euen the Lambe which was slaine is fulfilled in Christ the veritie that followed after the same S. Austin in the disputation betwixt the Synagogue and the Church alledgeth against the Iewes this very Text of Ezechiel for the confirmation of making the signe of the Crosse in the fore-heads of Christians Vellem addiscere vbi signum frontis acceperis vel quis propheta signum istud quod dicis hoc est signū frontis signacuso sanctificationis inciderit I would learne saith the Synagogue where thou receiuedst the signe of the fore-hed or which of the Prophets maketh mention of that signe of which thou speakest calling it the signe of sanctification in the fore-head To this question S. Austin answereth in the person of the Church prouing it out of the 9. of Ezechil as S. Cyprian had done afore him as also out of the Reuelation in the 14. Chapter hee vseth an excellent and large discourse against the Synagogue to which for brevitie-sake I referre the Reader The same S Austin in an other place hath these expresse words Insultet ille Christo crucifixo videam ego in frontibus regum crucē Christi Sequitur vsque adeo de cruce nō erubesco vt non in occulto loco habeā crucē Christi sed in fronte portem Let the Pagan deride Christ crucified but let mee beholde his Crosse in Kings fore-heads I am so farre from being ashamed of Christes Crosse that I keepe it not in a secret place but doe beare it in my fore-head Marke well gentle Reader this godly period of this auncient blessed and learned Father S. Hierome in like manner proueth the lawfull making of the Crosse in the fore-heads of the Christians out of the same words of the Prophet Ezechiel Thus doth he write Et vt ad nostra veniamus antiquis hebraeorū literis quibus vsque hodiè vtuntur Samaritani extrema Than litera crucis habet similitudinem quae in Christianorum frontibus pingitur And to come to our owne in the olde Characters and Letters of the Hebrewes which the Samaritanes vse to this day the last Letter which is Than hath the image or similitude of the Crosse which is made in the fore-heads of Christians S. Beda likewise gathereth the same conclusion out of diuers places of the scripture These are his words Ad hoc n. gentium confractum est imperium vt signo fidei cui restiterant facies sanctorum liberè notaretur Sequitur neque n. frustra in fronte pontificis nomen domini tetragrammaton scribebatur uisi quia hoc est signum in fronte fidelium For in this signe the dominion of the Gentiles was ouerthrowne that the faces of Saints might be marked with the signe of Faith which the Gentiles had resisted Thus write the auncient and holy Fathers out of whose words I obserue First that the making of the signe of the Crosse in the fore-heads of christians is grounded vpon the holy scripture Secondly that it was the custome of the Church to vse the signe of the crosse in their dayes that is to say aboue 1315. yeares agoe To which I adde that the same vsage was the custome of the church in the time of Origen and of Tertullian that is almost 1400. yeares agoe And no maruell seeing it was an Apostolicall tradition If any hold the contrary let him name the time and the Author and if I cannot proue a further antiquitie I will be of his opinion Thirdly that those holy Fathers Saint Cyprian Saint Austen Saint Hierome Saint Beda did reioyce to beare the signe of the Crosse in their foreheads And consequently that a Christian needeth not be ashamed now adaies to beare the same badg in his forehead If I should stand to recount the testimonies of the holy Fathers for the confirmation of the lawfull vse and making of the signe of the Crosse I should both wearie my selfe and be tedious to the Reader I will therefore conclude with the iudgement of Maister Zanchius whose onely verdit me thinkes should be sufficient in this behalfe These are his expresse wordes Alia vero traditiones non sunt necessariò retinendae in ecclesijs etsi vetustae a patribus commemoratae vt quod christianum oportet signo crucis frontem munire diebus veneris sabbathi ieiunare Nam etsi servari possent si absque superstitione exercerentur tamen conscientiam non obligant Sequitur summa igitur conclusio haec sit eas traditiones quae dei verbo conformes ad vsum ecclesiae animosque hominum ad pietatem verum dei cultum excitandos accommodatae sunt etiamnum retinendas vsurpandas esse citra tamen superstitionem opinionem meriti The Church is not bound of necessitie to retaine still Other traditions although they be auncient and mentioned by the Fathers as that a Christiā must make the signe of the Crosse in his forehead and fast vpon Friday and Saterday For although these ceremonies and traditions might be still retained and kept if that were done without superstition yet for all that they doe not bind a mans conscience to keepe them Let this therefore be the summe and conclusion that such traditions as agree with the word of God and serue for the Churches vse and to stirre vp mens mindes to pietie and the true worship of God may this day b◠still retained and vsed so it be done without superstition and opinion of merite This is