the preaching of Gods Word 2. Tim. 4. 2. but vpon iust cause and draw the heauy woe vpon vs 1. Cor. 9. 16. Fourthly what good conscience may a man haue by breaking a greater duty to performe a lesser by committing a greater sinne to auoid that which in this case leaueth to bee a sinne to make conscience of that where none in this case is to be made and to make no conscience of that where great conscience is to bee made namely of continuing to feede the flocke committed to their charge Fifthly this obiection is answered before and holds in matters euill onely by nature not in things indifferent of nature and in vse onely inconuenient Reas 2 Because the doctrine and practise of suffering depriuation for inconuenient ceremonies is a great enemy to the edification of the Church which is a speciall property and effect of loue for loue edifieth Ephes 4. 16. 1. Cor. 8. 1. For by ineuitable consequence it ouerthroweth all the Churches and ministery of Christ in England yea al the reformed churches Zanch. in Phil. 1. fol. 45. b. Read the Question of Christendome at this houre yea all Churches since Christ and his Apostles Wherefore this doctrine and practise is opposite vnto the law of Loue. The ineuitable ouerthrow dissipation and destruction of all Churches by this doctrine and practise appeareth by this that followeth First wee must consider this that no Church since the Apostles time but hath practised inconuenient Ceremonies in some respect neither is there any true reformed Church at this houre in the Christian world German Danish Bohem Heluetian Dutch or French which doth not practise some inconuenient ceremonies some of them doe practise farre more then ours and more liable to exception all which is made euident in Argument the fourth Yea the Apostolicall Churches did practise inconuenient ceremonies that by the Apostles command and that as things good and necessary for the Church Act. 15. 28. 29. Secondly it therefore followeth by this doctrine of suffering depriuation for inconuenient ceremonies that all the Ministers of England yea of al Christendom must necessarily suffer depriuation for refusing their inconuenient ceremonies seing all Churches doe strictly tie their Ministers to the practise of their ceremonies yea the Apostles by this doctrine did very ill and committed sin to perswade others to conforme to inconuenient ceremonies Act. 21. 23. 24. yea to command them to conforme to them as good and necessary in that case Acts 15. 28. 29. Yea to practise this conformity on themselues Act. 21. 26. Yea and on others also Acts 16. 1. 3. Yea they should rather haue suffered their Apostleship to haue bene forfeited and left the preaching of the Gospel to haue bene suppressed the Churches of Christ to haue bene dissolued and desolated then to haue yeelded to this conformity of inconuenient ceremonies But to admit of this is apparantly absurd wherfore the reason followes and remaines in force Reas 3 Because this doctrine and practise doth needlesly on no ground or iust cause breed or produce sundry scandalls and offences against diuers sorts of persons which is against the law of loue as appeareth First it is the occasion of fraternall discord mouing the Ministers to â—udge and account of the reuerend Bishops as of Antichristian and tyrannous Prelates and the Bishops to esteeme of them as of pernitious and vnsufferable Schismatickes This disturbeth the Churches peace maketh the common enemy insult and blaspheme the Gospel at our mutuall discords and deuoureth our owne strength by biting one another and is Ergo against the law of loue 1. Thess 5. 13. Galat. 5. 13. 14. 15. Rom. 12. 8. Whereas if in the case of depriuation the Ministers did peaceably conforme this scandall would be cut off or exceedingly made lesse and mittigated of which sin the authors and accessaries are guilty before God Secondly it two fold more scandalizeth the Papist then conformity for hee doth farre more reioyce and insult to see a godly Minister thrust out and with him all the truth of the Gospel feruently and continually pressed the greatest enemy to Popery that can be then to see him weare a Surplesse in the face of our Church with his mouth opened and stomacke inlarged against Antichrist and his superstitions and will worships Thirdly it two fold more scandalizeth the Atheist and carnall Libertine and Epicure who by the painfull Ministers depriuall will exceedingly triumph to see a doore opened for him without resistance to liue in drunkennesse whoordome swearing oppressing to bring in securely wanton dancings Church-ales profane wakefeasts reuells vnlawfull sports and a thousand euills much more then to see the Minister though conforming to the ceremonies yet present to withstand disgrace and suppresse these sins and therein to glorifie God to further his kingdome to edifie his Church to propagate his Gospel with a Surplesse on his backe Fourthly it two fold more scandalizeth such one as doth truly feare the name of God who could bee more contented to enioy the meanes of his Faith and saluation and of the Communion of Saints and visible prosperity of Christ his kingdome vpon earth with a small inconuenience of some Ceremonies which hee grieueth at and is not guilty of then to lose his Pastor the Gospel and ordinary meanes of his sauing faith yea of his saluation and heereby to see if it so fall out loyterers and Wolues in sheepes clothing take the charge of the flocke of Christ and to behold the sheepe and lambes so deerely bought and heeretofore so well instructed to lie scattered vp and downe which were vnited in one fold together and led into the greene pastures of grace and life Fiftly it offendeth the Magistrate by prouoking him perswaded and resolued as hee is to disgrace these otherwise well deseruing Ministers and to strike them with the sword of authoritie and that in the dayes and light of the Gospel which would cease by conforming in this case And if wee should not offend a priuate person much lesse should we offend the Magistrate which is a publicke person about the vse of a thing indifferent If it be saide that therefore they abstaine from the Ceremonies that they might not giue offence to godly mindes I say againe that good mindes should not bee offended in this case which if they do we must neglect for that by refusall of conformity the Magistrate is prouoked to depriue them and such as are well minded haue farre more occasion of offence at the depriuation of a good teacher which is a mischeefe then at his conformity which is but a simple inconuenience at the most 6 Sixtly it vniustly condemneth the harmonie of all true Churches that euer were Primitiue and reformed for teaching false doctrine and many godly and most reuerend persons who in case of depriuation partly haue taught the doctrine of necessary conformity to inconuenient Ceremonies partly who aduised thereunto partly who practised the same themselues which hath bene an
Acts 15. that it was of matter of omission it maketh little to infring the practise of Saint Paul Because 1 They were Ceremonies of the Law aswell as the other 2 They were significatiue one as well as the other 3 They were abolished by the comming of Christ as well one as the other In which respect they were in their nature no lesse euill though they might be lesse in conuenient then the Ceremonies of practise in some respects To this obiection I answere a little the more sharpely because it sauours of a little to much insolence and small regard vn-the holy Apostles of Christ and I would shew the absurdity thereof let the reader take the lesse offence thereat And thus much of this point To the former argument let these Propositions following be added and obserued A Man may lawfully for the edification of the Church Proposition and furtherance of Gods substanciall worshippes and for the propagation of the Gospel Acts 16. 3. 1. Cor. 9. 23. Practise and obserue such Ceremonies which he preacheth euery where against that men should not doe Acts 21. 21. Neither hee himselfe in some other cases would doe Gal. 2. 5. 11. 14. Burdensome Ceremonies Acts 15. 28. For the edification and peace of the Church and vnitie of brethren Acts 15. 2. 5. 24. May lawfully bee imposed and inioyned on Churches euen by the minde of the holy Ghost Acts 15. 28. 29. Burdensome Ceremonies and many wayes inconuenient may be necessary in some cases to be imposed on such Churches as neuer obserued them before Acts 15. 19. 28. and 21. 25. It may bee expedient for Minsters in a case of superior reason to procure greater good vnto the Church and to auoyd greater mischiefe to perswad others Acts 21. 18. 23. 24. And to be perswaded by others to conforme Acts 21. 26. to such Ceremonies as in many respects are fit to bee preached against Acts 21. 21. as burdensome traditions Acts 15. 28. Col. 2. 20. impotent and beggarly rudiments Gal. 4. 9. and occasions of sundry euill effects Vt supra It may bee expedient and necessary for a Minister or other Christian in the like cases of superior reason to practise the like Ceremonies voluntarily of his owne free accord not being enioyned or commanded by authoritie there vnto Acts 16. 3. and 18. 18. 1. Cor. 9. 19. 20. 21. 22. 23. and 10. 33. Those Ministers and people doe well Actes 15. 29. and according to the will of God and minde of the holy Ghost Acts 15. 28. who in a like case of necessitie and furtherance of the Gospel 1. Cor. 9. 23. do practise the like Ceremonies being enioyned them by authoritie Acts 15. 28. and 16. 4. and 21. 25. Paul to redeeme his Ministrie and to gaine liberty to the Gospel to adde soules vnto the Church and to winne the more vnto Christ Acts 16. 3. and 21. 20. 21. 1. Cor. 9. 20. 21. 23. might as well and lawfully haue worne a linnen Ephod or a linnen Surplesse as well as to haue purified and shaued himselfe vowed circumcised Timothy or to haue ioyned in offering sacrifice Paul might as well haue vsed the signe of the Crosse to a baptized person in a case of depriuation or of redeeming the Gospels libertie or of winning vnto Christ as to haue vsed the signe of circumcision to a baptized person as hee did to Timothy Acts 16. 3. And thus much of this argument being the first member of the maine reason Argu. 2 Now I proceede to the second member of the first reason which is this Reason 1 Because the doctrine and practise of suffering depriuation is against the grounds of Gods word whereupon I conclude that such doctrine and practise is an error and a sinne The grounds of Gods word which are contraried by this doctrine and practise are two in number and they doe Minister two arguments which I will prosecute in order by the helpe of God The first ground is this When two workes or deuties commanded of God doe meete in one practise so as we cannot doe them both but one of them must of necessitie be done the other of necessitie must be left vndone in this case the worke or dutie of greater reason must be performed and that of lesser reason must bee neglected and omitted and it is a sinne to neglect the greater to performe the lesser Out of which ground I assume But the doctrine and practise of suffering depriuation for refusing to conforme doth cause men to neglect greater duties to performe the lesser Therefore the doctrine and practise of suffering depriuation for refusing to conforme to our prescribed ceremonies is an errour and a sinne For the confirmation of this argument there are two poynts to be prooued 1 That it is contrary to Gods word and therefore a sinne to passe by a greater worke or duety to performe a lesser 2 That to suffer depriuation for refusing to conforme vnto the ceremones prescribed in our Church is to passe by a greater worke or duety to performe a lesser whereupon the former conclusion must follow of necessity Touching the former poynt namely that it is contrary to Gods word and therefore a sinne to passe by a greater worke or duety to performe a lesser The which poynt although it be in it selfe euident and must needs bee graunted by euery sound diuine yet for illustration sake I make more manifest by these reasons Reason 1 First because the will of God is such then when mercy a greater duety and sacrifice a lesser duety doe meete so as both at the same time cannot bee done mercy must be done and sacrifice left vndone Mat. 12. 4. 7. I will haue mercy and not sacrifice Because hypocrites are reprooued of God for passing by greater dueties to performe lesser thus were the Scribes and Pharises reprooued by our Sauiour for letting passe the weightier matters of the Law and following the smaller As strayning at a gnat and swallowing of a Cammell Mat. 23. 23. 24. Luke 11. 42. For vrging sacrifice of ceremoniall dueties and for omitting and reproouing mercy Mat. 12. 7. Luke 13. 14. 15. 16. For offering sacrifices and oblations with the neglect of parents Matthew 15. 3. 4. 5. 6. 7. 8. Because the Godly are excused and approued of God for passing by smaller dueties to performe greater thus were excused and reprooued First the Priests of the Law for breaking the Sabboths ceremoniall and strict rest by sacrificing and other businesse to performe Gods Publique worship a greater duety are pronounced blamelesse therein Mat. 12. 5. Secondly Dauid for eating shew-bread not lawfully for him to doe in a case of necessity hee and they who were with him were acquitted as innocent and blamelesse Mat. 12. 3. 4. Thirdly the Apostles of Christ for plucking rubbing and eating the eares of corne so violating the Sabbaths strict and Ceremoniall rest a lesser duety to satisfie hunger the necessity of nature a greater and morrall duety were called innocent Mat. 12.
