opposit therto if it be fauourably taken or construed on the better part For I confesse there want not some few matters which if they be not * candidè fairely taken may seeme not altogether to agree vnto the word of God Script Angl. fol. 456. Praefac ad censur Caluin In the English Leturgie or booke of Common prayer which you describe I perceiue sundry * tolerabiles ineptias Looke the discourse of the troubles at Frankford fol. 28. wherin is shewed that Knox Whitingham and others described the English Leturgie to which description this was the answer of Caluin as appeareth there fol. 34 35 tolerable vnfitnesses In which two words I expresse thus much that there was not that purity therein contained which were to be wished which blemishes at the first day of reformation could not be corrected Wherein seeing there is conteined no manifest impiety these things therfore ought to be borne with for a season Ep. 200. fol. 336. and a little after to the English exiles at Frankeford which desired reformation of the English Leturgie hee giueth this aduise Vos vltra modum rigidos esse nolim Epist. 200. fol. 336. Of the which aduice of his he thus speaketh in Epist. 228. fol. 374. in Anglorum controuersia moderationem tenui cuius me non poenitet in Epist 206. fol. 342. hee perswadeth one part to incline themselues to all possible moderation and is displeased with the other part that nothing by them was yeelded or mitigated Martyr loc com inter Epist fol. 1127. amico in Angliam For mine owne part I wish that all things may bee done simplicissimè most free from humane mixtures in the worship of God Yet when I thinke with my selfe that if peace betweene the Saxon Churches and ours might be obtained there would follow no separation for such matters as these Ceremonies Alexander Alesius a worthy Scot of great account and note in Proaem before his Translation of the Common prayer Booke in Script Anglican Buceri fol. 373. commendeth the performance of it by our Countrey-men exceedingly with their great diligence and care therein and calleth it Preclarissimum diuinum factum in constituting and ordering the Church of Christ according to that Booke further declareth that the vertue and pietie of English men in this matter would reioyce many mindes and bee an help to the endeuors of others in the like and that it was euident that the enemies of the trueth were very sorry of the good successe and progresse herein Also hee complaineth with Gregory of some Vt cōmotis studijs contentio semper irritet aliquorum indignationem vtque nimio ardore interdum admodum peccetur dum nemo minus videri altero ac potius solus sapere vult fit vt non necessarijs quaestionibus disputationibus necessariarum rerum cognitio negligatur further he sheweth this contention of brethren about this booke to come of the diuell who failing one way seeketh another to mischiefe the Church hee complaineth of some Aliquam diuisionis occasionem arripientibus non iam nulli vocabula penissyllabas expendendo verbis tantùm litigant reipsa si placidè exquiratur futuri concordes Of the common prayer booke it selfe he saith Hic liber per se vtilis futura lectio ipsius quà m plurimis hoc tempore diuinitus oblatus esse videatur ibid. fol. 375. Cranmer Martyr In his purgation of slanders against him If the Queenes highnesse will graunt thereunto I with Maister Peter Martyr and other foure or fiue which I shall chuse will by Gods grace take vpon vs to defend not onely the common prayers of the Church the ministration of the Sacraments and other rites and Ceremonies but also all the doctrine and religion set out by our said Soueraigne Lord King Edward the sixt to be more pure and according to Gods word then any other that hath beene in England these 1000. yeeres so that Gods word may bee iudge Acts mon. fol. 1465. Bishop Ridley When Bishop Grindall from beyound Sea wrote to him in prison being condemned to bee burned concerning Knox his peremptory and violent exceptions against our booke of Common prayer which was euen misliked by Caluin himselfe Epist fol. answered by writing thus Alas that brother Knox could not beare with our booke of Common prayer in matter against which although I grant a man as hee is of wit and learning may finde apparant reasons yet I suppose hee cannot soundly by the word of God to disproue any thing in it Act. mon. Doctor Taylor Martyr There was after that set forth by the most innocent King Edward for whom God be praised euerlastingly the whole Church seruice with great deliberation and by the aduise of the best learned men of the Realme and authorised by the whole Parliament and receaued and published gladly by the whole Realme which booke was neuer reformed but once and yet by that reformation it was so fully perfected according to the rules of our Christian religion in euery behalfe that no Christian conscience could bee offended with any thing therein contained I meane of that booke reformed Act. mon. fol. 1521. Exiles at Franckeford Among them was great diuision and dissention about the vsing of the Common prayer booke of England one part refusing it as Iohn Knox William Whittingham Christopher Goodman Dauid Whitehead Miles Couerdale Iohn Fox Anthonie Gilby c. The other part standing for it which also were reuerend persons as Thomas Leauer Iohn Iewell Iohn Mullins Iohn Parckhust Lawrence Humphry Iames Pilkington Alexander Nowell Iames Haddon Edwin Sands Edmund Grindall and others Looke the discourse of the troubles at Franckeford fol. 16. 23. 19. Which dissentions caused them to seeke the iudgements of other churches and their teachers as of Caluin Beza Bullinger fol. 25. 199. Also Robert Horne Thomas Leauer Io. Mullins Tho. Bentham W. Cole Io. Parckhust Lawrence Humphry c. were all fully determined to vse none other then the order last taken in the Church of England Discourse fol. 16. 223. The same order of seruice concerning religion which was in England last set forth by King Edward fol. 10. Also Iames Haddon Edwin Sands Edmund Grindall Christopher Goodman c. not doubting or distrusting their good conformitie and ready desires in reducing the English Church now begun there to it former perfection it had in England least by much altering the same wee should seeme to condemne the chiefe authours thereof whereas they now suffer so are they not ready to confirme that fact with the price of their bloud c. fol. 22. 23. They also at Franckford writing to them at Zurick exiled also dissenting from them about our Ceremonies Thought not that any godly men would stand to the death in defence of those Ceremonies which as the booke specified vpon iust occasions may be altered accounting it an argument that they are slenderly taught which for a Ceremony will refuse such a singular benefit
of this heauy yoke would haue kept them in their Ministry vnlesse they could be content also to subscribe to the Booke of common prayer and those 39. Articles according to the Canon or at least forbeare to speake either publickly or priuately against any thing contained in them This being so M. Spr. should either first haue made it plaine that the only or at least chiefe cause why the Ministers haue been depriued vsually or suspended in England hath been their refusing to conforme or else hee should haue made this the state of his question Whether the suffring Depriuation rather then a man will conforme to the ceremonies in this case when besides conformity vpon the same penalty subscribing to the Booke of Common prayer and the 39. Articles or at least forbearing to speake against any thing contained in them is required be a sinne And this shall suffice to bee premised for a generall answere to his whole treatise Now the arguments whereby he laboureth to proue the lawfulnesse and necessitie of Conformity in the case of Depriuation are to be examined particularly His first maine argument is this The doctrine and practise of suffring depriuation specially vpon the reasons vrged against our ceremonies is contrary to the doctrine and practise of the Apostles The antecedent of this Argument for the consequent is strong and good hee laboureth to prooue first in this manner To refuse to do that which the Apostles with the whole Church at Ierusalem did by Diuine inspiration and commaundement doe themselues and both aduise and commaund others to doe is a sinne But to refuse conformity in the case of depriuation is to refuse to doe that which the Apostles and whole Church at Ierusalem did themselues and both aduised and commanded others to doe for they practised themselues and commanded others euen whole Churches to practise ceremonies as inconuenient and euill for number nature vse and euill effects as ours are supposed to be and that for reasons equiualent or inferiour to the auoyding of Depriuation Ergo to refuse to conforme in the case of depriuation is a sinne The proposition of this argument he neuer goeth about to proue which yet is most false and vnsound for the Apostles and whole Church a Ierusalem might by diuine inspiration and some speciall commandement of God both themselues vse and inioyne others to vse some Ceremonies in themselues as euill and inconuenient as ours yet it may be vnlawfull for a Minister now to vse ours except he did it by the same in spiration and had the like commandement from God as they had Abraham to manifest his faith was commanded by diuine vision to kil his sonne and if he had done it hee had in so doing done an excellent worke will this make it lawfull for all other belieuers for the manifestation of their faith to doe the like when they haue not the like speciall commandement from God to doe it The contrary would bee much better concluded by this argument viz. that the Apostles doctrine and practise doeth not so warrant a Minister now to conforme to such like Ceremonies because they that command them to doe so doe it not by diuine inspiration or commandement as the Apostles did That which he alleadgeth afterward for the confirmation of this proposition in his answere to the first obiect pag. makes it neuer a whit the stronger For first the answere he giues doeth but beginne the question and is the very same with the proposition it selfe whereof it should haue beene a proofe If the Apostles authoritie saith he were immediate from God and that they did was done by the direction of the Holy Ghost wee may bee the boulder to imitate them Secondly his second answere that though we may not imitate the Apostles in things peculiar to the office persons and times yet wee may in matter of common equitie and generall reason Insteed of confirming he doth directly ouerthrow his owne proposition for hee grants here that it is no sufficient warrant for vs to doe any thing for that the Apostles did so because they did many things by diuine direction that were peculiar to their office persons and time Thirdly he doeth expressely in this his second answere affirme that the Apostles did vrge the practise of these Ceremonies not from the immediate authoritie of God nor from the inspiration onely of the Holy Ghost but by reasons and rules of common equitie and perpetuall Wherein besides that he forgets what he had vrged before in the proofe of his assumption and expressely contradicts the text which affirmes that all the things they did write euen concerning matters of order in the Church were the commandements of the Lord 1. Cor. 14. 37. and that when they decreed these things in question they sayd it seemed good to the Holy Ghost and vs Act. 15. 28. hee hath also weakned his owne proposition here and made it of no strength at all For if the Apostles had vsed or inioyned these things and not done it by diuine inspiration and immediate authority from God whatforce could there bee in their example or commandement to bind our conscience The Apostles we know were men and subiect to error as other men in all cases wherein they were not immediately directed by the spirit of God And if the reason why we are to conforme be not this because the Apostles did so or because they did so by immediate direction from God but because they did that which the rules of common and perpetuall equitie and generall reason did require then an argument drawne from the doctrine of the Scribes and Pharises as well as of the holy Apostles might haue serued the turne For we are bound to follow them also where they do or teach that which the rules of common and perpetuall equitie and generall reason doe require But let the reasons be examined whereby he is moued to iudge that the Apostles did vse and inioyne these Ceremonies not by immediate authority from God nor from inspiration onely of the Holy Ghost but by reasons and rules of common and perpetuall equitie They vsed enioyned these things saith he for expediencie and necessitie to win the more to Christ and to further propagate the Gospel which though it be granted to be true yet shall we be as farre to seeke as we were before for still the question will be whether there be the same reasons now to moue vs to the vse of our Ceremonies as mooued the Apostles then to vse those There might be such speciall causes as made it expedient and necessary for them to vse and inioyne such Ceremonies then as neuer did fall out before nor shall doe againe while the world doth stand It is indeed a rule of common and perpetual equity that things expedient and necessary that may make for the winning of more to Christ and furtherance of the Gospel be done but that may be expedient and necessary vnto these ends for some persons at sometimes