the conclusion of the most learned Doctor Maister Zanchius and I see no reason why it should not be my conclusion also And consequently I doe constantly affirme with him that the signe of the Crosse may this day be vsed lawfully so it be not ioyned with superstition and opinion of merite Let this be well obserued that Zanchius graunteth freely that the signe of the Crosse may bee made and that euen in the forehead For it is the very case now in question and constantly affirmed by Zanchius that it may bee well vsed though it may also bee laide away To which latter both I and the Church of England doe willingly agree with him But withall I say that seeing it is a ceremonie indifferent and may lawfully bee vsed it is not in the power of a priuate subiect to appoint or commaund to lay it away but peaceably louingly and obediently to admit and receiue the same knowing and euer remembring that in all things lawfull higher powers must be obeyed CHAP. IX Of the Election of Ministers I Haue proued alreadie that the church hath authoritie to make decrees lawes ordinances and constitutions in all things which are Adsaphora indifferent in their owne nature and tend to the peaceable gouernment of the Church for the church of God may safely admit diuers formes and orders wherby it may bee gouerned according to the diuersitie of the state thereof and variable circumstances of times places and persons The same libertie and freedome
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.
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
Patriarches together with the Synodes from whom there could be no appeale but onely vnto a Generall Councell This kinde of gouernment some called a Hierarchie a name improper and not vsed in the Scriptures as I thinke For the holy Ghost would not haue vs to dreame of any dominion or rule when question is made of Church gouernment But omitting the name if we consider the thing it selfe we shall find that these old Bishops would not frame any other kind of gouernment in the Church then that which God prescribed in his word Thus writeth Maister Caluin of the antiquitie of degrees and superioritie amongst the Ministers of the Church Which whosoeuer shall ponder seriously all partialitie set apart together with the constitutions testimonie and approbation of the most sacred and renowned generall Councel of Nice which Councel was euer to this day highly reuerenced throughout the Christian world that man doubtlesse cannot but approoue and allowe our Bishops and Arch-bishops with their names and authorities this day established in the godly setled gouernment of the Church of England For first Maister Caluin graunteth willingly the truth it self plainly leading him thereunto that in the time of the famous Councell of Nice there were both Arch-bishops and Patriarches Secondly that that patriarches were in order dignitie aboue the Arch-bishops and consequently that there was euen then viz. aboue one thousand two hundred and fortie yeares agoe superioritie Episcopall Archiepiscopall and Patriarchall among the ministers of the Church one minister hauing iurisdiction ouer and vpon an other More then which doubtlesse our Bishops and Arch-bishops doe not this day challenge in our Church of noble England Thirdly that this superioritie and dignitie among Ministers was ordained for the preseruation of discipline in the Church and consequently that as it was then godly conuenient and necessarie for the Church so is it this day in our Church of England Fourthly that the kinde of gouernment by Arch-bishops and Patriarches was agreeable to that forme of gouernment which God prescribed in his word This is a point of great moment which may not bee forgotten To which I also adde which the Reader must obserue seriously with mee that the Councell of Nice telleth vs plainely that this superioritie of one Minister aboue and ouer an other which the Brownists cannot endure was not then first appointed but had beene time out of minde by an auncient custome of the church which the Councell confirmed and established by her decree But how doe I proue it doubtlesse by the expresse wordes of the Councell For the Councell in the sixt Cannon hath these wordes Mos antiquus perduret Let the olde custome continue And in the seuenth cannon it hath these wordes Quoniam mos antiquus obtinuit vetusta traditio Because an olde custome and auncient tradition hath preuailed c. Which olde custome had beene in the Church euen from Saint Marke the Euangelist and from Saint Timothy and Saint Titus as is already prooued And if any one will yet bee obstinate and denie that this olde custome whereof the holy and auncient Councell speaketh beganne in the Apostles time let that man or those persons which so shall say or affirme name the time before the Nicene Councell when Archbishops and Patriarches first beganne And if any man can this performe I promise to bee of his opinion If otherwise both reason and true humilitie would aduise that man and those persons who shall so say or thinke to yeelde all due obedience to their superiours and willingly