THE Regiment of the Church AS IT IS AGREABLE WITH Scriptures all Antiquities of the Fathers and moderne Writers from the Apostles themselues vnto this present age I. Cor. 14. v. 40. v. 26. Let all things be done decently and in order Let all things be done to edification I. Cor. II. v. 16. If any man iust to be contentions we haue no such customes nor the Churches of God TC LONDON Imprinted by T. C. for William Welby and are to be sold at his Shop in Paules Church-yard at the Signe of the Grayhound 1606. TO THE MOST REVEREND FA ther my very good Lord Richard by Gods holy ordinance the Lord Arch-bishop of England grace and peace from God the father and from our Lord Iesus Christ. AS many things most reuerend father are both comely and profitable so neither is there neither can there be anything more necessarie in any well managed church or christian common weale then godly vniformitie and christian vnitie in pure Religion the proper and peculiar worship of the euerliuing God Which vnitie and vniforme conformitie for all that not onely the cruell and blood-thristie Papists in former times but the Brownists also and the Martinists cursed broodes untimely hatched detested of God and irkesome to the world haue of late daies endeuoured with might maine to disturbe extinguish it to take it quite out of the way For the speedie conuersion or else for the vtter confusion of which professed enemies of the godly vnitie and true christian peace of Gods Sion I deeme them right happie who can in any small measure concur by way of redresse and put to their helping hand Against the former sect I haue published many books challenging all English Iesuites Seminaries Iesuited Papists yea prouoking and adiuring them all ioyntly and seuerally to frame some answere either to all or to some one of the saide bookes But wil ye haue the truth their harts faile them their own consciēces accuse them they are at their wits end know not in the world what to say or write They will not answere and why I pray you because forsooth they cannot but to their owne shame and confusion euerlasting For if they could they would vndoubtedlie answere mee so to saue their owne credite and the life of their late harched Romish Religion About three yeeres agoe a railing Iesuit an odde swaggering Diuine terming himselfe E. O. in his detection against Maister D. Sutcliffe and Maister Willet taketh notice of the bookes which I haue published against them and telleth his Readers if they may beleeue him that the confutation of my workes is vndertaken But what followeth and the said confutation must be published if it shall be thought expedient By which words with the circumstances annexed thervnto wee may easily vnderstand three memorable points First that the Papists are mightilie troubled about the answearing of my bookes Secondly that they can not tell in the worlde how and in what sort to answere them Thirdly that they would haue all their Popish Vassalls to think that they haue alreadie answered them and that they are not published because it is not thought a thing expedient to bee done But I pray thee gentle Reader who will beleeue these Iesuits what wise man will euer thinke that the Iesuits haue for the space of eyght or nine yeares considered howe to answere my bookes and after the answere is vndertaken cannot tell if it bee expedient to publishe the same for as the Philosopher can tell them Vltimum in executione debet primum esse in intentione That which is the last in execution must bee the first in intention Yea the very light of Nature and daylie experience teacheth vs that in all our actions wee must chieflie and principallie respect the end for the which wee intende to doe them They dare not fight the combat valiantly neyther with the long sworde nor yet with the shorte They dare not encounter mee and cast mee their Gauntlet No no Negry quidem can bee extorted from their pennes Against the latter sect because they whollie dissent from the Papists and agree with our English Churche in the chiefest fundamentall points of Doctrine an other manner of methode and a different kinde of proceeding must bee vsed against them They exclaime with open mouthes and crie out against our English Church flying from our companies and detesting vs as prophane polluted and forlorne people They vse Conventicles Whisperings and meetings in Woodes Fieldes and odde corners They beare the simple people in hand that our Temples are prophaned our Doctrine corrupt our Sacraments impure our Byshops Antichristian and our kind of Church-gouernment repugnant to that sacred forme and order which our LORD IESVS prescribed in his holie worde They say of themselues but Laus propriioris sordescit that they are inspired of the holy Spirit that they are sent from Heauen to reforme our Church and to direct it into all Truth With which faire speeches and sugred words alas for pittie they seduce the rude vulgar sorte steale away their hearts and make them disobedient to higher powers And while these good fellowes the Brownists and Martinists seeke to bee reputed the onely wisemen vpon Earth they neither knowe what they say nor yet whereof they affirme but doe open a large window to all disloyaltie and sedition euery where and giue the Papists some comforte and hope once to enioye theyr long expected daye In regarde hereof most Reuerend Father and worthie Prelate my selfe though the meanest of manie thousands in this our English Churche haue thought it operaepretium to vse my Penne in my plaine and simple manner for the vnitie and true peace of our English Sion and for the manifestation of the lawfull gouernmēt thereof I haue in this present discourse most honourable constant wise and christian Patron of the Churches libertie power freedome auncient prerogatiue which the Brownists and foolish Martinists would turne vpside downe