Gods of worships not accidentall And secondly that these our Ceremonies are esteemed imposed and obserued by the intention and doctrine of the Church of England for things of such nature For this I constantly auerre and resolutely holde that if they can be proued matter of this nature that they are doubtlesse to bee refused of all in a case of confession vnto the losse of Ministery and of life it selfe Howbeit of this I can by no meanes be perswaded as yet and I will giue my Brethren the reasons thereof namely because the Church of England doth not so esteeme them impose them or obserue them for parts of Gods worship But here it wil be first asked what I mean by the Church of England To which I answere that as the Church is considered two wayes first for the Congregation of the faithfull scattered here and there or for the whole societie of English men compact in one entire body visibly professing the religion of Christ distinguished from the bodies of Scotland France Germany other Countreys So by the Church of England in either acception ceremonies are not esteemed imposed or vsed as parts of Gods worships Of the Church in the former sence I know my Brethren make no question the latter I will iustifie For the doctrine and practise of the Church of England I take to be that which by coÌ„mon consent of the whole State King Nobles Bishops Iudges Commons in Parliament is taught and commanded Whatsoeuer commeth hence cometh from the compleate bodie of the Church of England and is to bee ascribed to it as to the visible Church Now the doctrine of this Church of England is included in the Bookes established by this power which are the booke of Articles and the booke of Common prayer Now for the doctrine of our Church in this point the booke of Articles expresly teacheth first that it is not lawfull for the Church to ordaine any thing that is contrary to Gods word Act. 20. Secondly that the Church ought not to enforce any thing to be beleeued besides the holy Scriptures for necessitie of saluation Act. 20. Thirdly that nothing of traditions and Ceremonies be ordained against Gods word Act. 34. Fourthly that euery particular or Nationall Church hath authoritie to ordaine change and abolish Ceremonies or Rites of the Church ordained onely by mans authoritie so that all things bee done to edifying Act. 34. So likewise the Preface of the common prayer booke tit of Ceremonies enacted by Act of Parliament that is by the authoritie of the visible Church of England this doctrine of Ceremonies is set downe We thinke it conuenient that euery country should vse such Ceremonies as they shall thinke fit to the setting forth of Gods honour and glory and to the reducing of the people to a most peafect and godly liuing without error or superstition and that they should put away other things which they perceiue to bee most abused as in mens ordinances it often chanceth diuersly in diuers countreys And thus wee see the doctrine of our Church doth not esteeme any Ceremonies as parts of Gods worships but doth disclaime it vtterly And for the application of their doctrine to our Ceremonies that wee may see what maner of Ceremonies and of what nature the Church of England doth propose to be practised and with what affection such as practise them should performe it the said Preface to the Booke of Common prayer saith of the Ceremonies prescribed in that Booke That they are retained for a discipline and order which vpon iust causes may bee altered and changed and therfore not to be esteemed equall to Gods Law Now according to this doctrine and application thereof by our Church all doctrines and practise of intention and action should bee conformed to this they should be referred If there bee any contrary direction or doctrine taught published or inioyned by any one person or many together or in diuers places it is nothing to the point For they who preach esteeme practiâ—e and impose any Ceremonies otherwise by any conceit word or acte then according to the afore mentioned direction they doe it contrary to the iudgement of the Church of England and it is to bee esteemed as the iudgement and practise of priuate persons violating the doctrine and lawes of this Church for the which they shall answere vnto God and are liable to the censure of authoritie Whatsoeuer Ceremonie therefore of our Church is either imposed or the omission censured by any persons or by any Minister practised or obserued by superstitious or ignorant people as a part of Gods worship is onely accidentall adherent and not inherent to our Church neither ought it to bee laide vnto the charge of our Church Neither doe any of the Diuines Abridg. fol. 38. 39. mentioned in the depriued Ministers reasons nor can any Diuinity iustifie or say that the questioned Ceremonies are imposed by the Church as parts of Gods worships for this cause or will perswade men to suffer themselues to be depriued for refusing to coÌ„forme vnto them For here is no such case of confession to which we are inforced seeing we may all freely and ought as in obedience to the Church confesse the doctrine thereof agreeing to Gods Word and conforme vnto the Ceremonies according to the doctrine namely as to things which are no worships of God nor needfull to saluation And as for them that hold teach or conforme vnto them as to the parts of Gods worships they are to be esteemed as malefactors condemned by the Church which can no more preiudice the doctrine of the Church then the practise of theeues rebels and murtherers can preiudice the good lawes of our Common-wealth that are made against them and it were no lesse strange to blemish our Church with the iudgement or practise of the one then to brand the Common-wealth with the practise of the other Now where my Brethren say that the Apostles neither obserued nor imposed the Ceremonies of the Iewes as parts of Gods worship I referre them to my answere in the former member touching the seruice of God and do adde that if they vsed them not as parts of Gods worship taken strictè yet they did vse them inioyne theÌ„ as parts of his worship taken latè or in a larger sence seeing God may be said to be worshipped by that he is serued and he is serued by duties done according to his will and they conformed inioyned coÌ„formity to those ceremonies that they might do duties according to his will viz. the winning of the Iewes the freedome of their teaching and the like But now whereas it is demanded further by my Brethren what it is vnto the purpose I alledge that the Iewes esteemed imposed obserued them as necessary to saluation Acts 15. 1. 5. and the rest I answere first that I might make those Ceremonies analogicall with ours that as our Ceremonies were and are holden as parts of Gods worship and needfull to
for answere I say there is agreement betweene them in the most part of those many things whereby our Ceremonies are vrged and accused to be simply euill and vnlawfull as before appeareth so that this obiection is nothing to the pointin question or to giue direct answere to this argument For my allegation of these things doeth confirme thus much Namely that it is good and necessary to practise inconuenient scandalous and hurtfull Ceremonies in a case of superior reason namely of procuring the Churches peace and libertie of the Gospel and the like which no man will deny and I seeke no more For admit these Ceremonies with vs in controuersie to be inconuenient hurtfull and scandalous more or lesse it skilleth not so long as they bee of no other nature then those Iewish Ceremonies prescribed and practised by the Apostles as hath beene prooued they are not how will it be auoyded but that in case of superior reason as of auoyding depriuation of the Ministrie they may lawfully and needfully be practised and that according to the minde of the holy Ghost and the direction of the holy Scripture Obiection But the Church of England hath not the like causes and reasons to prescribe and enioyne the present Ceremonies as the Apostles had to prescribe the Iewish Answere First this obiection is nothing to the poynt in hand For the question is heere not whether our Church doth well to prescribe these Ceremonies But whether such Ceremonies being prescribed as the Church conformed to by the Apostles decree in a case of necessitie ought not to be conformed to by our depriued Ministers in a case of like or greater necessitie Secondly But the Church of England in prescribing Preface to the book of common Prayer tit Of Ceremonies these Ceremonies professeth a respect of winning and profiting two sorts First Some thinking it a matter of great conscience to depart from a piece of the least of their Ceremonies Secondly some new fangled would innouate all things and despise the old nothing liking them but that which is new therefore they thought it expedient to take away some such as were most apt to bee abused to superstition and to retaine others and in their practise they tooke away so many ceremonies as time would serue quietly to doe it the rest were reserued to keepe order and quiet decipline in the Church Which is further noted to King Edwards answere to the Deuonshire and Cornishe rebells who being Ans to 3. Artic. Act monument Papistes would haue the Masse in Lattine To whom the King replyeth that the good things in the Masse-bookes were onely translated into English for their sakes onely the superstition taken out Obiect The Apostles Acts 16. 3. and 18. 18. and 21. 26. Did vse the Iewish ceremonies voluntarily without compulsion of any superior authority or Law to stoppe a scandal with the weake brethren of the Iewes If therefore that be pressed for the vse of our ceremonies it will proue a necessitie of vsing them out of the case of depriuation aswell as in that extremity and that a man must practise them voluntarily without any compulsion or hazard of Ministry Ans First though the cases of the Apostles practise in Act. 16. 18. 23. were voluntarily performed that is without commaund of any superior authority yet the case of practise in Acts 15. 28. 29. Was inioyned decreed and commanded Acts 16 4. and 21. 25. And that by the rule of necessitie then which there can hardly be a greater argument of compulsion Act. 15. 28. Secondly and besides the very cases alleadged were done by compulsion also of preuenting the Iewes offence yea in a case of danger also of depriuation to the Apostles if they had not conformed as appeareth by the tumult made by the Iewes Acts. 21. 