an Israelite more addicted to idolatrie then were the Gentiles Besides this the wicked pretensed Queene Athalia had traiterously murdered and wholy extinguished all the lawfull royall blood the yong childe king Ioas onely excepted whom God contrarie to her knowledge had miraculously preserued and withall shee had set vp the worship of Baal Wherefore it was the parts of the Priests and Peeres of the Kingdome to protect the King to defend his royall right to suppresse the vsurped power of Athalia and to deliuer the King his kingdome and themselues from the confused Ataxia Idolatrie bloodie tyrannie which she had brought vpon them by her violent intrâ—sion and vniust vsurpation of the royall right of Ioas their Lawfull King and vndoubted soueraigne So then albeit the Ministerie of feeding of Preaching Gods word and of the administration of his Sacraments pertaine onely to his ministers neither may the meere ciuill magistrate in any wise intermedle therewith yet for al that most true it is that the prouision for the food the ouer sight that the children of God be duly fed and that the ministers doe exercise their functioÌ„s in vigilant dutifull manner belongeth to the ciuil independant and absolute princes For this respect is it that Kings and Queenes haue the names of nurses not for that they nourish their children in ciuil matters onely but as in ciuil so also in spirituall that is to say in lacte verbi dei in the milke of the word of God For though the execution pertaine to the ministers yet the prouision direction appointment care and ouer-sight which is the supreame gouernmeÌ„t indeed belongeth onely soly and wholy to the prince For this cause is it that King Ezechias highly renowned in holy Writ though he were but yong in yeares did for all that in regard of his prerogatiue royall and supreame authoritie in causes ecclesiasticall call the Priests and Leuits his sonnes charging them to heare him and to followe his direction and commandement for so are the words of the text This notwithstanding I graunt freely and willingly that ministers in the action of their ecclesiastical function church-ministerie are aboue all christians aboue Queenes Kings and Monarches representing God vnto them teaching admonishing rebuking them euen as all others following the godly example therein of S. Iohn that Baptist. Yea if need so require and that the vices of the princes kings and monarches be notorious scandalous to the whole church the Bishops may denounce such potentates to be enemies to the truth aduersaries to GOD and no true members of the Church but forlorne people to be reputed as Ethnicks publicans vntill they giue true signes of vnfeyned repentance But withall this must euer be remembred and most loyally obserued of all Bishops in Christs Church viz. that the prince though full of manifest vices most notorious crimes in the world may neuer be shunned neither of the people nor of the Bishops seeing God hath appointed him to bee their gouernour Much lesse may the people forsake their obedience to his sacred prerogatiue royall and supereminent authoritie And least of all for it is most execrable damnable and plaine diabolicall may either the people alone or the Bishops alone or both ioyntly together depose their vndoubted soveraigne though a Tyrant Heretique or Apostata For all loyall obedience and faithfull seruice in all civil affaires and whatsoever els is lawfull they must euer yeeld vnto him He may bee admonished by the Ministers in the Court of conscience concerning his publique offences but he may neuer bee iudged in the court of their Consistorie touching his power royall and princely prerogatiue their power is only to admonish and rebuke him and to pray to God to amend that is amisse Hee hath no iudge that can punish him but the great iudge of all euen the GOD of heauen Note the answeres to all the obiections following marke them seriously The 2. Obiection Great learned men doe hold that there were vnpriested Seniors in the Primitiue Church who together with the Pastors did gouerne the Church And the same is this day practised in many reformed Churches The Answere I answere First that I doe not condemne the practise of other reformed Churches but teach plainly and Christianly that euery Church hath freedome libertie and authoritie to make such canons orders ordinances and constitutions as shall bee thought most meete fit and conuenient for the external gouernment thereof Which thing I haue already proued not onely by the practise of the Church in all ages but also by the vniforme assent and constant verdict of best approoued Patrons of the reformed Churches in this age Secondly that those great Patrons of the reformed Churches who deeme vnpriested Elders to be convenient for their particular precincts free cities and common weales doe for all that thinke an other gouernment more fit for Christian Monarchies and doe highly commend the same I might alledge the ioynt testimonies of M. Gualter M. Hemingius M. Bucer and of many other famous late Writers But in regard