made euident demonstration of the lawfull gouernment of our Church And that is done in such compendious manner as neither the Reading can be thought tedious nor the price of the book chargeable with such perspicuitie as the most simple euen very babes and children may with al facility understād the same with such sufficiēcie as no Brownist or Martinist or other malitious aduersarie of our churches godly setled gouernment whosoeuer shall euer be able while the world indures either with Scriptures Councels Fathers or Ecclesiastical Histories to gain say or with stand the same I haue succinctly and euidently set down before the eyes of the indifferent Reader that the monarchical gouernāce of our English church is both the best and the most laudable of all others That there is euer hath beene in all former ages of the church superioritie of one church-minister aboue and ouer another and that one may this day lawfully haue iurisdiction ouer another That Bishops Arch-bishops Primates Metropolitains Patriarches haue euer beene in
simus in nimio rigore superstitiosi For we this day make no scrupulositie of conscience to retaine still those Churches which were polluted with Idols and to apply them to a better vse because that which is added to the Lawe by way of consequence doth not bind vs. I graunt willingly that all those things which tend to the planting of superstition ought to bee taken away so that by precise vrging of that which is of it self indifferent we be not in too much rigour superstitious Thus writeth Maister Caluin Out of these wordes of these two great learned Fathers I note these worthy lessōs First that things superstitiously abused may be applied to the honour and seruice of God Secondly that things which were superstitiously vsed may after their application to a good and godly vse be resembled to those persons who of Idolaters are become good Christians Thirdly that God himselfe hath taught this to be so at two seuerall times in two distinct subiects First when he commaunded the wood of the groues which had beene dedicated to the false Gods to bee applied to his owne vse and sacrifice Secondly when he appointed that the gold siluer and brasse which had beene prophaned in Hiericho should be brought into the treasurie of the Lord. Fourthly that our owne practise doth approue the same to be lawfutl while we retaine Temples abused by the Papists To which I adde the keeping still of Bels Pulpits Wine strong drinke and good cheare For all these haue beene and this day are abused not onely by the Papists but euen by those who liue among vs and professe themselues to be of vs. And therefore if wee will reiect the one sort for abuse wee must also reiect all the rest for the same respect Vnlesse perhaps it be a sufficient answere that our owne conceits neither grounded vpon authoritie nor reason must teach vs what to doe in all respects The Reply Wine strong Drinke Bels Pulpits and the like are things of necessarie vse so are not Tippets Caps and Surplesses Therefore the case is not like The Answere I answere first that we may liue without all those things which in the prepositiō are holden for necessarie Secondly that not onely maister Caluin and S. Austen speake indefinitely and generally of all things abused but the Brownists and Martinists doe in their refusal approue the same viz. the things obiected are not necessarie and therefore they meet in woods fields and odde corners Thirdly that if the superstitious vse of a thing doe so change the nature of the same thing that it can neuer be wel vsed againe then doubtlesse must we perforce reiect all things which haue once bin prophaned and superstitiously vsed Neither will it or can it serue our turne to say this is necessarie so is not that For as the Apostle saith Non sunt facienda mala vt iude eveniat bonum Wee must not doe euill that good may come thereupon But if the thing before indifferent in it owne nature doe stil remaine indifferent notwithstanding the abuse as I haue alreadie proued it then may the lawful magistrate and much more the Church with his authoritie and assent concurring retaine stil some thing reiect other some as it shall seeme most expedient for the quiet and peaceable gouernment of the Church For the Church hath free libertie and power to dispose of all things which are Adiaphora indifferent of their own nature The 2. Reply It is against my conscience to weare a Surplesse to make the signe of the Crosse in the childs forehead and so forth Ergo I may not doe it The Answere True it is that whosoeuer doth any thing against his consciēce sinneth though the thing he doth be otherwise lawful to be done Wherfore his onely remedie is this either to reforme his erroneous conscience or else peaceably to giue place to the law not contentiously to withstand the law of his superiours to whō vnder God he oweth obedience and so to raise vp schisme contention in the Church But it is to be feared that some pretend conscience where onely pride beareth the sway Because forsooth they haue more rashly then wisely Preached against the same ceremonies informer times The 3. Reply The reformed Churches in other countries haue abolished such Popish ceremonies Why therefore should we keepe them still in our Churches The Answere I answere 1. that as some other Churches haue reiected some ceremonies which we still retaine Ô so haue we reiected some ceremonies which some other churches stil retaine Secōdly that as other churches are not to be condemned for reiecting such ceremonies seeing they be no essentiall parts of religiō so neither ought our Church to be euil censured for retaining thē being things indifferēt in their own nature Thirdly that many things are conuenient for some places persons and times which for all that are very preiudicial and nothing beseeming nor befitting other persons times