27 28 29 30. Vpon a supposition of those Iewes that Paul taught non-confirmitie vnto the Iewish ceremonies Verse 21. By the which tumult they raised it came to passe that Paul was indeed depriued from any free vse of his Apostleship in Iudea til he came to Rome as appeareth in the sequell of the history And if there were no Law for depriuation of Ministers yet if the execution of their office were in hazard I doubt not but they should conforme for compulsion may aswell be vsed without Law as with Law Obiect Those ceremonies were practised but once or twice vpon extraordinary occasions But ours are vrged for a perpetuity and vpon an ordinary and standing reason and are like to continue without euer remoouing them Answ Neither doeth this obiection come neere the poynt in hand which prooueth that such ceremonies as ours are in themselues not simply euill nor of noe other nature then those ceremonies enioyned and practised by the Apostles which therefore in a case of necessity may bee practised by vs yet I answere Touching the ceremonies practised by the Apostles First it is true they were not alwayes by them practised but vpon certaine occasions Howbeit they were alwayes practised by them when they met with the same occasion of necessity and would oftner haue practised them if by the like necessity they had beene driuen to it which shewes the necessity of conforming to inconuenient ceremonies in the case of depriuation Secondly when the Apostles decreed the abstaining from blood and strangled it was inioyned without limitation of time whereupon a man might haue made this obiection vnto their decree and say They are vrged for a perpetuitie and vpon an ordinary and standing reason namely of necessity and fitnesse and are not euer like to be remooued Thirdly also some of the prescribed Iewish ceremonies endured longer in the Church then on the sudden may be imagined For it is obserued that Christians abstayned from blood and strangled till the time of Tertullian Origen Whitaker de Ro. pon cont 4. quest 7. fol. 832. 833. Syrill Eusebius Councell of Ganga yea of Augustine 400. yeeres after Christ 2 Concerning our ceremonies it is vntrue that they are vrged for a perpetuity for the preface of the common prayer booke expresly saith of the ceremonies prescribed thus they are retained for a discipline and order which vpon iust causes may be altered and changed and therefore not to be esteemed equall to Gods Law And for the continuance of practise of our ceremonies I suppose noe sound Protestant will pleade for the necessity of their practise or continuance longer then the reason of necessity doeth hold Our case is rather to be matched with the time of Pauls refusing Obiect part M Parker 2. sect 14. fol. 71 to circumcise Titus and of his reproouing Peter for his dissimulation in cōforming to the Iewes Ga. 2. 3. 11. 13. Answ This can by noe meanes hold as appeareth because Paul in a case of hazard of his Ministry disquiet of the Church and interruption of preaching the Gospell which is our case did circumcise Timothy Acts 16. 3. But did vtterly refuse as also all the
Apoâ—tles at Ierusalem to circumcise Titus * Aretius in act 16. 3. fol. 75. Gualter in act 16. hom 106. fol. 149. Beza annotat in Gal. 2. 5. Because they were vrged as necessary to saluation Acts 15. 15. Because by them false brethren laboured to bring their Christian libertie into bondage Gal. 2. 3. 4. Because by that practise in that sense he should teach iustification by workes Gal. 2. 14. 15. 16. This case sorteth therefore to the Papists who teach that God is worshipped by them That a man is iustified by practising of them That a man is bound in conscience to vse them as hee is the precepts of God al which false doctrines are in so many words disclaimed both by oath doctrine and confession of the Church in the booke of the Articles of religion as also in Artic. 11. 20. 34. the preface to the booke of common Prayer where the superstitious vse of these Ceremonies is disclaimed as also the opinion of Gods worship by them and the reasons set downe of prescribing these namely the quiet and decent order in the Church And that the conueniency or agreement of our case with the Apostles conforming not with the Apostles refusing the Iewish Ceremonies may the better appeare I haue added these paralells which I desire may be considered The Apostles and the Church of Ierusalem The Church of England To auoid offence of weak and obstinate Iewes and to winne them To auoid offence of weak and obstinate Papists and to winne them Prescribed and inioyned Ceremonies abused superstitiously Prescribe and enioyne Ceremonies abused superstitiously Holden as the worships of God and needfull to saluation Holden as the worships of God and needefull to saluation By the vnbeleeuing and weake Iewes By the superstitious Papists popishly affected But not by the Apostles nor faithfull Christian But not by any sincere Protestant teachers or people The members therefore of eyther Church may and ought equally to conforme to either Ceremonies in a case of necessitie and of superiour reason Againe The Apostles The depriued Ministers In a case of superiour reason as to further the Gospel to preuent the hindering of their preaching In a case of superior reason as to further the Gospell to preuent their depriuation and suspension Conformed to Ceremonies many wayes inconuenient abused superstitiously and holden necessary by the Iewes Ought to conforme to ceremonies though many waies inconuenient in their opinioÌ„ abused to superstitioÌ„ holden necessary by the Papists Imposed by weakenesse and violence of the Iewes Imposed and vrged as they construe it by weak Christians authority threatning depriuation Obiect Others perceiuing more force in this argument then some haue done to presse them to the practise of our Ceremonies in the case of depriuation and yet remaining peremptory in their former iudgement doe answere it another way thus Answ That Saint Paul did euill in vowing shauing himselfe contributing offering sacrifice circumcising Timothy because they were Ceremonies of practise But the Apostles constitution Acts 15. 28 was onely of Ceremonies of omission of like nature with our abstaining from flesh on fasting daies not of the Crosse or Surplesse They who thus reply haue had I confesse a light of this their answer from some * Hier. apud August Epist 19. Hierom. Ep. 89. Gualt in act 23. hoÌ„ 138. fol. 248. Bullin in act 21. M. Parker of the Crosse part 2. sect 14 fol. 70. learned men which vsually haue their differences from others according to the reasons mouing them who thus did censure Saint Paul in these actions Yet Gaulter and Bulling doe onely doubt of the place Acts 21. not of the rest but to this I say We may probably see how these repliers if they had liued in these dayes would haue behaued themselues towards the holy Apostle at least they would haue reprooued him and condemned him for committing a sinne and would by all meanes haue disliked his doings yea they would haue cast off a thousand weake beleeuing and obstinate Iewes and suffered depriuation of a thousand ministries rather then to conforme to that which the inspired Apostle Paul did submit himselfe vnto But withall we may consider whether authoritie in practise were rather to bee esteemed theirs or Saint Pauls And indeed it is a miserable shift when no better answer can be framed to accuse the inspired Apostles in their doings because their practise will not stand with the reasons which themselues haue framed or vndertaken to maintaine the suffering of depriuation for refusing to conforme A very feeble answer as I suppose which will not stand but by heauing at the pillars of the Church of Christ Though they accuse the Apostles for this conformity yet the Scriptures doe not so and it may seeme to much boldnesse to speake especially in so dangerous a case of laying sin vnto the charge of such and so great persons where the Holy Ghost is silent But this practise of S. Paul may be easily and strongly iustified 1. Because he was aduised to this practise by Saint Iames and the Church of Ierusalem Acts 21. 18 20 21 23 24. Which persons inioyning other Iewish Ceremonies in the like case were directed and inspired by the holy Ghost in so doing Acts 25. 28 29. 2. Because the Holy Ghost seemeth to iustifie the reason of Paul in circumcising Timothy not onely in not condemning him in his practises but in approuing of his reason in so doing Acts 16. 3. Paul circumcised him because of the Iewes of those quarters For saith the holy Ghost in the text they knew all that his Father was a Grecian 3. Because Paul iustifieth this practise of his in those Scriptures of his Epistles wherein vndoubtedly he did not erre as the 1. Cor. 9. 19. 20. 21. 22. 23. and 10. 13. and giueth a maine reason thereof because by his practise hee would winne the more vnto the liking of the Gospel and be a meanes of their saluation 4 Because it cannot bee immagined that Paul was ignorant if it were a sinne for hee was at the Synod at Ierusalem Chap. 15. where circumcision other Ceremonies were denied in other cases and if he knew it to bee a sinne it were strange hee should so many times fall into a relapse Acts 16. 18. and 21. and obserue the Iewish Sabboth so continually Acts 17. 8. and 18. 4. and 13. 14. 44. 5 Aretius giueth another reason to iustifie this fact of Paul * Aretius in cap. act 21. fol. 95. Antiocheia ecclesia bona parte constabat ex gentibus itaque maior pars non erat offendenda in gratiam paucorum Hic vero Ierosolymis maior pars imo omnes Iudaei sunt quos Paulus debuit considerare And of his iudgement are the best interpreters namely Augustine Caluin Beza Aretius Piscator Gualter Zanchius Iunius Bucanus who with one consent doe hold these things indifferent which indifferent things should serue for the edification of the Church Touching the Apostles constituion
a lesser sinne for to performe a duety that is greater Answere First the doctrine of the proposition remaineth true notwithstanding this obiection For the case is proposed not of a sinne and a duetie but of two dueties being considered a part being both commanded of God and there is no such case wherein a greater duetie is to bee neglected for the performance of a lesser which also is in reason absurd Secondly to the instance of preaching in a naked manner I say that in this case there are two things to bee considered Necessitie and Decency if then he cannot preach naked but with the perill of his life he ought to refuse preaching it being a case of necessity and mercy is better then sacrifice But if his life will consist with his naked preaching hee ought to preach notwithstanding the scandall or indecencie if there bee no other meanes admitted for his preaching 1 Because a mans naked body being considered as it is naked it is the good creature of God and is not indecent to be looked on but to vncleane and vaine mindes it is decent enough to the pure 2 Because the gayning of soules and meanes of mans saluation is a duety of farre greater reason and waight then the auoyding of an inconuenient circumstance of scandall or of seeming indecencie arising only by accident not from the nature of the obiect and the like case is of the practise of our Ceremonies to redeeme the libertie of preaching to the place Rom. 3. 8. which sheweth that we may not doe the least euill to compasse the greatest good I say that to the present purpose wee may consider euill two manner of wayes For first euill is either that which is formally simply and in nature euill which no circumstance can amend As to redeeme preaching vpon condition of blaspheming God Inuocating the Deuill committing of idolatry periury idultery teaching of heresie or the like the which kind of euill is intended by the Apostle and may not bee done at any hand for the gayning of the greatest good 2 Againe euill may bee taken for that which is onely circumstantially ceremonially or accidentally euill which kind of euill may in some cases bee practised without sinne namely in case of superior reason at what time it is improperly called euill That this is so appeareth in the Priests who brake the Sabbath in Dauid who did that which was not lawfull for him to doe and yet were blamelesse and innocent Mat. 12. 4 5. 7. Also in the practise of Iewish inconuenient and many wayes euill Ceremonies which practise was so farre from being euill in that case that it was good and necessary Act. 15. 28. 29. touching this obiection see more at the end of the argument Obiect Mordecay refused to bow and performe the gesture of reuerence to Haman yea though hee were commanded by the King Hest 3. 