of breuitie onely M. Musculus shall content me for the present These are his expresse words Principio vt constituat ecclesiarum ministres vbi illi desiderantur sive eligat eos ipse five ab alijs iussu ipsim electos confirmet Neque n. convenit vt praeter authoritatem potestatis publicae public a quisquaÌ„ numer a in ecclesia obeat Dices at secùs factuÌ„est in primis ecclesiis in quibus a ministris ac plebe eligebantur ecclesiarum antistites Respondeo talis tum ecclesiarum erat status vt aliter non essent eligendi ministri propterea quod Christiano magistratu destituebantur Sirevocas temporum illorum mores primùm conditiones ac statum quoque illorum revoca First it is the dutie of the ciuil magistrate to constitute the ministers of the church where they be wanting whether he choose theÌ„ himselfe or confirme those which others by appointment haue chosen For it is not meete that any minister execute any function in the Church without the authoritie of the publique Magistrate You will say But it was otherwise in the Primitiue Church where the Ministers and the people did choose their Gouernours I answere the state of the Church was then such that the Ministers of the Church could not be chosen otherwise because then they were destitute of a Christian Magistrate If thou wilt vse the manners of that time thou must first call againe the condition and state of that time Out of these words I note many golden obseruations First that the ciuill Magistrate may appoint and elect the ministers of the Church Secondly that none can lawfully execute any Church-foundation or bee a Minister of the Church without election assent authoritie or confirmation of the ciuil magistrate Thirdly that the ciuil magistrate may either choose the ministers himselfe or appoint others to doe it Fourthly that the gouernment of the
church may be altered according to the circūstances of times places persons Fiftly that the English long expected presbyterie can not stand with our English Christian Monarchie For she challengeth that as her proper office which as Musculus truly saith doth properly pertaine to the ciuill Christian Magistrate I say thirdly that it cannot be concluded out of the holy Scriptures that any annuall vnpriested Elders had the rule of the Church with the Pastors and Bishops I say fourthly that for want of Christian Princes laicall Elders may be assumed to the Church-gouernment to help and assist the pastors Yea I further graunt that the said Elders may remaine vnder a christian prince so it be with his assent good pleasure and moderation But I constantly denie that such kind of gouernment must of necessitie bee had in and vnder a Christian Monarchie The first Reply S. Ambrose writeth plainly that the Synagogue and after the Church had Seniours without whose counsell nothing was done in the Church The which saith hee by what negligence it was left of I can not tell except happily it were through the slouth or rather the pride of some pastors because they alone would seeme to bee somewhat The Answere I answere first that S. Ambrose did not thinke those Elders of whom hee speaketh to be necessarie for the government of the Church I prooue it because hee being a most learned zealous and godly Arch-bishop would for his zeale and pietie haue laboured to restore them and could for his great authoritie haue effected the same Secondly that Saint Ambrose speaketh of Elders in yeares not of Elders in Office that is of wise graue and olde men of great experience whom the Bishops in former times tooke in counsell with them as did also the auncient Synagogue Our Church-wardens in this age doe in some sort resemble them It something grieued holy Ambrose that graue men auncient in yeares whom the Apostle would not haue reproued roughly did not remaine in like esteeme with the pastors of the Church as they were of old This is the true meaning and sense of S. Ambrose concerning those Elders he speaketh of I prooue it out of S. Ambrose his owne wordes which are these Nam apud omnes vtique gentes honorabilis est senectus For among all nations olde age is honoured For which cause both the Synagogue of old and the Church afterward had alwayes certaine old men without whose aduise nothing was done in the Church Loe he speaketh of honouring Elders and auncient men in regard of their yeares But he neuer meant to equalize them with those who were Elders in calling and gouerned the Churches vnder him No no the blessed man Ambrose that graue and holy Bishop of Millan neuer dreamed or once conceiued in minde that any order of the Ministerie set downe by Christes Apostles was worne out of vse in his time The 2. Reply S. Hierome who followed S. Ambrose immediately telleth vs most plainly that in his time the Presbyterie or Eldership was in the Church The Answere I answere first that if wee suppose your Presbyterie to haue beene in Saint Hieroms time and not in the dayes of Saint Ambrose it will fauour vs and wholy make against your helpes The reason is euident because that which may bee vsed at some time and be