the text in the end as in the beginning of the sermon Hereupon it followed of necessitie that some for want of skil who euer were most desirous to haue the place some for disdaine of superioritie in their betters and others vpon licentious saucinesse did destroy more and withdrawe moe people from liking of the Gospell in one moueth then graue Preachers of great learning and rare gifts were able to builde vp againe in one whole yeare I will not disclose all I knowe in this behalfe for that I haue no pleasure therein Onely I wish that all Preachers will hereafter studie seriously how and what to Preach before they take in hand that most excellent and heauenly exercise And so I wil conclude this section with the graue censure of Maister Musculus His words are these Habent ministri Christi indeterminatam quandam potestatem quam in ijs rebus esse dicimus de quibus nihiless expresso verbo determinatuÌ„a dominâ— tamen aliqua ratione ad hoc conducunt vt ministerium ipsorum velcoÌ„modius vel vtilius impleatur The ministers of Christ haue a certaine vndetermined power which consisteth in those things of which our lord hath determined nothing expressely in his word and yet the same things serue to this end that their Ministerie may be either more commodiously or more profitably accomplished Loe the Church hath power freedome to order those things which our Lord hath not expreslely determined in his holy word Now it is most euident and apparent to all that read the Scriptures that our Lord hath not expressely appointed this minister and that minister when where and in what habit he shall preach and consequently the disposition and ordering thereof pertaineth to the gouernours of the Church The third Section of reading of Homilies in the Church The reading of learned Homilies in the Church pronounced by vnpreaching Ministers so termed scornfully are vehemently impugned by the patrons of the long expected presbyterie To whom I answere first that father Latiâ—â—r that blessed Martyr compiled a whole booke of godly and learned Sermons my selfe haue seene the same which hee would neuer haue done if hee had thought it a thing vnlawfull to read or pronounce his Sermons in the Pulpit The like may be said of Saint Augustine Saint Ambrose and many others whose Sermons are this day extant in print in the greater part of Europe Secondly that the distinct reading of one of the godly and learned sermons or homilies setforth to be read in our English Churches is able to edifie and no doubt doth edifie the congregation more then doe many of their sermons who inueigh most bitterly against vnpreaching ministers But these men are therefore enemies to reading because they are carried away with a vaine Philantia and loue nothing better then to heare theÌ„selues talking For which end they wander abroad many times leauing their owne charges either distitute or onely supplied by vnpreaching Ministers whom otherwise they condemne And this they effect with desire euen in those places where their presence is neither necessary nor yet much desired I speake not this either in defence of vnpreaching ministers for I wish with all my hart that euery church in England were furnished with a godly learned preacher or in dislike of their zeale who endeuoure themselues to preach often so that be done with eutaxia obedieÌ„ce of higher powers with such reuerence ripenes due preparatioÌ„ as appertaineth to that heaueÌ„ly exercise Thirdly that one of the homilies or sermons aforenamed pronounced by an vnpreaching minister as they odiously tearme him is intrinsecally and formally a sermon or a preaching consequently that he is truly said to preach who publikely and orderly pronounceth the same I proue it because to be vttered with a shrill or meane voyce with this or that gesture vpon the booke or without the booke and other like circumstances are all and euery of them mere accidentall and extrinsecall to a Sermon Whosoeuer shal hold the contrary opinion must perforce admit grosse absurdities flat contradictions and plaine impossibilities Fourthly if an vnlearned Minister shall receiue a learned SermoÌ„ learnedly orderly peÌ„ned by his learned friend shall cunne the same without the booke and after the rehearsall of his text shall pronounce the same distinctly and orderly in the Pulpit all the learned that heare him and know not the truth of the matter will say and that truly that he made a learned Sermon although he were but calvus comatus in rei veritate And euen so say I that he preacheth in the Pulpit who readeth Homilies penned to his hand Howsoeuer that be this is out of doubt that many reading the Homilies doe more edifie the congregation then many others that preach their owne collections I will not say inuentions and fansies and thinke themselues no fooles It is likewise out of doubt that the same Ministers doe preach Theologica though not theolagicè and consequently that is accoÌ„plished by them which is principally intended by their aduersaries Homelies be pithâ—e and sound but Sermons are often vnlearned and errours The fourth Section of reading of the Apocrypha in the Church The patrons of the presbyterie make most bitter exclamations against the reading of the Apocryphall bookes in the Church and they haue preuailed so farre with some of the simple sort and vulgar people that they will not once vouchsafe to reade or looke vpon those Bibles which haue the Apocrypha in them To whom I hope in God so to answere as shall be able to satisfie them if they will be satisfied with reason I Therfore say first that the word apocryphos in the original Greek tongue signifieth hid or secret and thereupon certaine books contained within the corps of the holy Bible and deliuered to the primitiue and auncient Churches succeeding were called Apocrypha for that they were not acknowledged of the Church to be canonicall that is to say to be the canon or rule of faith as the other Scriptures are Secondly that these Apocryphall bookes were euer in high esteeme in the Church of God as the holy wrytings of holy men and were also thought meete to be read in the Churches as containing sit and necessarie matter aswell for the knowledge of the hystories as for the instruction of Godly manners This to bee so will bee cleare and euident to all those that can and 〈◊〉 to peruse seriouslie the ancient Councells the holy Fathers and the histories of the churche Whereof I shall here in briefe recounte some sâ—we for the helpe of the simple and thankfull Reader And hereby the way the gentle Reader shall vnderstand that maister Iunius a great learned man and of high esteeme in the reformed churches hath published notes vpon the Apocryphall bookes Saint Hierome hath these expresse words Siâ—utergo Iudith Tobyae Machabaeorum libros legit quidem Ecclesia sedinter Canonicas scripturas non recipit sic haec