to subscribe vnto the truth Which doubtlesse they will doe that heretofore haue refused to embrace the ceremonies of our English Church if this Text of the Gospell bee not truly verified in them for they loued the praise of men more then the praise of God But howe is this possible I will vnfold the case Gentle Reader protesting that I doe it of charitie and for edification sake The truth I will plainly and sincerely set downe concealing the parties name because I loue the man and haue regard vnto his credite Talking with a Preacher of mine acquaintance a man otherwise both godly learned and of singular gifts concerning the cannons of Anno. 1604. and the kinde of gouernment of this our English Church when hee seemed to mee to haue nothing of moment to say against the same hee answered mee thus that hee would neither loose his liuing nor weare the surplesse nor yet make the signe of the crosse in the childs forhead And when I demaunded how that could bee hee answered that hee would keepe one to doe it but not doe it himselfe When I replied that hee might as lawfully doe it himselfe as procure an other to doe it hee vttered these wordes How can I doe that against which I haue so often preached I proceeded and told him as a friend that his refusall seemed to tast of the spirit of the proude Pharise and not of the humble Publican c. Well I hope the partie wil be obedieÌ„t But certes I thought afore that all their proceedings had been of meere conscience which now I perceiue to be of pride in a great many of them through which manner of dealing I wil not say hypocrisie the simple sort become disobedient and are deepely drowned in errour and our Church pitifully turmoyled with schismes dissention The godly learned and zealous Patron of pure religion maister Bucer deriueth the superioritie of Arch-bishops euen from the Apostles themselues These are his expresse words I am ex perpetua ecclesiarum observations abipsis apostolis videmus visum hoc esse spiritu sancto vt inter presbyteros quibus ecclesiarum procuratio potissimùm est commissa vnus ecclesiarum totius sacriministerij curam gerat singulareÌ„ eaque cura solicitudine cunctis praeerat alijâ— Qua de causa episcopi nomen huiusmodi summis ecclesiarum cur atoribus est peculiaritèr attributum Now we see by the perpetuall obseruation of churches euen from the Apostles themselues that it pleased the holy Ghost that among the ministers to whom especially the gouernment of the church is committed one should haue the chiefe care both of the churches and the whole sacred ministery that he in that care and sollicitued should be aboue al the rest for which cause the name of Bishop is peculiarly giuen to such chiefe gouernours of churches Thus writeth maister Bucer Out of whose words I note first that the superioritie of Arch-bishops and bishops proceedeth from the holy Ghost Secondly that this superioritie was euer in the church eueÌ„ from the Apostles The same author hath in that same Chap. much more matter to the same effect The famous doctor zealous christian Hieronymie Zanchis us in the coÌ„fessioÌ„ of his faith granteth freely that there were Arch-bishops Metropolitans and Patriarches before the Nicene Councel These are his words Cum hanc coÌ„sâ—riberem fidei confessioneÌ„ omnia ex bona
conscientia scripsi sicut credias sic etiam isberè loquutus sum vt facienduÌ„ esse docent sacrae litera Fides auteÌ„ mea nititur cùm primis simplâ—citèr verbo Dei Deinde nonnihil etiam communi totius veteris catholica Ecclesia consensu si ille cum sacris literis non pugnet Credo n. qua a pijs patribus in nomine Domini congregatis communi omnium consensu citra vllaÌ„ sacraruÌ„ litorarum contradictioneÌ„ definita receptafuerunt ea etiam quanquaÌ„ haud eiusdem cum sacris literis authoritatis a spiritu sancto esse Hinc fit vt quae sunt huinscemodi ea ego improbare noc velim nec audeaÌ„ bona conscientia quid autem certius ex Historijs ex concilijs ex omnium patrum scriptis quà m illos ministroruÌ„ ordines de quibus diximus communi totius reipublicae christianae consensu in ecclesia constitutos receptosque fuisse Quis autem ego sum qui quod tota ecclesia approbavit improbem sed neque omnes nostri temporis docti viri improbare ausi sunt quippe qui norunt licuisse haec Ecclesiae ex pietate atque ad optimos fines pro electorum aedificatione ea omnia fuisse profecta ordinata When I worte this Confession of my Faith I wrote euery thing with a good conscience and as I beleeued so I also freely spoke as holy writ teacheth me to doe My beliefe is principally simply grounded vpon Gods word then some-what also vpon the coÌ„mon consent of the auncient Catholique Church so it doe not swarne from the holy Scriptures For I belâ—eue that such things as that holy Fathers gathered together in Gods name haue with common consent defined and receiued without any contradiction of the holy Scriptures do proceed from the holy Ghost though not of the same authoritie with the holy Scriptures Hence comes it that my selfe neither will nor with safe conscience dare reproue such kinde of decrees But what is more cleare and