and places many things good for one cōmon weale which are too too hurtfull for an other many things conuenient for the gouernment of one Church which would quite destroy the state and pollicie of an other Euery Church therefore hath her freedome power and authoritie in all things indifferent to make constitute and ordaine such lawes as shal be thought most expedient for the good thereof This assertion is proued at large in the Seuenth Chapter throughout all the Aphorismes therof To which place I referie the reader for better satisfaction in this behalfe The 2. Obiection The grauen Images of their Gods shall yee burne with fire and couet not the siluer and gold that is in them nor take it vnto the least thou be snared therewith for it is an abomination before the Lord thy God The Answere I answere first with S. Austen in these wordes Satis apparet aut ipsos privatos vsus in talibus esse prohibitos aut ne sic inde aliquid inferatur in domum vt honoretur Tunc n. est abominatio execratio non cum talibus sacrilegijs honor apertissima destructione subvertitur It appeareth sufficiently that either priuate vses be forbidden in such things or else that nothing should so be brought into thine house that it be honoured For then is it abomination and execration not when together with the Idolatrie the honour is also euidently ouer throwne Secondly that this was a politicall Lawe giuen onely to the Iewes for a time and consequently that wee Christians are not strictly bound to the same The ignorance whereof hath brought many into many grosse errors I therefore note heere by the way for the benefit of the well affected and thankfull Reader that the Lawe of Moses was threefold viz. ceremoniall iudiciall and morall whereof the morall part doth this day onely remaine in force with vs Christians as which is indeed the very Lawe of nature imprinted in euery mans heart in his natiuitie and so cannot be altered or changed
dominus vt filios Israel secundò circumcideret Frat autem circumcisio signum faederis dei omninò ad religionem pertinens Sequitur in persona Samuelis cohaesere quidèm magistratus sacerdotium veram moderandae religionis curam sustinuit ille quoque non vt sacerdos sed vt magistratus quo tum non erat in Israele superior vt magistratus indicabat Israelem ac disponebat publica omnia tam sacrae quam prophana vt sacerdos sacrificabat pro populo orabat illumque docebat Moses the first Catholique Magistrate in Israel bearing the person not of a priest which was imposed vpon Aaron but of an higher power like vnto a Kings appointed order for all manner of Religion in the people of GOD and prescribed to Aaron himselfe and to the order of the Leuits both what they should doe and what they should auoide and leaue vndone Wherein we see euidently that the care of ordering Religion doth more pertaine to the higher magistrate then to the order of the Priests After the death of Moses the care of Religion together with the Magistracie was devolued not to Eleazar the Priest but to Iosuah the sonne of Nun who was not of the Tribe of Leui but of Ephraim To him God gaue coÌ„mandement that he shoâ—â—â— circumcise the second time the children of Israel But circuâ—cision doubtlesse was the signe of Gods couenant which pertaineth wholy to religioÌ„ In the person of Samuel there did cohere both the Magistracie the Priesthood but he receiued the charge of moderating religion not as hee was a Priest but as hee was a Magistrate greater then whom there was none at that time in Israel As a magistrate he did iudge Israel and ordered all publique affaires as well sacred as prophane ecclesiastical as ciuill but as a Priest hee offered sacrifice prayed for the people and taught them Out of these wordes of this great learned writer I note these golden lessons for the good of the well affected Reader First that Moses was a ciuill magistrate hauing authoritie like vnto a king Secondly that his power was greater then was the authoritie of Aaron the hie Priest Thirdly that Moses ordered all matters in religion and not Aaron who was the hie Priest Fourthly that he appointed to Aaron and to the whole order of the Leuites both what they should doe and what they should leaue vndone Fiftly that the charge care of religion doth appertaine more neerely to the magistrate then to the order of the Priests Sixtly that the magistrate hath the charge and care of ordering religion inseparably annexed to his ciuill office in that hee is a magistrate Seuenthly that a Bishop may haue authoritie to deale in ciuil causes as Samuel did Eightly that Samuel disposed all ecclesiasticall affaires not as hee was Priest but as hee was the ciuill Magistrate All which obseruations this learned writer proueth by the examples of many kings of Dauid Salomon Asa Iosaphat Ezechias and others And of King Dauid hee addeth this most golden and memorable sentence Dauid quoniam sciebat hanc primam curam pertinere ad reges magistratus vt religio Deiritè disponatur hortatus cos est ad id offiâ—ij Dauid because he knewe this chiefe care to pertaine to magistrates to see religion rightly ordered he exhorted them to that office saying Now ô Kings vnderstand be learned yee that iudge the earth Whosoeuer readeth this learned writer seriously throughout his whole discourse can no longer stand doubtfull of the truth of this question Zanchius a most learned writer and a man of singular iudgement in that booke which he left for a testimonie of his faith and Christian beliefe vnto the world and therefore the more to be regarded hath these expresse wordes Improbamus illos qui authoritatem in religione necis tantum causa attribuuÌ„t magistratibus dum illos negant authoritatem habere convocandi synodos deliberandide religione reformandiecclesias quae ad populorum salutem pertinent e sacris literis statuends aliudque eo esse nolunt quà m eorum