threatned and yll vsed at their hands began to faynt and to be wéery of his office Cyprian hearing therof wrote comfortably vnto him and willed him in any wise to procéede shewing further what sectes and schismes ensueth in any prouince or diocesse wheras the Byshops authoritie is despised for in these words he speaketh not of the vsurped authoritie of the Byshop of Rome ouer all Churches but agaynst the insolencie of some which despising their Metropolitane or Archebyshop did with their factiousnesse trouble the Churche For he would haue an Archebyshop in euery prouince which should beare the chéefe rule ouer the rest of the Cleargie and so doe the godlyest and best learned expounde Cyprian The same Cyprian wryting to one Florentius Pupianus speaking in his owne behalfe béeing Byshoppe of Carthage sayth on this sorte Vnde schismata haereses obortae sunt oriuntur nisi dum Episcopus qui vnus est Ecclesiae praest superba quorundam praesumptione contemnitur homo dignatione dei honoratus ab hominibus indignis iudicatur From vvheÌ„ce haue heresies and schismes sprong heretofore and vvherof spring they novv but that the Byshop vvhich is one and gouerneth the church by the presumptuous disdayne of certen is despised and a man preferred by Gods allovvaunce is examined and iudged by vnvvorthy men For it is the chéefe and principal office of an Archebishop to kéepe vnitie in the Church to compound conteÌ„tions to redresse heresies schismes factions to sée that Byshops and all other of the Clergie whiche be vnder him doe their duetie c. And therefore Hierome writing vppon the first to Titus sayth that in the beginning a Byshop and a Priest was all one but after that there began to arise factions in religion some said they held of Apollo some of Paule some of Cephas and some of Chryst it was decréed that one shoulde be chosen to beare rule ouer the rest to whom the chéefe care of the Churche should appertayne and by whom sectes and schismes should be cut off Here a man may reason thus the distinction of degrées began in the Churche when men began to say I holde of Paule I holde of Apollo c. But this was in the Apostles time .1 Cor. 1. Therefore these distinctions of degrees began in the Apostles time The same Hierome in his Epistle ad Euagrium teacheth that the cause why one was chosen among the bishops to rule ouer the rest was in schismatis remedium ne vnusquisque ad se trahens Christi Ecclesiam rumpereâ— to meete vvith schismes lest euery one according to his ovvn fansie shoulde teare in peeces the Churche of Christe And sayth further that in Alexandria from S. Marke vnto Heracla and Dyonisius Byshoppes the ministers vsed to electe one among them selues whome they placing in a higher degrée called a Byshoppe euen as an armie shoulde choose their Capitayne or Deacons shoulde choose one of them selues whome they knewe to bée paynefull and call hym an Archedeacon Haec Hierom. In all these places Hierome dothe not maynteyne the authoritie of one man ouer the whole Churche but thinketh it necessarie that in euery Prouince there bée one to bée chéefe ouer the reste for vnitie sake and for rooting oute of contentions and sectes And therfore contra Luciferanos he sayth that onlesse this superioritie vvere there vvould be as many schismes in the Church as there be Priests Chrysostome writing vppon the twentith of Matthew sayth that the rebellious nature of man caused these distinctions of degrees that one shoulde be an Apostle another a Byshoppe another a Minister another a lay man And that onlesse there vvere suche distinctions of persons there could be no discipline And vpon the. 13. to the Romanes he sayth that bicause equalitie engendreth strife and contention therfore superioritie and degrees of persons vvere appoynted It is not to be denied but that there is an equalitie of all ministers of Gods worde quoad ministerium touching the ministerie for they haue al like power to preach the worde to minister the sacraments that is to say the worde preached or the Sacraments ministred is as effectuall in one in respecte of the ministerie as it is in another But quoad ordinem politiam touching order and gouernement there alwayes hathe bene and muste be degrées and superioritie among them For the Churche of God is not a confused congregation but ruled and directed as well by discipline pollicie in matters of regiment as by the worde of God in matters of fayth And therefore well sayth master Caluine in hys Institutions Cap. 8. That the twelue Apostles had one among them to gouerne the rest it vvas no maruell for nature requireth it and the disposition of man vvil so haue it that in euery company although they be all equall in povver yet that there be one as gouernour by vvhom the rest may be directed there is no court without a Consul no Senate without a Pretor no Colledge vvithout a President no societie vvithout a Master Haec Caluin Paule was superiour bothe to Timothie and Titus as it may easily be gathered out of his Epistles written vnto them Titus had superioritie ouer all the other pastours and Ministers which were in Creta for he had Potestatem constituendi oppidatim presbyteros ad Tit. 1. The which place master Caluine expounding sayth on thys sorte Discimus ex hoc loco c. We learne of this place sayth he that there was not suche equalitie among the ministers of the Churche but that one both in authoritie and councell dyd rule ouer an other Timothie bare rule ouer all the other Ministers of the Churche of Ephesus For Paule sayth vnto him 1. Tim. 5. Aduersus Presbyterum accusationem c. agaynst a Minister receyue no accusation onlesse there be tvvo or three witnesses In which words Paule maketh him a Iudge ouer the rest of the Ministers and Epiphanius Lib. 3. Tom. 1 contra heresim Aerij proueth Titus superioritie ouer the rest by this selfe same place That this worde Presbyter in this place of the Apostle signifieth a Minister of the word both Ambrose Caluin and other learned wryters declare Ignatius who was S. Iohn his scholer and lyued in Christes time in his epistle ad Tâ—rallianos speaketh thus of the authoritie of a Byshop ouer the rest Quid aliud est Episcopus quam quidam obtinens principatum potestatem supra omnes VVhat is a Bishop but one hauing povver and rule ouer all And in his epistle ad Smirnenses he writeth on this sorte Honora quidem Deum vt authorem vniuersorum Dominum Episcopum autem vt Sacordotum Principem imaginem Dei ferentem Dei quideÌ„ per principatum Christi vero per sacerdotium Honor God as the author and Lord of al things a Bishop as the chiefe of Preestes bearing the Image of God of God bicause of his superioritie of Christ by reason of his preesthod And a litle after Let lay men
in the Churche or common weale But where read you that Eugenius did first inuent them Admonition The sixtenth In that the Lorde byshoppes their suffraganes Archdeacons Chauncelors officials proctors doctors summers and suche rauening rablers take vpon theÌ„ which is most horrible the rule of Gods Church spoyling the pastor of his lawfull iurisdiction ouer hys own flock giuen by the word thrusting away most sacrilegiously that order which Christe hath left to his Church and which the primatiue church hath vsed they shew they hold the doctrine with vs but in vnrighteousnesse with an outwarde shew of godlinesse but hauing denied the power therof entring not in by christ but by a Popishe and vnlawfull vocation We speake not how they make ministers by them selues alone and of their sole authoritie and that in secret places of their election and probation that it is of him to whom by no righte it belongeth And that when they haue made them either they may carry in their Colledge and lead the liues of loytring losels as long as they liue or else gad abroad with the Byshops buls like to Circumceâ—ions to preach in other mens charges where they list or else get benefices by friendship or money or flattery where they can catch theÌ„ or to coÌ„clude if al these faile that they may go vp down like beggers and fal to many follies or else as many haue done set vp billes at Paules or at the Royall exchaunge in such publike places to see if they can heare of some good masters to entertayne them into seruice Surely by the Cannon law by which the byshops reigne rule they ought to keepe those ministers which they make as loÌ„g as they haue no liuings places We know three or foure byshops in this Realme would haue kepte suche houses as neuer none did in this land if this rule had bene obserued They clapt theÌ„ out so fast by hundreds they made them pay well for their orders and surely to speak truth they were worthy for the bishops what oddes soever there were of their giftes yet in their letters gaue them all a like commeÌ„dation They put on their surplesses or else subscribed like honest men Fye vpon these stinking abominations Answere In all these wordes there is not one thing touched which is conteyned in the Communion booke therfore I might passe this parte ouer with silence noting onely your vnorderly and vndiscrete dealing who going about to deface the booke of Common prayer wander you know not whither and spende your labour in writing agaynst such things as be not in that booke once meÌ„tioned But yet something I must say to certayne things by you in this parte written without al modestie discretion or reason And first you shewe your selfe greatly offended that the pastor is spoyled of his lawful iurisdiction ouer his stocke and therfore you burst out into these wordes of heate rauening rablers horrible sacrilegiously and suche like It had bene well if you had tolde vs what that lawfull iurisdiction of the pastor ouer his stock giuen by the word had bene for the places of scripture which you quote for that purpose doe not playnly inough set out that matter In the 18. of Mathewe vse 17. after certaine admonitions in priuate offences Christ sayth Dic ecclesiae tell the Churche In which place as I tolde you before the Churche doth signifie suche as haue authoritie in the Churche or else publike reprehension in the open congregation by suche as be called thervnto It giueth not any pecâ—lier iurisdiction to the pastor for any thing that I can learne And in the same cha 18. vse where christ saith VVhat soeuer ye binde on earth shall be bound in heauen c. according to your iudgement vttered before it is mente of the whole Church not of the pastor only You haue before denied that one man can excommunicate and therefore this place maketh nothing for your assertion In the .11 of the Actes vse 30. mention is made howe the Disciples which were at Antiochia dyd according to their abilitie sende succoure to their brethren which dwelte in Iudea and that they sente it to the elders by the handes of Barnabas and Saule But what is this to the iurisdiction of the pastour This declareth that the disciples of Antiochia trusted the elders whiche were in Iudea with the distribution of their almes The .15 of the Actes in the places by you noted sheweth how Paule and Barnabas were sente to the Apostles and Elders which were at Ierusalem about the deciding of a certain question moued by certain of the sect of the Phariseys touching circumcision This declareth the vse of Councels and openeth the next and readyest way to determine controuersies but it speaketh nothing of the iurisdiction of the pastour The .xii. to the Rom. vse 7.8 hath bene sundry tymes by you alledged to no purpose at all euen as it is nowe in lyke manner The Apostle there willeth euery man that hath an office to attende vpon his office c. But he speaketh not of any peculiar iurisdiction of the pastor ouer his flocke In the first to the Phil. vs. 1. Paule and Timothie salute the Bishops and Deacons which be at Philippi How gather you therof any iurisdiction perteyning to the pastor The .1 Cor. 12. vse 28. The Apostle sayth that God hath placed in his Churche first Apostles secondely Prophetes thirdly teachers c. What is this to youre purpose or what iurisdiction of Pastors doe you gather hereof you may here learn that there is in the church diuers degrées of persons 1. Thessa. 5. Paule exhorteth them to knowe and loue suche as laboure among them he describeth no peculiar kynde of iurisdiction 1. Timo. 4. vse 14. Saint Paule willeth Timothie not to despise the gifte giuen vnto him by prophecie with the laying on of the hands of the companie of the eldership in the .1 Timo. 5. vse 17. he sayth The elders that rule well are worthie of double honour c. Which place commeth the nearest to youre purpose for here is mention made of ruling and of ministers but yet it is not declared what kind of rule this was except you will expounde it by the wordes following specially they whiche labour in worde and doctrine And this kinde of rule remayneth to the pastor still Thus you see with how little discretion lesse learning you heape vp scriptures in your margent only to deceyue the simple and ignorante who are by you too muche deluded beléeuyng what so euer you speake or wryte without any further examination If they would marke these words of yours wel they might soone vnderstand that you séek as great iurisdiction ouer them as any of those persons whome you haue here named You saye they hold the doctrine with you but in vnrighteousnesse with an outward shew of godlinesse but hauing denyed the power thereof entryng not in by Christ but by a Popish and vnlaufull
readers parish preests stipendaries and riding chaplaines that vnder the authoritie of theyr masters spoyle their flocks of the foode of their soules such seeke not the Lord Iesus but their owne bellies cloudes that are without rayne trees without frute painted sepulchers full of dead bones fatted in all abundance of iniquitie and leane locusts in all feeling knowledge and sinceritie Answere It is true that couetous patrones of benefices be a great plage to this church and one of the principall causes of rude and ignorante ministers God graunte some spéedy reformation in that point Neither can I excuse al persons vicars c. But al this is spoken without the booke and therefore not fiâ—ly of you alledged against the booke Admonition The nineteenth What shoulde we speake of the Archbishops Courte sith all men know it and your wisdome can not but see what it is As all other Courts are subiecte to this by the Popes prerogatiue yea and by statute of this Realme yet vnrepealed so is it the filthy quauemire and poysoned plashe of all the abominations that do infecte the whole Realme We speake not of licences graunted out of this Courte to marrie in forbidden tymes as in lente in aduente in the gang weeke when banners and belles with the preest in his surplesse singing Gospells and making crosses raungeth aboute in many places vppon the ember dayes and to forbidden persons and in exempte places We make no mention of licences to eate white meate and flesh in Lente and that wyth a safe conscience for rich men that can buy them with money nor we saye nothing howe dearely men pay for them As for dispensations with beneficed boyes tollerations for non resideÌ„ts bulles to haue two benefices to haue three to haue more and as many as they lift or can get these are so common that all Godly and good men are compelled with griefe of harte to crie out vpon such abhominations We omitte excommunication for money absolution for the same and that by absoluing one man for another which how contrarie it is to the scriptures the complaints of many learned men by propositions in open schooles proposed by writings in printed bookes set out and by preaching in opeÌ„ pulpits haue ben sufficiently witnessed To coÌ„clude this filthy Courte hath full power togither with the authoritie of this pettie Pope Metropolitane and primate of all England to dispence in all causes wherein the Pope was wont to dispence vnder whiche are conteyned more cases and causes than wee are able to recken As for my Lordes grace of Yorke we deale not with hym We referre him to that learned Epistle whiche