nec iniunxit Dominus ergo illi placere acceptus esse non potest Ceremoniarum autem ratio longè alia est Nec enim dicere licebit de ceremonijs istis in Scriptura nihil proditum est ergo ceremonijs istis vsi non sunt quod ipsum in exemplo divae virginis Apostolorum abundè satis demonstratum est We reade in no place of the holy Scripture that the Apostles weare baptized saue onely that mention is made of two in S. Iohn Where for all that the same is not plainely expressed but obscurely infinuated If therefore wee shall follow your manner and denie all things which are not conteyned in the holy scriptures then certes we shall bee compelled to graunt that neither the blessed Virgin Marie nor the Apostles them selues were euer baptized which doubtlesse is a strange assertion and farre from all pietie and religion But touching doctrines of Faith and those things which informe our faith the inward mā we must ever vse this as a present preseruatiue what God hath not cōmanded vs to beleeue to beleeue that is not necessarie to our saluation Our Lord neither appointed nor inioyned this kinde of worship therfore it can neither please nor bee acceptable to him But touching ceremonies the case is farre different For wee may not say there is no mention made of these Ceremonies in the Scripture therefore the Apostles vsed them not which thing is prooued abundantly by the example of the blessed Virgin and of the Apostles Out of this must excellent discourse I obserue these worthy documents First that all things necessarie for our saluation are comprised in the holy Scriptures Secondly that many other things necessarie for Church-gouernment are receiued by tradition Thirdly that it is not a good Argument to reason after this manner there is no mētion of these things in the Scriptures therfore the Apostles vsed them not or therefore they are not lawfull This doctrine is agreeable to Saint Austins rule who calleth it insolent madnes to withstand and contradict that which is receiued by the custome of the whole Church Yea it is consonant to S. Pauls practise against the malapert saucinesse of contentious persons CHAP. XI Of the Presbyterie and Seignorie SOme otherwise learned doe this day labour with might and maine to proue that our English church ought to be gouerned with a Presbyterie that is with Pastors Teachers Laicall vnpriested Elders and Deacons These 4. as they contend are the lawfull Gouernors of euery particular congregation Pastors and teachers for procuring the aduancement of the faith of the Church Elders for the censure of their conuersation and life and Deacons for the comfort of the poore That that the truth of this controuersie of which many talke but very few vnderstand it aright may be laide open to the indifferent Reader I haue thought it good to proceed therein by way of Propositions The 1. Proposition THat kinde of gouernment which may bee altered for the circumstances of times places and persons is neither necessarie nor perpetuall But the gouernment by Pastors Doctors Elders and Deacons if euer there were any such kind of gouernment in the Christian world may be altered and chaunged Ergo it is neither necessarie nor perpetuall the Argument is in forme and the Proposition most cleare euident to euery childe The difficultie or doubt if there be any resteth in the assumption But I haue prooued it at large where I disputed of the Churches authoritie in things indifferent Yea there was a time euen in the dayes of the Apostles when the Church had no Deacons There was also a time euen in the dayes of the same Apostles when the Church had no vnpriested or vnpreaching Elders Who so readeth seriously the Acts of the Apostles and S. Pauls Epistles can not bee ignorant in this behalfe The 2. Proposition CHrist did not translate the Sanhedrim Synedrion or Consistorie of the Iewes vnto his Church in the newe Testament I proue it first because both their lesse kinde of Sanhedrim and their great as they did afterward diuide it was onely in one place for all the Realme viz. First at Sylo then at Hierusalem their chiefe citie vntill the worst and last alterations therein but the seekers of the newe English Presbyterie would haue the like if not the very same to bee erected in euery congregation Againe in both Consistories of the Iewish Sanhedrim aswell in the greater of the 70 as in the lesser of the 23. they were all either Priests or Doctors of the Lawe the King and the Peeres of the Realme only excepted Thirdly then Sanhedrim had partly politicall partly eclesiastical iurisdiction both together but our Presbyters haue onely ecclesiasticall seeing as they graunt to be Iudges in ciuill places is onely the Office of the ciuill Magistrate The 3. Proposition THe English supposed Presbyterie is not compatible with a Christian Monarchie but must perforce despoyle her and bereaue her of her royall soueraignitie I proue it because the sayd Presbyterie challengeth vnto her selfe all authoritie in causes ecclesiasticall the supreme ouer-sight of which causes pertaineth to the ciuill Magistrate as is already proued The 4. Proposition THE English desired Presbyterie is not grounded vpon the word of GOD. I proue it because the Scriptures alledged by the Patrons thereof doe conclude no such matter The Textes are fiue in number being all that any way seeme to make for their purpose The first is out of the Gospell tell the Church To this Text I answere in this manner First that wee for the true meaning of this portion of Scripture will giue credite to Saint Chrysostome and the rest of the auncient Fathers The Church to which this complaint must bee made doth signifie the Bishops and gouernours of the Church who according to all generall Councels auncient Canons and the continuall practise of the Church were euer to this day reputed acknowledged and taken for the Church representiue Secondly that if we will be ruled by M. Calvins censure Christ doth not here say any thing of the church of the New Testament but alludeth to the order of the Church of the Iewes Thirdly that by the iudgement of the graue and learned writer M. Bullinger a great Patron of the Presbyterie Christ speaketh here of the whole congregation and not to a fewe persons of whom consisteth the supposed Presbyterie And this exposition is so agreeable to the Text as none with right reason can denie the same Yea this sense is indeed agreeable to the verdict of S. Chrysostome and of all the auncient Fathers and to the continuall practise of the Church in all ages These are M. Bullingers wordes Quamobrem hinc efficitur ecclesiam habere potestatem mandatum eligendiministros Hoc autem facere potest veltota ecclesia vel fidi homines ab ecclesia ad hoc electi prout commodius vtilius ad pacem
onely ambition and greedie desire of bearing rule ouer others Which his opinion hee prooveth to bee grounded vpon Christs owne wordes And doubtlesse it is to bee admired that any Learned man will holde the contrarie opinion See Peter Martyrs opinion and note it well His expresse wordes shall bee set downe when I come to speake of the church-discipline The Reply Maister Caluin and many other learned writers alleage this Text against that superioritie which the late Bishops of Rome doe challenge ouer other Ministers of the Church which doubtlesse they could never truely doe if one Bishop or Minister may be superiour to another The Answere I answere that M. Caluin and other learned men doe truely alledge this Scripture against the falsly challenged Primacie of the proude arrogant Bishop of Rome And yet for all that it doth not prohibite the moderate and lawfull superioritie of one Minister ouer another which is both necessarie for the peaceable managing of the Church and hath euer beene vsed in the Church as it is already prooved For the Bishop of Romes superioritie is so farre from heing moderate and lawfull that it may truely be termed tyrannicall and plaine diabolical Because as I haue proved at large in other discourses hee taketh vpon him to depose kings to translate kingdomes and in most brutish and savage manner to tyrannize ouer mens soules and consciences Idque iure divino as hee beareth the world in hand The 2. Obiection The names of Arch-bishops Primates and Patriarches are proud names disholy prophane and not to bee found in the holy Scriptures The Answere I answere First that though the names be not expressed in holy