while the pastorall Elders could not vndergoe all the labours Loe Illyricus who vnderstood the Scriptures as well as our Brownists and Martinists affirmeth plainely and constantly that the office of Deacons euen in the Apostles time was not onely to attend on the poore but also to instruct and Preach the Gospell I proue it Thirdly because Philippe the Deacon did not onely attend the poore but was also occupied in Baptizing and in Preaching As also for that Saint Steuen another Deacon made a long learned and most godly Sermon vnto the obstinate and stiffe-necked Iewes in which he proued at large that he did serue and worship the euerliuing God aright euen that God who chose the fathers afore Moses was borne and before their Temple was built The first Obiection Steuen the Deacon did not preach at all but onely defended himselfe in a long Oration against the wicked and slaunderous accusations of the stiffe-necked Iewes which to doe is lawfull not for Deacons onely but also for all other Christians The Answere I answere first that Saint Steuen answered in the way of Preaching for edification sake not in the way of pleading for his owne defence albeit one may answere accusations in a Sermon For first hee sharpely reprooued them terming them stiffe necked and of vncircumcised hearts and eares Secondly hee was in the sinagogue of the Libertines Thirdly the end and scope of his speech was to proue the true and pure worship of God neither to be affixed to the Temple nor to any externall ceremonies All which being put together it is cleere that Saint Steuen made a godly Sermon This my answere is confirmed by the verdict of Illyricus whose words are these Videtur autem hic Stephanus egressus esse metas suae vocationis qui magis apostoli quam diaconi munus vsurpaverit docendo disputando miracula edendo Sed sic deus solet suam quandam viam libere ingredi spirando suo spiritu vbi vult Steuen seemes here to haue passed the limits of his calling in vsing the function rather of an Apostle then of a Deacon teaching disputing and working miracles But thus God will vse his owne waies breathing with his spirit where he listeth Againe in another place the same Illyricus hath these words primum est longa concto Stephani vsque ad 53. Versum deâ—â—de est glortosum martyrium eiusdem First there is a long Sermon which Steuen made vntil the 53. Vers then followeth his glorious martyrdome M. Aretius and M. Gualterus doth both of them affirme constantly that Saint Steuen vsed to preach vsualy I answere secondly that if it be true which the obiection thereof supposeth that an Apologie cannot consist with a true and godly Sermon then will it follow of necessitie that Saint Paule did not Preach before Foelix the gouernour of Iurie which to hold is against M. Caluin and all learned Writers It will also followe thereupon that Saint Peter did not Preâ—ch when hee answered to those that accused the Apostles of Drunkennesse before the Iewes and all the strangers that did inhabite Ierusalem I answere thirdly that the custome of the church is of great authority for the true sense meaning of the doubtfull texts of Scripture By which custome it is euident that Deacons did Baptize and preache in the primitiue church and that both Steuen and Philip did the same although they were but Deacons Saint Hierome hath these words Non quidem abnuo hanc esse Ecclesiarum consuetudinem vt ad eos qui longè in minoribus Vrbibus per Presbyteres Diaconos baptizati sunt Episcopus ad inuocationem Sancti spiritus manum impositurus excurrat I doe not denie that this is the custome of the church that the Byshop should goe to those which in Villages a farre of were baptized by the Priests and Deacons and lay his hands vpon them with inuocation of the Holie Ghost Loe the custome of the church approoued the baptisme of Deacons which shall bee made more apparant in answere to the next obiection The second Obiection Philip that baptized the Eunuch was Philip th' Apostle not Philip the Deacon Besides hee was then an Euangelist and so baptized preached as an Euangelist and not by vertue of his Deaconshippe The answere I answere first that this Philip wherof the controuersie it made was not an Apostle but one of the seaue Deacons The reason hereof is euident because all th' Apostles as S. Luke writeth remained 〈◊〉 at Ierusalem and consequently it must needes bee Philip the Deacon who was dispersed with the rest and came to 〈◊〉 where hee now preached and baptized The words of the text are these they were all scattered abroad through the Regions of Iudaea and Samaria except th' Apostles Againe then came Philippe into the Citie of Samaria and preached Christ vnto them Againe thus Nowe when the Apostles which were at Ierusalem heard say that Samaria had receyued the worde of God they sent vnto them Peter and Iohn By these seuerall Texts it is most apparant to all indifferent readers that Philippe which baptized the Aethiopian was none of the Apostles but was that Deacon which came into Samaria Philippe th' Apostle being still at Ierusalem But the Patrons of the Eldershippe vse to shuffle vppe Scriptures they care not how so they may seeme to conclude their intent and purpose Let vs heare what Maister Caluin saith whose words are these Caesareae vsos fuisse dicit hospitio Philippi quem Euangelistam vocat licet vnus esset e septem Diaconis vt visum est capite sexto Diaconiam illam fuisse temporale munuâ— hinc conijcere promptum est quod Philippo alioqui liberumnon fuisset relicta Ierosolimae Caesaream migrare He telleth vs that they lodged with Philippe at Caesarea whome he calleth Euangelist although hee were indeed one of the seuen Deacons Hence wee may gather that his Deaconshippe was but a temporarie office for otherwise he could not haue left Ierusalem and haue gone to Caesarea Where I must needs wish the Reader to obserue by the way that seeing the office of Deacons was temporarie and mutable much more may the same bee saide of vnpriested Elders if anic such were in any age place or time I answere secondly that Philip which baptized the Aethiopian Eunuch was not onely once a Deacon but still remained so and that he was called an Euangelist because he did Euangelize and preach the Gospell In which sense eâ—â—ry preacher may thus be truelie called an Euangelist as both M. Bullinger other learned writers graunt This to be so the verie expresse words of the text doe prooue it so plainly that no denyall can be made therof Thus writeth Saint Luke Eiselthontes eis ton â—icon Philippou tou Euangelistou ontos ec ton hepta emeinamen par auto Entring into the house of Philip th' Euangelist being one of the seauen wee aboade with