Beza wrote vnto hym about these matters Answere I thinke this Court to be necessarie for the state of this Churche and Realme and if there be abuses in it eyther in the lawe it selfe or in the persons I wish it were reformed But the whole order of the Courte is not therefore to be condemned no more than it is of other Courts which cannot be missed and yet haue abuses in them I confesse my selfe to haue little experieÌ„ce in such matters and therefore I will speake the lesse thereof As I do mislike that there should be any time forbiddeÌ„ to marrie in for that can haue no good meaning or any dispensations for boyes to kéep benefices or excommunications and absolutions for money or one man to be absolued for another and if there be any other suche like abuse so do I vtterly condemne your vnsemely and vnchristian termes as filthy quauemire poysoned plashe of all abominations filthy Courte especially considering wherof they be spoken to whome and by whome they argue a scolding nature and a stomacke boyling with contempt of lawes and superiours Neither can I suffer you to slaunder not that Courte but thys Churche with manifest vntruthes as you do when you saye that banners bells and making of crosses be allowed to bee vsed in the gang weeke and that the Archebishops Courte hath full power to dispence in all causes wherin the Pope was wont to dispeÌ„ce which both be most vntrue I thinke in dispensations this Courte goeth no further than the lawes of the Realme do permitte Agreable to this spirite is your contemptuous speach vsed to both the Archbishops men to be reuerenced not only in the respecte of their yeares and authoritie but of their singuler wisdome grauitie learning and sounde religion also Howbeit you reuerence them as you do all other that be in authoritie except some whome you do but séeke to vse to bring your intents to passe I will saye no more I thinke you haue abused master Beza with your false reports which hath caused him to write otherwise than he woulde do if he knewe the whole state of the controuersie So you haue also abused other notable learned men and caused them to write according to your phansie which since that time being truly enformed haue by their letters which are to be séene both condemned your contentiousnesse and their owne to much credulitie But our faith and Churche dependes neyther vppon Master Beza nor any other man neyther do they looke for any such prerogatiue But still you are without the booke You bid vs in the margent to proue that the regiment of the Church should be spirituall reade Ephe. 1. verse 23. 1. Thessa. 5. vers 13.1 Timo. 5. vers 2. Hebr. 10. vers 30. In the place to the Ephe. the Apostle saith that God hath appointed Christ to be the head of the Church which is his body euen the fulnesse of him that filleth all in all things Here we learne that Christ is the head of the church But how proues this that the gouernement of the church is only spirituall will you hereby take away ciuill magistrates and other gouernours that God hath placed in his Church It is subtilly done of you to quote the places only and not to apply them nor to conclude of them For surely if you had layde downe the words and applied theÌ„ to your purpose not wise and learned only but very children would haue laughed you to scorne In the .1 Thess. 5. The Apostle beseecheth them to loue suche for their vvorkes sake as laboure among them are ouer them in the Lorde and admonish them What argument call you this S. Paule moues the Thessalonians to loue their pastours Ergo the gouernement of the Church is only spirituall In the first Timothie 5. vers 2. he willeth Timothie to exhorte the elder vvomen as mothers the yonger as sisters whereuppon you conclude thus elder women must be exhorted as mothers the yonger as sisters wyth all purenesse Ergo the gouernement of the Church must be spirituall In the .10 Hebr. vers 30. it is thus written For we know him that hath saide vengeance belongeth vnto me I vvill recompence saith the Lorde And againe the Lorde shall iudge his people Uengeaunce belongeth to God and he shall iudge hys people Ergo the gouernemente
for all do not so read but all do not so Fol. 73. lin 23. for Anthomum read Antoninum Fol. 104. lin 20. for baptized by faith read baptized faith Fol. 115. lin 26. in these words put out in Fol. 211. lin 2. not the charge put out one the Fol. 287. in the margent for 1. Tim. 1.2 read 1. Tim. 5.2 Fol. 231. lin 26. for by changing read the changing Fol. 232. lin 11. for pulleth read poulleth Fol. 242. lin 8. for disobedience read obedience Fol. 244. in the margent for 1. Tim. 1.2 read 1. Tim. 3.2 In Gualters epistle in latin lin 9. for Non read Nam and lin 17. for episculor read exosculor and lin 30. for rogabant read rogabat In the same epistle in englysh line 3. for only read olde In the 5. page and 4. line of the answere to the Pamphlets for impuritie read impunitie ¶ An Exhortation to suche as bee in authoritie and haue the gouernement of the Church committed vnto them whether they be Ciuile or Ecclesiasticall Magistrates COnsideryng the strangenes of the time the varietie of mennes myndes and the maruellous inclinations in the cōmon sorte of persons especially where the gospel is most preached to imbrace newe inuented doctrines and opinions thoughe they tende to the disturbing of the quiet state of the Churche the discrediting and defacing of such as be in authoritie and the maynteining of licenciousnesse and lewde libertie I thought it good to set before your eyes the practises of the Anabaptistes their conditions and qualities the kinde and maner of their beginnings and procéedings before the broching of their manyfolde and horrible heresies to the intent that you vnderstanding the same may the rather in tyme take héede to suche as procéede in like maner least they béeing suffred too long burst out to woorke the same effect I accuse none only I suspect the authors of this admonition their fautours What cause I haue so to doe I referre to your selues to iudge after that I haue set foorth vnto you the Anabaptisticall practises euen as I haue lerned in the writings of such famous and learned men as had themselues experience of them when they firste began in Germanie and did both personally reason with them and afterwardes very learnedly write agaynst them neyther will I in this poynt write one worde whiche I haue not mine author to shewe for 1 Firste Anabaptisme tendeth to this ende that in these places where the Gospel hath ben for a tyme preached and where Churches be reformed the Gospel may be hindered the churches disquieted the simple brought to doubt of the religion that hath ben taught them contentious and vnquiet mynds may haue matter to work on the preaching of the Gospell become odious finally that magistrates and suche as bée in authoritie may bée contemned and despysed of their subiects and inferiours 2 Secondly they bitterly inueyed agaynst ministers and preachers of the Gospell saying that they were not ordinarily and laufully called to the ministerie bycause they were called by the Magistrate and not by the people that they preached not the Gospell truly that they were Scribes and Phariseis that they had not those things whiche Pause required in a minister 1. Timo. 3. That they did not themselues those things whiche they taught vnto other that they had stipendes and labored not and therefore were ministers of the belly That they coulde not teache truely bycause they had greate liuings and liued wealthily and pleasantly that they vsed not theyr authoritie in excommunication that they attributed too muche vnto the Magistrate 3 Thirdely the whole reformation that was then in the Churche displeased them as not spirituall ynoughe and perfecte For the Sacramentes were not as they sayde syncerely mynistred things were not reduced to the Apostolike Churche Excommunication not ryghtly vsed no amendement of lyfe appeared synce the preaching of the Gospel therfore the Church then reformed no more the true Church of Christ than was the Papisticall churche 4 Fourthly they had theyr priuate and secrete conuenticles and did diuide and separate themselues from the Churche neyther woulde they communicate wyth suche as were not of their secte eyther in prayers Sacramentes or hearing the woorde 5 Fifthly they compted all them as wicked and reprobate whiche were not of their sect 6 Sixthly they pretended in all theyr dooyngs the glorie of God the edifying of the Churche and the puritie of the Gospell 7 They earnestly cryed oute agaynste pryde gluttonie c. They spake muche of mortification they pretended greate grauitie they sighed muche they seldome or neuer laughed they were verye austere in reprehendyng they spake gloriouslye To bée short Magna varia erat ipsorum hypocrisis they were greate hypocrites thereby to winne authoritie to their heresie among the simple and ignorant people 8 If they were at any time punished for their errors they greatly complayned that nothing was vsed but violence that the truthe was oppressed that innocent and godly men which would haue all things reformed according to the worde of God could not be hearde nor haue libertie to speake That Zuinglius stopped their mouths and defended his cause not by the worde of God but by the authoritie of the magistrate 9 They founde greate faulte wyth the baptizyng of children and ceremonies vsed in the same But afterward did vtterly condemne it 10 They taught that the ciuile magistrate hath no authoritie in Ecclesiasticall matters and that he ought not to meddle in causes of religion and fayth 11 That no man ought to be compelled to faith and to religion 12 That Christians ought to punish faultes not with imprisonement not with the sword or corporall punishment but only with excommunication 13 They complayned muche of persecution 14 They bragged that they woulde defend their cause not onely with wordes but with the shedding of theyr bloud also 15 Their whole intēt was to make a separation and a schisme and to withdrawe men from their ordinarie Churches and pastours and therfore most odiously they inueyed against such pastours and sought by all meanes to discredite them 16 There was no stay in them but dayly they inuented new opinions and did runne from errour to errour 17 They were very stubborne and wilful which they called constancie they were weywarde and frowarde without all humanitie they iudged and condemned all other men 18 They sought to ouerthrowe common weales and states of gouernement 19 They gaue honor and reuerence to none and they vsed to speake to such as were in authoritie without any signification of honour neyther would they call men by their titles and they answered churlishly 20 They attributed much vnto themselues pleased themselues very well other men they contemned and therfore their myndes were full of pride and contempt 21 They went not to preache in such places wher the Gospell was not planted but
That notable learned father Augustine hathe diuers sayings touching this matter worthie to be noted In his Epistle ad Casulanum 86 he sayeth thus In his rebus de quibus nihil certi statuit scriptura diuina mos populi Dei vel instituta maiorum pro lege tenenda est In those thyngs vvherein the holie Scripture hath determined no certaintie the custome of the people of God and the traditions or decrees of our forfathers are to be holden for a lavve Whereby it is manifeste that those things maye be reteyned in the Churche whiche are not expressed in the Scripture In the same Epistle he reporteth the aunswere that Ambrose made vnto him béeing demaunded whether it were lawfull to faste on the Sabboth day or not to fast séeing that among the Churches there was some diuersitie in this pointe Quando hiâ— sum saith he non ieiuno Sabbato quando Romae sum ieiâ—no Sabbato ad quamcunque ecclesiam veneritis eius morem seruate si pati scandalum non vultis aut fâ—cere VVhen I am here I fast not on the Sabboth when I am at Rome I doe fast on the Sabboth and to vvhat Churche soeuer you come keepe the custome thereof if you vvill neyther suffer offence nor giue offence The whole Epistle is woorthie of reading That whiche hée wryteth in his Epistle Ad Ianuarium .118 is a moste playne declaration of hys Iudgement in this matter Illa autem quae non scripta sed tradita custodimus quae quidem toto terrarum orbe obseruantur dantur intelligi vel ab ipsis Apostolis vel plenarijs concilijs quorum est in ecclesia saluberrima authoritas coÌ„mendata atque statuta retineri sicuti quod Domini passio resurrectio ascensio in coelum aduentus de coelo Spiritus sancti anniuersaria solennitate celebraÌ„tur si quid aliud tale occurrerit quod seruatur ab vniuersa quacunque se diffundit ecclesia Those things vvhich be not vvritten but kept by tradition vvhich are obserued thorovv the vvhole vvorlde are to be vnderstanded either to be deliuered vnto vs from the Apostles themselues or else decreed by generall Councels vvhose authoritie is greate in the Churche as that vvee yearely with solemnitie celebrate the passion of the Lord and his resurrection his ascension into heauen and the coÌ„ming of the holy Ghoste and if there be any other thing that is obserued of the vvhole Churche And againe Quod neque contra fidem neque contra bonos more 's iniungitur indifferenter est habendum pro eorum inter quos viuitur societate seruandum est That vvhiche is enioyned being neyther against faith nor good manners is to be counted indifferent and to be obserued as the societie of those vvith vvhome vve liue requireth In the same epistle answering this question whether vpon the Thursday before Easter the Lordes Supper should be celebrated in the morning or at night bicause Christ did institute this sacrament and deliuer the same to his disciples after Supper he giueth these three rules worthie to be noted the first is this If the holie Scripture prescribe any thing to be done there is no doubt but that must be obserued as it is there prescribed The second is this That if any thing be vniuersally obserued of the vvhole Churche not repugnant to the Scriptures for so he meaneth not to keepe that or to reason of that is madnesse The thirde If it be not vniuersally obserued but diuersly in diuers Churches Faciat quisque quâ—d in â—a ecclesia in qua venit inuenerit â–ª Lette euery man doe as hee findeth in that church in to the vvhich he commeth modâ— non sit contra fidem aut contra mores â–ª So that it bee not against faith or good manners For so he â—ddeth In the same Epistle againe he sayth That the Lorde hath not in scripture declared in vvhat order and manner his Supper should be celebrated but left that to his disciples And in his hundred and nintéenth Ad Ianuarium In those things sayth he that be diuersly obserued in diuers places this rule as most profitable is to be kepte that those things vvhiche be not against faithe neyther good manners and make something to exhorte vnto a better life vvheresoeuer they are instituted vvee ought not onely not to disallovve them but to prayse them and to follovv them By all these places of this learned father it is euidente that it hathe bene receyued from tyme to tyme as a certayne trouth that the Churche of Christe hathe authoritie to ordeyn and constitute as shall be necessarie in those thyngs before of me rehersed For a further proofe héereof I coulde alledge that auncient and learned father Iustinus Martyr in his seconde Apologie pro Christianis and in his booke of questions Tertullian in his booke De corona militis Basile also in his .63 Epistle written to the mynisters in Neocesaria â–ª Eusebius libr. 5. Ecclesiasti histor cap. 25. 26. and diuers other but I omitte them for breuitie sake Neyther doe I alledge these learned Fathers bicause I thynke their authoritie any thing at all preuayleth with the authours of the Libell but foâ— the wyse discréete humble and learned whose humilitie and wisedom will not suffer them to despise the iudgements of so learned and godly fathers But I trust maister Caluines iudgement will wey somethyng with them who in his Institutions Cap. 13. Sects 31. C. 32. speakyng of Traditions saythe on this sorte Bycause the LORD hath bothe faythfully and plainly comprehended and declared in the holie â—criptures the vvhole summe of true righteousnesse and all the partes of the true vvoorshippyng of hym and vvhat so euer is necessarie vnto saluation therefore in those things he is only to be hearde as a maister or teacher But bycause in external discipline and ceremonies he vvould not particularly prescribe what we ought to folow bicause he foresaw that this depended vppon the state and condition of the tyme neyther did iudge one forme or manner to be agreable to all ages here we must haue respect to those generall rules vvhiche he gaue that according to them might bee examined suche things as the necessitie of the Churche requireth to be commaunded for order and decencie Fynally bycause in these thinges he hathe expressed nothing for that they are neyther necessarie to saluation and may be diuersly applied to the edifying of the church accordyng to the manner and custome of euery countreye and age Therefore as the commoditie of the Church requireth and as shall be thought coÌ„uenient both the olde may be abrogated and new appointed I graunt that vvee muste not rashely nor often nor for euery light cause make innouations But what hurteth and vvhat edifyeth Charitie vvill beste iudge vvhyche if wee wyll suffer too bee the moderatrix all shall bee safe and vvell Novve it is the office of Christian people vvith a free conscience vvithoute Superstition vvith a godlie mynde and