quae ab episcopis definiuntur exequntores Wee reproue in like manner all those who yeelde and giue authoritie in religion vnto Magistrates onely in Capitall matters touching death whilest they denie them authoritie to call Synodes to consult of religion to reforme Churches and to appoint out of Gods word the things that pertaine to the saluation of their subiects and will onely haue them to bee the bare exequutors of those things which the Bishops doe decree Thus writeth this learned Doctor a man of as great a iudgement as any is in the christian world Out of whose words I note first that he condemneth many who now adaies thinke themselues very wise Secondly he auoweth that magistrates haue authoritie to call Synodes Thirdly that they haue power to deliberate of religion Fourthly that they haue authoritie to reforme the ministers and church-affaires Fiftly that they haue power to order those things which pertaineth vnto mans saluation Maister Martyr a very learned writer discourseth at large both of the authoritie of the minister and of the magistrate He sheweth most excellently both how the minister ought to exhort and rebuke the magistrate and how the magistrate ought to reforme gouerne and punish the minister Some part of his golden discourse I will briefely set downe referring the reader for the rest to the place quoted in the margent Nihil est in toto mundo ad quod verbâ— dei se non extendat quocirca longè falluntur qui clamitare solent quid conscionator cum rep quid cuÌ„ armis quid cum pharmacopolis quid cuÌ„ cocis at dicat c. There is nothing in the whole world to which the word of God doth not extend it selfe Wherefore they are farre deceiued that are wont to exclaime and say What hath the Preacher to doe with the Common-weale what hath he to doe with warres what with the Apothecaries what with cookes but let these good fellowes tell vs why the Minister of Gods word when he perceiueth Gods law to bee transgressed in these things may not rebuke the same out of Gods word why hee may not admonish the malefactors why he may not exhort them to desist from sinne it is his part doubtlesse to reproue sinners not with the sword not with Pecuniarie mulct not with imprisonment not with the sword not with exile but with the force power of Gods word Then this learned man proceeds and telleth vs that the ciuill Magistrate must see and prouide that the Bishops Pastors Doctors of the Church doe teach Gods word purely rebuke sinners fatherly and administer the Sacraments reuerently After this he telleth his Reader that kings haue not charge onely of the bodies of their subiects but of their soules also For saith this great learned Doctor we must not make princes swineheards and heardmen for keepers of cattell who haue care onely of the bellies flesh
Patriarches together with the Synodes from whom there could be no appeale but onely vnto a Generall Councell This kinde of gouernment some called a Hierarchie a name improper and not vsed in the Scriptures as I thinke For the holy Ghost would not haue vs to dreame of any dominion or rule when question is made of Church gouernment But omitting the name if we consider the thing it selfe we shall find that these old Bishops would not frame any other kind of gouernment in the Church then that which God prescribed in his word Thus writeth Maister Caluin of the antiquitie of degrees and superioritie amongst the Ministers of the Church Which whosoeuer shall ponder seriously all partialitie set apart together with the constitutions testimonie and approbation of the most sacred and renowned generall Councel of Nice which Councel was euer to this day highly reuerenced throughout the Christian world that man doubtlesse cannot but approoue and allowe our Bishops and Arch-bishops with their names and authorities this day established in the godly setled gouernment of the Church of England For first Maister Caluin graunteth willingly the truth it self plainly leading him thereunto that in the time of the famous Councell of Nice there were both Arch-bishops and Patriarches Secondly that that patriarches were in order dignitie aboue the Arch-bishops and consequently that there was euen then viz. aboue one thousand two hundred and fortie yeares agoe superioritie Episcopall Archiepiscopall and Patriarchall among the ministers of the Church one minister hauing iurisdiction ouer and vpon an other More then which doubtlesse our Bishops and Arch-bishops doe not this day challenge in our Church of noble England Thirdly that this superioritie and dignitie among Ministers was ordained for the preseruation of discipline in the Church and consequently that as it was then godly conuenient and necessarie for the Church so is it this day in our Church of England Fourthly that the kinde of gouernment by Arch-bishops and Patriarches was agreeable to that forme of gouernment which God prescribed in his word This is a point of great moment which may not bee forgotten To which I also adde which the Reader must obserue seriously with mee that the Councell of Nice telleth vs plainely that this superioritie of one Minister aboue and ouer an other which the Brownists cannot endure was not then first appointed but had beene time out of minde by an auncient custome of the church which the Councell confirmed and established by her decree But how doe I proue it doubtlesse by the expresse wordes of the Councell For the Councell in the sixt Cannon hath these wordes Mos antiquus perduret Let the olde custome continue And in the seuenth cannon it hath these wordes Quoniam mos antiquus obtinuit vetusta traditio Because an olde custome and auncient tradition hath preuailed c. Which olde custome had beene in the Church euen from Saint Marke the Euangelist and from Saint Timothy and Saint Titus as is already prooued And if any one will yet bee obstinate and denie