The second and last part of Reasons for refusall of subscription to the Booke of common prayer vnder the hands of certaine ministers of Deuon. and Cornwall, as they were exhibited by them to the right Reuerend Father in God William Cotton Doctor of Diuinitie, and Lord Bishop of Exceter. As also an appendix, or compendious briefe of all other exceptions taken by others against the bookes of communion, homilies, and ordination, word for word, as it came to the hands of an honorable personage. VVith an ansvvere to both at seuerall times returned them in publike conference, and in diuerse sermons vpon occasion preached in the cathedrall church of Exceter by Thomas Hutton Bachiler of Diuinitie, and fellow of S. Iohns Colledge in Oxon.

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 presump∣tion to doe, what episcopall dignitie ad∣mitteth, 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 presumptiō for a prickeard saucines is no presump∣tion, 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.

Presumptiō 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 re∣ceiued? if he haue receiued why then are these wordes as im∣plying 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 e∣uill 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 episco∣pall authoritie. To receiue the holie Ghost is to giue that, which is not in anie mans power: Bee it as they say he giu∣eth that, which is not in his power: so euerie embassador consi∣dered 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 prai∣ers vpon serious and due preexamination is no priuate acti∣on, but an authoritie giuen from aboue. To remit sinnes the scribes were not so blinde, but they could see, and say it is blas∣phemie 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.* 1.1 Little are the Prophets in comparison of Iohn Baptist,* 1.2 little Iohn Babtist, & all the faithfull ministers of y^e gospel in respect of Christ, yet all are called light to shine amongst a crooked generation, & giue light to the world: Iohn Baptist a burn¦ing, and a shining lamp, and the prophets in their time, some such whose labours the Lord vsed to giue light to them that sat in darkenesse. May Ismaell lift vppe his hand against all, and none returne him like for like? May all his wordes goe for truth and this among the rest vncontrolde. None can offer that, which is not in their owne power. Then may none offer to plucke vppe, roote, destroie, builde, plant, saue a soule from death,* 1.3 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.* 1.4 In Philosophie both Morall, and naturall. Morall for a seruant who many times hath not a halfepenny of his owne doth many times deli∣uer from his Master many crownes at a time to some other man at his Masters appointment. In naturall Phylosophie our dis∣putants know this proposition is much wronged. For what forme of a chaire hath an Axe, Chrisill, or Saw, yet these are in∣struments to some such purpose? and in arguing of the Sunnes influence, of the elements, and the compounds thence, this pro∣position is made ouermuch pliable: so in the question of the Sa∣craments for their dependance from the Minister, what violence hath beene offered by the like, euery young Student of reasona∣ble 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, buil∣ding 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,* 1.5 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 vp∣on supposall of this premise None can giue that, which is not in his owne power. Which simply proposed may be acknow∣ledged 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 Chur∣ches of Fraunce it is decreed that these very words of Saint Iohn.* 1.6 Receiue the holy Ghost should be at that time in the ele∣ction of their Ministers repeated, and stood vpon, as also those other following, whosoeuer sinnes ye remit, &c. Then after fol∣loweth 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,* 1.7 as im∣mediately 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,* 1.8 as 2. King. 2.9. that of Elia vpon Elizeus.* 1.9 Sure∣ly, 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,* 1.10 or at that which the people returne as in S. Chry∣sostome his time the manner was, and yet is (and with thy spi∣rit). Besides at such times what imply these words but autho∣ritie 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 functi∣on, that they are rightly and lawfully called, and are no intru∣ders, hereby giuing vs and others to vnderstand, what reue∣rence is to be yeelded them for their sacred function, which they now discharge. So as retaine they sinnes, or remit sinnes, ex∣communicate, 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, cen∣sures, 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,* 1.11 for who are they in the view of a carnall eye, but they disobey and resist the holy Ghost,* 1.12 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, be∣cause 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 re∣turne 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, admo∣nitions, 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 re∣taine 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, A∣men. At the ordination of Bishops and Priests in the Apo∣stels 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,* 1.13 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 shē, but those which Christ himselfe by his owne example hath taught namely Receiue the holy Ghost, whose sinnes ye remit they are re∣mitted, &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 Prea∣ther,* 1.14 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 brea∣thed 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 with∣all, 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 Re∣ceaue 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

〈…〉〈…〉 to••he not this of insufflation 〈…〉〈…〉,* 1.15 ••••ast it should be thought that Christ gaue com∣mandement 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 him∣selfe, in or by his ministrie beget vs, feede vs, absolue vs, bap∣tise vs, and giueth the hohy Ghost to such as are ordained.

