nec iniunxit Dominus ergo illi placere acceptus esse non potest Ceremoniarum autem ratio longè alia est Nec enim dicere licebit de ceremonijs istis in Scriptura nihil proditum est ergo ceremonijs istis vsi non sunt quod ipsum in exemplo divae virginis Apostolorum abundè satis demonstratum est We reade in no place of the holy Scripture that the Apostles weare baptized saue onely that mention is made of two in S. Iohn Where for all that the same is not plainely expressed but obscurely infinuated If therefore wee shall follow your manner and denie all things which are not conteyned in the holy scriptures then certes we shall bee compelled to graunt that neither the blessed Virgin Marie nor the Apostles them selues were euer baptized which doubtlesse is a strange assertion and farre from all pietie and religion But touching doctrines of Faith and those things which informe our faith the inward mā we must ever vse this as a present preseruatiue what God hath not cōmanded vs to beleeue to beleeue that is not necessarie to our saluation Our Lord neither appointed nor inioyned this kinde of worship therfore it can neither please nor bee acceptable to him But touching ceremonies the case is farre different For wee may not say there is no mention made of these Ceremonies in the Scripture therefore the Apostles vsed them not which thing is prooued abundantly by the example of the blessed Virgin and of the Apostles Out of this must excellent discourse I obserue these worthy documents First that all things necessarie for our saluation are comprised in the holy Scriptures Secondly that many other things necessarie for Church-gouernment are receiued by tradition Thirdly that it is not a good Argument to reason after this manner there is no mētion of these things in the Scriptures therfore the Apostles vsed them not or therefore they are not lawfull This doctrine is agreeable to Saint Austins rule who calleth it insolent madnes to withstand and contradict that which is receiued by the custome of the whole Church Yea it is consonant to S. Pauls practise against the malapert saucinesse of contentious persons CHAP. XI Of the Presbyterie and Seignorie SOme otherwise learned doe this day labour with might and maine to proue that our English church ought to be gouerned with a Presbyterie that is with Pastors Teachers Laicall vnpriested Elders and Deacons These 4. as they contend are the lawfull Gouernors of euery particular congregation Pastors and teachers for procuring the aduancement of the faith of the Church Elders for the censure of their conuersation and life and Deacons for the comfort of the poore That that the truth of this controuersie of which many talke but very few vnderstand it aright may be laide open to the indifferent Reader I haue thought it good to proceed therein by way of Propositions The 1. Proposition THat kinde of gouernment which may bee altered for the circumstances of times places and persons is neither necessarie nor perpetuall But the gouernment by Pastors Doctors Elders and Deacons if euer there were any such kind of gouernment in the Christian world may be altered and chaunged Ergo it is neither necessarie nor perpetuall the Argument is in forme and the Proposition most cleare euident to euery childe The difficultie or doubt if there be any resteth in the assumption But I haue prooued it at large where I disputed of the Churches authoritie in things indifferent Yea there was a time euen in the dayes of the Apostles when the Church had no Deacons There was also a time euen in the dayes of the same Apostles when the Church had no vnpriested or vnpreaching Elders Who so readeth seriously the Acts of the Apostles and S. Pauls Epistles can not bee ignorant in this behalfe The 2. Proposition CHrist did not translate the Sanhedrim Synedrion or Consistorie of the Iewes vnto his Church in the newe Testament I proue it first because both their lesse kinde of Sanhedrim and their great as they did afterward diuide it was onely in one place for all the Realme viz. First at Sylo then at Hierusalem their chiefe citie vntill the worst and last alterations therein but the seekers of the newe English Presbyterie would haue the like if not the very same to bee erected in euery congregation Againe in both Consistories of the Iewish Sanhedrim aswell in the greater of the 70 as in the lesser of the 23. they were all either Priests or Doctors of the Lawe the King and the Peeres of the Realme only excepted Thirdly then Sanhedrim had partly politicall partly eclesiastical iurisdiction both together but our Presbyters haue onely ecclesiasticall seeing as they graunt to be Iudges in ciuill places is onely the Office of the ciuill Magistrate The 3. Proposition THe English supposed Presbyterie is not compatible with a Christian Monarchie but must perforce despoyle her and bereaue her of her royall soueraignitie I proue it because the sayd Presbyterie challengeth vnto her selfe all authoritie in causes ecclesiasticall the supreme ouer-sight of which causes pertaineth to