wanting at other times is not of necessitie to be vrged at all times and this is all that wee desire Secondly Saint Hierome speaketh of Priested Elders and not of men in no degree of the Ministerie His wordes are these Et nos habemus in ecclesia senatum nostrum caetum Presbyterorum And we haue in the Church our Senate a companie of Elders or Priestes Loe hee speaketh of Priestes and of Colledges of Cathedrall Churches I proue it by two reasons First for that himselfe telleth vs in his words afore-going that he speaketh of those Elders whose election Saint Paul describeth vnto Timothie Againe because it is vnpossible that those vnpriested Elders should bee in Saint Hieromes time who were worne out in Saint Ambrose his time because Saint Austin S. Ambrose and S. Hierome were all at one and the same time The 3. Obiection The long expected Presbyterie is no way preiudiciall to the Christian Monarchie but giueth to him so much as the Scripture alloweth The Answere M. Gualter a zealous vertuous and learned Writer of high esteeme in the reformed Churches sheweth plainly vnto the world what right and authoritie the new presbyterie ascribeth vnto Princes These are his wordes The Donatists of our time ought to consider these things more diligently which doe ouer rashly condemne whole Cities and Countries where the word of God is preached the sacraments rightly administred publique praier celebrated the poore sufficiently prouided for and vices by good and godly lawes for bidden and punished All these things they esteem as nothing except there be a certaine new magistracie appointed which should haue authoritie ouer Princes also The same learned writer in another place discourseth in this manner There be sundry that will needes institute Elders or an ecclesiasticall Senate according to the example of the Primitiue Church which also should haue authoritie ouer the Magistrates themselues if at any time they did not their dutie But it behooueth them first to shew that those their Seniours haue this power whereof Paul doth presently speake which thing seeing it doth by no meanes appeare and yet they deliuer vnto Satan whome they will they doe like as if some would goe about to cleanse the leaprous raise the dead and worke other miracles because these things were vsually done in the primitiue Church The same learned Doctor in another place writeth thus Their ambition is reproued which goe about to bring all Churches to the forme of their discipline and government cry out that there is no discipline there where all things are not agreeable to their traditions and orders But these mē receiue a iust reward of their arrogancy when they that come frō them to other countries goe beyond all men in fancinesse bring nothing from home but a vaine and intollerable contempt of all good men neither can they abide to be corrected by any admonition of others The zealous godly and learned Doctor Musculus hath these expresse words We thinke otherwise then they who denie to Christian Magistrates authoritie to make ecclesiasticall Lawes We boldly affirme that all power of making authenticall Lawes which binde the consciences of the subiects whether they be ciuill or ecclesiasticall doe neither pertaine to the multitude of the faithfull nor to the Ministers of Gods word but properly to the Magistrate onely to whom more power is giuen ouer his subbiects Wherevpon they are called in the Scripture Gods who doe execute the Magistracie which name of honour we doe not reade that it was giuen vnto the Priestes The very reason and nature of gouerning can not suffer that there be 2.
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
regendae ecclesiae rationem varios quoque ordines ministroruÌ„ multiplicaverint quando id eis liberum fuit sicut nobiâ— quando constat id ab illis fuisse factum honestis de causis ad ordinem ad decoruÌ„ ad aedificationem ecclesiae pro eo tempore pertinentibus In the meane while wee blame not the Fathers that for the diuers manner of dispensing the word and gouerning the Church they haue also multiplyed diuers orders of Ministers because they had libertie so to doe as our selues also haue and because it is euident that they did that vpon honest causes which pertained at that time to order comelinesse and edification of the Church Thus writeth the most learned Doctor Maister Zanchius who if I bee iudge was a man of as rare learning and profound iudgement as euer was any in the Church Out of whose words I of serue First that wee should not moue contention in the Church for any rites and Ceremonies in the same Secondly that euery Church hath her libertie therein to appoint what is best for her owne government Thirdly that the Church of olde time did vse so to doe Fourthly that Zanchius approueth S. Austins rule herein as M. Calvin did before him Fiftly that it was lawfull for the auncient Church to appoint sundry orders of ministers and the church this day hath the same authoritie Sixtly that the causes and respects for which the church may ordaine and make lawes in things indifferent