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
onely ambition and greedie desire of bearing rule ouer others Which his opinion hee prooveth to bee grounded vpon Christs owne wordes And doubtlesse it is to bee admired that any Learned man will holde the contrarie opinion See Peter Martyrs opinion and note it well His expresse wordes shall bee set downe when I come to speake of the church-discipline The Reply Maister Caluin and many other learned writers alleage this Text against that superioritie which the late Bishops of Rome doe challenge ouer other Ministers of the Church which doubtlesse they could never truely doe if one Bishop or Minister may be superiour to another The Answere I answere that M. Caluin and other learned men doe truely alledge this Scripture against the falsly challenged Primacie of the proude arrogant Bishop of Rome And yet for all that it doth not prohibite the moderate and lawfull superioritie of one Minister ouer another which is both necessarie for the peaceable managing of the Church and hath euer beene vsed in the Church as it is already prooved For the Bishop of Romes superioritie is so farre from heing moderate and lawfull that it may truely be termed tyrannicall and plaine diabolical Because as I haue proved at large in other discourses hee taketh vpon him to depose kings to translate kingdomes and in most brutish and savage manner to tyrannize ouer mens soules and consciences Idque iure divino as hee beareth the world in hand The 2. Obiection The names of Arch-bishops Primates and Patriarches are proud names disholy prophane and not to bee found in the holy Scriptures The Answere I answere First that though the names be not expressed in holy writ yet is the thing it selfe sufficiently conteined in the same as is already proved Secondly that the very names are so farre from being prophane and disholy that the most zealovs Patrons of the Presbitery doe allowe and approue the same for lawfull and holy and to haue beene ordained of the holy Fathers for a godly end and purpose Maister Caluins opinion is alreadie set downe in this present chapter Yet for better satisfaction of the Reader let him heare what the same authour saith in an other place These are his wordes Quod duodecim vnum habuerint inter se qui omnes regeret nihil mirum Hoc n. fert natura hoc hominum ingenium postulat vt in quovis caetu etiamsi aequales sint omnes potestate vnus tamen sit veluti moderator in quem alij respiciant Nulla est curia sine consule nullus consessus indicum sine Praetore sen quaesitore collegium nullum sine Praefecto nulla sine magistro societas That the twelue Apostles had one among them to gouerne the rest it was no maruell For nature requireth it and the dispositioÌ„ of men will so haue it that in euery company though they be all equall in power there be one as gouernour by whom the rest may be directed There is no Court without a Consull no Senate without a Pretor no Colledge without a PresideÌ„t no societie without a maister Now it is euident that neither Bishops nor Arch-bishops in our church of England haue greater authoritie then maister Caluin speaketh of in this place For to say nothing of the dignitie of Consuls and Pretors which was very great among the Romans the maister of a Colledge as euery Scholler of Cambridge and Oxford can tell hath a perpetuall office hee is chiefe gouernour of that societie and all the members thereof owe obedience vnto him as to their head he hath authoritie to punish and to see lawes executed within his Colledge as Bishops and Arch-bishops haue in their dioceses prouinces And most certaine it is that no Arch-bishop in England hath that authoritie in his prouince which the Consul had in Rome Maister Beza confesseth that antiquitie vsed the names of Bishops and Arch-bishops and willingly admitteth of them as holy names These are his expresse wordes Nam quod pastores temporis progressu distincti sunt in metropolitas episcopos quos nunc vocant curatos id est singulis paraecijs prafectos id minime factum est respectu ministerij verbi sed potum habita ecclesiasticae iurisdictionis ac disciplinae ratione Itaque quod attinet ad verbi praedicandi munus sacramentorum administrationeÌ„ nullum est inter archiepiscopos episcopos curatos discrimen Omnes n. tenentur suos greges eodeÌ„â—ibo pascere ideâ—que communi nomine postores episcopi in scripturis passim vocantur Quae verò istorum impudentia est sacra nomina vsurpare propter ea apostolorum verorum opiscoporum successionem iactare For that in processe of time pastors were distinguished into Metropolitans or Arch-bishops Bishops and Curates it was not done in respect of the Ministerie of the word but in regard of ecclesiasticall iurisdictition and discipline Therefore touching the office of Preaching and Ministration of the sacraments there is no difference betwixt Arch-bishops Bishops and Curates For they all are bound to feede their flockes with the same meate and therfore are they called in the Scriptures by the common name of Pastors and Bishops But how impudent are these men