2. 3. 4. Fourthly Iesus Christ preferring the healing of the sicke a greater duety before the strict keeping the Ceremoniall rest a lesser duty and commanding a kind of seruile labour viz. the carying home of a bed in some case vnlawfull Io. 5. 8. 9. proueth it not onely by a peculiar reason proper vnto himselfe that hee is Lord of the Sabbath and therefore might ouerrule in this case Mat. 12. 8. But euen by reasons of Common equity namely First because it is lawfull by not strictly keeping ceremoniall rest to doe morrally well on the Sabbath day omitting sacrifice to doe mercy Mat. 11. 12. Secondly because the end is superior to the meanes for the Sabbath was made for man not man for the Sabbath Mar. 2. 27. 4 Fourthly because it is contrary to the inspired examples in the Scripture which are of common equity and reason and to the practise of the faithfull Saints of God namely besides the forenamed examples of the Priests of the Apostles of Dauid of our Sauiour first of Salomon who in a case of necessity did offer vpon another Altar then the Altar appointed for the worship of God because it was not able to receiue the offrings 2. Chro. 7. 7. but was to little for that end 1. King 8. 64. Whereas they were to offer sacrifice and to burne incense vpon one onely Altar in the Temple 2. King 23. 12. It being a Type of Christ the only sacrifice and mediator Heb. 13. 10. 2. of Hezekias who to set forward the mayne and substantiall worships of God did admit of many to the Passeouer albeit they were not ceremonially sanctified but legally vncleane and did not receiue the same as it was written in the Law nor according to the purification of the Sanctuary yet with a true heart seeking the Lord they were accepted namely in a case of superiour reason 2. Chron. 30. 17. 18. 19. 20. Thirdly of Paul who to saue his life a greater duety did with his owne hands cast away into the Sea the good creatures of God which otherwise should haue beene preserued and so for that cause neglected a lesser duety Act. 27. 30. Fourthly of the inspired Apostles of Christ who as before is noted did practise on themselues Act. 21. 26. and vpon others Acts 16. 3. and did aduise Act. 21. 23. 24. yea ordaine inioyne and command the practise of Iewish ceremonies as circumcision shauing purifying abstayning from blood and strangled meate and that as a duty good and necessary Act. 15. 28. which to auoide and not to vse was a duety required of God which to vse and practise in other cases was reprooued by the holy Ghost Acts 15. 10. and 21. 21. Gal. 4. 9. 10. 11. and 2. 12. 13. 14 and 5. 2. 3. 4. Colo. 2. 20. 21. 22. 23. and were needlesse shadowes Col. 2. 20. Ordinances of the world Col. 2. 20. Commandements of men turning from the trueth Col. 2. 12. Titus 1. 14. Impotent and beggarly rudiments Gal. 4. 9. 10. And of sundry perillous and perniciouse effects yet this they did admit albeit the violation of a duety to doe a greater duety of superior reason namely to procure the vnity of brethren Act. 15. 2. 4. 6. 7. 24. The wyninng of strangers to the faith 1. Cor. 9. 19 20. And to propagate the Gospell 1. Cor. 9. 23. To preuent the scandall of weake beleeuers Act. 16. 3. and 21. 20. And the danger of interruption or depriuation of the Ministery by the violent Iewes persecution Act. 21. 12. 24. 27. 28. Thus is the first point confirmed to the which doctrine sundrie godly learned men euen so many as I haue reade of this point doe also consent both in the same words and proofes viz. * vid. Caluin in Mat. 12. 1. 3 fol. 260. Vrsin cat part 3. fol. 707. immediat ante praecept 1. impress Cantabridg anno 1585. Piscator in Mat 12. 1. 2. 3. in analisi fol. 190. in obseruat ad eundem locum fol. 205. 106. 107 Idem in obseruat in Mat. 9. 13. fol. 156. Idem in obser ad Mat. 15. 3. 4. 5. 6. fol. 243. Polan syntagm Theolog. lib. 9 c. 29 fol. 4077. 4078. Martyn in summula verbi dei cap. 2. 10. 11. 12. 13. 14. fol. 47. 48. de-calogo Mr. Perkins vol. 1. of his workes treatise of conscience Cap. 2. fol. 520. Yet to this poynt or proposition howsoeuer firme it bee in it selfe as hath appeared and is approoued by the best diuines yet some obiections haue beene layd against it which I will heere set downe Ob. Where it is sayd in the former proposition when two dueties doe meete at one time it is obiected that they cannot bee dueties both at once For if they were both dueties they would both bind and so a man must needes commit a sinne seeing hee is straitned betweene two dueties and must omit the one this therefore is not well proposed Ans The mentioning of these two duties meeting together at one time in our practise doeth not intend that they doe both of them bynd the conscience at the same instant but they are called dueties as they are considered apart being both workes are commanded of God in two seuerall commandements Which two workes being dueties considered apart doe sometimes offer themselues to our practise at one instant As to heare a Sermon at the Church on the Sabboth and to tend a sicke person ready to die at home at the sametime both are duties being cōsidred apart but meeting together and offering themselues to our practise at one time there is indeede but one duety because both cannot be performed in one instant In which case the greater worke is the duety the lesser bindes not for that present In like case for a minister to refuse inconuenient ceremonies albeit it be a duty being cōsidered apart from the duty of preaching the word yet when it meeteth with the duty of preaching so as preaching the word will not stand with refusing inconuenient ceremonies this refusing of ceremonies bindeth not the cōscience but leaueth to be a duty There are not two duties at that instant but only one which is to preach the word of God In which case the refusing of inconuenient Ceremonies is no duety neither is their practise a sinne yea the practise of them is a duety if otherwise they cannot preach the Word this obiection therefore needeth not Obiection The doctrine included in that point or proposition is not true because there may be a greater duetie neglected for the performance of a lesser which may then be done when the performance of the lesser keepeth him frō sin as for example A Preacher enioyned to preach naked ought to neglect preaching Besides it is contrary to the rule of the Apostle Rom. 3. 8. The least euil must not be done that the greatest good may be performed For when I cannot doe it without sinne it is no duety and therefore you should propose the matter thus It is necessary to performe
do vnfit Ceremonies destroy the power efficacy thereof Seuenthly Because the dutie of preaching is simply necessary both in respect of Gods particular command and also in respect of the preacher who is attended with a woe if he neglect 1. Cor. 9. 16. Hos 4. 6. and in respect of the people who are ordinarily by this meanes gathered edified and saued Ephes 4. 11 12 1. Cor. 1. 21 and doe perish if they haue it not Prou. 29. 18 Hos 4. 6. But the vsing of conuenient Ceremonies is not simply necessarie onely secundum quid for the sake of preaching to further and vphold it in which respect scandelous and dangerous ceremonies may be necessary to be inioyned and practised Act. 15. 28. 29. And with inconuenient and hurtful Ceremonies a Church may be a true church as the Apostolical Church of Antioch was as the most part of primitiue churches were and of reformed Churches vsing far worse ceremonies then ours are pretended to be Also a Christian may haue the being of a true Christian may so remaine standing in the true practise of faith repentance loue patience c. and in the assurance of his election adoption iustification and in that state may finally be saued albeit hee liue and die in the practise of as euill ceremonies as ours are supposed who if he should continue without the meanes of preaching the Word might haue great cause to doubt of all Eightly Because of their subordination for Ceremonies as before is noted and the determination of them doe serue the ordinance of preaching the Word and are by the Church to be determined as may best serue for the furtherance thereof so they be not formally in their nature impious in which respects as before is said it may be expedient to admit of very inconuenient and accidentally hurtfull Ceremonies namely for the furtherance of the Gospel edification of the church Else the Apostles by direction of the holy Ghost sinned in their doctrine and practise But the ordinance of preaching doth at no time serue fit Ceremonies neither should giue place by laboring against vnfit Thus from the nature now from their effects it doth in like sort appeare that the duty of preaching tieth the conscience with a farre greater bond then the duty of refusing of the prescribed Ceremonies First on the better part The benefit of preaching the Word is incomparably greater then the benefit of auoyding these or the like inconuenient Ceremonies By the preaching of the Word the Church hath name and being yea though Ceremonies as is noted be very inconuenient and doe remaine in the Church as timber hay and stuble vpon Christ the foundation Ceremonies be they euer so well ordered without preaching are of no force to giue name or being to the Church Now farre greater is the Churches being the progresse and liberty of the Gospell the publike vse of the meanes of new birth faith and saluation and the visibility of Christ his kingdome vpon earth then the auoyding of offence and such other inconueniences accidentall not inherent neither purposed by Ceremonies in their nature not euill but meerely indifferent the one bringing a publike good to the whole Church the inconuenience of the other but priuate to a few who take offence and in this case by their owne default Besides experience sheweth how God hath prospered multitudes of latter times that haue entred by conformitie in euery place and such who standing in their places haue with a grounded conscience not by sinister respects conformed to preuent their depriuation or to redeeme it being lost The Lord hath done as much good by them as by any Minister depriued by the conuersion confirmation consolation reclamation excitation edification I say not refusing Ceremonies speaking against Bishops pleading for Church discipline but in the maine doctrines and duties of sauing grace and goodnesse Gods blessing hath beene on them as much as euer before the Papists and enemies of righteousnesse haue beene no lesse vexed and conuinced yea Saints no lesse comforted and confirmed the Church no lesse fortified and the truth of the Gospell no lesse propagated if not much more And the reason hereof is plaine because experience sheweth that the Church is not builded vp but