are either edification order or decencie as I haue proved already at large The Corollarie of the Chapter FIrst the church may chaunge Christs owne practise and that in Rites and ceremonies pertaining to the holy Sacraments Secondly the church may appoint solemne feastes to be obserued as Salomon did institute the dedication of the Temple for seuen dayes Hester Mordecai the festivitie of their deliuerance Ezra and Nehemias the dedication of the wall at Ierusalem Iudas and his brethren the dedication of the Altar for eight dayes Thirdly the Iewes instituted their Sanhedrim after their returne from their captivitie in Babylon Fourthly the church by S. Austins iudgement may make any Lawes which are neither against faith nor good manners Fiftly the church saith Maister Calvin hath authoritie left her in things indifferent either to make newe lawes or to cassiere and chaunge the old so often as the necessitie of the church doth so require Sixtly the church receiued many vnwritten traditions concerning order and government of the Church Seuenthly the church saith Zanchius hath authoritie to constitute moe orders of Ministers when it is for the good of the Church Eightly the church may make any lawes which are not repugnant to Gods word So saith M. Beza telling vs plainly that we must not so much respect what the Apostles did as what the peace and good of the church requireth Much other like matter the same Beza together with Calvin Martyr and Zanchius haue deliuerd vnto vs as may appeare by this present Chapter I therefore conclude that the authoritie which this our our English church doth this day challenge vnto her in her riâ—es ceremonies ordinances lawes and constitutions is grounded vppon the holy Scriptures the practise of the Catholique Church and the best approued late writers Al obiections that possibly can be made against the lawes and constitutions of our English Church may bee answered with all facilitie by that which is plainly deliuered in this present Chapter whosoeuer shall marke it well will I thinke bee of mine opinion see the ninth Chapter and marke it CHAP. VIII Of things indifferent in particular The first Aphorisme of Chruch-holy dayes THe vulgar people for a great part what through vndiscreet zeale in some and tootoo rash preaching Ne quid gramuâ— dâ—â—a in othersome are so perswaded or rather bewitched blinded that they thinke they serue God better alas for pittie if they be quaffing in the Ale-house or sleeping in their chambers or gazing in the streets then doe their honest neighbours in going to the church on holy dayes there to ioyne with the faithfull in hearing diuine seruice and godly prayers They are not abashed to say for their vnchristian excuse that no power vpon earth can appoint an holy-day and that it is great superstition to obserue the same But certes none that are well studied or read either in the holy ecclesiasticall histories or in generall Councels or in the auncient Fathers or in the best approued late writers can ever without great blushing avouch or defend that vntimely hatched doctrine and vnsoundly conceived opinion Queene Hester and godly Mordecai appointed an holy day for the remembrance of Gods great benefit toward them in deliuering them from Hamans crueltie King Solomon ordained a solemne festivitie for the space of seuen dayes in the dedication of the Temple The Machabees instituted an holy feast to bee kept from yeere to yeere for the space of eight dayes for the dededication of the Altar Which feast Christ vouchsafed to honour with his corporall presence at Hierusalem The Iewes instituted their new Sanhedrim Synedrion or Presbiterie after their returne from their captimitie in Babylon as maister Calvin recordeth in his Harmonie vpon Saint Matthew The reformed churches in Helvetia doe right well allow the feastes or holy dayes of the Nativitie resurrection and such like If I should endevour my selfe to recount all that which may easily be collected out of the auncient councels the holy-fathers for the approbatioÌ„ allowaÌ„ce of holy-daies after the custome at this day of auncient time vsed in this church of England time would sooner faile me then matter whereof to speake I will in regard to brevitie content my selfe onely with one or two testimonies of councels as also of the graue holy auncient most learned father S. Austin then proceed to the testimonie of late writers because in this dispute they whoÌ„ it chiefly concerneth either haue not seene or read the councels and the fathers or else more rashly then wisely contemne their degrees iudgements and without all rime reason preferre their owne opinions before them The councel holden at Granado or Elebertine aboue 1200. yeares ago such is the antiquitie of holy-dayes in the Christian Church reputed the practise of the Church in former ages to be of such force in that behalfe that they deemed them Heritiques that would not obediently yeeld vnto the same These are the expresse words of the Elebertine Councel Pravam institutioneÌ„ emendari placuit iuxta authoritatem scripturarum vt cuncti diem Pentecostes celebremus Quod qui non fecerit quasi novam haresim induxisse notetur We haue decreed that the depraved institution bee amended according to the Scriptures that wee may all keepe the day of Penticost and the feast of Whitsonday Which who soever shall refuse to doe let him bee noted as one that hath brought a new heresie into the Church