that this olde custome whereof the holy and auncient Councell speaketh beganne in the Apostles time let that man or those persons which so shall say or affirme name the time before the Nicene Councell when Archbishops and Patriarches first beganne And if any man can this performe I promise to bee of his opinion If otherwise both reason and true humilitie would aduise that man and those persons who shall so say or thinke to yeelde all due obedience to their superiours and willingly to subscribe vnto the truth Which doubtlesse they will doe that heretofore haue refused to embrace the ceremonies of our English Church if this Text of the Gospell bee not truly verified in them for they loued the praise of men more then the praise of God But howe is this possible I will vnfold the case Gentle Reader protesting that I doe it of charitie and for edification sake The truth I will plainly and sincerely set downe concealing the parties name because I loue the man and haue regard vnto his credite Talking with a Preacher of mine acquaintance a man otherwise both godly learned and of singular gifts concerning the cannons of Anno. 1604. and the kinde of gouernment of this our English Church when hee seemed to mee to haue nothing of moment to say against the same hee answered mee thus that hee would neither loose his liuing nor weare the surplesse nor yet make the signe of the crosse in the childs forhead And when I demaunded how that could bee hee answered that hee would keepe one to doe it but not doe it himselfe When I replied that hee might as lawfully doe it himselfe as procure an other to doe it hee vttered these wordes How can I doe that against which I haue so often preached I proceeded and told him as a friend that his refusall seemed to tast of the spirit of the proude Pharise and not of the humble Publican c. Well I hope the partie wil be obedieÌ„t But certes I thought afore that all their proceedings had been of meere conscience which now I perceiue to be of pride in a great many of them through which manner of dealing I wil not say hypocrisie the simple sort become disobedient and are deepely drowned in errour and our Church pitifully turmoyled with schismes dissention The godly learned and zealous Patron of pure religion maister Bucer deriueth the superioritie of Arch-bishops euen from the Apostles themselues These are his expresse words I am ex perpetua ecclesiarum observations abipsis apostolis videmus visum hoc esse spiritu sancto vt inter presbyteros quibus ecclesiarum procuratio potissimùm est commissa vnus ecclesiarum totius sacriministerij curam gerat singulareÌ„ eaque cura solicitudine cunctis praeerat alijâ— Qua de causa episcopi nomen huiusmodi summis ecclesiarum cur atoribus est peculiaritèr attributum Now we see by the perpetuall obseruation of churches euen from the Apostles themselues that it pleased the holy Ghost that among the ministers to whom especially the gouernment of the church is committed one should haue the chiefe care both of the churches and the whole sacred ministery that he in that care and sollicitued should be aboue al the rest for which cause the name of Bishop is peculiarly giuen to such chiefe gouernours of churches Thus writeth maister Bucer Out of whose words I note first that the superioritie of Arch-bishops and bishops proceedeth from the holy Ghost Secondly that this superioritie was euer in the church eueÌ„ from the Apostles The same author hath in that same Chap. much more matter to the same effect The famous doctor zealous christian Hieronymie Zanchis us in the coÌ„fessioÌ„ of his faith granteth freely that there were Arch-bishops Metropolitans and Patriarches before the Nicene Councel These are his words Cum hanc coÌ„sâ—riberem fidei confessioneÌ„ omnia ex bona
pertaine to comelinesse Ergo it is of God No answere can be made or deniall to vse the some ceremonies vnlesse the partie so refusing can proue for his excuse that such a ceremony pertaineth not to comelinesse which can never bee prooved till the worlds ende For all antiquitie all Councels all Fathers all Histories are of the contrarie opinion The third Aphorisme of the Surplesse and other apparrel of the Ministers THat which is already said in the former Aphorisme is a sufficient demonstration of this question to all well affected Readers Yet I am content to adde a word or two for the helpe of the simple vulgar sort Saint Iohn the Baptist did weare an vnwonted kinde of apparell so to set foorth his extraordinarie Ministerie and the rather to moue the people to enquire of his office And no sound reason can be yeelded why the same vse can not this day be made of the distinct kinde of apparell in the Ministers of the Church Samuel the Prophet had a distinct kinde of apparell from all the other people For Saul was perswaded that he whom the Witch had raised vp was Samuel the Prophet Which opinion Saul conceiued onely vpon this ground because the Witch named his attire Yea the Prophets were euer knowne from other men by a distinct and peculiar kind of apparell This to be so the wordes of the Prophet Zacharie will declare which are these in that day shal the Prophets be ashamed euery one of his vision when he hath prophesied neither shall they weare a rough garment to deceiue The Glosse in the Geneva Bible yeeldeth vs this exposition They shall no more weare Prophets apparell to make their doctrine seeme more holy Maister Caluin granteth freely that the Prophets were distinguished from the people by a peculiar kind of garment These are his expresse wordes Haec summa est non reprehendi in pseudoprophetis vestem ipsam quemadmoduÌ„ quidam parùm consideratè arripiunt hunc locum vt damnent vestes oblongas quiâ—quid displicet eorum morositati This is the summe that this kind of garment was not reproued in the false Prophets as some men doe rashly wrest this place