festiuitie for the dedication of the Temple which continued for the space of seuen whole daies Secondly Queene Hester and Mordicai appointed the Iewes to keepe a solemne feast for the remembrance of their happy deliueraÌ„ce from Hamans crueltie Thirdly the Machabees Iudas and his brethren ordained that the dedication of the Altar should be kept from yeare to yeare by the space of eight daies with mirth and gladnesse Fourthly in the daies of Nehemiah the Captaine and of Ezra the Priest the Iewes were appointed to keepe the dedication of the wall at Hierusalem with thankes-giuing and with songes Cymbals Violes and Harpes Concerning which dedication instituted by Iudas Machabaeus Christ himself honoured it with his presence and maister Caluin affordeth it this explication Ac si diceres innovationes quia templum quod pollutum fuerat de integro consecratum fuit auspicijs Iudae Machabaei ac tunc institutum fuit vt quotannis festus ac celebris esset dedicationis novae dies vt dei gratiam quae finem Antiochi tyrannidi imposuerat memoria repeterent Tunc autem in templo Christus promoâ—e apparuit vt in frequenti hominum conventu vberior esset praedicationis suae fructus As if thou shouldest say innouatioÌ„s because the Temple which had bene polluted was coÌ„secrated a fresh by Iudas Machabaeus his authoritie then was it ordained that there should be yearely a feast and a solemne day of the new dedicatioÌ„ that they might remember Gods grace and mercy which had made an end of Antiochus his tyranny At which time Christ was present after his maner in the Temple that in so great a concurse of people his Preaching might haue the better effect Yea maister Caluin granteth that the Iewes instituted their Sanheâ—rim after their returne from Captiuitie This libertie the Church hath this day as may appeare by the freedome in altering the Saboth-day For as I haue proued at large by the testimonie not onely of the ancient Fathers but also of the best approued late writers Philippus Melanction Erasmus Roterodamus Iohannes Caluinus Petrus Martyr Pellicanus Bullingerus and Vrsinus in my booke of Suruey though it be constant perpetuall to haue one day in the weeke assigned for diuine seruice that being the morall part of the Sabaoth and vnalterable yet whether this or that day ought to bee appointed for that purpose it is a thing that respects the time and may bee changed by the church If any shal hold the contrary doctrine he must perforce fall into flat iudaisme tye himselfe to the obseruaÌ„ce of dayes moneths yeares against the Apostolike doctrine For to be tied of necessitie to the time is a flat Iewish superstition intrinsecally ceremonial as all the aforenamed learned men doe will testifie with me yet I neither wish nor deeme it a thing conuenient to change the Lords day or Saboath The third aphorisme of the rules which the Church must obserue in all her constitutions ordinances and decrees THe first rule which the Church must obserue in her lawes decrees constitutions is this viz. That shee prohibite nothing which God commandeth neither coÌ„mand any thing which God prohibiteth Ye shal put nothing to the word which I coÌ„mand you neither shal ye take ought there-from Take heed therfore that yee doe as the Lord your God hath commanded you turne not aside to the right hand nor to the left Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou maiest obserue and doe according to all that is written therein The second rule is this that the decrees and constitutions of the Church bee not made a part of Gods worship nor holden as necessary vnto saluation For as our Sauiour saith they worship him in vaine who teach for Doctrines the precepts of men And therfore doth the Apostle condemne Ethelothrescêian all voluntarie worship deuised by man The third rule is this that the decrees and constitutions of the Church be onely made of things indifferent and for one of these three endes viz. either for edification or for decencie and comelinesse or for order sake and peaceable gouernment of the Church Of these endes speaketh the Apostle where he willeth all things to be done vnto edifying and to be done decently and orderly These three Aphorismes seriously obserued duly pondered all Ceremonies Ordinances Decrees and Constitutions of our English Church will find ready and sufficient approbation The Demonstration The corollarie and illation deduced out of the precedent Aphorismes may be made cleare and euident by three inuincible and irrefragable reasons Wherof the first is taken from the authoritie of the holy Scriptures the second from the practise of the Catholique Church The third from the vniforme consent of best approued late Writers The 1. reason drawne from the holy Scriptures HOly Writt teacheth vs that the Church De facto hath altered many things which Christ himselfe did both institute and put in practise That the Church ordained and Decreed many things whereof the Scripture maketh no mention And that the Church may make decrees Lawes ordinances and constitutions in all things Adiaphorois