committed the managing of his house Which point is likewise proued aboundantly in the Chapters aforegoing The 4. Aphorisme of ceremonies vsed id Wed. locke or marriage IN the solemnization of Matrimonie two things are much reproued viz the Ring and the simbolicall signification To the former I answere that seeing Wed-locke is a vassible ciuill contract there is great reason that it should be assured with some ciuill permanent and externall signe Hereupon the Church which hath authoritie to ordaine ceremonies as is alreadie proued doth appoint a round Ring as a ceremonie best beseeming such a contract For the Ring being round and without end in it selfe is very fit and meete to signifie to the married couple that they ought to be ioyned in the perpetual band of loue the one to the other To the latter I answere semblahly that S. Paul may as iustly be reproued therein as the Church of England For after he hath discoursed at large of the high misterie of matrimonie assuming the husband and the wife to be one flesh hee foorthwith addeth that hee speaketh of the great misterie betweene Christ and his Church Which symbolicall signification â—s approued by Saint Austin S. Chysostome S. Ambrose S. Hierome and many others It shall suffice in this so cleere a case to alleage S. Ambrose his words for all the rest Thus doth bee write Mysterij Sacramentum grande in vnitate viri ac foeminae esse signifiâ—at sed aliam causam quae non discordet a memorato mysterio flagitat quam scit ad prosectum humani generis pertinere hoc est ecclesiae salvatoris vt sicut relictis parentibus home vxori suae adhaerdt it a relicto omni errore ecclesia adhaereat subijciatur capiti suo quod est Christus He signifieth that there is a great mysterie in the vnitie of the wife and her husband Neither doth hee reveale this onely but he also requireth an other cause which differeth not from the said mysterie which hee knoweth to appertaine to the profit of mankinde that is of the Church and of our Saviour That as man forsaking his parents adhaereth to his wife so the Church leauing all errour must adhaere and be subiect to her head which is Christ. M Bucer approveth and highly commendeth euery ceremonie which our church vseth coÌ„cerning holy wedlock Hieronimus Zanchius a most zealous and learned writer singeth the same song with Saint Ambrose These are his words Talis fuit eductio Evae ex latere Adae dormientis Item coniunctio Evae cum Adamo in matrimonium Res in se fuit visibilis sub sensum cadens sed aliam occultam representabat eductionem creationem ecclesiae ex latere Christi in cruco mortui vnionem ecclesiae cum Christo. Such was the eduction of Eve out of the side of Adam when he was a sleepe So also was the coniunction of Eve with Adam in the matrimoniall contract the thing in it selfe was visible and subiect to our sence but it did represent another secret thing euen the eduction and creation of the Church out of Christes side being dead vppon the Crosse and the vnion of the Church with Christ. The fift Aphorisme of the Symbolicall signe vsed in the confirmation of Children IT is greatly disliked and highly reprooued that our Bishops doe lay their hands vpon children to certifie them by this signe of Gods fauour towards them To which I answere that the fact and vsage of our Bishops in confirming children is according to the practise of the church in al former ages and therefore ought it not either to bee so lightly reiected or so rashly condemned S. Cornelius writing to his brother Fabius sheweth evidently how one Novatus being baptitized in his bed regarded not after his recoverie the rest of the ceremonies whereof he should haue bene partaker according to the rule of the Church no not so much as to be sealed or confirmed by the Bishop for that cause did he not receive the holy ghost Now this Cornelius liued above 1100. yeeres agoe at what time the church was free from all herisies errours superstition And yet did the church even then vse to confirme children in the selfe same maner now vsed in our English Church S. Augustin deliuereth the custome of the Church in his time in such golden excellent words as I verely thinke he is able to satisfie every one that shall with a single eye and vpright iudgement all parcialitie set apart duely ponder the same These are his words Numquid modo quibus impenitur manus vt accipiant spiritum sanctum hoc expectatur vt linguis loquaÌ„tur aut quando imposuimus manus istis infantibus attendit vnusquisque vestrum vtruÌ„ linguis loquerentur cùm videreâ— cos linguis non loqui ita perversocorde aliquis vestruÌ„ fuit vt diceret non acceperunt isti spiritum sanctum naÌ„si accepissenâ— linguis