execution of the sayde sentence of excommunication But all these thynges were afterwarde deuised and ordeyned by the churche and the mynysters of the same and by the consent of those people whiche professed the name of Christe And that this is of trouth it appereth by suche ordinaunces as sayncte Paule hym selfe and other thapostles deuysed and prescrybed to be obserued in certayne churches as well concernynge the excommunicatynge of the Corinthian 1 Cor. v. 1. Tim. i 1. Cor. xii 1 Co. xiiii 1 Co. xvi and dyuers others as also concernyng that men shulde praye bare heeded that women shulde kepe sylence and not take vpon them to teache in the churche that two prophetes or preachers shulde not speake at one tyme in the churche but that one shulde gyue place to the other that the almes of poore men shulde be gathered and howe and by whom after it was gathered it shuld be dystributed with suche other lyke thynges And this thynge also appereth to be true by the canons and rules deuysed and made by the bysshoppes and councelles concernynge the premysses durynge the tyme that the churche was subiecte to infidel pryncis and before any pryncis were christened Durynge all and consecrate other bysshops the sayd fathers restrayned the sayd power and reserued the same in suche wise that without the consent and auctoritie of the Metropolitane or archbysshop no bysshop shuld be cōsecrated within any prouince and lykewise in other cases theyr powers were also restrayned for suche causes as were than thought vnto them conuenient whiche differences the sayd holy fathers thought necessarie to enacte and establishe by theyr decrees and constitutions not for that any suche dyfferences were prescribed or establyshed in the gospell or mencioned in any canonicall writinges of thapostels or testified by any ecclesiasticall writer within thapostels tyme but to th entent that therby contention strife variance and scismes or diuision shulde be auoyded and the churche shulde be preserued in good order and concorde ¶ And for the better confirmacion of this parte we thinke it also conuenient that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that Christe dyd by expresse wordes prohybite that none of his apostels or any of theyr successours shulde vnder the pretense of the auctoritie gyuen vnto theym by Christe take vpon them thauctoritie of the swerde that is to say the auctoritie of kynges or of any ciuyle power in this worlde yea or any auctoritie to make lawes or ordynances in causes appertayninge vnto ciuile powers Trouthe it is that priestes and bysshops may execute all suche temporal power and iurisdiction as is committed vnto them by the ordinance and auctoritie of kynges or other ciuile powers and by the consent of the people as officers and minysters vnder the sayd kynges powers so longe as it shall please the sayd kynges and people to permitte and suffre them so to vse and execute the same Not withstandynge yf any bysshoppe of what estate or dignitie so euer he be be he bysshop of Rome or of any other citie prouince or diocese doo presume or take vpon hym auctoritie or iurisdiction in causes or matters whiche apperteigne vnto kynges and the cyuyle powers and theyr courtes and wyll maynteyne or thynke that he may so do by thauctoritie of Christe and his gospell although the kynges and pryncis wolde not permytte and suffre hym so to doo No doubte that bysshoppe is not worthy to be called a bysshoppe but rather a tyranne and an vsurper of other mens rightes contrary to the lawes of god and is worthye to be reputed none otherwyse than he that gothe aboute to subuerte the kyngedome of Christe For the kyngedome of Christe in his churche is a spirituall and not a carnall kyngdome of the worlde that is to saye the veray kyngedome that Christe by hym selfe or by his apostels and disciples sought here in this worlde was to brynge all nations frome the carnalle kyngedome of the prynce of darkenes vnto the lyght of his spirituall kyngedome and so to reigne hym selfe in the hartes of people by grace faith hope and charitie And therfore syth Christe dyd neuer seke nor exercise any worldly kyngedome or domynion in this worlde but rather refusynge and fleynge from the same dyd leaue the sayd worldly gouernance of kyngdomes realmes and nations to be gouerned by pryncis and potentatis in lyke maner as he dyd fynd them and commanded also his apostels and disciples to do the semblable as it was sayde before what so euer prieste or bysshoppe wyll arrogate or presume vpon hym any