which vnder colour of these holy names glory in the succession of the Apostles and true Bishops thus writeth master Beza iumping as euery childe may see with that doctrine which I now defend Yea the same Beza affirmeth these degrees and names to haue beene appointed by the auncient Church vpon a very good zeale These are his wordes in an other place Neque verò nos ignoramus quammulia sint a veteribuâ— constituta de episcoporum metropolitaruÌ„ Patriarcharum sedibus idque optimo zelo definitis cuinsique limitibus certaque attributa authoritate Neither are wee ignorant how many coÌ„stitutions the old fathers haue made concerning the seates of Bishops Metropolitans and Patris arches and that vpon a very godly zeale assigning to euery one his boundes and authoritie Thus the Reader seeeth how Caluin Beza Bucer Zanchius and Hemingius doe hold the same opinion which I now defend The Reply The Bishops Arch-bishops Patriarches and such like of which Beza Caluin the Councell of Nice and other councels make mention were not such as our Bishops in England Prelates of the Garter high Commissioners Iustices of Peace and Quorum The Answere I answere First that the same superioritie of one minister ouer an other was then in the olde Arch-bishops Patriarches and such like which is this day in ours here in this land yea greater by one degree at the least because England neuer had a Patriarch in it Secondly that Arch-bishops Primates and Metropolitans which are all one in effect had then the same iurisdiction in other countries which our bishops haue this day in England That is to say a superiour charge and sollicitude of all Churches within their prouinces Which thing though it be alreadie prooued sufficiently to all well affected Readers may
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
traditions concerning the discipline order and government of the Church Sixtly that it is free and lawfull for euery Church to appoint ordaine and constitute that kind of pollicie discipline government which is most sit profitable for the same And the reason hereof is yeelded to be this because our Lord Iesus hath prescribed no setled law therein but hath left all indifferent things to the libertie of his Church Seuenthly that there can no greater plague come to the Church then to tye all Churches to one kinde of externall government Zanchius teacheth the selfe same doctrine euen in the same words Petrus Martyr after he hath distributed traditions into three orders shewing one kinde to bee expressed in the Scriptures an other plaine repugnant to the same the third neither contrary to the word of GOD neither necessarily affixed vnto it addeth these expresse words Sunt nonnullae traditiones quas neutras appellare libuit quod verbo deinec adversentur nec illinecessariò cohaereant inquibus mos ecclesiae gerendus est tribus interposit is cautionibus Primùm videndum est ne obtrudantur quasidei cultus deculiar is quaedam sanctimonia quandcquidem potius recipiendae sunt adordinum conservandum civilem ecclesiae commoditatem atque sacrarum actionum decorum alioquin in sacris literis luculentèr habemus descripta quaead sanctitatem cullum dei coÌ„ducunt Praeterea cavere oportet ne quaesic traduÌ„tur it a putemus necessaria vt pro tempore amoveri non possint Servetur ecclesiae suum ius de his medijs vt quoadilla statuat quicquid viderit magis adificationem credentium promovere Consideretur demùm saepiùs nimijs traditionibus ceremonijs in immensum auct is populum Christi sic gravari vt tantum non obruatur There bee some traditions which may bee termed uentrall or indifferent for that they neither are against Gods word neither doe they necessarily cohere with it In which ceremonies the Churches constitution must bee obeyed if three cautions doe concurre First that they bee not obtruded as Gods worship or peculiar holinesse but as pertaining to order and the ciuill commoditie of the Church and to comlinesse in divine actions otherwise all things are sufficiently comprised in the holy Scriptures which pertaine to holinesse and gods worship Secondly we must beware that they be not reputed so necessarie that they cannot be chaunged as the time requireth Let the Church keepe her interest and libertie in these indifferent things to appoint what shall be thought most necessarie to the edifying of the faithfull Lastly let it bee well remembred that the multitude of Ceremonies doth often so annoy the people that they are almost vndone therewith M. Beza hath these words Quoniam multitudo plerumque impirita est intractabilis maior pars saepè meliorem vincit ne in democratia quidem leguimè constituta omnia permissa sunt â—ffraeni vulgo sed constituti sunt ex populi consensu certi magistratus qui plebi praeâ—ant inconditam multitudinem regant Quod sihaec prudentia in negotijâ— humanis requiritur multò sanè magis opus est certa moderatione in ijs rebus in quibus homines prorsus caecutiunt neque causa est cur quisquam sani iudiâ—ij homo clamitet nullum hic esse prudentiae locum nisi hanc prudentiam de qua loquor ostendat cum deiverbo pugnare