But there is no commandement giuen by Christ for Bishops in ordina∣tion of Priest•• 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 accor∣ding to the analogie of Scriptures, for which is neither expresse commandement, nor example of Christ as amongst others, in that the Church receiueth ••omen to the holy Commu••ition. 3. Why may we not affirme Christ his example in saying Re∣ceiue the holy Ghost, should be as well continued in ordaining Ministers without any far••er expresse commandement, as or∣dination it selfe, which is not there by name prescribed. 4. These words This is my body, and this is the blo••d of the new Te∣stament, 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 ••••ein in celebra∣ting 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 or∣dination being deduced frō Christ his example, the same forme of ordination is thereby included, which he meant should con∣tinue 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 of∣fice,* 1.16 whereunto he before had destinate and appointed them. And vpon 3. Timoth. 1. This rite and ceremonie was not any prophane inauguration inuented onely to get authoritie in the eyes of men, but a lawfull consecration before God, which is not perfited, but by the power of the holy Ghost, whence we may thus reason. That which Christ giueth by imposition of the Bishops hands to the partie, that thereby is ordained Priest, the Bishop in Christ his name may will him to receiue. But Christ giueth the holy Ghost by imposition of the Bishops hands to the partie that is ordained Minister or Priest. There∣fore the Bishop in Christ his name may say vnto him, Receiue the holy Ghost.

In vaine and idlie are these words vsed, Receiue the holy Ghost in ordination of Ministers, because vnlearned asses being made Ministers by theirs, returne no more learned from the Bishops, then when they went first vnto them.

This obiection might haue preindiff the Apostles,* 1.17 who not∣withstanding their ordination were no better learned then to aske, when Christ would restore the kingdome of Israel, &c. Where Master Caluin noteth maruelous great was their rudenesse and ignorance that being so exquisitely taught, and with so great diligence for three yeares they shew no lesse want of knowledge, then as if they neuer had heard word. So many errors are therefore in this their interrogatiue. Secondly, Saint Paul giuing rules vnto Timothie and Titus doth describe what manner of persons, and how qualified they must be afore they

〈◊〉〈◊〉 ••o ordination namely, bl••••••lesse, pr••••••t, ••ha••••, 〈◊〉〈◊〉, ••oly, 〈◊〉〈◊〉 is te••th and 〈…〉〈…〉, vpon ••••••asion of which note ••ha••geth them they should ••ay h••••••s o••r none (as neere as they could) that were not first in••ued with these vertues and gift••, which had not béene so necessarie a precept, if the said vertues, or gifts, or any of them were then first to haue béene giuen by unpos••tion of ha••••s in the ordination of Bishops and Priests. So as neither gift of learning, g••dlinesse, ••••••ome, or any aboue last mentioned were either bestowed vpō the Apostles when Christ said vnto them, Receaue the holy Ghost, nor vpon Timothis, nor any other that was ••••is three ordained.

Many lewd and vnsufficient men there are ouer whom these words are pronounced, and yet not gifted or graced by the Spirit for ought we can see.

This obiection striketh at two sorts of men, one for want of knowledge, the other for want of a vertuous life, but while is so doth, it shameth the persons, it cannot aimihslate their calling. For Sacraments are the same administred by them and no ••••••ng defectiue, though themselues be. As for want of knowledge. We are to vnderstand it either comparatiuely or absolutely: Abso∣lutely, that there is no knowledge at all to be found in a man or∣dained, and called to that function were strange, and indéede vn∣like: comparatiuely, want of knowledge in respect of others, may be the best mans case compared with a better then himselfe at one time or another, in one place or another, yea it may so fall out, and doth in our dayly experience that men growing in years are much inferior to themselues of that,* 1.18 which they were in middle age, when memorie, voice, and inuention serued them better then now it doth, and yet they cease not to be Ministers, at what time they are so disabled. If the Sacrament (faith S. Austin̄) be so much the better to him that taketh, adhe•••• is the better by whom it is deliuered, there is by so much, a varietie of Baptismes in the receiuers, as there is diuer∣sitie of worth in Ministers. Such ••••re must he had (and we hope is s•• as Paul requireth in Timothie) not to ••ay 〈◊〉〈◊〉

rashly on any. Which very ••••••••at arg••eth that if the Bishop shall ordaine any ouerhastily, the calling is lawfull, 〈…〉〈…〉 may be done by such a man in his place. For it is ordination by imposition of bands that maketh a Minister, without which let his sufficiencie in toongs and other learning be admirable, yea incredible, we may and doe hold him learned, but we doe not account him a Minister, whose duetie stands in this, that being ordained, he is, to baptise.