duo volumina legit ad aedificatitonem plebis non ad authoritatem Ecclesiasticorum dogmatum confirmandum As therefore the Church readeth the books of Iudith and of Tobye and of the Machabees but receyueth them not amongst the Canonicall Scriptures so doth it also reade these two volumes for edification of the people but not to confirme any Ecclesiasticall doctrine Saint Augustine is of the same opinion and deliuereth the matter in these expresse words Hanc Scripturam quae appellatur Machabaeorum non habent Iudaei sicut Legem Prophetas Psalmos quibus Dominus testimonium perhibet tanquam testibus suis dicens oportebat impâ—eri omnia quae scripta sunt in Lege Prophetis in Psalmis de me Sed recepta est ab Ecclesia non invtiliter si sobrit legatur vel audiatur maxime propter illos Machabaeos qui pro Dei Lege sicut veri Martyres a persecutoribus tam indigna atque horrenda perpessi sunt The Scripture which is of the Machabees the Iewes repute not as they doe the Lawe and the Prophets and the Psalmes to which the Lord gaue testimonie as to his witnesses saying It behooued all things to be fulfilled which are written in the Lawe and in the Prophets and in the Psalmes of mee but the Church hath receiued it not without profite if it bee read or heard soberly especially for those Machabees who for the Lawe of God as true Martyrs suffred of their persecutors so vnworthy and horrible torments Saint Cyprian Saint Ambrose and other Fathers teache the same Doctrine and the continuall practise of the Churche in all ages doth yeelde a constant testimonie therevnto Nowe seeing the Churche of God hath thought it meete and profitable to haue the Apocryphall books read in the Church and seeing withall that Saint Austen Saint Hierome and other holy Fathers do commend the same I see no reason why a few young heads without gray beards whose authoritie is no waye comparable with the practise of the Church neither their reading experience and iudgement to bee equalized with the auncient holy Fathers should take vppon them so rashly to controll the Churche of England and to condemne her for following the practise of the Church in all ages Let these men weigh well with themselues what the holy most reuerend and learned Father Saint Austen saith to this and the like questions These are his expresse words In his n. rebus de quibus nihil certi statuit Scriptura Diuina mos populi Dei vel instituta maiorum pro lege tenenda sunt For in those things touching which the holie Scritpure hath left no certaine rule the custome of Gods people and the ordinances of our ancestours must be holden for a lawe Behold here gentle Reader a most excellent rule indeed giuen vs by this holie Father and great learned Doctor Which if they who this day impugne the governement of our English Church the Prownists and their â—â—herents I euer meane would duely ponder and regarde they would doubtlesse surceasse to vexe and distourbe the peace of our Church and receyue the ordinances of their auncestours with all reuerence and humilitie For the Church of England doth make a flat separation in which it doth in plain and expresse tearms seuer deuide the Canonicall books from the Apocryphall so as no simple Reader can but perceyue and vnderstand the same And it is not to the purpose to obiect as some haue done that the Rubricke in the booke of common prayer calleth the Apocryphall bookes holy Scripture For first when the Rubrick saith the rest of the holie Scripture it may be vnderstood fitlie of the bookes Canonicall following especially seeing it nameth not the Apocryphal expressely but quoteth some of them afterwards Secondly the Apocrypha may truely and lawfully beecalled holie Scripture Analogicè though not Univocè that is to say the wrytings of holy men or bookes conteyning holie and good matter And in this sense speaketh the Rubrick as I iudge and sundry of the holie Fathers I am well assured doe so tearme the bookes Apocryphall Howsoeuer the Rubricke be expounded or wrested two things are apparant Th' one that the Rubricke doth not call them Canonicall scripture Th' other that the Church meaneth not to equalize them with the Canonicall books of holy writ I prooue it because shee hath plainely distinguished the one from the other and preferred the authoritie of the Canonicall Neyther will it serue their turne to say as some haue done viz. That nothing may be read in the Church but onely the Canonicall scriptures For first no text of holy writ doth so affirme and consequently the Church hath power to determine thereof as is alreadie prooued Secondlie the ancient councell of Uasco which was holden aboue one thousand and one hundreth yeares agoe decreed plainlie in their publique assembly that the Deacons should read the Homelies made by the holy Fathers These are the expresse words of the Councell Hoc etiam pro aedificatione omnium Ecclesiarum pro vtilitate totius populi nobis placuit vt non solum in Ciuitatibus sedetiam in omnibus parochijs verbum faciendi daremus Presbyteris Potestatem ua vt si presbyter aliqua infirmitate prohibente per seipsum non potuerit praedicare Sanctorum Patrum Homiliae a Diaconis recitentur Wee haue also decreed for the edification of all Churches and for the good of all the people that the Priests should bee licenced to preache and not in Cities onely but also in euery Parish Churche so that the Deacons may read the Homilies of the holy Fathers if the Priest cannot preache himselfe by reason of some infirmitie Thirdly it is voyde of all reason and farre from all Christianitie to affirme it vnlawfull to read testimonialls made to signifie the distresse of our honest Neighbours that thereby wee may bee styrred vppe to releeue them more bountifullie Yea if it be true that some haue written it is a lawe amongst them of the Presbyterie to haue their orders for gouerning the Church reade publicklie once euery quarter And I knowe Expropria scientia that some of them haue done more Well now-adayes euery vpstart yongling that can rawely pronounce some Texts of the holie Byble though hee but meanely conceyue the true sense will roundly take vpon him I warrant you to reuile our most Reuerend Fathers the Archbyshops Byshoppes and to controll the gouernement of our Churche as if hee had a Commission from Heauen to doe it If I should disclose what my selfe haue heard herein and how I haue beene saluted sometimes for speaking my minde in the defence of the Reuerend Fathers and of the Godly setled Lawes of this Church of England time would sooner faile mee then matter whereof to speake CHAP. XIIII Of certaine extrauagants very offensino to the Patrons of the Presbyterie The first member of Christs Baptisme and the circumstances thereof IT is sharply reprooued that
THE Regiment of the Church AS IT IS AGREABLE WITH Scriptures all Antiquities of the Fathers and moderne Writers from the Apostles themselues vnto this present age I. Cor. 14. v. 40. v. 26. Let all things be done decently and in order Let all things be done to edification I. Cor. II. v. 16. If any man iust to be contentions we haue no such customes nor the Churches of God TC LONDON Imprinted by T. C. for William Welby and are to be sold at his Shop in Paules Church-yard at the Signe of the Grayhound 1606. TO THE MOST REVEREND FA ther my very good Lord Richard by Gods holy ordinance the Lord Arch-bishop of England grace and peace from God the father and from our Lord Iesus Christ. AS many things most reuerend father are both comely and profitable so neither is there neither can there be anything more necessarie in any well managed church or christian common weale then godly vniformitie and christian vnitie in pure Religion the proper and peculiar worship of the euerliuing God Which vnitie and vniforme conformitie for all that not onely the cruell and blood-thristie Papists in former times but the Brownists also and the Martinists cursed broodes untimely hatched detested of God and irkesome to the world haue of late daies endeuoured with might maine to disturbe extinguish it to take it quite out of the way For the speedie conuersion or else for the vtter confusion of which professed enemies of the godly vnitie and true christian peace of Gods Sion I deeme