the ciuill Magistrate as is already proued The 4. Proposition THE English desired Presbyterie is not grounded vpon the word of GOD. I proue it because the Scriptures alledged by the Patrons thereof doe conclude no such matter The Textes are fiue in number being all that any way seeme to make for their purpose The first is out of the Gospell tell the Church To this Text I answere in this manner First that wee for the true meaning of this portion of Scripture will giue credite to Saint Chrysostome and the rest of the auncient Fathers The Church to which this complaint must bee made doth signifie the Bishops and gouernours of the Church who according to all generall Councels auncient Canons and the continuall practise of the Church were euer to this day reputed acknowledged and taken for the Church representiue Secondly that if we will be ruled by M. Calvins censure Christ doth not here say any thing of the church of the New Testament but alludeth to the order of the Church of the Iewes Thirdly that by the iudgement of the graue and learned writer M. Bullinger a great Patron of the Presbyterie Christ speaketh here of the whole congregation and not to a fewe persons of whom consisteth the supposed Presbyterie And this exposition is so agreeable to the Text as none with right reason can denie the same Yea this sense is indeed agreeable to the verdict of S. Chrysostome and of all the auncient Fathers and to the continuall practise of the Church in all ages These are M. Bullingers wordes Quamobrem hinc efficitur ecclesiam habere potestatem mandatum eligendiministros Hoc autem facere potest veltota ecclesia vel fidi homines ab ecclesia ad hoc electi prout commodius vtilius ad pacem
see what subtiltie and craftie dealing contentious Satan vseth who goeth about by these dissentions in external matters to make againe a most ready way and passage for Poperie to enter into our gates But in such matters doubtlesse the Apostles rule must be obserued Whose vse and administration he saith is in our arbitrement and power yet so that we doe nothing against Gods ordinance neither haue any desire to trouble the publique peace whereof we must haue an especial care for these externall matters It is therefore this day lawfull for vs also to institute and ordaine a newe the baptisme of infants although it had not hither to bin vsed in the church if any commoditie or good successe of peace and concord might insue thereupon Out of these learned discourses of these graue and learned Writers I obserue these memorable rules for the benefit of the gentle Reader First that the ceremonies this day of our English Church are the same that were vsed in the church in the purest times 2 that in things which are neither against faith nor against manners the custome of the church must be a rule for vs to follow This is a most worthy lesson a most excellent rule and a most necessarie obseruation Thirdly that the dissentions and schismes stirred vp about externall rites and ceremonies proceede from the crastie and deceitful dealing of the diuel Fourthly that the Church hath power to make and constitute any lawes which are not repugnant and contrarie to the word of God Fiftly that our Church hath this day power to haue instituted the Baptisme of Infants although it had not beene vsed in former ages And consequently that it hath power a fortiori to set downe orders and lawes for the apparell of Ministers for surplesles square Caps interrogatories in baptisme and bowing of the knee at the name of Iesus for kneeling at the holy Communion for giuing thanks of women for their deliuerance from the perill of child-birth for prohibiting to Preach without licence for Reading of Homilies and the like Which rules and obseruations if they were wel remembred and duly obserued all schismes dissention whisperings and mutinies would wholy surâ—â—ase in this Church of England The third member of Deacons and their office in the Church In the booke of orders there is an office called the Deacon whose description is not to be found in Gods booke namely consisting in helping the Priest in diuine seruice especially when he ministreth the holy Communion in reading holy Scriptures Homilies in the congregation instructing the youth in the Catechisme in Baptizing and Preaching if he be admitted thereunto by the Bishoppe Thus Write the patrons of the Eldership and earnestly wished Presbiterie to whom I answere in this manner First that if it were true which they say as it is not indeed yet would it not followe that the office of a Deacon this day vsuall in the Church should be a thing vnlawfull to be vsed The reason is euident because as I haue already proued the Church hath authoritie to constitute make and ordaine any lawes ceremonies canons ordinances and orders which are for the good of the Church and not against the word of God for the better confirmation whereof let vs heare the verdict of maister Zanchius that most famous Writer These are his expresse words interea tamen non improbamus patres quod iuxta variaÌ„tuÌ„ verbi dispensandi tum regendae Ecclesiae rationem varios quoque ordines ministroruÌ„ multiplicarint quando id eis liberum fint sicut nobis quando constat id ab illis fuisse factum honestis de causis ad ordineÌ„ ad decoruÌ„ ad aedificationeÌ„ ecclesiae pro eo tempore pertinentibus Neuerthelesse we doe not discommend or reproue the fathers because they did multiply and increase the orders of the ministers according to the various manner of dispensing the word and of gouerning the Church Seeing that was in their libertie and power as it is also in ours And seeing also it is euident that they did that for honest causes for order comlinesse and edification of the Church as that time did require Out of these golden wordes I obserue first that the holy fathers in former ages did institute diuers orders of Ministers which orders though they be not found expressely in Gods booke yet this great learned man dareth not disalowe or reproue the same But our young maisters who for learning are vnworthy to carrie his bookes after him dare condemne them roundly and make hauocke of the Lawes of the ancient Church Secondly that the Church both then and now had and still hath full power and authoritie to constitute diuers orders of Ministers in the Church Let this obseruation bee well marked for it is of great importance and no small moment Thirdly that such orders and constitutions doe pertaine to the order comelinesse and edification of the Church Fourthly that these things may be changed at the discretion of the Church as the circumstances of the times places and persons doe require I answere secondly that the office of Deacons is no otherwise this day in our English Churches then it was of old in all Churches throughout the Christian world I proue it for that both ancient councells of Nice Carthage and others and also the holy fathers doe testifie the same so copiously as none but younglings of no reading can be ignorant thereof Thirdly that Deacons in the Apostolique time and primitiue Church did not onely serue the table and minister to the poore but also baptize and preach the Gospell I prooue it first because there were Deacons at Ephesus at Philippi and in Crete as may euidently be gathered of the Epistles which were written to Timothie Titus and the Philippians And for al that there was in those places at that time such paucitie of Christians as there could bee either small neede or none at all for Deacons to attend vpon the tables Secondly because the solemnitie of imposition of hands vsed in the ordering and consecration of Deacons doth argue a further and more excellent function then the bare and sole ministerie of the table This was well obserued by the great learned Doctor Illyricus whose wordes are these Hinc autem apparet eos non tantum ad dispensationem elemosynarum alimentorumque sed etiam ad institutionem auditorum fuisse adhibitos sicut illi Act. 6. etiam simul docuerunt non tantum aeconomiam administrarunt sed nimirum munus illorum fuit tantum rudiores instituere seu catechismum tradere dum presbyteri omnibus sufficere laboribus nequeunt Hence it is apparant that the Deacons were ordained not onely to distribute almes and reliefe to the poore but also to instruct and teach their auditors as they also of whom mention is made in the acts were occupied in teaching and not onely in houshold-businesse For their office was to instruct the ignorant and to Catechise
while the pastorall Elders could not vndergoe all the labours Loe Illyricus who vnderstood the Scriptures as well as our Brownists and Martinists affirmeth plainely and constantly that the office of Deacons euen in the Apostles time was not onely to attend on the poore but also to instruct and Preach the Gospell I proue it Thirdly because Philippe the Deacon did not onely attend the poore but was also occupied in Baptizing and in Preaching As also for that Saint Steuen another Deacon made a long learned and most godly Sermon vnto the obstinate and stiffe-necked Iewes in which he proued at large that he did serue and worship the euerliuing God aright euen that God who chose the fathers afore Moses was borne and before their Temple was built The first Obiection Steuen the Deacon did not preach at all but onely defended himselfe in a long Oration against the wicked and slaunderous accusations of the stiffe-necked Iewes which to doe is lawfull not for Deacons onely but also for all other Christians The Answere I answere first that Saint Steuen answered in the way of Preaching for edification sake not in the way of pleading for his owne defence albeit one may answere accusations in a Sermon For first hee sharpely reprooued them terming them stiffe necked and of vncircumcised hearts and eares Secondly hee was in the sinagogue of the Libertines Thirdly the end and scope of his speech was to proue the true and pure worship of God neither to be affixed to the Temple nor to any externall ceremonies All which being put together it is cleere that Saint Steuen made a godly Sermon This my answere is confirmed by