which are of their own nature indifferent so the same tend to edification comelinesse or peaceable gouernment of the Church This reason is proued throughout all the precedent Aphorismes And it will be more plaine when I come to speake of the election of ministers The 2. reason drawne from the practise of the auncient Church IF the gentle Reader shall call to minde what I haue in this discourse alreadie set downe out of the Decrees of the auncient and holy Councels out of the holy Fathers and best approoued late Writers hee cannot rest doubtfull or stagger any longer in this behalfe Saint Austen writeth so grauely and so copiously of this matter in many of his bookes extant in the world as hee is well able to satisfie euery one that will be perswaded with reason In his Epistle to Ianuarius to omit all other his manifold testimonies he telleth vs that that Catholique Church by her freedome and authoritie hath instituted certaine solemne feastes of the passion resurrectioÌ„ ascension of Christ and descending of the holy Ghost to be yearely obserued throughout the Christian world He addeth these most golden wordes Nec disciplina vlla est in his melior graui prudentique christiano quà m vt eo modo agat quo agere viderit ecclosiaÌ„ ad quamcunque fortè devenerit Quod. n. neque contra fidem neque contra bonos more 's iniungitur indifferentèr est habenduÌ„ et pro eorum inter quos vivitur societate servandum est Neither can there be any better discipline in these matters for a graue and discrete christan then to doe so as hee shall see that Church doe to which hee hath occasion to come For that which is neither against faith
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
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
duo volumina legit ad aedificatitonem plebis non ad authoritatem Ecclesiasticorum dogmatum confirmandum As therefore the Church readeth the books of Iudith and of Tobye and of the Machabees but receyueth them not amongst the Canonicall Scriptures so doth it also reade these two volumes for edification of the people but not to confirme any Ecclesiasticall doctrine Saint Augustine is of the same opinion and deliuereth the matter in these expresse words Hanc Scripturam quae appellatur Machabaeorum non habent Iudaei sicut Legem Prophetas Psalmos quibus Dominus testimonium perhibet tanquam testibus suis dicens oportebat impâ—eri omnia quae scripta sunt in Lege Prophetis in Psalmis de me Sed recepta est ab Ecclesia non invtiliter si sobrit legatur vel audiatur maxime propter illos Machabaeos qui pro Dei Lege sicut veri Martyres a persecutoribus tam indigna atque horrenda perpessi sunt The Scripture which is of the Machabees the Iewes repute not as they doe the Lawe and the Prophets and the Psalmes to which the Lord gaue testimonie as to his witnesses saying It behooued all things to be fulfilled which are written in the Lawe and in the Prophets and in the Psalmes of mee but the Church hath receiued it not without profite if it bee read or heard soberly especially for those Machabees who for the Lawe of God as true Martyrs suffred of their persecutors so vnworthy and horrible torments Saint Cyprian Saint Ambrose and other Fathers teache the same Doctrine and the continuall practise of the Churche in all ages doth yeelde a constant testimonie therevnto Nowe seeing the Churche of God hath thought it meete and profitable to haue the Apocryphall books read in the Church and seeing withall that Saint Austen Saint Hierome and other holy Fathers do commend the same I see no reason why a few young heads without gray beards whose authoritie is no waye comparable with the practise of the Church neither their reading experience and iudgement to bee equalized with the auncient holy Fathers should take vppon them so rashly to controll the Churche of England and to condemne her for following the practise of the Church in all ages Let these men weigh well with themselues what the holy most reuerend and learned Father Saint Austen saith to this and the like questions These are his expresse words In his n. rebus de quibus nihil certi statuit Scriptura Diuina mos populi Dei vel instituta maiorum pro lege tenenda sunt For in those things touching which the holie Scritpure hath left no certaine rule the custome of Gods people and the ordinances of our ancestours must be holden for a lawe Behold here gentle Reader a most excellent rule indeed giuen vs by this holie Father and great learned Doctor Which if they who this day impugne the governement of our English Church the Prownists and their â—â—herents I euer meane would duely ponder and regarde they would doubtlesse surceasse to vexe and distourbe the peace of our Church and receyue the ordinances of their auncestours with all reuerence and humilitie For the Church of England doth make a flat separation in which it doth in plain and expresse tearms seuer deuide the Canonicall books from the Apocryphall so as no simple Reader can but perceyue and vnderstand the same And it is not to the purpose to obiect as some haue done that the Rubricke in the booke of common prayer calleth the Apocryphall bookes holy Scripture For first when the Rubrick saith the rest of the holie Scripture it may be vnderstood fitlie of the bookes Canonicall following especially seeing it nameth not the Apocryphal expressely but quoteth some of them afterwards Secondly the Apocrypha may truely and lawfully beecalled holie Scripture Analogicè though not Univocè that is to say the wrytings of holy men or bookes conteyning holie and good matter And in this sense speaketh the Rubrick as I iudge and sundry of the holie Fathers I am well assured doe so tearme the bookes Apocryphall Howsoeuer the Rubricke be expounded or wrested two things are apparant Th' one that the Rubricke doth not call them Canonicall scripture Th' other that the Church