might appeale to the greek dictionaries for proofe hereof yet wee will keepe vs within the limits of scripture and take one place in stead of manie In the seuenth of the Acts it is said Abraham his féet should be soâ—ourners in a strange land Being therefore no error in the print 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 7.6 nor in the signification of the word this exception here taken may returne backe with a shame inough to the other who hath inforced it to appeare 17. When the long suffering of God was looked for c. for the long suffering of God waited 1. Pet. 3.20 This we read for part of the Epistle on Easter euen Reasons why we should so continue the reading and not vary 1. The verbe is put intransitiuely without an accusatiue case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 3.20 mâ— dia vocis Exemp ConstaÌ„ 2. The word is actiue and passiue did expect or was expected 3. Other latin copies as that of Constance and that of Erasmus translate it passiuely as our Communion booke hath it and we trust they knew the force of so much Gréeke as this verbe 4. They that translate actiuely did expect must make a supply of some thing else and tell vs what it did waite or expect or looke for 5. Grant it actiuely translated did waite or make an abode what aduantage is herein more theÌ„ in the other or how is the meaning of the holy Ghost furdered in this and peruerted in the other of the Communion booke For to this purpose it is alleadged but to this purpose can prooue nothing Because it misapplieth many matters to the countenancing of errors and doubtfull matters 1. To those children whom Herod caused to be murdred whom the Collect there calleth Gods witnesses Reuel 14.1 That which Scripture proposeth in common to all Saints and so intendeth may he vnderstood with some allusion to others and at other times In triumph for the coronation of our gratious King that Psalme or the like which concernes Dauid Salomon his or their times and God his speciall mercies vpon them our Church and the Diuines thereof by application draw homeward to personall vse sitting their owne thoughts and their auditors to the same day The like may be thought in defence of our practise for reading the 14. of Reuelation which because we finde it commeth nearest in respect of some allusion though it were not the maine scope perhaps of the Euangelist we vse as this day to read it publikely in solemnizing the memorie of those harmelesse innocents For diuerse points in those fewe verses read at that time sort with those children 1. Virgins for so little ones as those may be called being two yeare olde and vnder though we deny not more is meant in that name Virgins 2. In their mouth was found no guile 3. They are called first fruits vnto God and the lamb because immediatly vpon the daies of our Sauiours birth these poore infants were first put to death 4. Origen or one in his name among his workes a very auncient writer calleth them the first fruites of the Martyrs Primitiae martyrum Origen homil 3. in diuersâ—s To conclude if it may not be allowed to read such Chapters in way of some correspondence though not altogether in the exactest manner this course must be condemned not in our Church alone but in others also who in times of famine pestilence triumphes funerals and the like haue not a Scripture expresly for euery occasion but come as neare as they can As for example in that memorable publike thankesgiuing vnto God throughout all our Churches for his mercifull discouery of the odious and execrable treason intended the fift of Nouember Prayers and thankesgiuing for the happie deliuerance of his maiestie c. Nouemb. 5. in 1605. against the Kings highnesse our dread soueraigne as also his dearely beloued both his other selfe the Queenes most excellent maiestie and those louely branches of his royall body the yoong Prince and the rest of that regall issue with the Lords of his Maiesties most honorable Councell and the choisest of our estate Ecclesiasticall and Politicall what other Psalmes haue we read by way of application but the Psalme 35.68.69 for Chapter 1. Sam. 22. and part of Saint Mathew 27. for Epistle Romames 13.1.2 and Gospell Actes 23 And our trust is that none will be offended who haue cause to thanke God as deepely as our selues for so they haue that by Gods direction we make choice of such Scriptures as may be thought fittest for that holy businesse As for the clause annexed that our Collect calleth those innocents Gods Martyrs Looke afore in this appendix 2. The time that Christ c. For the time that Christ abode in the graue 1. Pet. 3.17 What our hot burning reprehenders would say we cannot coniecture For their sentence is vnperfit as you see But this we doe the Reader to vnderstand that this Scripture is read for the Epistle on Easter euen And wherein or how misapplyed because read as that day we know not specially being as it is a day of memoriall of the Passion and sufferings of Christ who in that Chapter is set downe by the Apostle for an example of a holy patience and godly contentation 3. To Michaell at a created Angell Reuel 12.7 Looke the answere afore in the appendix We cannot Subscribe to the Booke of ordination as is required for those reasons First because it containeth in it some manifest vntruths For it affirmeth that it is euident vnto all men diligently reading holy Scriptures or auncient Authors that from the Apostles times there haue beene these orders of the Ministers in the Church that is Bishops Priests and Deacons They are set downe all thrée in the newe Testament and by consent of the ages following they haue beene from time to time distinguished orders of Ministers in the Church as we haue shewed afore and might farder inlarge by more ample testimonie It saith that God did inspire his holy Apostles to choose Saint Stephen to the order of the Deacon set downe in that booke and that Deacons then to be ordred are called to the like office and administration That God did inspire his holy Apostles to choose Saint Stephen Meminisse Diacons debent quâ—ntâ—m Apostolos id est Episcopos praepositos Dominus eligit Diaconos aeutem post ascensum domini Apostolisibi constitue runt episcopa â—ussus ecclesia ministros Cyprian lib. 3. epistola 9. to the order of Deacon set downe in that booke is a truth warranted by Scripture and afterwards by the Fathers as Saint Cyprian among the rest Deacons must remember that the Lord hath chosen Apostles that is Bishops and Prelates But the Apostles after the ascention of the Lord appointed Deacons Ministers of his Bishopricke Church And that they are called to the like office and administration may appeare in this because as they preached and baptised so likewise doe ours Secondly
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
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
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
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
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
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
c. arguing hereby that we are necessarilie to learne the generall instruction of humilitie and not precisely to imitate that particular fact of our sauiours But proceede we on Is it true must our conformitie be in sitting after the example of our sauiour then wee aske whither our shooes must of and we lie a long the second leaning in the bosome of his fellowes his féete drawn out vpon a bed with a pillow vnder his armes For this was the auncient manner of the East and west countries Romaines Grecians and the Iewes both in the time of the law and in the dayes of our sauiour For the Romaines and Grecians wee referre our selues to Horace Plutarch Plato and Lucian For the Jewes in the time of the law to Amos 2.8 and Ester 7.8 and in the dayes of our sauiour because that more nearely concerneth this argumeÌ„t we coÌ„mend the reader to Petrus Ciaccon de triclinio but more specially to M. Beza M. Caluin M. Beza vpon this verse there was one of his disciples which leaned on Iesus bosome This is to bee referd saieth hee to the sitting downe of the auncient that many being sat the last did as it were leane back vpon the former his feete laid out from him M. Caluin deliuereth his minde in these wordes It might seeme at this daie little seemelie but such was their manner of sitting then