readie and vvyllyng to obeye to obserue those thinges vvhyche are appoynted accordyng to this rule not to contemne them nor negligentely to omitte them so farre off ought they to be from breaking them openly through disdayne and contumacie But thou vvylte saye vvhat libertie of conscience can there bee in so precyse and straighte obseruyng of them Truly the libertie of conscience maye vvell stande vvith it yf vve shall consider that these Lavves and decrees to the vvhiche vve are bounde bee not perpetuall or suche as are not to bee abrogated but onely externall rudimentes of mans infirmities vvhereof notvvithstanding vve all stande not in neede yet vvee all vse them bycause one of vs is mutually bounde to an other to nourishe loue and Charitie among oure selues This vve maye learne in the examples vsed before VVhat dothe religion consiste in a vvomans vayle that by no meanes shee maye goe abroade bare headed Or is the commaundemente touching hir silence suche as it maye not be broken vvithout vvickednesse or is there any mysterie in kneeling or in burying the dead that may not be omitted vvithout great offence no truly For if such hast be required of a woman to helpe hir neighbour that shee can haue no leysure to couer hir head shee dothe not offende thoughe shee runne oute bare headed And there is a tyme and place vvhen and vvhere it is as meete for hir to speake as it is else where to holde hir peace Him also to praye standyng whiche beeing letted vvith some disease can not kneele there is nothyng forbiddeth To be short it is better in tyme to burye the dead than to tarrye for a vvynding sheete or some to carrie him vntill he stinke aboue the grounde But there is somevvhat euen in those thynges vvhiche the custome of Religion lavves and decrees humanitie it selfe and the rule of modestie vvilleth vs to doe and to take heede of vvherein if vve shall thorough ignoraunce and forgetfulnesse offende there is no synne committed But if thorough contempte or contumacie it is to be reproued In lyke maner it skilleth not vvhat dayes be appointed vvhat houres vvhat manner of places touchyng the buyldyng vvhat Psalmes are to bee song thys daye or that daye And yet there muste certayn dayes be appoynted and certaine houres and a place meete to receiue all if vve haue any respect to keepe vnitie and peace For vvhat confusion vvere it and of hovve greate contentions and bravvlyngs the seede and cause yf euery man as hee listeth myghte alter and chaunge those things whiche pertayne to the common state Seyng that it vvoulde neuer be brought to passe that one thyng coulde please all men if suche matters vvere lefte indifferente and committed to euery mannes arbitremente novve if anye man repyne or grudge and will heere seeme vvyser than it behoueth him let him consider by vvhat reason he can excuse his vvayvvardnesse to the Lorde Notvvithstanding that saying of Saincte Paule muste satisfye vs VVee haue no custome to contende neyther the Churches of God. Thus farre Caluine In whyche woordes wée haue these thyngs to consyder Fyrst that GOD hath in Scripture fully and playnely comprehended all those things that be necessarie to saluation Secondly that in Ceremonies and externall discipline hée hath not in Scripture particularly determined any thyng but lefte the same to hys Churche to make or abrogate to alter or contynue to adde or take awaye as shall be thoughte from tyme to tyme moste conuenient for the presente state of the Churche so that nothing be doone againste that generall rule of Saincte Paule 1. Cor. 14. Lette all things be doone decently and in order Thirdly that it is the dutie of a Christian man withoute superstition willingly to obey such constitutions not to contemne them not to neglect them muche lesse stubbornly and arrogantly to breake them Fourthly that the obseruyng of them taketh not libertie from the conscience bicause they be not made to be perpetuall and inuiolable but to be altered as tyme occasion and necessitie requireth Fifthely that all oughte to obeye suche ordinaunces for charitie sake thoughe all stande not in néede of them Sixthly that if a man do violate them by ignoraunce or forgetfulnesse he doth not offende if by contempte or stubbornesse he doth greatly offende Seuenthly that confusion which is to suffer euery man to doe what he list is the séede of contention and brauling Last of all that the true Ministers of God be not contentious neither yet the Churches of God. These things among other I thought good to note out of master Caluines words which if they were diligently considered such contentions might soone be ended Of the same iudgement in this matter is master Bucer as it apeareth in his Epistle to master Alasco These be his words If you vvill not admitte suche libertie and vse of vesture to this pure and holy Churche bicause they haue no commaundement of the Lorde nor example of it I do not see hovve you can graunt to any Churche that it may celebrate the Lordes Supper in the morning and in an open Churche especially consecrated to the Lorde that the Sacrament may be distributed to men kneeling or standing yea to vvomen asvvel as to men For vve haue receyued of these things neither commaundement of the Lorde nor any example yea rather the Lorde gaue a contrarie example For in the euening and in a priuate house he did make his Supper and distributed the Sacramentes and that to men onely and sitting at the table Hac Bucâ—rus But to ende this matter is it not as lawfull for a godly Prince with the aduise and consent of godly and learned Byshoppes and other of the wysest to make orders in the Churche and lawes Ecclesiasticall as it is for euery priuate man to vse what maner and forme of seruice he liste and other order and discipline in hys owne parishe which these men séeke and striue to do An examination of the places of Scripture alleaged in this portion of the admonition TO proue that nothing in this mortall life is more diligently to be sought for carefully to be looked vnto than the restitution of true religion and reformation of Gods Churche there is noted 2. Reg. 23. 2. Chron. 17. 2. Chron. 29.30.31 Psalm 132. Math. 21. Iohn 2. In the first place it is declared howe Iosiah after he had founde the booke of the Lawe reformed the Churche In the seconde place Iehosaphat tooke away the high places and groues out of Iuda c. In the. 29.30.31 of the. 2. Chron. is described the dooings of Ezechias in repayring the temple and reforming Religion c. In the. 132. Psalme it is declared with what care Dauid went about to build the temple of God after that he was once established in his kingdome In the. 21. of Math. Iesus went into the temple and caste out all them that solde and boughte in the temple c. the like he did in the seconde of Iohn All this is
known by voyce learning and doctrine the seconde place in that chapter alleâ—ged verse .73 is this They that stode by sayde vnto Peter surely thou arte also one of them For euen thy speeche bevvrayeth thee Peter was suspected by his spéeche to be a Galilean and therefore one of Christes apostles Ergo a mynister was then knowne by voyce learning and doctrine You may as well of that place gather thus Peter preached not Chryste then but denyed hym Ergo a mynister must be knowne by denying of Chryst. Lorde God what dare not these men alledge for theyr purpose I knowe that the chiefe tokens whereby a mynister oughte to be knowne is doctryne and learnyng But you childyshly abuse the Scripture and playe wyth the same Nowe you say ministers must be discerned from other by Popishe and Antichrystian apparell as cappe gowne tippet c. doe you thinke that bycause a minister ought to be knowne by his voyce learning and doctrine therefore he maye not be also knowne by his apparell Iohn the Baptist had peculiar apparel and was knowne by it Christe had distinct apparell from other for hys coate had neuer a seame Eusebius sayth that Sainct Iohn the Apostle ware on his head a leafe or thinne plate lyke vnto a Bishops miter But what if none of the Prophetes what if none of the Apostles whiche you are not able to proue eyther of the prophets or apostles were knowne by their apparel May not therefore Christian magistrates in Christian common weales for order and decencie appoynt a seuerall kinde of apparell as well to mynisters as to other states of men â—udges Sergeantes Aldermen and Citizens are knowne by their apparell and why may not ministers be so lykewise are they not vnder subiection be they not subiect to ciuile lawes and ordinances ought they not to obey their gouernors in all things not against the worde of God If you doubte whether a particuler kynde of apparell differing from the laye men were euer appoynted for ministers in the Churche before the Popes tyrannye and whether in these dayes it maye bee appoynted in refourmed Churches or no heare the iudgement of mayster Bulliâ—ger and mayster Gualter in an Epistle written by them to mayster N. and mayster M. Theyr woordes be these That in the auncient Churche there vvas a particuler fashion of apparell for Priestes it appereth in the Ecclesiasticall historie of Theodoret. libr. 2. cap. 27. and of Socrat. libr. 6. cap. 22 No man is ignorant vvhich hathe but lightly read ouer the monumentes of the auncient fathers but that the ministers vsed a cloake in their seruice And therefore I sayde before that the diuersitie of garmentes had not his originall of the Pope Eusebius citeth out of the auncient vvriters that saincte Iohn the Apostle vvare on his head a leafe or thin plate like vnto a Bishops miter Pontius Diaconus vvitnesseth of saint Cyprian the martyr that vvhen he offered his necke to the executioner he first gaue him his cap and the Deacon his vpper garment and so stoode apparelled in vvhite linnen Moreouer Chrysostome maketh mention of vvhite apparell of ministers Hitherto Bullinger and Gualter Peter Martyr likewise in an Epistle written to maister Hoper sayth on this sorte I vvill not graunte that these diuersities of vestures haue their beginnings of the Pope for so muche as I reade in the Ecclesiasticall historie hovve that Iohn the Apostle vvore at Ephesus vvhere he dvvelled a Bishops apparell terming it Petalum seu lamina Pontificalis As touching saincte Cyprian the holie martyr Pontius the deacn vvriteth that a little before he should be beheaded he gaue vnto him that vvas appoynted to behead him his vesture called Birrus after hee had put it of and to the deacons he gaue his other vesture called Dalmatica and so stoode in linnen Chrysostome maketh mention of the vvhite vesture of the ministers of the Churche Haec ille Socrates also in the seconde booke of his Ecclesiasticall historie saith that the father of Eustathius being bishop of Cesarea did depriue the sayd Eustathius his son beyng a préest of his place and dignitie bicause he wore apparell not comly for a préest to wear nor agréeable to his order Therefore it is certaine that ministers euen from the Apostles tyme haue had a distinct and seuerall kynde of apparell from other men But cappe gowne tippet c. You saye is Popishe and Antichristian This is only sayd and not proued If you call it Popishe and Antichristian bicause it was first inuented by an Antichristian Pope It is first to be considered whether that be true or no. Then if it be true whether euery thing so inuented is of necessitie to be abolished It is certain that this apparel of ministers which you fynde your selues so muche gréeued with was appoynted long before the Churche of Rome declined from the puritie of Chrystes religion for Stephanus bishoppe of Rome who liued the yeare of our Lorde .256 is sayde to be the first which did appoynt this kinde of apparell for ministers neither are you able to shew that any antichristian Pope inuented the same But admit it were so that this apparell was eyther borowed of the Iewes or taken from the Gentiles or inuented vsed by some Antichristian Pope yet it followeth not but that the same may be wel vsed of Christians in the Churche of Christ. Augustine in his epistle ad Publicolam hath this notable saying Et cum templa idola luci si quid huiusmodi data potestate euertuntur quamuis manifestum est cum id agimus non ea nos honorare sed potius detestari ideo tamen in vsus nostros priuatos duntaxat proprios non debemus inde aliquid vsurpare vt appareat nos pietate ista destruere non auaritia Cum vero in vsus communes non proprios ac priuatos vel in honorem dei veri conuertuntur hoc de illis fit quod de ipsis hominibus cum ex sacrilegis impijs in veram religionem mutaÌ„tur c. VVhen temples idols groues and such like things by authoritie be ouerthrovvne although it is manifest when we do that vve honor them not but detest them yet for al that vve may not therefore conuerte them or vse them to our ovvne priuate vses only and commoditie that it may appeare that we destroy them for religion sake and not for couetousnesse but when they are conuerted not into priuate and our owne vse but into common vses or to the honor of the true God that is done and broughte to passe in them which is done and broughte to passe in men themselues when of Idolaters and wicked persons they are chaunged into true religion This hath God him selfe taughte in those testimonies which thou thy selfe hast vsed vvhen as god him selfe commaunded that of that same groue vvhich vvas dedicated to straunge Gods there should be wood taken for his sacrifices and of Hierico that all the golde and siluer and brasse