writ yet is the thing it selfe sufficiently conteined in the same as is already proved Secondly that the very names are so farre from being prophane and disholy that the most zealovs Patrons of the Presbitery doe allowe and approue the same for lawfull and holy and to haue beene ordained of the holy Fathers for a godly end and purpose Maister Caluins opinion is alreadie set downe in this present chapter Yet for better satisfaction of the Reader let him heare what the same authour saith in an other place These are his wordes Quod duodecim vnum habuerint inter se qui omnes regeret nihil mirum Hoc n. fert natura hoc hominum ingenium postulat vt in quovis caetu etiamsi aequales sint omnes potestate vnus tamen sit veluti moderator in quem alij respiciant Nulla est curia sine consule nullus consessus indicum sine Praetore sen quaesitore collegium nullum sine Praefecto nulla sine magistro societas That the twelue Apostles had one among them to gouerne the rest it was no maruell For nature requireth it and the dispositioÌ„ of men will so haue it that in euery company though they be all equall in power there be one as gouernour by whom the rest may be directed There is no Court without a Consull no Senate without a Pretor no Colledge without a PresideÌ„t no societie without a maister Now it is euident that neither Bishops nor Arch-bishops in our church of England haue greater authoritie then maister Caluin speaketh of in this place For to say nothing of the dignitie of Consuls and Pretors which was very great among the Romans the maister of a Colledge as euery Scholler of Cambridge and Oxford can tell hath a perpetuall office hee is chiefe gouernour of that societie and all the members thereof owe obedience vnto him as to their head he hath authoritie to punish and to see lawes executed within his Colledge as Bishops and Arch-bishops haue in their dioceses prouinces And most certaine it is that no Arch-bishop in England hath that authoritie in his prouince which the Consul had in Rome Maister Beza confesseth that antiquitie vsed the names of Bishops and Arch-bishops and willingly admitteth of them as holy names These are his expresse wordes Nam quod pastores temporis progressu distincti sunt in metropolitas episcopos quos nunc vocant curatos id est singulis paraecijs prafectos id minime factum est respectu ministerij verbi sed potum habita ecclesiasticae iurisdictionis ac disciplinae ratione Itaque quod attinet ad verbi praedicandi munus sacramentorum administrationeÌ„ nullum est inter archiepiscopos episcopos curatos discrimen Omnes n. tenentur suos greges eodeÌ„â—ibo pascere ideâ—que communi nomine postores episcopi in scripturis passim vocantur Quae verò istorum impudentia est sacra nomina vsurpare propter ea apostolorum verorum opiscoporum successionem iactare For that in processe of time pastors were distinguished into Metropolitans or Arch-bishops Bishops and Curates it was not done in respect of the Ministerie of the word but in regard of ecclesiasticall iurisdictition and discipline Therefore touching the office of Preaching and Ministration of the sacraments there is no difference betwixt Arch-bishops Bishops and Curates For they all are bound to feede their flockes with the same meate and therfore are they called in the Scriptures by the common name of Pastors and Bishops But how impudent are these men which vnder colour of these holy names glory in the succession of the Apostles and true Bishops thus writeth master Beza iumping as euery childe may see with that doctrine which I now defend Yea the same Beza affirmeth these degrees and names to haue beene appointed by the auncient Church vpon a very good zeale These are his wordes in an other place Neque verò nos ignoramus quammulia sint a veteribuâ— constituta de episcoporum metropolitaruÌ„ Patriarcharum sedibus idque optimo zelo definitis cuinsique limitibus certaque attributa authoritate Neither are wee ignorant how many coÌ„stitutions the old fathers haue made concerning the seates of Bishops Metropolitans and Patris arches and that vpon a very godly zeale assigning to euery one his boundes and authoritie Thus the Reader seeeth how Caluin Beza Bucer Zanchius and Hemingius doe hold the same opinion which I now defend The Reply The Bishops Arch-bishops Patriarches and such like of which Beza Caluin the Councell of Nice and other councels make mention were not such as our Bishops in England Prelates of the Garter high Commissioners Iustices of Peace and Quorum The Answere I answere First that the same superioritie of one minister ouer an other was then in the olde Arch-bishops Patriarches and such like which is this day in ours here in this land yea greater by one degree at the least because England neuer had a Patriarch in it Secondly that Arch-bishops Primates and Metropolitans which are all one in effect had then the same iurisdiction in other countries which our bishops haue this day in England That is to say a superiour charge and sollicitude of all Churches within their prouinces Which thing though it be alreadie prooued sufficiently to all well affected Readers may
traditions concerning the discipline order and government of the Church Sixtly that it is free and lawfull for euery Church to appoint ordaine and constitute that kind of pollicie discipline government which is most sit profitable for the same And the reason hereof is yeelded to be this because our Lord Iesus hath prescribed no setled law therein but hath left all indifferent things to the libertie of his Church Seuenthly that there can no greater plague come to the Church then to tye all Churches to one kinde of externall government Zanchius teacheth the selfe same doctrine euen in the same words Petrus Martyr after he hath distributed traditions into three orders shewing one kinde to bee expressed in the Scriptures an other plaine repugnant to the same the third neither contrary to the word of GOD neither necessarily affixed vnto it addeth these expresse words Sunt nonnullae traditiones quas neutras appellare libuit quod verbo deinec adversentur nec illinecessariò cohaereant inquibus mos ecclesiae gerendus est tribus interposit is cautionibus Primùm videndum est ne obtrudantur quasidei cultus deculiar is quaedam sanctimonia quandcquidem potius recipiendae sunt adordinum conservandum civilem ecclesiae commoditatem atque sacrarum actionum decorum alioquin in sacris literis luculentèr habemus descripta quaead sanctitatem cullum dei coÌ„ducunt Praeterea cavere oportet ne quaesic traduÌ„tur it a putemus necessaria vt pro tempore amoveri non possint Servetur ecclesiae suum ius de his medijs vt quoadilla statuat quicquid viderit magis adificationem credentium promovere Consideretur demùm saepiùs nimijs traditionibus ceremonijs in immensum auct is populum Christi sic gravari vt tantum non obruatur There bee some traditions which may bee termed uentrall or indifferent for that they neither are against Gods word neither doe they necessarily cohere with it In which ceremonies the Churches constitution must bee obeyed if three cautions doe concurre First that they bee not obtruded as Gods worship or peculiar holinesse but as pertaining to order and the ciuill commoditie of the Church and to comlinesse in divine actions otherwise all things are sufficiently comprised in the holy Scriptures which pertaine to holinesse and gods worship Secondly we must beware that they be not reputed so necessarie that they cannot be chaunged as the time requireth Let the Church keepe her interest and libertie in these indifferent things to appoint what shall be thought most necessarie to the edifying of the faithfull Lastly let it bee well remembred that the multitude of Ceremonies doth often so annoy the people that they are almost vndone therewith M. Beza hath these words Quoniam multitudo plerumque impirita est intractabilis maior pars saepè meliorem vincit ne in democratia quidem leguimè constituta omnia permissa sunt â—ffraeni vulgo sed constituti sunt ex populi consensu certi magistratus qui plebi praeâ—ant inconditam multitudinem regant Quod sihaec prudentia in negotijâ— humanis requiritur multò sanè magis opus est certa moderatione in ijs rebus in quibus homines prorsus caecutiunt neque causa est cur quisquam sani iudiâ—ij homo clamitet nullum hic esse prudentiae locum nisi hanc prudentiam de qua loquor ostendat cum deiverbo pugnare quod sanè non