quod sanè non arbitror Neque n. simplicitèr spectandum quid sit ab Apostolis factum in politia ecclesiastica quum diversissimae sint circumstantiae ac proinde absque Cacozelia non possint omnia omnibus locis ac temporibus ad vnam candeÌ„que formam revocari sed potius spectandus est eorum finis scopus invariabilis ea deligenda forma ac ratio rerum agendarum quae rectè eò à educat Because the multitude is for the most part ignorant and intractable and the greater part doth often times prevaile against the better all things are not euen in a popular state lawfully appointed committed to the vnbridled multitude but certain Magistrates are appointed by the peoples consent to guide rule and gouerne them If this wisedome be required in wordly affaires much more is a moderation to be had in those matters in which men are altogether blinded Neither is there any cause why any man of sound iudgement shall exclaime that in such matters there is no place for pollicie except hee can shewe this pollicie whereof I speake to be repugnant to the word of GOD which I am perswaded he can never doe For we must not simply looke what the Apostles did in ecclesiasticall pollicie and Church-gouernment seeing there is so great varietie of circumstances that a man cannot without preposterous zeale reduce all things in all places and times to one and the same forme in doing things which leadeth the right way to the same Thus writeth Maister Beza who hath many like periods to the like effect which I omit in regard of brevitie Out of these words I note first that the Church is not so strictly bound to the practise of the Apostles that she must alwayes follow the same in these Adiaphorôis Secondly that the Church in things indifferent hath power to make any Lawes which are not repugnant to the word of God Which point I would haue the Reader to ponder seriously because it is very emphaticall and of great moment Thirdly that all Churches cannot haue one and and the same kind of government because the circumstances of times places and persons will not suffer it Fourthly that the Church in all the lawes and constitutions must chiefly respect the peaceable government of the people Hieronymus Zanchius is consonant to the other Doctors while he writeth in this manner De ritibus ceremonijs in ecclesia servandis eadem pietas eccle siarum aedificatio flagitat ne nimis acritér quasi pro aris focis vt dici solet sit aimicatiâ— disceptetur sed singulis ecclesijs lâ—beri relinquantur quemadmodum ettam in veteri ecclesia factum fuisse apud Socratem alios ecclesiasticos scriptoreâ— legimus Quibus ae rebus in genere probamus atque amplectimur vtramque epistolam Augustini ad Ianuarium Haec n. faciunt ad ecclesiae aedificationem Touching Rites and Ceremonies to bee obserued in the Church the same pietie and edifying of the Church requireth that wee contend not too biterly as if it were for matters of great moment but that euery Church haue her libertie therein as we reade in Socrates and other ecclesiasticall writers that it was the olde custome of the Church Of which things in generall we allow and embrace both the Epistles which Austin wrote to Ianuarius For these things tend to the edification of the Church The same Zanchius in an other place hath these words Interea tamen non improbamus patres quodiuxta variam tum verbi dispensandi tum
Thus writeth this holy Councel which for antiquitie sake ought to bee reuerenced seeing Poperie long after that time had no footing in the Church And yet as we see by their Decrees he was in those dayes to be holden for an heritique that would appose himselfe against the Holy-dayes then obserued by the Lawes and ordinances of the Church For no Scripture prescribeth vnto Christians the observation of Pentecost which wee call Whitsontide For though the holy and auncient Councell speake of amending according to the Scriptures yet is it not that Councels meaning that the Scripture appointeth that festivitie to be observed in the Christian Church but that it is therefore according to the Scripture because the Scripture in generall termes hath giueÌ„ authoritie to the Church to make Lawes in all such indifferent things Let this point neuer be forgotten The Councell of Arles of Antioch and many others haue made the like decrees Saint Austin whom for vertue antiquitie and learning the whole world hath reverenced hath written so plainly and so effectually for the Churches authoritie in making Lawes for Holy-dayes that his Epistles to Ianuarius may suffice all such as can reade them and will bee satisfied with reason His wordes are alreadie alledged in the seuenth Chapter and third Aphorisme To which I am content for the better satisfaction of the Reader to adde the same holy Fathers wordes else-where Writing purposely of keeping holy daies against Adimantus a Manichee he hath these expresse wordes Nam nos quoque dominicum diem pascha solennitèr celebramus quastibet alias christianas dierum festivitates Sea quia intelligimus quò pertineant non tempora observamus sed quae illis significantur temporibus