• 2. To Catechize.
• 3. To in∣struct publikely, and as occasion shall serue priuately.
• 4. To offer vp the prayers of the people.
• 5. To remit the sinnes of the penitent, and to binde and to retaine the offences of the ob∣stinate.
• 6. To consecrate and distribute the blessed Sacrament of the body and blood of Christ.
• 7. To visite the sicke and to comfort them.
• 8. To blesse those who are ioyned in Matri∣monie.
• 9. To praise God for deliuerance of women after child∣birth, and lastly, to burie the dead in a godly manner as the or∣der of our Church requireth.

Among all which preaching hath a speciall vse, whether memoriter by hart at times vpon iust occasion,* 1.19 as God shall inable a man, or else (a man being not so well prouided by reason of sicknesse or some other law∣full hinderance) reading some homilie warranted by authority of our Church. For so it is required, and of auncient time hath beene practised as appeareth in the daies of Theodosius the younger. If a Presbiter or Minister (through sicknesse hindring) cannot preach of himselfe, let certaine homilies of the holy Fathers be recited.

Lewd and licentions men are not gifted and graced by Gods spirit.

We confesse with teares that a wicked Minister though his toong be plausible, if his life be not agreable, the insamie of his losell demeanor blemisheth the glory of his best doctrine, such is the weakenes of the people in taking offence, though they should not so doe. We acknowledge such may be compared to Noahs workemen that made the Ark to saue others & thēselues perished

in the 〈◊〉〈◊〉 But this 〈…〉〈…〉 answer; who say. In the eye of the church it is not a mans learning, nor•••••••••••• of life (for these are qualities in common with other men) but ordina∣nation with imposition of hand•••• which maketh a minister. Ambrose vpon Timothie. Imposition of handes are misticall wordes,* 1.20 by which he that is elected is confirmed vnto the worke receiuing authoritie his conscience bearing witnesse that in stood of the Lord he•• d••••eth 〈◊〉〈◊〉 offer to sacrifice vnto God. Upon his perill be it that will attempt to deceive God or man. If he liue well thou hast what to follow, if he liue pro∣phanely, doe what he teacheth but not what he doth. As con∣cerning the outward and visible ministrie both good and bad do baptise, but inuisiblie he doth baptise by them, whose i•• i•• both visible baptisme, and invisible grace. Iud•••• did baptise, yet not he but Iesus Christ baptised with the holy Ghost. Neither hi•• cal∣ling nor message deserue dreproch, though the man did. A seale of wood may giue the stampe of Cesars image, as well as a ••••••••ed of gould. The light of the some is not stained, though his be 〈◊〉〈◊〉 reach to Baals draughthouse. It is Saint Austins similitude a¦gainst the Donatists. A pardon is worth accepting of their parts who neede it, though a sorrie fellow were the ••••ellenger of such glad tidings. When man••het is vpon the tai•••••••• man ••ue••••∣oneth whither the husbandman where he sowes the seed••••, 〈◊〉〈◊〉 a leprous hand like Na••••an, it contenteth so the séede be good, the ground battle, the time seasonable, the heauens kindely with their first and latter raine.

What remission of sins is to be hoped for, where the minister himselfe is wretched and impenitent?

Such men are to be lamented,* 1.21 yea more they deserue to be de∣priued and thrust out, yet be the minister an epl••••e inwardly to himselfe, deuiding the holie action of the sacrament. I cannot doubt (saieth M. Caluin) that the breade and cup reached vnto

me by h•••• 〈◊〉〈◊〉, are vnto not the true pledges of the ••odis and blood of Christ.

If not to be able to preach make a man a dumb dog, the doubt is bo•••• that ordinatiō may be good, which setteth apart such ones to the work of the ministrie.