should be brought into the tresurie of the Lorde VVherefore that also whiche is written in Deuteronomie thou shalte not couet their siluer nor their golde neither shalte thou take any thing therof to thy selfe least thou offende bicause it is abomination vnto the Lord thy god c. It manifestly appeareth that either priuate vses is forbidden in suche things or that nothing shoulde so be broughte into thy house that it be honored for then it is abomination c. Hitherto Augustine By these words it doth manifestly appeare that euen things altogither dedicated to Idols and vsed in idolatrie may be conuerted to common vses and vsed in the seruice of God and to his honor But not to priuate vses nor superstitiously Peter Martyr in the Epistle before mentioned touching this matter writeth on this sort But let vs cōsider your other argumēt that is to say It is not lawfull to vse these kind of vestures bycause they were inuented of the Popes tyrannie In this point I doe not wel perceiue howe it may be affirmed for a surety that we can vse nothing that perteined to the Pope is vsed in Popery Trulye we must take good heede that we bring not the Church of Christ into such bōdage that it may not vse any thing that the Pope vsed It is very true that our forfathers toke the temples of Idols turned the into holy Churches where Christ should be worshipped And they toke also the salarie reuenewes cōsecrated to the Idols of the Gētiles to their wicked shewes and playes and to their holy votaries virgins and transposed it to finde the ministers of the Church And yet all these things did not only seruice vnto Antichrist but vnto the Deuill yea the holy ecclesiasticall writers did not sticke to take the verses of Poets which had bin dedicated vnto Muses and to other diuers gods and goddesses for to be plaide in plaies and spokē in shewes to obteine the fauoure of their gods I saye they did nothing sticke or feare to vse thē whē it semed to them cōuenient imitating Paule the Apostle who stucke nothing at all to reherse for his purpose Menāder Aratus and Epymenides and that he did in intreating the holy Scripture applying prophane words to set forth Gods religion VVe read also hovv that vvine was consecrated vnto Bacchus bread vnto Ceres vvater vnto Neptune oile vnto Minerua letters vnto Mercurie song vnto the Muses and vnto Apollo and many other things Tertullian reherseth in his booke entituled de Corona Militis Christiani vvhere almost he entreateth this selfe same argumente Yet for all that vve sticke not to vse all these things frely asvvell in holy as in prophane vses although at one time or other before they had bin consecrated to Idols and to diuels Hitherto Peter Martir Bucer in an epistle that he writte to Iohn Alasco is of the same iudgement his words are worthy to be noted and be these For if by no meanes it be lawfull to vse those things vvhith were of Aarons preesthod or of the Gētiles thē is it not lavvfull for vs to haue Churches nor holidaies For there is no expresse commaundement by vvorde in the holy scriptures of these things It is gathered notvvithstāding frō the example of the old people that they ar profitable for vs to the encrease of godlines vvhiche thing also experience proueth For any thing to be a note of Antichrist is not in the nature of any creature in it selfe for to that ende nothyng vvas made of God but it hangeth algither of consenting to Antichristes religion and the professing thereof The vvhiche consente and profession beeing chaunged into the consente and profession of Christianitie there can sticke in the thinges themselues no note or marke of Antichrists religion The vse of belles vvas a marke of Antichristianitie in oure Churches vvhen the people by them vvere called to Masses and vvhen they vvere rong againste tempestes Novv they are a token of Christianitie vvhen the people by them are gathered together to the Gospell of Christe and other holie actions VVhy may it not then be that the selfe same garmentes maye serue godlie vvith godlie men that vvas of vvicked signification vvith the vngodly Truly I knovve very many ministers of Christ most godlie men vvho haue vsed godly these vestures and at this day do yet vse them So that I dare not for this cause ascribe vnto them any faulte at all muche lesse so heynous a faulte of communicatyng vvith Antichrist for the vvhich fault vve may vtterly refuse to communicate vvith them in Christe The preestes of diuels did celebrate in their sacrifices the distribution of bread and the cuppe as Iustinus Martyr and Tertullian make mention VVhat lette is there vvhy vvee may not vse the same ceremonies also you will saye vvee haue a commaundement of the Lorde touching this ceremonie Very vvell And by the selfe same it appeareth that same thing to serue among the children of God to the seruice of Christe vvhich the vvicked abused in the seruice of deuils if the commaundement of Christ be added therto But it is the commaundement of Christ that in our holie actions vve institute and vse all things so as comlinesse and order be obserued that faith may be edified The same maister Bucer in an other Epistle written to maister Cranmer Archbishop of Canturburie sayeth on this sorte All true godly men may godly vse those rites vvhiche vvicked men haue abused howsoeuer vngodly Bullinger and Gualter in the Epistle before alledged answering this question whether we maye weare suche apparell as the Papistes doe say on this sorte If vvee should haue nothing common vvith them then muste vve forsake al our churches refuse all liuings not minister baptisme not say the Apostles or Nicene crede yea and quite cast avvay the Lordes prayer neyther doe you borrovv any ceremonies of them The matter of apparell vvas neuer taken away at the beginning of reformation and is yet reteyned not by the Popes lavve but by the kings commaūdement as an indifferent thing of mere policie Yea truly if you weare a cap or a peculiar kynd of apparell as a ciuile and politique thing it smelleth neyther of Iudaisme nor Monachisme For these will seeme to separate themselues from the ciuile and common life and accompte a meritorious deede in the wearing of a peculiar garment So Eustachius Bishop of Sebastia was not simply condemned for wearing a peculier kinde of garmente but for that he did put religion in his garmēt The Cannons of the councell of Gāgren Laodicen and of the sixt coūcel are vvell knowne If in case any of the people be persuaded that these things Sauoure of Papisme Monachisme or Iudaisme let them be tolde the contrarie and perfectly instructed therein And if so be thorough the importunate crying out hereon before the people by some men many be disquieted in their conscience let them beware vvhiche so do that they bring not greater yokes on their owne neckes
Epistles whiche he writ to Nicholas the first in the defence of the mariage of Priests sayth that Dionysius Areopagita Saint Paules scholer was by S. Paule made Archbishop of Athens Erasmus in his argument of the epistle to Titus sayth that Paule made Titus Archebishop of Creta but Antichryste was not in Paules tyme Ergo the name of an Archbishop was not inuented by Antichrist I omit Anacletus a godlie bishop Martir who liued Anno domini 85. which in his Epistle â—om 1. conci diuers times maketh meÌ„tion of Archbishops Patriarks Primates Metropolitans and sayth that S. Iames which was called Iustus was the first Archbishop of Ierusalem I omitte also Anicetus who liued An. domini 155 which like wyse in his epistle maketh mention of Archbishops bicause these epistles ar not without iust cause suspected eyther to be none of theirs or else in diuerse poyntes corrupted But that notable and famous Councell of Nice must be and is of all wise and learned men nexte vnto the Scriptures them selues reuerenced estéemed and embraced that Councell celebrated Anno Domini 330. when as the Bishoppes of Rome were as yet learned and godlye men dothe not onely allowe of the name but also of the office of Metropolitane Archebishoppe Archdeacon c. In the sixth Canon of that Councell it is thus written This Councell doth determine him to be no Bishop vvhiche is made vvithout the consent Metropolitant Episcopi of the Metropolitane In the .13 Can. mention is made of a Patriarke and of an Archdeacon diuers tymes and his office there in diuers poyntes declared as it is also in the seuenth Canon of the same Councell In the .25 Canon is named bothe Patriarke and Archbishop and declared what authoritie they had in their prouinces and in admitting of Bishops So is it likewyse in the .26 and .27 Cannons of the same Councell Ambrose also that olde and learned father both alloweth the name and office of an Archbishop Lib. De dig Sacerde cap. 5. Sozomenus likewise Lib. 2. of his Ecclesiasticall historie Cap. 8. calleth Symeon Archbishoppe of Seleucia and Basile the greate Metropolitane of Cappadocia Lib. 3. Cap. 16. Damasus calleth Stephen an Archedeacon Hierome in his Epistle Ad Euagrium hath this name Archdeacon Sextus in his decrées sayth that Laurence the martyr was an Archedeacon Sozomenus lib. 7. cap. 19. maketh mention of an Archdeacon reading the Scriptures Socrates in the seuenth booke of his Ecclesiasticall historie speaketh of one Timothie an Archdeacon Augustine in his first booke De moribus Ecclesiae Catholica maketh mention of Deanes and their offices Hythertoo Antichriste had not inuaded the Churche of Rome But what shoulde I trouble you with anye mo authorities Those that bée learned maye easyly vnderstande that these names Metropolitane Archbishop Archdeacon Primate Patriarke and suche like be most auncient and approued of the Eldest best and worthiest councels fathers and writers And forasmuch as the originall and beginning of these names suche is their antiquitie can not be found so farre as I haue read it is to be supposed that they haue their originall from the Apostles them selues For as I remember Saincte Augustine hathe this rule in his 118. Epistle Ad Ianua Those things that be not expressed in the scripture and yet by tradition obserued of the vvhole Churche come either from the Apostles or from generall Councels as the obseruing of Easter the celebrating of the day of the Ascention and of the coÌ„ming of the holie Ghost and such like very vnlearned therfore and ignorant be those whiche so boldly affirme that these names vsed in the purest tyme of the Churche be Antichristian Whether that the name of Prelate of the garter Erle Countie Palatine Honour high Commissioner Iustice of peace and Quorum béeing necessarie offices in this Common weale partely for the honour of the Prince and Realme but especially for the good gouernement of all states and degrées of persones bée Antichrystian lette those consyder to whome GOD hathe commytted the sworde of gouernemente Suche insolent audacitie against states and lawfull regiment is rather to be corrected with due punishment than confuted by argument Lordes grace lorde Bishop honour c. be names of reuerence teaching vs to acknowledge our dutie towardes oure superiours and their authoritie ouer vs and it is muche more to bée reprehended not to gyue honour to whome honour is due than to receyue honoure when it is due You may and you please in verie auncient histories and in greate learned fathers see as honourable and reuerente titles giuen vnto Bishoppes as these bée And surely it is not Antichristian to be called by names and titles not ambitiously soughte for but orderly and lawfully giuen according to the condition and state of the place wherein a man is But it is Antichristian that is proude presumptuous disdaynful arrogant and contemptuous to refuse to giue to euerye one that name and title that by lawe ciuilitie and duetie of vs is requyred and expresseth oure reuerence duetie and obedience You woulde speake as muche of names of honoure and reuerence in other persons if you durste bée so bolde with them as you thinke you may bée with some Nowe it followeth to proue that the offices signified by these names are not strange and vnheard of in Christes churche neyther yet plainely in Gods word forbidden that they are not to be remoued but as most necessarie to be reteyned It is without all doubte that bothe these names and offices haue bene in Chrystes Churche long before Nicene Councell and that they haue hadde in the same continuaunce euen to thys daye as partely it maye bée gathered by that whyche I haue spoken before and moste manyfestlye by all Hystories and learned wryters from béefore that Councell of Nice to this instant houre and therefore they little considered what they writte when they set it downe that these names and offices were straunge and vnheard of in the Churche of Chryste These men contemning auncient writers neuer read them and that is the cause of such vnlearned assertions Cyprianus Li. 1. Epis. 3. ad CorneliuÌ„ speaking of the office of an Archbishop saith on this fort Neque enim aliunde haereses abortae sunt aut nata sohismata quam inde quod Sacerdoti dei non obtemperatur nec onus in Ecclesia ad tempus Sacerdos ad tempus index vice Christi cogitatur cui si secundum magisteria diuina obtemporaret fraternitas vniuersa nemo aduersus Sacerdotum Collegium quicquam moueret Neither haue heresies or schismes risen of any other occasion thaÌ„ of that that the priest of God is not obeyed neither one priest for the time in the Churche and one iudge for the time in steade of Chryst thought vpon to vvhom if the vvhole brotherhoode vvoulde be obedient according to Gods teaching no man vvoulde moue any thing agaynst the Colledge of Priests Cornelius béeing Byshop of Rome and hauing excommunicated certayne notorious wicked men and afterwarde béeyng
be subiect to Deacons Deacons to Prestes prestes to Bishops the Bishop to Christ. And again Let no man do any thing vvhiche perteyneth to the Churche vvithout the consente of the Bishop And againe He that attempteth to do any thing vvithout the Bishop breaketh peace and confoundeth good order The like saying he hath in his epistle ad Magnesianos These thre epistles doth Eusebius make mentioÌ„ of Li. 3. ca. 35. .36 and hiero de viris illustribus Iustinus Martir one of the most aunciente writers of the Grékes in his second Apologie ad Anthonium Pium alloweth this superioritie and calleth him that bare rule ouer the other ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrillus calleth hym 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoretus li. 5. ca. 28. writeth that Chrisostome béeing the Bishop of Constantinople did not only rule that Church but the Churches also in Thracia in Asia and in Pontus Theodoretus Episcopus Ciri in an epistle that he writ to Leo saith of him selfe that he had gouernement ouer 800. Churches But what shall I néede to vse such proues in a matter so plaine and euident to all such as haue redde any thyng of antiquitie The best learned men of our dayes and diligentest preferrers of the Gospell of Christ do with one consente one or two of the latest writers excepted acknowledge and confesse that this distinction of degrées and superioritie in the gouernement of the Church is a thing most conuenient and necessarie Caluine in his institutions saith on this sorte That euerie prouince had among their Bishops an Archbishop and that the councell of Nice did appointe Patriarches vvhiche should be in order and dignitie aboue Archbishops it was for the preseruation of discipline Therefore for this cause especially vvere those degrees appointed that if any thyng shoulde happen in any particuler Churche vvhich coulde not there be decided it might be remoued to a prouinciall Synode If the greatnesse or difficultie of the cause required greater consultation then vvas there added Patriarches togither vvith the synodes from vvhome there vvas no appeale but vnto a generall counsell This kinde of gouernement some called Hierarchiam an improper name and not vsed in the Scriptures For the spirite of God vvill not haue vs to dreame of dominion and rule in the gouernement of the Church But if omitting the name vve shall consider the thing it selfe vve shall finde that these old Bishops dyd not frame any other kinde of gouernmente in the Church from that vvhich the Lorde hath prescribed in his vvorde Caluine here misliketh this name Hierarchia but he alloweth the names authoritie of Patriarks and Archbishops and thinketh the gouernement of the Church then vsed not to differ from that which God in hys word prescribeth Hemingius in his Enchirid. sheweth that these degrées in the Church be necessarie and that discipline cannot be kepte without them And he addeth that their Churche kepeth this forme nec mouetur saith he anabaptist ar â—m ac libertinorum effrenilibidine qui ecclesiam Christi barbaricum quendam hominum coetum sine ordine fingunt cum habeat nostra ecclesia non solum exemplum Apostolicae purioris ecclesiae verum etiam mandatum spiritus sancti omnia ordinatè decenter ad aedificationem faciendi Neither is our Church moued vvith the licentious libertie of Anabaptists and Libertines vvhich faine the Church of Christe to be a barbarous confused societie vvithout order seing that our Church hath not only the example of the Apostolicall and most pure Church but also the commaundemente of the spirite of God to do all things orderly and decently to edifie Wherefore thus I conclude with the very words of that worthy man who hath so well deserued of thys Church of Englande master Foxe In the ecclesiasticall estate vve take not avvay the distinction of ordinarie degrees such as by the scripture be appointed or by the Primitiue Churche allovved as Patriarches or Archbishops Bishops Ministers DeacoÌ„s for of these foure we especially read as chiefe In vvhich foure degrees as vve grauÌ„t diuersitie of office so vve admitte in the same also diuersitie of dignitie neither denyeng that vvhich is due to each degre neyther yet mainteining the ambition of any singuler person For as we giue to the minister place aboue the Deacon to the Bishop aboue the Minister to the Archbishop aboue the Bishop so vve see no cause of inequalitie vvhy one minister shold be aboue another minister one Byshop in his degree aboue another Bishop to deale in his dioces or one Archbishop aboue another Archbishop And this is to keepe an order duely truly in the Churche according to the true nature and definition of order by the authoritie of Augustine libro de ciui Ordo est parium dispariumque rerum sua cuique loca tribueÌ„s dispositio Hitherto master Foxe Now let the indiffereÌ„t reader iudge whether these offices be strange vnherd of in the church of Christ or no. Concerning the offices of an high commissioner Iustice of peace how necessarily they be committed to some of the best and wisest of the Clergye what vice by them is brideled what inconuenience met with what necessarie discipline vsed those knowe that be wise and haue experience in publique affaires and gouernement There is no worde of God to proue why these offices may not concurre in one man But it is the commisson that troubleth these men as for peace they are at defiance with it To be shorte they say that all these offices be playnly in Gods word forbiddeÌ„ and they alledge Mat. 23. Luc. 22. 