Haec anglicè redduntur postea The same holy father in another place hath these words Meminit sanctitas vestra evangelium secundum Iohannem ex ordine lectionum nos soâ—ere tractare Sed quia nunc interposita est solennit as sanctorum dierum quibus certas ex evangelio lectiones oportet in ecclesia recitars quae ita sunt annuae vt aliae esse non possint ordo ille quem susceperamus necessitate paululum intermissus est non omissus Your holinesse remembreth that wee were wont to intreate vpon the Gospell of S. Iohn according to the order of the lessons But because at this time there is interposed the solemnitie of Saint-daies vpon which daies certaine lessons taken out of the Gospel must be read which are so yearely done that they cannot be changed that order which we had taken in hand is through necessitie somewhat intermitted but not omitted For we also do solemnely celebrate both the Lords day and Easter and all other festival daies of Christians But because we vnderstand to what end they are referred wee doe not obserue times but the things signified by the times Out of these wordes I obserue first that in S. Austens time the Church obserued kept many festivall or Saints daies Secondly that the Church did allot speciall portions and parts of the holy Scripture to bee read vppon those Saints daies Thirdly that the Church obserued those daies for signification which is a point of great moment and therefore ought to be well remembred Matthias Flacius Illyricus after he hath distributed the obseruation of times into foure orders naturall ciuill ecclesiasticall and superstitious he addeth these wordes Ecclesiastica quae etiam decoro bono ordini servit quò facit quoque dies dominica tempora precipuarum historiaruÌ„ aut factorum Christi quae prosunt ad aedificationem rudium vt rectiùs meminerint quando sit dominus natus passus quando in coelum ascenderit ae de singulis illis historijs suo tempore taÌ„to commodius instituantur quod valdè rudium memoriae prodest The ecclesiasticall is that which serued for comelinesle and good order as is also the Lords day and other feasts wherein we celebrate the memorie of the chiefe histories or Acts of Christ which be profitable for the instruction of the simple that they may the better remember when the Lord was borne when hee suffered and when hee ascended vp into heauen and bee more fitly taught in due time concerning euery seuerall historie pertaining therevnto In which place the same learned Writer affirmeth that obscruation onely to bee superstitious when wee put a necessitie worship merite or righteousnesse in the obseruing of time Out of these wordes I obserue first that the keeping of Saints-daies in the Church serueth for order and comelinesse in the gouernment of the Church Secondly that the obseruation of Saint-daies is very profitable for the instruction of the simple people Which doctrine is agreeable to that which Saint Austen deliuered afore Illyricus was borne Thirdly that seeing we put neither necessitie nor worship nor merite nor righteousnesse in the obseruation of holy daies our keeping of them can no way be superstitious The reformed Churches in Germanie in their Articles which they exhibited to the Emperour doe allowe the festiuities of Saints and other holy daies And the famous Doctor Philippus Melanthon in his Apologie of the saide Articles hath these wordes Item vt ordo politia ecclesiae doceat impersios quid quo tempore gestum sit hinc sunt feriae natalis paschatis pentecostes similes hoc est quod Epiphanius ait politiae causa institutas esse traditiones viz. ordinis causa vt ordo ulâ— aamoneat homines de historia beneficijs Christi As also that order and pollicie in the Church may teach the ignorant what things were done and at what time hence come holy daies of the natiuitie Easter Pentecost and the lâ—ke Which is it that Epiphanius saith that traditions were ordained for pollicie sake viz. for to keepe order in the Church and that that order might admonish the people of the historie and benefits of Christ. Behold here how all Writers agree one with another affirming vniformely that holy daies are lawfully ordained and kept in the Church and that for signification sake and instruction of the people Maister Budinger a famous Preacher of the Church of Tigwie holdeth the selfe same opinion both in his Decades and in his commentarie vpon the Epistle to the Romanes Where hee alloweth the keeping of the holy daies and festiuities of the natiuitie circumcision and ascension the feasts of the Virgin Marie Iohn Baptist and many others Maister Zanchius is consonant to the former Writers deliuering his opinion in these wordes Post diem dominiâ—um non possum non probare illorum quoque dierum sanctifiâ—aitonem quibus momoria recurrit celebrataque in veteri ecclesia fuit nativitatis D. N. I. C. circumcisionis passionis resurrectionis ascentionis in coelum missionis speritus sancti in apostolos Reliqui diebus provt quaeque ecclesia expedire indicaverit sic etiam sacrum caetum convocet ad verbum ad sacramenia ad preces