to condemne long gownes and whatsoeuer else doth not please their way wardnesse The same Maister Caluin in an other place hath these wordes Sedex Zâ—charia apparet prophetas certa pally forma à reliquis fuisse distinctos Nec verò ratione caruit doctores it a vistiri vt in eorum halâ—tu plus gravitatis modestiae quaÌ„ in vulgari extarct But by Zacharie it is apparant that the Prophets were distinguished from the rest of the people by a certaine kind of cloake And it was not without reason that the doctors were so attired that in their habite there might be more granitie and modestie then in the vulgar people Out of this doctrine thus deliuered by M. Caluin I obserue these worthy documeÌ„ts First that it is expedieÌ„t yâ— the ministers be known by their apparel 2. that they are way-ward fellowes that speake against varietie of garmeÌ„ts in the ministers and people Thirdly that there is grauitie modestie consequently comelinesse in the apparrell of Ministers This is a point of great importance it may not bee forgotten It is of such moment that it striketh dead and can neuer be answered S. Hieromie maketh this question plaine and cleere these are his words Quae sunt rogo inimicitiae contra deum si tuni cam hobutro mundiorem si episcopus presbyter diaconus reliquiâ—s ordâ— eccusiâ—sticus in administratione sacrificicrum candida veste processerint What emnitie I pray you is there against God if I doe weare a more cleanly garment if a Bishop a Priest or Deacon and the rest of the Clergie be attyred with a white vesture in time of devine service Vide infra ca. 10. ex Bucero Againe in an other place the same auncient holy and learned Father hath these expresse words Porrò religio divina alterum habitum habet in ministerio alterum in vsu vitâque communi Furthermore divine religion hath one habite in the ministerie an other in common life and vse thus writeth S. Hieromie whose wordes in both the places if they bee aptly ioyned together wil make it euident to euery indifferent Reader that in S. Hieroms time which was aboue one thousand and two hundred years agoe the Ministers of the Church did weare a Surplesse For in the former place he affrmeth that the Ministers of the Church did weare a white garment and in the latter he saith that they vsed one kinde of garment in the time of Gods divine seruice an other in their common conversation M. Bucer that famous godly and learned writer in his resolution to M. Hopper concerning the wearing of garments in time of divine service and Sacraments hath these expresse wordes Constat dominum nostrum Iesum ChristuÌ„ substantiam tantum ministerij cum verbi tum sacramentorum suis verbis nobis praescripsisse caetera omnia quae ad decentem vtilem administrationem mysteriorum eius pertinent ordinanda permisisse ecclesiae Unde sacram laenam nos nec vesperi nec in domo privata nec discubendo nec cum viris tantum celebramus Sequitur illa autem ae loco ae tempore de habitu corporis ad sacram caenam vel cerebrandam vel sumendam de admittendis mulierculis ad sacrae caenae communionem de modo precum atque â—ymnorum ad deum ita attâ—m de vesiuis alijs rebus ad externum decorum pertinentibus non dubito deminum ecclesiae suae liberam fecisse potestatens statuendi de his rebus ordinandi quae indicaverit quaelibet ecclesia apud suum populum maxime collatura ad sustinendam augendam reverentiam erga omnia domini sacra Si itaque aliquae ecclesiae ex hac libertate Chirsts ad hunc finem adificandae plebis Christi ministros suos vellent in sacris ministerijs aliquibus singularibus vestibus vti remota omni superstitione omni levitate omnique etiam inter fratre dissensione id est abvsu tales cerâ—è ecclesias non video quis possit iure ob hanc rem condemnare vilius peccati neaum communionis cum Antichristo Quid si ecclesia aliqua â—uro sancto suorum consensu eum morem haberet vt sâ—nguli etiam ad caenam sacram sicut olim reâ—ens baptizaâ—i agebant veste alba vterentur eam n. lâ—bertatem si quis contendat nulâ— ecclesiae Christi esse permittendam oportebit sanè faters vnum ex his aut nihil omnino circa caenam domini ordinandum ecclesiis esse concessum de quo non habeant expressum Christi mandatum quo pacto condemnabuntur cunctae ecclesiae impiae audaciae Nam omnes tempus locum habitum corporum in sacrae caenae celebratione observant admittunt que ad sacrae communionem
the holy Ministerie Fourthly that such garments may bee ordained for decencie and for edification Fiftly that the vse of such garments cannot be condemned by any Text of Scripture nor yet they iustly accused of any sinne who appoint them to be worne Sixtly that no abuse of man Antichrist or the maister-divell of hell can so pollute them but they may this day be lawfully vsed of the faithfull Seventhly that the Church may ordaine ceremonies for honest and godly significations The ancient Councel of Carthage which was holden about the same time and at which S. Austin was present hath these expresse words Vt diaconus tempore oblutionis tantum vel lectionis alba induatur Let the Deacon weare a white ga men onely in the time of oblation and reading Do the Deacons did we are Albes Surplesses or white vesâ—ores name them as yee list so you agree in the thing it selfe aboue a 1200. yeares agoe and that in the time of divine seruice At this councell were present 214. Bishops of which S. Augustin was one and yet all these holy men living in those dayes when no corruption of Religion had crept into the Church affirme constantly with vniforme consent that it was the custome of the Church to weare white garments in time of divine seruice M. Beza in his Epistle to certaine Englishmen demaunding his opinion touching the wearing of cappes and garments aswel in the common vse as in the Ministerie and Church seruice answered in these wordes Respondemus etsi ista nostro quidem iudicio non recte revehuntur