them right happie who can in any small measure concur by way of redresse and put to their helping hand Against the former sect I haue published many books challenging all English Iesuites Seminaries Iesuited Papists yea prouoking and adiuring them all ioyntly and seuerally to frame some answere either to all or to some one of the saide bookes But wil ye haue the truth their harts faile them their own consciēces accuse them they are at their wits end know not in the world what to say or write They will not answere and why I pray you because forsooth they cannot but to their owne shame and confusion euerlasting For if they could they would vndoubtedlie answere mee so to saue their owne credite and the life of their late harched Romish Religion About three yeeres agoe a railing Iesuit an odde swaggering Diuine terming himselfe E. O. in his detection against Maister D. Sutcliffe and Maister Willet taketh notice of the bookes which I haue published against them and telleth his Readers if they may beleeue him that the confutation of my workes is vndertaken But what followeth and the said confutation must be published if it shall be thought expedient By which words with the circumstances annexed thervnto wee may easily vnderstand three memorable points First that the Papists are mightilie troubled about the answearing of my bookes Secondly that they can not tell in the worlde how and in what sort to answere them Thirdly that they would haue all their Popish Vassalls to think that they haue alreadie answered them and that they are not published because it is not thought a thing expedient to bee done But I pray thee gentle Reader who will beleeue these Iesuits what wise man will euer thinke that the Iesuits haue for the space of eyght or nine yeares considered howe to answere my bookes and after the answere is vndertaken cannot tell if it bee expedient to publishe the same for as the Philosopher can tell them Vltimum in executione debet primum esse in intentione That which is the last in execution must bee the first in intention Yea the very light of Nature and daylie experience teacheth vs that in all our actions wee must chieflie and principallie respect the end for the which wee intende to doe them They dare not fight the combat valiantly neyther with the long sworde nor yet with the shorte They dare not encounter mee and cast mee their Gauntlet No no Negry quidem can bee extorted from their pennes Against the latter sect because they whollie dissent from the Papists and agree with our English Churche in the chiefest fundamentall points of Doctrine an other manner of methode and a different kinde of proceeding must bee vsed against them They exclaime with open mouthes and crie out against our English Church flying from our companies and detesting vs as prophane polluted and forlorne people They vse Conventicles Whisperings and meetings in Woodes Fieldes and odde corners They beare the simple people in hand that our Temples are prophaned our Doctrine corrupt our Sacraments impure our Byshops Antichristian and our kind of Church-gouernment repugnant to that sacred forme and order which our LORD IESVS prescribed in his holie worde They say of themselues but Laus propriioris sordescit that they are inspired of the holy Spirit that they are sent from Heauen to reforme our Church and to direct it into all Truth With which faire speeches and sugred words alas for pittie they seduce the rude vulgar sorte steale away their hearts and make them disobedient to higher powers And while these good fellowes the Brownists and Martinists seeke to bee reputed the onely wisemen vpon Earth they neither knowe what they say nor yet whereof they affirme but doe open a large window to all disloyaltie and sedition euery where and giue the Papists some comforte and hope once to enioye theyr long expected daye In regarde hereof most Reuerend Father and worthie Prelate my selfe though the meanest of manie thousands in this our English Churche haue thought it operaepretium to vse my Penne in my plaine and simple manner for the vnitie and true peace of our English Sion and for the manifestation of the lawfull gouernmēt thereof I haue in this present discourse most honourable constant wise and christian Patron of the Churches libertie power freedome auncient prerogatiue which the Brownists and foolish Martinists would turne vpside downe made euident demonstration of the lawfull gouernment of our Church And that is done in such compendious manner as neither the Reading can be thought tedious nor the price of the book chargeable with such perspicuitie as the most simple euen very babes and children may with al facility understād the same with such sufficiēcie as no Brownist or Martinist or other malitious aduersarie of our churches godly setled gouernment whosoeuer shall euer be able while the world indures either with Scriptures Councels Fathers or Ecclesiastical Histories to gain say or with stand the same I haue succinctly and euidently set down before the eyes of the indifferent Reader that the monarchical gouernāce of our English church is both the best and the most laudable of all others That there is euer hath beene in all former ages of the church superioritie of one church-minister aboue and ouer another and that one may this day lawfully haue iurisdiction ouer another That Bishops Arch-bishops Primates Metropolitains Patriarches haue euer beene in
Touching naturall propension which must needes bee referred to God the author of Nature it appeareth by it that a Monarchie or rule of one is most agreeable to nature it selfe For first in euery house the Father of the familie doth gouerne all the rest the wife the children and the seruants Againe the greatest part of the whole worlde a gouerned by kings Thirdly Monarchies and Kingdomes are farre more auncient then either Aristocraties or Democraties For proofe hereof the onely testimonie of she excellent Historiographer Iustinus may suffice These are his words Principio rerum gentium nationumque impeâ—ium penes reges erant quos ad fastigium huius maiestat is non ambitio popularis sed spectata inter bonos moderatio proueheâ—at In the beginning of the world the gouernment of people and nations was vnder Kings whome vertue not popular ambition aduaunced to that high seate of Maiestie Fourthly the creatures which are without reason and haue onely sense seeme naturally to desire the gouernment of one The holy Fathers doe so testifie of them and experience it selfe doth shew it to be so S Hierome hath these words Nulla ars absque magistro discitur Etiam muta animalia ferarum greges ductores sequuntur snos In apibus principes sunt Grues vnum sequuntur ordine literato Imperator vnus Iudex vnus prouinciae Roma vt condita est duos fratres simul habere reges non potuit parricidio dedicatur No Art is learned without a maister Yea euen the dumbe cattell and slockes of wilde beastes doe all follow their leaders The Bees haue their gouernours the very Cranes follow on in order in forme of a letter There is one Emperour There is one iudge of a prouince Rome was no sooner built then it abhorred to haue two kings at once to rule ouer it so as without cruell murder the dedication thereof was not accomplished But what neede is thereof further proofe in this dispute seeing it is euident to al that hold the Christian faith aright that God omnipotent is the supreme Monarch in heauen and earth and gouerneth by that kind of regiment which is neither Democraticall nor yet Aristocratical but monarchicall