mulieres de quibus omnibus rebus non soâ—um â—uâ—â—um habent domini mandatum sed etiam contrarium exempâ—â—m Dominius n suam caenam celebravit vesperi non manè in demo privata non publica dâ—â—umbens cum suis sumpta caena paschait non siant hanc solam sui communionem eâ—hibens denique exclusis mulieribus quas habuit tamen inter â—s cipuâ—as suas sanctissimas Aut fieri non posse vt siut ecclesiae quas dominâ—â—â— vâ—que omni liberet suspu tone al vsu bonarum ertaturarum suarum vt puris per veram fidem in nomen eius sint omnes Dei â—onae creaturae vsu significationis purae quod qui dicat is certe nagabit eo ipso Christum dominum esse omnibus hominibus eum quem se promisit futurum omnibus liber atorem ab omni immunditia Aut posse impios abvsu suo bonas dei creaturas per seita vâ—â—tare vt nemini pio ad â—â—â—m vsum queant deseruire quod aperâ—è adversatur testimonio spiritus sancts Rom. 14. 1. cor 8. 9. 1. tim 4. aut ceriè non liâ—ere Christianis res quastibet di ponere ad admonendum creatoris sui nostri etusque in not benefictorum atque nostrorum erga cum efficiorum id quod pugnat cum eo quod spiritus sanctus passim docet de agnosâ—eÌ„ao colendo deo in omnibus operibus suis faciendo omnia in nomine domini nostra Iesu Christi ad gloriam Patris It is avident that our Lord Iesus Christ hath prescribed to vs in his word the substance onely of the Ministerie both of the word and of the Sacraments and hath permitted his Church to order all other things concerning the decent and profitable administration of his mysteries Wherevpon we celebrate the holy supper neither at night neither in private houses neither sitting downe at the Table nor with men onely but touching the time place and habite of the bodie either for celebrating or for receiuing the Holy supper touching the admission of women vnto the Communion of the sacred Supper and the manner of singing and praising God touching apparrel also other things pertaining to externall comelinesse I doubt not but our Lord hath giuen free power to his Church to order and dispose of those things as euery Church shall iudge it to bee most profitable for her people to support and increase reuerence toward all the holy mysteries of God If therefore any Churches vppon this libertie graunted by Christ and for this ende of edifying Christes people would haue their Ministers to vse in time of the holy Misteries some speciall kinde of apparell all superstition levitie dissention or abuse being taken away doubtles I see not how any man caÌ„ iustly condemne such a church of any sin in that behalfe much lesse of communion with Antichrist What if any Church with a pure and holy consent of her children had such a custome that everie one should vse a white vesture in time of the holy Supper as the newly baptized ought in olde to doe for if any will contend that that libertie may not be granted to Christes Church hee must doubtlesse confesse one of these either that the Church hath no authoritie at all to ordeine any thing touching the Lords Supper whereof they haue not the expresse commandement of Christ and so all Churches shall be condemned of impious audacitie for all Churches obserue in the celebration of the holy Supper both the time and place and the attire of the body and doe withall admit women to the holy Communion Touching all the which they haue not only no commandement of the Lord but haue also a contrary example for our Lord celebrated his Supper at night not in the morning in a private house not in a publike place sitting at the table with his Apopostles and eating the Paschall not standing and so exibited the holy Communion Yea the women were excluded whom he reputed among his most holy seruantes Either that it can not be that there bee any Churches which our Lord doth so free from all suspition and the abusing of his good creatures that to the pure all the creatures of God be good through right faith in his name and pure in the vse of signification which whosoeuer shall say hee doubtlesse must therevpon denie that Christ our Lord is the deliuerer of all men from all vncleannesse as hee promised to be Either that the wicked can by their abuse so pollute the creatures of God which are good of their owne nature that no godly man can vse them to a godly ende which saying is euidently against the testimonie of the holy Ghost Or certes that Christians can not lawfully dispose of all creatures to put them in minde of their maker and of our selues and of his benefits toward vs and of our duties toward him which maketh against that which the holy Ghost teacheth euery where for the acknowledgement and worship of God in all his works and for the doing of all things in the name of our Lord Iesus Christ to the glory of his father Againe in an other place hee writeth thus Porrò dicere has vestes per Antichristiabvâ—um sic esse contaminatas vt nulli ecclesiae quantumvis aliqua Christum suum rerum ominium libertatem nosset et coleret sint permittendae religio sanè mihi est nec vllam video scripturam qua possim istâ—m bonae dei creaturae condemnationem tueri Seqnitur ritum aliquem