meaneth not to equalize them with the Canonicall books of holy writ I prooue it because shee hath plainely distinguished the one from the other and preferred the authoritie of the Canonicall Neyther will it serue their turne to say as some haue done viz. That nothing may be read in the Church but onely the Canonicall scriptures For first no text of holy writ doth so affirme and consequently the Church hath power to determine thereof as is alreadie prooued Secondlie the ancient councell of Uasco which was holden aboue one thousand and one hundreth yeares agoe decreed plainlie in their publique assembly that the Deacons should read the Homelies made by the holy Fathers These are the expresse words of the Councell Hoc etiam pro aedificatione omnium Ecclesiarum pro vtilitate totius populi nobis placuit vt non solum in Ciuitatibus sedetiam in omnibus parochijs verbum faciendi daremus Presbyteris Potestatem ua vt si presbyter aliqua infirmitate prohibente per seipsum non potuerit praedicare Sanctorum Patrum Homiliae a Diaconis recitentur Wee haue also decreed for the edification of all Churches and for the good of all the people that the Priests should bee licenced to preache and not in Cities onely but also in euery Parish Churche so that the Deacons may read the Homilies of the holy Fathers if the Priest cannot preache himselfe by reason of some infirmitie Thirdly it is voyde of all reason and farre from all Christianitie to affirme it vnlawfull to read testimonialls made to signifie the distresse of our honest Neighbours that thereby wee may bee styrred vppe to releeue them more bountifullie Yea if it be true that some haue written it is a lawe amongst them of the Presbyterie to haue their orders for gouerning the Church reade publicklie once euery quarter And I knowe Expropria scientia that some of them haue done more Well now-adayes euery vpstart yongling that can rawely pronounce some Texts of the holie Byble though hee but meanely conceyue the true sense will roundly take vpon him I warrant you to reuile our most Reuerend Fathers the Archbyshops Byshoppes and to controll the gouernement of our Churche as if hee had a Commission from Heauen to doe it If I should disclose what my selfe haue heard herein and how I haue beene saluted sometimes for speaking my minde in the defence of the Reuerend Fathers and of the Godly setled Lawes of this Church of England time would sooner faile mee then matter whereof to speake CHAP. XIIII Of certaine extrauagants very offensino to the Patrons of the Presbyterie The first member of Christs Baptisme and the circumstances thereof IT is sharply reprooued that
conscientia scripsi sicut credias sic etiam isberè loquutus sum vt facienduÌ„ esse docent sacrae litera Fides auteÌ„ mea nititur cùm primis simplâ—citèr verbo Dei Deinde nonnihil etiam communi totius veteris catholica Ecclesia consensu si ille cum sacris literis non pugnet Credo n. qua a pijs patribus in nomine Domini congregatis communi omnium consensu citra vllaÌ„ sacraruÌ„ litorarum contradictioneÌ„ definita receptafuerunt ea etiam quanquaÌ„ haud eiusdem cum sacris literis authoritatis a spiritu sancto esse Hinc fit vt quae sunt huinscemodi ea ego improbare noc velim nec audeaÌ„ bona conscientia quid autem certius ex Historijs ex concilijs ex omnium patrum scriptis quà m illos ministroruÌ„ ordines de quibus diximus communi totius reipublicae christianae consensu in ecclesia constitutos receptosque fuisse Quis autem ego sum qui quod tota ecclesia approbavit improbem sed neque omnes nostri temporis docti viri improbare ausi sunt quippe qui norunt licuisse haec Ecclesiae ex pietate atque ad optimos fines pro electorum aedificatione ea omnia fuisse profecta ordinata When I worte this Confession of my Faith I wrote euery thing with a good conscience and as I beleeued so I also freely spoke as holy writ teacheth me to doe My beliefe is principally simply grounded vpon Gods word then some-what also vpon the coÌ„mon consent of the auncient Catholique Church so it doe not swarne from the holy Scriptures For I belâ—eue that such things as that holy Fathers gathered together in Gods name haue with common consent defined and receiued without any contradiction of the holy Scriptures do proceed from the holy Ghost though not of the same authoritie with the holy Scriptures Hence comes it that my selfe neither will nor with safe conscience dare reproue such kinde of decrees But what is more cleare and euident by Histories by Councels and by the writings of all the Fathers then that those orders of Ministers wherof we haue spoken haue bene appointed receiued in the Church euen with the common consent of the whole christian Common weale And who am I that I should reproue that which the whole Church hath approued yea which all the learned men of our age durst neuer reproue to this day as who knew right well that both the Church might lawfully doe these things also that they proceeded of pietie that all things were ordained to very godly purposes for edefication of Gods elect Thus writeth this learned godly zealous and iudicious Father who for his rare learning profound knowledge pure zeale great iudgemeÌ„t was inferior to none of his age in Christs Church if not superiour to all Out of whose words I obserue many more excellent worthy documeÌ„ts for the help of the wel affected Reader First that this godly learned man was fully resolued to die in that Faith which he heare speaketh of Secondly that he published this his Confession of Faith with a good conscience constantly beleeuing as he wrote Thirdly that his Faith was grounded vppon the word of God Fourthly that the Decrees of the holy Fathers assembled in Christes name defined by the common consent of all and not repugnant to the Scriptures were not simply the Decrees of men but also of the holy Ghost Fiftly that the Degrees of