for they did not sitte as wee doe now at thee table but their shooes of Neque enim se debant vt nos ad mensam sed calcess exuto puluinis innixi in lectulis semisupini iacebant Cal. lid leaning on cushions laid all along vpon little beds with their bodies halfe way boult vpright Now being so it were good that men resolued vpon this point how they would haue vs sit before we change the receiued custome of a most humble and reuerent gesture which our church vseth This kneeling crosseth the practise of our sauiour c. When we said before this argument was in great request with the Anabaptist we might also haue added that it is so with the papist Neque enim dubitars potest quin illud sit melius faciendum quod Christus secit Bel. de Euchar. lib. 4. c. 7. Dico nauuÌ„ esse duplicem in us ecclesiss quaeazy â—o potius quaÌ„ fermentato pane vtuntur Hoc enim Iudaismum sapit minus est quotidiani câ—â—s analogiae accommodatum Beza Qq. Respon pag. 139. Nempe quâ—niaÌ„ eo tempore caenam hanc c Ibid. Si Christus ad coenam hanc eo qus tum vsitatuserat pane vsus est c. Ibid. Kneeling crosseth not Christ his practise For in the question whither leauened or vnleauened bread is to be vsed in the sacrament Bellarmin reasoneth thus Christ at his last supper vsed vnleauend bread therefore we must also For it cannot be doubted but that is farre better and rather to be done which Christ himselfe did Whereunto Maister Beza answering not Bellarmin for he writ long before Bellarmin his workes came forth but to this argument maketh this reply Although I will not greatly contend yet to tel you my minde freely I say there is a double fault or blemish in those churches which vse rather vnleauened then leauened bread First because it sauoureth of Iudaisme 2. because it is lesse fitted to the analogie and proportion of our ordinarie bread True it is Christ blessed vnleauened bread because at that time he ordained his supper when in deede the Iewes might vse no other So as we may retort the argument If Christ in this supper vsed such bread as they then vsed we must do so to But he vsed coÌ„mon ordinarie bread theÌ„ therefore we must vse ordinary bread Now our ordinary vsual bread is leauened therefore also is it that we vse such As if he implied thus much Be it Christs action is our imitation We denie not but euen in our bread we imitate Christ not in that very particular because ours is leauened but in the generall because ours is such as is ordinary for so was christs The sum substance of with answer may iustify our denial of the minor which is here vrged namely the our kneeling crosseth the practise of our sauiour For christs actioÌ„ gesture is followed if in the general drift we do as he did though not in that special strict maÌ„ner as he did Which interpretatioÌ„ rightly conceiued pleadeth our case thus far Christ his A postls did that which the custome both of those times of their couÌ„try made vsual we do now that which the custome of our church of a long time hath made vsuall It was their wonted guise to sit at meate so and so as before it is our ordinary fashioÌ„ to knéel in praier because though a baÌ„quet we assemble at yet heauenly diuine spiritual it is not a méere corporal banquet as if eating were all we came for but strengthning of our faith sealing vp in our harts forgiuenesse of sins and the like spirituall graces we come for at that time and therefore we pray kneele confesse our sumes and sing Psalmes and all little inough no way crossing the practise of our Sauiour more in this then in the vse of leauened bread in time of the Sacrament but here in following our Sauiour because he did what the vse of his times and Countrie made fit and decent we what decencie and custome of our times and Countrie hath now made vsuall and conuenient This is a shamelesse and impudent reproching of Christ and his Apostles that vsed not this gesture As if Christ or they wanted humilitie and reuerence How chollericke these disputants are and in their pelting chafe all to berattle vs for our Church custome and vsuall practise But though they reuile vs we will not reuile againe For what were that else but to proue vs both slaunderers Quid aliud quam duo maledici essemus August cont liter Petilian lib. 3. c. 1. as S. Austin well noteth in his answere to Petilian This shall be onely our defence at this present It is neither shamelesse nor impudent reproching of Christ and his Apostles For no commendable gesture sutable to the seuerall times can be thought contrary one to the other When our Sauiour instituted this Sacrament he was not yet rose from Supper where he sat with his Disciples The place the time the person all plead that his action was lawfull and good neither doth any man say contrarie hereunto So farre of are we from reproouing what he did For it was in a Chamber and after they had supped being not then risen from the bord and our Sauiour himselfe was greater then any constitution of our Church since At which time no doubt himselfe and his presence might dispence with the Apostles for their gesture of sitting which being but a circumstance might be afterwards as wel altered as other circuÌ„stances of time and place and number of persons or the
like For not long after these were all altered as we sée them at this day Our Sauiour might doe that well which we cannot so well Any indifferent gesture might beséeme his person because without sin yet chose he to frame himselfe to the rites of his countrey for that action at that time He commended his demeanour and not his demeanour commended him With vs it is farre otherwise We are sinners we come to confesse our sinnes and to craue pardon for the same in token whereof is our humiliation by knéeling c. None of all which needed Christ to doe Such ods there is in regard of our selues who are not as Christ was to giue but to receiue and doe differ as much as the Master the Disciple a mercifull Sauiour and a polluted sinner a Law giuer as then he was and a Law receiuer for so we are Were a Scripture as ready at their hands for to proue ceremony of sitting which some vrge as there is in time of fasting to annoint our head and wash our face Math. 6.17 Praecipit vngi non vt hoc omnino facianius sed vt semper omns cum diligentia bonum hunc thesauruÌ„ studeamut occultare Chrisost super Mat. homil 21. Hubenda est in istis componen dis ratio tempo rum quibus Christus est loquutus spectandus est loqueÌ„ tis scopus Bez. in Math. Vnguentorum vsu nunc vix quisquam sinc luxus suspicione iusta vtatur Ibid. what bitter words would they spare to lode vs withall who vpon so small occasion here giuen charge vs for shamelesse and impudent reproching of Christ and his Apostles Our Sauiour commaundeth saying When thou fastest annoint thy head and wash thy face A Commaundement is more then a practise for the true sence of which place the interpretation both of auncient and late Diuines well agreeth and among them by name Saint Chrisostom and M. Beza Chrisostom thus The Lord commaunded vs to be annointed not that we should absolutely doe it but that alwaies withall diligence we should study to hide this good treasure of fasting in priuate Master Beza his obseruation is that the manner of annointing was the fashion of those times and the drift of the speaker we are to regard more then the practise inioyned For now if a man should vse that ceremonie of anointing his head c. He can hardly vse it without iust suspition of wast and rioting Whence we may obserue if notwithstanding Christ his owne practise yea his expresse commaundement the Church vseth her libertie in refusall of this custome then much rather may she in that ceremonie of sitting where onely is Christ his example but no commanundement at all specially when we retaine the scope and drift of reuerence and humilitie as we doe For in such cases we are not so much to respect what was done as what Christ intended we should learne to be done For many things he did which we neither may nor need nor can doe Actiones Christi miraculosae piaculares morales Heming dominic Quad. Sieadem tentâ— mus prapostera erit aâ—nulatio Cal. 1. Pct. 2.21 Rom. 4.25 Math. 11.29 Colos 3.13 Ephes 5.2 therefore it is fit to distinguish Christ his actions know how far forth they require our imitation Some were miraculous as his walking vpon the water Math. 14. Clensing the Lepars restoring sight to