suche auctoritie and woll pretende the auctoritie of the gospell for his defense therin he doth nothyng els but in maner as you wold say crowneth Christe agayne with a crowne of thorne and traduceth and bryngeth hym forthe agayne with his mantell of purpure vppon his backe to be mocked and scorned of the worlde as the Iewes dyd to theyr owne damnation ¶ More ouer the trouthe is that God constituted and ordeyned thauctoritie of christen kynges and pryncis to be the mooste hyghe and supreme aboue all other powers and offices in the regiment and gouernaunce of his people And commytted vnto them as vnto the chiefe heades of theyr common welthes the cure and ouersyght of all the people whiche be within theyr realmes and dominions withoute any exception And vnto them of ryght and by goddes commaundement belongeth not onely to prohybite vnlaufull violence to correcte offenders by corporall deathe or other punyshment to conserue morall honestie amonge their subiectes accordynge to the lawes of their realmes to defende Iustice and to procure the publike weale and the commen peace and tranquillitie in outwarde and erthly thinges but specially and princypally to defende the fayth of Christe and his relygion to conserue and mainteyne the true doctrine of Christe all suche as be true preachers fetters forth therof and to abolyshe all abuses heresies and idolatries whiche be brought in by heretiques and yuell preachers and to punyshe with corporall paynes suche as of malice be occasioners of the same and fynally to ouer se and cause that the sayde priestes and byshoppes do execute theyr sayde power office and iurisdyction truely faythefully and accordynge in all poyntes as it was gyuen and cōmytted vnto them by Christ and his apostles Whiche not withstandynge we maye not thynke that it doth apperteyne vnto thoffyce of kynges and prynces to preache and teache to admynistre the sacramentes to absoyle to excommunicate and suche other thynges belongynge to thoffyce and admynistration of bysshops and prestes but we must thynke and beleue that god hath constituted and made christen kynges and princis to be as the chiefe heedes and ouerlokers ouer the sayde priestes and byshoppes to cause them to administer their offyce and power commytted vnto them purely and syncerely and in case they shall be neglygent in any parte therof to cause them to supplye and repayre
thyne owne fleshe And yf thou wolte thus do than shall thy lyght glyster out as bryghte as the sonne in the mornynge and thy helthe shall soner aryse vnto the and thy iustyce shall go before thy face and the glorie of god shall gather the vp that thou shalte not falle and whan so euer thou shalte call vpon god god shall here the and whan so euer thou shalte crie vnto god god shall saye Lo here I am redy to helpe the. Than shall thy lyght ouercome all darkenes and thy darkenes shal be as bryght as the sonne at noone dayes and than god shall gyue vnto the contynuall rest and shall fulfyll thy soule with bryghtnes and shall delyuer thy body from aduersitie and than thou shalte be lyke a gardeyn that most plentyfully bryngeth forth all kynde of fruites and lyke the wel sprynge that neuer shall want water These thynges and suche other shoulde be contynuallye taught and inculked into the eares of all trewe christen people to thintent to styre and prouoke theym vnto good workes and by the selfe same good workes to exercise and confyrme theyr faythe and hope and to ascertayne them that they shall for the same good workes receyue at goddis hande mitigation and remyssion of the miseries calamities and greuouse punyshmentes whiche god sendeth to men in this worlde for theyr synnes ¶ The Sacramente of the Altare AS touchynge the Sacrament of the Altare we thynke it conueniente that all bysshops and preachers shall instructe and teache the people commytted vnto theyr spyrytualle charge that they oughte and must constantly beleue that vnder the fourme and fygure of breade and wyne whiche we there presentely do see and perceyue by outwarde senses is verayly sustancially and really conteyned and comprehended the veray selfe same body and bloude of our sauiour Iesu Chryst which was borne of the virgine Marie and suffered vppon the Crosse for our redemption And that vnder the same fourme and fygure of breade and wyne the veray selfe same body and bloudde of Christe is corporally really and in the veray same substance exhybyted distributed and receyued vnto and of all them whiche receyue the sayde sacramente And that