euident by Histories by Councels and by the writings of all the Fathers then that those orders of Ministers wherof we haue spoken haue bene appointed receiued in the Church euen with the common consent of the whole christian Common weale And who am I that I should reproue that which the whole Church hath approued yea which all the learned men of our age durst neuer reproue to this day as who knew right well that both the Church might lawfully doe these things also that they proceeded of pietie that all things were ordained to very godly purposes for edefication of Gods elect Thus writeth this learned godly zealous and iudicious Father who for his rare learning profound knowledge pure zeale great iudgemeÌ„t was inferior to none of his age in Christs Church if not superiour to all Out of whose words I obserue many more excellent worthy documeÌ„ts for the help of the wel affected Reader First that this godly learned man was fully resolued to die in that Faith which he heare speaketh of Secondly that he published this his Confession of Faith with a good conscience constantly beleeuing as he wrote Thirdly that his Faith was grounded vppon the word of God Fourthly that the Decrees of the holy Fathers assembled in Christes name defined by the common consent of all and not repugnant to the Scriptures were not simply the Decrees of men but also of the holy Ghost Fiftly that the Degrees of Ministers and superioritie of Bishops Arch-bishops Primates and Patriarches were approued and receiued by vniforme and common consent throughout the whole Church of Christ. Sixtly that this great learned man neither durst nor could with good conscience reproue the same Seuenthly that the Church had authoritie to appoint constitute ordaine such degrees and superiority amongst the Ministers of the Church Eightly that such constitutioÌ„s proceeded of pietie were ordeined for edisicatioÌ„ of the Church To the testimony of this graue writer I deeme it worth the labour to adde that which the same Doctor hath in another place These are his words Hoc ego ingenuè denuò profiteor talem esse meam conscientiam vt a veteruÌ„ patrum sive dogmatibus sive scripturarum interpraetationibus non facilè nisivel manifestis sacrarum literarum testimonijs vel necessarijs consequentijs apertisque demonstrationibus convictus atque coactus discedere queam Sic enim acquiescit mea conscientia in hac mentis quiete cupio etiaÌ„mors I againe professe freely my conscience to be such that I cannot easily depart either from the Doctrines of the auncient Fathers or from their interpretations of the holy Scriptures vnlesse I bee convicted and compelled therevnto either with the manifest testimonies of holy Writ or with necessarie consequences and manifest demonstrations For so my conscience is at rest and in this quiet of minde I desire to die Out of which wordes I note two things both memorable and of great importance wishing the gentle Reader to marke them attentiuely First that the auncient Fathers haue decreed according to the holy Scriptures superioritie among Ministers in the Church and the degrees of Bishops Arch-bishops Primates Metropolitans Suffragans and Patriarches Secondly that this learned Doctor thinketh himselfe bound in conscience to acknowledge receiue and obey such decrees and constitutions of the holy Fathers and therefore earnestly desireth to ende his life in that beliefe Nicolaus Hemingius affirmeth constantly that the pure church which followed the Apostles-time ordeyned diuers degrees of Ministers for the peaceable Regiment of the Church as Metropolitans Arch-bishops Patriarches The 1. Obiection Ye know that the Lords of the Gentiles haue domination ouer them and they that are great exercise authoritie ouer them But it shall not be so among you but whosoeuer will be great among you let him be your seruant The Answere I answere that these wordes of our Sauiour Christ doe only condemne ambitious desire of rule and the tyrannicall vâ—â—ge thereof but not simply all superioritie and lawfull authoritie of one aboue an other I proue it first because Christ saith not the Lords of the Iewes but the Lords of the Gentiles beare rule ouer them As if hee had said you may not haue that tyrannicall kind of gouernment which the gentiles vsed nor such ambitious desire and sinister affection of rule as was found among them And therefore is it significantly said it shall not be so He saith not it shal not be at all but it shall not be so as it was among the Gentiles Secondly bcause it is the frequent custome of the holy Scriptures to forbid things simply without exception when it doth in deedes and true meaning prohibite onely the abuse and the inordinate desire and vsage of the same Call no man your father vppon earth saith Christ for there is but one your Father which is in heauen Bâ—â— not called Doctors for one is your Doctor euen Christ But