1. Cor. 4. 1. Pet. 5. The places of Mathewe and Luke be aunswered before Christe beateth downe ambition and pride and desire of bearing rule as he did before when he saide be ye not called Rabbi and call no man father be not called doctors he doth not condemne the names but the ambition of the minde In the 1. Cor. 4. it is thus written Let a man thus thinke of vs as of the ministers of Christ. c. The ministers of the worde in déed are not to be estéemed as Gods but as the ministers of god Some among the Corinthians gloried in their ministers and attributed to much vnto them hereof came these factioÌ„s I holde of Paule I of Apollo c. This teacheth your adhereÌ„ts and disciples not to attribute to much to you and such as you are or any other minister of Gods worde It maketh nothing against the names or authorities either of Archbishop Lord Bishop or any other that you haue named who be the ministers of Christ and ought so to be estéemed The place of S. Peter ca. 5. is thys Feede the flocke of god c. not as though you vvere lords ouer the flocke c. Peter here condemneth hautinesse contempt and tyrannie of pastours towards their flockes he doth not take away lawfull gouernment The pastor hath rule and superioritie ouer his flocke but it must not be tyrannicall These
interprete it We reade in the eight of the Actes that Philip béeing a Deacon did baptize we reade also that Moses wyfe did cirumcise But where dothe this Churche of England allow any woman to baptise or deacon to celebrate the Lords supper and if it did the dignitie of the Sacraments doe not depende vpon the man be he minister or not minister be he good or euill Let euery one take héede that they do not vsurpe that authoritie wherevnto they be not called Those be your general reasons which in déede bée no reasons but bare words Your particuler reasons wherby you séeme to proue that neither of the sacraments be sincerely ministred be these that followe And first concerning the Lordes supper you reason on this sort Admonition They had no introite for Celestinus a Pope broughte it in about the yere .430 But we haue borrowed a péece of one out of the Masse booke Answere What you vnderstand here by the introite certaynlie I knowe not The first thing that we say at the Communion is the Lords prayer which Celestinus did not inuente but Chryste Mathew 6. nor first vse in the celebration of the Lordes Supper but the Apostles as we reade in good Chronicles nexte vnto that is a very godly and necessarie prayer worthy to bée sayde in the celebration of suche a mysterie and therfore no matter at all who inuented it or brought it in And yet Celestinus was a godly Byshoppe and the Churche of Rome at that time had the substaunce of the Sacraments according to Gods word neither was there any superstition mixed with them notwithstanding I know not any introite of Celestinus inuention that we haue in our order of the Communion for the introite that he appointed was one of the Psalmes as Volateranus Gratianus and Polydorus Virgilius doe testifie And we have not any Psalme in the celebration of the supper if we had it were not to be reproued This I am sure of that it is not euill bycause it is in the Masse booke excepte it be repugnaunt to the worde of God For the Lordes prayer some of the Psalmes the Gospels and Epistles the Nicene creede c. be in the Masse book and yet good so is there some other good prayers in it also Admonition They read no fragments of the Epistle and Gospell we vse both Answere And what faulte can you finde in that Is not the whole Scripture and euery péece of it profiâ—able 〈◊〉 edifie can the Scripture at any tyme in the open câ—â—gregation be read oute of season béeing in a knowne toung but I thinke your quarell is at reading not agaynst the Epistle and the Gospell Alwayes in the Churche there hath bene read the scriptures in the celebration of the mysteries and I am sure the Gospell was not wont to be read from the one ende to the other at one time Well it is but your opinion without reason that the Epistle and Gospel ought not to be read at that time for you bring no proole and I thinke the contrarie First bicause they be scripture and tend to edifie secondly bicause it hath bene the maner of long time euen since Alexanders time Anno. 111. The third The Nicene creede was not read in their communion we haue it in ours The Nicene Creede and euery parte of it is grounded vppon the worde of God it was collected by that famous Councell of Nyce to confounde that deteâ—table heresie of the Arrians and therefore méete to bée read in all Christian congregations neither â—an any mislike it but Arrians and suche lyke of the which secte you giue iuste suspitions that you bee fautours Thys Créede in this forme was not framed in the Apostles tyme bycause the heresie of Arrius was not then hatched And therfore no good reason to say it was not read in the Apostles tyme at the Communion Ergo it ought not to bée read nowe But this argument is intollerable the Nicene Créede is read at the Communion therefore the Communion is not sincerely ministred All these thrée reasons bée taken ab authoritate negatiuâ— and therefore of no force excepte we will also graunte these to bée true and suche like scilicet â–ª Then they had no â—hristian Princes and therefore we may haue no christian Princes Then they had no ciuill or politike lawes Ergo we ought to haue none Then the Churche had no externall peace but was vnder persecution Ergo it should haue no peace now Then Christians had proprietie in nothing but all things were common Ergo no man may haue any thing of his owns but common to other we doe not reade expressely that children were then baptised therefore they oughte not to be baptised nowe for so do the Anabaptistes reason neither do we reade that women dyd then receyue the Supper therfore they ought not to do it nowe with infinite other as absurde as these The fourth There was then accustomed to be an examination of the communicaÌ„ts which nowe is neglected Howe proue you that there was then any examination of communicants If there had bene either commaundement or example for it in scriptures I am sure you woulde not haue lefte it vnquoted in the margent S. Paule sayth 1. Cor. 11. Probet homo scipfum Let a man examine him selfe c. But be speaketh of no other examination wherefore this reason of yours is altogither friuolous and without reason And yet I do not disalowe the examination of communicants so there be a discrete respect had of the persons places and other circumstaunces neither it is neglected in this Churche of Englande but by learned and discrete ministers with bearning and discretion vsed But note I pray you the force of his argument some ministers neglect to examine the communicants Ergo the Communion is not rightly and sincerely ministred as though the examination of the communicants were of the substance of the sacrament If you woulde reason after your accustomed manner you should rather coÌ„clude thus the Apostles were not examined when they receyued the Communion neither is it expressed in scriptures that they examined others therefore there oughte to bée no such examination this is your vsuall manner of reasoning but it is childish vnlesse it were to conclude damnation or saluation The fifth Then they ministred with common and vsuall bread nowe with wafer cakes brought in by Pope Alexander being in forme fashion substance like their God of the alter The place you alledge Act. 2. which is this And they coÌ„tinued dayly vvith one accorde in the Temple and breaking bread at home did eate their meate togither vvyth gladnesse and singlenesse of harte maketh as muche for your purpose as it maketh for the Papists halfe communion for they alledge it to proue that the supper may be ministred with bread onely But learned interpreters and especially Master Caluyne denie this place to bée mente of the ministration of the supper howsoeuer it is vnderstanded it doth not necessarily
not wasted vpon loyterers and idle vagabounds Nowe it is the first steppe to the ministerie nay rather a mere order of priesthoode Answere In the whole .xij. chapiter of the Epistle to the Romanes there is not one worde to proue the office of a Deacon to consist in gathering almes and distributing the same neither yet dothe he speake there of the office of a Deacon no more dothe he in the thirde Chapiter of the seconde Epistle to the Thessalo Lorde God what meane you thus to play with the scriptures It is true that in the primatiue Churche the office of a Deacon was to collecte and prouide for the poore but not onely for it was also their office to preache and to baptise for Stephen and Philippe béeing Deacons dyd preache the Gospell Act. 6.7.8 And Philip dyd baptyse the Eunuche Act. 8. Iustinus Martyr one of the moste auncient writers in his seconde Apologie sayth that in the administration of the Supper deacons did distribute the bread and the wine to the people The same doth master Caluine affirme of deacons in his Instit. ca. 19. It may well be compted the first steppe to the ministerie as it hath bene from the Apostles time and S. Paule ioyneth them togither 1. Tim. 3. Admonition For they may baptise in the presence of a Bishop or priest or in their absence if necessitie so require minister the other sacrament likewise reade the holy scriptures and homilies in the congregation instruct the youth in the Cathechisme and also preache if he be commaunded by the Byshop Answere I know not what you meane by your Ponti tit in the margent of your booke but if you meane the booke entituled the forme and maner of making and consecrating Byshops c. now allowed in this Church of Englande then do you vntruely reporte it for there is no mention of baptising in the presence of a Byshop or Priest neither yet of ministring the other sacrament in their absence if necessitie require onely the booke sayth that a deacon may baptise or preach if he be thervnto admitted by the Byshop and that he may so do by the worde of God I haue proued before As for reading the holy scriptures and Homilies in the congregation also for instructing the youth in the Cathechisme who doubteth but that a deacon may do them Admonition Agayne in the olde Churche euery congregation had their Deacons Answere O how aptely you haue alledged the Scriptures to proue that euery congregation had their deacons In the first to the Philip. these be the words Paule and Timotheus c. to all the Saincts which are at Philippi with the Bishops and Deacons Paule and Timotheus salute the Byshops Deacons which were at Philippi Therfore in those dayes euery congregation had their Deacons a straunge kind of reasoning you might well haue thus concluded Ergo at Philippi there was Deacons But surely this argument is too muche out of square there was Deacons at Philippi therfore euery congregation had their Deacons In the .13 of S. Iohn verse .27 these be the wordes And after the soppe Sathan entred into him then sayde Iesus vnto him that thou doste do quickly After supper Sathan entred into Iudas and Iesus sayde vnto him that thou doste do quickly Therefore euery congregation had their Deacons No maruell though your margent be pestred with Scriptures when you take libertie to make ex quolibet quidlibet Peraduēture you meane that Iudas was a Deacon as he was not but an Apostle bicause he carried the bagge and that some of the Apostles thought that Christ had bid him giue somwhat to the poore belike whosoeuer giueth a peny to the poore at his masters commaundement is with you a Deacon In the sixt of the Acts we learne that there were chosen seauen Deacons but there is not one worde to proue that euery congregation had their Deacons In the third of the first to Timothie S. Paule sheweth what qualities and conditions a Deacon ought to haue but not one worde of deacons béeing in euery congregation This is great audacitie thus manifestly to wring the scriptures without all colour or shew of reason Admonition Now they are tyed to Cathedrall Churches only what do they there gather the almes and distribute it to the poore nay that is the least peece or rather no parte of their function What then to sing a Gospell when the Bishop ministreth the Communion If this be not a peruerting of this office and charge let euery one iudge Answere I am sure you are not offended that there be Deacons in Cathedrall Churches For if they ought to be in euery congregatiō they ought to be there also and yet I know no such order now in Cathedrall Churches that they be more bounde to Deacons in the respecte of reading the Gospell thā other Churches be But admitte they were it is no peruerting of the office of a Deacon being incident to his office aswell to reade the Scriptures in the congregation and to exhorte as to giue almes and distribute to the poore For the state of the Churche is not nowe as it was in the Apostles tyme neyther is that parte of the office of a Deacon so necessary nowe as it was then being lawes and orders otherwise to prouide for the poore than there either was then or coulde haue bene Admonition And yet least the reformers of our time shold seeme vtterly to take out of gods Church thys necessarie function they appointe something to it concerning the pore and that is to search for the sicke needy and impotent people of the parrish and to intimate their estates names and places where they dwell to the Curate that by his exhortation they may be releeued by the parrish or other conuenient almes And thys you see is the nighest parte of his office and yet you must vnderstande it to be in suche places where there is a Curate and Deacō euery parrishe cannot be at that cost to haue both nay no parrish so farre as can be gathered at thys present hath Answere And what faulte can you finde herewith is not thys greatly to be commended If euery parrishs cannot be at the cost to haue both Curate and Deacon why do you require them both in euery parrish Why do you not thinke well of suche lawes as appoint collectours for the poore which may aswell prouide for them and better too than could the Deacon who must be susteyned himselfe with that which the poore should haue Admonition Now then ▪ if you will restore the Churche to his ancient officers this you must do In stead of an Archbyshop or Lorde Byshop you must make equalitie of ministers Answere I haue proued before that aswell the name as office of an Archbishop is both most auncient and also most necessarie in the Church of Christ and that this equalitie of ministers which you require is both flatly against the scriptures and all aunciente authoritie of councells and learned