therfore the sayde sacrament is to be vsed with all due reuerence and honour and that euery man ought fyrst to proue and examyne hym selfe and relygyously to trie and serche his owne conscience before he shall receyue the same accordynge to the sayinge of sainct Paule i. Cor. ii who so euer eateth this body of Christe vnworthily or drinketh of this blode of Christe vnworthily shall be gyltie of the veray body and blode of Christe Wherfore let euery man fyrste proue hym selfe and so let hym eate of this breadde and drynke of this drynke For who so euer cateth it or drynketh it vnworthily he eateth and drynketh it to his owne dampnation bycause he putteth no dyfference betwene the very body of Chryst and other kyndes of meate ¶ The sacrament of Orders AS touchynge the sacrament of holy orders we thynke it conuenyent that all bysshops and preachers shall instructe and teache the people commytted vnto theyr spyrytuall charge Fyrste howe that Christe and his apostels dyd institute and ordeyn in the newe testament that besydes the ciuile powers and gouernaunce of kynges and pryncis which is called Potestas gladii the power of the swerde there shulde also be continually in the churche milytant certayne other mynysters or offycers whiche shulde haue speciall power auctoritie and commission vnder Christe to preache and teache the worde of god vnto his people to dyspense and admynyster the sacramentes of god vnto them and by the same to conferre and gyue the graces of the holy gooste to consecrate the blessed bodye of Christe in the sacramente of the altare to loose and absoyle from synne all persones whiche be duely penitent and sorye for the same to bynde and to excōmunicate suche as be gyltie in manyfeste crymes and synnes and wylle not amende theyr defaultes to ordre and consecrate others in the same rome ordre and offyce whervnto they be called and admitted them selfe and fynally to fede Christis people lyke good pastours and rectours as the apostelle calleth theym with theyr holsome doctrine and by theyr contynual exhortations and admonitions to reduce them from synne and iniquitie so moche as in them lyeth and to brynge them vnto the perfyte knowlege the perfyte loue and drede of god and vnto the perfite charitie of theyr neyghbours Item that this offyce this ministration this power and auctoritie is no tyrannycall power hauynge noo certayne lawes or lymyttes within the whiche it oughte to be conteyned nor yet none absolute power but it is a moderate power subiecte determyned and restrayned vnto those certayn endes and lymyttes for the whiche the same was appoynted by goddis ordinaunce Whiche as was sayde before is onely to admynyster and dystrybute vnto the membres of Christis misticall bodye spirituall and euerlastyng thinges that is to say the pure and heuenly doctrine of Christis gospell and the graces conferred in his sacramentes and further to do and execute suche other thynges apperteynynge vnto theyr office as were before rehersed And therfore this sayde power and administration is called in some places of scripture Domum et gratia a gyfte and a grace and in some places it is called Claues siue potestas clauium that is to say the keyes or the power of the keyes Wherby is sygnified a certayn limitted office restrayned vnto th execution of a speciall fūction or ministration Rom. i. i. Ti. iiii Ephe. iiii according to the saying of saint Paule in the fyrste chapytre of his epistle to the Romaynes and in the fourth chapyter of his fyrste epistle vnto Timothe and also in the fourthe chapytre of his epistle vnto the Ephesians where he wryteth in this sentence Whan Christ ascended in to heuen he subdued and vanquisshed veray captiuitie her selfe and ledde or made her thrall and captiue and distributed and gaue dyuers heuenly gyftes and graces vnto men here in erthe And amonge all he made some apostels some priestes some euangelistes some pastors and doctors to the intente they shulde execute the worke and office of theyr administration to the instauration instruction and edifieng of the membres of Christis misticalle bodye And that they shulde also not cease from the execution of theyr sayd office vntylle all the sayde membres were not onely reduced and brought vnto the vnytie of the faythe and the knowlege of the sonne of god but also that they were come vnto a perfite state and full age therin That is to say vntyl they were so establyshed and confirmed in the same that they coulde no more afterward be wauerynge therin be led or caried lyke chyldren into any contrary doctrine or opinion by the craft subtyle persuasion of the false pastours and teachers whiche go aboute by crafte to brynge them into erronius opinions but that they