destroied rather afflicted consciences nothing quieted but troubled rather doubtful mindes not setled but distracted rather zealous mindes not rectified but disordered rather Papists and Brownists not wonne or conuinced but rather driuen further backe by the doctrine practise endlesse disputations of discipline ceremonies constitution of Churches and the like but by the sound doctrine essentiall practise of repentance from dead works faith in Christ loue patience and good works which sauing points of the mistery of godlinesse are more taught and better practised by simple hearts when the stumbling blockes of these lesse pertinent questions as Mint and Cummin in respect of Mercy and Iudgement are remoued or more sparingly and peaceably debated Secondly on the worser part The mischiefe offence and inconuenience of the Ministers depriuation for not conforming to the Ceremonies seemeth in reason and hath appeared in experience to bee more by many degrees then the scandall and inconueniences arising of conforming to redeeming of their preaching which thing appeareth First because the Papistes doe more reioyce the Godly are much more grieued the Libertines doe much more triumph and so are like to doe as they haue all more cause to behold the Gospel interrupted the trueth obscured the Church weakened the Ministers of God throwne out the flocke of Christ scattered and the visible kingdome of Christ diuided and dessolued then they would be to behold some inconuenient Ceremonies these greater things of the law remaining entire whereby Antichrist and sinne is dayly discouered and wasted and by the which trueth and pietie doe more encrease and preuaile Admit that by inconuenient Ceremonies the Church should bee blemished and the consciences of many scandalized yet in depriuation of teachers without supply of as good the Church of God tendeth to dessolution and vtter ruine yea the soules of all the people are endangered to perish Prouerb 29. 18. Hos 4. 6. Math. 15. 14. For without the preaching of the worde there is no publique ordinary meanes of saluation left and so by consequence no ordinary meanes of the hope of saluation though all both Minister and people should abstaine from these inconuenient Ceremonies Wheras so long as the word and Gospel preached doeth remaine Christ the foundation doeth remaine both in sound and doctrine 1. Cor. 3. 11. Ephe. 2. 20. as also in assured presence Matth. 18. 20. and 28. 20. the infinite value of whose blood clenseth from all sin 1. Ioh. 1. 7. and 5 12 howsoeuer the stubble of corrupt doctrine Ceremonies do remaine withall and so the Church both Minister and people retaining and laying hold on the foundation may bee saued though as by fire 1. Cor. 3. 15. Secondly experience teacheth vs what a decay of
ministery can bee of that necessity and vse for the glory of God and good of his Church as was the ministery of any Apostle The worke whereunto the Lord hath called and separated the Apostles viz. the planting of the Church and preaching of the Gospel to all nations was such as could not haue beene performed by any other but the Apostles alone But in the depriuation of our Ministers that refuse conformitie there is no such danger and of their preaching there can bee no such necessitie imagined though they preach not the Gospel is preached stil and that soundly and fruitfully And how then can Master Spr. say that the auoiding of depriuation with vs is a reason either superior or aequiualent vnto that which mooued the Apostles to doe as they did if hee had said there is great similitude and analogie betweene these two cases he had spoken probably but to maintaine a paritie betweene them he hath no colour of reason at all 2. The Apostles in vsing and inioyning those Ceremonies might bee well assured that they should greatly further the successe of the Gospel thereby the beleeuing Iewes would bee preserued from Apostasie the vnbeleeuing many of them would be gained and that they should not onely obtaine libertie and freedome for their Ministerie by this meanes among the Iewes but that the very vsing of these things would edifie them Now our Ministers haue no reason that is either Superior or aequiualent vnto this to perswade them to the vse of our Ceremonies for they cannot be assured that the vsing of our Ceremonies would doe any good at all no they are well assured by many reasons long experience that they would doe much hurt euery way both vnto the belieuer and to him that is not yet called to the faith And should not he thinke you haue great cause to brag of this bargaine who after that he had purchased the liberty of his ministry by yeelding vnto conformity should finde euer after a wofull experience that he hath done much more hurt by his conformity then good by his ministry 3. The Apostles in vsing inioyning those Ceremonies if they had enioyned any and the Churches also in obseruing them by their appointment if any such thing had bin were well assured in their consciences they did that which was not onely lawfull but necessary for them to doe and that they had sinned if they had not done so for they had diuine authority to warrant command to do as they did Will Master Spr. say that the auoiding of depriuation with vs is a reason either superiour or equiuolent vnto this our Ministers can discerne no such warrant for the vse of our ceremonies but are fully assured they haue this commandement expresly to the contrary And will any man perswade them that for the auoiding of depriuation or a far greater penalty though indeede that be very great they may do a thing which they are assured is euil in the sight of the Lord. For a conclusion to this answere vnto his first maine argument it shall not be amisse to set downe and repeat sundry materiall differences betweene the case of the Apostles and Churches in their times and ours now 1. They vsed such Ceremonies only as both at the first were diuine ordinances and the vse whereof was warranted vnto them by diuine authority We are required to vse such as are inuentions not humane onely but Antichristian 2. They vsed them in this perswasion of their conscience that they might in that case and ought to be vsed neither did they euer inioyne them to any that held them vnlawfull ours are imposed vpon such as are perswaded in their conscience they cannot vse them without sinne 3. They vsed them but once or twice vpon extraordinary occasion we are required to vse ours constantly and continually in the ordinary exercise of our ministery 4. They neuer vsed them but when they saw euidently that the vse of them would preuent scandall and tend vnto edification we are required to vse ours though we see euidently the vse of them would hinder edification and giue offence many waies ¶ A Reply to the Answere of my first Reason for Conformitie in case of Depriuation LEst the answeres of my reasons should hold me void of charity which is not suspitious or to be carried on with euill surmising I will omit that sending an answere to me which am the second person from them they giue answere as to a third Neither will I insist vpon the Ironies which may seeme too palpable among godly minds needed not especially in disquisition of a truth of so great consequence Onely I put my brethren and my selfe in minde for our better prosecuting of this question that piety is meeke and gentle equalling her selfe to the lower sort it scorneth not such as are differing from it in iudgement it is not prouoked to anger but in euidence and demonstration of the truth approueth her selfe to euery mans conscience in the sight of God Now as there is none end of making many bookes so Gods wisedome should instruct vs by contention not to leingthen controuersies for which cause I haue purposed to be short in reply Touching the Preface or generall answere made before the Answere to particulars it might as I suppose haue been well spared as being to small purpose and quite besides the point in question For 1. The Answerers could not be ignorant and my Conclusion drift in handling matter manner whole course of prosecuting in euery Argument doe plainely stretch no farther then to enforce Conformity in case of Depriuation Therfore this caution is but a voluntary and studious wandring from the question Neither doe these arguments labour to make the world beleeue that all depriued Ministers haue sinned in suffring Depriuation but so many onely as for not conforming haue suffred depriuation Therefore this speech of theirs is either an vntrue surmise or a scornefull Ironie 2. Though the Answerers should bee ignorant that any Minister should suffer Depriuation for onely refusing to conforme yet all the faithfull Ministers of these our parts doe know the contrary of sundry my selfe doe know it of my selfe and others And who can be ignorant that diuers Ministers haue been depriued only for not conforming by inditements at Assise and Sessions as well as by the Bishops and doe perpetually stand liable to that censure and is a cause ouer-ruled as appeareth in the Lo. Cookes reports Againe it is well knowen that for these later 5. or 6. yeeres subscription hath not been vrged to Incumbents or setled Ministers but meere conformity And Bishops haue acknowledged being put in minde by men of learning in the Lawes that they could not vrge Subscription either by vertue of the Statute or the booke of Canons to such as were already placed and setled in their charges It was therefore vnaduisedly and vntruely affirmed to say no more that M. Sprint surely bestowed his time very ill and spent a
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