This frame of words fée••••eth to take many things for gra••∣ted, as that a man not able to preach is a dumb dog, and that such a one his ordination is not good. The first of which propo∣sitions needeth explication, the second requireth farder proof, thē onelie a bare affection. In the first wee doubt what is meant by preaching, secondlie who are these domb dogs. By preaching meane they, making a sermon vpon a text, expounding of the wordes for their depentance and fence, raising of the doctrin with their seueral vses, ane due application to time, person, and place, by instruction, reproofe, confutation, and the like, and al this done without books, co••d by heart, and vttered with an audible voyce in the eares of the congregation, we easily confesse an inestimable benefit commeth to Gods Church thereby, and men thus suffici∣ently able are worthie of speciall in••enragements for mainte∣nance of learning 〈◊〉〈◊〉 religion, but then are they a verie few, that must beheld forable minister••, and (belike) because others not thus able to preach must be reputed no ministers, which is vndoubtedlie a very dangerous, and false consequent. That some are so qualified, able thus to preach, is a singular blessing of God vpon both our famous vniuersities, and his rich mercy which he hath vouchsafed vnto our church, but that other are not therefor lawfull ministers,* 1.22 nor their ordination good who cannot doe so∣much, wee dare not so iudge. For some there are as S. Austin well obserued in his time, that can pronounce well (or as wee english it) are good churchmen, but cannot so well in∣uent, neither for matter, nor wordes, but if they take of others, what is well penned (as homilies or sermons) & pronounce thē to the people, if they sustaine that person

they do not amisse. For so (which is a profitable thing) there are many preachers, but not manie maisters, if so be they speake all thinges of that one true maister Christ, and that there be no schismes among them. Where wee may note 1. the way to haue many preachers, secondlie that they who take other mens labours to vse do a profitable worke, 3. that they are not reckoned dumb dogs or vnpreaching ministers, but preach¦ers and publishers of the truth. But let vs proceede on as wée be∣gan. Some there are whose inuention serueth welinough, & vpon due meditation haue apt words at will, and can accordingly fore their places, & quotations for euery necessary proofe, which they do alledge & yet their memory is weake, & for their hearts they cannot deliuer without book what they haue penned in writing. These also must be put out of the number of ministers, as not a∣ble to deliuer their message, and threefore being not able to preach, their ordination is not to be held for good. But by these mens patience who so dispute, we prefer other mens iudge¦ments before such ouerhastie censures. For Zepperus & Bernard Textor (though otherwise known disciplinarians) giue their ver¦dict otherwise.* 1.23 To young diuines at the first somewhat may be fanourablie yeelded, that either they con without booke, or els to read their sermons out of their paper. B••••∣nand Textor distinguisheth of preachers, some are of a bad me∣mory, some of a good. They of a bad memory may haue help from their notes in their paper booke, as it lieth before them. 3. others a gaine there are that can, neither inuent, nor dispose, nor remember, and therefore not able to preach in the sense here deliuered of preaching, and yet were rec∣koned for ministers in the dayes of the Apostles. For so auncient and late writers vnderstand that place in 1 Corinthi∣ans where Paul saieth he was sent not to baptise but to preach For (saith Chrifostome) preach a very few can, but bap∣tize euery one may that is a Priest or minister. And then af∣ter recording how the custome of the Church in his dayes diffe∣red not from the Apostles times. Now truely (saith he,) wee

giue this office to presbiters that are more ••nable.* 1.24 Vpon the same place Saint Ambrose hath these wordes It is a greater thing to preach then to baptise. Not euerie one that bap∣tiseth is fit to preach. Some such note Saint Austin maketh. men of lesse learning may perfectly or sufficiently well bap∣tise, but to preach wel, or perfectlie is a worke more rare and difficult, and therefore the doctor of the Gentiles be∣ing more excellent then manie, was sent to preach the Gos∣pell 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. Co∣rinthi••••s in this manner. The Apostle entreth not this com∣parison 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 A∣postles that were imployed in continuall teaching follow∣ed this course of Saint Paul, they commended baptisme to manie others, who perhaps were lesse fit••ed to preach. Pe∣ter 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 here∣unto 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, & de∣licat learning, but a little to proud & disdainfull: wherefore we reiect not at this day the honest simplicity of some mini¦sters so it be not too vnlearned. 4. to conclude if by preaching they meane the spending of an hower idlie, to no•• ••urpose, or schis∣matically or out of order, or like bold baiard, thē we graūt such as can exhort, say seruice, ••e••ebrat y^e facr aments, read at times some