in ecclesiam tamea quum non sint ex earum rerum genere quae per se impie sunt non videri nobis illas tanti momenti vt propterea vel pastors iâ—is deâ—crendum sit potiùs minislerium quà m vt vestes illas assumant vel gregibus omitt endum publicum pablnum potiùs quà m ita veslitos pastores audiant We answere that albert as we thinke these things are not well brought into the Church againe yet seeing they be not wicked or euill of themselues and of their owne nature they seeme not to vs to be a matter of so great moment that therefore either the Pastors should forsake the Ministerie rather then weare them or the sheepe want their publique forrage rather then heare their pastors so atâ—yred The same Beza in another Epistle to M. Grindal then Bishop of London being demaunded whether the Pastors ought rather to refuse the Ministerie then to weare caps surplesses this cautele being added that they are not made for any holinesse Religion or worship but for order and pollicie answereth in these wordes Respondeo minimè mihi videri deserendas ecclesias propter vestes aut pileos aut aliquid eiusmodi verè medium indifferens I answere that in my opinion they ought not to forsake the Church for cappes garments or for any like thing which is indifferent of it selfe indeed Thus writeth M. Beza when his counsell and opinion was required concerning the wearing of the surplesse and other Ceremonies in our English Church Out of whose words I note First that M. Beza did not fully vnderstand the state of our Church which I gather by the word Revehuntur are brought into the Church againe Where indeed if true information had beene giuen let them looke vnto it that report to forren countries so sinisterly of their Soveraigne and natiue couÌ„tries he would haue iudged better of the case Secondly that the ministers ought not to refuse the ministerie nor to make such coÌ„tentioÌ„ for the wearing of that surples such like things Thirdly that the cappe surples the like ceremonies are things truly indiffereÌ„t of their own natures in theÌ„selues Which point if it be wel marked wil make good the vse of al ceremonies in our English church To coÌ„clude M. Beza in the end closing vp of his Epistle exhorteth our English brethren to obey the Q. Maiestie all the Bishops in the land Idque ex animo and that sincerely Which counsel they neither followed then nor yet do now follow the same they seemed then willing to reply vpon his resolution But no man can please them that speaketh not Placentia and as they shall appoint him to say and do The Surples Tippit Cappe and the like are popish ceremonies and haue beene prophaned by the papists and therefore may not now be vsed I answere both with S. Austin and with M. Calvin to this in soluble so supposed obiection whâ—h indeede is of no force at all to moue any man to disobey the lawes of the Church S. Austin writing to Publicola who desired to be resolved in such kinde of questions hath these wordes Cum templa idola luci si quid huiusmodi data potestate evertuntur quamvis manifestum est cum id agimus non ea nos honorare sed potius detestari ideo tamen in vsus nostros privatos duntaxat proprios non debemus inde aliquid vsurpare vt appareat nos pietate ista descernere non avaritia Cum vero in vsus communes non proprios ac privatos vel in honorem dei veri convertuntur hoc de illis fit quod de ipsis hominibus cum ex sacrilegis 〈◊〉 impijs in veram religionem mutantur Hoc deus intelligitur docuisse illis testimorijs quae ipse proposuisti cum de luco alicnorum deorum iussit ligna ad holocaustum adhiberi Et de Hiericho vt omne aurum argentum aeramentum inferretur in the sauros Domini When temples Idoles groues and such like things are by authoritie overthrowne although it bee manifest that when we doe that we honour them not but detest them yet for all that we may not therefore conuert them to our owne private vses onely and commoditie that it may appeare that we destroy them for Religion-sake and not for couetousnesse But when they are not converted to our owne priuate vses but into common vses or to the honour of the true god then that is done in them which is done and brought to passe in them which is wrought in men themselues when of idolaters and wicked persons they are chaunged into true religion This God himselfe taught in those testimonies which thou thy selfe hast vsed when hee commanded that the wood of that grove which was dedicated to strâ—nge Gods should be taken and vsed for his sacâ—â—tices And of Hiericho that all the gold siluer and brasse should be brought into the treasurie of the Lord. M. Calvin is of the same iudgement whole words are these Neque n. nobis hodiè religio est templa retinere quae polluta fuerunt â—delis accommodare in meliorem vsum quae nos non obstringit quod propter consequentiam legi additum est Fateor quidem quaecunque ad superstitioneÌ„ fovendaÌ„ spectant è medio tollendaesse modò ne praecise vrgendo quod per se medium est
Saint Chrysostome in these golden wordes Neque ideo solum sed vt tu disceres quontam super te quoque cum Sacro Fonte dilueris Sanctus Spiritus veniat iam vero non visibils specie qua vtique non egemus cum nobis pro cunctis sola fides sufficiat Nam signa non credentibus sed incredulis dantur Neither did the Doue appeare onely for that end but that thou also mayst learne that the Holy Ghost commeth vpon thee when thou art washed in the holie Font bu that appearance is not nowe adayes in any visible shape whereof wee haue no neede seeing sole faith sufficeth for all For signes are not giuen to the faithfull but to the incredulous persons These things well pondered the obiection against the booke of Common prayer will bee to no purpose vnlesse perhaps it will bee a caueat for the Author which I heartilie wish to write and speake more circumspectly in time to come For I verily am perswaded that all