house The finall ende of this discipline is the reforming of the disordered and to bring them to repentaunce and to bridle such as would offende The chiefest parte and last punishment of this discipline is excōmunication by the cōsent of the Church determined if the offender be obstinate whiche how miserably it hath bene by the Popes proctors is by our Canonists abused who seeth not In the primatiue Church it was in many mēs hāds now one alone excōmunicateth In those days it was the last censure of the church neuer wēt forth but for notorious crymes Nowe it is pronounced for euery lighte trifle Then excommunicatiō was greatly regarded and feared Nowe bycause it is a money matter no whit at all esteemed Then for great sinnes seuere punishmēt and for small offences litle censures Nowe great sinnes either not at all punished as blasphemy vsurie c or else sleightly passed ouer with pricking in a blāket or pinning in a sheete as adulterie whoredome dronkennesse c. Answere Where you speake truly and vprightly there I ioyne with you In deede excommunication whiche is the last and greatest punishmente in the Churche bycause it is commonly vsed and in euery trifling matter it is also commonly neglected and contemned I pray God it may be restored agayne to the first puritie But that excommunication was then in many mens hands the place by you alledged out of the 1. Cor. 5. proueth not as I haue before declared And although there be some defecte in the Churche touching this parte of discipline yet is not the church voide of al discipline for besides diuers profitable and godly lawes made for the correction of diuers vices there is a Commission for causes ecclesiasticall whiche both hath done and being accordingly vsed will do singuler much good in this common weale But it pleaseth not you one whit Admonition Againe such as are no sinnes as if a man cōform not himself to popish orders ceremonies if he come not at the whistle of him who hath by Gods word no authoritie to cal we meane Chauncelors Officials Doctors al that rable are greeuously punished not onely by excōmunication suspension depriuation other as they terme it spirituall coercion but also by banishing imprisoning reuiling taunting and what not Answere Here you are iudge in your owne cause and therefore you make of a mite an elephant It is méete that suche as contemne the good orders and lawes of that place where they dwell suche as make schismes factions and contentions in the Churche suche as can not or wyll not be subiecte and obedient to their superiours shoulde be by discipline either refourmed or remoued You muste not looke to liue as you liste and be without check Chauncelors Officials Doctours haue no authoritie in respect of their offices to banishe or to imprison and therfore here you nippe as you thinke some greater persons You make muche of a little too muche lenitie maketh you so wanton and so ready to cast off the yoke of due obedience How you are punished the world séeth although you and your fautors can brute abroade that you are persecuted cruelly delt with when as in very déede you haue much more fauour shewed vnto you than you deserue As for reuiling taūting it is vsual to none so muche as it is to the Papists and your selues Admonition Then the sentence was tempred according to the notoriousnesse of the facte Now on the one side either hatred agaynst some persons carrieth men headlong into rashe and cruell iudgement or else fauour affection or money mitigateth the rigour of the same and all this commeth to passe bicause the regiment lefte of Chryst to his Churche is committed into one mans hands whome alone it shall be more easie for the wicked by bribing to peruert than to ouerthrow the fayth and pietie of a zelous and godly company for suche maner of men in deede should the Seniors be Answere If in iudgement either hatred or fauour money or affection beare the stroke it is méete suche Iudges were either reformed or remoued And if you know any suche you shal do very wel in detecting of them else we muste thinke that you haue a slaunderous toung and that you speake onely of malice I suppose that you are not able to charge all Chauncelours Archedeacons c. And if these faults be not common to all but peculier to some then is it no sufficient reason you vse to condemne their offices and kind of gouernement no more than you may condemne a kingdome the authoritie of a Prince ouer a whole Realme bycause diuers kings be tyrants wicked and gouerne yll or any other office or authoritie in the common wealth which is or may be by some abused You say all this commeth to passe bicause the regiment left of Christ to his Church is cōmitted vnto one mans hands and for the proofe of this you note in the Margent the ▪ 18 of Mathew the .xij. of the first to the Corinth the .12 to the Rom. the .5 of the first to Timothie the .15 of the Acts which places béeing examined let the discrete reader iudge how aptly they serue for your purpose In the .18 of Mathew Chryst saith on this sort If thy brother trespasse agaynst thee go and tell him his faulte betweene him and thee alone c. In the which place it is by the consent of al interpreters manyfest that Christ prescribeth a rule of correcting priuate and secret sinnes and not of suche as be open and knowne to others For he would not haue priuate secret sinnes blased abroade and publikely reprehended before the partie offending be in this order first priuately admonished this maketh nothing for your purpose it taketh away authoritie of iudging and condemning from priuate men and not from publike magistrates In the .12 of the .1 to the Corinth vse .28 these be the words of the Apostle And God hath ordeyned some in the church as first Apostles secondly Prophets thirdly teachers then them that do myracles after that the gift of healing helpers gouernors diuersitie of toungs How can you gather of these words that all this commeth to passe that is hatred fauoure corruption by money and affection in iudgemente bycause the regymente lefte of Chryste to hys Churche is committed to one mans hands In these wordes the Apostle declareth that Chryst hath lefte in his Churche gouernours and thereof you may well conclude that in the Church there muste be some which shoulde haue authoritie ouer the rest The Apostle dothe not here say that in euery particuler congregation Chryst hath left many gouernours no more than he sayth that he hath lefte many pastors for one flocke but in his Churche he hath ordeyned gouernours The gouernement of the whole vniuersall Church is not by Chryst committed to one byshop or one Prince nor the gouernement of the whole worlde to one Emperour for
no one man can discharge suche a cure and therfore he hath appoynted in his Churche diuers Byshops diuers Princes many Gouernours But one Prince may suffise to gouerne one kingdome and one Archebyshoppe one Prouince as chéefe and principall ouer the rest one Byshop one Dioces one Pastor one parishe neither doth the Apostle speake any thing to the contrarie In the .xij. to the Romanes it is thus written he that ruleth with diligence What maketh this for your purpose or how can you wring it to your assertion In the .5 of the .1 to Timothie The Elders that rule well are worthy of double honour c. Paule sheweth in these words that suche are worthy their stipende and rewarde which rule well in the Churche and do their dueties diligently But what is that to your assertion The places alledged out of the fiftenth of the Actes bée of the like sorte Wheresoeuer mention is made in the Scriptures of gouernours or Elders that you alledge to improue the gouernement of one man wherein you shewe a greate wante of iudgement And yet there is no one person in this Realme the Prince onely excepted which hath suche absolute iurisdiction as you woulde make youre disciples beléeue But youre meaning is that Chryste lefte the whole gouernement of hys Churche to the Pastor and to some foure or fyue of the Parishe besides whiche you are not able to proue and your places of Scripture alledged signifie no such matter In déede as Ambrose saith writing vppon the .5 of the .1 to Timothie The Sinagoge and after the Church had seniors without whose counsell nothing was done in the Churche but that was before his time and before there was any Christian Magistrates or any Churche established neyther is there any authoritie in the whole Bible that enforceth or prescribeth that kynde of gouernement as necessarie or conueniente for all tymes no more than there is to proue that in the Churche there muste be alwayes suche as haue power to worke miracles or that haue the gift of healing and such lyke whiche offices notwithstanding are mencioned as well as gouernours in the first to the Corinth 12. Well sayth Musculus in his common places Tit. de magistratis Si reuocas temporum illorum mores primum conditiones statum quoque illorum reuoca If thou vvilt vse the manners of that tyme firste call againe the condition and state of that tyme That is let vs be withoute christian Magistrates as they were let vs be vnder tyrantes and persecutors as they were c. You say it is more easie for the wicked by brybing to peruerte corrupt one man thā to peruert ouerthrow the faith and pietie of a zealous godly cōpanie And therfore better the gouernment of the Church to bée committed to many than to one If this reason be good thē the more there be that rule the better is the gouernement and so popularis status erit optimus reipublicae status against all both diuinitie and Philosophie For we sée that God himselfe in his common weale of Israell did alwayes allowe the gouernement and superioritie of one ouer the rest bothe in the tyme of Iudges and after in the tyme of the kings And in the new Testament we may also sée that kynde of gouernement moste allowed of .1 Peter .2 But I will not here reason with you in this matter and call that into question whiche hath ben by so many learned menne determined and by the examples of all good common weales confirmed You that woulde haue all brought to suche a popularitie I pray you tell me in how many parishes in Englande coulde you fynde suche Pastors and suche Seniors as you say should be In those places that be gouerned by many doe you not sée what contention there is what enimitie what factions what partes taking what confusion what little good order obserued what carelesnesse and dissolutenesse in all manner of behauiour I coulde make this manifest by examples if I were disposed In the .18 of Exodus which place you quote to proue that Seniors ought to be zelous and godly Iethro giueth Moyses counsell not to wearie himselfe in hearing all matters that be brought vnto him but rather to commit the hearing determining of smaller matters to others And therefore verse .21 he sayth Prouide thou among all the people men of courage fearing God men dealyng truly hating couetousnesse and appoint such ouer them to be rulers ouer thousandes rulers ouer hundredes rulers ouer fifties and rulers ouer tennes c. This maketh nothing for Seniors Moses here was chiefe these were but his vnder officers placed by himselfe This place serueth well for the gouernement of one Prince ouer one whole realme and giueth him good counsell what vnder officers he ought to choose To the same effecte and purpose is that spoken and written which you cite out of the fyrst of Deuteron vse .13 Admonition Then it was sayd tell the Churche nowe it is spoken complayne to my Lordes grace Primate and Metropolitane of all England or to hys inferioure my Lorde Bishoppe of the Diocesse if not to him shewe the Chancelloure or Officiall or Commissarie or Doctoure Answere As it was said thē so ought you and may you say now In priuate offences if priuate admonitiōs will not serue then must you declare them to the Churche either by reprehending of them publiquely before the whole cōgregation if you be called therevnto for that is one kinde of telling the Churche or else by complayning to suche as haue authoritie in the Church for in that place of Matthew as all learned interpreters both old and new doe determine the Church signifieth such as haue authoritie in the Churche Therefore when you complaine to my Lords grace Lord Byshop of the dioces or their Chauncelloures Commissaries c you tell the Church that is suche as be appointed to be publique Magistrates in the Church according to the very true sense and interpretation of that place Admonition Agayne whereas the excommunicate were neuer receyued tyll they had publiquely confessed their offence Now for paying the fees of the Courte they shall by mayster Officiall or Chauncelloure easyly be absolued in some priuate place Then the congregation by the wickednesse of the offendoure greeued was by publique penaunce satisfied Nowe absolution shall be pronounced though that be not accomplished Then the partie offending shuld in his owne person heare the sentence of absolution pronounced Nowe Bishops Archdeacons Chauncellours Officials Commissaries and suche like absolue one man for an other And this is that order of ecclesiasticall discipline which all godly wishe to be restored to the ende that euery one by the same may bee kept within the limittes of his vocation and a greate number be broughte to liue in godly conuersation Answere If Chauncellors Cōmissaries c. do as you here charge them they do that whiche by Gods lawe they can not iustifie But I acknowledge my