conformed to the Ceremonies by their account in nature euill Nay they lay a sinne vpon all Churches and godly Teachers since the time of Christ should any man indure so great indignity or swallow such absurditie by sparing them And admit they be prooued to be found in sinne it is no newes that hath beene taught from the beginning Rom. 3. 4 23. Iam. 3. 2. 1. Cor. 13. 9 10 that all men are liers and that all haue sinned yea in many things wee offend all Wee know but in part and difference will bee among the best and with difference error on one side or another in matters circumstantiall vntill perfection come Our Psal 19 12. comfort is that all sinnes especially vnknowne to such as are in Christ are pardoned as being included in the compasse of their generall repentance Though reason accuse them of a sinne yet grace in 1. Ioh. 1. 7. Christ his blood cleanseth from all sinne neither can any man condemne where God hath iustified Rom. 8. 33 34. And what I thinke of them in charitie that to my comfort I thinke of my selfe and all that holde this iudgement albeit it prooue an error Yet againe good mindes will be offended at this which I haue written But either it is Truth or error If error I confesse they haue iust cause and I will confesse it when I see it But if it bee the Trueth what will the children of the light bee offended at Gal. 4. 16. Luk. 7. 35. the light or am I their enemie because I tell them the Trueth wisedome is iustified of all her children And euery one that is of the Trueth heareth the Iohn 18. 37. voice thereof And wicked men with such as are the enemies of our Church such as Papists Brownists Anabaptists will triumph and reioyce that such as haue stood out against Conformitie doe now defend it But when was it otherwise when will it how can it bee but that weake eyes should be offended at the light It is a griefe to raigning sinnes to see others to amend They triumph in our conforming but will they not much more in our eiection they reioyce in our conforming to the Ceremonies and wee will grieue at their conforming to the world Lastly some haue obserued how certaine of the Modest offer fol. 19. Ministers which stood against Conformitie haue after yeelding euidently lost the grace and power of their gifts some fallen to idlenesse neglect of publicke and priuate duties yea to prophane and scandalous life conuersation And so say I haue sundry done vpon my knowledge that haue holden out against Conformitie euen to suspension depriuation whose zeale in that behalfe hath either been prepostrous more insisting on the lesser then the weightier matters of the Law or ioyned with grosse ignorance themselues not able to haue giuen a reason of their doings before God or man It being iust with God to punish them on either side who without conscience or ground of Faith do either conforme or refuse Conformitie For otherwise none can be ignorant but that on either side sundry haue remained in the constant euidence of Gods best gifts and graces and in the blessing of a sanctified estate To teach vs that it is not the zeale for or against the Ceremonies but an heart established in grace that Heb. 13. 9. can keepe men from the markes and badges of hypocrisie Now for the manner of my handling these my The manner of handling reasons I trust it shall appeare to euery person fearing God that as I haue written these things with a good conscience as in the sight of God so I haue performed it with due respect to my Brethren as it becommeth Truth I know with whom I hold this controuersie not with enemies but brethren and I haue not learned the language of fowle speech If any man be moued to reply I wish him to performe it in the spirit of meekenesse and in the euidence of Iames 3. 17. heauenly wisedome for that our passions are great hinderances of finding out the Truth And no man breaketh out into inordinate affection in any controuersie chiefly of this nature but hee hazardeth the losse of a better thing then that he seeketh Hee seeketh Truth and loseth Charitie and power of godlinesse whereas he should seeke Truth in Charitie For Charitie reioyceth not in iniquitie but in Ephes 4. 15. 1. Coâ— 13. 6. the Truth God needeth not our lies to defend his Truth I leaue such practise for my part to Papists and to Brownists who by vnablenesse to leaue their rayling formes and bitternesse do manifest the foulenesse of their heart and falsehood of their cause that cannot bee defended but by weapons borrowed from corrupted nature and the diuill And in a word declare themselues vnprofitable in the Truth they know vncapable of any Truth they know not and quite vnworthy of respect Wee haue had contentions enough about circumstances and Ceremonies The yeeres should teach vs how smally the Lord doeth blesse the dissentions of Brethren And the times approach wherin it must be knowne Rom. 14. 17. that the kingdome of God stands not in meate and drinke nor godlinesse in Ceremonialls but in the power of a regenerated state And that sauing grace wil stand though men neuer write or preach against a Bishop or suffer depriuation for refusall of a Ceremony And that the grace of God doth teach vs to seeke resolution of euery doubt and to witnesse our dislike of things to bee disliked in wisedome and proportion but neuer to contend about any thing but for the faith once giuen to the Saints If any man Iude v 3. Phil 3. 15. bee otherwise minded God shall reueale the same vnto him If any man bee ignorant let him be 1. Cor. 14 38. ignorant still If any man will be contentious we 1. Cor. 11. 16. haue no such custome nor the Churche of God In the foundation we all agree Time and day will 1. Cor. 3 11. 12. 13. 15 10. try the hay and stubble from the gold and siluer And the fire of Gods triall will surely sindge delinquents Let euery man take heede how hee builds 1. Cor. 4. 5. Let vs iudge nothing before the time vntil the Lord come who will bring to light the things hidden in darkenesse Phil. 3. 16. But whereunto we haue attained let vs walke by the same rule and let vs minde the same thing Iude v. 20. Let vs edifie our selues in our most holy Faith and pray one for nother And the in their hearts Iames 5. 16. Lord doe good to those that are good and to them that are vpright Psal 125. 4. IOHN SPRINT THE NECESSITIE OF CONFORMITIE IN THE CASE OF DEPRIVATION IT is necessary for a Minister to Conclusion conforme to the Ceremonies prescribed in the Church of England rather then to suffer Depriuation Quest. 1 Two questions touching this conclusion
is contrary to the law of loue The first point is of it selfe cleere ynough without any further proofe howbeit it appeareth by these reasoÌ„s that namely it is coÌ„tray to Gods word to do any thing coÌ„trary to the law of loue First because if loue be the fulfilling of the law Ro. 13. 8. 12. theÌ„ the violatioÌ„ of this law is the violatioÌ„ of the law of God which is a sin 1. cor 16. 14. al our things must be done in loue Secondly because of the fulfilling of the law of loue according to the scrip by wel doing for the Apost saith If ye fulfil it ye do wel Iam. 2. 10. theÌ„ the violatioÌ„ of the law is euil doing which is sin Thirdly because the violation of the law of loue is a breach of the end of the coÌ„mandemeÌ„t 1. Tim. 1. 5. 6. which is a sin Fourthly because the violatioÌ„ of the law of loue is a breach of the law of loue to God Io. 3. 17. 4. 20. 21. 5. 1. therefore a sin Fiftly Because the violation hereof putteth out the infallible and true badge in vs of being ture christians * Ioh. â—3 35. 1. Ioh. 4. 7. 13. 10. 19. which is a sin Sixtly because the violatioÌ„ of this law putteth out the internall assurance of regeneratioÌ„ of being the childreÌ„ of God * that wee be translated from death to life which is a sinne The second point is also prooued thus namely That to incurre and suffer depriuation for refusing to conforme 2 Poynt is contrary to the royall law of loue The reasons are these Reason 1 First because this doctrine and practise is a greate enemy to mans saluation which is a breach of this law of loue in the highest degree Rom. 14. 15. This appeareth because it doeth by abstaining from a thing in nature indifferent such as our ceremonies are prooued to be needlesly depriue him of the ordinary meanes of his saluation which is the preaching ministry of the word of God and of the Sacraments For as things doe stand all such as doe not conforme vnto the ceremonies are to be depriued without exception Obiect A man may haue the ministry of others though some be depriued Answ Surely very hardly For where almost in any place many thousands of persons fearing God in this land enioy a preaching minister hauing lost their faithfull teachers by this doctrine of suffering depriuation for refusing conformity to our ceremonies which haue no teachers neerethem in a greate compasse and are tyed by necessitie of outward meanes that they cannot remooue their dwelling where they may enioy this ordinary meanes of their saluation Secondly this obiection is nothing to the point in hand for in that some preachers remaine for the comfort of Gods people is Gods extraordinary blessing and grace of whose mercy it is that wee are not consumed because his compassion fayles not Howbeit this is no thanke to this doctrine of suffering depriuation for indifferent ceremonies which if it might preuayle according to their minde would leaue noe preacher in England at this houre but sweepe them all away at once which I thus manifest First our Soueraigne King and the Ecclesiasticall gouernors vnder him with the whole state as appeareth by the Statutes yeat in force doe remaine resolued and vnremooued to maintaine the practise of ceremonies prescribed indifferent and that it is not a conuenient thing neither yet safe neither standing with the credit of the Church or common-wealth to remoue these things which they hold to haue bin at first with mature aduice established and this resolution of theirs experience in the losse of many woorthy preachers hath taught vs. Secondly the doctrine of suffering depriuation for inconuenient ceremonies if it bee truth as they suppose it be who haue beene for that cause depriued doth tie all Ministers alike so that if it tie the conscience of one it tieth also the conscience of another yea of a thousand besides not one excepted Wherefore no man if wee presuppose the state of things to remaine as they doe may by that doctrine without sinne conforme to redeeme his Ministery not onely at this time but not in any posteritie heereafter and so this doctrine doth vniuersally depriue all places of this Land at all times things standing as they doe of the ordinary meanes of their saluation which is the Ministery of the Word and Sacraments Obiect God blesseth the priuat meanes of priuat reading catechising instruction reproofe comfort exhortation and inuocation in the absence of the publike Answ True vnto such persons as are not cause of depriuing themselues needlesly of the publike meanes in which case I know God accepteth a man according to that he hath and not according to that he hath not But what is that to the Ministers that doe not on iust cause but needlesly suffer depriuation for refusing to conforme whereby it seemeth that they incurre the danger of two mischiefes One by needlesly suffering the light of Gods publike ordinance to be quenched they create to themselues iust feare that hee will not blesse their priuat meanes to them being guilty of the needlesse leauing of the publike The other that they may also feare least they haue done though in ignorance purpose of well doing as much as in them lay needlesly to destroy the flocke committed to their charge by denying further instruction to them and publike ordinary meanes of their saluation which they might haue with good conscience continued in to the comfort conuersion of many a soule Obiect Wee must so loue our neighbour as that wee must loue Christ aboue our deerest friends Matth. 10. 37. Luk. 14. 26. Secondly loue reioyceth in the truth not in iniquity 1. Cor. 13. 6. Thirdly wee must so loue our neighbour as that we offend not God by breaking his will Fourthly wee must so loue our neighbour as that we offend not God by violating a good conscience and breaking our peace Heb. 13. 18. Fifthly we must not doe euill that good may come thereof wherefore wee must not vse the ceremonies though wee suffer depriuation and by this practise wee breake not the law of loue but keepe it Answ First wee loue Christ when we keepe his Commaundements Ioh. 14. 21. 24. who hath commanded his Ministers to preach his Word to the worlds end Matt. 28. 19. 20. he breaketh not Christs commandement that doth practise indifferent ceremonies though in some respects accidentally inconuenient to redeeme the fulfilling of his greater duty of teaching the Gospel to the flocke which is a great argument of our loue to him Ioh. 21. 15. 16. 17. Secondly the truth is this wherein true loue reioyceth that for tender loue vnto the sheepe of Christ that Ministers must conforme and practise euen inconuenient ceremonies that the Gospell may haue a free passage which truth is proued Act. 16. 1. 3. 15. 28. 29. 21. 23. 24. 25. 26. Thirdly we breake the will of God if we neglect