s••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.* 1.25 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, admini∣ster the sacraments, and those legall ceremonies with other such duties as became the priests though they all could not make far∣der proo••e of their memories inuentiō, audacity, vtterance, learn∣ing & 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 com∣mitted, but (as Maister Caluin noteth) he vnderstandeth iudges gouernors, and kinges,* 1.26 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 ma∣nie 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 gaine∣saier.

Surely it is to be wished that all our ministers could per∣forme their office in the best and most excellent sort, but we must doe as we may, when wee cannot as wee would. He that car∣rieth a hod on his shoulder, and beareth bricke or morter is ma∣nie

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 con∣fute 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 cōmon aduersary, that they haue not blushed to disclame the knowledge of the latin tongue (as forsooth and great reasō the marke of the beast) nor ashamed to thanke God they de∣file not their studies with those antichristiā 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 phi∣losiphie, accounting them all vaine and curious, and our vniuersi∣ty learning but pedagogicall, nor our sermons other then meta∣physicall schoole preaching. Such ability it is these men haue to conuince the aduersary that in steed of confuting him, they dis∣tract 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 arbi∣trarie, but a matter of necessity. For he must be so, and so.

The word must is a word of conuenience not simplie ab∣solute,* 1.27 meaning that Bishoppes, as neare as they can, ought to make choice of such men as are so qualified. For els by the like reason, no man may be a Bishoppe, or minister vnlesse he be a father of children. For the worde must there vsed includeth that particular. But the holy Ghost neither thinketh, writeth, or commandeth anie thing, which is not simplie and in euerie respect absolute and perfect, onely proposing the idea or patterne

of a perfect minister not that alway there can be such a one. S. Ierom against Iouinian asketh a questiō not amisse to our pre∣sent purpose.* 1.28 What (saieth hee) because in an armie the vali∣antest must be chosen, shall not therefore weaker persons be ac∣cepted of, since all cannot be alike strong? And againe, writing to Oceanus. As Orators and Philosophers (saieth he) when they describe what kinde of orator, or philosopher they would wish to haue, doe no iniurie to Demosthenes, or Plato, but de∣scribe the thinges without persons, so in the description of a Bi∣shoppe, and in the exposition of those thinges, which are written, there is set before a mirror of the priesthood. And the same fa∣ther against Pelagius writeth vpon these wordes of the Apostle In that he saith. He must be irreprouable, such a one is not at al or very rare, and that other which followeth apt to teach with the rest of the virtues you shall hardlie finde. Anon after. That he be accused of none, be well reported of them that are abrode, and free from euill speaches of the aduersaries, I thinke it be harde to finde such a one, specially so mightie as that he can re∣sist the aduersaries, and oppresse or ouercome peruerse doctrines. Againe He is either none, or rare, that hath all which a Bishoppe should haue. A little before so it commeth to passe that, that which is excellent, or perfect in some, is in others, but in part, and yet he that hath not all, is not in fault, neither condemned for that he hath not, but approued for that which he hath. So that the best sufficiencie is a grace, but it is not the essentiall forme that giueth life and name to a minister. Now we speake of the office it selfe, not of the execution thereof which wee hold must with all diligence and faithfulnesse be performed. Let him bee as learned, graue, discreete, vertuous as the times shall yeelde and the place may require. For wee doe not thinke that all places require men of like gifts and graces, but those which are of smaller note, circuit, and rewarde may stand content with men of inferior note. Which verie truth ma∣nifestly proueth that abilitie to preach is not the definition of a minister for definitions doe not rise and fall, like a bow that

is strong and weake, but mens sufficiencie to preach after what exact manner they take preaching,* 1.29 whose temperature is not gould weight, as if a grane could not turne the scale of euery mans sufficiencie, but if it be in a meaner degree of fitnesse, as our health commonly is, it may serue the turne.

If the Bishoppe could as well fit them for the calling as admit thē into the calling, there were no doubt but he might vse the words Re∣ceiue the holy Ghost.