arbitror Neque n. simplicitèr spectandum quid sit ab Apostolis factum in politia ecclesiastica quum diversissimae sint circumstantiae ac proinde absque Cacozelia non possint omnia omnibus locis ac temporibus ad vnam candeÌ„que formam revocari sed potius spectandus est eorum finis scopus invariabilis ea deligenda forma ac ratio rerum agendarum quae rectè eò à educat Because the multitude is for the most part ignorant and intractable and the greater part doth often times prevaile against the better all things are not euen in a popular state lawfully appointed committed to the vnbridled multitude but certain Magistrates are appointed by the peoples consent to guide rule and gouerne them If this wisedome be required in wordly affaires much more is a moderation to be had in those matters in which men are altogether blinded Neither is there any cause why any man of sound iudgement shall exclaime that in such matters there is no place for pollicie except hee can shewe this pollicie whereof I speake to be repugnant to the word of GOD which I am perswaded he can never doe For we must not simply looke what the Apostles did in ecclesiasticall pollicie and Church-gouernment seeing there is so great varietie of circumstances that a man cannot without preposterous zeale reduce all things in all places and times to one and the same forme in doing things which leadeth the right way to the same Thus writeth Maister Beza who hath many like periods to the like effect which I omit in regard of brevitie Out of these words I note first that the Church is not so strictly bound to the practise of the Apostles that she must alwayes follow the same in these Adiaphorôis Secondly that the Church in things indifferent hath power to make any Lawes which are not repugnant to the word of God Which point I would haue the Reader to ponder seriously because it is very emphaticall and of great moment Thirdly that all Churches cannot haue one and and the same kind of government because the circumstances of times places and persons will not suffer it Fourthly that the Church in all the lawes and constitutions must chiefly respect the peaceable government of the people Hieronymus Zanchius is consonant to the other Doctors while he writeth in this manner De ritibus ceremonijs in ecclesia servandis eadem pietas eccle siarum aedificatio flagitat ne nimis acritér quasi pro aris focis vt dici solet sit aimicatiâ— disceptetur sed singulis ecclesijs lâ—beri relinquantur quemadmodum ettam in veteri ecclesia factum fuisse apud Socratem alios ecclesiasticos scriptoreâ— legimus Quibus ae rebus in genere probamus atque amplectimur vtramque epistolam Augustini ad Ianuarium Haec n. faciunt ad ecclesiae aedificationem Touching Rites and Ceremonies to bee obserued in the Church the same pietie and edifying of the Church requireth that wee contend not too biterly as if it were for matters of great moment but that euery Church haue her libertie therein as we reade in Socrates and other ecclesiasticall writers that it was the olde custome of the Church Of which things in generall we allow and embrace both the Epistles which Austin wrote to Ianuarius For these things tend to the edification of the Church The same Zanchius in an other place hath these words Interea tamen non improbamus patres quodiuxta variam tum verbi dispensandi tum
his own iudgemeÌ„t but by his iudgement who spake in him which troubles for al that himself did not vndergoe because his course apostolicall had an other respect Which labour notwithstanding we endure with consolation in the Lord for the hope of eternall life that we may bring forth fruit with patience for we are seruants of the Church and especially to the weaker members how mean members so euer we are in the same bodie I let passe innumerable other Ecclesiasticall cares which perhaps none will beleeue but he that hath tryed the same We therfore doe not binde grieuous burdens together and impose them on your shoulders which we doe not touch with our finger seeing we had rather do those things which we exhort you to do then which we our selues are compelled to doe if we could so doe with the discharge of our dutie as knoweth God the searcher of our hearts Thus discourseth this holy auncient and most learned Father Out of whose doctrine I obserue many golden worthy and very necessarie documents for the instruction of all indifferent Readers First that he delt much in secular causes and affaires of the world Secondly that he had rather haue wrought with his hands and haue done much bodily labour in the monasterie then to haue beene so tossed and turmoyled in hearing and determining ciuill causes of his people Thirdly that he vsed sometimes to ende matters by way of intreatie as a friend and sometime by absolute authoritie as a Iudge Let this point be well marked because it is of great moment Fourthly that the Apostle had bound him so to deale in secular affaires Fiftly that the Apostle did not impose that secular charge vpon him by his owne iudgement and authoritie but by the counsell and iudgement of God himselfe who spake in him Which charge he proueth out of the Apostles doctrine in the place and chapter quoted in my Margent Sixtly that S. Austin did vndergoe the molestations of secular businesse because hee hoped thereby to attaine eternall life Seuenthly that hee could not doe his bounden dutie vnlesse hee were sometimes occupied in deciding ciuill causes So farre was this holy Father from their opinion who more rashly then wisely affirme it a damnable thing and an Antichristian marke for a Bishop to be a Iustice of Peace or of Quorum and yet cannot any learned writer be named for the space of a thousand and two hundred yeares who reputed not S. Austin for a very holy man and a most graue learned writer Let all such persons therefore consider better of the matter and either wilfully condemne that holy Father and mighty pillar of Christes Church or else let them henceforth be more sparing of such savage loquacitie and approue the Christian and laudable offices of Iustice of Peace and Quorum in the reuerend Fathers the Lord Bishops of the English Church For Saint Anstin was both a Lord bishop and as it were a Iustice of Peace as is apparant by that which is already said since the beginning of this discourse The same Saint Augustine in the presence of Religianâ— and Martinianus his fellow bishops and Saturninus Leporius Barnabas Fortunatianus Ructicus Lazarus and Eradius Priests declaring to the people what paines hee had taken many yeares for them being greatly occupyed molested and troubled in their secular affaires earnestly required of them for Christes sake that now in his olde age they would bee content that hee might commit some part of his secular care vnto one Eradius a yong man but a vertuous Priest to which request when the people had yeelded Saint Austin added these wordes Ergo fratres quicquid est quod ad me perferebatur adilluÌ„ perferatur vbi necessariuâ— babuerit consilium meum non negabo auxilium absit vt subtraham Therefore brethren whatsoeuer was wont to bee brought to my hearing let it hence-foorth come to him and when he shall haue neede I will not denie my counsel God forbid I should with-drawe my helpe By which words of this Holy father it is most apparaÌ„t to euery child that hee was very much encombred with secular busines both in the foore-noone and in the after-noone and yet for all that he durst not wholy withdraw himselfe no not with the consent of the people least in so doing he should of fend God And therefore he said Absit God forbid Let the word absit be well remembred Saint Epiphanus the Bishop of Salamina a Citie of Cyprus behaued himselfe so worthily and Christianly while hee was occupied in politique and ciuill affaires that is short time he became famous among many Nations Hermias Sozomenus in his Ecclesiastical Historie writeth of the said Father in these words Nam cum in multitâ—dine hominum in vrbe ampla eaque maritima sacerdotâ— fungeretur ob praestantiam virtutis qua etiam negotijs civiliâ—â— occupatus vsus est breâ—i cum civibus tum peregrinis cuiusâ—â—â— nationis notus factus est illis quidem vt qui eum coram vidissent eiusque piae vitae fecissent periculum his autem vt qui iâ—â—â— idem de eo narramibus fidem adiunxissent For when hee executed his priestly function in a most populous and large citie which was an hauen towne neere