Ministers and superioritie of Bishops Arch-bishops Primates and Patriarches were approued and receiued by vniforme and common consent throughout the whole Church of Christ. Sixtly that this great learned man neither durst nor could with good conscience reproue the same Seuenthly that the Church had authoritie to appoint constitute ordaine such degrees and superiority amongst the Ministers of the Church Eightly that such constitutioÌ„s proceeded of pietie were ordeined for edisicatioÌ„ of the Church To the testimony of this graue writer I deeme it worth the labour to adde that which the same Doctor hath in another place These are his words Hoc ego ingenuè denuò profiteor talem esse meam conscientiam vt a veteruÌ„ patrum sive dogmatibus sive scripturarum interpraetationibus non facilè nisivel manifestis sacrarum literarum testimonijs vel necessarijs consequentijs apertisque demonstrationibus convictus atque coactus discedere queam Sic enim acquiescit mea conscientia in hac mentis quiete cupio etiaÌ„mors I againe professe freely my conscience to be such that I cannot easily depart either from the Doctrines of the auncient Fathers or from their interpretations of the holy Scriptures vnlesse I bee convicted and compelled therevnto either with the manifest testimonies of holy Writ or with necessarie consequences and manifest demonstrations For so my conscience is at rest and in this quiet of minde I desire to die Out of which wordes I note two things both memorable and of great importance wishing the gentle Reader to marke them attentiuely First that the auncient Fathers haue decreed according to the holy Scriptures superioritie among Ministers in the Church and the degrees of Bishops Arch-bishops Primates Metropolitans Suffragans and Patriarches Secondly that this learned Doctor thinketh himselfe bound in conscience to acknowledge receiue and obey such decrees and constitutions of the holy Fathers and therefore earnestly desireth to ende his life in that beliefe Nicolaus Hemingius affirmeth constantly that the pure church which followed the Apostles-time ordeyned diuers degrees of Ministers for the peaceable Regiment of the Church as Metropolitans Arch-bishops Patriarches The 1. Obiection Ye know that the Lords of the Gentiles haue domination ouer them and they that are great exercise authoritie ouer them But it shall not be so among you but whosoeuer will be great among you let him be your seruant The Answere I answere that these wordes of our Sauiour Christ doe only condemne ambitious desire of rule and the tyrannicall vâ—â—ge thereof but not simply all superioritie and lawfull authoritie of one aboue an other I proue it first because Christ saith not the Lords of the Iewes but the Lords of the Gentiles beare rule ouer them As if hee had said you may not haue that tyrannicall kind of gouernment which the gentiles vsed nor such ambitious desire and sinister affection of rule as was found among them And therefore is it significantly said it shall not be so He saith not it shal not be at all but it shall not be so as it was among the Gentiles Secondly bcause it is the frequent custome of the holy Scriptures to forbid things simply without exception when it doth in deedes and true meaning prohibite onely the abuse and the inordinate desire and vsage of the same Call no man your father vppon earth saith Christ for there is but one your Father which is in heauen Bâ—â— not called Doctors for one is your Doctor euen Christ But
ad collectas Semper vero absit omnis dierum superstitiosa observatio Next after the Lords day I cannot but like and allowe the sanctification of those daies also in which the auncient Church did celebrate the memorie of the natiuitie of our Lord Iesus Christ of the circumcision passion resurrection ascension and the comming downe of the holy Ghost vpon the Apostles Vpon all other daies as euery Church shall thinke it expedient so let them call together the congregation to Sermons Sacraments praiers and collections But euer all superstitious obseruation must bee quite laide away Out of these wordes of this zealous Christian and most learned Father whose authoritie if I had nothing else to say would weigh deepely with mine owne conscience I note first that Zanchius doth highly reuerence the constitution of the Church concerning holy-daies Secondly that euery Church hath free libertie to appoint such holy-daies as are most conuenient for themselues Thirdly that no such constitution of daies is vnlawful but that onely which tendeth to superstition And maister Caluin himselfe agreeeth vnto Zanchius in many places of his workes The second Aphorisme of kneeling at the holy Communion THeir opinion who hold it vnlawfull to receiue the holy Communion kneeling on their knees seemeth to me so rediculous senselesse and voide of all Christian modestie that I deeme it needlesse to vse many words for the coÌ„futation therof King Salomon the wisest King that euer liued in the world vsed to kneele vpon his knees and to stretch out his hands when he offered vp his prayers vnto God For thus saith holy Writ of him in that behalfe When Salomon had made an ende of praying all his prayer and supplication vnto the Lord he arose from before the Altar of the Lord from kneeling on his knees and stretching of his hands to heauen Ezra when he praied to the Lord confessed his sinnes with teares and feldown before the house of God and praied to God vpon his knees and Daniel praied vpon his knees three times a day Christ our sauiour himselfe fell down on his face when he praied to his father And Saint Luke saith that when he was drawen aside from his Disciples he kneeled down and praied S. Peter praied kneeling after the example of Christ his Lord and maister Saint Steuen when the cursed Iewes gnashed their teeth against him and ran violently vpon him and stoned him to death