Wee doe not say It is the Bishoppe that doth fit him to the ministrie,* 1.30 but God in and with the ordination giuen him by the Bishoppe, in which partie so ordained the holy Ghost worketh (saieth S. Austin) that if the party admitted be not a counterseit the holy Ghost worketh by him both to his owne reward for e∣ternall saluation, and the regeneration of others to whom hee is sent. And if a counterfeit it is his owne losse, but yet the holie Ghost forsaketh not his ministrie, because by him he worketh the saluation of others. For as he witnesseth in another place bee the minister an adulterer or homicide &c. the water is not pro∣phaine, nor adultered vpon which the name of God is called. The function is sacred and holie assisted by Gods spirit to the good of others, if not to his, that is thus ordained.

To be ordained a minister by menis no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or grace at all.

The ministrie or office whereunto wee are by men ordained, is a grace or gft. First because freely giuen without respect of a∣ny merit before God in the party ordained 2. a gift of the holy Ghost, that thereby it might bee vnderstood to be an authority proceeding from God himselfe, though externallie collated by man 3. to distinguish it from other callings in the world 4. because such a singular and diuine gift hath euer annexed vnto it in the true execution of duties thereunto belonging, a powerfull pre∣sence, assistance, & operation of the holy Ghost. In respect whereof

it may not only be said, that when Bishops or Priests doe those things which they are commaundéd according to Christs in∣stitution, it is not they, but Christ himselfe that doth them, but also in such an office so assisted with the holy Ghost, as that it is therefore called the ministerie of the spirit they doe therewith in like manner, specially if they feare God, receiue sundrie graces of his spirit, whereby there labours are made profitable vnto others. The Author of the questions out of the new Testament much auncienter then Saint Austin witnesseth that where it is read,* 1.31 that the Lord breathed vpon his Disciples, and said re∣ceiue the holy Ghost, he implyeth the Ecclestasticall power that is giuen and collated, and that for these reasons Christ in be∣stowing this power did vse these words,

• 1. To teach vs that all things, which are to be ministerially done in the name of Christ are really performed by the holy Ghost, because in the Lords ordinance all things are wrought by the holy spirit.
• 2. That hereby he might leaue an example to his Apo∣stles and Ministers.

Therefore the rule and forme of this discipline being deliuered to them, it is also said vnto them Receaue the holy Ghost. S. Chrisostome noteth that our Sauiour said not, Ye haue receiued the holy Ghost but re∣ceaue the holy ghost, because they receiued a certain power, and spirituall grace not to raise the dead and shew miracles, or vertues but to loose sinnes. For they are differing graces of the spirit wherefore he added whose sins ye remit, they are re∣mitted, & whose sins ye retaine they are retained shewing what kinde of power it is be giueth. The like sense and construction is made by Cyrill, or the Author vnder his name who interpre∣teth this, Receiue the holy Ghost, for, Take yee the power to forgiue sinnes, and to retaine whosoeuer sinnes ye remit, &c. To the like effect hath. Theophilact and that almost in the very same words with Chrisostome. Wherefore these words, Re∣ceiue the holy Ghost, is in effect as much as Receiue the gift of God bestowed vpon thée by imposition of hands, whether to remit sinnes, or retaine sinnes. And thus much be spoken for clearing of doubts, that arise by occasion of this sentence.

Notes

• * 1.1

  Math. 9.6.
• * 1.2

  Luk. 10.6.
• * 1.3

  Nemo dat quod non habet.
• * 1.4

  Nihildat quod nō habet eléch. I.
• * 1.5

  Aiuntse domia no referre reue∣rentiam cuiso∣li remittendorū criminum pote∣statem deferūt. Ambros. lib. 1. de poeniten c. 6.
• * 1.6

  La maniere de imposition.
• * 1.7

  Ioh. 20, 2••••
• * 1.8

  Num. 11.17.
• * 1.9

  2 King, 2.9.
• * 1.10

  Chrisost. homil. 33. in cap 9 Math. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.11

  1. Sam 8.7.
• * 1.12

  N••m. 16.11.
• * 1.13

  2. Tim. 1.6.
• * 1.14

  Professor theolo¦gus celebris & excellens &c. Admonis. Chri¦sti. de authori Lutheri p. 234. Est sūma mi∣nisterii laus quod in eo verè donetur spiri∣tus sāctus: nam hae verba insuf¦flauit et dixit Accipite sp. sā∣ctū accommodā da sunt ad ordi¦nationem, vel collationem mi¦nisterii. Alex. Ales. in Iohan. in qua confer∣tur potestas do∣cendi & admi∣nistrandi sacra¦menta &c. Ac optandum esset, vt ad im∣positionē ma∣nuum 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.
• * 1.15