vnto the Sea in a short space he was famous among all Nations for his great vertues which he made vse of while hee was busied with secular affaires To the Citizens he became famous because they knewe him familiarly and had made good tryall of his holy life To the Strangers in that they beleeued the constant report of the Citizens Loe this auncient writer holy Father and learned Doctor who liued aboue one thousand two hundred yeares agoe was either a Iustice of Peace when he was the Bishop of Cyprus or else had some other ciuill office equivalent to the same Dorotheus a vertuous and learned Priest of Antioch did serue the Emperour in ciuill affaires Eusebins Caesariensis writeth of this auncient Priest who liued more then one thousand three hundred yeares agoe in these wordes Dorotheum dignitate sacerdotali tum Autiochiae donatum virum sanè disertum cognovimus Hic in sacris literis exquisitè eruditus fuit linguae hebraicae diligentèr navavit operam adeò vt scripturas hebraicas scientèr posset intelligere Erat honestis ac liberalibus parentibus prognatus humanioris literaturae neutiquam expers eunuchus reverà natus vti illum imperator propter incredibilem eius naturam in suam familiam a sciverit praefectura purpura tingendae quae apud Tyrum est honorificè donarit We knowe Dorotheus a Priest of Antioch an eloquent man in deede He was very skilfull in the holy Scriptures he had profited so in the Hebrew tongue that he could perfectly vnderstand the Scriptures in Hebrew hee was descended of honest and liberall parents not vnseene in humane literature He was indeede an Ennuch borne so that the Emperour rauished with his excellent nature receiued him
regendae ecclesiae rationem varios quoque ordines ministroruÌ„ multiplicaverint quando id eis liberum fuit sicut nobiâ— quando constat id ab illis fuisse factum honestis de causis ad ordinem ad decoruÌ„ ad aedificationem ecclesiae pro eo tempore pertinentibus In the meane while wee blame not the Fathers that for the diuers manner of dispensing the word and gouerning the Church they haue also multiplyed diuers orders of Ministers because they had libertie so to doe as our selues also haue and because it is euident that they did that vpon honest causes which pertained at that time to order comelinesse and edification of the Church Thus writeth the most learned Doctor Maister Zanchius who if I bee iudge was a man of as rare learning and profound iudgement as euer was any in the Church Out of whose words I of serue First that wee should not moue contention in the Church for any rites and Ceremonies in the same Secondly that euery Church hath her libertie therein to appoint what is best for her owne government Thirdly that the Church of olde time did vse so to doe Fourthly that Zanchius approueth S. Austins rule herein as M. Calvin did before him Fiftly that it was lawfull for the auncient Church to appoint sundry orders of ministers and the church this day hath the same authoritie Sixtly that the causes and respects for which the church may ordaine and make lawes in things indifferent are either edification order or decencie as I haue proved already at large The Corollarie of the Chapter FIrst the church may chaunge Christs owne practise and that in Rites and ceremonies pertaining to the holy Sacraments Secondly the church may appoint solemne feastes to be obserued as Salomon did institute the dedication of the Temple for seuen dayes Hester Mordecai the festivitie of their deliuerance Ezra and Nehemias the dedication of the wall at Ierusalem Iudas and his brethren the dedication of the Altar for eight dayes Thirdly the Iewes instituted their Sanhedrim after their returne from their captivitie in Babylon Fourthly the church by S. Austins iudgement may make any Lawes which are neither against faith nor good manners Fiftly the church saith Maister Calvin hath authoritie left her in things indifferent either to make newe lawes or to cassiere and chaunge the old so often as the necessitie of the church doth so require Sixtly the church receiued many vnwritten traditions concerning order and government of the Church Seuenthly the church saith Zanchius hath authoritie to constitute moe orders of Ministers when it is for the good of the Church Eightly the church may make any lawes which are not repugnant to Gods word So saith M. Beza telling vs plainly that we must not so much respect what the Apostles did as what the peace and good of the church requireth Much other like matter the same Beza together with Calvin Martyr and Zanchius haue deliuerd vnto vs as may appeare by this present Chapter I therefore conclude that the authoritie which this our our English church doth this day challenge vnto her in her riâ—es ceremonies ordinances lawes and constitutions is grounded vppon the holy Scriptures the practise of the Catholique Church and the best approued late writers Al obiections that possibly can be made against the lawes and constitutions of our English Church may bee answered with all facilitie by that which is plainly deliuered in this present Chapter whosoeuer shall marke it well will I thinke bee of mine opinion see the ninth Chapter and marke it CHAP. VIII Of things indifferent in particular The first Aphorisme of Chruch-holy dayes THe vulgar people for a great part what through vndiscreet zeale in some and tootoo rash preaching Ne quid gramuâ— dâ—â—a in othersome are so perswaded or rather bewitched blinded that they thinke they serue God better alas for pittie if they be quaffing in the Ale-house or sleeping in their chambers or gazing in the streets then doe their honest neighbours in going to the church on holy dayes there to ioyne with the faithfull in hearing diuine seruice and godly prayers They are not abashed to say for their vnchristian excuse that no power vpon earth can appoint an holy-day and that it is great superstition to obserue the same But certes none that are well studied or read either in the holy ecclesiasticall histories or in generall Councels or in the auncient Fathers or in the best approued late writers can ever without great blushing avouch or defend that vntimely hatched doctrine and vnsoundly conceived opinion Queene Hester and godly Mordecai appointed an holy day for the remembrance of Gods great benefit toward them in deliuering them from Hamans crueltie King Solomon ordained a solemne festivitie for the space of seuen dayes in the dedication of the Temple The Machabees instituted an holy feast to bee kept from yeere to yeere for the space of eight dayes for the dededication of the Altar Which feast Christ vouchsafed to honour with his corporall presence at Hierusalem The Iewes instituted their new Sanhedrim Synedrion or Presbiterie after their returne from their captimitie in Babylon as maister Calvin recordeth in his Harmonie vpon Saint Matthew The reformed churches in Helvetia doe right well allow the feastes or holy dayes of the Nativitie resurrection and such like If I should endevour my selfe to recount all that which may easily be collected out of the auncient councels the holy-fathers for the approbatioÌ„ allowaÌ„ce of holy-daies after the custome at this day of auncient time vsed in this church of England time would sooner faile me then matter whereof to speake I will in regard to brevitie content my selfe onely with one or two testimonies of councels as also of the graue holy auncient most learned father S. Austin then proceed to the testimonie of late writers because in this dispute they whoÌ„ it chiefly concerneth either haue not seene or read the councels and the fathers or else more rashly then wisely contemne their degrees iudgements and without all rime reason preferre their owne opinions before them The councel holden at Granado or Elebertine aboue 1200. yeares ago such is the antiquitie of holy-dayes in the Christian Church reputed the practise of the Church in former ages to be of such force in that behalfe that they deemed them Heritiques that would not obediently yeeld vnto the same These are the expresse words of the Elebertine Councel Pravam institutioneÌ„ emendari placuit iuxta authoritatem scripturarum vt cuncti diem Pentecostes celebremus Quod qui non fecerit quasi novam haresim induxisse notetur We haue decreed that the depraved institution bee amended according to the Scriptures that wee may all keepe the day of Penticost and the feast of Whitsonday Which who soever shall refuse to doe let him bee noted as one that hath brought a new heresie into the Church