fell to his praiers and kneeled vpon his knees And Saint Paul bowed his knees vnto God when he praied for the people These testimonies drawne from the holy Scriptures and from the very practise of Christ himselfe and his faithfull seruants were able to satisfie euery well disposed minde neuerthelesse to take away all contention and wrangling if it may be had and obtained of the aduerse part I am content to alledge Maister Caluins opinion whose authoritie with them may not be gainsaid or withstood These are his expresse wordes Hic testarioperae praetium est eas demum humanas constitutiones me probare quae dei authoritate sundatae ex scriptura desumptae adeoque prorsus diuinae sint Exemplum sit in geniculatione quae fit dum solennes habentur precationes quaeritur sitne humana traditio quam repudiare vel negligere cuivis liceat Dico sic esse humana vt simul sit divina aâ—i est quatenus pars est decori illius cuius cura observatio nobis per apostolum commendatur hominum autem quitenus specialitèr designat quod in genere fuerat iudicatum magis quam expositum Here it is worth the labour to testifie that I doe alowe approue those coÌ„stitutions of men which are deriued from Gods authoritie and the holy Scripture and so are altogether become diuine Let vs take example in kneeling which is done in time of solemne praiers The question is if it be such a tradition of man as euery one may refuse and contemne the same as he list I answere that it is so the traditioÌ„ of man as it is elso a traditioÌ„ of God It is of God as it is a part of that comelines the care coÌ„servatioÌ„ wherof is coÌ„mended to vs by the Apostle But it is of man in respect that it designeth out in specialty that was generally insinuated rather theÌ„ expounded Thus writeth M. Calvin out of whose words I observe these golden Lessons First that all constitutions are diuine which are deduced and gathered out of the Scriptures Secondly that euery ordinaunce of the Church which pertaineth to comelinesse is a coÌ„stitution divine And consequently that euery Ceremonie approved this day in the Church of England is a divine tradition and therefore must euery one reverently obediently receiue the same as the ordinance of Almightie God If this doctrine of M. Calvins were deepely in printed in euery English subiects heâ—â—â— there would not one English subiect be so â—nd in the â—and who would kicke spâ—â—â—e or once in utter against the least ceremonie in the English Church For euery childe seeth that by M. Calvins doctrine euery Ceremonie pertaining to comelinesse Est de iure diâ—â—â—o grounded vpon the generall rule of Gods law And consequently he that wil denie any ceremonie in the English Church to be divine and not approved by Gods word must proue out of Gods word which he wil neuer do that the ceremonie doth no way pertaine to comelinesse in the church For no wise man can thinke that that is rather to be accouÌ„ted comely or vncomely which a few yonglings of late dayes haue esteemed so theÌ„ that which was euer reputed so throughout the Christian world of al learned men generally for 1000. yeeres together Nay for one thousand foure hundred yeeres that is from S. Marke the Euangelist vntill a thousand and some hundred yeares were expired and if no one learned writer can bee sound for the space of so many hundred yeares that will avouch any one Ceremonie in the Church of England this day vsed as kneeling the signe of the Crosse the Surplesse and such like to bee an vncomely Ceremonie then doubtlesse such ceremonies by Maister Calvins doctrine are grounded vpon Gods word and must bee obeyed receiued accordingly I wish the Reader to marke these words of Maister Calvin Dei est quatenus pars est decori It is of God as it is a part of comelinesse I wish I say the Reader to marke them well because they are of great importance and doe proue them â—tter in controversie most euidently To which former wordes of M. Calvin let vs now adde the wordes which follow immediately in the same place Thus doth hee write Ab hoc vno exâ—mplo estimarâ— licet quid de toto hoc geâ— nere sit sentiendum By this one example of kneeling wee may easily iudge what is to be thought of all other ceremonies Loe thus the case standeth this ceremonie the church hath ordeyned iudging it to
Churches of Asia So Titus choose Ministers in Creta and Timotheus choose pastorall Elders at Ephesus And these persons haue authoritie so to doe because the whole church hath chosen them there vnto which by Gods word hath power and commission to choose the ministers of the Church Thus writeth this famous Doctor Out of these wordes I obserue these golden Lessons First that the authoritie to choose and elect the ministers of the church pertaineth vnto the whole church Secondly that the church hath this libertie and power granted to her either to choose them her self by general voices of all or else to appoint some special persons for that ende and purpose Thirdly that the manner of electing church-ministers may be chaunged as the circumstances of times persons or places shall require Fourthly that this varietie of election is grounded vpon Gods word Fiftly that Paul Bernabas Titus and Timotheus did of themselues choose the ministers of the church and consequently that the manner of electing church-ministers this day vsed in the church of England is agreeable to the word of God and also to the Apostolique practise of the Primitiue church For our Bishops doe not exercise any authoritie at all saue that onely which the whole church assembled in Parliament did by vniforme assent committed vnto them The first Obiection S. Cyprian telleth vs that the people haue interest in the Election of Ministers which was giuen them by diuine authoritie Ergo it is not in mans power to take away that freedome from them The Answere I answere First that S. Cyprian meaneth