Thus writeth this holy Councel which for antiquitie sake ought to bee reuerenced seeing Poperie long after that time had no footing in the Church And yet as we see by their Decrees he was in those dayes to be holden for an heritique that would appose himselfe against the Holy-dayes then obserued by the Lawes and ordinances of the Church For no Scripture prescribeth vnto Christians the observation of Pentecost which wee call Whitsontide For though the holy and auncient Councell speake of amending according to the Scriptures yet is it not that Councels meaning that the Scripture appointeth that festivitie to be observed in the Christian Church but that it is therefore according to the Scripture because the Scripture in generall termes hath giueÌ„ authoritie to the Church to make Lawes in all such indifferent things Let this point neuer be forgotten The Councell of Arles of Antioch and many others haue made the like decrees Saint Austin whom for vertue antiquitie and learning the whole world hath reverenced hath written so plainly and so effectually for the Churches authoritie in making Lawes for Holy-dayes that his Epistles to Ianuarius may suffice all such as can reade them and will bee satisfied with reason His wordes are alreadie alledged in the seuenth Chapter and third Aphorisme To which I am content for the better satisfaction of the Reader to adde the same holy Fathers wordes else-where Writing purposely of keeping holy daies against Adimantus a Manichee he hath these expresse wordes Nam nos quoque dominicum diem pascha solennitèr celebramus quastibet alias christianas dierum festivitates Sea quia intelligimus quò pertineant non tempora observamus sed quae illis significantur temporibus Haec anglicè redduntur postea The same holy father in another place hath these words Meminit sanctitas vestra evangelium secundum Iohannem ex ordine lectionum nos soâ—ere tractare Sed quia nunc interposita est solennit as sanctorum dierum quibus certas ex evangelio lectiones oportet in ecclesia recitars quae ita sunt annuae vt aliae esse non possint ordo ille quem susceperamus necessitate paululum intermissus est non omissus Your holinesse remembreth that wee were wont to intreate vpon the Gospell of S. Iohn according to the order of the lessons But because at this time there is interposed the solemnitie of Saint-daies vpon which daies certaine lessons taken out of the Gospel must be read which are so yearely done that they cannot be changed that order which we had taken in hand is through necessitie somewhat intermitted but not omitted For we also do solemnely celebrate both the Lords day and Easter and all other festival daies of Christians But because we vnderstand to what end they are referred wee doe not obserue times but the things signified by the times Out of these wordes I obserue first that in S. Austens time the Church obserued kept many festivall or Saints daies Secondly that the Church did allot speciall portions and parts of the holy Scripture to bee read vppon those Saints daies Thirdly that the Church obserued those daies for signification which is a point of great moment and therefore ought to be well remembred Matthias Flacius Illyricus after he hath distributed the obseruation of times into foure orders naturall ciuill ecclesiasticall and superstitious he addeth these wordes Ecclesiastica quae etiam decoro bono ordini servit quò facit quoque dies dominica tempora precipuarum historiaruÌ„ aut factorum Christi quae prosunt ad aedificationem rudium vt rectiùs meminerint quando sit dominus natus passus quando in coelum ascenderit ae de singulis illis historijs suo tempore taÌ„to commodius instituantur quod valdè rudium memoriae prodest The ecclesiasticall is that which serued for comelinesle and good order as is also the Lords day and other feasts wherein we celebrate the memorie of the chiefe histories or Acts of Christ which be profitable for the instruction of the simple that they may the better remember when the Lord was borne when hee suffered and when hee ascended vp into heauen and bee more fitly taught in due time concerning euery seuerall historie pertaining therevnto In which place the same learned Writer affirmeth that obscruation onely to bee superstitious when wee put a necessitie worship merite or righteousnesse in the obseruing of time Out of these wordes I obserue first that the keeping of Saints-daies in the Church serueth for order and comelinesse in the gouernment of the Church Secondly that the obseruation of Saint-daies is very profitable for the instruction of the simple people Which doctrine is agreeable to that which Saint Austen deliuered afore Illyricus was borne Thirdly that seeing we put neither necessitie nor worship nor merite nor righteousnesse in the obseruation of holy daies our keeping of them can no way be superstitious The reformed Churches in Germanie in their Articles which they exhibited to the Emperour doe allowe the festiuities of Saints and other holy daies And the famous Doctor Philippus Melanthon in his Apologie of the saide Articles hath these wordes Item vt ordo politia ecclesiae doceat impersios quid quo tempore gestum sit hinc sunt feriae natalis paschatis pentecostes similes hoc est quod Epiphanius ait politiae causa institutas esse traditiones viz. ordinis causa vt ordo