the hole trinitie yet the thyng was not done and accomplysshed without or before her consent was graūted for the which so solemne a messanger was sent And how hygh grace was this that after the defaulte made throughe the perswasion of the fyrst womā our mother Eua by whom Adam was broughte in to dysobedience this blessed virgin was electe to be the instrument of our reparation in that she was chosen to beare the sauyour and redemer of the worlde And is not this a wonderfull prerogatiue to see a virgin to be a mother and agaynste the generall sentence of the malediction of Eua to conceyue brynge forthe her chylde without synne And who can esteme that meruaylous solace and comforte whiche was in her harte whan she enbraced that chylde and nourysshed it with her pappes had contynually company of suche a sonne so many yeres togyther Wherfore we may worthyly say that she is the moost blessed of al other women And to the intent that all good christen men shulde repute and take her soo beholde the prouidence of god that wolde by an nother witnesse confirme the same For euen the same wordes that the aungell spake the blessed matron saint Elisabeth spake also and where the aungell made an ende there she began The aungell made an ende of his salutation with these wordes Blessed arte thou among women The blessed matrone began her salutation with the same wordes declaryng that she was enspired with the same spirite that sent the aungel that they were bothe ministers of the hole Trinitie the one from heuen the other in erthe And afterwarde she added these wordes and sayd And blessed is the fruict of thy wombe These be not the wordes of the aungell but of saynct Elisabeth For whan the virgin Marie came to salute her the sayd Elisabeth beyng inspired with the holy goost and knowyng that the virgin Marie was conceyued spake these wordes of the fruict that the virgin shulde brynge forthe And here is also an other wonderfull thynge to be noted for as it appereth in the gospell the chylde in saynt Elisabethes wombe that is to saye saynct Iohn̄ whiche yet had scant lyfe gaue testimony to this fruict that this fruict shulde saue hym and all the worlde and as a prophete he lepte for ioye in his mothers bealy And althoughe he coulde not yet speake yet neuer the lesse he declared by suche sygnes and tokens as he coulde that blessed was the fruict of that wombe This is the fruict that the aungell spake of sayinge his name shall be Iesus that is to saye a Sauyoure for he shall saue his people from theyr synnes And well he may be called the blessed fruict whiche hathe saued vs and geuen vs lyfe contrarye to the cursed fruict whiche Eue gaue to Adam by whiche we were dystroyed and brought to deathe but blessed is the fruict of this wombe whiche is the fruict of lyfe euerlastynge ¶ Fifthely we thynkh it conuenient that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that this Aue Maria is not proprely a prayer as the pater noster is For a prayer proprely hath wordes of petition supplication request and suite but this Aue Maria hath no suche Neuer the lesse the churche hath vsed to adioyn it to the ende of the Pater noster as an hymne laude and prayse partly of our lord and sauyour Iesu Christ for our redemption and partely of the blessed virgin for her humble consent gyuen and expressed to the aungell at this salutation Laudes prayses and thankes be in this Aue Maria principally gyuen and yelded to our lorde as to the auctour of our sayd redemption but herewith also the virgin lacketh not her laudes prayse and thankes for her excellent and synguler vertues and chiefely for that she humbly consented accordynge to the sayinge of the holy matron saynt Elisabeth when she sayde vnto this virgin Blessed arte thou that dyddest gyue truste and credence to the aungelles wordes for all thynges that haue bene spoken to the shall be perfourmed ¶ The article of Iustification AS touching the order and cause of our Iustification we thynke it conuenient that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that this worde Iustification signifieth remyssyon of our synnes and our acceptation or reconciliation into the grace fauour of god that is to say our perfyte renouation in Christ ¶ Item that synners attayne this iustification by contrition and faythe ioyned with charitie after suche sorte and