and consequently a monarchy must needes be the best kind of gouernment And whosoeuer can and list to read that holy auncient and learned father S. Ciprian shall finde this discourse so apparant as he can neuer stand long in doubt thereof I therfore conclude that whosoeuer shall denie a simple monarchie to be the best kind of gouernment must perforce fall vnawares into the error of the Marcionistes of the Manichies and of the Ethnickes For if it be true as it is most true as all Christians must confesse that the world is ruled in the best maner and best kind of gouernment by God that made it it must follow of necessitie that neither a Democratie nor yet an Aristocratâ—e is the best forme of Regiment For otherwise doubâ—lesse there must be many makers of this world and many Gods CHAP. III. Of the kind of gouernment of the Church and common weale of England NOw seeing it is true as is alreadie proued that a Monarchie is the best kind of gouernment and that the Church and common-weale of England is gouerned by a most wise most learned most vigilant and most religious Monarch Gods saithfull seruant and our gratious and most happie Soueraigne it followeth by a necessarie consequence that the kind of gouernment vsed in the Church and common-weale of England is the best and most laudable of all other For as our gratious soueraigne writeth most learnedly paritie is an enemy to vnitie and the mother of confusion The selfe same saith S. Chrysostome when he auoucheth degrees and superioritie to haue therefore bene appointed because equalitie engendreth strife and contention The same sai h S. Cyprian when he affirmeth boldly that heresie or Schisme did not rise of any other occasion but onely vpon this that there was not one Priest and one Iudge for the time appointed in the Church in the stead of Christ to whom the whole brotherhood should yeelde obedience The same saith S. Hierome when he auoucheth one to haue beene chosen among the Bishops to rule ouer the rest least euery one according to his own fansie should teare in peeces the church of Christ. Yea a Monarchicall gouernment is so necessarie euery where and in all sorts of creatures that S. Chrysostome acknowledgeth it amongst the bruite beasts in the Bees Cranes slockes of sheepe and Fishes of the Sea And therfore after a long discourse he concludeth in these wordes Libertas â— illa dissoluâ—a ac moderamine carens vbique mala confusionisque causa est For dissolute libertie without gouernment is euery where euill and the cause of confusion But because the excellencie of English gouernment shall be proued by degrees throughout this whole discourse thus much shall suffice for this place because I endeuour to auoide tautologie and not to bee tedious to the Reader CHAP. IIII. Of the supreame government of the ciuil magistrate ouer all persons and all causes within his Realmes territories and dominions OF this theame I haue written more largely in other treatises and therefore I purpose now to speake no more therof then I deeme conuenient for the matter I haue in hand For which purpose it were enough to well effected Readers to call to minde that the godly Kings as well in time of the law of Moses as in the time of the new testament and lawe of grace did manage all matters both of Church and Common-weale and therefore the ciuill magistrate was commanded to reade the booke of the whole lawe as well of the first as of the second table and to studie the same night and day Therefore was the ciuil magistrate commaunded to goe out and in before the people and to leade them out and in that the congregation of the Lord bee not as sheepe which haue no shepheard Therefore was the booke of the Lawe deliuered into the Kings hands at such time as hee receiued the crowne and was annointed Musculus a great learned man and famous writer affirmeth resolutely that the care of reforming and maintaning religion doth more appertaine to the ciuill magistrate then to the Ministers of the Church His expresse wordes are these Moses Primus catholicus Israelis magistratus personam gerens non sacerdotis quae Aaroni imposita fuit sed superioris potestatis similem regiae omnem in populo dei religioneÌ„ constituit ipsique Aaroni levitarum ordini facienda vitanda praescripsit In quo manifestè videmus disponendae religionis curam magis ad superiorem magistratum quà m ad sacerdotum ordinem pertinere Sequitur post mortem Mosis cura religionis vâ—â cum magistratis devolutae est non ad Eleazarum sacerdotem sed ad Iehosuah filium Nun de triba non Levi sed Ephraim Huic mandabat
dominus vt filios Israel secundò circumcideret Frat autem circumcisio signum faederis dei omninò ad religionem pertinens Sequitur in persona Samuelis cohaesere quidèm magistratus sacerdotium veram moderandae religionis curam sustinuit ille quoque non vt sacerdos sed vt magistratus quo tum non erat in Israele superior vt magistratus indicabat Israelem ac disponebat publica omnia tam sacrae quam prophana vt sacerdos sacrificabat pro populo orabat illumque docebat Moses the first Catholique Magistrate in Israel bearing the person not of a priest which was imposed vpon Aaron but of an higher power like vnto a Kings appointed order for all manner of Religion in the people of GOD and prescribed to Aaron himselfe and to the order of the Leuits both what they should doe and what they should auoide and leaue vndone Wherein we see euidently that the care of ordering Religion doth more pertaine to the higher magistrate then to the order of the Priests After the death of Moses the care of Religion together with the Magistracie was devolued not to Eleazar the Priest but to Iosuah the sonne of Nun who was not of the Tribe of Leui but of Ephraim To him God gaue coÌ„mandement that he shoâ—â—â— circumcise the second time the children of Israel But circuâ—cision doubtlesse was the signe of Gods couenant which pertaineth wholy to religioÌ„ In the person of Samuel there did cohere both the Magistracie the Priesthood but he receiued the charge of moderating religion not as hee was a Priest but as hee was a Magistrate greater then whom there was none at that time in Israel As a magistrate he did iudge Israel and ordered all publique affaires as well sacred as prophane ecclesiastical as ciuill but as a Priest hee offered sacrifice prayed for the people and taught them Out of these wordes of this great learned writer I note these golden lessons for the good of the well affected Reader First that Moses was a ciuill magistrate hauing authoritie like vnto a king Secondly that his power was greater then was the authoritie of Aaron the hie Priest Thirdly that Moses ordered all matters in religion and not Aaron who was the hie Priest Fourthly that he appointed to Aaron and to the whole order of the Leuites both what they should doe and what they should leaue vndone Fiftly that the charge care of religion doth appertaine more neerely to the magistrate then to the order of the Priests Sixtly that the magistrate hath the charge and care of ordering religion inseparably annexed to his ciuill office in that hee is a magistrate Seuenthly that a Bishop may haue authoritie to deale in ciuil causes as Samuel did Eightly that Samuel disposed all ecclesiasticall affaires not as hee was Priest but as hee was the ciuill Magistrate All which obseruations this learned writer proueth by the examples of many kings of Dauid Salomon Asa Iosaphat Ezechias and others And of King Dauid hee addeth this most golden and memorable sentence Dauid quoniam sciebat hanc primam