmation is ministred to them that be baptized that by imposition of hands and prayer they may receaue strength and defence against all tentations to sinne and assaults of the world and the deuill c. These words we cannot Subscribe vnto IMposition of hands ioyned with holy prayer is a graue auncient custome whose originall we read of in Scripture as of Isaack blessing his Sonne Iacob Genes 27.24 when he would offer Exemplum habemus in Isaac qui manus c Calu. apud Marlo in Math 19.13 and consecrate him vnto God that he might be the promised heire Iacob likewise blessing Ephraim and Manasses Ioseph his Sonnes imposed his hands on them and prayed Which selfe same ceremony was vsed in sacrifices for Aaron and his Sonnes laid their hands on them And in ordination Genes 48.14 as when Iosua was chosen Num. 27. Exod. 29 10. In bodily cures I thought saith Naaman the man will Leuit. 1.4 c. Call vpon the name of the Lord and put his hand on the place to the end he may heale the leprousie Numb 27.18 And Christ our Sauiour vsed it 2. King 5.11 when he intreated to lay his hand vpon his daughter Math. 9.18 as also in curing a blind mā Marc. 8.22 as also in admitting little infants to blesse them he put his hands vpon thē prayed After whose departure to the Father Math. 19.13 the beléeuers for a time vsed it in common Marc. 16.17 For so our Sauiour promised They shal lay their hands on the sick c. But then alway after the Apostles and after the Apostles in succéeding ages Bishops in regard of their prelacie as S. Ierom witnesseth did accustome themselues to this ceremony withall God did vouchsafe miraculous gifts which haue their Sunne setting and know their going downe yet other graces of corroboration and perseuerance are of continuance hould on still and stand in supplie A time there is that Barzillai may goe to the brooke and can goe no farder but Dauid and the spirit of Dauid hath farder to goe The date is at an ende for those extraordinarie giftes which came by necessitie of those times and made entrance for the Gospell nowe these of strength knowledge comfort and daylie increase in them for which the Bishoppe prayeth ouer the childe with
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
Ministrare meÌ„ sa Hiâ—rosolymis dum ibi coÌ„munio erat bonarâ—â— Act. Centur. The Deacons office was say the Centuries to minister at tables Act. 6. as if during that time and that occasion but not else So that as long as they had to minister vnto the poore they did forbeare that other part of their office but when that ceased then did they intend this other of preaching and so still found themselues imployed And therefore it may be concluded for a good argument that Deacons did not onely minister vpon tables in the times of the Apostles because there were Deacons at Philippus at Ephesus epist. to Timothie Philip. 1. in Crete as it appeareth by the Epistle to Titus In all which places the Christians did not liue in common as they did at Ierusalem that they should néed any ministration after this sort Beside see we into the practise of the Church immediately after those times whereof Scripture speaketh Ignatius who was in the daies of the Apostles and might know their mind whose Epistles are much citeâ— by Eusebius A thanasius Ierom Verum etiam aliis expo was vt Des athlâ—ta Ignati us ad Herone diaconum suuÌ„ Eos qui sunt in Tarsone ne neg ligas sed assiauè visua con firmans eos in Eâ—angelio Id. Nihil sine Epis copis agaâ— sacer dotes enim sunt tu vero minister sacerdâ—tuÌ„ Illâ— taptizant sacrs faciunt ordinant maz nuâ— imponunt tu vero its ministras vt Hie râ—sâ—lymis Sact. Stephan lacobo prasbyteris Idem Iustin martyr apâ—l 2. Batizandi quidem tus babet summus sa cerdos qui est Episcopus deinde Prasbyters Diaconi noÌ„ tamen sine Epis coâ—t authoritaz te propter eccle sia honorem Tertul. lib. de baptis Apud Diaconum exomelogesin facere delicti sai Cyâ— lib. 3. epislola 17. Solennibus adimpletis caliceâ—â— Diaconus offerre praseatibus eâ—pit c. Id serm 5. de lapsis Si non fuerit inprasenti 01 vel Episcâ— pus veâ— Praesbyter tune ipsi proferant edant Con. Nicen. can 14. Quoâ— ad pradic atiâ—nis â—ffictum eâ—emâ—synarumque studium vacare congruebat Greb lib. 4 epist 88. and Theodoret writing to Heron the Deacon beside his care of widdowes orphans and poore commands him to attend reading that he may not onely vnderstand it himselfe but also expound it to others as the champion of God And in another place Those which