  Cum vellent ad hibere aliquem ritum inordina¦tion•• non sump seru••nt symbelū insufflationis &c. Chemni••t exam co••etl. de sacrament. or∣dinis pag. 240. sed sump∣seru••nt alium ••s tum indifferē∣tem imposit. etc. Christus vt. oftē deret a se proce∣dere spiritum sa••••••um sicut & a patre in∣suffla••s in dis∣cip••los suos ac∣cipite spiritum sanctum. Aug. de Trinit. & vnitate des. c. l.
• * 1.16

  His Verbis A∣postolos swos que dammodo inau gurat Christus in officium cui cis pri••t destina ••erat. Calum. Ioh. 20. Ne{que} profan a fuit in angera tis ritus ille &c. Id, in 2. Tim. 1.
• * 1.17

  Mira fuit ille∣rum r••ditas, quod tam abso∣lute, tantaque curae per trien∣tum edocti nō minorem insci∣riam produnt. Cal. in Act. 1. Totidem in hae ••uterrogations sunt errores quos verba Ibid
• * 1.18

  Sitanto est m••∣lius quod acci∣pitur, quanto est melior per quē traditur, tanto est in accipienti bus baptismorī•• ••farietas, quan∣••o in ministris di∣••ersit as merito∣rum. Aug. Come∣tra Cresco••. lib. 3. cap. 6.
• * 1.19

  Si prasbyter als quis infirmita∣te prohibente per scipsum non poterit pra∣dicare, sanctorū patrum homilia recitentur. &c Concil. vasense. can. ••.
• * 1.20

  Manus impositi ones verba sū•• mystica, quibus confirmatur ad hoc opus electus, accipient autho vitatem testa conscientia sua vt andeat vice domius sacrifici um deo offerr•• Ambros. in. 1 Timoth. 4. Baptizaut quantum atti∣••et ad visibile ministerium bo∣ni & mali, inui¦sebiliter autem per cos count est & visibile bap∣tisme, & inui∣sibilis gratia. Aug contra Crescon. lib. 2. cap 21. Naziā. ••r••t. de baptis. An solis 〈◊〉〈◊〉 ••••per 〈◊〉〈◊〉 diff•••••••••• 〈…〉〈…〉 contra 〈◊〉〈◊〉 Aug 〈…〉〈…〉 temperies & 〈◊〉〈◊〉 contra Cescon. lib. 3. c. 8.
• * 1.21

  Si 〈…〉〈…〉 plain intus¦tot and Actione•••• subsannans &c 〈◊〉〈◊〉 dub••te 〈◊〉〈◊〉 & calicemillius manuporresta, ver a 〈◊〉〈◊〉 esses orporit &. sanguinis Christi pigwor••••. Caluin. antiders Concil. Triden sos. 7. ••an 11.
• * 1.22

  Qui bene pronū¦tiare possunt, quid autem pro¦••untiēt excogi∣tare non poss••••t Quod si ah a lies sumant elo quen ter sapienter que cōscriptum, nemo riaque cōmēdent at que ad populū profer ant sieam personam gerūt, nō improbe facions. Sic enim (quod vtile est) ••ult•• pradicatores 〈…〉〈…〉 mu••t•• mag••••tr••••st 〈◊〉〈◊〉 verimagestri id ips••um die an•• ••••••ia, et nē sunt in iis schismata, Aug. de doct. Christia. lib. 4. c. 28.
• * 1.23

  Tyr••nibus ali∣quid sub imitie conceds potest et indulgeri, vt vel adverbēl ma moriterediscāt, veles chartale gant &c. Zep∣pen Art. habend. concion. lib. ••. Breus, memori∣a subsidnum in charta, not at 〈◊〉〈◊〉 & in libre re∣positum se••fin∣um Bernar. Texter. Pandect sacra. ••om••to••••. En••angelizare enim perpance 〈◊〉〈◊〉 rum est bapti∣zare antem cu∣inslibet ••••de sacerdotie figatur Chrisest. in 1. Corinth. 1. Nune quidem prasbyteris qui in habilteres some hoc momustradimus Ibid.
• * 1.24