curam pertinere ad reges magistratus vt religio Deiritè disponatur hortatus cos est ad id offiâ—ij Dauid because he knewe this chiefe care to pertaine to magistrates to see religion rightly ordered he exhorted them to that office saying Now ô Kings vnderstand be learned yee that iudge the earth Whosoeuer readeth this learned writer seriously throughout his whole discourse can no longer stand doubtfull of the truth of this question Zanchius a most learned writer and a man of singular iudgement in that booke which he left for a testimonie of his faith and Christian beliefe vnto the world and therefore the more to be regarded hath these expresse wordes Improbamus illos qui authoritatem in religione necis tantum causa attribuuÌ„t magistratibus dum illos negant authoritatem habere convocandi synodos deliberandide religione reformandiecclesias quae ad populorum salutem pertinent e sacris literis statuends aliudque eo esse nolunt quà m eorum quae ab episcopis definiuntur exequntores Wee reproue in like manner all those who yeelde and giue authoritie in religion vnto Magistrates onely in Capitall matters touching death whilest they denie them authoritie to call Synodes to consult of religion to reforme Churches and to appoint out of Gods word the things that pertaine to the saluation of their subiects and will onely haue them to bee the bare exequutors of those things which the Bishops doe decree Thus writeth this learned Doctor a man of as great a iudgement as any is in the christian world Out of whose words I note first that he condemneth many who now adaies thinke themselues very wise Secondly he auoweth that magistrates haue authoritie to call Synodes Thirdly that they haue power to deliberate of religion Fourthly that they haue authoritie to reforme the ministers and church-affaires Fiftly that they haue power to order those things which pertaineth vnto mans saluation Maister Martyr a very learned writer discourseth at large both of the authoritie of the minister and of the magistrate He sheweth most excellently both how the minister ought to exhort and rebuke the magistrate and how the magistrate ought to reforme gouerne and punish the minister Some part of his golden discourse I will briefely set downe referring the reader for the rest to the place quoted in the margent Nihil est in toto mundo ad quod verbâ— dei se non extendat quocirca longè falluntur qui clamitare solent quid conscionator cum rep quid cuÌ„ armis quid cum pharmacopolis quid cuÌ„ cocis at dicat c. There is nothing in the whole world to which the word of God doth not extend it selfe Wherefore they are farre deceiued that are wont to exclaime and say What hath the Preacher to doe with the Common-weale what hath he to doe with warres what with the Apothecaries what with cookes but let these good fellowes tell vs why the Minister of Gods word when he perceiueth Gods law to bee transgressed in these things may not rebuke the same out of Gods word why hee may not admonish the malefactors why he may not exhort them to desist from sinne it is his part doubtlesse to reproue sinners not with the sword not with Pecuniarie mulct not with imprisonment not with the sword not with exile but with the force power of Gods word Then this learned man proceeds and telleth vs that the ciuill Magistrate must see and prouide that the Bishops Pastors Doctors of the Church doe teach Gods word purely rebuke sinners fatherly and administer the Sacraments reuerently After this he telleth his Reader that kings haue not charge onely of the bodies of their subiects but of their soules also For saith this great learned Doctor we must not make princes swineheards and heardmen for keepers of cattell who haue care onely of the bellies flesh
to the Arch-bishop of Canterburie ouer the other Bishops and Ministers in England Now for aunswere to the other part of the obiection touching high Commissioners Iustices of Peace and Quorum I haue referued the next Chapter CHAP. VI. Of civill offices in Ecclesiasticall persons THe authoritie in ciuill matters committed to the ministers of the Church is not made a thing intrinsically incideÌ„t to the ministerie or as a part thereof but it is coÌ„mitted to them by the Prince whom his subiects are not to limit what persons he shall vse in counsell or to whom hee shall commit the execution of his lawes and it is added to their ministerie as profitable and necessarie for the present state and good of the Church Which good to bee procured by that meanes rather then by any other imployment besides it may appeare both by experience and practise By experience for that wee see those Kingdomes Princes and people most blessed of God where learned and godly Bishops haue beene receiued into the Princes Counsell By practise because I haue both heard and read that maister Caluin and maister Beza were admitted to be Counsellours of the seate at Geneua being thought sit men for that place Who doubtlesse would neuer haue yeelded thereunto if they had thought it a thing either vnlawfull in it selfe or incompatible to their function No no it is neither vngodly nor yet vnseemely for a Minister to come from the Pulpit to the correction of vice sinne and wickednesse But contrariwise it is so godly so comely and so necessarie that it euer hath beene vsuall both in the Lawe of nature in the Lawe of Moses and in the Lawe of grace for First in the lawe of nature Melchisedech was both King and Priest So reporteth holy Moses in his booke of Genèsis and Saint Paul to the Hebrewes And Saint Hierome telleth vs that all the eldest sonnes of the holy Patriarches were both Kings and Priests Aiunt hunc esse Sem filium Noe supputantes annos vitae ipsius ostendunt eum ad Isaac vsque vixisse omnesque primogenitos Noe donec sacerdotio fungeretur Aaron fuisse pontifices The Hebrewes saith Saint Hierome affirme this Melchisadech to bee Sem the sonne of Noah and reckoning the yeeres of his life they shewe vs that he liued vntill Isaac and that all the first begotten of Noah vntill Aarons Priest-hood began were Bishops Yea whosoeuer will denie that Noah Abraham Isaac Iacob and others did rule ouer those who were committed to their charge as wel in ecclesiasticall as ciuill causes they may truly be said to knowe nothing in the scriptures Secondly in the Lawe of Moses Moses himselfe was both the ciuill Magistrate and a Priest For Moses iudged the people from morning vnto euen Hee put the Malefactors to death who had committed Idolatry Hee consecrated Aaron and his sonnes and burnt sweet incense on the golden Altar Heli was both the high Priest and iudge of the people for the space of 40 yeares together Samuel likewise was both a Priest and iudge ouer the people for the space of 30. yeares together The good king Iosaphat made the Priests iudges both in ecclesiastical and ciuil causes And after the captiuitie of the Iewes the Machabees were rulers aswel in ciuil as in ecclesiastical causes Read the books of the Machabees Iosephus Egesippus and this truth will soone appeare But what neede many words in a case so cleere and euident God himselfe made a general law that the priests the ciuil magistrate shuld iontly determine iudge and decide all controuersies These are the expresse wordes of the Law if there rise a matter too hard for thee in iudgement betweene boold and blood betweene plea and plea betweene plague and plague in the matters of controuersie within thy gates then shalt thou arise and goe vnto the place which the Lord thy God shall chuse And thou shalt come to the