the blinde fasting fortie daies and fortie nights if we assay to doe the like our emulation is preposterous some were expiatorie by way of attonement as when deliuered to death for our sinnes he rose againe for our instification some were arbitrary as washing the Disciples feete sitting at the Table anointing his head some morall for our imitation as his humilitie for he is meeke his kindnesse in our forbearing one another and forgiuing one another euen as Christ forgaue vs walking in loue euen as Christ hath loued vs meaning for qualitie not equality for comparison not proportion not in the same degree and perfection but for the truth and sinceritie Lastly in a word his constancie who suffred for vs leauing an example Luc. 9.23 Christi pana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afflictiones no strain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non dicit iciunium suum esse imitanduÌ„ c. Chrisost in Math. homil 47 Non dicit disci te a mâ— munduÌ„ fabricare aus morious suscita re August de 5. virginita c. 35 that we should follow his steps in denying our selues and taking vp his Crosse not that we can satisfie for others as he did for vs but in triall of our faith in witnesse of the truth as also in iustifying God when he checketh man for sinne These many waies aboue mentioned are Christ his actioÌ„s sorted euery one is a lesson for our instruction but not a sampler for imitation Christ faith not his fast is to be imitated nor learne of me to make the world or raise the dead but learne of me for I am humble and méeke of hart Such difference there is of those thinges which Christ did suffred And in the things which he did because that concerneth the point let vs distinguish what is the argument of our obedience make him our president but otherwise we may not Which distinction easily succoureth that doubt of Christ what he did of vs what we must follow His sitting therefore being arbitrarie and none of those morall actions which necessarily require our obedience we are in this to relie on the iudgement of our Church in whose power it is to supply it with some other decent and reuerent behauiour I deny not saith Bishop Iewell certaine circumstances as fasting sitting Iuel cont Harding artic 1. sect 8. standing kneeling other like ceremonies obserued in celebrating the holy mysteries are to be moderated and appointed at the iudgemeÌ„t of the Church which resolution though to be acknowledged as a truth for a truth it is yet because some will not be idle but incumber themselues and others with vaine iangling to the contrary read we M. Caluin touching this action who in his institutions moouing the question whither kneeling at time of solemne prayer be a humaine tradition Dico sic esse bu manam vt simul sit diuina Dei est quatenuspars est decoris illiuâ— cuius cura obseruatio per Apostolum commen dâ—tur hominuÌ„ autem quatenus specialiter designat quod in genere suerat indicatum Cal. Instit lib. 4. c. 10. et 30 Quoad genus di vina quoad speciem humana Ibic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin. martyr apol 2. ad Auto nium imperato rem Aliud stans al 's udsedens that one may refuse or neglect answereth thus I say it is so a humaine tradition that withall it is diuine Gods it is so farre foorth as it is a part of that beautie whose care and obseruation is commended vs by the Apostle it is mans or of men so farre foorth as it
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.
c. or the reader againe wee intreat him to looke our first part cap. 26. As for that where it is added The like may be said of imposition of hands in confirmation we inuert their words The like may not be said For impositioÌ„ of hands is not a signe brought in at the administratioÌ„ of the sacrament either baptisme or the Eucharist but long after baptisme sometime before the Euchrist therfore supposing it were true that is fasly surmised the like may not be saide of imposition of hantes in comfirmation For the argument it selfe here vsed to ripe vppe the very bowels thereof is verie weake and ruinous The sequell of the Maior proposition wee vtterly dente that is It doth not follow that wee detract from the sufficiencie of Christ his institution if wee approue of the bringing in this ceremonie of imposition of handes For might this be a matter of consequence it would inforce by way of reasoning to the like purpose in the dayes of the law If the signes that God hath ordained in the law were sufficient to represeÌ„t and seale vppe vnto the Iewes God his fauour as in circumcisioÌ„ the cutting of the flesh in the passeouer the representatioÌ„s which the Paschall Lamb did offer to their minds theÌ„ to bring in other signes as imposition of hands c. is to detract from the sufficiency of Gods ordinance and is an impious addition All which draught faileth in the handling because that notwithstanding the sufficiencie of both sacraments in time of the law yet this ceremonie of impositioÌ„ of hands and praier for confirming strengthning was theÌ„ vsed Where hence followeth If so that imposition of hands did not impeach those sacraments at that time no more may it be thought to hinder the sufficieÌ„cy of these if then no cause but it might be vsed though those sacraments were ordained much lesse now is there cause for the reason is all alike both in the sacraments of the law and of the Gospell This might suffice to shew the inconsequence of this reason But wee will examine the wordes yet more throughly If the signes that Christ hath instituted be sufficient c See before The sufficiencie of a thing whither sacrament signe yea of the word it selfe is not impeached be addition of that which is explicatorie and of good vse Sufficient is the holy scripture it selfe neither may a man adde or detract from it a curse there is vpon those that so doe yet none of all their persons are in danger thereof whose reuerend ancient painful godly labours haue béen imploied in coÌ„mentaries expositions sermons catechisme paraphrase or the like nor doe their commendable trauils detract from the sufficiencie of the scripture Sufficient is a worde of truth deliuered by one honest man to another yet an oth sometimes is annexed and neuer thought derogatorie to the truth being so tendred as it should bee Sufficient is an oth to binde a maÌ„ Siminâ—r â—aiâ—â— reâ— discerit yet more inuiolable and barder vpon anie plea to be recalled when a corporall ceremonie of lifting vppe the hand or laying it on the holy gospelis ioyned thereunto Sufficient is a vow made in baptisme For therein wee promise vnto God all things that are for his glory our neighbours benefit and our owne duety yet if a man doe promise anie thing afresh bending himselfe to or from this or that being the furderance of the glorie of God his own good it is no way derogatorie from the former which he made and therefore these termes of impious addition might haue well beene spared The like may be saide of other like thinges not commended vnto vs by Christs institution As if other thinges added to or after the sacraments not commended vnto vs by Christ were impious additions for this coherence we note in the wordes by their necessarie dependance from the former But wee haue cleared imposition of handes which was not by Christ his institution in the sense as this obiection intendeth yet was alway practised by Christ his Apostles afterwards by apostolical men And that other things which our church approueth Audiuiiam ex te confessionem sides tuae quodcredas in deum patrem silium et spiritum sanctums in hanc igitur confessionem in tingo te in aquam vi hoc signaculo certus sisle esse insertum Christo vade in pace Brentius in catechis de bapt Sponsores Tert. debaptismo not meÌ„tioned by institutioÌ„ or impious addition wee hold a speach that proceedeth from more spleene then truth The manner of saying I baptise is no forme of wordes which our sauiour instituted yet no impious addition to the sacrament That it is not the expresse forme which we can exactly inforce vpon Christs institution may appeare before as also by M. Brentius who in his catechisme approueth of the minister that shall say thus to a new conuert comming to baptisme I haue now heard of thee a confessioÌ„ of thy faith that thou beleeuest in God the father God the son God the holy Ghost therfore into this confession I baptise thee