committed the managing of his house Which point is likewise proued aboundantly in the Chapters aforegoing The 4. Aphorisme of ceremonies vsed id Wed. locke or marriage IN the solemnization of Matrimonie two things are much reproued viz the Ring and the simbolicall signification To the former I answere that seeing Wed-locke is a vassible ciuill contract there is great reason that it should be assured with some ciuill permanent and externall signe Hereupon the Church which hath authoritie to ordaine ceremonies as is alreadie proued doth appoint a round Ring as a ceremonie best beseeming such a contract For the Ring being round and without end in it selfe is very fit and meete to signifie to the married couple that they ought to be ioyned in the perpetual band of loue the one to the other To the latter I answere semblahly that S. Paul may as iustly be reproued therein as the Church of England For after he hath discoursed at large of the high misterie of matrimonie assuming the husband and the wife to be one flesh hee foorthwith addeth that hee speaketh of the great misterie betweene Christ and his Church Which symbolicall signification â—s approued by Saint Austin S. Chysostome S. Ambrose S. Hierome and many others It shall suffice in this so cleere a case to alleage S. Ambrose his words for all the rest Thus doth bee write Mysterij Sacramentum grande in vnitate viri ac foeminae esse signifiâ—at sed aliam causam quae non discordet a memorato mysterio flagitat quam scit ad prosectum humani generis pertinere hoc est ecclesiae salvatoris vt sicut relictis parentibus home vxori suae adhaerdt it a relicto omni errore ecclesia adhaereat subijciatur capiti suo quod est Christus He signifieth that there is a great mysterie in the vnitie of the wife and her husband Neither doth hee reveale this onely but he also requireth an other cause which differeth not from the said mysterie which hee knoweth to appertaine to the profit of mankinde that is of the Church and of our Saviour That as man forsaking his parents adhaereth to his wife so the Church leauing all errour must adhaere and be subiect to her head which is Christ. M Bucer approveth and highly commendeth euery ceremonie which our church vseth coÌ„cerning holy wedlock Hieronimus Zanchius a most zealous and learned writer singeth the same song with Saint Ambrose These are his words Talis fuit eductio Evae ex latere Adae dormientis Item coniunctio Evae cum Adamo in matrimonium Res in se fuit visibilis sub sensum cadens sed aliam occultam representabat eductionem creationem ecclesiae ex latere Christi in cruco mortui vnionem ecclesiae cum Christo. Such was the eduction of Eve out of the side of Adam when he was a sleepe So also was the coniunction of Eve with Adam in the matrimoniall contract the thing in it selfe was visible and subiect to our sence but it did represent another secret thing euen the eduction and creation of the Church out of Christes side being dead vppon the Crosse and the vnion of the Church with Christ. The fift Aphorisme of the Symbolicall signe vsed in the confirmation of Children IT is greatly disliked and highly reprooued that our Bishops doe lay their hands vpon children to certifie them by this signe of Gods fauour towards them To which I answere that the fact and vsage of our Bishops in confirming children is according to the practise of the church in al former ages and therefore ought it not either to bee so lightly reiected or so rashly condemned S. Cornelius writing to his brother Fabius sheweth evidently how one Novatus being baptitized in his bed regarded not after his recoverie the rest of the ceremonies whereof he should haue bene partaker according to the rule of the Church no not so much as to be sealed or confirmed by the Bishop for that cause did he not receive the holy ghost Now this Cornelius liued above 1100. yeeres agoe at what time the church was free from all herisies errours superstition And yet did the church even then vse to confirme children in the selfe same maner now vsed in our English Church S. Augustin deliuereth the custome of the Church in his time in such golden excellent words as I verely thinke he is able to satisfie every one that shall with a single eye and vpright iudgement all parcialitie set apart duely ponder the same These are his words Numquid modo quibus impenitur manus vt accipiant spiritum sanctum hoc expectatur vt linguis loquaÌ„tur aut quando imposuimus manus istis infantibus attendit vnusquisque vestrum vtruÌ„ linguis loquerentur cùm videreâ— cos linguis non loqui ita perversocorde aliquis vestruÌ„ fuit vt diceret non acceperunt isti spiritum sanctum naÌ„si accepissenâ— linguis loquerentur quâ—aamodum tunc factum est si ergo per haec miracula non fiat modo testimonium praesentiae spiritus sancti vnde fit vnde cognoscit quisque se accepisse spiritum sanctum interroget cor suum si deligit fratrem spiritus Deimanet in illo Is it this day expected that they speake with tongues vpon whoÌ„ the Bishop hath laid his hands that they should receiue the holy Ghost or when we imposed hands vpon Infants did euery one of you marke if they spake with tongues and when he sawe they spake not with tongues was then any of you so way wardly affected as to say they haue not receiued the holy Ghost for if they had they would speake with tongues as it came then to passe If therefore we haue not the testimonie of the presence of the holy Ghost by miracles how knoweth euery one that hee hath receiued the holy Ghost Let him dispute the matter with his owne heart and if he loue his brother the spirit of God abideth in him Thus write these holy Fathers shewing plainly vnto vs the practise of the Church in their dayes and that the holy Ghost is giuen in confirmation as also that the imposition of hands is a signe thereof in Gods children though not giuen in such miraculous manner as in the Apostles-time Saint Hieromie teacheth the selfe same doctrine which Cornelius and Saint Austin haue deliuered These are his words Quod si hoc loco quaeris quare in ecclesia baptizatus nisi per manus episcopi non accipiat spiritum sanctum quem nos asserimus in vero baptismate tribui disce hanc observationem ex ea authoritate descendere quod post ascensum domini spiritus sanctus ad Apostolos descendit Et multis in locis idem factitatum reperimus ad honorem potiùs sacerdotij quà m ad legis necessitatem If thou heere demaund why hee that is baptized in the Church receiueth not the holy Ghost but by the hands of the Bishop which
certaine Rites which our Lord ordained as for examples sake bread and wine are the signes of the Supper by our Lords owne institution Where therefore there is either no vse at all of bread and wine or else great want for a time shall we celebrate no Supper of the Lord Yea it shall bee celebrated aright if that bee taken in the place of bread and wine which either by common vse or in regard of the time is vsed in the stead of bread or wine For this Christ intended when he chose bread and wine for these mysteries that by proposing before our eyes the signes of those things with which our bodies is nourished he might represent the true foode of our soules Therefore he swarueth not at all from Christes meaning who hauing no desire of innovation vseth in stead of bread and wine those things which though they haue not equall yet haue they like proportion of nourishment with bread and wine There wants also water and yet Baptisme neither ought nor can be differed with edification my selfe doubtlesse would baptize in any other liquor no lesse lawfully then I would in water This is maister Bezaes iudgement euen in the essentiall parts of the Sacraments Out of this doctrine thus deliuered by these two learned Doctors M. Calvin and M. Beza I observe these most important documents First that the authoritie of the church is so great that it can alter the matter of the Sacraments both of Baptisme and the Lordes supper if credit may be giuen to these great Doctors doctrine Secondly that the vse of the Lords Supper and of Baptisme is of such necessitie that this chaunge may and ought to be admitted rather then wee bee defrauded of the benefite thereof Thirdly that neither the practise of the Apostles nor the examples of Christ nor yet Christes owne institution No