Priestes of the Levites to the iudge that shall be in those dayes and aske and they shall shewe thee the sentence of iudgement These wordes are so plaine as all interpretation may be thought needlesse Thirdly in the Gospell and newe Testament wee haue a pluralitie of examples in this behalfe S. Paul when he made his abode at Corinthus with Aquila and Prescilla whom Claudius the Emperour had driuen from Rome he wrought with his hands being of the same craft with them and made tents as they did S. Augustine thought it a thing so lawfull for a Bishop to be iudge in causes Ecclesiasticall that I wonder how any man hearing or reading his owne words can any longer stand in doubt thereof Thus doth he write Quis plantat vineam de fructu eius non edit Quis pascit gregem de lacte gregis non percipit Tamen Dominum Iesum in cuius nomine securus haec dico testem invoco super animam meam quoniam quantum attinet ad meum coÌ„modum multo mallem per singulos dies certis horis quantum in bene moderatis monasterijs constitutum est aliquid manibus operari caeteras horas babere ad legenduÌ„ orandum aut aliquid de divinis litteris agendum liberas quam tumultuosissimas perplexitates causar uÌ„alienarum patide negotijs secularibus vel iudicando dirimendis vel interveniendo praecidendis quibus nos molestijs idem affixit Apostolus non vtique suo sed eius qui in eo loquâ—batur arbitrio quam tamen ipsum perpessum fuisse non legimus Aliter n. se habebat apostolatus eius discursus Sequitur quem tamen laborem non sine consolatione domini suscipimus prospe vitae aeternae vt fructum seramus cum tolerantia Servi n sumus cius Ecclesiae maxime infirmioribus membris quanta libet in eodem corpore membra sumus Omitto alias innumerabiles ecclesiasticas curas quat for tasse nemo credit nisi qui expertus est Non ergo alligamui onera gravia humeris vestris imponimus quae nos digito non attingimus quandoquidem si officil nostri sarva ratione possemus videt ille qui probat corda nostra mallemus haee agere quae vt agatis hortamur quà m ea quae non agere cogimur Who planteth a vineyard and eateth not of the fruite thereof who seedeth a flocke and receiueth not of the milke of the flocke Yet I call the Lord Iesus to witnesse vpon my soule in whose name I boldly vtter these words that touching mine owne commoditie I had much rather euery day to worke some thing with mine hands as it is appointed in well gouerned Monasteries and to haue the houres free to read and to pray and to doe some exercise in the holy Scriptures then to suffer the tumultuous perplexities of other mens causes touching secular affaires either in determining theÌ„ by iudging or in cutting theÌ„ off by intreating to which molestations the Apostle hath tyed vs not by
the booke of common prayer hath in it these wordes that by the Baptisme of his welbeloued Sonne God did sanctifie the floud Iordane and all other waters to the mysticall washing away of sinne By these words say they the Minister is caused to testifie of God that hee hath done that which hee neuer did For answere herevnto I say first that I wonder at the temerarious audacitie of these men who presume to set abroach Quie quid in buccam venerit Truly saith th' Apostle of such qualified people they would bee Doctours of the Lawe and yet vnderstand not what they speake neither whereof they affirme Secondlie that if maister Caluin say traielie as he saith most truelie in deede that it is a pestileut mischief when the maner of one church must bee made a Lawe to all the rest Then doubtlesse may I say truely that it is a mere pestilent mischiefe when the gouernment of all the Churches in a whole Monarchy must be squared and measured by the fancie and conceyte of euery priuate man Thirdlie that when our Sauiour Christ was baptized in Iordan of his precursor Saint Iohn then did he sanctifie all waters for the mysticall washing away of sinne Neither is this mine opinion onely neither yet the Doctrine of the Church of England onely but it is the constant and vniforme affirmance of the holy Fathers Tertullianus whose rare learning Saint Cyprian admyred and therefore was daily conuersant with his works giueth this censure of Christs Baptisme in Iordan Baptizato n. Christo idest sanctificante aquas in suo baptismate omnis plenitudo spiritalium retro Charismatum in Christo cessauit For when Christ was baptized that is to say when Christ sanctified the waters in his Baptisme then all the fulnesse of former spirituall gifts ceased in Christ. Saint Hylarie hath these words Non ille necessitatem habuit abluendi sed per illum in aquis ablutionis nostrae erat sanctificanda purgatio Sequitur Atque ita Prophetae testimonio lauacro non eget exempli sui authoritate Humanae salutis Sacramenta consummat hominem assumptoine sactificans lauacro Hee stoode in no neede of washing but in the waters of our washing hee was to sanctifie our purgation And so both by the testimonie of the Prophet hee needeth no washing and by the authoritie of his example hee doth consummate the Sacraments of Mans saluation sanctifying Man both in his assumption and in his washing Saint Ambrose is consonant to the rest and deliuereth his minde in these words Baptizatus est ergo Dominus non mundaeri volens sed mundare aquas vt ablutae per carnem Christi quae peccatum non cognouit baptismatis ius haberent Our Lord therefore was baptized not desiring to bee purged but to cleanse the waters that they beeing washed by the flesh of Christ which knew no sinne might enioy the right of baptisme Saint Hierome hath these words Ipse Dominus noster Iesus Christus qui non tam mundatus est in lauacro quam lauacro suo vniuersas aquas mundauit statim vt caput extulit de fluento spiritum sanctum accepit non quod vnquam sine spiritis sancto fuerit quippe qui de spiritu sancto in carne natus est sed vt illud nobis monstraretur verum esse baptisma quo spiritus sanctus adueniat Our Lord Iesus Christ who rather cleansed all waters by his washing then receiued any cleansing came no sooner out of the floud but hee receiued the Holy Ghost not that hee was any time without the Holy Ghost who was conceyued by the Holy Ghost in the fleshe but that wee should vnderstand that to be true baptisme in which the Holy ghost is giuen Saint Bede who for his great vertue and rare learning was surnamed Venerablis Venerable or Reuerend hath these expresse words Baptizatus est Dominus non ipse aquis mundari sed ipsas mundare cupiens aquas quae ablutae per carnem eius peccati vtique nesciam Baptismi ius iuduerent quod tam innumera sub lege baptismata non poterant contra prauaricationis malum vim regeneratiua sanctificationis coni ciperent Our Lord was baptized not for desire to cleanse himselfe but to cleanse the waters that they being washed by his flesh which knewe no sinne might put vpon them the right of baptisme and receiue the power of regeneratiue sanctification against the euill of preuarication which all the washings vnder the Law could not performe Thus write the holie Fathers For the better vnderstanding of whose words three things must be seriously obserued touching the sanctification they speak of viz. The time the manner and the ende The time when they were sanctified the manner how they were sanctified and the end for which they were sanctified Concerning the time wee must knowe that Christ instituted holie Baptisme two wayes First exemplarilie by fact then expressely by word Examplarilie when hee was baptized in Iordan about three yeeres a halfe afore his Passion at what time hee was about 