into the water that by this seale thou maiest be sure that thou art grafted into Christ Goe in peace The hauing of Godfathers and Godmothers in baptisme is a thing not commended vnto vs by Christs institution yet no impious addition The ceremonie of dipping once or forice in baptisme is that Tertull. de coro milit aduers Praream Chrisost homil 24. in loba which the church hath vsed diuersly sometimes one way sometimes another thrice at a time in and before the daies of Tertullian and Chrisostome sometimes once as now because of the Arians and other hereticks which did abuse that triple actioÌ„ to signifie thrée natures of the 3. persons where before it was intended by the church to signifie 3. persons in the Trinitie Greg. lib 1 epist 41. ad â—eand concil Toleta 4. c. 5. Euseb Lister â—c cles lib 7 cap. 20. and Christ his 3. daies abode in the graue The giuing of a name as wee tearme it a christian name to the childe in baptisme is not commended vnto vs by Christ his institution yet wee hold it as our church vseth herein no impious addition The ceremonies of diuing the whole bodie into the water pausing vnter the water and rising vppe againe from thence seemeth to bee an auncient rite Pâ—scator Rom. 6.3 Beza Ibid. whereunto the Apostle Romans 6. is thought to allude in the death of the old man his buriall and resurrection to newnesse of life A signe added vnto baptisme notwithstanding baptisme it selfe doth signifie so much and neuer then called an impious addition nor detracting from the sufficiencie of that holie sacrament which hereby appeareth not essentiall but changeable because not in vse no we with vs in our church by reason of the coldnesse of the countrie as also the tendernesse of our infants with whom charitie and necessitie doe both well to dispence
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
9. Or put we the child to kisse the Pax 10. Or in stéed of laying on of hands giue it a pat with the thumb and then a blow on the chéeke 11. Or tye a rag about the forehead 12. Or pretend to confirme it being a child but seuen daies old If these or any of these we be guiltie of we hartily giue them thanks that reproue But the world knoweth so far as our name is heard of euen therefore are we traduced by our open enemy abroad because we omit all these things What then shall we forgoe all patience Our hope is when our Countriemen know the sinceritie of our defence and how farre approoued of by other Churches they will flake their itching heate against vs in this argument Chap. 12. In the Rubricke of the Communion at the entrance of the people to the Lords boord the title of the confession hath this Then shall this generall confession be made in the name of all those that are minded to receiue the holy communion either be one of them or els by one of the ministers or by the priest himselfe all kneeling humblie vpon their knees These wordes were excepted against by worde of mouth and this reason giuen for dislike The worde of God alloweth not a woman or any other person beside the minister to speake in the church 1. Cor. 14.34 This Rubricke admitteth any one of the communicants to make the confession therefore not to be allowed nor subscribed vnto REply by personall and reall argument Quoad homineÌ„ quoad reâ— personall for the day before at what time this conference was had a minister being conuented did confesse at the mariage of his daughter hee required hir to take the communion booke which shee did accordingly and without anie spiritual guide to informe hir contrarie to our church order set downe holding the booke in hir hand did publicklie and audiblie read the wordes wherein hir consent is required Which noueltie pleased the father so well as he would needes aske his parishioners whither that were not far better then the other fashion of pronouncing them after the minister hee reading the wordes and directing the couples by them So as if the obiection here made haue strength it mightily ouermatcheth this practise of some one who hath fellowshippe in other points of opposition against our ecclesiasticall canons and order The reall answer to purpose was and is thus First none could giue instance that any other did it but the minister the rest of the congregation pronouÌ„cing that generall confession word for word after him But if so it were as the booke to their vnderstanding pretends a libertie yet no offence at all for any one of the congregation publickely to read an inditement drawne against his owne soule For so that confession is wherein the people are deepely ingaged Where it handling the kay of opening the kingdome of God by the ministrie of his word that the Rubricke should say This sentence of absolution be pronounced by man or woman or anie one of the Communicants then were iust cause to be taken against it But the truth is the booke wisely prouideth that the priest or Bishop being present shall vpon confession first made turning himselfe to the people say c. Well knowne it is that in the vniuersities our colledges schooles of learning appoint in time of diuine seruice certaine choristers or scholers to reade chap. say praiers sing the letanie and such like All which so done by such is performed all that while by other then profess ministers that haue taken orders As for the inforced conclusion That we permit weomen to speake openlie proueth no such thing secondly did it No such aduantage For weomen are to speake iointlie with the whole congregation whereof they are a part or els how shall they sing Psalmes and seueral alone by themselues as occasion may bee offred whither at the lauer of regeneration when they became sureties and Godmothers for little ones then to be baptised or to make answer at the solemnization of mariage when as their husbands for their part promise to take them to wiues and they againe in like words say asmuch on their owne behalfe audibly and aloud that the rest of the congregation may witnesse the publicke vow each of them make to one another Wherefore it cannot bee thought scandalous if neede so require that a confession bee made in the name of all those that receiue the holy communion either by one of them as this obiection wil needes haue it thought man or woman or else by any of the ministers For as it appeareth in storie the manner was that weomen hauing publickely offended the church required publick proofe of their vntained repentance both by word and deed This Irenaeus witnesseth Certaine weomen seduced Mulieres quaedam à Marco haeretico seducta corrupta cuÌ„ conuartebantur in manifest of a ciebant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaÌ„gentes lamentantes corruptelam Irena lib. 1. c. 9 Chemnit exam 2. part titul de confes Euseb lib. 6. c. 43 Nouel constitut 3. vt dâ—termenatus sit nume â—rus Clericorum corrupted by one Marke an heriticke and afterwards conuerted did manifestly publish their confession weeping and bewailing their error that they were so abused The like course was kept with diuerse others who not withstanding priuate persons made a publicke confession of their sins in their owne name and behalfe And whereas any one of the ministers is named beside the priest wée must know that many particular congregations had as some churches yet haue in supply 2.3 yea more that did attend their publicke function till such time as they were called forth to reside in some speciall charge Therefore person vicar curate yea many more then al these in greater churches Cathedral and the like as in the citie of Rome vnder one Bishop 46. presbiters 7. deacons beside many other inferior helpers for many seueral duetys so at Constantinople 60. priests 100. Deacons c. to reade sing expound and to make supplie in the offices of prayer confession c which is the very cause here challenged in this place now in regard of these occasions before specified that men and weomen did as also for that ample supplie was and is in some churches the booke offeceth it in these termes This generall confession shal be made either by any one of them that communicate or by one of the ministers 1. Cor. 14.34 As for the scripture that suffreth not weomen to speake must bee thought not to exlude them from all manner of speaking namelie singing of Psalmes praying with the congregatioÌ„ or publickly confessing their sins but debarreth them onely the ecclesiasticall function of preaching which yet is not vtterly forbidden Talis necessitas potest accidere quae mulieris vo cem requirat Cal. Ibid. For some such necessitie may fall out saieth Maister Caluin though not ordinarily which may require a womans voice