is moste consonant vnto the same If there be any that is repugnant set it downe that we may vnderstande it I tolde you before that touching the dayes and tymes and other ceremonies the Churche hath authoritie to determine what is moste conuenient as it hath done from time to time S. Augustine in his Epistle ad Ianua in the place before of me recited saith that the passion of Christ his resurrection his ascention and the day of the comming of the holy ghost which we commonly call Whitsontide is celebrated not by any commaundement vvritten but by the determination of the Churche And it is the iudgement of all learned writers that the Church hath authoritie in these things so that nothing be done against the worde of god But of this I haue spoken partly before intende to speake more largely therof in the place folowing where you agayne make mention of it Of kneeling at the Cōmunion I haue also spoken before and declared my iudgement therof There is more scripture for it than there is either for standing sitting or walking but in all these things as I haue declared the Church hath authoritie to iudge what is fittest Of wafer cakes ministring in surplesse or cope and churching of women I haue spoken before wafer cakes be bread surplesse and cope by those that haue authoritie in the Churche are thought to perteine to comelynesse and decencie Churching of women is to giue thanks for their deliueraunce Breade to be vsed in the Communion comelynesse and decencie giuing of thanks for deliueraunce out of perill and daunger be agréeable to Gods worde therefore all these things be agréeable to Gods worde The forme of bread whether it ought to be cake breade or loafe breade euery particuler thing that perteyneth to decencie or comelinesse at what time in what place with what wordes we oughte to giue thanks is not particulerly written in scripture no more than it is that you were baptised And therefore as I haue proued before in suche cases the Church hath to determine and appoynt an order That women shoulde come in vayles is not conteyned in the booke no more in déede is the wafer cake and therefore you might well haue lefte these two out of your reason béeing thrust in without all reason The .121 Psalme for I thinke your printer was ouerséene in that quotation I haue lifted vp myne eyes c. teacheth that all helpe commeth from God and that the faythfull ought onely to looke for helpe at his handes and therfore a most méete Psalme to be sayd at suche time as we béeing deliuered from any perill come to giue thanks to God. What meane you to adde and suche other foolishe things what foolishnesse I beséeche you can you finde in this so godly a Psalme O where are your wits nay where is your reuerence you ought to giue to the holy scriptures Admonition But their craft is playn wherin they deceiue them selues standing so much vpon this word repugnāt as though nothing were repugnant or agaynst the worde of God but that which is expressely forbidden by playne commaundement they know well inough and would confesse if either they were not blinded or else their hearts hardned that in the circumstances each content wherwith we iustly finde faulte and they to contētiously for the loue of their liuings maynteine smelling of their olde popish priesthoode is agaynst the worde of God. Answere If they were disposed to be craftie I thinke they might soone deceiue you for any great circumspection or discretion that appeareth to be in you by this booke You finde great fault that we stand so much vpon this worde repugnant as though nothing were repugnant or against the worde of God but that which is expressely forbidden by playne commaundement and herein you say we deceyue our selues But you do not tell vs how we are deceyued neyther do you let vs vnderstande what you thinke this worde repugnant doth signifie This is but slender dealing to finde a faulte and not to correcte it you should yet haue tolde vs your opinion of the signification of this worde séeing so great a matter doth depende vpon it True it is that this worde repugnant or agaynst the worde of God is to be contrary to that which in the worde is commaunded or forbidden not onely in manifest words but also in sense and vnderstanding except you vnderstande this worde repugnant on this sorte you will bring in many poynts of daungerous doctrine For we read in the Acts. 2. and .4 that the Apostles had al things common and yet Christians haue not all things common Those that were then conuerted to the Gospell solde all they had and layde it at the Apostles féete Act. 4. now it is farre otherwise Then Chryste ministred his supper at night after supper we in the morning before dinner he in a priuate house we in the publike Church he to men onely we to women also with a great many of such apparant cōtrarieties which be none in déed bicause they be not agaynst any thing commaunded or forbidden to be done or not to be done either in expresse words or in true sense And therfore you are gretly deceiued when you think that we are persuaded that those things which you finde fault with be agaynst the worde of God. As for this your saying If either they were not blynded or else their hartes hardened I praye God it be not moste aptly spoken of youre selues but I will not take vpon me to iudge those secretes that be only knowne to God and your selues Admonition For besides that this prescripte forme of seruice as they call it is full of corruptions it maynteyneth an vnlauful ministerie vnable to execute that office By the worde of God it is an office of preaching they make it an office of reading Christ saide goe preache they in mockerie giue them the Bible and authoritie to preach and yet suffer them not except that they haue newe licences So that they make the chiefest part preaching but an accessarie that is as a thing with out which their office may and doth cōsist In the scriptures ther is attributed vnto the ministers of God the knowledge of heuenly mysteries and therfore as the greatest token of their loue they are enioyned to feede Gods lambs and yet with these such are admitted and accepted as onelye are bare readers that is able to say seruice and minister a sacrament And that this is not the feeding that Christ spake of the Scriptures are playne Reading is not feeding but it is as euill as playing vpon a stage and woorse too for players yet learne theyr partes without booke and these a maynie of them can scarcely reade within booke These are emptie feeders darke eyes ill workemen to hasten in the Lordes harueste messangers that can not call Prophetes that can not declare the wil of the Lord vnsauerie salt blind guydes sleepie watchemen
but tendeth rather to the constitution of the Saboth than to the prohibiting of rest in any other day appointed to the seruice of God And it is as muche as if he shoulde say sixe dayes thou maist worke and so do some translate the Hebrew worde The place alledged out of the first of Esay is far from the purpose there is not one worde there spoken of any holy dayes dedicated to Saintes but only the Lorde signifieth that their sacrifices and feaste dayes were not acceptable to him bycause they were done in hipocrisie and without faithe so that he reproueth modum not factuÌ„ their manner of sacrifising that is their hipocriticall kinde of worshipping him In the 2. Esdras 1. in the place by you quoted I sée not one word that may serue for your purpose the words you quote be these I haue led you thorovve the Sea and haue giuen you a sure vvay since the beginning I gaue you Moses for a guide and Aaron for a preest In the 14. to the Rom. the Apostle speaketh nothing of our holydaies but of such as were obserued among the Iewes and abrogated by the comming of christ And yet in that place the Apostle exhorteth that we which be strong shoulde not dispise them that are weake nor condemne them though they vse not the christian libertie in dayes and meates That in the fourth to the Galath Ye obserue dayes monthâ—s and times and yeares c. Saincte Augustine ad Ianuarium epistola 119 â–ª expoundeth on this sort Eos inculpat qui dicunt non proficiscar quia posterus dies est aut quia luna sic firtur vel proficiscar vt prospera cedant quia itaâ—se habet positio syderum non agam hoc mense commertium quia illa stella mihi agit mensem vel agam quia suscepit mensem I knowe there be other that do otherwise expounde that place and that truly euen as they do also that in the 14. to the Rom. of certaine Iewish feasts as Sabboths new moones the feasts of Tabernacles the yeare of Iubilie and such like abrogated by the Gospell and yet superstitiously obserued of some But these places can by no meanes be vnderstood of the dayes obserued by vs and called by the names of Saincts dayes for they were ordeyned since the writing of this epistle And that you maye vnderstande the difference betwixte the festiuall dayes obserued of the Papists and the dayes allowed nowe in this Churche it is to be considered First that their Saincts dayes were appointed for the honoring and worshipping of the Sainctes by whose names they were called ours be ordeyned for the honoring of God for publique prayer and edifieng the people by reading the scriptures and preaching neyther are they called by the name of any Saincte in any other respecte than that the scriptures which that day are read in the Church be concerning that Saincte and contayne either his calling preaching persecution martirdome or such like 2. The Papistes in their Sainctes dayes prayed vnto the Sainctes we onely praye vnto God in Christes name 3. They hadde all thinges done in a straunge toung wythoute any edifieng at all Wée haue the prayers and the Scriptures readde in a tongue knowne whyche cannot bée withoute great commoditie to the hearers 4. To be shorte they in obseruing their dayes thinkâ— they merite thereby something at Gods hands we in obseruing our dayes are taught farre otherwise The Church euen from the beginning hath obserued such feasts as it may appeare in good writers Ierome writing vppon the fourth Chapiter to the Galathians saith on this sorte If it be not lawfull to obserue dayes monethes times and yeares we also fall into the like faulte which obserue the passion of Christ the Saboth day and the time of lent the feastes of Easter and of Penthecost and other times appointed to Martirs according to the manner and custome of euery nation to the whiche he that will aunswere simply will say that our obseruing of dayes is not the same with the Iewishe obseruing for we do not celebrate the feast of vnleauened or sweete breade but of the resurrection and death of Christ c. and leaste the confused gathering together of the people should dyminishe the faith in Christe therefore certaine dayes are appointed that we mighte all meete togither in one place not bycause those daies be more holy but to the intente that in what day soeuer we meete we may reioyce to see one another c. Augustine in like manner li. 18. de ciuitate dei cap. 27. saith that we honor the memories of Martirs as of holy men such as haue striuen for the truth eueÌ„ to death c. The same Augustine in his booke contra Adamantum Manachiâ—i discip cap. 16. expounding the wordes of the Apostle ye obserue dayes yeares and tymes writeth thus But one maye thynke that he speaketh of the Sabaothe doe not we saye that those tymes oughte not to bee obserued but the thinges rather that are signified by them for they did obserue them seruilely not vnderstaÌ„ding what they did signifie and prefigurate this is that that the Apostle reproueth in them and in al those that serue the creature rather than the Creator for we also solemnely celebrate the Sabboth day and Easter and all other festiuall dayes of Christians but bicause we vnderstande whervnto they do appertayne we obserue not the times but those things which are signified by the times c. Other reformed Churches also haue dayes ascribed to Saincts aswell as we as it may appeare by these words of Bullinger writing vpon the .14 to the Rom. In the auncient writers as Eusebius and Augustine thou mayst find certayn memorials apoynted to certayn holy men but after another manner not muche differing from ours whiche we as yet retayne in our Churche of Tigurie for we celebrate the Natiuitie of Christ his circumcision resurrection and ascention the comming of the holy ghost the feasts also of the virgin Mary Iohn Baptist Magdalene Steuen and the other Apostles yet not condemning those which obserue none but onely the Sabboth day For perusing old monuments we finde that this hath alwayes bene left free to the churches that euery one should follow that in these things that should be best and most conuenient Caluine in like maner writing vpon the fourth to the Galath dothe not disalow this kinde of obseruing dayes his words be these VVhen as holynesse is attributed to dayes when as one day is discerned from another for religion sake when dayes are made a peece of diuine worship then dayes are wickedly obserued c. But when we haue a difference of dayes laying no burden of necessitie on mens consciences we make no differeÌ„ce of days as though one were more holy than another we put no religion in them nor worshipping of God but only we obserue them for order and concorde sake so that the obseruing of dayes with vs is free and without all superstition And agayne
be not present Well men may sée whervnto this geare tendeth if they be not blinde Benedictus also Nuns dimittis and Magnificat be great motes in your eyes but you shewe no reason worthy to be answered onely in derision you say except some of them were ready to dye or would celebrate the memorie of the Uirgin or Iohn Baptist. As thoughe these Hymmes or Psalmes were not profitable for all men as the rest of the holy Scripture is but these especially bicause they conteyne the mysterie of our saluation and the prayse of God for the same By this your reason we may not vse any of the Psalmes vntil we be in like case as Dauid was or other when they were first made But I thinke nowe the time is come when those shall correct magnificat qui nesciunt quid significat Truely this your dooing is a méere prophanation of holy scriptures Admonition The thirtenth In all their order of seruice there is no edification according to the rule of the Apostle but confusion They tosse the Psalmes in most places like tennise balles the people some standing some walking some talking some reading some praying by theÌ„selues attende not to the minister He againe posteth it ouer as faste as he can gallop for either he hath two places to serue or else there are some games to be played in the after noone as lying for the Whetstone heathenishe dauncing for the ring a Beare or a Bull to be bayted or else Iacke an apes to ryde on horse backe or an Enterlude to bee playde and if no place else can bee gotten it muste bee doone in the church c. Now the people sit now they stand vp wheÌ„ the old testameÌ„t is read or the lessons they make no reuerence but when the Gospell commeth then they all stande vp For why they think that to be of greatest authoritie and are ignorant that the scriptures came from one spirite When Iesus is named then off goeth the cappe and downe goeth the knees with suche a scraping on the grounde that they can not heare a good while after so that the word is hindred but when any other names of God are mentioned they make no curtesie at all as though the names of God were not equall or as though all reuerence oughte to be giuen to the sillables We speake not of ringing when Mattens is done and other abuses incident bicause we shal be answered that by the booke they are not mainteined only we desire to haue a booke to refourme it As for Organes and curious singing though they be proper to popishe dennes I meane to Cathedral churches yet some others also muste haue them The Queenes Chappell and these Churches must be paternes and presidents to the people of all superstitions Answere This is a slaunderous vntruth And the .1 Cor. 14. abused to confirme it Whatsoeuer S. Paule requireth in that place is vsed in that booke of Seruice for first the whole seruice is in a tong knowne as S. Paule there requireth that the people may vnderstande and say Amen Then are the Scriptures read the Sacramentes ministred according to Christes owne institution those that be godly disposed persons knowe what a manifeste vntruth this is that you here vtter But madde men women and children must haue their wordes If by tossing of Psalmes you meane the singing of them alternatim then doe you disallowe that whiche is both commendable and of great antiquitie as it appereth in an Epistle that Basilius Magnus did write to the ministers in Neocesaria where he sheweth the selfe same order of singing Psalmes to be then vsed in the churche that we vse at this day If by tossing of Psalmes lyke tennyse balles you meane the ouer hastie reading or singing of them it is in déede to be mislyked but it is no parte of the booke and therfore no cause why you should absteyn from subscribing to it Walking talking reading priuate praying of the people in time of Common prayers seruing of two cures games played in the afternoone on the Sabboth daye as lying for the whetstone c. be faults worthy of punishment where they be vsed but they are not within the contentes of the boke they are here recited out of place to no purpose This is very malicious and vndiscrete dealing to burden the common order with suche faultes whiche by the malice of men are growen in vse and