not in the matter of Sacraments is of such force and moment but that the church vpon good and necessarie cause may alter and chaunge the same And consequently it must needes be graunted neither can it with any colour of reason bee denied that the Church may chaunge the maner of choosing her ministers as necessarie circumstances of times places and persons shall require Especially seeing there is neither example commandement or institution of Christ to the contrarie CHAP. X. Of the ordeining of Ministers and the Ceremonies thereto apperteining THat Bishops haue and euer had authoritie to make order and admit Ministers of the Church it is so cleere and evident by the Scriptures Councels Fathers and continuall practise of the Church that I cannot but admire their audatious temeritie that doe oppugne the same Marke well the answers to all the Obiections in this Chapter Saint Paul chargeth Bishop Timothie not to lay his hands rashly on any man And the same Saint Paul telleth vs that he left Bishop Titus at Creta that he might order and make ministers in euery towne Now that Timothie and Titus ordained Ministers it is cleere by the Text it selfe But two doubts remaine The one whether Timothie and Titus had more authoritie then other common Ministers or not The other whether they alone ordained Ministers or with the ioynt-authoritie of others Touching the former I haue prooued alreadie by many testimonies that both Titus and Timotheus were Arch-bishops and had superioritie ouer many other Bishops I will heare adioyne the testimonie of Hemingius whose wordes are these Attamen Paulus gradu digns tatis ordine Timotheo Tito erat superior Timotheus gradu ordine excelluit reliquos Ephesmae vrbis presbyteros Et Titus Cretensihus praecrat Sequitur inter hos ministros agnoscit etiam ecclesia nostra gradus dignitatis ordines pro diversitate donorum laborum magnitudine ac vâ—cationum dignitate ac iudicat barbaricum esse de ecclesia hunc ordinem tollere velle Iudicat caeteros Ministros suis episcopis oportere obtemperare in omnibus quod ad adificationem ecclesiae faciunt iuxta verbum dei ac vtilem ecclesiae oeconomium Iudicat episcoposius habere in caeteros ministros ecclesiae non despoticum sed patrium But Paul in deegree and order of dignitie was superiour to Timothie and Titus Timothie in degree and order excelled all other Presbyters or Priestes of Ephesus and Titus was gouernour ouer the Cretions Among these Ministers our Church also acknowledgeth degrees of dignitie orders according to the diuersitie of giftes labours and calling and deemeth him to bee a plain rudes be that once hath but a minde to take this order out of the Church Our Church also iudgeth that all other Ministers must obey their Bishops in all things which pertaine to edification according to the word of God and the profitable dispensation of the Church Shee iudgeth that the Bishops haue a soueraigntie ouer all other Ministers of the Church yet not despoticall but paternall Touching the latter the scripture is plaine that none but Bishops did ordaine Church-ministers at any time And these Fathers of the Church affirme coÌ„stantly that this was a speciall knowne prerogative of Bishops that they and none but they could order and make Ministers of the Church S. Hierome hath these evident expresse words Quid enim facit excepta ordinatione Episcopus quod presbyter non faciat For what doth a Bishop which a Priest doth not the ordering of Ministers excepted Loe in this one thing doth a Bishop differ from Priests and inferiour Ministers because no other Minister saue onely a Bishop can ordaine and make Ministers of the Church Saint Epiphanius who liued aboue one thousand and two hundred yeares agoe affirmeth plainly that Bishops onely make Priests that is begetteth fathers to the Church and both he and Saint Austin enrolled the contrarie opinion among flat heresies censuring all them for Heretiques that held or defended such absurdities Saint Irenaeus who liued next to the Apostles and so could not bee ignorant what was the Church practise in their dayes maketh this my doctrine without question and beyond all exception that Bishops euen in the Apostolique time were different in degree from Priests and did create and make Priests but neuer were created of Priests No no if Priests could make Priests or if it were not an Apostolicall tradition that that charge doth appertaine onely to Bishops as it is this day laubably obserued in the Church of England then doubtlesse Aerius could neuer haue beene censured for an Heretique Adde hereunto that which I haue alreadie deliuered in the fist Chapter in the first and second Paragraph and thou shalt finde this Doctrine to be agreeable to the practise of Christs church in all former ages See Zanchius and note well his wordes Note well also the Answere to the second Obiection The first Obiection It appeareth by Saint Hierome in his Epistle to Evagrius that one minister was made superiour to an other onely by the ordinance of men The Answere I answere First that
Saint Hierome calleth that mans ordinance which was done by the Apostles immediately for that they were men indeed as we our selues are Secondly that superiority of one Minister ouer and aboue an other was in the Apostles time and proceeded from authoritie apostolicall This is alreadie proued Thirdly that a thing may bee called de iure diuine a diuine institution or ordinance two waies First because it is of God immediately Secondly for that it is of them who are so directed by Gods holy spirit that they cannot erre This phrase of speach Saint Paul vseth in these wordes to the remnant I speake and not the Lord. Where we may not doubt but all that Saint Paul spoke was from the Lord and that his ordinance was diuine and not meere humane And in this sense the superioritie of Bishops ouer other inferiour Ministers of the Church may bee called De iure diuine or an ordinance diuine Saint Hierome calleth it an humane ordinance rather then Diuine because it was De iure diuine onely in genere and mediately and De iure humano in specie and immediately The second Obiection In the primitiue Church there was neither Arch-bishop Patriarke nor Metropolitan and yet no Church did or can excell the same in gouernment beautie or perfection The Answere I answere First that though in the very beginning of the primitiue Church there were no Arch-bishops Patriarches or Metropolitans yet were such very shortly after euen in the time of the Apostles as is alreadie proued Secondly that though Arch-bishops and Metropolitans were not expressely named yet were they equivalently implyed in the Apostles Thirdly that as the Church for a time wanted Arch-bishops and Bishops so did it also want Deacons and vnpriested Elders And as the defect of the latter did not argue the imperfection of the Church for that time so neither did the want of the former inferre any such necessarie consequence Fourthly that as the Church had authoritie for the circumstances of times places and persons to ordaine Deacons and vnpriested Seniours if any such euer were so also had it then and this day hath like authoritie to ordaine Arch-bishops and other Ministers of the church for the common good vnitie and peace of the same Whosoeuer shall read attentiuely Maister Bullingers wordes against the Anabaptists of his time shall finde and perceiue very euidently that hee constantly defendeth this my opinion and doctrine Maister Bucer maketh this case most euident whilest hee sheweth the libertie freedome and authoritie of the Church in these most pithy and golden wordes At vero de â—aeteris signis quae in sacris adhibita sunt a veteriâ—â—â— veâ— hodiâ— adhibentur a multis vt sunt ignis ad oxorcijmes catechi mos alba vestis baptizatorum sacer panis qui dabatur catechumenis pleraque alia sic sentio Siquae ecclesiae essent quae puram Christi tenerent doctrinam sinceram servarent disciplinem hisque signis vterentur simpliâ—itèr purè absque omni superstitione vel levitate praecise ad pias admonitiones easquo probè ommbus intellectas eas ecclesias non possem equidem propter signorum talem vsum condemnare Sequitur hinc fit vt homines sicut in privatis publicis actionibus faciunt ita vtilitèr etiam pleraque signa adhibeant sacris ceremorijs Iterum ibidem signum impositionis manuum etiam episcopi soli prabebant non absque ratione Sive n sic faedus domini baptizatis confirmandumâ— sive