loquerentur quâ—aamodum tunc factum est si ergo per haec miracula non fiat modo testimonium praesentiae spiritus sancti vnde fit vnde cognoscit quisque se accepisse spiritum sanctum interroget cor suum si deligit fratrem spiritus Deimanet in illo Is it this day expected that they speake with tongues vpon whoÌ„ the Bishop hath laid his hands that they should receiue the holy Ghost or when we imposed hands vpon Infants did euery one of you marke if they spake with tongues and when he sawe they spake not with tongues was then any of you so way wardly affected as to say they haue not receiued the holy Ghost for if they had they would speake with tongues as it came then to passe If therefore we haue not the testimonie of the presence of the holy Ghost by miracles how knoweth euery one that hee hath receiued the holy Ghost Let him dispute the matter with his owne heart and if he loue his brother the spirit of God abideth in him Thus write these holy Fathers shewing plainly vnto vs the practise of the Church in their dayes and that the holy Ghost is giuen in confirmation as also that the imposition of hands is a signe thereof in Gods children though not giuen in such miraculous manner as in the Apostles-time Saint Hieromie teacheth the selfe same doctrine which Cornelius and Saint Austin haue deliuered These are his words Quod si hoc loco quaeris quare in ecclesia baptizatus nisi per manus episcopi non accipiat spiritum sanctum quem nos asserimus in vero baptismate tribui disce hanc observationem ex ea authoritate descendere quod post ascensum domini spiritus sanctus ad Apostolos descendit Et multis in locis idem factitatum reperimus ad honorem potiùs sacerdotij quà m ad legis necessitatem If thou heere demaund why hee that is baptized in the Church receiueth not the holy Ghost but by the hands of the Bishop which
is granted to the Church in the Election of her Ministers This veritie may easily be proued by foure reasons of great importance viz. By apostolicall practise decrees of auncient Councels the testimonie of the holy Fathers and the consent of best approoued late Writers The first Reason drawne from the practise of Christ and his Apostles CHrist himselfe as his holy Gospell teacheth vs did of himselfe alone without the consent and voices of his people both call and choose his Apostles And in like manner himselfe alone did cal choose his disciples whoÌ„ he sent abroad to Preach the Gospell into euery citie and place whither he himself should come But most certain it is that we are bouÌ„d to imitate Christs facts deeds before all other mens For euery his action is and ought to be our instruction For this cause doth the Apostle exhort the E phesians and in them all other Christians to be followers of God as deare children And the same Apostle willeth vs to be followers of him euen as he followed Christ. The Apostles themselues in their Elections of ministers did not euer obserue one and the same manner For in one place we reade that they presented two Barsabas Matthias whereof the one was chosen by Lot In an other place we find that this course was altered For the people presented seuen to the Apostles who all were chosen without Lots vpon whom the Apostles also laid on their hands Wee reade in an other place that this forme was like wise changed and that the Apostles Paul and Barnabas ordained ministers in euery citie in which ordaination they neither obserued casting of Lots nor yet any presentment by the people We find in an other place that S. Paul Elected and ordained both Timothy and Titus and gaue them authoritie to ordaine others Hereupon I inferre this euident conclusion that there is no certaine forme prescribed for the Election of ministers which is to be obserued for euer in the Church but that euery Church is free to change the same according to the circumstances of times places and persons Which doctrine wil better appeare when I shal come to the fourth Reason The second Reason drawne from the Decrees of auncient councels THe Councell of Laodicea holden in the yeare of our Lord 370. hath these wordes Non est permittendum turbis electionem eorum facere qui sunt ad sacerdotium promovends The people may not be permitted to haue the Election and choise of them who are to be preferred to the Ministerie of the Church The Councell of Cabilon hath these wordes Si quis episcopus de quacunque civilate fuerit defunctus non ab alio nisia comprevâ—ncialibus clero civibus suis alterius habeatur electio Sin autem huius ordinatio irrita habeatur If any Bishop shall dye of what citie soeuer he be let not an other be chosen by any other saue onely by the Citizens Cleargie and bishops of the same prouince If it be done otherwise the ordination shall be of no effect The Councell of Antioch teacheth the selfe same Doctrine The councell of Nice after it hath pronounced the Election of the people to be voide and of none effect addeth these wordes Oportet n. eum qui est promo vendus ad episcopatum ab episcopis eligi For he that shall be made a Bishop must be chosen of the