nothing else by diuine authoritie but divine examples not any divine precept commanding it so to be done Uiz. that there are examples in the Scripture by which wee may learne that the common people were present at the election of the Ministers to giue testimonie to the church of their life and conuersation as witnesses of their honest behauiour not as Iudges of the Election This my answere is grounded vpon S. Cyprians owne words which I proue sundry wayes First because he proueth his assertion onely by examples viz. For that Eleazar Matthias the 7. Deacons were chosen in the sight presence of the people Now we know that examples onely shew what may be done but they are not a law which doe or can commaund a thing of necessitie to bee done Christ ministred the holy Eucharist after Supper but wee doe it before dinner The Apostles receiued it sitting but wee take it kneeling Christ ministred it in vnleauened bread but wee in bread that is leauened So we see a great disparitie betwixt examples and precepts The former doe instruct vs but not compell vs the latter doe not onely teach vs but they also commaund vs. Againe because S. Cyprian hath these words Quod ipsum videmus de divina authoritate descendere vt sacerdos plebe praesente sub omnium oculis deligatur dignus atque idoneus publico indicio ac testimonio comprobetur Which thing wee see descends from diuine authoritie that the Priest may bee chosen when the people are present in the eyes of them all that he may be proued worthy by publique iudgement and testimonie And a little after he sheweth more plainly the cause why the people are present at elections Et Episcopus deligatur plebe praesente quae singulorum vitam plenissimè novit And that the Bishop may bee chosen in the presence of the people who know best what euery mans life hath beene Thirdly because S. Cyprian confesseth in that very place that some Prouinces had an other custome whom hee reproueth not I answere secondly that if the Antecedent bee admitted and wee also graunt the peoples interest to be De iure divino yet can nothing be inferred therevpon against the practise of the Church of England The reason is euident because nothing is done in our Churches of England to which the people haue not yeelded their assent as is alreadie proued The 2. Obiection The example of the Apostles saith M. Calvin is to vs Uice praecepti Ergo wee may not chaunge or depart from their practise in any wise The Answere I answere first that I haue proued the contrary both out of Maister Calvin and M. Beza yea M Calvin himselfe granteth freely that Christes owne practise may bee chaunged and that in a matter of greatest moment euen in the blessed Eucharist These are his owne words Nihil a Christs consilio ac voluntate alienuÌ„ facere videri qui non contemptu neque temeritate sed ipsa necessitate adacti provino aliua in ijs regionibus vsitatae potionis genus usurparent Hoc domini Calvini responsum vt optima ratione nixum Christi consilio consentaneum noster catus adeo comprobavit vt eos superstitiosè sacere censuerimus qui a vini symbolo vsque adeo penderent vt alter aÌ„ caenae partem omittere mallent quaÌ„ Analogon aliud symbolum ita cogente necessitate vsurpare M. Calvin saith M. Beza answered to his brethren in America which haue no wine that they should not doe contrary to Christes will and meaning who not vpon contempt but constrained with necessitie would vse insteede of wine some other kinde of drinke vsuall in that countery Which counsell of M. Calvin our congregation did so well like as grounded vppon good reason and agreeable to Christes counsell that we iudged them to be superstitious which did so depend vpon the Symbole of wine that they had rather omit the one part of the Supper then to vse vpon necessitie an other Symbole proportionable vnto wine This was M. Calvins opinion in this important and most weightie affaire M. Beza likewise deliuereth his iudgement in another subiect of like moment These are his expresse words Secundi generis sunt ipsa signorum materia nonnullorum râ—uum a domino institutorum forma vt exempti gratia panis vinum sunt caenae signa ex Domini institutione Ubi igitur panis aut vini vel nullus est vsus vel nulla certo tempore copia num caenae Domini nulla celebrabitur Imò ritè celebrabitur si quod panis aut vini vicem vel ex vsu communi vel pro temporis ratione supplet panis aut vini loco adhibeatur Haec n. mens fuit Christi quum panem ac vinum ad haec mysteria deligeret vt propositis earum rerum signis quibus corpus nostrum alitur veram alimoniam spiritualem velut ob oculos representaret Itaque a Christi sententi a nihil aberrat qui nullo prorsus novandi studio pro pane vino substituat quae etsi non parem similem tamen alimonia analogiam habeant Desie etiam aqua tamen baptismus alicuius differri cum adificatione non possit nec debeat ego certè quovis alio liquore non minus ritè quam aqua baptizarim Of the second kinde are the matter of the signes and the forme of
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