are in Tarsus doe not thou neglect but visite them dayly confirming them in the Gospell Againe Doe thou nothing without the Bishops For they are Priests but thou art the Minister of the priests They baptize doe the sacred and holy things ordaine lay on hands but thou dost minister vnto them as at Ierusalem Saint Stephen did to Iames and to the Presbyters Thus farre Ignatius Within a hundred yéeres after Christ Iustin Martyr witnesseth that Deacons in his time did deliuer the bread and wine to the people Tertullian some 200. yeares after The chiefe or highest Priest which is the Bishop hath the right to baptize next the Presbiters and Deacons yet not without the Bishops authority for honor of the church Cyprian who suffered some 259. yeares after Christ writeth that the people did make confession of their fault before the Deacon And in his fift Sermon concerning such as fell in time of persecution it appeareth that the Deacon did offer the Cup to such as came to communicate Which the councell of Nice also witnesseth If the Bishop or presbiter be not present then let the Deacons bring forth the bread and eate c. Some 600 yeares after Christ Greg. the great findeth fault in his tune with some who were Deacons that they being appointed in their Deaconship did intend the tuning of their voice where it was meete they should intend the office of preaching and the care of distributing the Almes Thus we may see by the practise of the Churches in seuerall ages that Deacons did teach and preach yea also that in the absence of the Bishops they did some other dueties before mentioned All witnesses according in this that they did more then barely attend vpon tables as practised in preaching the wâ—ide that then afterward being well and thoroughliâ— tramed therein and hauing giuen good prâ—ofe might come forward to the degree of a presâ—â—iter and minister as Bullinger Gualter and Heming vpon 1. Tim. 3. ingenuously do confesse In the discipline of Fraunce wee finde till of late yeares their Deacons were allowed to catechise publikely in their reformed congregations Discip du FraÌ„câ— Ex perpetuo ecclesia vsu Beza confessâ—c 5. aphâ— ris 25. Quamuis apè Diaconi in his rebus suppleuerint pastâ—ris vices Ibid. Doctor Fulk in Act. 6.1 Maister Beza doth acknowledge in times past ex perpetuo ecclesiae vsu Deascons by a coÌ„tinual or perpetual vse of the Church did in times past preach and pray vnder which duties hee comprehends the administration of the sacrament and the blessings of the mariages although oftentimes in these thing es they supplyed the parts of the pastor Maister Doewr Fulke in the answer to the Rhemisâ—s testament dremeth not but that the Deacons ministrie was vsed to other purposes as teaching baptizing and assisting the Apostles and other principall pastors in their spirituall charge and ministrie Anon after It is certaine by Iustinus that Deacons were vsed for the distribution of the Lords supper And to close this point Whereas our eye is strangely affected with that which other Churches doe rather then our owne compare what is done by others contrarilie minded and our practise for Deacons then will it easily appeare which of vs commeth nearest the first and primitiue times of the Apostles and Apostolicall men ours teach preach and baptise so may not theirs ours may remember the minister of releefe for the poore and doe those other duties theirs onely collect for the poore Corporale officium non sparituale ministeâ—â—um ours is partlie spirituall theirs intirely a corporall office ours are trained vp in learning applying themselues to the studie of diuinitie and are commonly schollers Bachilers and maisters of art able to dispute and handle an argument schollerlike theirs are lay-men handicraftsmen tradesmen the calling with vs is an entrance to the other degree of the presbiters theirs is merely oeconomicall or ciuill and the persons vnlettred Our Deacons take the cup of the Bishop and the minister but giue it them not theirs reach the cuppe to the minister which is flat against Can 14. of the Nicen councell Lastly theirs is annuall and yearely and so in end they become lay men againe which is like the complaint Optatus makes of the Donatists Yee haue found Deacons presbiters and Bishoppes yee haue made them Laymen Inuenistis Diâ— aconos Prasbyteros Episco poâ— fecistis Lai eâ—s Optat. lib. 2. And therefore of the two theirs or ours good cause is ministred to approue rather then reproue those