Bishops And this second Councell of Nice alledgeth the first Councell of Nice vpon which they ground this their Decree This reason therefore is consonant to the former that there is no certaine prescript rule for the Election of the Ministers of the Church The third Reason drawne from the Testimonie of the holy Fathers SAint Hierome in his Epistle to Evagrius hath these expresse wordes Nam Alexandriae a Marco evangelista vsque ad Heraclam Dionisium episcopos presbiteri semper vnum ex so electum in excelsiori gradu collocatum episcopum nominabant For at Alexandria from Marke the Euangelist vntill the Bishops Heraclas and Dionisius the pastorall Elders did alwaies choose one among them whom they placed in an higher degree and called him Bishop Marke these words well Saint Hierome saith heere that the Priests or Pastorall Elders did in Saint Markes time which was in the time of the Apostles choose one of themselues to be their Bishop He maketh no mentioÌ„ at al of any interest that the people had in that Election He that can and list may reade in the Ecclesiasticall Histories that when Anxentius the Arian was depriued of the Bishopricke of Millan then Valentinianus the Emperour called the Bishops together and willed them to place such a one in that Bishopricke as was fit for the place Which motion of the Emperour did no sooner sound in the eares of the Bishops but they forthwith humbly requested the Emperour that he himselfe would choose one whom hee thought most meete in that behalfe Yet the Emperour both grauely prudently and most Christianly answered that it were much better for them to choose one for that they were best able to iudge and discerne of his meetnesse for that place In the ende the good Emperour seeing the people tumâ—â—tuously deuided aboâ—t the Election was content to interpose his authoritie and to commaund Ambrose to be ordâ—ined Bishop there These are the wordes of Theodoretus Hac dissensione cognita Ambrosius vrbis praefectus veritus ne qui â—novarum rerum molirentur propâ—re ad ecclesiam coÌ„tendit Illi sedâ—tione compressa vno ore omnes postulant vti Ambrosius qui adhuc sacris Baptismi mâ—sterijs non erat initiatus ipsiâ— designetur episcopus Quare audua 〈◊〉 iubet illum egregium virum extemplo initiari episcopum ordinari So soone as this dissention was knowne Ambrose the gouernour of the Citie fearing least they should 〈◊〉 some new tumult commeth with speede vnto tâ—e Câ—urch The people beholding him made an end of their variance and all with one assent desired that Ambrose not as yet Baptized with the holy Lauer might bee designed their Bishop Which when the Emperour heard hee commaunded that forthwith that worthy man should be Baptized and then created their Bishop Thus writeth this auncient and learned father Out of these wordes I obserue first that in the time of Theodoret who liued almost 1200. yeares agoe the people had voices in the Election of the Ministers of the Church Secondly that such vsage of popular Election was the cause of great tumults and sedition in the Church Thirdly that it was lawfull for the Bishops to haue kept the authoritie and interest of Election in themselues Fourthly that the confirmation of Bishops was then in the power of the Emperour Fiftly that it greatly skilleth not who doe chose so fit men be chosen for the places Eusebius Caesariensis affirmeth constantly that two excellent Bishops in Palestine Theoctistus Bishop of Caesarea and Alexander Bishop of
legem Neque Pauius obstitisset vt apparet ex Rom 13. quia vero duruÌ„erat homines christianos Ethnicis obijcere recurrit ad remedium quod christus dedit quoad iniurias privatas mat 18. sequitur potestas illa penes qâ—os erat penes totaÌ„ ecclesiaÌ„ quae tameÌ„ ne coÌ„fusio fieret per delectos agebat ex senioribus Sequitur excommunicatio n. non est ex necessarijs illis sine quibus ecclesia non consistit He made mention of the power of Christ alluding to his wordes in Mathew least he should contemne the sentence of the church And he coÌ„mandeth this to be done because they had no other meanes at that time to correct the disobedient when there were no christian Magistrates Otherwise this fellowe should haue bin punished according to the law Neither would Paul haue bin against it as appeareth by his doctrine to the Romans But because it was a very hard case to send Christians to Ethnickes he hath recourse to that remedie which Christ appointed for priuate iniuries and in whom was that power in the whole Church which for all that to auoid coÌ„fusion did execute the same by chosen seniours For excommunication is none of those necessary things without which the church cannot consist The same Doctor in an other place hath these expresse words Hodie non opus proprio seuatu ecclesiae Agnoscamus beneficium dei Esa. 49. vicissim hi aguoscant se quoque meÌ„mbra esse ecclesiae Sequitur nobis sufficiat habere pastores scholas magistratus pios qui cuitum dei tueantur pauperes curent We haue this day no need at all of the senate of the church or presbyterie Let vs acknowledge the