1 2 3. by which refusall of obedience to a ceremoniall hee violated two greater dueties One was the Kings command and the other was the hazard of his life and destruction of the Church of the Iewes and thereby for performance of a lesser duetie hee did violate a greater Answ Either this gesture was Spirituall or Ciuill if the former hee ought to auoide spirituall adoration to a creature an heathen a wicked person an Amalekite and an enemy of the Church which is a sufficient and the true answere and thus doe all interpreters vnderstand this place thus the Hebrew glosse thus the Apocryphall prayer in the additions to Hester Lyra Vataplus Iunius Drusius Merlyne vpon these places If the latter either his action was euill or good if euill in disobeying the Magistrate in a thing indifferent it is impertinently alledged if well the reason is vnknowne and not expressed wee cannot iudge of the qualitie of the dueties compared if he did refuse this reuerence 1 Because hee was of the Amalekites which were especially cast out by God Exod. 11. 14. Deut. 25. 7. Num. 24. 7. 2 Because an open prophane person a malitious and professed aduersary of Gods Church 3 Because himselfe was a better man then Haman being the Queenes Vncle it may bee considerable whether hee did not well euen in this respect to refuse this reuerence Touching the hazard of his life and ruine of the Church it was vnknowne to Mordecai for Haman practised it because he did refuse it Obiect Daniel neglected a greater duety to performe a lesser for hee continued to pray three times a day kneeling vpon his knees his window being open towards Ierusalem notwithstanding that he knew that he should die for doing it so hee preferred the ceremonie and circumstance of prayer which was a smaller duetie before the safety of his life which was a greater Dan. 6. 10. Also the Iewes chose rather to die then to eate Swines flesh 2. Mac. 7. 1. and 6. 8. preferring obseruance of a ceremoniall duetie before their life Answ To these instances I first demaund whether these bee brought therefore to conclude that therefore Ministers should rather die then to vse the Ceremonies prescribed in our Church And let it bee considered seriously by euery person truely fearing God whether they thinke it fit for another or could resolue himselfe to loose this life by being at a stake for none other cause then for refusing the prescribed Ceremonies especially in a true Church of Christ wherein there are otherwise a true confession of faith and sufficient meanes of their saluation If it should fall out that they would not die in such a case I would know further how then they could loose their Ministery for not vsing them seeing it were better for a Minister to loose his life then to loose the comfort of his Ministerie Act. 20. 24. 1. Cor. 9. 15. If they would rather suffer death then vse the Ceremonies let them shew the ground and comfort they should haue before the Lord in this proceeding If they alleadge these instances I wil shew to how small purpose they serue therein therefore I say that their cases doe farre differ from the case in question First they were controuersies depending betweene the heathen and professed enemies of Gods Church and betweene the people of Gods couenant and members of the Church our controuersies are in the Church and betweene professed louers and beleeuers in Christ Secondly they were cases of confession wherein they were called to confesse the trueth and religion of God amongst Gods enemies as also the necessitie of inuocation of Gods name and of obedience to Gods precepts With vs the doctrine of Ceremonies is true and according to Gods word and the parts of our generall confession in the Booke of Articles is agreeable to the word of God Thirdly the dueties were of exceeding great moment for the performance whereof they should haue hazarded and lost many liues Daniel stood in obedience of a maine substantiall duetie not Ceremoniall or circumstantiall of the first commandement namely prayer to God and praysing of his name
charitie and concord others to discipline of manners and sanctitie of life the people of God must bee instructed by the diligence of Ministers and vnderstand how they may apply themselues to euery of them with fit and competent obseruation Muscu Loc. part 2. de traditionibus § 6. fol. 31. That if any man hath so profited in Christs religion that himselfe can receaue either no profite or very small from any on tradition yet if this tradition bee so fitted as that it may serue for edification vnto the vnskilfull multitude hee ought to obserue that Ceremonie with that study of charitie whereby such as are perfect are debters to the more imperfect so farre forth that they harme them not by their example in those things wherein they are bound in the whole study of their life to profit them Musculus ibid. That when men vnder the colour of the study of perfection cannot indure any imperfection either in the body or members of the Church then are they admonished that the diuell attempteth to puffe them vp with pride and to seduce them with hypocrisie Caluin aduersus Anabaptist art That where the foundation remaines entire albeit there remaine behind some stubble error or corruption in doctrine externall policie manners or Ceremonies there we may and ought bee present at Sermons and receiue the Sacraments and exercise or hold charitie and peace with our brethren yet so as making manifest our more sound doctrine and perswasion of these corruptions and farther to signifie that for these corruptions wee will make no schisme Zanch. in Philip. 1. fol. 37. Idem confess cap. 24. § 10. fol. 207. Mornaeus de ecclesia cap. 20. fol. 32. and in respect of corruptios it were to be wished indeed that the church were pure and without spot yet if it be not we must vse patience else it is ineuitable that wee must needes make a priuate schisme which is most diligently to bee auoided of euery Christian man Wherefore those errors for which a man shall separate from the Church in which he is baptised and is conuersant must not be of any other sort but onely such as ouerthrow and violate the very substance of faith and articles of the faith either directly and clearely or in sence and consequence Danaeus Isagog part 3. cap. 13. fol. 148. Bucanus Loc. 41. qu. 22. That there are many things which are not to bee approued in the Church which are not worthy of contention Caluin Epist. 51. fol. 100. That there may and ought many things to be tollerated By tollerating them also we meane practising Beza Epist 8. which yet are not rightly commanded Beza Epist. 12. fol. 98. That many things must of vs be tollerated which is not in our power to reforme Caluin Epist 148. fol. 254. That albeit men must endeauour to purge the Church of corruptions which sprung vp out of superstition yet this exception must go along that certaine things although they bee not to bee approued yet must bee borne with all Caluin Epist 305. fol. 504. to Iohn Knox. That some rites and Ceremonies albeit not necessary are yet to bee tollerated or borne withall for concords sake Beza Epist 8. fol. 70. That as the maners of doting parents so the customs of our vnaduised country must bee endured yea the seruitude which is without impietie and that in matters of lesser nature in the Church must bee borne withall Harm confess § 11. fol. 860. Melanctho concil Thelog part 2. fol. 107. and that there is euer some kinde of seruitude of the Church more milde somewhere somewhere more hard howbeit more or lesse there is euer some Malanch ibid. fol. 92. And thus we see their iudgement and doctrine concerning Ceremonies in generall Now let vs see the generall practise of the Churches in these points Thus they speake thereof Albeit our Churches doe not equally obserue all Rites and Cerimonies with other Churches a matter which both cannot neither yet is necessary to be done that namely in all places of Christian assemblies one and the selfe same Ceremonies should bee vsed yet doe they not impugne or oppose themselues to any good and godly constitutions Neither are they so minded that they would raise vp any dissentions for the cause of Cerimonies albeit some of them might be iudged not very needfull so as they be not found opposite to God and to his worship and glory and to the true iustifying faith in Iesus Christ Harm confess § 17. fol. 214. Bohem. We the reformed Churches of these dayes hauing diuersitie of Rites in the celebration of the Lords Supper and in some other things yet in doctrine and faith we doe not dissent neither is the vnitie and societie of our Churches rent or diuided thereby But euer the Churches haue in these Rites as in things indifferent vsed liberty That which we the reformed Churches at this day do also vse ‖ Harm confess § 17. fol. 211. Heluet. Poster So much for the iudgment and practise of the Churches and of our classicall writers concerning Ceremonies in generall Now also we will consider of them in particular wherein we will giue notice of foure points First of the iudgment censure of our classicall writers touching these Ceremonies which are prescribed in our Church and the like and their aduice to others touching the practise thereof especially in a case of Depriuation Secondly the vse and practise of these ceremonies by the most excellent and worthy persons in this case Thirdly the reasons moouing them vnto this iudgement practise and aduice And lastly the obiections against these things especially in the case of Depriuation answered by them Touching their iudgement and censure of our Ceremonies I find them in a threefold difference For some of them doe approue sundry of our controuersed Ceremonies as fit and commendable Some againe do iudge of many of them as of things indifferent to bee vsed or not vsed euen as the Church shall thinke fittest for it selfe And lastly some there be who account them as things in many respects vnlawfull and inconuenient but yet in respect of greater inconueniences and namely of Depriuation doe holde them tolerable and excusable which difference if any man be desirous to make vse of he may discerne it in the reading and obseruing of them seuerally In the iudgement censure and aduice of the godly learned touching our Ceremonies we may obserue first what they thought in generall of the Common prayer Booke of our Church and of the Ceremonies therein contained Secondly what they thought concerning them in the seuerall particulars which are vsually excepted against Touching the Common prayer Booke in general BVcer In perusing the Common prayer Booke of the Church of England wherin he was set a worke by Bishop Cranmer I gaue God thanks who had giuen you to reforme these ceremonies vnto that purity I haue not found any thing in the Ceremonies of that leturgie which is not taken out of the word of God or at least is