ulâ— aamoneat homines de historia beneficijs Christi As also that order and pollicie in the Church may teach the ignorant what things were done and at what time hence come holy daies of the natiuitie Easter Pentecost and the lâ—ke Which is it that Epiphanius saith that traditions were ordained for pollicie sake viz. for to keepe order in the Church and that that order might admonish the people of the historie and benefits of Christ. Behold here how all Writers agree one with another affirming vniformely that holy daies are lawfully ordained and kept in the Church and that for signification sake and instruction of the people Maister Budinger a famous Preacher of the Church of Tigwie holdeth the selfe same opinion both in his Decades and in his commentarie vpon the Epistle to the Romanes Where hee alloweth the keeping of the holy daies and festiuities of the natiuitie circumcision and ascension the feasts of the Virgin Marie Iohn Baptist and many others Maister Zanchius is consonant to the former Writers deliuering his opinion in these wordes Post diem dominiâ—um non possum non probare illorum quoque dierum sanctifiâ—aitonem quibus momoria recurrit celebrataque in veteri ecclesia fuit nativitatis D. N. I. C. circumcisionis passionis resurrectionis ascentionis in coelum missionis speritus sancti in apostolos Reliqui diebus provt quaeque ecclesia expedire indicaverit sic etiam sacrum caetum convocet ad verbum ad sacramenia ad preces
authentique powers in one people two diuers law-makings and dominions vnlesse it be by subordination euen as there is no place for two heads in one body The same Musculus in another place hath these golden wordes but we without dissimulation thinke thus Like as the Christian Prince hath chiefe power care in religion so hath he also power to constitute and make ecclesiasticall lawes to reforme abuses in religion The very nature of making lawes doth not suffer that they command make Lawes who haue not power to defend the Lawes and to take punishment of the transgressors and that the Magistrate should protect the lawes and punish the offendors who shal not haue power to make the lawes which he doth defend But Certes among men he that hath power to command hath also power to take reuenge I know it appertaineth to the magistrate to punish not onely the transgressors of his owne commandements but also of Gods But the case is altered if the question be made of lawes ecclesiasticall neither divulged by God immediately neither yet by his Apostles but by men within the ministerie of the Church Here doubtlesse it is not sit that they which are of meaner authoritie shall make Lawes and they who are of higher power must see them kept Men of meaner degree may cause lawes to be obserued but superiours onely can make lawes whose authoritie cōpelleth to obey them and who haue power giuen thē of God to punish the disobedient While therefore they ascribe the constitution and promulgation of ecclesiasticall lawes to those whom they call gouernours of the church to wit the presbyterie and leaue only to the magistrate power to see them kept and to punish the offenders what other thing do they but giues that to inferiours being subiects which of right belongeth to higher powers and taketh it away from superiours to whom euery soule must be subiect And so they peruerting the ordinance of God make of subiects Lawe-makers and of Law-makers subiects Thus writeth this learned man Out of these learned discourses of these two most learned and famous Writers I note these worthy documents First that vnder most Christian Princes where the Presbyterie beareth no sway the word of God is soundly preached the Sacraments rightly administred publique prayer duly celebrated the poore sufficiently relieued and vices sharply punished Secondly that all these things will not content the maisters of the Presbyterie vnlesse they may haue Princes at their commaund Thirdly that if the Patrons of the Presbyterie will needes haue all things after the manner of the Primitiue Church then must they cleanse the leaprous raise the dead worke miracles as the Apostles did Fourthly that the authors of the Presbyterie are arrogant contentious froward and saucie fellowes To which the Doctrine of our gracious soueraigne in his Bazilycon Doron is right consonant when he telleth vs very grauely besides many other vices which he there reckeneth vp that we shall neuer finde with any Hic-land or border-theeues greater ingratitude and moe lyes and vile periuries then with this kinde of people Fiftly that they denie vnto Princes authoritie to make ecclesiasticall lawes Sixtly that not the Presbyterie but the ciuill magistrates kings Emperours Monarches and other independant superiours haue power to make canons and ordinances ecclesiasticall Seuenthly that whiles they assigne vnto princes onely the execution of their Lawes they make of inferiours superiours and of subiects Law-makers and so peruert the holy ordinance of God The 4. Obiection The gouernmēt of the church in the time of the Apostles was the best most perfect Ergo no reason why it should be