  Maiusest ••n an gelizare quam baptizare. Non emnisqui baps tizat idoneut est euāgelizare. Ambros. in 1. Corinth. 1. Perfecte bapti∣zare etiam mi nus decti possūt perfecte autem euangelizare multo difficili•• ris & rarioris est operis. Ideo doctor gentium pl••rimis excel∣lentior enangele zaremissusestuō baptizare, quo. niam hoc per mul••or fiers pot•• rat, illud per pa••cos, inter quireminebat. August ••ōrra ti∣ter. Petils, lib. 3 c 56. Cū pa••corū esset docare, pluri but autem bapti¦zare datū foret. &c. Calum in 1. Corinth. 1.17. Baptismune fere aliis ma••d••¦runt q••i ad pra∣dication•••••• for tassis ••i••••s ido ••ei erant Gual∣ter. Ibid. M••••••s tingends cuiuis in ecclesia cōmitti potest, nō itē munus euangelizā di. P. martir. Ibid. Ag••••scimus quor••••dā inecclesiaveteri pastorū ••implicitatem innocuam plus aliquand•• profecisse eccle (in, qua•• quor••∣dam er••dition•• variam exquisitam, delicatam{que} sed paul•• post fastu osiorem v••de we bodieè quidē re••ici••••ds ••imphcit••••te•• quorandā pribā nee tumē 〈◊〉〈◊〉 imperitā, Con••es. 〈◊〉〈◊〉.
• * 1.25

  Vocans mutos canes obiteit il¦lis ignauiā & socordiam Cal. in Esa. 56.10.
• * 1.26

  Sedetiam indi¦ces praefectors, ac¦reges, qui ritè omnia admi∣nistrare debue∣rant. Ibid.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.28

  Nunquid, quia tuenercitu ferti sun us quisque eligendus est, ••d circo non assu∣mentur, &c. Hieron lib. 1. aduers. Iouini∣an. Sic in descripti¦one episcopi, & in corum expo∣sitione quaescrip ta sunt, &c. Hieron ad Oce∣anum epist. 83. Quod dixit ir∣reprehensibilis: aut nullus, aut rarus. Idem. ad∣uers. Blags••nes lib. 1. c. 8•• Illud certè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui possit cum cateris virtuti∣bus difficulter inuenies. Ibid. Maximèque illud vt potens sit aduersariis resistere & per uersas opprime∣re at que supera¦re doctrinas. Ibid. Ita fit quodin alio primum aut totum est, in also in parte versetur, & ta¦men non sit in crimine, qui nō haebet omnia nec condemnetur ex eo, quòd non habet, sed iustificetur in co quod possidet Ib. Non suscip••unt magis & minus. Topic. lib. 6.
• * 1.29

  Mixtum ad pō∣dus aquale. Aristot. de gene∣rat. & corrup. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.30

  Spiritus sanctus in ecclesia praepo sito vel ministro soc inest, vt si fictus nonest, operetur per cū spiritus sanctus & adeius mer∣cedem in salutē sempiternam et ad eorum rege∣nerationem & adificationem, quiper cum &c. August. contra epist. Parm. lib. 2. cap 11. Nonest aqua profana & adultera super quam nomen Dei innocatur, etiamsià profanis & adulterisinuocemur &c. August de bapt contra Donet. lib. 3. c. 10.
• * 1.31

  Illud &c. accipi te spiritū sanctū ecclesiastica po∣testas collata in telligituresse August, tom. 4. Qq ex nouo te∣stamento c. 93. Quia omnia in traditione domi nicaper spiritū sanctum agun∣tur. Ibid. Idcirco cum re∣gula tis & for ma traditur buius discipli∣na dicitur tis accipite spiritū sanctum Ibid. Non dixit acce∣pistis sed accipi∣te spiritū sanctū &c Chrisost in Ioh. c 20. ho∣mil. 85: Potestatein quandam & pratiam spirita lem cos accepisse Ibid: Sed vt peccata dimitterent dof ferentes enim sunt gratia spi∣ritos, quare ad∣didit. Quorum remiseritis peccata. &c. ostendens quod genus virtutis largiat••r Ibid. Theophilact Ibid.