maner as is before mencioned and declared in the sacrament of penaunce Not as thoughe oure contrycyon or faythe or any workes procedynge therof can worthyly meryte or deserue to attayne the sayde iustification For the onely mercye and grace of the father promysed frely vnto vs for his sonnes sake Iesu Christ and the merytes of his bloode and passyon be the onely suffycyent and worthy causes therof And yet that not withstandynge to the attaynynge of the same Iustification god requyreth to be in vs not onely inwarde contrycyon perfite faythe and charitie certayne hope and confidence with all other spiritual graces and mocions whiche as was sayde before muste necessarylye concurre in remyssyon of our synnes that is to saye our Iustification but also he requyreth and commaundeth vs that after we be iustified we muste also haue good workes of charitie and obedyence towardes god in the obseruynge and fulfyllynge outwardely of his lawes and commaundementes For althoughe acceptation to euerlastynge lyfe be conioyned with iustification yet our good workes be necessaryly requyred to the attaynynge of euerlastynge lyfe And we beynge iustified be necessaryly bounde and it is our necessary duetie to do good workes accordynge to the sayinge of saynct Paule we be bounde Rom. viii not to lyue accordynge to the flesshe and to flesshely appetites for yf we lyue so we shall vndoutedly be damned And contrary yf we woll mortifie the dedes of our flesshe and lyue accordynge to the spirite we shall be saued For who so euer be led by the spyryte of god they be the chyldren of god Matt. xix And Christ sayth If you woll come to heuen kepe the commaundementes And saynct Paule spekynge of yuell workes saythe Gala. v. Who soo euer commytte synfull dedes shall neuer come to heuen Wherfore all good chrysten people must vnderstande and beleue certaynely that god necessaryly requyreth of vs to do good workes commaunded by hym and that not onely outwarde and ciuyle workes but also the inwarde spirituall motions and graces of the holy goost that is to saye To drede and feare god to loue god to haue ferme confidence and trust in god to inuocate and call vpon god to haue pacience in all aduersities to hate synne and to haue certayne purpose and wyl not to synne agayne and suche other lyke motions and vertues Matt. v. For Christe saythe we muste not onely doo outwarde cyuyle good workes but we must also haue these foresayd inwarde spirituall mocyons consentyng and agreable to the lawe of god The article of Purgatorye FOr as moche as due order of charitie requyreth and the boke of Machabees and dyuers auncient doctours playnely shewen that it is a veray good a charytable dede to pray for sowles departed And for as moche also as suche vsage hath contynewed in the churche so many yeres euen from the begynnynge we thynke it conuenient that all bysshoppes and preachers shal instructe and teache the people commytted vnto theyr spirituall charge that no man ought to be greued with the contynuaunce of the same that it standeth with the veray dewe order of charitie that chrysten men shulde pray for the sowles departed and commyt them in our prayers to goddes mercy and also to cause other to pray for them in masses exequies to gyue almes to other to pray for them wherby they maye be relyued and holpen of some parte of theyr peyne But for as moche as the place where they be the name therof kynde of peynes there also be to vs vncertayne by Scripture Therfore this with al other thynges be to be remytted to almyghty god vnto whose mercye it is mete and conueniente for vs to commende them trustynge that god accepteth oure prayers for them referrynge the reste holly to god to whome is knowen theyr estate and condicion Wherfore it is moche necessarie that suche abuses be clerely put awaye whiche vnder the name of purgatorie hathe bene aduaunced as to make men beleue that throughe the bysshop of Romes pardons soules might clerely be delyuered out of purgatorie and all the peynes of it or the masses sayd at Scala celi or other where in any place or before any ymage myght lykewyse delyuer them from all theyr peyne and sende them streyght to heuen and other lyke abuses LONDINI IN AEDIBVS THOMAE BERTHELETI REGII IMPRESSORIS AN. M.D.XXXVII CVM PRIVILEGIO