deuided and the course of the Gospel hindred and interrupted to aske and seeke the iudgement of other true Churches and Teachers about the case in question As the Apostles did in Act. 15. 2 3 4 6. and the Primitiue ages following after their example also did imitate as their duty was Ph. 3. 17. and 4. 8 9. in which case if the iudgment of one two or twenty Churches be to be harkned to and not despised or contradicted rashly how much lesse the iudgement of all true Churches of all times and places Now for a few persons of one Prouince as of England and of one season to sway against all Churches to condemne their doctrine and practise of sinne and error is against this ordinance of God and the way to error Because the swaying against the iudgement and practise VIII of all Churches and Teachers is against the equity of many forcible and maine reasons For 1 Who are more likely to know the trueth euen in such a point as this then the whole company of such First who are indued with the most excellent gifts in the Church and greatest degrees of knowledge and vnderstanding of Gods word and with meanes tending thereunto doe not the best sights best iudge of colours Secondly who are and haue been endued with greatest degrees of euident sanctity Thirdly whose labours haue beene most of all blessed of God for the conuersion of soules for the ouerthrow of sinne and Antichrist and Heresies Fourthly who haue liued and died most comfortably in the Lord If a man should not rest in the iudgements of the whole company of such where should he rest or what peace or assurance shall hee haue to haue all these so many as all and so incomparable persons his aduersaries as in condemning such for sinners and false Teachers 2 No one point of error can be shewed which is established by this rule namely by the consent of iudgement and practise of all Churches primitiue and reformed latter For albeit some faithfull persons and some true Churches may differ from some other in sundry points and thereby there must needes bee error in one part or other yet it were hard for a few priuate persons to conuince them all of errour in a matter wherein they all agree if they were in errour is it not strange no age should bee able to discerne it 3 Such as haue wilfully and professedly differed from this rule haue beene found to haue beene New-fangles Heretickes Schismatickes and prophane persons such as Donatists Anabaptists Brownists Arians Famelists and the like and are of infinite varieties one from another and therefore all or the very most must needes bee an errour for there is but one trueth 4 By the reiecting of this rule euery Sect maketh a way open to their owne contempt For if the iudgement of so reuerend and so excellent lights and agreement of them all is to bee despised and reiected by any particular why should not others reiect and contemne them and their iudgement the matter being difficult and of disputable nature and themselues being so many thousand degrees behind the person whom they thus despise in their worth or number 5 It opens a doore to singularitie noueltie and of endlesse differences errors and contentions and leaues no rule of Peace or of ending dissentions in the Church of God For if one may vnder colour of trueth teach and practise what he list in his diuersitie why may not another do the like or what rule will there be to compose the dissention that doe and will arise in the Church which one part hauing the trueth may vrge vnto the other voyd of truth why should hee rather follow this part then that wherefore in this case wee are to note that no priuate person or persons may raise vp any new opinion and pretend Scripture for it and so propose it for a Doctrine and a truth in the Church though hee condemne the whole Church beside for an error and a sinne Because as the Scriptures are not of priuate interpretation so Gods Spirit is not priuate but generall to all the faithfull Thus wee see this doctrine of swaying against all true Churches and Teachers of all ages and places and condemning them of sinne and error is false doctrine Whereupon also it followeth secondly that it is a sinne which also appeareth further I Because Dauid doth iudge himselfe that he trespassed in that he being a priuate man condemned and censured all the generation of Gods children Psal 73. 13. 14. 15. Againe because God laieth a woe vpon the practise of taking away the righteousnesse of the righteous from him Esa 5. 23. or of condemning the iust Pr. 17. 15. But that doctrine practise which laieth a sin vnto the charge of all Gods Church takes away their righteousnes and condemnes them in that point Therefore it is a sinne euen of bearing false witnesse against the whole congregation of neighbours 2 Because the censuring of all true Churches for a sin or of false Doctrine is contrary to the Commandements of God who would haue the Teachers obeyed and hearkened vnto which doe teach and define secundum legem as aboue I noted Heb. 13. 17. Deut. 17. 9 10 11 12. and would haue the rest to iudge of the words of a few which prophesie 1. Cor. 14. 29. 32. and of the commandement of walking in the wayes of good men Pro. 2. 20. Phil. 3. 17. and 4. 9. It is also contrary to the practise of the holy Apostles who determined one Churches differences by another Act. 15. 2. as before I noted 3 Because this Doctrine is the ground and mother of schisme For S. Paul noteth that they cause diuision and offences that teach and practise contrary to the doctrine which the whole Church hath receiued especially from the Apostles Rom. 16. 17. Therefore this doctrine is a sinne Obiect Against this point it is alleadged first that it is a Popish ground to make the Church the ground of our Faith It contradicteth the Doctrine of our Churches against the Papists Answ This point includeth no Popish ground nor doeth it contradict the Doctrine of our Churches against the Papists For the Churches desire nothing so much against the Papists then that they would grant the elect and faithfull to bee the onely Church and then that they would stand to the iudgement determination and practise of such as are faithfull in all ages But that this may the better appeare to bee no Popish ground Wee are to note 1 The Papists vnderstand the Church to consist onely of persons in office and those often hereticall sacrilegious and prophane persons such as their Popes Cardinalls carnall Bishops Wee the only faithfull in all times and places whether in office or not 2 They vrge Apocriphall and basterd Fathers for the patronage of their errors Wee the vndoubted writings of the approued Fathers 3 They vrge the Fathers errors and things wherein they differ we their truth
standeth in doctrines and in the true preaching of the Gospell and in the rites expresly deliuered by Christ Harm Confess § 10. folio 8. Heluet. poster That it is a generall rule that men must not contend about indifferent things that the vnitie of the Churches should be thereby broken Zanch. de redempt c. 19. in 4 praecept fol. 696. Neither the peace thereof troubled Zepper de sacram cap. 13. fol. 314. That if different rites bee found in diuers Churches no man may thereby thinke that they are at dissention Harm confess § 17. fol. 20. Heluet. Posterioris so that they agree in the summe of doctrine Beza Epist 1. fol. 7. That the diuersitie of rites is no sufficient cause why we should separate from any Church seeing the Church hath alwaies varied in rites according to the diuersitie of places and of times Aretius loc 57. fol. 177. He citeth Augustine and approueth Irenaeus his reprouing of Victor Bulling Deca 5. serm 2. fol. 360. 361. That it is not lawfull for any man vllâ de causâ for any cause to make separation from the Church of Christ that is as much to say as in which at least sound and sincere doctrine is retained in the which standeth incolumitas pietatis the safetie of piety where the vse of the Sacraments ordained of God is preserued and they are Schismatikes that separate and that therein they do sinne Beza Epist 24. fol. 148. No not although there be sundry errours and corruptions in doctrine manners externall policy ceremonies Morneus de Eccles lib. 2. fol. 32. Zanch. confess cap. 24. § 10. fol. 207. Idem in Philipians 1. 25. 26. fol. 45. 