changed The Answere I answere First that the Church in the Apostles time was most perfect indeed concerning faith and doctrine absolutely as also touching external gouernment if regard be duly had vnto that time Secondly that there was not alwaies in the Apostolicall time one and the same externall gouernment of the Church as is alreadie proued Thirdly that the externall pollicie of the Church may admit alteration and change without all preiudice of faith and conscience according to the circumstances of times places and persons And consequently that Christian Princes enioy this day very lawfully and laudably the chiefe care and supreame ouer-sight thereof Men of best account in the reformed Churches doe in plaine tearmes approue and confirme this my doctrine Maister Caluin hath these wordes Scimus autem politiam pro varietate temporum recipere imò exigere varias mutationes Wee knowe that the pollicie of the Church receiueth yea requireth diuers alterations according to the varietie of time Maister Musculus a man of great zeale singular learning care and gifts confirmeth Maister Caluins opinion in these words The state of the Church was such at that time that the ministers could not be chosen otherwise because they then were without a Christian magistrate If thou wilt call againe the manners of those times thou must first call againe their state and condition Againe in an other place the same author writeth thus I answere that the Churches of God were at that time destitute of a Godly and faithfull magistrate Wherefore all iudgements betweene brethren brethren were then exercised by the Seniours in the ecclesiasticall senate as the custome also was in those christian churches which the Apostles planted But the condition is farre otherwise in those Churches which by the benefit of God haue christian Princes and Magistrates in whom resteth authoritie power law-making and gouernance not onely in prophane but in holy things also It is a most pestilent errour that some thinke no otherwise of the christian magistrate then of a prophane gouernance whose power reacheth onely to things prophane Haec ille Maister Beza hath these golden wordes We must not simply looke or regard what the Apostles did in the gouernment of the Church seeing the circumstances are most diuers and variable and therefore without preposterous zeale Cacozelia all things cannot in all places and times be called to one and the same forme or order but rather the ende and inuariable purpose of them must bee looked vnto and that manner and forme of doing things must be chosen which tendeth directly thereunto Haec Beza Out of these most excellent and golden discourses of these great learned men who were very famous and highly renowned in the best reformed churches I gather these memorable obseruations First that the Church is not fixed or tied to any one setled kind of gouernment but may be changed in her gouernance as the circumstances of times places and persons shall require Secondly that it is very fit and conuenient sometimes to alter the gouernment of the church Thirdly that the church may not bee gouerned now as it was in those daies when there were no christian magistrates Fourthly that wee must not respect so much what the Apostles did as their intent and purpose the scope and marke which they aimed at CHAP. XII
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
Saint Chrysostome in these golden wordes Neque ideo solum sed vt tu disceres quontam super te quoque cum Sacro Fonte dilueris Sanctus Spiritus veniat iam vero non visibils specie qua vtique non egemus cum nobis pro cunctis sola fides sufficiat Nam signa non credentibus sed incredulis dantur Neither did the Doue appeare onely for that end but that thou also mayst learne that the Holy Ghost commeth vpon thee when thou art washed in the holie Font bu that appearance is not nowe adayes in any visible shape whereof wee haue no neede seeing sole faith sufficeth for all For signes are not giuen to the faithfull but to the incredulous persons These things well pondered the obiection against the booke of Common prayer will bee to no purpose vnlesse perhaps it will bee a caueat for the Author which I heartilie wish to write and speake more circumspectly in time to come For I verily am perswaded that all things contayned in the booke of Common prayer are agreable to the holy Scriptures the practise of the Church in the purest times and composed with such Iudgement Pietie Learning and Religion that all the wisedome in the worlde is not able iustlie to controll the same In so much that I wonder and greatly admire the audacious temeritie of manie who being of small reading and learning and of no iudgment and experience if they bee compared to those auncient graue Godly wise and learned fathers that compiled the booke of common prayer dare presume to condemne the same with theyr bitter invectiues vntimely censures and vnchristianlike Anathematizations True it is that Saint Hierome saith Nec sibi blandiantur si de Scripturarum capitulis videntur sibi affirmare quod dicunt cum Diabolus de Scripturis