Aaronicum esse vel AntichristianuÌ„ in nullis haeret dei creaturis in nulla veso te in nulla fioura in nullo colore aut vllo des opere sed in animo professione bonis dei creaturis ad impias significationes abvtentium Furthermore to say that these garments and vestures are so polluted by the abuse of Antichrist that they may bee permitted to no Church although such a Church did both worship Christ and know the libertie of all things it is to me doubtlesse a great scruple of conscience neither do I know any Scripture by which I may defend this condemnation of the good creature of God that any rite becommeth Aaronical or Antichristian it is not grounded in any of Gods creatures in any vesture or garment in any figure in any colour or in any worke of God but in the minde and profession of them who abuse the good creatures of God to wicked significations Thus writeth M. Bucer in this place as he doth elsewher to the same effect Out of whose wordes I obserue First that Christ hath onely prescribed in his word the substance of his holy worship Secondly that hee hath giuen power to his Church to dispose and order all other things which concerne the decent and profitable governement and administration of his holy Mysteries Thirdly that the Church may appoint her Ministers to weare speciall garments euen in the time of
conservandam aptius videtur prolocorum personarum temporumratione Nam cuncta haec ad Pauli regulam dirigenda sunt vt omnia decentèr ordine fiant Wherefore hence it commeth that the Church hath power and commaundement to choose her Ministers And this may bee performed either by the whole Church or by faithfull men chosen of the Church for this ende and purpose as shall bee thought more commodious profitable and fit for the conseruation of peace respect being had to places persons and times For all these things must bee reterred to Pauls rule that all things be done decently and in order And a little after the same Writer hath these wordes Habent autem istisuam potestatem exeo quod a tota ecclesia detecti sunt quaeex verbo Deipotestatem mandaâ—nÌ„ habet eligendi ecclesiae ministros But these men haue their authoritie for that the whole Church hath chosen them which by Gods word hath power and commandement to choose the Ministers of the Church Thus writeth this learned man Out of whose words it is most apparent cleare that all power is graunted vnto the whole Church who to auoyde confusion and for order sake committeth her authoritie to certaine chosen persons Which persons are the Bishops and Prelates of the Church say I and all antiquitie will confesse the same with me For neither Councels Fathers nor auncient Canons doe make any mention of the late vpstart presbyterie The Second text is fathered vpon Saint Paul where he saith let him that ruleth doe it with diligence The third text is drawne from the same Apostle where he telleth vs that God hath ordained in the Church some Apostles some Prophets some teachers some workers of miracles after that the gifts of healing helpers gouernours To these two texts which are of one and the same effect for the establishing of the presbyterie I answere in this maÌ„ner First that the Apostle in both places may be vnderstood indifferently either of ciuill gouernours and gouernment onely or of ecclesiasticall onely or of both ioyntly consequently that the text cannot be racked so that it must perforce be vnderstood of the vnpriested Seniors of the Presbyterie especially seeing it may as fitly if not more truly be vnderstood of Kings Monarches and other ciuill christian Magistrates to whom the chiefe care and ouersight appertaineth of all persons and causes within their kingdomes territories and dominions Secondly that the original Greek word Cubernesejs signifieth gouernments not gouernours So that thereupon cannot be inferred necessarily any distinct gouernor from the afore-named Apostles prophets and Doctors For diuers offices may bee and often are coincident in one and the same officer And for this respect when the Apostle commeth to the repetition of his former assertions and should by order haue mentioned the gift of gouernance he passeth it ouer in silence albeit he reckoneth vp the other seuerally Wherby hee giueth vs to vnderstand that hee containeth the same either in all or in some one of the former offices or gifts Thirdly that none of the holy Fathers in their Commentaries did euer gather out of these texts or the like any vnpreaching Seniors Fourthly that both maister Caluin maister Bucer and maister Martyr doe extend these places to all kinde of gouernment The fourth text is taken from the Epistle to the Ephesians which proueth nothing at all because there is no mention made in that place of any gouernours saue onely of Apostles Euangelists Prophets Pastors and Doctors None of which doubtlesse can be their vnpriested Elders The Fift text is borrowed from Saint Paul to Timothie where he saith the Elders that rule well are worthy of double honour specially they which labour in the word and Doctrine This text I graunt hath some colour