46. Danaeus Isagog part 3. cap. 13. fol. 148. Bucan loc 41. Qu. 22 fol. 505. qu. 25. ibid. That contentions and strifes about things indifferent as rites and ceremonies are such as before are mentioned in particular to haue beene in the Primitiue Churches must not be raised in the Church Polanus symphon cathol cap. 49. thes 4. fol. 1234. cap. 47. thes 1. fol. 1212. cap. 48. thes 2. fol. 1227. Idem syntag lib. 9. cap. 29. fol. 4078. Zanch. de redemp cap. 19. fol. 696. That if there bee found any not pernitious dissimilitude of rites and ceremonies no man ought to be offended or to take scandall thereby or for this cause to reproach or to harme others or to bee the authour of Schisme or faction seeing the forme of Ecclesiasticall constitution was neuer heretofore one and the same neither yet is to this day Har. confess § 17. fol. 215. Heluet. poster That those persons doe grieuously sinne who for indifferent Ceremonies for the Churches edification do trouble the Churches or condemne other Princes Magistrates and Churches for that it is opposite both to pietie and charitie Zanch. de redemp cap. 19. fol. 697. That where there is a certaine forme of Ceremonies for the Churches edification ordained and receiued there vnitie in those Ceremonies must be retained of euery one and the Ecclesiasticall order must not be troubled or interrupted according to that of the Apostle 1. Cor. 1440. Zanch. confess cap. 24. § 15. fol. 211. That in Ceremonies of indifferent nature such as fasting c. euery faithfull person to auoid the giuing of offence is to follow the custome of the Church wherein hee is or to which hee commeth Polan symphon cathol cap. 47. thes 7. fol. 1226. That because wee are men and doe liue amongst men in the Church it is not meete that in humaine manners rites and traditions wee should bee found froward Let diuine things bee obserued as diuine and humane as humane so long as with a free and pure conscience they may bee kept Musculus Loc. part 2. de tradit § 6. fol. 31. That if any person wrangle and will bee more wise then he ought against a common established order let him looke how hee can giue a reason of his frowardnesse to God howbeit the saying of Paul should satisfie vs 1. Cor. 11. 16. wee haue no such custome neither the Churches of God Caluin instit 4. 10. 31. That things otherwise in themselues indifferent doe after a sort change or alter their nature when they are either commanded or forbidden by any lawfull authoritie Beza Epist. 24. fol. 143. That albeit Christian libertie hath taken away the yoke of the Law Ceremoniall and in steed thereof it is not lawfull for any mortall creature to lay or impose any other yoke yet the too licentious vse of things indifferent is by Gods word restrained both in generall by the law of charitie whereby wee are commanded to doe nothing which may scandalize our neighbour or omit any thing which may edifie him so farre as in our calling wee may as also in speciall by the politicke or Ecclesiasticall constitution so farre as the Churches gouerners vnder God doe iudge it profitable to the Commonwealth or Church and thereupon frameth a law Beza Epist 24. fol. 143. That such constitutions doe binde the conscience in as much as no man sciens prudens rebellandi animo witting and knowing with a minde of disobeying or in case of scandall may without sinne doe that which is so forbidden or omit that which is so commanded Beza Epist 24. fol. 143. Caluin institu 4. 10. 31. Harm confess § 17. fol. 230. 231. Sweu ibid. fol. 218. 224. Augustan And whereas it might bee here obiected that these writers doe speake of Ceremonies rightly established thus much they farther teach in generall That the Word and Sacraments are not administred rightly and exactly secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as altogether agreeing with the prescript of the Lord no not in all the world yet albeit they be not administred according to that exact rule and by reason of our frailtie cannot bee sodainely reformed yet may they bee so performed that they may be pleasing vnto God and healthfull to the Church yet so as the defect should bee lamented and acknowledged which point if it bee not granted there will bee no pure or true Church in all the world Vrsinus catech part 2. ad quaes 84. fol. 620. That albeit many euill things do goe along and be done yet these things are done by such as hinder reformation and by the disobedient not by such as wish and sue for amendment For blessed are they who hunger and thirst after righteousnesse Matth. 5. 6. that is which doe desire good things to be done in the Church which if they be not done it is not their fault they may in that case retaine a good conscience Vrsinus ibid. fol. 618. That euery Ceremonie or tradition haue some certaine causes for which and some certaine end to which they be ordained and therefore euery Ceremonie must bee so obserued of the faithfull that the obseruation thereof may answere to the reasons and may bee aimed to the fulfilling of the end And seeing there is a diuerse reason of traditions some seruing to faith some to pietie some to
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
Chrisostome Homil. 83. in Mat. Hieron lib. 1. contra Pelag. doe make mention of a white garment which the Ministers in those dayes vsed without superstition in token and admonishment of leading an honest life De politia Eccles lib. 1. cap. 12. fol. 19. M. Cartwright Touching the point whether a Minister should weare it although it be inconuenient the trueth is that I dare not bee authour to any to forsake his Pastorall charge for the inconuenience thereof Considering that this charge being an absolute commaundement of the Lord ought not to bee layd aside for a simple inconuenience or vncomelinesse of a thing which in the owne nature is indifferent After if the Prince vpon the declaration of the inconuenience of such Ceremonies and humble sute for release of them will nothing loose of the cord of this seruitude for my part I see no better way then with admonition of the weake that they bee not offended and prayer vnto God to strengthen them thereunto to keepe on the course of feeding the flocke committed to them in the end of his second Replie fol. 262 263. Touching the signe of the Crosse BVcer This signe of the Crosse both in respect that it is of most ancient vse in the Church as also that it is admodum simplex praesentis admonitionis crucis Christi A Ceremonie Signe of the Crosse neither indecent nor vnprofitable of much simplicitie and of present admonition of the Crosse of Christ I doe hold it nec indecens nec inutile neither indeecnt nor vnprofitable With this condition that in the vse thereof it bee purely vnderstoode and Religiously receiued without the addition of any superstition or bondage of the element or common custome In Script Anglican Censur cap. 12. fol. 479. Beza Seeing these things the signe of the Crosse Not Idolatrous in it selfe other things are not perse Idololatrica Idolatrous in their owne nature we thinke of these things as wee did of the Ceremonies going before fol. 100. and what was that Not of that moment to suffer depriuation namely fol. 98. that it seemeth not a matter of that moment that for it Pastors should leaue rather their charge then vse this signe or that the Flockes should let alone the publike foode of their soules then heare their Pastors vsing this signe Againe Touching the Crosse what shall I say admit there was a time wherin there was some vse of this Signe in opposition to the cotemners of Christ crucified Admit also that it was willingly and of long time vsed by Christians for the externall profession of the true Religion After Yet I know that some renouncing the adoration of the Crosse retaine the vse of this Signe vtantur igitur ipsi sicuti par est sualibertate let them therefore vse their libertie as is meet wee in the French Churches for sundry necessary causes may not tolerate it Beza contra Baldwin Heming Some are offended with our Ceremonies in the Denmarke Churches and crie out that they are popish they say we haue Sacerdotes Priests Altars Surplesses Cādles Images Exorcismes signationes Crucis signings with the signe of the crosse plane Papistico more meerly after the Popish fashion To those men I answere the true Church is distinguished from the false by doctrine and worship and not by Ceremonies Quae per se adiaphora sunt which are Of it selfe indifferent in themselues indifferent Neither doe we iudge indifferent Ceremonies to be of that moment as that Schismes should bee mooued for them in the Church Let the sinceritie of doctrine bee retained let other matters ceremoniall and circumstantiall serue partly for the peace and quiet of the Church and partly to the infirmitie of men Syntag. ad 4. legem Decalogi § 33 34. fol. 365. Also in commentar super 1. cap. Ioan. hee sayth Minime improbo signum Crucis Zanch Other sort of Traditions there are not necessarily to be retained in the Church albeit very ancient and mentioned of the Primitiue Fathers As that a Christian ought to arme his forehead with the signe of the Crosse as also to fast on Fridayes and Saturndayes For albeit they may bee vsed si absque superstitione exerceantur if their vse It may be vsed bee without superstition yet they binde not the conscience Compend Relig. loc 16. De tradit Ecclesiast fol. 654. Againe If we diligently consider the things which are reported of the signe of the Crosse wee shall finde that many things were fabulous other matters fained of the Diuel other vses thereof true but not to the confirmation of superstions others also of that quality which in those Primitiue times indeede when as they were not as yet turned into superstition Tolerari potuerunt verò fuerunt laude In some case tolerable digna might bee tolerated nay they were worthy of commendation yet from which vses of this signe for the present wee must wholly abstaine for the danger of superstition Other vses in a word there were of this signe Quae tolerari etiam nunc possunt cum nihil in tali crucis vsu insit periculi which may be tolerated euen now in the Church seeing in such vse of the crosse there is no peril Deredempt l. 1. cap. 15. fol. 367. After he sheweth that the Primitiue had the signe of the Crosse in the forehead to testifie that they were not ashamed of the Crucifix which was causa praecipua eaque non improbanda The chiefe cause mouing them to vse it and that not to be disliked Ibid. Polanus The signe of the Crosse might haue beene vsed of the holy Fathers without sinne so farre forth as it was a free and open testimony of the confident confession of Christians concerning Christ crucified albeit he acknowledgeth that it was with good right abolished out of many reformed Churches because it was Idolatrously abused by the Papists and that all true worshippers might know that God is to bee serued by them in spirit and truth In Ezech cap. 9. v. 4. fol. 258. Zepperus acknowledgeth the practise of the signe of the Crosse to haue been an vsuall and ancient custome of Christians in the Primitiue Church and maketh apology and good construction of the holy Fathers vse thereof namely that they vsed it not superstitiously as the Papists do but to testifie their trust and confidence in the crosse that is in the passion and death of Christ as the Iewes in Egypt did which signed the doore post of their houses not as if the blood of the Lambe had any power to preserue them from the destroyer but because it was a type of the blood and Crosse of Christ though otherwise he dislike the vse thereof in Baptisme because not commanded of God but hath been abused by the Papists to Idolatry yet hereby he sheweth as also do the rest of our classicall Writers that the vse of this signe is not a thing simply and in nature euill de Sacrament cap. 16. fol.