the verdict of Illyricus whose words are these Videtur autem hic Stephanus egressus esse metas suae vocationis qui magis apostoli quam diaconi munus vsurpaverit docendo disputando miracula edendo Sed sic deus solet suam quandam viam libere ingredi spirando suo spiritu vbi vult Steuen seemes here to haue passed the limits of his calling in vsing the function rather of an Apostle then of a Deacon teaching disputing and working miracles But thus God will vse his owne waies breathing with his spirit where he listeth Againe in another place the same Illyricus hath these words primum est longa concto Stephani vsque ad 53. Versum deâ—â—de est glortosum martyrium eiusdem First there is a long Sermon which Steuen made vntil the 53. Vers then followeth his glorious martyrdome M. Aretius and M. Gualterus doth both of them affirme constantly that Saint Steuen vsed to preach vsualy I answere secondly that if it be true which the obiection thereof supposeth that an Apologie cannot consist with a true and godly Sermon then will it follow of necessitie that Saint Paule did not Preach before Foelix the gouernour of Iurie which to hold is against M. Caluin and all learned Writers It will also followe thereupon that Saint Peter did not Preâ—ch when hee answered to those that accused the Apostles of Drunkennesse before the Iewes and all the strangers that did inhabite Ierusalem I answere thirdly that the custome of the church is of great authority for the true sense meaning of the doubtfull texts of Scripture By which custome it is euident that Deacons did Baptize and preache in the primitiue church and that both Steuen and Philip did the same although they were but Deacons Saint Hierome hath these words Non quidem abnuo hanc esse Ecclesiarum consuetudinem vt ad eos qui longè in minoribus Vrbibus per Presbyteres Diaconos baptizati sunt Episcopus ad inuocationem Sancti spiritus manum impositurus excurrat I doe not denie that this is the custome of the church that the Byshop should goe to those which in Villages a farre of were baptized by the Priests and Deacons and lay his hands vpon them with inuocation of the Holie Ghost Loe the custome of the church approoued the baptisme of Deacons which shall bee made more apparant in answere to the next obiection The second Obiection Philip that baptized the Eunuch was Philip th' Apostle not Philip the Deacon Besides hee was then an Euangelist and so baptized preached as an Euangelist and not by vertue of his Deaconshippe The answere I answere first that this Philip wherof the controuersie it made was not an Apostle but one of the seaue Deacons The reason hereof is euident because all th' Apostles as S. Luke writeth remained 〈◊〉 at Ierusalem and consequently it must needes bee Philip the Deacon who was dispersed with the rest and came to 〈◊〉 where hee now preached and baptized The words of the text are these they were all scattered abroad through the Regions of Iudaea and Samaria except th' Apostles Againe then came Philippe into the Citie of Samaria and preached Christ vnto them Againe thus Nowe when the Apostles which were at Ierusalem heard say that Samaria had receyued the worde of God they sent vnto them Peter and Iohn By these seuerall Texts it is most apparant to all indifferent readers that Philippe which baptized the Aethiopian was none of the Apostles but was that Deacon which came into Samaria Philippe th' Apostle being still at Ierusalem But the Patrons of the Eldershippe vse to shuffle vppe Scriptures they care not how so they may seeme to conclude their intent and purpose Let vs heare what Maister Caluin saith whose words are these Caesareae vsos fuisse dicit hospitio Philippi quem Euangelistam vocat licet vnus esset e septem Diaconis vt visum est capite sexto Diaconiam illam fuisse temporale munuâ— hinc conijcere promptum est quod Philippo alioqui liberumnon fuisset relicta Ierosolimae Caesaream migrare He telleth vs that they lodged with Philippe at Caesarea whome he calleth Euangelist although hee were indeed one of the seuen Deacons Hence wee may gather that his Deaconshippe was but a temporarie office for otherwise he could not haue left Ierusalem and haue gone to Caesarea Where I must needs wish the Reader to obserue by the way that seeing the office of Deacons was temporarie and mutable much more may the same bee saide of vnpriested Elders if anic such were in any age place or time I answere secondly that Philip which baptized the Aethiopian Eunuch was not onely once a Deacon but still remained so and that he was called an Euangelist because he did Euangelize and preach the Gospell In which sense eâ—â—ry preacher may thus be truelie called an Euangelist as both M. Bullinger other learned writers graunt This to be so the verie expresse words of the text doe prooue it so plainly that no denyall can be made therof Thus writeth Saint Luke Eiselthontes eis ton â—icon Philippou tou Euangelistou ontos ec ton hepta emeinamen par auto Entring into the house of Philip th' Euangelist being one of the seauen wee aboade with