are of all good men mislyked So you might haue burdened Saint Paule and other preachers with the faults of the Churches of Corinth and Galathians and the residue of the Apostles with the superstitions of the Iewes conuerted in the primitiue Churche and all good rulers with such faultes as corruption of time breedeth Standing or sitting at this time or that time is indifferent and therfore may both be well vsed and abused also Kneeling at the name of Iesus is of the lyke nature ringing when matâ—ins is doone as you tearme it curious singing organs â–ª c. All these be without the booke and therfore without discretion alledged as a reason why you wil not subscribe to the book Here it pleaseth you to call Cathedrall Churches Popish dennes As hap is your words ar no slander But this brag I will make of Cathedral Churches and such as be now in them I wil offer vnto you a doze in cathedral Churches in EnglaÌ„d which I my selfe do know the worst wherof in learning shal encounter with al Papists Puritans Anabaptists and what other sects soeuer in England for the defence of religion now professed eyther by worde or writing Without arrogancie be it spoken I thinke there was neuer time wherein these churches were better furnished with wyse learned and godly men than they be at this day I speake not this bostingly but to Gods glorie the honour of the Prince the comfort of the godly and the shame of slandrous Papists and disdainful schismatiks Your slaÌ„drous spéech of the Quéenes Maiesties chappel which you also say to be a pattern and president to the people of all superstitions is rather seuerely to be punished than with wordes to be confuted Admonition The fouretéenth Their pontificall whiche is annexed to the booke of Common prayer and whervnto subscribing to the Articles we must subscribe also wherby they consecrate Bishops make ministers and Deacons is nothing else but a thing worde for worde drawne out of the Popes pontificall wherin he sheweth himselfe to be Antichrist most liuely And as the names of Archebishops Archdeacons lorde Bishops Chancelours c. are drawen out of the Popes shop together with their offices So the gouernement whiche they vse by the lyfe of the Pope which is the Canon law is Antichristian and diuellish and contrarye to the Scriptures And as safely may we by the warrante of Gods word subscribe to allow the dominion of the Pope vniuersally to raigne ouer the Churche of God as of an Archbishop ouer an whole prouince or a Lordbishop
obedience in vsing it There is no order in it but confusion no comlynesse but deformitie no obedience but disobedience both agaynst God and the Prince We maruell that they coulde espye in their laste Synode that a graye Amyse which is but a garment of dignitie shoulde be a garmente as they saye defiled with superstition and yet that copes caps surplesses tippets and suche lyke baggage the preaching signes of Popish priesthood the Popes creatures kepte in the same forme to this ende to bring dignitie and reuerence to the ministers and sacraments should be reteined still not abolished But they are as the garments of the idol to which we should say auaunt and get thee hence They are as the garmentes of Balaamites of popish priestes enimies to God all christiās They serue not to edificatiō they haue the shew of euil seing the popish priesthod is euil they work discord they hinder the preaching of the gospel they kepe the memory of Egipt stil amōgst vs put vs in mind of that abhomination wherevnto they in times past haue serued they bring the ministery into contēpt they offende the weak they encorage the obstinate Answere To all this also I haue answered before I meane to al the reasons here alledged as for bare words they preuaile with none but suche as haue respect to the persons and not to the matter And therefore I omitte these wordes of pleasure which you vse when you say that in this apparel there is no order but confusion no comelinesse but deformitie no obediēce but disobedience both agaynst God the Prince It is not euery priuate mans part to define what is order comelinesse in external matters béeing indifferent but it is proper to thē onely to whō God hath committed the gouernement of his Church whose orders and lawes not béeing agaynst the worde of God whosoeuer dothe disobey disobeyeth both God and the Prince as you do in disobeying the Princes lawes in these matters It is wel that you séeme to iustifie the gray Amyse bycause the Byshops haue disalowed of it in their Synode Truely this is your conscience and religion to be alwayes ad oppositum and to disallowe that which lawe and authoritie alloweth and allowe that which they disallowe The next way as I thinke to driue you vnto conformitie in apparell were to make a streight lawe that no man should weare such kinde of apparell bicause you loue to be contrary to lawes and good orders But you say they are as the garments of the Idoll to the which we should say auaunt and get thee hence they are as the garmentes of Balaamites of Popish priests enimies to God and all Christians Be it so so were all thinges in Hierico accursed and an abhomination to the Lord neither was it lawfull for the Israelites to touch any thing thereof and yet was the golde and the siluer and the brasen and yron vessels carried into the treasure house of the Lorde and consecrated vnto him Iosua 6. Gedeon was commaunded to take and sacrifice that Oxe of his fathers to God which his father had fedde and brought vp to be sacrificed to Baall yea and to burne that oxe with the selfe same wood that was consecrated and dedicated to the Idoll Baal Iudic. 6. Our forefathers tooke the temples dedicated wholy to ydols yea to diuels and most abhominably defiled with diuelish and abhominable seruice and turned them into holy Churches where Christ should be worshipped To be short no diuell no idoll no Pope can so defile the nature or forme not béeing cōtrary to the scriptures of any of Gods creatures that the libertie of a Christian man should be takē away in vsing or not vsing of them And I say agayne with master Bucer that for any thing to be a note of Antichrist is not in the nature of any creature in it selfe for to that ende nothing vvas made of God but it hangeth altogither of consenting to Antichristes religion and the professing thereof The vvhiche consent and profession beeing chaunged into the consent and profession of Christianitie there can sticke in the things them selues no note or marke of Antichristes religion The vse of belles vvas a marke of Antichristianitie in our Churches vvhen the people by them vvere called to Masses and vvhen they vvere roong agaynst tempestes novv they are a token of Christianitie vvhen the people by them are gathered togither to the Gospell of Christe and other holy actions c. You say also that they doe not edifie If you say that they doe not edifie of them selues you say truly for only the holy ghost on this sort doth edifie by the ministerie of the worde But if you say they edifie not at all that is that they do not tende to edifying as other ceremonies things vsed in the church as pulpit church knéeling singing and such like which be appointed for order decencie do then speake you that which you are not able by sound arguments to iustifie Peter Martyr in his Epistle written to master Hooper thinketh that they doe edifie after a sorte as other ceremonies doe And so dothe master Bucer also in his Epistle written to master Alasco Furthermore that they do edifie it is manyfest first bicause they are by a lawfull Magistrate by lawfull authoritie for order and decencie appoynted in the Church without any maner of superstition or suspition of the same Secondly bicause we are by due proofe and experience taught that suche as haue worns this apparell and do weare it by the ministerie of the worde haue greatly edified and doe daily Thirdly bicause also by experience we daily vnderstande that suche as consente in wearing this apparell consent also in all other poyntes of doctrine and kéepe the peace of the Churche which is one of the principall causes of edifying contrariwise suche as refuse the same apparell not onely dissente and disagrée among them selues but fall into diuers and straunge opinions without stay and slaunder the Gospell with their contentiousnesse and teare in péeces the Churche of Christ with their factions and schismes and be the cause why bothe the worde of God and christian magistrates be almost generally contemned I here omit that which I might as iustly bring for this kinde of apparel as you do for sitting at the communion I meane a fit and profitable signification wherof master Martir speaketh in the Epistle before mentioned on this sort I wil not here say that they which stād to the defence of this matter may pretende some honest and iust signification of the apparell and that not dissenting from the worde of God which is this the ministers of the Churche as the prophet Malachie witnesseth be angels and Gods messengers but angels for the most part appeared beeing clothed in white garmēts I pray you how shal we debarre the Churche of this libertie that it can not signifie some good thing in setting foorth their rytes and ceremonies especially beeing so done
vertue thereof then shoulde not our wordes and workes be deuorced but Christe shoulde bee suffered to reigne a true ministerie according to the worde instituted discipline exercised Sacramentes purely and sincerely ministred this is that we striue for and about which we haue suffered not as euill doers but for resisting poperie and refusing to bee stoong with the tayle of Antichristian infection ready to render a reason of our fayth to the stopping of all our enimies mouthes Wee therefore for the Churche of Gods sake whiche ought to be moste deare vnto you beseeche you for our Soueraignes sake vppon whom we pray that all Gods blessing may be poured abundantly wee pray you to consider of these abuses to reforme Gods Churche according to youre dueties and callings that as with one mouth we confesse one Christe so with one consente this raigne of Antichriste may bee turned oute headlong from amongest vs and Christe our Lord may reigne by his worde ouer vs So your seates shal be established and setled in great assurance you shall not neede to feare youre enemies for God will turne awaye his threatned plagues from vs whiche hee in mercie do for his Christes sake Amen Answere It is very well that you so lyke of the Articles but yet it pleaseth you not to subscribe vnto them You saye bycause of a poynt or two whiche are eyther too sparely or else to darkly set downe but in déede your meaning is to subscribe to nothing whiche by authoritie you are required to doe and that argueth an arrogante mynde and a disposition that loueth alwaye to bée singuler You note in the margent that the right gouernement of the Churche can neuer be separated from the doctrine But by your owne confession we haue the doctrine Ergo of necessitie we also haue the ryght gouernemente Here in few woords you haue caste downe whatsoeuer you séemed before to buyld so do commonly vnskilfull buylders I woulde to God that for so much as contrarie to your former assertion you nowe confesse that wée haue the veritie of doctrine you coulde be contente to saye downe great heart and submitte youre selues to the Quéenes Maiestie and hir lawes accordyng to your duetie then no doubt Christe shoulde withoute resistance reigne in this Churche and the frutes of the Gospell would much more appeare You bragge muche of youre suffering You are little beholden to youre neyghbours when you are thus constrayned to prayse your selues But I pray you whether dothe he persecute that modestely and soberly defendeth the truth or he that vnlawfully reuengeth himself withrayling and backbyting you loue very well to haue the worlde knowe howe greately you be persecuted And therfore if one of you here in Cambridge be punished but twentie pens for his open contempte of statutes to the which he is sworne in poste hast it is caried into al quarters and especially to London where great complaynte is made of this gréeuous persecution when as you your disciples ceasse not as I sayde moste falsly and slaunderously to reporte of suche as executyng good lawes discharge theyr conscience to GOD and their duetie towardes the Prince Wée therfore exhorte you if there be any feare of God before your eyes any reuerence towardes the Prince any desire of promoting the Gospell any louing affection towardes the Church of Christ to submit your selues according to youre duties to godly orders to leaue of contentiousnesse to ioyne with vs in preaching of the worde of God and beating downe the kyngdom of Antichrist that this your diuision procure not Gods wrath to be poured vppon vs. Additions detractions and alterations in this second part of the Admonition Folio 1. THere is added portuis For where before they sayd that our booke of Common prayers was culled and picked out of that popish dunghil the Masseboke nowe vpon better aduisement they saye that it was culled out of the portuis and massebooke It derogated nothing from the booke of Common prayers bicause some thing therin is in the portuis and massebook no more thā it derogateth from the Scriptures that some portion of them as the whole Psalmes and certain other portions of the Epistles Gospels and other Scripture be in the same neyther are they allowed bicause they be in the portuis and massebooke but bicause they be eyther scripture or most agréeable thervnto They also adde in the first reason that the cōming of women in vailes to be churched is not commaunded by law but yet the abuse to be great by reasō that superstition is growen therby in the heartes of many other are iudged that vse it not This is an argumēt of their former rashnes but not worthy any answer especially being cōfessed to be without the booke For the .120 psalm is now quoted the .121 psalm which I haue also corrected before Folio 2. For the .26 of Mat. is noted the .28 And this also I corrected in answering that place For the first to Timo. 3. vse 3. nowe they haue quoted 1. Ti. 3. vse 6. against reading ministers where S. Paule woulde not haue a minister to be a yong scholer but he speaketh nothing against reading Where it was before and minister a sacrament now is added according to their appoyntmente to what purpose I know not It was before reading is not feeding nowe it is thus amended for bare reading of the word and single seruice saying is bare feeding wherby they nowe confesse that reading is féeding althoughe it be as they saye but bare féeding Wée were in good case if the platforme of oure Churche depended vppon these men which alter their iudgements so sodeynly It is a true saying Conueniet nulli qui secum disside◠ipse Howe can he agree with other that doth not agree with himself There is also added in the same lease these woordes are not the people wel nodified think you when the homilie of sweeping the church is read vnto them Surely such slouting termes are vsed of none but of nodies in déede and suche as are more méete to be fooles in playes where they may iest than to be platformers of Churches in whom wisedome learning grauitie and godlynesse is to be required I know no Homilie entituled of sweeping the Churche one there is of repairing keeping cleane of churches whether it edifie or no I referre to the wise and discrete reader to iudge when he hath perused it Fol. 3. Before it was in the seconde reason for the verye name Apocrypha testifieth that they oughte rather to be kept close thā to be vttered Now it is for the very name Apocrypha testifieth that they were read in secret and not openly This is some correction of their former rashnesse But of this matter that is of reading Homilies in the Churche I haue spoken before I omitte .2 Timothie 3. verse .6 whyche is nowe verse .16 and .2 Peter 1. verse .20 whyche is now vers .19.20.21 For these bée not matters of any greate importaunce