goodnes of God and let them likewise acknowledge themselues to be the members of the church Let it suffice vs to haue Pastors Schooles godly Magistrates that will defend the worship of God and take care of the poore Maister Martyr deliuereth the same doctrine in substaÌ„ce in these expresse words fatemur deinde claves ecclesiae vniversae datas caeterum ne confusio accidat convenit vt aliqui ex omnibus deligantur quivtantur clavibus quarum vsus in omnes redundet qui christo credunÌ„t Prepositos vero ecclesiarum habent des monet Paulus non semel et christus non prohibuit qui cum iussit ne magistri et Rabbi vocaremur ambitioneÌ„ repressit voluitque vt nemo nostrum haec affectaret Sed non interdixit quin habeamus in honore et appellemus honorifice quos dominus nobis praefecit imo Paulus ad Timotheum scribit se positum esse magistrum gentium Wee likewise confesse that the keyes are giuen to the whole Church But to auoyde confusion it is meete that some out of all bee chosen who may putt the keyes in vse whose vse re doundeth to all that beleeue in Christ. Now that we must haue gouernours of Churches Paule admonisheth more then once Christ did not forbid it who when he coÌ„manded vs not to be called Maisters and Rabbies repressed ambition being desirous that none of vs should hunt after these things But he neuer forbad vs to reuerence and giue honourable names to those whom our Lord hath placed ouer vs. Yea Paul writeth to Timothy that himselfe was made the maister of the gentiles Maister Musculus is consonant to the rest whose expresse wordes are these denique curabit vt plebs ipsa viros graues timentes dei ac boni testimonij deligant quorum cura et vigilantia disciplina ecclesiae administretur et si quid grauioris momenti accidat ad ipsam ecclesiam referatur Haec tamen omnia quae ad indeterminatam potestatem referimus ad illas tan tum pertinent ecclesias quae christianum magistratum non habent quales erant olim priusquam principes christiani fierent Finally he shall prouide that the people choose graue men which feare God and haue a good report by whose care and painfull labours the Church discipline may be executed and if any thing of greater moment fall out that the same be referred to the Church Yet all these things which we referre to the power vndetermined pertaine to those Churches onely which have no Christian Magistrate such as they were sometime before there were Christian Princes The same Doctor in an other place hath these wordes Hanc cuiusvis Particularis ecclesiae potestatem reprobos scilicet excommunicands Romanus pontifex irritam reddidit e medio sustulit This power of excommunication which pertained to euery particular Church the bishop of Rome made frustrate and tooke it quite away Out of these most learned discourses of these graue Writer I obserue these memorable lessons for the benefit of the reader First that the power to excommunicate is giuen to the whole Church Secondly that the Church hath power to commit the same to others as it shall be thought meete for her good Thirdly that the Church for auoiding of confusion did euer commit this iurisdiction to some speciall persons fit for the same Fourthly that the common vulgar sort want iudgement and are often carried away with affections and so are vnfit persons to retaine such iurisdiction in their hands Fiftly that excommunication is not any assentiall part of the Church Sixtly that the moderation and chiefe power of disposing and committing resteth principally in the Christian Magistrate where the church receiueth such a blessing And thus much of the former part viz. of the power of the whole Church Let vs proceede to the latter part viz to whom the church hath committed this power Concerning this Latter member it is to be holden for an vndoubted truth and most Catholique doctrine that none saue onely lawfull Ministers of Gods word and Sacraments can lawfully denounce the sentence of excommunication For this cause was it that when our Lord Iesus gaue this authoritie to his whole church he gaue it alwaies in the name either of all or of some one of his Apostles And for the same cause was it that the Church hath euer since committed the same vnto her lawfull Bishops and Ministers of the word The practise of the Church is most cleere and apparant both by the councels and by the vniforme verdict of the holy fathers Ex concilijs This case is most apparant by the old canons comoÌ„only for their antiquitie called the canons of the Apostles There I finde these expresse wordes siquis presbyter aut diaconus ab episcopo suo segregetur hunc non licere ab alio recipi sed ab ipso quieum sequestraverat nisi forsitan obierit apiscopus ipse qui eum segregare cognoscitur If any Priest or Deacon be excommunicated of his Bishop it shall not be lawfull for any other to receiue him but onely the partie who seperated him vnlesse perchance the Bishop die that did excommunicate him By this canon it is euident that none but the Bishoppe vsed to excommunicate and yet the
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