aliqua sit locutus Scripturae non in legendo sed in intelligendo consistunt Neyther must they slatter themselues if they seeme in their owne conceits to prooue so much as they say seeing the Deuill himselfe alleadged Scripture against our Lord Iesus and the Scriptures doe not consist in bare reading but in true Sense and meaning Would God this graue aduise giuen by this holy auncient and learned Father might be a president and constant rule in this doleful age to all nouices superficiall diuines and young students in Diuinitie who more rashly then Clerklie take vpon them to controll not onelie our most Reuerend Fathers the graue wise and learned Byshops but euen the whole Synode assembled in the Conuocation house yea and the King himselfe to walke circumspectlie to liue obedientlie to think modestlie of their own gifts not to esteeme better of themselues and their iudgements then there is cause but to thinke that a learned Synode can see as farre as they and would as gladly goe to Heauen as they and consequently to ponder with themselues seriouslie that it is a too too malepeart saucinesse for young heads and superficiall Diuines of slender Iudgement and lesse reading of the holy Fathers auncient Councells and Ecclsiasticall hystories to censure and controll not onely the Godlie setled Lawes of our Christian Kingdome but euen of the continuall practise of the Churche in all ages I my selfe am about three score yeares of age I haue endeuoured by Prayer and painefull Studie to attayne good literature euer since I was fiue yeares of age I haue liued conuersed studied disputed in manie famous Vniuersities aswell in England as in forraine Countries I haue employed my whole care industry and diligence now for the space of thirty yeares and odde to vnderstand Gods word aright to know what hath bene the practize of Christes church in all former ages and for that ende and purpose I haue for the space of thirtie yeares and odde prouided all the auncient Fathers Councells Hystories Ecclesiasticall and Chronographycall so far forth as my abilitie was able to extend and reach and that nothing should be wanting in this behalf I haue borrowed bookes where I could and haue also had recourse to the best Libraryes both in the Vniuersities els where to the end I might gather notes out of such bookes as I was not able to buye and prouide In which behalfe not my selfe onely but all such as reape anie commoditie by my painfull labours are more then a little beholden to these most Reuerend Fathers Iohn the late Arch-byshoppe of Canterburie Richard now the L Arch-byshoppe of Canterburie and Tobye the L Bysh. of Durham who haue for themselues the good of others most excellent costly and goodly Libraries to which I haue found free accesse at all times when I desired All this beeing performed I haue verie seriouslie weighed pondered and considered what the Papists Arrians Macedonians Eutichians Nestorians Donatists Carpocratians Ebionites Tatians Manichees Brownists and other Sectaries doe and can say for their opinions and this notwithstanding I finde the Doctrine and the Godlie setled Lawes of this Church of England amongst which I place the late Canons of Anno. 1604. to bee consonant to Gods word to the vsuall practise of the Church in all former ages These things I vtter in these tearms because I heartilie wishe to perswade all such as are carefull of their saluation to yeeld obedience to higher Powers and not to bee carryed awaye with the Sugred words of superficiall Diuines but to learne that obedience is better then Sacrifice I am now likelie euen by the course of Nature shortly to forsake this worlde and therfore I doe not seeke any preferment for my paines which I neuer to this daye hunted after and much lesse doe I seek to draw men into errrours and so to make shipwracke of mine owne Soule No no my purpose God is my witnesse is farre otherwise as who am perswaded so fullie of the Doctrine which I deliuer that I am not affrayde to ende my life in the same The second member of certaine Rites and Ceremonies vsed in Baptisme New-fangled oddely conceited persons do scornfullie inueigh against interrogatories ministred at Baptisme against Godfathers Godmothers Fonts and otherlike Ceremonies as things vnknowen in the time of the Apostles To whome I answere in this manner First that manie things are this day lawfully done in the Church which were not in vse in the Apostles time This is already prooued Secondly that the custome of the Church in things indifferent is to be esteemed among Christians for a Law This is likewise prooued And let him that holdeth the contrarie opinion tell mee by what lawe hee can iustifie that formall coniunction of men and wemen in holy wedlock which is vsed not onely in our Church of England but also in purest reformed Churches euerie where Hee shall neuer bee able to alleadge any ground in that behalfe but the vnwritten traditions of the Church Of which traditions th' Apostle spoke as learned interpreters tell vs when he said he would set other things in
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