shulde constantely folowe the true doctrine of Christis gospel growynge encreasyng continually by charitie vnto a perfit membre of that body wherof Christ is the very heed In whome yf the hole body that is to say yf euery part membre be growen and come vnto his perfite estate not al in lyke but euery one according to the gyfte and qualitie whiche is deputed vnto it and so be compacted vnited and corporated togyther in the sayde bodye no doubte but that the hole bodye and euery parte therof shall therby be made the more perfite and the more stronge by reasone of that naturall loue and charitie whiche one membre so vnited in the body hath vnto the other By these wordes it appereth euidently not only that saint Paule accompted and nombred this sayd power and office of the pastours and doctours amonge the propre and speciall gyftes of the holy gooste but also it appereth that the same was a limited power and office ordeyned specially and onely for the causes and purposes before rehersed Item that this power office and administration is necessarie to be preserued here in erthe for thre speciall and principall causes Fyrste for that it is the commaundemente of god it shulde so be as it appereth in sondrye places of scrypture Seconde for that god hath instituted and ordeyned none other ordinarie meane or instrument wherby he woll make vs partakers of the reconciliation whiche is by Christ and conferre and gyue the graces of his holye spirite vnto vs and make vs the ryght enheritours of euerlastynge lyfe there to reigne with hym for euer in glorye but onely his worde and sacramentes And therfore thoffyce and power to minister the sayde worde and sacramentes maye in no wyse be suffered to peryshe or to be abolysshed accordynge to the sayenge of saincte Paule Rom. x. Howe can men inuocate and call vpon the name of hym in whom they beleue nat And howe can men beleue in hym of whom they neuer herde tell And howe shulde men here tell of god oneles there be some men to shewe and preache vnto them of hym And howe shall men dare take vpon them to preache and shewe of god oneles they be fyrste sent with auctorytie and commyssion from god so to do And therfore it is sayde by the prophete Esai Esa lii Naum. i. Blessyd be the feete of those preachers whiche beynge auctorysed and sent by god do preche and shewe vnto vs the peace and benefytes whiche we receyue by Christe Thirdely bycause the sayde power and offyce or function hath annexed vnto it assured promyses of excellent and inestymable thinges For therby is conferred and gyuen the holy goost with all his graces And fynally our iustification and euerlastynge lyfe Rom. i. accordynge to the sayenge of sainte Paule where he saith I am not asshamed of the rowme and offyce whiche I haue gyuen vnto me by Christe to preache his gospell For it is the power of god that is to say the electe organe or instrumente ordeyned by god and endued with suche vertue and efficacie that it is able to gyue and mynyster effectually euerlastynge lyfe vnto all those that woll beleue and obey the same Item that this office this power and auctorite was commytted and gyuen by Christe and his apostelles vnto certayne persons onely that is to say vnto priestes or bysshops whom they dyd electe calle and admytte therunto by theyr prayer and imposition of their handes Seconde we thynke it conuenyent that all bysshops and preachers shall instructe and teache the people commytted vnto their spirituall charge that the sacramente of orders may worthyly be called a sacrament bycause it is a holy rite or ceremonye instituted by Christe and his apostelles in the newe testament and dothe consyste of two partes lyke as the other sacramentes of the churche do that is to saye of a spirituall and an inuisible grace and also of an outwarde and a visible signe The inuisible gyfte or grace conferred in this sacrament is nothynge els but the power the office and the auctorytie before mencyoned The visible and outwarde sygne is the prayer and imposition of the bysshoppes handes vpon the person whiche receyueth the sayde gyfte or grace And to the intente the churche of Christe shulde neuer be destituted of suche mynisters as shulde haue and execute the sayde power of the keyes it was also ordeyned and commaunded by the apostels that the same sacrament shulde be applyed and administred by the bysshoppe frome tyme to tyme vnto suche other persones as had the qualities necessaryly required ther vnto whiche sayde qualities the apostels dyd also very diligently descriue as it appereth euidentlye in the .iii. i. Tim. iii Titum i. chapiter of the fyrste epistle of saynct Paule to Tymothe and the fyrste chapiter of his epistle vnto Titus And surely this is the hole vertue and efficacie and the cause also of the