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.
that so great lights bring so weake grounds For example The Fathers did with one consent teach a refusall of all Ceremonies which were contra fidem bonos more 's and therefore seeing our Ceremonies are contra fidem bonos more 's it followeth that the doctrine and practise of refusing our Ceremonies agreeth with the doctrine of the Fathers as for their practise if it were contrary to their doctrine in that part it was their ignorance we must leaue their practise and follow their doctrine Mat. 23. 2. Answ 1 Neither doeth this obiection touch the question which is whether all Churches and faithfull teachers doe vniformely teach conformitie to such Ceremonies as ours in case of depriuation yet I answere that these allegations of theirs must bee produced and better sifted before it will bee granted that they ouerthrow themselues with their owne grounds which when it is performed I will further answere if I can It is petitio principij or a begging of the question to conclude without any further proofe that our Ceremonies are contra fidem bonos more 's and I thinke verely that our brethren themselues which doe thus obiect will not say that they are fundamentall or ouerthrowing Christ which they should doe if they were contra fidem bonos more 's Let this be soundly proued and then I will yeeld the whole cause but then with all it must bee concluded that no Church can bee a Church which retaineth fundamentall errors No conformer to them without repentance can be saued the practise of the Ceremonies ouerthrow faith a good conscience and let it be considered how farre this will stretch euen to the Apostles and all Churches and faithfull teachers since the time of Christ Obiect Many of the things alleadged touch not our cause they might haue beene spared Answ Though some things concerne not the peculiar cause of the Ministers depriued yet all which I haue alleadged do touch the question proposed which euery intelligent disputant is to follow and intend neither is there any thing that I know proposed which may not serue as a true medius terminus or pregnant argument tending directly to proue this conclusion that all true Churches teachers since the Apostles did teach practise conformitie rather then they would suffer depriuation or seperation from the Church But if any among so many things as are alleadged bee impertinent let it bee shewed and put out with my good liking there is enough besides which is without all controuersie to the purpose Obiect The times are different there may bee a matter fundamentall now which was not then in respect of the most cleere manifestation of the trueth thereof now which was not then Therefore their iudgement though pure is no rule for vs to follow now It is no true arguing They thus iudged therefore we must thus iudge of these Ceremonies as for example It was a trueth that Christ should be borne at Bethleem and of the Virgin Mary this trueth being fundamentall now was not so before Christ was borne and manifested Cornelius was a faithfull man before hee belieued in Christ the sonne of the Virgin Mary yet hee had the faith of the Messias in generall sufficient to his saluation but after it was reuealed by the Apostles to him euen this was also fundamentall Answ This obiection containeth a trueth but it faileth in the application therof vnto the case in question For there must bee proued these two points that this obiection may bee firme First that the vse of these Ceremones is growne to be a matter fundamentall which sometimes it was not and the sound reasons thereof must be alleadged which as yet they are not it is not knowen as yet by any light that euer I preceaued or heard of how these Ceremonies here questioned should be rather fundamentall now then before when by the same reasons they were opposed as they are now Secondly that the refusall of the Ceremonies questioned bee a matter of that waight and nature with the instance brought of belieuing in Christ the sonne of the Virgin Mary betweene which I confesse there seemeth to me to be so great and so reall a difference as that I suppose it to be brought in quite besides the point When these two points bee solued I will answere as occasion is offered further Obiect You haue omitted some things in this your argument or reason whereunto wee must also conforme Besides conformitie is not sufficient wee shall be required to subscribe and further these our ceremonies are nowe farre more strictly enioyned and imposed then euer before Answ The question is of what in this case we may lawfully conforme vnto if there be any thing besides which may be proued simply vnlawful euen in this case of depriuatiō to conforme vnto let it be soundly discouered wisely and zealously eschewed and a reformation humbly laboured vnto by authoritie or prayed for to God In the meane time let vs consider whether in this case our consciences be not tied to conforme to redeeme the libertie of the Ministerie Touching the vrging or pressing of these Ceremonies it is true they haue been imposed with some vehemencie yet they are not imposed nor pretended so to bee vpon the conscience as the worships of God or needfull to saluation but they are taught as variable and free things and in their nature indifferent but as they are commanded by authoritie and so imposed Obiect The force of your argument lieth in this that rather then we should suffer depriuation we should receiue and vse Ceremonies as inconuenient hurtfull and scandalous as were the Iewish Ceremonies and those which the fathers imbraced but the Iewish Ceremonies were holden necessary to saluation Act. 15. 1 3. and the Ceremonies of the Fathers were holden operatiue your argument ergo concludeth a necessitie of receiuing Ceremonies though euen holden necessary and operatiue rather then to suffer depriuation for refusing such Thus may wee also dispute for all other Popish Ceremonies as for the shauen Crowne Exorcisme White garment in Baptisme Soot Spittle Creame holy Water Answ 1. My argument concludeth onely for conforming to the Ceremonies which are prescribed in the case of depriuation and for none other from an argument drawen from the consent of all true Churches and faithfull teachers of all ages and places which did rather conforme to more and worse then ours are pretended to bee argumento à maiori ad minus ducto which holdeth strongly for conforming to our Ceremonies which are farre more tolerable and lesse inconuenient and burdensome then theirs Neither can my argument bee farther drawen or racked then I vrge it 2. Touching the Iewish Ceremonies they were holden necessary to saluation by refractary Iewes not by the Apostles and the godly well grounded Christians So our Ceremonies are holden by the Papists but not by vs therefore that instance concerneth vs no more thē the Apostles and the faithfull of those times 3. Touching the Ceremonies
Apostle did practise some legall Ceremon◠though in his owne purpose not as a legall Ceremony or in obedience to the Law ceremonial or as a yoke and burden but in other materiall respects in sometime and on some person after that it appeared to him and was euident that the same Ceremony among other persons and at other times was a yoke and a burden And is it not strange that my Brethren should not see this but impute it to me as a strange thing But they enioyned none such Ceremonies as were yokes and burdens admit of that the question is of practise of Ceremonies to auoide depriuation not of inioyning Next they affirme that they could not bee called ordinances of the world commandements or doctrines of men or voluntary religion neither could they be termed impotent and beggarly rudiments I say againe yes they might be so termed and that lawfully For the holy Ghost in the Apostle doth expresly terme them so in the same words both the obseruation of dayes moneths times and yeres Gal. 4. 9. 10. Holy-daies new Moones Sabboth daies Colos 2. 16. 22. as also abstinence from meates Touch not taste not handle not Col. 2. 10. 21. 22. 23. which was the very thing enioyned by the Apostles Act. 15. 28. If the Holy Ghost called them so we may be bold to terme them such But my Brethren say that they could not be termed such so long and so far forth as the Apostles did vse or inioyne them The which I answere by distinguishing betweene there nature and the vse that the Apostles had of them In their nature they were such as they were called yokes burdens or burdening traditions impotent and beggarly rudiments not onely in respect of the vnbeleeuing or ignorant beleeuing Iewes abuse but vnto the godly and best instructed Christians also for which of them would willingly haue vsed them without occasions of necessity to auoide a further incouenience yea considering them also in themselues for seeing Christ himselfe was come the body of what sound vse or erudition could they be what could they teach but Christ to come which was already come which also was an vntruth or what comfort could they minister to the Gentiles to whom they were inioyned or to Timothy and Paul by whom they were practised but as yokes and burdens only the comfort of their practise was the good purpose which they serued for the winning of the Iewes or retaining of them in the loue of the Gospell as the reasons alleadged by my Brethren out of Acts 21. 20. 24. 1. Cor. 9. 