30. yeeres of age Expressely after his Resurrection about thirtie dayes before his Ascention vp into Heauen At which time Christ gaue commission to his Apostles that they should teache and baptize all Nations Concerning the manner hee did not instill any inherent sanctimonie or holinesse into the waters but onely did consecrate and depute them vnto an holie ende viz. To be the fit and ordinarie matter of holy baptisme like as God is saide to haue sanctified and blessed the seuenth day not by putting any holy inherent qualitie into it but by deputing and ordeyning it to his owne seruice and holy worshippe Now that he ordained exemplarilie both the water of Iordan and all others to bee the vsuall matter of the Sacrament of Baptisme it may appeare by manie circumstances of the Text aswell for the matter of Baptisme as for the forme and effect thereof First hee determined water to be the matter of baptisme when he touched it with his owne most pure holy flesh and yeelded to be Baptized therewith Secondly hee determined the forme of Baptisme when in his Baptisme the whole Trinitie appeared sensiblie for the voyce of the Father was heard from Heauen the Sonne was present in our flesh assumpted and the Holy Ghost appeered in the shape of a Doue And as Saint Hylarie saith the effect of Baptisme was declared for that the Heauens were opened in the celebration thereof Concerning the ende Baptisme is affirmed of Christ himselfe to bee our second byrth In another place it is said to washe away our sinnes Sacramentally In another place it is called the lauer of Regeneration and Renouation of the Holie Ghost And in another place it is made the seale of our iustification by faith of remission of our sinnes and sanctification in the Holy Ghost To this effect wryteth the golden mouthed Doctor
order at his comming Yea M. Caluin vpon that Text admitteth vnwrytten Traditions in things not necessarie to Saluation Thirdlie that Saint Austen Saint Ambrose and other auncient Fathers who liued in the pure ages of the Church make mention of Godfathers and Godmothers and of the interrogatories which our Church vseth in the Baptisme of infants Saint Austen beeing demaunded howe they that being an infant to baptisme are bolde to answere that hee beleeueth and so to all other demaundes seeing they dare promise nothing of his behauiour when hee commeth to mans state answereth in these expresse wordes Si. n. Sacramenta quandam similitudinem earumrerum quarum Sacramenta sunt non haberent omnino sacramenta non essent Ex hac autem similitudine plerunque etiam ipsarum rerum nomina 〈◊〉 Sicut ergo secundum quendam modum sacramentum corporâ—s Christi corpus Christi est Sacramentum sangumis Christi sanguis Christi est ita sacramentum Fidei Fides 〈…〉 aliud credere quam fidem habere Ac 〈…〉 credere qui fidei nondum habet 〈…〉 habere propter fidei Sacramenâ—â—◠〈…〉 propter conuersionis sacramentâ—◠〈…〉 Celebrationem pertinet Sacra 〈…〉 nondum fides illa quae 〈…〉 tamen ipsius fidei Sacra 〈…〉 facit Nam siâ—ut credere respondetur ita etiam 〈…〉 non 〈◊〉 annuâ—ndo sed ipsuâ— rei 〈…〉 For if Sacraments had not a certaine similitude of those things whereof they bee Sacraments they were no Sacraments at all And by reason of this similitude they are often called by the names of the things themselues As therefore after a certaine manner of speaking the Sacrament of the bodie of Christ and the Sacrament of the bloud of Christ are the bodie and bloud of Christ so the Sacrament of faith is faith Neyther is it any other thing to Beleeue then to haue Faith And therefore when answere is made that the infant beleeueth which as yet hath not faith in deed it is answered that hee beleeueth for the Sacrament of faith and that he doth conuert himselfe to God for the sacrament of conuersion because the answere it selfe perteyneth to the Celebration of the Sacrament Therefore although that faith which consisteth in the will of the beleeuers doth not make the childe faithfull yet doth the Sacrament of that Faith make him faithfull For euen as it is answered that hee doth beleeue so is hee also called faithfull not by signifying or graunting the thing it selfe in his minde but by receyuing the sacrament of the thing Thus writeth S. Austen that auncient learned Father out of whose words I obserue against rash heads young Diuines these most excellent instructions for the humble and Godly readers First that this holy learned father whose vertue and learning all the Christian world hath hitherto honored and admyred relyeth stayeth himself vpon the practise of the Church which nowe adayes euery proude Brownist and vnlearned Martinist contemneth at his pleasure Secondly that it was the custome of the Church in S. Aust. time which custome he reuerenced euen as it is this day in our Church of England to propound interrogatories to the suerties or Godfathers Godmothers in the behalfe of the childe as also they did lawfully and truely answere and promise as the manner is nowe in our Churche and that their answeres were to bee iustified by vertue of the Sacrament The first Obiection The suerties which you call Godfathers and Godmothers cannot performe that which they promise in the name of the child ergo it is a vaine and rediculous exercise The Answere I answere that the suerties are well able to performe all that they promise as who promise nothing absolutely but with a condition vsually vnderstood in all such kinde of promises viz if we liue if Gods will be so to the vtmost of our power and so forth And so much may be gathered out of the expresse words in the booke of common prayer The second Obiection Not the infants but the Godfathers and Godmothers are baptized and so rebaptization is admitted For not the child but they say I renounce the diuell that is my desire The Answere I answere first with the auncient father Areopagita in these words Non. n. hoc ait ego pro puero abrenuncio aut promitto sed puer abrenuntiat profitetur id est profiteor me huic puero suasurum cum intelligere sacra per aetatem poterit diuinis meis institutionibus vt nuntium remittat adversarijs atque ab eis deficiat profiteatur exolvatque diuina promissa Neither doth hee say this I renounce or promise for the child but the childe renounceth and professeth that is to say I promise so to instruct the child when he commeth to yeares of discretion with my godly instructions and exhortations he shall renounce all things aduerse professe and performe those heauenly promises which he maketh Secondly mwith Saint Austen in these words Miror sanè quod ita volueris vt de his quae varie per diversa loca observantur tibi aliqua conscriberem cum non sit necessarium vna in his saluberrima regula retinenda sit vt quae non sunt contra fidem neque contra bonos more 's habent aliquid ad exhortationem vitae melioris vbicunque institui videmus velinstituta cognoscimus non solum non improbemus sed etiam laudando imitando sectemur si aliquorum infirmit as non ita impedit vt amplius detrimentum sit I maruell why you would haue me write to you touching those things which are diuersely obserued in diuers places seeing that it is not necessarie that in these things we must hold this for a constant and sound rule that what things soeuer are neither against faith nor against good manners and are some helpe to the furtherance of honest life whersoeuer we see such things to be ordained we must be so far from reprouing them that wee must praise imitate the same vnlesse some weaklings bee so scandalized that hurt commeth thereupon Thirdly with the zealous and learned Writer maister Zuinglius in these expresse words Hic vero singulis videre liâ— cet quaenam sit contentiosi istius Satanae caliiditas qui huiusmodi rixis propter externa quaedam institutis papatui amplissimas fenestras denuò aperire voluit In huiusmodi vtique rebus Pauli Apostoli regula nobis obseruaÌ„da est 1. cor 14. sequitur quoruÌ„ vsum administrationem in nostro arbitrio potestate sitam esse ait sic tamen ne quid cum dei instituto pugnans committamus ne pacem publicam cuius nobis praecipua cura esse debet propter externa haec interturbare libeat licet ergo vel hodie quoque paedobaptismun etiamsi hactenus in ecclesia vsurpatus non esset de novo instituere si aliquod inde commodum pacis concordiaeque frustus inde promanaret Here euery man may