as to ioyne with the Church Master Fox was one of the seuenteene that subscribed to this Letter Also after all those stirres vpon the point of their returne into England after Queene Maries death Iames Pilkington Io. Mullins Henry Carow Alexander Nowell c. writing an answere to Io. Knox Christopher Goodman Miles Couerdale Anthony Gilby Willi. Whittingham W. Williams c. We purpose not as wee trust these shall be no cause to enter into contention with you For Ceremonies to contend where it shall lye neither in your hands or ours to appoint what they shall bee but in such mens wisedomes as shall be appointed to the diuising of the same and withall receiued by common consent of the Parliament it shall be to small purpose but wee trust that both true religion shall be restored and that we shall not be burthened with vnprofitable Ceremonies and therefore as we purpose to submit our selues to such orders as shal be established by authoritie being not of themselues wicked so wee would wish you willingly to doe the same For whereas all the reformed Churches differ among themselues in diuers Ceremonies and yet agree in the vnitie of doctrine we see no inconuenience if wee vse some Ceremonies diuers from them for that wee agree in the chiefe points of your Religion c. Discourse of troubles at Franck. fol. 189. B B. Iewell Wee are come as neere as possibly wee could to the Church of the Apostles and of the olde Catholike Bishops and Fathers which Church wee know was sound and perfect and as Tertullian termeth it a pure Virgin spotted with no Idolatry nor with any fundamentall or euident errour And besides that wee haue aymed not onely our doctrine but our Sacraments also and forme of our publike Prayers after the patterne of their rites and ordinances Apolog. fol. 170. Master Deering against Harding Our Seruice is good and godly euery title grounded on holy Scriptures and with what face doe you call it darkenesse sure with the same that the Prophecies of the holy Ghost were sometimes called dreames the doctrine of the Apostles Heresie and our Sauiour Christ a Samaritane As Elias saide to the Priests of Baal Let vs take either our Bullockes namely their Masse booke and our booke of Common Praier and lay the pieces on our Altars and on which God sendeth fire let that bee the light a little before O Master Harding turne to your writings examine your authorities consider your counsells apply your examples looke if any line bee blamable in your seruice Booke and take hold of your aduantage I thinke Master Iewell will accept it as an Article This was their iudgement of our Ceremonies in generall which how opposite it is vnto the doctrine of suffering depriuation for not conforming to them I neede not say no not to men of a contrary iudgement wee will discend vnto the iudgement of the particulars Touching the Surplesse MElancthon Benhagius in the territories of Marques Albertus the Prince and court required the Pastors to embrace and follow the whole booke of the Augustane confession refusall thereof was made pio consensu by the godly agreement of the Nobilitie or Gentry of the Citizens and Pastors The Court hereupon runneth on another deliberation proposing Articles which alter not the doctrine and the Leturgie but thrust vpon them more Ceremonies which yet howsoeuer may well enough bee borne adding withall a threatning that they who will not follow this prescription should depart albeit many Pastors had rather haue departed then yeld to such condition yet the Churches requested that they might not bee forsaken In such a strait what councell should bee giuen some more forward affirme that it were good the Court were frighted with some terrible writing with the feare of sedition and with this scarcrow to represse and hinder farther alteration There be many causes why wee would not giue any such aduice Neither would wee haue the Churches forsaken as it came to passe in Sweuia where in many Churches there remaineth either no Minister or a Wolfe which bring in againe impious doctrine and false worships That it may euidently appeare that we wilfully dissent not from the Papists our aduersaries wee contend about great matters in the which the euidence of trueth doeth conuince the more sound euen among the aduersaries that we iudge to be more profitable then to wrangle about a Surplesse or the like matter where wise men will exclaime against vs that wee withstand and disobey authoritie and nourish dissentions with a foolish frowardnesse Concil Melanth part 2. fol. 90. 91. Againe we perswade not that by the vse of these Ceremonies as the Surplesse the Churches should be troubled neither are wee which thus perswade in this case to conformitie in lesse griefe and perill then they who stand against it But where new burdens are imposed wee thinke fit that it bee iudged whether Churches bee to bee left to Woolues or solitude and vtter ouerthrow of them to bee admitted or else whether seruitude of vsing these prescribed Ceremonies bee to bee endured For neither would we haue any impious Ceremonies to bee receiued neither the Churches to bee forsaken without most weightie reasons as it is written Not forsaking the fellowship c. ibid. fol. 92. Againe Melancthon Surely I could haue wished in these great occasions that these Churches had by no alteration or imposition of these Ceremonies such as Surplesse c. bin troubled But I cofesse I perswaded the Franck. Church and other that they would not forsake the Churches for such seruitude which without impietie may bee sustained Miricus out cries that rather desolation should be made in the Church and that Princes are to bee frighted with the terror of insurrection For my part I will be author of no such sower aduice And for our part it is euident that wee endure farre more heauie and hard burdens in our places then is a linnen garment c. fol. 106. Againe Melancthon I perswaded that desolation should not be made in the Church for the refusing of a linnen garment or matters of the like nature ibid. fol. 108. Bucer I am perswaded that godly men may vse these garments godly In Script Anglican Censur fol. 458. Againe To the question mooued by Bishop Cranmer to him Whether the Ministers of the Church of England might vse the Surplesse prescribed by the Magistrate After he had put in this caueat that his answer cōcerned only such as were true and faithfull Preachers of Gods word answereth that hee iudged those Ministers who are such in the English Church might by the grace of God vse these garments if so withall they did preach the whole trueth and perfect detestation of the Antichrist of Rome and teach withall that their meaning is not hereby to establish any Antichristian corruption that the Ministers by them are nothing more holy then other men neither the more effectuall to please God neither that they thereby intend to reuolue
obscure the Gospel of our Lord Iesus Christ Script Angli fol. 709. Hoopero P. Martyr 1. There is a measure to bee appointed in those things which they reuoke that the Church of the faithfull bee not burdened with these kinde of matters 2. Neither that Gods worship or the opinion of Relegion be placed therein as wee see in Popish holy water and in censing to haue been done 3. Further great care herein is to be vsed that Christian libertie bee not hereby indangered that albeit some olde Ceremonies bee restored yet they be not so restored or esteemed of as a necessary meanes to obtaine saluation But so ought such things as these are to bee tolerated that when they seeme lesse profitable they be remoued Loc. com fol. 1087. Hoopero Obiect Bishop Hooper Therefore by this graunt it is in the Churches libertie to communicate but once a yeere or very seldome To stand and behold the celebration of the Lords Supper and not to receiue and the like Answ Bucer These things I iudge to bee per se Papistica and the like to these for they are contrary to the word of God as there hee sheweth But those other circumstances of place time site or habite of the body in the celebration or receiuing of the Lords Supper of admitting women as well as men to the Communion of the forme and maner of publike prayer to God and of singing Psalmes as also of garments and other things appertaining to outward decencie I doubt not but the Lord hath giuen free power to his Church of appointing and ordaining concerning these matters such things as euery Church doth iudge to bee most expedient for the vpholding and increase of reuerence in the people towards all the holy ordinances of God Scrip. Anglic. fol. 708. Hoopero Obiect Bishop Hooper Thus by imposing of these Ceremonies spirituall tyranny will bee established on the conscience Answ P. Martyr I doe not thinke that tyranny is therefore brought in if some indifferent thing as the Surplesse whereof hee speaketh be vndertaken or intertained to be practised in the Church and be thereupon constantly obserued of many In these dayes wee doe so administer the Lords Supper in the morning as that we will not haue the Communion administred after dinner but who will call this tyrannicall which all of vs doe performe with like will one consent To me in truth it were much more pleasing that we did onely that which Christ practised and deliuered to his Apostles but if some indifferent things be added I would not for this cause now that to sharpe contention be raised about it Loc. com fol. 1088. Hoopero Sarauia 1 Tyranny appertaineth to the Pope which vndertaketh the command ouer mens consciences and vnder penalty of eternall curse commandeth forbiddeth things in their nature indifferent which cannot be approued for three causes First because he placeth religion in such things whereby God is not worshipped Secondly because he asscribeth merit expiation of sins and satisfaction to them Thirdly because he hath no authority to exact these things of the people of God 2 Yet we must know that the iust commaundements of lawfull authority concerning things in their nature indifferent doth euen with God tye the consciences of men albeit the Magistrate and such as haue lawfull authority doe commit them to God as for example A Father commands his sonne to digge his field this sonne cannot with safe conscience disobey his fathers command that which was free vnto him before his fathers command when the commandement came is made necessary A Merchant desireth to transport certaine wares it is a thing indifferent but if the exportation of those wares be forbidden by the Princes Proclamation albeit the Prince respect not his conscience yet it is not a good mans part to carry out wares against the command of his Soueraigne albeit he may doe it secretly without any punishment the like I say of all other things whether they concerne the common affaires of our life or the externall comlinesse of diuine worship so as golden mediocrity be obserued Defens fol. 580. Obiect Bb. Hooper These Ceremonies are repugnant opposite vnto the Word of God they are impious superstitions Answ Caluin In the English Leturgy as you the English exiles at Frankford do describe vnto me I spy out many tolerabiles ineptias tolerable vnfit things By which two words I expresse thus much that there was not that purity which were to be wished which errors could not immediately the first day be corrected Cum nulla subesset manifesta impietas ferenda ad tempus fuisse Seeing there was therein contained no manifest impiety these things should haue beene borne withall for a time Epist 200. fol. 336. Bucer 1. In the Ceremonies of the English Leturgy or Booke of Common Prayer I haue not found any thing which is not taken out of the Word of God or at lest which is repugnant to it so it be fauourably vnderstood Bucer script Angl. in cens fol. 456. 2 I am not perswaded that there is in them the Surplesses any impious thing per se of themselues or in their owne nature so that godly men may not vse them godly Ibid. fol. 458. To make the vse of these garments impious in themselues I see no Scripture to allow it Ibid. f. 709. Hooper 3 As for my part if I thought that those Ceremonies and Vestures were impure of themselues I would not take vpon me in any wise the office of a Minister or Bishop vntill by ordinary authority they were taken away In Epist to Io. Alasco P. Martyr These garments are per se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of themselues indifferent and doe make no man either godly or vngodly loc com fol. 1085. amico cuidam I doe not holde the vse of these garments to be pernicious or in their nature contrary to Gods Word but doe esteeme this vse of them omnino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether indifferent ib. fol. 1088 Hooper This difference of garments I thinke not fit to be vsed howbeit if other things which are prescribed vnto vs from Gods Word doe remaine entire I hold ths vse of these Vestures neither impious neither pernicious per se aut suâ natur à of themselues or in their nature Ibid. fol. 1089. Hoopero 2. I dare not condemne whomsoeuer I shall see vse these garments If I were so perswaded I would neuer haue communicated heere in England with the Church wherein such difference of garments is retained Ib. f. 1486. Hoopero Beza Of Surplesses They are not ex earum rerum genere of those kinde of matters which are per se impiae of themselues wicked Epist 12. fol. 98. Some men will say they are indifferent things I grant them verily so to be being considered in themselues Ibid. fol. 97. Caps and Surplesses verè media indifferentia truely indifferent Ibid. Epist 8. fol. 78. Round wafer bread kneeling at Communion non per se impia Ibid. fol. 77.