20. doe shew which were the causes of the Apostles vse of them made their practise lawfull But this much is sufficient to prooue the point in question For this sheweth the nature of those ceremonies to agree with the nature of ours As the Iewish ceremonies so likewise ours barely considered in thēselues which the Papists many professed Protestants abuse may be accounted in a sort yokes burdens burdening traditions commandements and doctrines of men voluntary religion impotent and beggerly rudiments c. yet as the Ceremonies practised by the Apostles so also ours by the same analogy in a case of necessity of expediency to redeeme the liberty of the Gospel in the Ministry of many good Teachers they are good and necessary and the commandements of God to practise 2. The second member of this Section affirmeth That it will neuer be prooued by me and if not then nothing is said to the purpose that when and where the Apostles or those Churches vsed them they had beene notoriously knowen to haue beene so abused or to haue wrought such euill effects as I there speake of And my answere is That it is true these ceremonies were not at all abused by any well grounded Christians at any time or place But it is not possible but my Brethren should know that the ceremonies well vsed by the Apostles Churches and other godly persons were knowen by them to haue been grossely abused euen as I alleadged in my first reason by the refractary and weake Christian Iewes euery where euen then when as they practised them like as we know that our Ceremonies haue been and are abused by Papists and weake Brethren notwithstanding which abuse knowledge thereof they persisted to vse them as often as necessity enforced and iust occasiō was offred For Paul knew how the Iewes abused circumcision to establish an opinion of the necessity thereof vnto saluation Act. 15. 1. yet after this knowledge he vsed it Act. 16. 3. and when S. Paul circumcised Timothy for the Iewes sake is it not euident that the Iewes had a false and abusiue opinion and practise of circumcision to preuent whose vniust offence Paul did it notwithstanding which the Apostle practised Circumcision on Timothy Likewise S. Paul his reprouing of Peter for abuse of Iewish ceremonies in causing of Gentiles to conforme vnto them Gal. 2. 11 12 14. whether wee referre the time thereof to Paraeus in Gal. 2. 104. Act. 11. 26. or as Paraeus doth to Act. 15. 30. 35. was before his circumcising of Timothy and his vowing and shauing of himselfe Act. 18. 21. Lastly was it not knowen to the Apostles when they obserued the occasion of the Iewish Sabbath to preach vnto them that the Iewes had an opinion of necessity of obseruation of that day as they had Ioh. 9. 16. Luc. 13. 14. Matt. 12. 2. Or could Paul and the Apostles bee ignorant that vowing offring contributing shauing dueties of the ceremoniall Law were abused by the Iewes both before they practised them and where they practised them and euen by occasion of their practise which doeth easily appeare by the violence which the Iewes vsed on a bare suspition that Paul was a professed enemie vnto the Legall rites Act. 21. 21 27 29. As for that which my Brethren alledge concerning Paul who hauing vsed circumcision and other Ceremonies doth after with great bitternesse reprooue and condemne the vse of them Gal. 4. 9 10. and 5. 12. Tit. 1. 14. I will omit that which some ‖ Gual in Gal. 2. Hom. 10 fol. 29. b. Codoman annal s Scriptur Ambros Chrysostomus learned men obserue that the Epistle to the Galat. was written before the Councill of Ierusalem Act. 15. and then those reproofes of his must goe before the circumcising of Timothy and shauing of himselfe Act. 16. 18. because it is controuerted and holden otherwise by †Paraeus prolegom in Ep. ad Rom. fol. 48. 49. Idem pro. em in Epist ad Gal. fol. 22. 23. other godly learned men But to it I say that that reproofe of Paul was not vsed in respect of the time after but in respect of the different case it was a case of confession that is hee was called to confesse a fundamentall truth in Titus case which he was not in the case of Timothy For the false Brethren would haue compelled Titus to haue beene circumcised meaning his conscience as
of the Law not in the time of the Gospel in as much as being pressed by the blinde and wilfull Iewes they were called the commandements of men Col. 2. Tit. 1. I would know here of my Brethren what maine difference there is betweene the inuentions of men and the commandements of men Seconly because they were abused to superstition and false doctrine many wayes and had very many euill and pernicious effects as I haue proued in the first reason of my first argument Numb 11. 12. which cannot be denied with any shew of contradiction Thirdly because they were notoriously knowen to haue bin so abused euen whersoeuer the Christian faith was planted in Italy Graecia Asiaminor Syria Coelosyria Iudaea Creta and may wee thinke that the famous controuersie and Councel at Ierusalem for deciding thereof about the false opinion about Circumcision was not notoriously knowen vnto all the Christian Churches which also prescribed some Iewish Ceremonies on occasion of abuse of other as also the tumult made on Paul by the furious Iewes at Ierusalem In a word wheresoeuer the Iewes were as they were scattered almost in euery part and new Iewish conuerts there must needes be knowen their notorious abuses of the legall Ceremonies and I much admire that my Brethren should denie this Fourthly Because they are of no profitable vse because of no vse at all I meane in themselues and in their nature being considered being as shadowes without a body weak rudiments without signification shewes without substance types and similitudes without an antitype yea resemblances of nothing Though I denie not but they were of necessary and very profitable vse in the Apostles practise but that was not in respect of any power in themselues or of any vertue which the Apostles gaue them by their iniunction but as meanes and weapons of necessitie to defend the Church from mischiefe and the Gospel from interruption which by no meanes they would haue practised without such necessitie the like I say of our Ceremonies These things being so cleere and euident it must needs follow that these Ceremonies in their nature must bee tainted with that formal and inseparable euil which the arguments of the depriued Ministers doe fasten on our Ceremonies so farre forth as they agree in these Circumstances alleadged which my Brethren fearing are faine to runne into their old and onely refuge That though they had been neuer so much abused and had been also in any other respect of no necessary vse yet this aagument toucheth them not because they were vsed by warrant of Apostolicall and diuine authoritie But that I may driue my Brethren from this their vltimum refugium I say their answere is of no force at all which appeareth by these reasons 1. Because the answere of our Brethren is barely affirmed without all shew of proofe or reason which is sufficiently confuted with a bare deniall and matter of this nature Eâdem facilitate comtemnitur qua probatur as the olde saying of Hierome is yea the Holy Ghost is silent and giueth not the lest touch to intimate that this action was peculiar to the Apostles and how can my Brethren speake so confidently where the Holy Ghost is silent 2. Because of the equall necessity of the Church in all ages and like care which God hath of his Church in giuing equall remedy who doth not onely command and inioyne duties for the purity and comely order of the Church but also prouideth remedies against the diseases thereof Now is there not a necessity for other things aswel as for these Primitiue Churches to appease dissentions schismes tumults interruption of the Gospell depriuation of Ministers arising from inconuenient and abused Ceremonies Must all other Churches besides these for euery inconuenient Ceremony or other thing of like nature with the Iewish Ceremonies suffer the Church to bee ouerthrowne and the Gospell interrupted did God giue them onely priuiledge thus to conforme and not to others in other cases or did he giue remedy to their euills and take it from vs If it seemed good necessary to the Holy Ghost in one cause for the good of the Church to giue way to the practise of inconuenient Ceremonies of this nature by what reason should it not bee still as good and necessary for other Churches in the like case in the sight of the same blessed spirit to practise the like Ceremonies 3. Because Saint Paul rehearsing his practise of conforming to the Iewish Ceremonies doth draw his practise thereof out of a generall doctrine 1. Corinthians 9. 19. The generall doctrine is this That though hee were free from all men as euery faithfull Minister is yet he made himselfe the seruant of all men as in this sense euery faithfull Minister should doe to winne the more From this ground he deduceth his particular practise vers 20. of becomming a Iew vnto the Iewes that is of practising the Iewish Ceremonies for the Iewes sake to auoide their scandall and to winne them to the Gospel shewing and declaring that out of this generall doctrine any godly and sincere Minister of the Gospel might lawfully and ought needfully to conforme to the like Ceremonies of the Iewes in the like case to win them and to gaine liberty to the Gospell Therefore I conclude the Apostles practise of Iewish Ceremonies was not peculier to them as arising from meer Apostolical authority and that the practise of like inconuenient ceremonies in the like case is lawful needful 4. Because the same Apostle declaring his withstanding of the practise of Iewish Ceremonies in other cases doth specifie the reasons thereof namely 1. They would compell men vnto it Galat. 2. 2. and bondage their Christian liberty Galat. 2. 4. with Act. 15. 1. 5. 10. 19 3. And it was not the right way to the truth of the Gospel Galat. 2. 14. Therefore I conclude they practised the Iewish Ceremonies by a certaine and standing reason and not alone by Diuine or Apostolicall authority If they had not beene Apostles by these reasons they would haue practised them in these cases or the like 5. Because by this means any shifting disputant may shift off al necessity of the practise of any part of Apostolical discipline and order namely of excōmunication of obstinate offenders because a matter peculiar to the Apostles as Erastus Erast de excom in Thes fol. 46. Thes 58. others doe or of the Churches meeting on the First day of the weeke as many Libertines and Sabbatarians do things of like nature yea also of our particular assurance of true grace iustification remission of sinnes and saluation which we vsually ground from the example of the Apostles Rom. 8. 38. 39 Gal. 2. 20. 1. Tim. 1. 1. 15. which yet the Papists put off with this our Brethrens answer It was peculiar to the Apostles it was of speciall reuelation For Bellarm. de iustificat lib. 3. cap. 9 in resp ad 7. testimon Staplet de Iustific l. 8. c. 24. f.