though no truth of that which is in question But I answere that the Apostle vnderstandeth by Elders such as are ministers of the word or else of the Sacraments I proue it first because Saint Hierome Saint Chrysostome and Saint Ambrose yea and maister Caluin himselfe where hee speaketh purposely of Seniors doe so vnderstand the word Elders Secondly because the originall Greeke worde Coptôntes which signifieth to labour painfully doth argue a differeÌ„ce betweene Elders of the same calling whereof some laboured more painfully then others did the meaning of the Apostle is this and no other that laborious and painfull Elders are so much the more worthy to be graced with greater honours by howe much greater paines and troublesome turmoyles they vndertake in their ministerie For by the word labour Saint Paul vnderstandeth no ordinarie vulgar and meane exercise but an extraordinarie vehement and most painfull labour such as Timothie Titus Luke Marke and others were well acquainted withall Thirdly because the Apostle if hee had meant that some Elders did neither preach nor administer the Sacraments would haue added which labour in the word and administration of the Sacraments for it had been as easily said as which labour in the word and doctrine but because there were some that laboured onely in the word and doctrine and other some likewise who laboured in administring the Sacraments hee saide Coptôntes which labour painfully to distinguish them from such as laboured in the same kind and office though not in so laborious and painefull maner The fift proposition THe constitution of the earnestly wished and long expected English presbyterie doth ouerthrowe it selfe and can no way be defeÌ„ded I proue it first because diaconesses or widowes are no lesse required in the holy scripture then are Deacons neither are the one more extraordinarie or temporarie then are the other And consequently the frame or building of the presbyterie is not perfect seeing it consisteth onely of these foure Pastors Teachers Elders Deacons And to answere as some doe that there must bee godly poore widowes when they can bee gotten is not to the purpose For if Gods appointment and order may bee altered in widowes because sit women cannot bee gotten euen so may wee excuse the want of their ruling vpriested Seniors as also the want of their Preaching Ministers For the necessitie and want of sit persons is equall in them all I proue it Secondly because Pastors and Doctors or Teachers are not distinct officers but are taken in holy Writ for one and the same For Saint Paul hauing seuered Apostles Prophets and Euangelists addeth to them Pastors and Teachers by a coniunction copulatiue which hoe would not haue done doubtlesse if hee had deemed them to bee different orders Saint Hierome is iumpe of mine opinion and reasoneth after the selfe same manner And Saint Austen beeing demaunded of Peulimis what difference was betwixt Pastor and Doctor a pastor and a Teacher answered in this sort viz. That they were all one because hee cannot bee a pastor who hath not Doctrine wherewith hee may feede the flocke committed to his charge Maister Bullinger decideth the controuersie in plaine tearmes
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
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
episcopus antequam diabeli iâ—stinctu studia in religiene sierent diceretur in populis ego sum Peuli ego Apolio ego verò Cephae communi presbytererum 〈◊〉 ecclesiae gubernabantur Postquam verò vnusquisque eos quoâ— baptizaverat suos putabat esse non Christian toto orbe accrâ—â—um est vt vâ—usde presbyteris euctus svperponeretur caeteris ad quem omnis ecclesiae cura pertineret sâ—â—iâ—matum scmina tellereâ—tur An Elder and a Bishop are all one and before dissention by the diuels procurement arose in the Church and the people began to say I am of Paul I of Apolle and I of Cophas the churches were gouerned by the common consent of the Pastorall Elders Ministers or Priests But after that euery one did thinke those to be his and not Christs whom he had baptized it was decreed throughout the whole world that one of the ministers or Priest should bee chosen and set ouer the rest to whom the whole care of the Church should appertaine that the seeds of schisme might be taken away Out of these plaine aslertions of this holy learned and auncient father I obserue first that in the very beginning of the primitiue church al the ministers were equal in degree and did gouerne the church with a general coÌ„mon consent Secondly that in very short time the diuell raised vp such dissention in the church that it was thought meete to alter the kind of gouernment to set one minister ouer the rest Thirdly that this was done to take away schisme Fourthly that this alteratioÌ„ was made euen in the Apostles dayes viz. wheÌ„ one said he held of Paul an other he held of Peter an other he held of Apollo at what time S. Marke the Euangelist was made the Bishop of Alexandria Fiftly that this superioritie among the ministers of the church was decreed by a settled lawe