reconciliandiij qui gras viù◠peccarunt sive ecclesijs ministri ordinandi haec omnia ministeria maximè decent eos quibus summa ecclesiarum cur a demandata est Touching all other ceremonies which were vsed of ancient time in the holy misteries or are this day in vse with many as fire to Exorcismes and Catechismos the white garment of the Baptized holy bread giuen to the Catechumenes and many other things my opinion is this if there were any Churches which retained pure doctrine and sincere discipline and did vse these signes and ceremonies simplely and purely without all superstition or leuitie precisely to godly admonitions well vnderstood of all the people I verily could not condemne those churches for the vse of such signes or ceremonies Hence it commeth that as men doe in priuate and publique actions so also may they adde many signes vnto their holy ceremonies and that not without profit The signe also of imposition of hands was giuen by Bishops onely and that not without reason For whether the baptized were to bee confirmed with the couenant of the Lord or they who had sinned grieuously were to be reconciled or Ministers were to be ordained vnto Churches all these ministeries doe especially partaine vnto them to whom the chiefest charge of the church is committed Out of these golden wordes of this great learned Doctor and renowned Writer I obserue these worthy lessons First that in the auncient approued Churches were many Ministeries with which inferiour Ministers then called Priests as our Church this day vseth the same names had not to doe withall Secondly that onely Bishops who were superiours in degree could make order and consecrate Priests and other inferiour Ministers of the Church Thirdly that onely Bishops and not Priests did confirme the baptized by imposition of hands Which thing our English Church doth this day lawdably obserue howsoeuer some mal-contents more rashly then wisely impugne the same Fourthly that the Church hath authoritie to constitute symbols signes and ceremonies and to adde them vnto the holy misteries Fiftly that we may not condemne those Churches which for godly considerations without superstition doe vse such signes and ceremonies as were not knowne or heard of in the primitiue Church Oh that this doctrine were well marked and remembred for then doubtlesse all dissention would cease and all mal-contents would yeeld obedience to the godly settled Lawes of our English Church Maister Zuinglius a very learned and famous Writer and a most zealous professor of Christs Gospell is able to satisfie all indifferent Readers These are his expresse wordes Simul illud notari debet quod apostolorum nomen deposuerunt vt primùm vni alicui ecclesiae affixi illius curam continuam habuerant cum nimirum vel senecta impediti vel morbis afflicti peregrinationum molestijs periculis amplius sufficere non potuerunt Tunc n. non apostoli amplius sed episcopi dicti sunt Possumus autem huins rei exemplum imo testem adducere D. Iacobum quem nos minorem ab atate dicimus Hunc n. Huronimus omnes simul vetusti patres Hierosolymitanorum episcopum nominant non aliam ob causam quam quod ea in vrbe sedem fixam posuisset Cum n. antea vt reliqui apostoli peregrinationibus deditus fidem vbique terrarum docuisset tandem abipsis apostolis constitutus est qui Hierosolymitanae ecclesiae curaÌ„ ceu diligens aliquis speculator ageret idem de
not to take vpon them to alter those ceremonies which higher powers haue appointed Thirdly that wee must not be curious to demaund reasons for euery ceremonie Fourthly that all ceremonies are tollerable which containe not in them manifest superstition and impâ—etie Fiftly that Copes Vestments Candels Exorcismes Crossings and such like are not things of suffâ—cient moment to cause Schisme and dissention in the Church but that all such things must be left and wholy referred to the consideration of higher powers And both Bucer and Zuinglius teacheth the same doctrine as is alreadie proued The third Obiection Now the Church is troubled with Chauncellours Commissaries Officials and such like for defence whereof no reason can be yeelded The Answere The antiquitie of Chauncellours and Officials or of the Substitutes and Vicars of Bishops which is all one in the thing it self is such of so great authority in Gods church that both old and late writers of best iudgement moderation and learning haue acknowledged and approued the same The auncient Councell of Ancyran which was afore the Nicen councell euen almost 13. hundred yeares agoe hath these expresse words Vicarijs Episcoporum quos graci corepiscopos vocaÌ„t non licere vel presbyteros vel diaconos ordinare sed nec presbyteris civitatis sine episcopi praecepto ampliùs aliquid imperare nec sine authoritate literarum eius in vnaquaque parochia aliquid agere We decree saith this councell that it is not lawfull for the Vicars or Substitutes of Bishops whom the Greekes call fellow-bishops or coadiutors to order either Priests or Deacons neither yet to bee lawfull to the Priests of the Citie to command any thing else without the Bishops authoritie or without the authoritie of his letters to doe any thing in any parish The auncient councell of Neocaesarea and the Councell of Antioch being likewise of great antiquitie doe acknowledge and approue the saide Vicars or Substitutes of Bishops Hemingius agreeth with the Canons of the afore-named councels deliuering his opinion in these wordes Hac potestate ecclesia ordinat ministros pro commodo suo vt omnia ordinatè fiant ad instaurationem corporis Christi Hinc ecclesia purior sequuta tempora Apostolorum alios patriarchas alios episcopos alios corepiscopos alios pastores catechistas instituit Sequitur decori partes sunt duae Prior vt excitemur ad pietatem illis adminiculis Posterior vt modestia gravitas in pietatis tractatione eluceat By this power the Church ordereth Ministers for her owne good that all things may bee done in order for the instauration of the body of Christ. Hence the pure church which followed after the dayes of the Apostles appointed some to be Patriarches some to be Bishops some Coadiutors Vicars or fellow-bishops othersome Pastors Catechists Comelinesse hath two parts the first that we may be drawen to pietie by these helpes the other that modestie and gravitie may shine in the ordinance of pietie Out of these words I note first that the Church may make and constitute diuerse degrees of Ministers for her owne peace and for the building vp of Christes mysticall body Secondly that Patriarches Arch-bishops and Substitutes or Suffragans of Bishops and such like were ordained euen then when the Church was in her puritie A most worthy observation remember it well gentle Reader Thirdly that Ceremonies are some helpes to bring men vnto pietie M. Bucer M. Zanchius and M. Calvin the greatest Patrons of Presbiterie doe all agree vnto this my doctrine acknowledging it for the doctrine of the best and purest Churches next after the Apostles-dayes In regard of brevitie I surcease from recital of their words The Reply The Church of Geneva where M. Calvin was the chief in his time hath neither Patriarches nor Arch-bishops nor Suffragans or substitute vicars The Answere I answere with M. Calvin himselfe whose wordes are these Talis morositas deterrima est pestis quum morem ecclesiae vnius volumus pro vniversali lege valere Such morositie is a pestilent mischiefe when we will haue the manner of one Church to be in place of an vniversall law Yea if M. Calvin were this day liuing he would not affirme the vsage of Geneva to be a fit paterne for the gouernment of our English Church Many Ceremonies and constitutions agree well to our Church which were nothing convenient to some other Hence commeth it that the Church hath authoritie as I haue alreadie prooued to constitute make and publish such Canons Rules and Ordinances as tend to the common good and peaceable government thereof The 4. Obiection The Bishops take vpon them to giue the holy Ghost when they ridiculously make Ministers For they say Receiue ye the holy Ghost The Answere I answere that the manner of ordering Ministers vsed in our English Church descended by tradition from the best most auncient and purest Churches Which thing Saint Ambrose Saint Augustin Saint Hierome and all the holy Fathers doe constantly affirme with vniforme assent Neither doth the Bishop take vppon him to give the holy Ghost but humbly and reuerently pronounceth Christes wordes according to the vsuall practise of all Churches in best approoued times thereby signifying vnto the newly ordered Ministers their principall charge and dutie and assuring them of the assistance of Gods holy Spirit if they labour in their calling as they ought to doe Which vsage of our English Church is consonant aswell to the practise of auncient Churches as to the doctrine of Saint Paul himselfe to Timothie when hee saith Wherefore I put thee in remembraunce thou stirre vp the gift of GOD which is in thee by the putting on of mine hands For albeit all things necessarie for our salvation bee contained in the Scriptures either expresly or by neceslarie consequence yet are many other things very profitable for the externall gouernment of the Church which are partly receiued by tradition from the Apostles and partly added by the authoritie of the Church as circumstances of times places and persons did require Of this point of doctrine M. Zuinglius disputeth very learnedly in a large discourse against the Anabaptists His wordes are these Apostolos baptizatos fuisse nusquaÌ„legimus nisi quod de duobus tantùm mentio fiat Iohan. 