Signe of the crosse in Baptisme kneeling at the Communion are not per se Idololatrica matters of themselues Idolatrous Ibid. Epist 12. fol. 99. 100. Heming It is adiaphorum natur â a matter indifferent in nature to performe holy things as Baptisme and the Lords Supper in a linnen garment Enchirid. tit de Adiaph class 3. cap. 10. fol. 375. Zanch It is liberum per se a free matter of it selfe to vse or not to vse a linnen garment De redempt lib. 1. cap. 16. fol. 445. Bucan Indifferēt things are said to be such actions which are neither precisely commanded in the Law or word of God neither yet expresly forbidden to be done as to eate flesh or this or that kinde of meate or not to eate it on this or that kinde of day to be clothed in this fashion or colour or not to be clothed Loc. 33. quaest 13. fol. 382. Cartwright The Surplesse is a thing in its owne nature indifferent In the rest of the 2. reply fol. 262. Polanus The vse of a linnen garment is a thing indifferent In Ezec. 44. fol. 807. Obiect Your common prayer Booke is framed like the Romish Masse booke This obiection was made by such as Alexander Alesius calleth optimi veritatus studiosissimi Answ Alesius To this obiection albeit they giue answere which framed the Common prayer Booke themselues in the Preface of ceremonies yet we also may say truely that it is best in all changes and alterations as little to digresse or differ much from those things which are in vse as possible may bee because sodaine and great alterations are euer very perillous And it is much more safe to follow the commendable consent of some few then casting all away to begin and ordaine another altogether new The errors and faults of the Masse bookes are not therefore approoued if something be defended which those errors haue defiled so the errors be remoued Neither doth the Phisitian flatter the disease if presently he cut not off and cast not away the member which laboureth with a recouerable euill This whether ye call it wisedome or moderation or timorousnesse or whatsoeuer I say it neither serueth neither gratifieth the impiety of any but doth performe a necessary duety warily and circumspectly and with the feare of God and serueth God and the Church in professing and defending and keeping the heauenly trueth and doeth glorifie the Sonne of God which will be worshipped by holinesse and righteousnesse before God and adored by the holy Ghost This moderation will not content him that is more hot of nature yet let such a one looke what hee doth and whither he goeth Let him looke that he be not ouer-wise more then he ought to be wise Let him not cauill at other mens godly and temperate reasons neither let him insolently condemne others lesse stout and confident For all must stand before the tribunall of God to giue an account of the things they haue done Let not therefore the high minded too curiously pry into all the sayings and doings of the more humble Let him beare with some things let him slaunder none Let him not hope by wrangling or brauling that it is possible to giue helpe to things out of order but rather to all agreement making to bring two necessary affections one of knowing the state another of pardoning the faults Iudgement is a great and high thing This by how much the businesse is greater is by so much the more diligently intended and opinion is lesse rashly to be giuen The cause ought to be euident not ambiguous and of great weight and by no meanes to be dissembled for the which one brother should accuse another much lesse that it hold a right affection to condemne him Let euery one therefore looke that hee be not swift to speake but rather attentiue to know and inclined to pardon wheresoeuer he may lawfully do but of this sufficient Inter. Script Anglic. Buceri fol. 374. Obiect Bishop Hooper Holy significatiue signes are vnlawfull Answ Bucer 1. When as God by his word hath sanctified all things by our prayers and hath made all things pure to the pure what cause can wee alleadge out of the word of God to deny that God will not blesse the vse of such signes whereof we speake that it should not be effectuall to that Church to some commendation of the Ministrie and thereof also to some edification of the faith For how can it be but that hee which promised to blesse the workes of our hands which we take in his name wil deny his blessing to these signes seeing he hath no where forbidden such an vse of them as we haue expounded and hath made vs Lords of the Sabbath and all other things in the world In Epist. Ioan. Alasco 2. Let vs consider what the Holy Ghost teacheth of the signification of a womans vaile and couering of the mans head 1. Cor. 10. wherefore doeth hee particularely mention the bright garments of the Angels The Holy Ghost doeth nothing rashly and doeth by all creatures preach the saluation of his which consisteth in the faith of the Gospel Script Anglican fol 709. Hoopero Petre Martyr The Ministers of the Church are the Angels and Messengers of the Church as Malachy witnesseth and the Angels all wayes for the most appeared as apparelled in white garments This hee calleth honesta iusta significatio a Scripturis non aliena an honest and fit signification of the Surplesse not disagreeing or strang from the Scripture How shall wee depriue the Church of this libertie that it may not signifie some thing by her actions and Ceremonies so as the people of Christ bee not burdened with Ceremonies and better things be not hindered ye will say let them declare themselues to be Angels indeed let them not signifieit But this might be replied as well on Saint Paul when hee appointed among the Corinthians that a woman should haue her head couered a man haue his head open 1. Cor. 11. 5. for he only presseth the reason of signification to confirme this Ceremonie Now any man of the Corinthian Church might here reply vpon him thus let the man declare himselfe indeed to be the head of the woman and let the woman shew her selfe subiect to her husband by their deeds and life let them not striue to declare it by signes But the Apostle saw that euen this might profitably be done not onely that wee liue rightly but also that by words and signes we be admonished of our duetie Loc. com fol. 1089. Epist Hoopero Zanchius Albeit a garment linnen or wollen for a Minister be numbred among indifferent things yet for the signification magis deceret vestis linea quà m lanea a linnen garment were more decent then a wollen for a Minister to weare in the administration of the Sacrament for that it is the Symbole or type of innocencie and holinesse Hence in the Apocalips white garments are giuen the Saints De redempt cap. 16.
of the Primitiue Fathers they were also holden operatiue not by the sounder Fathers themselues as Zepperus Perkins and others doe alleadge for them but by others which did so accidentally as the signe of the Crosse was not holden operatiue by the Orthodoxall Fathers of it selfe opere operato but they held their faith operatiue which was exercised in them when they exercised that signe Onely Tertullian is cited to holde that signe operatiue but hee is noted thereby as by many other his singularities to haue beene a Montanist who thus vsed the signe other Ceremonies as operatiue in themselues and in like sort our prescribed Ceremonies are holden operatiue in themselues opere operato by the Papist but not by vs Therefore neither doth this part of the obiection concerne our Church or this my argument who vtterly and professedly disclaime these things 4. For the Popish Ceremonies alleadged such as shauen Crowne holy Water Creame Spittle Salt c. they are not mentioned in this my argument and there may bee other waighty causes alleadged wherefore wee may except against them iustly The Lutherans vse some of them and we all account of them as of true Churches And it is not possible for the true Church to put operation in them or opinion of necessitie or Gods worship or merit in the deed doing for that this tendeth to ouerthrow the foundation and so to nullifie the Church But excluding these grosse apprehensions of those Ceremonies it might proue a matter very questionable whether in case of necessity as of depriuation of ministery and ouerthrow of the Church they ought not to be vsed euen by this my argument Howbeit till question bee made and iustly mooued vpon these points we will omit further disputation because it is a matter meerely needlesse and vnprofitable And so much of this matter Deo soli sit Gloria ¶ A Briefe and plaine Answere to Master SPRINTS discourse concerning the necessity of conformity in the case of Depriuation BEfore particular answere be made to Master Sprints seuerall arguments one thing is necessary to be premised that maketh much against the whole scope and drift of his Treatise viz. That the cause why so many godly and worthy Ministers haue beene heretofore and are daily depriued or suspended or why so many able men that haue desired to enter into the ministry haue beene kept backe is not this onely that they haue refused to conforme but that many haue beene and are daily depriued and suspended onely for refusing to subscribe according to the Canon yea many that at the time of their conuention haue not so much as beene charged with non-conformity and of whom by reason they were Lecturers only or for that there were some other that did vse conformity in their churches the vse of the ceremonies was not at all or little required haue beene depriued or suspended for this cause only because they durst not subscribe And who knoweth not that by the 36. Canon no man may be either receiued into the ministry or suffered to preachor catechise except he shal first willingly ex animo subscribe to the 3. articles there mentioned to all things conteined in thē Yea admit that a man were contented both to conforme subscribe also yet if he shall but at any time affirme as it is euident many conformers subscribers also wil not stick sometime to do That the Booke of common Prayer containeth something in it that is repugnant to the Scriptures or that some of the 39. Articles are in any part superstitious and erronious or such as he may not with a good conscience subscribe vnto he is to be excommunicated ipso facto which must needes imply suspension from his ministry and not to be restored till he haue publikely reuoked such his wicked errour So that though all Master Sprints arguments shal proue good vnanswerable whereby he goeth about to iustifie the vse of the Ceremonies in this case yet will he neuer be able to conuince a great number of them that haue either beene kept out or put out of the ministry of so foule a sinne as hee would make the world beleeue they stand guilty of vnlesse he can also iustifie the subscription which he seemeth altogether vnwilling to doe and can proue it vnlawfull for a godly minister to say that there is something in the Booke of common Praier repugnant to the Scriptures or that some of the 39. Articles are in some part superstitious and erronious and such as he may not with a good conscience subscribe vnto And if those conclusions which he setteth downe in the first page of his Treatise and which he saith will follow vpon the proofe of this point That to suffer depriuation or suspension