throughout the whole world S. Irenaeus hath these wordes Omnes n. hij valaë posteriores sunt quam episcopi quibus Apostoli tradiderunt ecclesias For all these come farre after Bishops to whom the Apostles committed the charge of churches Maister Zuinglius a famous and zealous defender of the Gospell is wholy consonant to these holy and ancient Fathers His wordes shall be set downe at large when I come to the ordering of Ministers Saint Timothy and S. Titus had superioritie ouer all other Ministers both at Ephesus and at Creta and consequently they were made Arch-bishops by Saint Paul himselfe This is constantly affirmed both by Saint Crysostome Theodoritus Oecumenius and many other famous writers Saint Chrysostome hath these expresse wordes Vnus ex Pauls socijâ— hic fuit vir probatus nequeâ—n profectò ills integram insulam permisisset neque ea quae aeerant praecepisset imâ—lenda tam multorum episcoporum iudicium commisisset nisi multùmilli confideret This worthy man was one of S. Pauls fellowes for doubtlesse he would neuer haue committed one whole Iland vnto him neither haue commanded things wanting to be accomplished nor yet haue coÌ„mitted the iudgemeÌ„t of so many Bishops vnto him vnlesse he had had great confidence in him Thus writeth this holy learned and ancient father touching the superioritie of Titus Of Timotheus the same father writeth thus Quaeri mevitò potest quomodo Timotheum adse vocet cui ecclesiae gentisque totius crediderat gubernacula It may worthily be demaunded how hee calleth Timothy vnto him to whom he had committed the gouernment of the Church and of the whole nation Marke well these wordes gentis totius of the whole nation and these wordes likewise integram insulam the whole Iland and these wordes withall Muitorum episcoporum iudicium the iudgement of many Bishops For out of the said wordes it is cleerely and euidently deduced that both Timotheus and Titus were Arch-bishops in Saint Paules time the one hauing iurisdiction ouer all Asia the other ouer all Creta two great and large countries Illyricus a very famous late writer and a most worthy defender of Christian truth iumpeth with S. Chrysostome in his iudgement and opinion These are his expresse words Harum autem tres priores scriptae ad duos praestantes doctores plurimarumque ecclesiarum episcopos Timotheum Titum potissimùm informant episcopum aut superintendentem per cum etiam totam ecclesiam ab ipso gubernandam ac instruâ—ndam But the three former of these written to two excellent Doctors and Bishops of many churches Timotheus and Titus doe specially informe a Bishop or superintendent and by him the whole Church also which must be gouerned and instructed by him Loe here gentle Reader Timothie and Titus were Arch bishops that is to say the Bishops of many Churches I here let passe the wordes of Theodoretus Oecumentus and others in regard of breuitie Saint Cyprian that holy learned and auncient Father who liued aboue one thousand and three hundred yeares agoe was not only the Bishop of the famous citie of Carthage but he had also the gouernment both of Numidia and of Mauritania two goodly regions in Affrica So doth S. Cyprian himselfe write of himselfe and therefore the storie is of good credite Many Councels of Nice Antioch Carthage Mileuitane Chaicâ—doâ— and others make mention of Arch-bishops Metropolitans Primate and Patriarches It shall suffice in regard of breuitie to relate onely master Calnius testimonie of the famous Councel of Nice These are maister Caluins expresse words Quod autem singulae provinciae vnum habebant inter episcopos archiepiscopum quod item in Nicaena synodo constituti sunt patriarchae quiessent ordine dignitate archiepitscopis superiores id ad aâ—sâ—iplinae conservationem pertinebat Quanquam in hac disputatione praeteriri non potest quod rarissimi erat vsus Ob hanc igitur causam potissimum iustituti sunt illi gradus vt si quid in ecclesia qualibet incideret quod non posset bene a paâ—cis expediri ad synodum provincialem referretur Siâ—nagnitudo aut difficultas causae maiorcÌ„ quoque discussioâ—â—◠〈◊〉 adâ—iâ—ebantur patriarchae vaa cum synodis a qubuâ— esset provocatio nisi ad vniversaie concilium 〈◊〉 sic constitutam non ulli Hierarchâ—am vocaruÌ„t nomine 〈…〉 improprio â—erè 〈…〉 veteres episcâ—pos non aliam regendae ecelesiae formam volnisse fingere ab ea quam deus verbo suo praescripsit That euery prouince had an Arch-bishop among their Bishops and that the Councell of Nice did appoint Patriarches which should be in order and dignitie aboue Arch-bishops it was done for the preseruation of discipline Although in this discourse wee may not forget that it was a thing of very rare vse For this cause therefore were those degrees especially appointed that if any thing should happen in any particular church which could not there be decided the same might be referred to a general Synod If the greatnesse or difficultie of the cause required yet greater consultation then were added
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
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