him Loe S. Luke speaketh not in the preterperfect tense or preterplusperfect tense who hath or had bene one of the seaueÌ„ Deacons but he saith in the present tense who is euen now one of the seauen For so the Originall Greeke word ontos must needs be expressed seing it is a participle of the present time or time euen now beeing And the holy Fathers together with the practise of the church haue euer so vnderstood this text of Scripture Saint Epiphanius deliuereth his minde in these plaine tearmes Omnes verò praeter ipsum susceperunt magnorum A. postolorum praesentians per impositionem manuum ipsorum acceperunt Spiritum sanctum Nam quum Philippus Diaconus esset non habebat potestatem imponendi manus vt per hoc daret Spiritum sanctum They all hee onely excepted receyued the presence of the mightie Apostles and by imposition of their hands they enioyed the holy Ghost For Philip being a Deacon onelie had not power to impose hands thereby to giue the holy Ghost S. Austen hath these expresse words Iterum multum distare inter Diaconum sacerdotem liber approbat queÌ„ dicimus actus Apostolorum Cumn ex Samaria credidissent Philippo praedicanti Diacono ab Apostolis ordinato miserunt inquit ad eos Petrum Ioannem vt venirent his qui crederâ—t darent spiritum sanctum per manus impositionem Again the booke which wee call the Acts of the Apostles prooueth that a Deacon differeth much from a Priest For when they of Samaria had beleeued the preaching of Philip the Deacon ordeined of th' Apostles they sent saith the booke Peter and Iohn vnto them that they might giue the holy Ghost by imposition of hands to those that did beleeue Thus wee see the iudgement of S. Epiphanius and S. Austen who both iointly affirme Philip to haue bene but a Deacon and yet to haue baptized and preached Yea Maister Gualter Maister Aretius and the Magaeburgenses doe all constanthe and vniformely contest the same truth with the auncient Fathers and continuall custome of the Church in all ages They write plainely that although Deacons were chieflie occupied about the dispensation of the churches goods yet did they employe their labours so far forth as they might in the other ministeries of the church The fourth member of Deacons promoted to Priesthood The Church of England is charged to doe against the word of God while shee vseth to make one and the same person first a Deacon and afterward a Priest To which calumnie I answere in briefe in this manner First that it is not against the word of God but very consonant and altogether agreable to the same For no Scripture can bee alleadged to prooue that a Deacon maye not become a Priest Maister Caluin affirmeth constantly that Philippe was first a Deacon and afterward an Euangelist Priest or pastorall elder Secondly that the church of England vsing the Deaconshippe as a steppe or degree vnto Priesthood doth nothing against the iudgement of the auncient Fathers but followeth the vsuall practise of the church in all ages The reason hereof is and euer was this viz. that there might be some time of try all of their behauiour in the Deaconshippe before they were or could bee admitted to the order of Priesthood No Councell no Father no hystorie Ecclesiasticall no time no place no person since the Apostolike age can be named to the contrary To the continuall practise of the Church from age to age th' Apostles words may sitly be applied when he saith the deacons that haue ministred well get themselues a good degree For sun 〈…〉 writer of high esteem in the church do 〈…〉 the word Degree a steppe vnto the 〈…〉 or Priesthood This notwithstanding it is not of necessitie that euery Deacon become a Priest by any canon or constitution of the church For his behauiour in the Deaconship may be such that the church will deeme him vnmeete to be preferred vnto Priesthood And therefore I conclude with these words of S. Hierome Et si scripturae authoritas non subesset totius orbis in hanc parteÌ„ consensus instar praecepti obtineret NaÌ„ multa alia quae per traditioneÌ„ in Ecclesijs obseruantur authoritateÌ„ sibi scriptae legis vsurpauerunt Although they were no authoritie in Holy Scripture yet should the consent of all the Christian worlde haue the force and strength of a law in this behalfe For many other things which the church obserueth by tradition are become equiualent to the written law Loe S. Hierome affirmeth boldly constantly as do also S. Augustine M. Caluin and others as I haue already prooued that the custome tradition of the church must bee in steede of a lawe vnto Christians Which euer is to be vnderstood in things not repugnant to the word of God or as M. Caluin speaketh which are neyther partes of doctrine nor necessarie to saluation The fyfth member of the generall confession made by priuate persons in the Church The Patrons of the expected Eldership or Presbyterie exclame against the booke of common prayer because it giueth libertie to the Laycall communicants to make a generall confession of their sinnes before the congregation then present as if therby the Laicall communicants should presently become publique ministers of the church To these men I answere in this manner first that they seeme to theÌ„selues to be the onely wise men in the worlde to condemne all the rest of follie For otherwise they would not so roundly peremptorily take vpon themselues and that without either Scripture Councell or Father nay without all time or reason to controll condemne the book of publique praier which I verily think to haue bene composed by the assistance of the Holy Ghost consequently to condemne all the ancient Byshops those glorious martyrs of our Lord Iesus the most famous Byshop of Sarisburie the Iewell of England in his time the Byshops that now liue who are both wise vertuous learned all the residue of the learned Cleargie of this our English Church Secondly that by their grosse assertion ioyned with a most vnchristian reprehension the lowly Publican highly commended in the Gospell should bee made a Minister of the Church or haue intruded him himself into the function of publique Ministerie when hee knocked vppon his breast said O God be mercifull to me a sinner Thirdly that by the same reason the notorious sinners which were put to open penance in the primitiue Church and confessed their faults before the congregation should bee in the same predicament Fourthlie that publique penitents this daye who are for all that approoued of the Patrons of the Presbyterie should be caught in the same nette Fyftlie that the same may bee saide of Women singing Psalmes in the Church and that with more probabilitie who for all that are approoued in so doing not onely in this Church of England but