for refusing to conforme is a sinne be the very marke he aymed at in his whole Treatise and the only fruit he expecteth of all these paines he hath taken as indeede they seeme to be then hath hee surely bestowed his time very ill and spent a great deale of labour to no purpose at all From hence it will follow saith he first That seeing those Ministers haue sinned that haue suffered depriuation so refusing to conforme they ought of conscience to offer conformity that they may returne to their ministry 2. That such as not conforming doe remaine in their places are bound in conscience to conforme rather then to suffer depriuation 3. That such as are profitably or probably fitted to the Ministry and desire that calling are tied in conscience before God to promise and practise conformity rather then for refusing it to bee kept out of the Ministry And where be those Ministers to be found in England that haue suffered depriuation for no other cause but for that they haue refused to conforme or that being depriued might haue had assurance to inioy againe and continue in the vse of their Ministry if they would offer conformity Or what Prelate hath he knowen being to admit any into the Ministry hath beene wont to require of him a promise of Conformity and to allow him thereupon though he did refuse to subscribe It is not to bee doubted indeede but that the onely cause that hath been pretended for the depriuation and suspension of some hath bene their refusing to conforme and that liberty hath bene offred vnto others vpon this condition onely if they would conforme But that this hath beene the onely cause why any haue suffred Depriuation or Suspension will hardly bee prooued by Master Spr. or any other man If then he knew it not before let him now vnderstand That the true cause why so many able and faithful Ministers haue suffred themselues to be depriu'd and suspended rather then they would conforme to the Ceremonies prescribed hath been partly but not only this that they haue iudged the ceremonies vnlawfull and partly that they knew though they should haue yeelded to the vse of them they could by no meanes haue bin assured that the bearing
saluation by the Papists so were those practised by the Apostles esteemed by the Iewes yet the Apostles vsed them in case of necessity and so may wee these in the like case Secondly Abridg. fol. 38. I euer held it as an argument vrged by the depriued Ministers to perswade to the disuse of our Ceremonies that being in themselues needlesse a man hauing no necessity to vse them there is occasioned the stumbling of the weak by them the Papists and ignorant peoples abuse and opinion of Gods worship In which respect the practise of the Iewish Ceremonies might apparantly be taxed had it not beene in a case of superiour reason For the practise of them was in that case good necessary notwithstanding whatsoeuer abuse or offence might haue bin taken thereat so that they were done first voluntarily and not pressed on there conscience as Gods worships secondly on iust occasion as to redeeme the preaching of the Gospell and to win soules to Christ The fourth and last kinde of difference alleadged by my Brethren betweene our Ceremonies and the ceremonies of Apostolicall practise and iniunction of the rules prescribed in the word for the direction of the Church in the matters of ceremony which are not kept in the imposing and vsing of our Ceremonies as my Brethren say but were in those others by the Apostles First they say they are no way needefull which may be vnderstood either in respect of inioyning by our Gouernours or of practising by our Ministers In the inioyning of them againe we may consider the inioyning of them in their first plantation or for the present The inioyning of them in the first plantation in King Edwards dayes of what necessity it was it might easily be collected if we either consider the nature of coacted Churches gathered and reformed by authority of Princes where the most are worst and of how great difficulty it is to reforme all disorders at the first in comparison of Churches gathered by voluntary coition where all being willingly assembled will also willingly vnite their thoughts and proceedings to the best and this is one maine reason of the different degrees of reformation of different Churches This Church of England therefore being a coacted Church it is easie to imagine of what difficulty it was to reforme all things at the first where the most part of the Priuy Counsel of the Nobility Bishops Iudges Gentry people were open or close Papists where few or none of any countenance stood for religion at the first but the Protector and Cranmer Wherefore howsoeuer those worthy persons were sollicited and stirred vp by Caluins letters howsoeuer they laboured at the first and did what in them lay desiring to doe more as appeareth in the Preface of the common prayer Booke in the Rule before Commination howsoeuer they refined the booke of Common prayer in an 5. 6. Edwardi yet necessity compelled them there to stay The generall reasons whereof are excellently obserued and set downe by Zepperus which elsewhere I haue cited in my reasons Now if we looke to the present iniunction of our Ceremonies it is not for me to contest with authority or to call her to account for her proceedings she pretendeth necessity of enioyning them that omnis mutatio est periculosa plena scandalis and therefore also must be obserued for the only will and pleasure of such as inioyne them Now if authority on these or other like grounds will haue the Ceremonies practised or else will proceede to Depriuation there is heere an ineuitable necessity of conforming in the Ministers in which respect Conformity is simply needefull In this sense also though the ceremonies themselues be supposed to be smally profitable yet conformity to them in this case of necessity is most profitable for the edification of the Church though it bee denied by my Brethren And howsoeuer it may be granted that offence and hinderance to edification doe arise from these our Ceremonies yet it is certaine that there is no shew of comparison betweene the offence and hinderance of the peoples edification arising from the practise of the Ceremonies and the suffring of Depriuation for not conforming by euery Minister which my Brethren in their argument doe teach Now for the Iewish ceremonies to omit my Brethrens repetition of Appstolicall authority as being dealt withall before they say they were squared and directed by the rules of the holy scripture But to vnderstand this better we must needs distinguish betweene the different respects wherein wee may consider them first in their nature and then in their practise and then againe as it was needlesse or constrained or occasioned by iust reason of necessity for the furtherance of the word and good of the Church In their nature they were fruitlesse vnprofitable empty burdensome and most indecent Also in their needlesse vse they were not needfull or profitable they serued rather to destroy then edifie They were not profitable for order or decency they tended to infringe the Christian liberty and they were so farre from hauing no offence in them that they were aboue measure scandolous all which I haue so proued to my Brethren in my first and second reasons of this my first argument that though they deny and wonder yet they meddle not with any proofe thereof knowing that the very citation of the place would confute them But in their constrained vse or vse occasioned by reasons of necessity forealleadged that conformity to these Ceremonies was profitable necessary seruing to edifie by making way vnto the Churches peace and preaching of the Gospel it was ordered to vse them and this vse of the practise of indecent Ceremonies in nature did vphold one higher decency euen the decency of Apostolicall preaching conuerting soules planting of Churches and vnitie of brethren and thus that paradoxe or riddle is absolued which my brethren thought impossible to bee belieued that an indecency supported decency which if they had called to their remembrance they might haue seene how this fourth argument of the abridgement against our Ceremonies doeth very fitly square to those which the Apostles vsed Yet one thing remameth to bee considered which so much offendeth my brethren that they scarce hold it possible for a godly or learned man to hold namely to charge the holy Apostles first that they were offended in imposing that they did and secondly that they taught against the things which they iniòyed that namely they ought not to bee vsed by the Iewes or Gentiles But to the first I say that if it were necessitie that moued the Apostles to inioyne abstinence from bloud and strangled which were legall Ceremonies for they are called necessary things fol. 15. 28. yea without that necessitie they would not haue inioyned them if without necessitie vrging they would not haue inioyned them yea they must needes bee vnwilling and loth to doe that which without necessitie they would not doe If they were loth to doe it then they must needes
that are sicke of preiudice to gather all I could against them and abstained from the practise of them as from things simply euill But after hauing been indicted at a quarter Sessions for refusing to conforme by some of my Parish for my fidelity in opposing their disordered life I was occasioned to looke more neerely into the state of this question whether I might vse them with my peace in any case or not namely of necessity Depriuation I asked of my selfe two things whether I would rather suffer death then vse them in a Church professing the foundation and vrging them as things indifferent not pressing them as binding Conscience in themselues or as needfull to saluation And whether the execution of my Ministery which was pressed on my Conscience with a woe if I neglected it should not be as deare vnto me as my life Which questions when they put mee to a stand and that I could not well resolue vnto my selfe for the ill conceit I had against the Ceremonies I beganne to search into the iudgement of our best latter writers and the practise of reformed Churches from whence I went vnto antiquitie of primitiue and purer times where with one consent and harmonie of iudgement I found them for the practise of farre more and more offensiue Ceremonies then ours may bee supposed and chiefely in this case This was a ground to stay my iudgement and build my resolution From which when once I found it in con-conscience I could not in modestie I durst not depart in haste For with what shew or conscience should any man turne his backe in dislike or his face in opposition to the iudgement and practise of all Churches of Christ since the Apostles And from all those worthy Lights those Spirituall persons the Teachers of the Churches the champions of the Trueth the Masters of Religion by whom and by whom onely God had in all ages propagated his Gospell conuerted soules confirmed Veritie confuted Heresies and Errors builded Christes Church discouered and ouerthrowne the Church of Antichrist Chiefly seeing it is the iudgement not of one or two nor of some against some other but euen of All not One excepted which is of note or classicall authority And none against this iudgement excepting conuicted and condemned Hereticks and Schismaticks such as Donatists Anabaptists and our latter Brownists From thence I looked into the reasons mouing them vnto this iudgement that practise which in this Tractate are set downe So that here is no nouelty broached or fancy of mine owne proposed to thy view Christian reader but Antiquity and Vniuersality not Papall but Euangelicall according to the Scripture not of Carnall but Spirituall persons which may bee to thy Conscience as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The causes of publishing are principally three respecting Causes of publishing the trueth the Ministers my brethren and my selfe The publication of this booke concerneth the trueth in two respects First because it is a questioned trueth which may not bee concealed without iniury to God and to his Church and it is a sin of no light nature to withhold the trueth in vnrighteousnesse Rom. 1. 