institution of this sacrament as it is founded in the newe testament For all be it the holy fathers of the churche whiche succeded the apstoles myndynge to beautyfie and ornate the Churche of Christe with all those thynges which were commendable in the temple of the Iewes dyd deuyse not onely certayne other ceremonies than be before rehersed as tonsures rasures vnctions and suche other obseruances to be vsed in the ministration of the sayde sacrament but dyd also institute certayne inferiour orders or degrees as ianitours lectours exorcistes accolites and subdeacons and deputed to euery one of those certayne offices to execute in the churche wherin they folowed vndoubtedly the example and rytes vsed in the olde testamente yet the trouthe is that in the newe testamente there is no mention made of any degrees or distinctions in ordres but onely of deacons or ministers and of priestes or bysshops Nor there is any worde spoken of any other ceremony vsed in the conferrynge of this sacrament but onely of prayer and the imposition of the bysshops handes Thyrdely forasmoche as it is an olde heresy of the Donatistes condempned in generalle counceylles to thynke that the worde of god and his sacramentes shulde lose and be of none efficacie strengthe or vertue when they be ministred by men of yuell viciouse and fylthy lyuynge we thynke it conuenient that all bysshops and preachers shall instructe and teache the people cōmytted vnto theyr spyrytuall charge that accordynge to the saying of sayncte Gregorie Nazianzene Lyke as there is no dyfference betwene the selfe same image or fygure of any thynge enprynted with a sygnette of golde and with a sygnette made of yron or wodde or any other vyler matter euen so the worde and sacramentes of god mynystred by any euyll and noughtie man be of the same selfe vigour strength and efficacie as when they be minystred by a man of excellente vertue and goodnes The cause and reason wherof is for that the priestes and bysshoppes all thoughe in the execution of theyr offyce and ministration they do vse
of this realme And vnto the priestes or bysshoppes belongeth by the auctoritie of the gospel to approue and confirme the persone whiche shall be by the kynges highnes or the other patrons so nominated elected and presented vnto theym to haue the cure of these certayne people within this certayne paryshe or diocese or els to reiect hym as was sayde before from the same for his demerites or vnworthynes For surely the office of preachynge is the chiefe and moste principall office wherunto priestes or bysshoppes be called by thauctoritie of the gospell and they be also called bysshoppes or archebyshops that is to saye superattendantes or ouerseers specially to sygnifie that it is theyr office to ouerse to watche and to loke diligently vpon theyr flocke and to cause that Christis doctrine and his religion may be truely and sincerely conserued taught and set forthe amonge christen people accordynge to the mere and pure trouthe of scrypture and that all erroniouse and corrupte doctrine and the teachers therof maye be reiected and corrected accordyngely The thyrde poynt wherin consistethe the iurisdiction commytted vnto priestes and bysshops by the auctoritie of goddis lawe is to make and ordeyne certayne rules or canons concernynge holydays fastynge dayes the maner and ceremonies to be vsed in the ministration of the sacramentis the maner of syngynge the Psalmes and spiritualle hymnes Ephe. v. Coll. iii. as fayncte Paule calleth theym the diuersitie of degrees amonge the ministers and the forme and maner of theyr ornamentes and fynally concernynge suche other rites ceremonies and obseruaunces as do tende and conduce to the preseruation of quietnes and decent order to be had and vsed amonge the people whan they shall be assembled together in the temple For syth that scripture commaundeth that all christen people shulde at certayne tymes assemble them selfe and conuene together in some publique or open place there to inuocate and calle vpon the name of god there to here his wyll and his worde by our preachers thereto receyue the Sacramentes there to gyue laude and prayse to god in psalmodie in prayers in medytations and in redynge and fynally with all humilitie and reuerent ordre to magnifie extoll and set forth the honour of god with all our possible power And for asmoche also as great trouble vnquietnes and tumulte myghte aryse amonge the multytude so assembled in case there were no certayne rules ordynaunces and ceremonies