1. Vbi tamen idem hoc non disertè expressum est sed obscuriùs innuitur Quod si ergo vestro more nihil eorum factum esse dicemus quae scripturis sacris non continentur iam D. virginem Mariam ipsos quoque Apostolos baptismi signo nunquam inauguratos fuisse fateri cogemur quoa ab omni pietate religione est quà m alienissimum Sequitur caeterùm quòd ad dogmata fides spectat eas res quae fidem nostram internum hominem informant perpetuò hoc ceâ— presenti antidoto vtendum est quod Deus non praecepit credere vt credamus adsalutem necessarium non est Cultum hunc non descripsit
with me that Maister Caluin speaketh of the most notorious sinnes of incest and consequently that hee graunteth power vnto the magistrate to pardon what Malefactors or sinnes so euer For though the magistrate can neuer make that to be no sinne which Gods lawe prounceth to bee sinne yet saith M. Caluin the magistrate may make a law that the same sinne shal not be punished Which doubtles is the selfe same doctrine that I do teach for the present Thirdly that by the law of the New Testament the Prince is onely charged in generall tearmes to punish malefactors and that for the common good of his faithfull people in regard whereof hee may lawfullie cease from punishing them when the common intended good of his subiectes eyther can not or wil not insue thereupon For if Kinges should at all times punish all malefactors the Church of God would often be depriued of most excelent and profitable members For which respect our Sauiour himselfe telleth vs that when the tares cannot be seuered from the good corn vnlesse both be pulled vp together then may they tollerate the tares or weedes with the good corne vntill the time of haruell As if hee had saide when the wicked cannot be punished but with great domage to the godly then may the Magistrate tollerate such malefactors vnpunished and not thereby sinne at all Therefore saith the holy father S. Austen that Christes Church doth tollerate many thinges which he neither doth nor can approue And the same holy Father in a large and learned discourse against Parmenianus shew eth plainely vnto the Reader that the notorious sins must then be anathematized when there is no daunger of schisme to enfue thereupon not otherwise least that turn to the churches harm which was intended for her good Amongst many other godly sentences which for breuitie I here omitte these are his expresse wordes In hac velut angustia quaestionis non aliquid nouâ—m aut insolitum dicam sed quod santas obseruat ecclesiae vt cum quisque fratruÌ„ id est ChristianoruÌ„ intus in ecclesiae societate constitutorum in aliquo tali peccato fuerit deprehensus vt anathemate dignus habeatur fiat hoc vbi periculum schismatis nullum est Sequitur nam ipse dominus cum seruis volentibus zizania colligere dixit sinite vtraque crescere vsque ad messem praemisit causam dicens neforte cum vultis colligere zizania eradicetis simul triticum Vbi satis osteudit cum metus iste non subest sed omnino de frumentorum certa stabilitate certa securitas manet id est quando ita cuiusque crimen notum est omnibus omnibus execrabile apparet vt velnullos prorsus vel non tales habeat defensores per quos possit schisma contingere noÌ„ dormiâ—t seueritas disciplinae Sequitur cum vero idem morbus plurimos occupaucrit nihil aliud bonis restat quam dolor gomitus In this intricate question I wil say no new or straÌ„ge thing but euen that which the soundenes of the church obserueth that when any Christian which in the societie of the church shal be taken with any such offéce as shall deserue an anathematization the same be done where there is no perill of schisme For our Lorde himselfe when hee saide to those that woulde gather the tares suffer them to grow vntill the haruest premised the cause saying least while yee desire to gather the tares ye plucke vp also the wheate VVhere hee sheweth sufficiently that when there is no such feare but there abideth securitie enough of the stabilitie of the corne that is when euerie mans crime is so apparant and execrable to all that eyther it hath none at al or no such patrones as are able to raise vp a schisme then may not the seueritie of discipline bee a sleepe But when many haue the same disease there resteth nothing for the godly but sorrowe and lamentation Thus writeth this holy Father Out of whose wordes we may gather euidently that the magistrate may lawfully tollerate sinne and sinners vnpunished when by their punishment more hurt then good would ensue to the Church VVhich selfe same doctrine King Dauid full of the holy Ghost deliuered long afore him when he vttered these wordes Know ye not ' that there is a Prince and a great man fallen this day in Israel and I am this day weake and newly annointed King and these men the sonnes of Zeruiah be too hard for me the Lord reward the doer of euill according to his wickednesse Loc the blessed King spared two most cruell murderers Ioab and Abishai his brother and this hee did onelie for this end least by their punishment greater hurt should haue come vnto his Kingdome The 2. Obiection Achab the King of Israel was punished with death because he granted pardon to Benhadad King of Aram. So King Saul was deposed from his kingdome for that he spared Agag king of the Amalekites Answere I aunswere first that Achab was precisely designed by God himselfe to doe execution vpon Benhadad And so was also Saul appointed in precise tearmes to put King Agag to death Secondly that in the New Testament Princes haue no such special commaundemeÌ„t but are only charged in general to punish malefactors Thirdly that they were extraordinarie precepts giuen to these Kinges extraordinarilie not to bee done generally to all malefactors but to two notorious persons in speciall and consequently that no generall Law can bee grounded thereupon Fourthly that affirmatiue precepts binde not in euery season but when the due circumstances of time place and persons and the common good of the faithfull shal so require as is alreadie proued For otherwise I see not how Saint Paul can bee excused who made earnest sute to Philemon to pardon his wicked seruant Onesimus who vniustly had gone away out of his seruice And the like may bee saide of Saint Austin who so ofieÌ„ made intercession to the princes of Africa to pardon the Donatists and Circumcellions who did not onelie disturbe religion but also spoiled the Christians of their lawfull goodes Yea it was the vsuall custome of the Iewes as the holy gospel beareth recorde to see some one Prisoner at libertie euerie Easter which custome is not reproued in any place of holy writ Fiftly that it is a case so cleare by Saint Paul that male factors may sometime bee pardoned as it is without all rime and reason to denic the same For what can be a greater offence then such fornication as is not once named among the Gentiles to wit that one should haue hi fathers wife And yet when the partie that did this horrible fact seemed to giue signes of true remorse Then Saint Paul himselfe pardoned him and willed the Corinthians to doe the same So did the Fathers of the Elebertine Councel pardon the vsurers of the Laical sort when they promised to