baptisme Tertullian saieth we they haue one faith one God the same Christ the same hope the same sacraments of the lauer of baptisme S. Ierom thus An Apostolicall traditioÌ„ it is which is published in the whole world as the sacraments of baptisme The meaning of which word saieth M. Iunius is that an Apostolicall tradition is nothing els but the doctrine of the Apostles deliuered to the whole church and expouÌ„ding the holie things whereby in baptisme wee are entred into the church Which spéech of Ieroms M. Iunius condemneth not but niterpreteth The sacrameÌ„ts of baptisme for holy things rites as our communion booke there interprets it Wherefore contracting these before mentioned into one briefe as some doe by way of question who demaund thus Whither according to the word of God a man hauing been once baptised and communicating 3. times a yeare there be any other sacraments to be receiued Wee answer 1. Cor. 15.5 Act. 1.26 This question as commonly all such interrogatiues made thus cunningly is but a snare set to intangle a reply For examples sake Wée read in 1. Corinth 15. that Christ was seene of the 12. Where as in the first of the Acts there were but eleuen for Iudas had hung himselfe Whereupon with a frame of words after the forme of the demaund here prefixed wée may stile our question thus Whither according to the word of God Iudas hauing hung himselfe therefor but 11. it may be said there were anie other to be reckoned then at that time for a 12. No difference at all in the scruple occasioned For in what termes that is proposed so may wee tender this but not without danger and therefore such questions must be cast in a new mould be made in some other forme and fashion then this is here Els wee shall not onely indanger the booke of common prayer but euen by the like choplogick at vnawares peraduenture make worke for Atheists their reprobate contradictions Hoping therefore that men desire to be satisfied and not wrangling at any hand multiplyed our conclusion is thus Wee answer A man hauing beene once baptised and communicating 3. times in a yeare hath no other sacraments to receiue but the Lord his supper which is called sacraments because it is one of the sacraments as also because a man communicateth often as also because there are many coÌ„municants with receiue with him as also because of the seuerall elements bread and wine as also because of the seuerall partes signified by them as also the sacramentall rites annexed to them For all which respects though but vnum totale one intire thing yet as hath beene saide in the language of 1400. yeares agoe and now since in the communion booke called sacraments in these wordes He shall also receiue the sacraments and other rites And againe The sacraments of the bodie blood c. By other rites is thought to insinuate ashes holie water the kissing of the pax and such other like rites vsed in poperie Not so but other rites according to the order in the book prescribed for so the expresse words are of the Rubricke and therefore seing both by law and practise the contrarie is required what reason haue men to wrong out church thus Other rites a man must receiue according to the order in the booke prescribed namely bread and not a water cake leauened not vnleauened onely wine alone for the other element and not wine mingled with water in the morning and not after supper kneeling and so forth for this order our church followeth But thus much he spoken of both these Rubricks Chap 14. The Catechisme of the booke What is required in persons to be baptised Answer Faith and repentance These are the wordes of the Catechisme as it is inlarged in the coÌ„munion booke since it hath been reuiewed But this is more then God in his word requireth For children can haue no faith Rom. 10. Faith cometh by hearing and hearing by preaching IN deede part 1. c. 30. p. 173. Ipsa baptismi actio est sidei professio Aug. de precat merit remiss cap. 27. Idem epist 57. ad Dardanum Nemâ— mibi dicat quod non habet fidem cui mater impertis suam inuoluens â—llam sacrameÌ„to quousque idoâ—eus fiaâ— proprio asseâ—sâ—â— euolutaÌ„ puraÌ„que recipere Berâ—a ferm 66. in Cantica if children can haue no faith as the words in the obiection plainely say then is it true that faith repentance are not to be required But wherefore haue they baptisme if faith and repentance may not be said to be required Is not baptisme the sacrament of faith and repentance Children as hath beene shewd haue no actuall faith but yet as S. Austin well saieth the verie action of baptisme is in some sort a profession of faith Againe in another place God dwelling in children though they know him not when he dwelleth not in elder folkes that know him And S. Bernard stirred at such speches as now are on foote Let none tel mee that a child hath no faith to whom the mother imparteth her own applying it and inrowling it in the sacrament till such time as by it own kind assent it become fit to receiue it open and plaine But more of this in the words following Why are children baptized not being able to performe these that is faith and repentance Answ In the Catechisme They doe performe it by their Sureties This is most absurd and against the word that one man shall beleeue for another and one repent for another The iust shall liue by his owne faith and euery sinner must repent for his owne sinne Neither absurd nor against the word But when proofe wanteth or draweth low then let euery arrow of the quiuer flie Absurd most absurd and can more be added to aggrauate their accusation These may be degrees of comparison in bad English but neither one nor other of them that good degree which Saint Pauls Minister should get vnto him The places in Abacuk and Rom. 1.17 speake of actuall faith by which the iust liue but not of that which the Catechisme intendeth namely the spirit of faith the Sacrament of faith and that which is in steed and supply of faith working by loue the latter quotation of Scripture speaketh of such as are come to yeares and can distinguish twixt the right hand and the left which children neither doo nor through imperfection of age can they Let such Texts be vrged against them whom it may concerne against vs it needeth not For as it is euery one 's owne life a man lives so we confesse it is euery ones proper faith which iustifleth But that is no hinderance to a child that liueth by his mother while it is in the wombe nor any let to a babe with whom the Church trauaileth in birth Heming postil in Math. 9. in Dommic 19 post Trinitat Act. 27.24 Anothers faith benefiteth euen an Infidell and that very much we say
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
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
vse of For howeuer a false religion and so called yet in that particular shee is not false nor deceiued All this wee need not wonder at all doe wee conceiue what wee must needes That no religion no not a false but hath some truth in it which must not be reiected because it is blended with falshood but wisely to be distinguished from a heape of falsehood Now to turne backe vpon that which wee haue spoken and resume the first head of this argument As there is nature and experience so is there a religion true and false and as experience receiueth some thinges from nature well and other some which are not well she doth well to reforme so a naturall religion for so we call superstition that commeth nearest to our naturall sense doth and hath inuented some good thing which yet by the true religion must be allowed of so farre forth as it is well and may bee well vsed None dare affirme that nature is quite lost but that shee is mightilie decaide all men confesse and though the print of hir knowledge bee almost worne â—ut or as the scraches in the face that hinder the beautie yet a print there is and a face there is and some sparkles remaine though they bee as the sparkes of a broken diamond And howeuer now in hir decay yet that at some such time as shee was much better then now that nothing hath beene found out by hir mother wit plainely nothing at all were much to hir shame and indeede to speake