18. next it is a profitable trueth which may occasion some Ministers to enter which dare not for conformitie and others to returne which are depriued for not conforming to the Ceremonies both tending to the benefit and edification of Gods Church For what greater profit may there be then that which is opposed to the greatest mischiefe For as it pleaseth God to saue them that beleeue 1 Cor. 1. 21. prou 29. 18. by preaching so where no vision is the people perish Secondly it respecteth the ministers of two sorts First such as are depriued on whom these reasons doe inforce a sinne for not conforming in the case of depriuation and it is very scandalous for Ministers professing sinceritie of Christ his Gospel to haue begunne and to continue in a wrong course neither can they approoue their conscience before God or man to beginne and to remaine in error and not amend when they see a better way Then it concerneth the Ministers that haue conformed in this case both because it serueth to cleere the innocencie of sundry godly teachers that haue conformed to preuent their depriuation which are hardly thought of and traduced as backsliders and betrayers of Gods cause And if this trueth were knowen they would not haue condemned innocents As also because it is meete that the hearts of such as haue conformed of feare and are wounded with griefe should bee relieued this trueth seruing to quiet their afflicted conscience which must not bee neglected Lastly it respecteth my selfe and that two wayes First because by suppressing of this veritie I should wrap my selfe in the guilte of a two fold sin namely vnthankfulnesse to God vnrighteousnesse to man For why hath God opened my eyes to see this truth but to that end I should reueale it vnto others And it were vnrighteousnesse and hatred to my Leu. 19. 17. brethren to suffer them to sin and not to shew them of it to see them to wander and not to point vnto the right way Lastly it were iniquitie to my selfe to suffer my Ministerie to be euill spoken of for practising the trueth there being scandall taken farre and neere at the alteration of my iudgement and profession of my purpose to conforme rather then to suffer depriuation which I may lawfully and must also of some necessitie preuent To this I adde the respect I haue vnto our Schismatickes the Brownists whose errors are hereby discouered and their false conclusions ouerthrowne Obiections answered But it will bee said I am in error If so it shall the easier be confuted And when any man hath shewed it to be error hee may the more safely call it so And I shall bee the rather induced to confesse it so to be It will be well and more agreeing to the comfort of mens consciences and more fitted to the rekconing they must giue to bee aduised before they so conclude it Howbeit if I erre it is with such company with whom in some case I had rather erre as one speaketh then thinke or know the trueth with some other Neither can I bee perswaded neither will any man proue easily that all true Churches of Christ of all ages agreeing in a pointe haue agreed in an error But thus good men receaue disgrace that stand against the Ceremonies To this I say that no man can no good man will esteeme the trueth to bee his owne disgrace It is a grace by seeing error to acknowledge it It is an honour vnto God to disgrace our selues by gracing and embracing of his trueth Can any man preferre his credit to Gods dishonour and redeeme it with the shipwracke of the trueth O but I lay a sinne vnto the charge of all the Ministers depriued And to this I say they lay a sinne vpon their brethren not inferiour to themselues that haue
Leiser They permit allow and defend the Baptisme of Women Colloqu Mompelgart fol. 499. Conrad Schlusselb lib. 1. cap. 18 fol. 60. They vse the old hallowed Fonts to baptize in Berne and Lansanna Beza in vita Caluini anno 1538. and euerie where They haue such as vndertake for childrens education in Baptisme commonly called Godfathers Caluin Ep. 302. fol. 491. So in the Lowe Countries as appeareth in Actis inferioris Germaniae M. Can. 41. anno 1581. apud Sculting Anachr Hierarch lib. 9. Touching the Lords Supper THey vse kneeling at the Communion in all the Lutheran Churches Harmon confess Bohem. § 14. fol. 120 and that is the more dangerous because of their doctrine of consubstantiation They vse the Wafer cake as the Papists doe in the Church of Geneua Bez. in vita Caluin They giue it in priuate and vnto the sicke Schluselb lib. 1. cap. 30. fol. 161 162. Harm confess § 16. Witenberg fol. 197. Yea they gaue it vnto onely two ibid. § 14. fol. 146. They retaine the name of Missa the Masse Harm confess § 14. fol. 107. Augustan They keepe none backe from the Communion be they neuer so scandalous of life in the Churches of Heluetia in libello de ritibus Eccles Tigur fol. 16. The ministers doe put in the Bread and Wine into the mouthes of the Communicants ibid. fol. 15. Touching the holy Scripture THey make the Epistle to the Hebrewes and that of Solom Gesner compend de Script fol. 11. Iames and the second and third of Iohn and Iude with the Apocalyps to be either Apocryphals or at least of more doubtful authority then other parts of Scripture in the Lutheran Churches Chemnit Enchir. fol. 63. propositiones Marpurg tom 1. Hunnij fol. 3. tom 2. Winkelman fol. 5. Laelius de verbo Dei proposit 22. fol. 113. propos 22. 130. They reade the Scriptures after the forme of Epistles and Gospels in the Churches of the Lutherans Heluetians Nassouians Countie Palatines as appeareth by the Epistle of Luther Melancthon Heming Gualt Oleuian Textor So Harm confess § 1. fol. 9. Bohem. lib. de ritibus Eccles Tigur fol. 4. They reade publikely the Apocryphal Books of Scripture in the Church Touching prayer and Leturgie THey retaine the forme of their Leturgie like vnto the Masse booke Harm confess § 14. fol. 127. Augustan fol. 131. ibid. Looke the Booke de ritibus Eccl. Tigur fol. 12 13 15 16. they haue the Angelicall Hymne Gospels gloria Patri gloria tibi Domine after the Gospel c. They haue sundry prayers and Hymnes in the Latine tongue Harm confess § 14. fol. 127. Aug. They haue the vse of Waxe candles in the Lutheran and Danish Churches Heming syntag 4. lex Decal § 33. fol. 365. Simlerus de vita Bulling fol. 34. They vse the Surplesse Heming ibid. Simler ibid. They vse no singing of Psalmes in some Churches of Heluetia in lib de ritibus Eccle. Tigur fol. 9. b. They suffer and doe vse priuate prayers at burials ibid. fol. 27. a. b. Touching Churches THeir old Churches idolatrously abused standing East and West with the Chancell and in forme of a Crosse retained euery where They retaine Images in their Churches and maintaine a lawfull vse of them Colloq Mompelg fol. 390 403 404. Schlusheb Theolog. Calu. li. 1. cap. 10. fol. 35. 36. Eckhard Fasc quaest cap. 8. quaest 3. Heming syntag 4. lex Decal § 33. fol. 365. Siml b. sup They retaine Altars in stead of the Communion Table so placed in the Church as are the idolatrous altars of the Papists Colloqu Mompelgart fol. 424. 425. In the Lutheran Churches and also in the Church of Berne Ibid. Heming syntag 4. lex decal § 33. fol. 365. They retaine the vse of Organs in the Church and other musicall instruments Colloq Mompelg fol. 391. 409. Touching discipline THey haue Diocesan Bishops and Archbishops in Simler in vit Bulling fol. 35 36. Heming enchirid class 3. cap. 10. ord Eccle. fol. 348. Idem Syntag. tit gubernat Eccl. §. 15 16 17. fol. 228. Denmarke and superintendants and euen Abbots in Germany among the Lutherans Melancht consil part 1. fol. 95 96 225 276 610. Harm confes § 17. fol. Augustan Some Bishops of France conuerted from Popery retained their place and office still by common consent of the French Church Caluin Epist 373. fol. 646 647 648. So Martyr Loc. com ad finem inter Ep. fol. 1143. Bezae They haue no vse at all of excommunication in the Churches of Countie Palatine Heluetia of Witenberg Mompelgart Erast de excommunica fol. 356 382. Vrsin catech part 2. qu. 83 84. fol. 620. Caluin Epist 166 170 366. neither ruling Elders T. C. his admonit fol. 83 84. They haue holy dayes of Christ his Natiuitie Passion Resurrection Pentecost c. in the Heluetian Churches lib. de ritib. Eccl. Tigur fol. 4. In the Churches of the Low-countries Brownist 2. Letters to Iunius in the Churches of Denmarke Heming Syntagm 4 lex Decal 22. 24. 25. fol. 363. 364. Also in the Church of Berne Aretius Problem loc 99. fal 289. They haue holidaies consecrated to the memoriall of the Virgin Mary the twelue Apostles S. Paul S. Iohn Baptist S. Stephen Innocents Saint Michael Al Saints as appeareth in the Epistles which are before alleadged also Heming vbi sup Harm confess § 19. fol. 176. Bohem. Their Ministers are called by them Sacerdotes Priests as are the Popish Mass-priests Harm confess Bohem. § 11. fol. 47. fol. 4. 62. Aug. Item § 13. fol. 93. Bohem. Heming syntag 4. lex Decal § 11. fol. 43. albeit otherwise the Tigurines disclaime this name being taken in the worser sence Harm confess § 11. fol. 38. They haue Deacons not Collectors for the poore but a degree to the Ministry and an assistant to him yea supplying the place of a Minister in his absence Harm confess 11. fol. 47. lib. 2. de ritibus Eccle. Tigur fol. 7. 16. Their Ministers in the Heluetian Churches doe play the Deacons and gather contributions for the poore lib. de ritibus Eccles Tigur fol. 22. They practise and maintaine auricular confession and priuate absolution Harm confess § 8 fol. 142. 143. Bohem § ibid fol. 147. 150. August ‖ ibid fol. 154. Saxon. ‖ ibid. fol 160. Wittenberg schlusselb Theol. Caluinist lib. 1. cap. 19. fol. 6. 9. Simlerus in vita Bullingeri fol. 34. calleth it priuatam quandam confessionem parum a Papistica differentem yet looke Zepper de Sacram cap. 35. fol. 787. 798. They allow and practise a kind of preaching and absolution of repentant sinners by women in the absence of the minister among the Lutherans Colloqu Mompelg fol. 499. And thus wee see in part the estate of reformed Churches in respect of ceremonies Not that hereby I doe goe about to iustifie these Ceremonies which they doe practise but thinking and professing many of them rather most fit to be abolished in many respects and the Churches of Christ to be reduced so