prescribed vnto them wherby they shulde be conteyned in quietnes and not suffered to do euery man after his owne fashion or appetite it belongeth vnto the iurisdiction of priestes or bysshoppes to make certayne rules or canons concernynge all these thynges and for the causes aforesayd For lyke as in the gouernance of a priuate familie or in the gouernance of a schole it belongeth vnto the good man or ruler of that house or the schole maister to prescribe the tymes whan his chylderne and seruauntes shall worke whan they shall rest whan they shall lerne whan they shall praye and suche other thynges So in the publique open temple or churche it apperteyneth also vnto them that haue the gouernance of the churche in those poyntes to deuise and prescribe suche necessarie and conuenient ceremonies and ordenaunces vnto the people for the causes aboue rehersed as shall tende to theyr profyte and increase in Christis religion and shall also tende to the honoure of god and good tranquillitie of the said people For surely saynct Paule hym selfe dyd prescribe i. Cor. xi and make suche rules vnto the Corinthians and commanded also other bysshops to do the semblable And the holy fathers of the churche at the begynnynge before there were any christen princis vpon great and vrgent considerations dyd ordeyne the celebratynge of the sondaye of Easter daye and certayne other feastes and the fastinge of lent and also diuers other suche cerimonies in the churche wherof a great parte is obserued through all Christendome vnto this daye The contynualle obseruation wherof was alwayes thought vnto the holy fathers very necessarie for asmoche as suche traditions and ceremonies be as a certayne necessarie introduction or lernynge expedient to induce and teache the people reuerentely to vse them selfe in theyr outwarde worshyppynge of god and be also as you wolde say certayne peynted hystories the often sight contemplation wherof causeth the people the better to remembre the thynges sygnified and represented in the same For the better declaration of which thre pointes two thynges be to be noted Fyrst that althoughe the hole Iurisdiction apperteynynge as is afore sayde vnto priestes and bysshops be commited vnto them in generall wordes as it appereth by dyuers places of scripture and specyally in the .xx. chapiter of thactes where thapostle sayth Act. xx Take dylygent hede to your selfes to al your hole flocke amonges whom the holy goost hath set ordeyned and made you bysshoppes to rule gouerne the churche of god Yet there is also a particuler order fourme and maner requisite to the due execution of the same accordynge to the sayinge of sayncte Paule i. Co. xiiii Loke that all thynges be done in the churche semely and in a decent order Nowe this particular maner fourme is not expressely declared determyned or prescribed in scripture but was and is lefte to be declared frome tyme to tyme and from age to age by certayne positiue rules and ordynaunces to be made by the ministers of the churche with the consent of the people before suche tyme as prynces were chrystened and after they were christened with thauctoritie and consent of the sayde princis and their people For lyke as thauctoritie to preache and teache and to adminyster the sacramentes althoughe it be commytted vnto priestis and bysshops by expresse wordes of scripture yet there is no expresse mention concernynge the particuler circumstances conuenient to be vsed in the execution of the same Euen so in the power of iurisdiction althoughe the same be by general wordes in scripture commytted vnto priestes and bysshoppes yet there is no particuler mention what fourme order or processe shulde be vsed in th execution of any parte therof As for an example concernynge the sentence of excommunication although the cognicion of crymes for the whiche the sayd sentence is to be gyuen and thexamination of the wytnes also necessarye for the triall of the crymes and for the instruction of hym that shall gyue the sayd sentence be commytted by generall wordes of scrypture vnto priestes and bysshoppes yet there is no mention made in scrypture howe the parties offendyng or the wytnesse shall be cited and called to appere before the priestes or bysshoppes nor there is no mencion made what processe or peyne shall be vsed agaynste them in case any of them shall disobeye the callynge or sentence of the prieste or bysshoppe nor fynally there is any mention made of any other circumstaunce of tyme place or persone necessarie to be vsed in the due