plainely a plaine vntruth Witnesse most of the Gentile learning whereof wee make dayly vse where is found the remainder of that first light dimmed in Adam yet a light much of it helped as a lamp with fresh oyle by the information of Noe to Iaphet and those of Iaphets posteritie much againe succoured by trafficke with the Iewes and by bookes which the Gentiles might and did reade otherwhiles and therefore inuentions thence taken are good and wholsome whither the inuentions of Poets of their poeticall braine Let Aratus Menander Epimenides bée as they are They may bée are known to be poets and their sayings not worth repetition by any far inferior to Paul much lesse by Paul himselfe if they were not truth nor agreable to truth If the gentile learning of the Egyptian were void of all vse all their inuentions to be condemned what doth scripture coÌ„mend Moses for a man that was learned in al their wisdome Act. 7.22 If natures schoole yeeld no instruction Act. 7.22 why doth Paul ask the Cor. as touching their behauiour in publik praier Doth not nature teach you 1 Cor. 11. if a man haue long haire c. If an humain inuention bée a matter of such offence 1. Cor. 11.14 what is the inflectioÌ„ of a nowne with such and such articles the coniugating of a verb in such and such a manner the GraÌ„mer rules in hebrue greek latine and the construction according to these rules ar not al these the inueÌ„tions of meÌ„ some Iews enimies to Christ others Pagans othersome popish as also their dictionaries in this that method without al which neither scriptures could haue been translated nor our common people so edified by vnderstanding theÌ„ read as they now are in their own language If sufficient it be to dash a thing out of vse because heatheÌ„ or humaine what think wee of our moneths daies their seuerall names Ianuary February March April c. and munday twesday c. If wee may borrow no helps froÌ„ humaine inuentions for the policy of God his people their better ordring why did Moses take aduertisment from Iethro Consider the persons and it might haue been said Moses the man of God faithfull in all that he hath to doe shall staine himselfe and his reputation which may otherwise grow vnto him if he make himselfe beholding to Iethro Wee all know this Iethro what he is and that his counsell is but a humaine inuention But it may bee obiected by humain inuentions they meane Inuentions of the Bishops of Rome of freers of meÌ„ popishly heretically minded Nor is this true not the first For the vse of godfathers godmothers was inuented by Higinus which yet Peter Martyr approueth in baptisme for a profitable institution Vtile sanè infli tutum Peter martyr I. oc com de padobap c. 8.5 Dionâ—sius compla caemiteria parochias diuisit Polyd. Virgil. de inuet rer lib. 4. c. 9. Non sine numâ— ne factum put a bimus quòd noâ—issime hoc muÌ„ di senescentis sacâ—lo arâ—â—â— typographâ—caâ— repererunt virâ— industrit qua amissi done inguaruÌ„ iacturam maxima ex parte sarcit c. Gualter in Abac. c. 2. The deuâ—ding of parishes churches churchyards an inuention of a Bishop of Rome whose name and time we know About the yeare of the Lord 268. Dionysius deusded the bounds limits of churches churchyards parishes 2. nor is the inuention of Freers to be condemned For the art of printing whose inuention was it but as some think a freers or as other think a knights one Iohn Cuthen berg who euer a popish inuention it was if we stile our speech as the obiection is framed Inuention humaine or popish or what you will this commendatioÌ„ it hath be Gualter wee must not think saith hée it was done without the power of God that in these last times of this aged world industrious meÌ„ haue fouÌ„d out the art of printing which maketh vp very much the losse of the gift of tongues in spight of the enemies spreadeth abroad the doctrine of truth with admirable successe to the people which are most remote farte of 3. nor is the inuentioÌ„ of meÌ„ popishly affected to be condeÌ„ned for the inhibitioÌ„ to disturb a maÌ„ in his sermoÌ„ was a law made by act of parlameÌ„t in the days of K. Philip Q. Mary whose religioÌ„ what it was no maÌ„ but knoweth yet who caÌ„ mislike this order of theirs but they who are enâ—mies to al good order Abac. c. 2. 4. nor if souÌ„d out by an here ticke is it to be condeÌ„ned The papist we take it thinks no better of vs theÌ„ wee do of theÌ„ here ticks at the least wée call one another yet in an exposition of scripture which is more then that vse of a garment they can bée content to borrow light froÌ„ our commentaries as Ferus out of Pellican Gen. 26.1.2 verbatim Penar deÌ„tius out of M. Caluin vâ—d Ionat cap. 1. v. 9. verbatim so in the 10. v. Pag. 142 â—in 18. v. 11. out of M. Gualrer likewise vpon Esther he taketh whole sentences out of Ludouicus lauater so Bellarm out of M. Beza Iansenius his harmony is framed out of M. Caluin share many other their writings it may be grauÌ„ted the same of vs otherwhiles are beholding to them for obsetuations one or other if wee bee not men compareable to vs haue receiued
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.
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
thereby intended to shame vs if wee would not turne vnto God Video Ahab regem marituÌ„ Iezabel reum idololatria sanguinis Nabothae veniam meruisse poenitentia nomine Tertul adners Marciou lib 4. and to incourage vs if wee did because Ahab found faueur at the Lords hand as appeareth in the historie and as Tertullian noteth it I see that Ahab the King Iezabels husband guilty of idolatrie the blood of Naboth by the name of repentance obteined pardon But the homilie though it propose this example and their is great vse to be made of it yet concludeth with the Niniuits and after their example for so it speaketh not his example exhorteth the people to turne vufainedly vnto God 4. In it the fact of Ambrose in excommunicating the Emperour is iustified This historie is in the title of the right vse of the Church where it is no farder iustified then all our writers to against the common aduersarie Looke the Bishoppe of winchester his most learned answer to the Iesuits apologie c. Iunins against Bellarmin B. Bilson p. 3. pag. 373. Iun. contro 3 lib. 5. artie 3. Danaeusad 3. coÌ„ tro c. 7. pag. 547. Lubber de pap Rom. lib 9. c. 6. D. Sutcliu ac poÌ„ tif lib 4 c 11 pag. 393 Sitales haberemus episcopos quales Ambres In vita D Ambros Erasmi Theodores lib 5.7 Sozomen lib. 7 c 24 DanÄ™us cap. 7. Lubbert Doctor Sutcliff and sundrie others who all commend the good Bishoppe that hee did not suddainely admit the Emperor to the Lords table after so great an outrage was committed Erasmus commends them both saying if there were more such Bishoppes of sincerity and courage there would be more Emperors and Kinges such as Theodosius Looke the historie more at large in Theodoret his fift booke chap. 17. and Sozomen Lib. 7. cap. 24. 5. In is Iudith is said to haue a dispensation from God to vse vanitie of apparrell to ouercome the vaine eies of Gods enimies In the homilie against excesse in apparel These are the words By what meanes was Holofernes deceiued but by the glittering shew of apperell which that holie woman did put on hir not as delighting in them but shee ware it of pure necessity by Gods dispensation vsing this vanity to ouercome c. Apparrell simplie of it selfe is not euill vnlesse the manner of it Iudithse vt adultero placeret ornauit quae tamen quia hoc religione non a more faciebat nemo eam adul teram iudica uit Ambrosâ—d virgin Iudith 10.4.2 Reg. 10.18 25.26 Dispensatione Des pio delo trucidantur oÌ„nes Pâ—llica ibid. Instinctu diuino viam tuadendi centauit Pellic. or the ende of it bee euill For if naturall beautie bee no fault how much lesse when it is graced with commendable attire fitting the person and hir estate Iudith saith Ambrose trimd her selfe to please an adulterer yet hir selfe no adulteresse because shee did it for religion and not for lust Yet vanitie of apparrell it is called for that shee vsually wore no such nor took delight therein That shee now vsed it to ouercome Gods eninne was no more vnlawfull in her then in Iehu who with a sleight tooke all Baals Priests and put them to the sword of which fact Conradus Pellican witnesseth thus much by a dispensation from God with a zealous craft they are all slaine In the first of Samuel Dauid before