things contayned in the booke of Common prayer are agreable to the holy Scriptures the practise of the Church in the purest times and composed with such Iudgement Pietie Learning and Religion that all the wisedome in the worlde is not able iustlie to controll the same In so much that I wonder and greatly admire the audacious temeritie of manie who being of small reading and learning and of no iudgment and experience if they bee compared to those auncient graue Godly wise and learned fathers that compiled the booke of common prayer dare presume to condemne the same with theyr bitter invectiues vntimely censures and vnchristianlike Anathematizations True it is that Saint Hierome saith Nec sibi blandiantur si de Scripturarum capitulis videntur sibi affirmare quod dicunt cum Diabolus de Scripturis aliqua sit locutus Scripturae non in legendo sed in intelligendo consistunt Neyther must they slatter themselues if they seeme in their owne conceits to prooue so much as they say seeing the Deuill himselfe alleadged Scripture against our Lord Iesus and the Scriptures doe not consist in bare reading but in true Sense and meaning Would God this graue aduise giuen by this holy auncient and learned Father might be a president and constant rule in this doleful age to all nouices superficiall diuines and young students in Diuinitie who more rashly then Clerklie take vpon them to controll not onelie our most Reuerend Fathers the graue wise and learned Byshops but euen the whole Synode assembled in the Conuocation house yea and the King himselfe to walke circumspectlie to liue obedientlie to think modestlie of their own gifts not to esteeme better of themselues and their iudgements then there is cause but to thinke that a learned Synode can see as farre as they and would as gladly goe to Heauen as they and consequently to ponder with themselues seriouslie that it is a too too malepeart saucinesse for young heads and superficiall Diuines of slender Iudgement and lesse reading of the holy Fathers auncient Councells and Ecclsiasticall hystories to censure and controll not onely the Godlie setled Lawes of our Christian Kingdome but euen of the continuall practise of the Churche in all ages I my selfe am about three score yeares of age I haue endeuoured by Prayer and painefull Studie to attayne good literature euer since I was fiue yeares of age I haue liued conuersed studied disputed in manie famous Vniuersities aswell in England as in forraine Countries I haue employed my whole care industry and diligence now for the space of thirty yeares and odde to vnderstand Gods word aright to know what hath bene the practize of Christes church in all former ages and for that ende and purpose I haue for the space of thirtie yeares and odde prouided all the auncient Fathers Councells Hystories Ecclesiasticall and Chronographycall so far forth as my abilitie was able to extend and reach and that nothing should be wanting in this behalf I haue borrowed bookes where I could and haue also had recourse to the best Libraryes both in the Vniuersities els where to the end I might gather notes out of such bookes as I was not able to buye and prouide In which behalfe not my selfe onely but all such as reape anie commoditie by my painfull labours are more then a little beholden to these most Reuerend Fathers Iohn the late Arch-byshoppe of Canterburie Richard now the L Arch-byshoppe of Canterburie and Tobye the L Bysh. of Durham who haue for themselues the good of others most excellent costly and goodly Libraries to which I haue found free accesse at all times when I desired All this beeing performed I haue verie seriouslie weighed pondered and considered what the Papists Arrians Macedonians Eutichians Nestorians Donatists Carpocratians Ebionites Tatians Manichees Brownists and other Sectaries doe and can say for their opinions and this notwithstanding I finde the Doctrine and the Godlie setled Lawes of this Church of England amongst which I place the late Canons of Anno. 1604. to bee consonant to Gods word to the vsuall practise of the Church in all former ages These things I vtter in these tearms because I heartilie wishe to perswade all such as are carefull of their saluation to yeeld obedience to higher Powers and not to bee carryed awaye with the Sugred words of superficiall Diuines but to learne that obedience is better then Sacrifice I am now likelie euen by the course of Nature shortly to forsake this worlde and therfore I doe not seeke any preferment for my paines which I neuer to this daye hunted after and much lesse doe I seek to draw men into errrours and so to make shipwracke of mine owne Soule No no my purpose God is my witnesse is farre otherwise as who am perswaded so fullie of the Doctrine which I deliuer that I am not affrayde to ende my life in the same The second member of certaine Rites and Ceremonies vsed in Baptisme New-fangled oddely conceited persons do scornfullie inueigh against interrogatories ministred at Baptisme against Godfathers Godmothers Fonts and otherlike Ceremonies as things vnknowen in the time of the Apostles To whome I answere in this manner First that manie things are this day lawfully done in the Church which were not in vse in the Apostles time This is already prooued Secondly that the custome of the Church in things indifferent is to be esteemed among Christians for a Law This is likewise prooued And let him that holdeth the contrarie opinion tell mee by what lawe hee can iustifie that formall coniunction of men and wemen in holy wedlock which is vsed not onely in our Church of England but also in purest reformed Churches euerie where Hee shall neuer bee able to alleadge any ground in that behalfe but the vnwritten traditions of the Church Of which traditions th' Apostle spoke as learned interpreters tell vs when he said he would set other things in