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
him Loe S. Luke speaketh not in the preterperfect tense or preterplusperfect tense who hath or had bene one of the seaueÌ„ Deacons but he saith in the present tense who is euen now one of the seauen For so the Originall Greeke word ontos must needs be expressed seing it is a participle of the present time or time euen now beeing And the holy Fathers together with the practise of the church haue euer so vnderstood this text of Scripture Saint Epiphanius deliuereth his minde in these plaine tearmes Omnes verò praeter ipsum susceperunt magnorum A. postolorum praesentians per impositionem manuum ipsorum acceperunt Spiritum sanctum Nam quum Philippus Diaconus esset non habebat potestatem imponendi manus vt per hoc daret Spiritum sanctum They all hee onely excepted receyued the presence of the mightie Apostles and by imposition of their hands they enioyed the holy Ghost For Philip being a Deacon onelie had not power to impose hands thereby to giue the holy Ghost S. Austen hath these expresse words Iterum multum distare inter Diaconum sacerdotem liber approbat queÌ„ dicimus actus Apostolorum Cumn ex Samaria credidissent Philippo praedicanti Diacono ab Apostolis ordinato miserunt inquit ad eos Petrum Ioannem vt venirent his qui crederâ—t darent spiritum sanctum per manus impositionem Again the booke which wee call the Acts of the Apostles prooueth that a Deacon differeth much from a Priest For when they of Samaria had beleeued the preaching of Philip the Deacon ordeined of th' Apostles they sent saith the booke Peter and Iohn vnto them that they might giue the holy Ghost by imposition of hands to those that did beleeue Thus wee see the iudgement of S. Epiphanius and S. Austen who both iointly affirme Philip to haue bene but a Deacon and yet to haue baptized and preached Yea Maister Gualter Maister Aretius and the Magaeburgenses doe all constanthe and vniformely contest the same truth with the auncient Fathers and continuall custome of the Church in all ages They write plainely that although Deacons were chieflie occupied about the dispensation of the churches goods yet did they employe their labours so far forth as they might in the other ministeries of the church The fourth member of Deacons promoted to Priesthood The Church of England is charged to doe against the word of God while shee vseth to make one and the same person first a Deacon and afterward a Priest To which calumnie I answere in briefe in this manner First that it is not against the word of God but very consonant and altogether agreable to the same For no Scripture can bee alleadged to prooue that a Deacon maye not become a Priest Maister Caluin affirmeth constantly that Philippe was first a Deacon and afterward an Euangelist Priest or pastorall elder Secondly that the church of England vsing the Deaconshippe as a steppe or degree vnto Priesthood doth nothing against the iudgement of the auncient Fathers but followeth the vsuall practise of the church in all ages The reason hereof is and euer was this viz. that there might be some time of try all of their behauiour in the Deaconshippe before they were or could bee admitted to the order of Priesthood No Councell no Father no hystorie Ecclesiasticall no time no place no person since the Apostolike age can be named to the contrary To the continuall practise of the Church from age to age th' Apostles words may sitly be applied when he saith the deacons that haue ministred well get themselues a good degree For sun 〈…〉 writer of high esteem in the church do 〈…〉 the word Degree a steppe vnto the 〈…〉 or Priesthood This notwithstanding it is not of necessitie that euery Deacon become a Priest by any canon or constitution of the church For his behauiour in the Deaconship may be such that the church will deeme him vnmeete to be preferred vnto Priesthood And therefore I conclude with these words of S. Hierome Et si scripturae authoritas non subesset totius orbis in hanc parteÌ„ consensus instar praecepti obtineret NaÌ„ multa alia quae per traditioneÌ„ in Ecclesijs obseruantur authoritateÌ„ sibi scriptae legis vsurpauerunt Although they were no authoritie in Holy Scripture yet should the consent of all the Christian worlde haue the force and strength of a law in this behalfe For many other things which the church obserueth by tradition are become equiualent to the written law Loe S. Hierome affirmeth boldly constantly as do also S. Augustine M. Caluin and others as I haue already prooued that the custome tradition of the church must bee in steede of a lawe vnto Christians Which euer is to be vnderstood in things not repugnant to the word of God or as M. Caluin speaketh which are neyther partes of doctrine nor necessarie to saluation The fyfth member of the generall confession made by priuate persons in the Church The Patrons of the expected Eldership or Presbyterie exclame against the booke of common prayer because it giueth libertie to the Laycall communicants to make a generall confession of their sinnes before the congregation then present as if therby the Laicall communicants should presently become publique ministers of the church To these men I answere in this manner first that they seeme to theÌ„selues to be the onely wise men in the worlde to condemne all the rest of follie For otherwise they would not so roundly peremptorily take vpon themselues and that without either Scripture Councell or Father nay without all time or reason to controll condemne the book of publique praier which I verily think to haue bene composed by the assistance of the Holy Ghost consequently to condemne all the ancient Byshops those glorious martyrs of our Lord Iesus the most famous Byshop of Sarisburie the Iewell of England in his time the Byshops that now liue who are both wise vertuous learned all the residue of the learned Cleargie of this our English Church Secondly that by their grosse assertion ioyned with a most vnchristian reprehension the lowly Publican highly commended in the Gospell should bee made a Minister of the Church or haue intruded him himself into the function of publique Ministerie when hee knocked vppon his breast said O God be mercifull to me a sinner Thirdly that by the same reason the notorious sinners which were put to open penance in the primitiue Church and confessed their faults before the congregation should bee in the same predicament Fourthlie that publique penitents this daye who are for all that approoued of the Patrons of the Presbyterie should be caught in the same nette Fyftlie that the same may bee saide of Women singing Psalmes in the Church and that with more probabilitie who for all that are approoued in so doing not onely in this Church of England but