Achish dribbles vpon his beard scrabbled vpon the wal disfigureth himselfe as herein coÌ„trariwise Iudith did grace hir selfe Which fact of his P. Martyr though he make it no example to imitate but peculiar to him so he rather defends it then otherwise And Pellican vpon the same place By a diuine instinct hee attempted a way for to escape Pomeranus writeth thus The Saints when there is neede fall in to these counsels they seeke them not nor hold them to be followed Nor must we make lawes hereupon Sancts inciâ—uÌ„t vbi opus est in ista consilia noÌ„ quarunt nec po stea ducuÌ„t imitanda c. Pomeran Quia omnis coÌ„ trouersia non parum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendet Pet. martyr in Iudic 4. This befell Dauid some other way it shal befal thee by Gods appointment if hee see it good c. In the 4. of the Iudges the historie of Iahel what she did to Sisera compared with the circum stances of Iudith what shee did to Holofernes will satisfie the exception here taken For whereas all such controuersies do not a little depend vpon the circumstance of persons considering that shee was a holie vertuous woman deuout in praier strenghthened by the hand of the Lord to preserue his truth and people we haue no reason to the contrarie but we may safely iudge that God himselfe did direct hir heart to this politick stratagem And if we make no doubt but she might take Holofernes head from his shoulders he being the enimie of God as he was Quadam mala male fiunt Quadam mala bene fiunt Optat. lib. 3. and she inabled by his spirit thereunto neither need we suspect these wordes that by Gods dispensation she put on such apparrel as was to the oppressors wanteÌ„ eie like the wedge of gold to Achans couetous eye For any default els herein or in any other circumstance it might be as some things that are good bee ill don so againe saith Optatus some thinges that are ill may be well done But well or ill lawfull or vnlawful in generall or particular this we may resolutely determin if any man shall hold it vnlawful and that in hir at that time yet no fault to say that God who was rich in mercie to grace and adorne hir with so many gifts of his holie spirit did gratiously dispence with some point of circumstance which is no common rule to bee practised by anie at all aduentures Thus much and no more is intended by the words in the homily 6. It affirmeth that pluralitie of wiues was by especial prerogatiue suffred to the fathers of the old testament that they might haue manie children because euerie of them hoped and begged oftentimes of God in heir prayers that the blessed seede might come and bee borne of his stoke and kindred A special prerogatiue c. that is howsoeuer then done yet noe warrant for our times though some haue so thought to doe the like and to this purpose the homilie addeth which thinges wee see plainely to bee forbidden vs by the law of God and are now repugnant to all publike honestie These and such like in Gods booke good people are not written that wee should or may doe the like following their examples or that wee ought to thinke that God did allow euery of these thinges in those men In all which coherence of this argument not a worde that deserueth other censures then all the religious learned of former times haue thought iustifiable whose iudgement in this question wee referre the reader to at
would his souls finde comfort in the tabernades of the most high and because he cannot come abroade might hee receiue â—â—is letter missiue to him whither by hand or month of the minister so wee vnderstand the worde of God and the holie sacrament kissing each other and coupling themselues â—â—th in one aâ—â—all to cheare him pooze prisoner as he is no question then would they bee as seasonablie welcome as the raine vpon the me wâ—â—â— grasse and the shewers that water the earth It hath 〈◊〉 the case of many God his children Hiperius and others â—â—â—geâ—ously fallen â—â—ke vpon some heaue In vita Hipea rit and â—â—â—â—uous brunt they indured by tentations outward insâ—â—â—â—â— or both to desire comfort vpon comfort and all little inough as they thought and knowing what great thinges are spoken of the sacrament and how it hath ministred much ioy vnto them heretofore with earnest destres they haue crauâ—â—d the like helpes for their langaishing conscientâ— before they giue their last 〈◊〉 will is a decayed nature We that are at health 〈…〉 brought to the dozes of death may thinke it more then absolutely nâ—â—deth and happilie so it is because though a man hee depâ—â—â—ed of the sacrament yet he is not depâ— and of eternall 〈◊〉 But manie in their distresse thus pers waded yet 〈◊〉 the 〈◊〉 thereof 〈◊〉 they reckon and they reckon not a misse that thâ—â—â— last and may thereby be made vnto them the more comfortable Wherefore as Elisha said to Geâ—â—â—zie of the woman that did 〈◊〉 as he thought then needed Let hir 〈…〉 for hir 〈◊〉 is vexed with in hir and the Lord hath 〈◊〉 it 〈…〉 Let them alone good souled their spâ—â—ite in that â—â—guish is much troubled and panting like the hart that brayeth for the water brookes will not take comfort to arile purpose till it be had into the wine celler and drâ—nks his fill at the well spring of that spirituall consolation which is commited vnto the church Viaticum illis qui de hoc saculo recedunt Canon Arausican and is the soules heaâ—â—nlis viand while shee is yet a solo inner vpon the earth It is a doctrine of our church anouched in the Rubriciâ—e cited before that in case the minister can perswade hee doe his hest in deâ—ouâ— But say he neither doth 〈◊〉 can and the â—â—â—ke bodie well assured of the truth of our doctrine yet for all this coueteth to haue the â—â—gnes visiâ—â—â— aforded him for better imprinting in his memorie the death and passion of his and our 〈◊〉 it for unquestion but somewhat they adde and that somewhat is much comfort when they may be had what can our church doc lesse but so far yecide to the earnest and in deebe possibly his last request then made vpon speciall Nemo illud vel quarit vel accipit quodiam habet ergo in vsu â—ucharistia nec quaritur nec ac cipitur remissio peccatorum Andrad con Chemnit passim Anabap Illum pater proponit fide appre hendendum accipiendum ad remissâ—â—nem peccatorum in verbo in sacramontis Chemnit de in stitut sacram cana pag. 77. B In hac carnis noctra depranatione inter tam varias Diaboli insidias c. Ibid. Cum promissâ—e loquatur in genere an etiam ego qui credo habeam remiss onem peccatoruÌ„ an verè cer to firmiter cam â—abeam Ibid. and weightie occasions No than but instructed in the words acknowledgeth that hee which repents and beleeues the Gospell receiueth forgiâ—enesse of soute which as it is a true foundation so an ill frame is raised vpon it that therefore there is no neede of the sacrament For to what ende seeke we remission of sins when wee haue obtained it alreadie But such conclusions are in force with those who looke vpon the truth with popish spaâ—tacles or Anabaptises eyes Their wrong imagination springes from ignorance of the doctrine and sauing vse of this sacrament For Christ the mediator with his obedience and merits is the onely foundation of reconciliation with God and remission of our 〈◊〉 But God the father proposeth him to be apprehended by faith and to be receiued for forgiuenesse of sinne both in the worde and sacraments Now they are much deceiued that thinke our reconciliation with God and forgiuenesse of sinne are like colors laid in ayle away alike fresh the beauty neuer fading so as one had we haue no â—eâ—de to thinke 〈◊〉 more of it But the perpetuallaction of saith and dayâ—â—e exercise in this life is to apprehend Christ more and more firmly to abide and persener in him not that hee can be vtterlie and quite lost but because els the liue â—e feeling present comforts there by had may weaken and faâ—â—â— Nay there is not anie moment of time in this corrupt estate of ours what with the deuils snares the worlds suggestions and our own deceuable heartes But the more wée examin our selues the more we confesse this for a truth that we are to seeke imbrace apprehend the fauour of God a forgiuenesse of sin Beside that in tentations the minde is chiefly greeued in such a question as this VVheras the promisse speaks in generall termes how may it appeare to me who do beléeue whither I haue remissioÌ„ of sin or how may I assure my selfe certainly hereof To this end therefore God who is rich in mercie which he hath powred out in abâ—â—â—â—dance vpon theÌ„ that â—o beleâ—â—â—e beside the word Frater verbum instituit etians vsum sacramâ—â— tertum Ibid. Iustin martyr apol 2. versus sid ne Dionysi Alex and Pabia in epist. hath ordained the vse of the froâ—â—meded Shall we looks to the times auncient or present the equitie of this truth 〈◊〉 sooâ—â— shew it selfe The auncient christians reckoning the communion performed in publicke to be their act that were absent as theirs who were present did communicate 〈◊〉 〈◊〉 rist vnto the absent in token of their lone 〈◊〉 mutuall â—â—â—ship Such absent as were either necessarilith nâ—red 〈◊〉 ineuitable occasions or els were sore sicke drawing to their long home or otherwise standing excommunicate desired to make their peace with God and his church and so in token of bearâ—â—â— reâ—â—â—â—â—ation on all sides were made pertakers of the holiâ—â—misteries Supaâ—â—â—â—â— recaps poster vâ— rum nems all 's attender at Eâ— eb lib. c. 44. Moâ—â—â—â—â— as â—â—â—â—tanâ— vâ— mages mèst etian awls teasuppliâ—â—â—â— petierâ—â—e anâ—â— mitridebare ve spe boâ—â—â—â—◠〈◊〉 Ibid. 〈…〉 du nt exâ—â—â—por◠〈◊〉 giâ—â—â— gâ—â—la 〈◊〉 tuâ— vâ— fifoâ—â—◠〈…〉 rio vita 〈◊〉 â—oÌ„ defraudetur vâ— atico Concil Nicen. can 12. grac. 13. Quoties aliqua infirmitas superuenerit cor pus sanguis nem ille qui agrotat accipiat August sirm detempore though at home an their deathbed This witnesseth Iustin Martyr who was in the first age after the Apostles And in the second age aâ—ample may be taken from Dionys of Alexandria in his Epistle vnto Fabius
as it is quotet by Eusâ—b writing the bistorie of Serapion how falling through peâ—seâ— uutioÌ„ offerinâ— to Iâ—ols he was out off from the church to the terror affrighting of others Good old man hee often desired to be receiued in to the bosome of the church It would not hee No may a â—â—â—eded the request His â—cknesse out enâ—â—â—â— belay 〈◊〉 blasse fâ—â— thâ—â—â— whole dayes depriued of the vse of â—â—â—â—nces the 〈◊〉 to himselfe againe at what time seing how it was with him he grew more instant then euer before to receiue the sacrant out the pledge of his peace made with God the church which no soner obtained but withal most com ortably be finished his life 〈◊〉 thing vsual in those times for such â—â—lay a dying if they made request special earnest suppliant humble request they were allowed that fauour of the coÌ„mnuion that supported with a good hope they might depart hence in peace In the next one the same course was held by the couÌ„cel of Nice where the fathers ganâ—â—in charge according to the auncient rule that the holy coÌ„mnuion should be denied none toward the time of their death This couÌ„cel so auncieÌ„t as it was nigh 1300 yeares ago euen theÌ„ cousessed that this order the church tooke 〈◊〉 retaine was before those times much auncioniar Saâ—i◠〈…〉 long after as wee may obserue in those sermones of time that goe vnder Saint Austin his name As often as any sickenesse or infirmitie shall happen let him that it sicke â—â—â—â—iâ—e the body blood of the Lord. Quoties aliqua infirmitâ—s superuenerit corpus sangusnem ille qui agrotat accipiat August ser de tempore Aegrotis dare oportet fateor sed etiam coraÌ„ agrotiâ— pâ—ssent perage mysteria Iâ— martyr Aegrotis quipe tebant cunam dominicam non negabatâ—â—u Suta Oecolom-Bueâ—r censis Cal. epist. Museut tis de can dom Sine superstitia ouâ— effendicule ut a flaâ— gitat agrotorâ—Ì„ infirmitas nâ—limus sanè obâ—qusam ecclesiaâ— sâ—indâ—re Beca In these latter times Peeter Martyâ— answering this obiection that the â—derament must be ministred to the sicke It must I confesse saith hee be ministred to the sicke But then mightie bee in the presence of the sicke In the life of Oeâ—â—compadius it is written of him The sicke that desire the Lords supper he denied it not them Bucor in his censure alloâ—eth c. to doth M. Caluin in his epistles if the sicke folkes desire it The like doth Muscului and Hiperius If this wee speake of faith M. Beza may be done without superstition and offence and that the weakenesse of the sicke partie doe require it wee would not truely that anie one for such a cause should rent the church by schisme and contention And certainely it seemeth the generall opinion hath been from time to time that if men in their health neede this sacrament much more when they are weakened and spent with sicknesse For it fitteth best when wee are most humble and penitent which commonise in the elect of God is by degrees more or lesse but in a heauy visitation many times our humiliation is wrought most effectually when the conscience almost squezeâ— with a serious consociation offiâ—aâ—â— the body and soule are humbled vnder the mighty hand of God Which may be the case of manie in these times whither excommunicate or suspended from the Lords table or hauing wasted themselues in lawlesse states or conceiuing amuse of our sacraments ministery doctrine c. afterwarâ—es touches in heart seing the grossones of their error vs recover themselues the Lord mightning their eies that they beg with great earnestnes to haue a part in that sacrament visibly whose fellowship poore seduced soules they did either detest or neglect or except against before What ioyes the Lord ministrâ—th his children at such times as in faith and true repentance they receiue these infallible tokens of his gratious loue they onelie knowe whome the Lord hath prepared for that heauenly banquet and what can they tell good heartes yet once againe ere they giue vppe the ghost howe the Lord may yeelde them like comfortes and that with more chéerefulnesse then hitherto he hath done And may it not be hoped that a faithfull Communicant in the very instant twixt life and death séeth in this loue-token the very ioyes of heauen presented vnto him as an effectuall motiue to hasten him hence and to strengthen him in his iourney to his long home The Communion Booke giueth allowance to the Minister to minister to one alone Nothing contrary to Gods word and Christ his institution to minister to one alone at a time for how can it be otherwise But if they meane one alone and alonely as if none else did communicate but the sicke partie bedridden they speake an vntruth For more are required at the Minister his discretion And a very poore body he or she is like a Sparrow on the house top that hath neither wife nor seruant nor friend nor chairewoman nor kéeper to tend and tender him in his sicknesse yea euen in the Plague-time God disfurnisheth not a man of all company but one or other good neighbour he hath beside the Minister whom vnlesse the congregation be prouided of another sufficiently able that may supply his absence the laws of our Church and his owne conscience spare from communicating when the infection is And great reason because if a particular grieued be to be caredfor so are many much rather both of his familie and of the whole parrish least through his vndauisednesse he drawe them into the like contagion Zanch. in Philip 2.27.30 Master Zanchius sheweth this at large speaking of Epaphroditus and his earnest care for the Saints at Philippi so doe other writers whose names we spare in this argument yea so doth the Rubricke in the Booke of common prayer Can. Eccles 67. and the Canons Ecclesiasticall in case the disease be knowne or probably suspected to be infectious But admitting there were not another to communicate with the sicke person is the Minister no body doth not be Etiamsi minimo numero Bâ—cer in Math. 18.19 and that sicke partie make a number though the least of all numbers If but two or thrée agrée vpon earth sayeth our Sauiour c. To minister the Sacrament to one alone doth not stand with eat yee To minister the sacrament to one alone at a time standeth with the words of Christ his institution because Tertullian his rule is true Subiectum est generali speciacle in ipso significatur quia in ipso continetur Tertul. de velaÌ„ virg cap. 5. Particularities are signified vnder that which is generall And therefore in saying eate yée necessarily is implied eate thou vnlesse we shall thinke that when our Sauiour said Baptise ye therefore one alone may not Baptise or praying Pray yée thus therefore one may not pray alone It is faultie that we doe not vse in a generalitie once for