249. Caluin Epist 303. fol. 497. Bucer script Anglican fol. 705. Resp ad literas Iocun Hooperi de re vestiaria Zepper de Sacrament cap. 13. fol. 32. That Iesus Christ would not prescribe the particulars of externall discipline and ceremonies what we should follow for that hee foresawe that these things depended vpon the condition of the times neither did he iudge one forme to agree to all ages therfore in this case the Church must run vnto the generall rule of the Word namely of order decency and edification of the which rules determination charity must be the moderator in adding altering abrogating Caluin inst 4. 10. 30. Bucer vbi superius fol. 708. Hoopero That albeit the Apostolical doctrine be exactly perfect to the which we may neither derogate neither adde anything yet in rites and ceremonies of the Church it is otherwise for that the Apostles themselues could not set downe at the beginning what was expedient for the Church heerein and therefore did of necessitie proceed by little and little And that euen in their times the same rites or ceremonies were not vsed in all Churches and againe that many ceremonies in their times in vse were afterwards abolished Beza Epist 8. fol. 71. That there must needes bee some certaine forme of rites and orders in all Churches and those established by lawes else the Church must of necessitie bee weakened and dissolued and that it would proue the mother of contention and confusion to suffer euery man to doe as hee list himselfe Caluin inst 4. 10. 27. 31. That the same ceremonies rites and orders cannot possibly nor ought to be the same in all places or in all Christian assemblies Harm confess § 16. fol. 187. 191. Augustan 11. ibid. § 17. fol. 214. Heluet. poster Zepper de Sacram. cap. 13. fol. 328. That ceremonies are alterable and to be disposed according to the circumstances of places times and persons some externall rites are profitable to some places others more auailable for other places Zanch. de operibus Redempt cap. 19. fol. 695. Zepper de polit lib. 1. cap. 11. fol. 73. 74. That all true Churches haue libertie left vnto them of God to ordaine and establish and to command such ceremonies and traditions in their nature not euill but indifferent as they shall perceiue and iudge to bee fittest for the edification of the Church and furtherance of the Gospell which therefore are to bee left free to euery Church to Alexander Alesius in Prooem ad lib. ordinat Angl. Bucer fol. 374 375. Polanus Syntag. Theol lib. 9. cap. 29. fol. 4078. Canon 6. make their choice as they shall perceiue and iudge to be fittest To this end Bucer script Anglican Hoopero de re vestiaria Idem in Epist Ioan. Alasco Zanch. de redemp cap. 19. fol. 696. Polani Symphon cathol cap. 49. thes 4. fol. 1234 Whitaker controuer 3. de concil qu. 1. cap. 3. fol. 18. Zepper polit Eccle. l. 1. c. 11. fol. 73. That albeit in the manner of gouerning the Church churches must not turne aside in any point that Christ hath specially ordained yet this doth not hinder but that there may bee certaine instituta ordinances in euery particular place pront commodum visum fuerit as shal seeme most commodious Harm confess § 17. fol. 216. Gallic That B Bs. may ordaine with the consent of the Church canons or iniunctions of daies feasts reading Sermons for edification and instruction of the true faith in Christ Har. confess § 17. fol. 229. Witemberg That men must not immoderately contend that rites and ceremonies bee in euery Church the same and obserued euery whereafter the same manner But they should bee most carefull of this that these ceremonies bee not repugnant to Gods Word But that they may bee by our vttermost indeuors so ordered as that they may further order an edification in the Church P. Martyr loc class 2. cap. 4. § 34. fol. 203. Zanch. confess cap. 25. § 30. fol. 250. 251. That vnitie of ceremonies in all Churches albeit as much as may bee should bee laboured for yet it is not necessary but for the diuersitie of places and diuers respects and reason of the time it is profitable to haue diuers rites in diuers Churches Zanch. Confessio Scriptu 24. § 15. fol. 21. That diuersitie of Ceremonies in diuers Churches doth serue to testifie the Christian libertie and doth greatly conduce to teach and manifest the true doctrine and iudgement of ceremonies namely that all men may by this diuersitie vnderstand that those things which are not deliuered in the holy Scripture are not necessary to saluation but may bee altered according as the time and circumstance of edification doth require Harm confess § fol. 194. Witemberg P. Martyr loc clas 2. cap. 4. § 39. fol. 203. Zepper polit Eccles 1. 11. fol. 74. That the externall vse of things indifferent must be guided and moderated by the rule of charitie or loue which is the end of the law and bond of perfection Wherefore ceremonies must be squared to the edification vnity of the Church Caluin in act 15. 28. fol. 235. Idem Inst 4. 10. 30. Alesius vbi supra fol. 375. That the Lawe of Loue or of charitie teacheth men to obserue thinges in their nature indifferent though in their vse in sundrie respects inconuenient for the sake of weake brethren to preuent their scandall or hinderance of the Gospell and hurt of the Church Piscator in act 15. 20. obseruat in which respect the vse of such Ceremonies may be necessary not alway and euery where but necessary for the peace of the Church Piscat ibidem in scholijs act 15. 28. Caluin in act 15. 28. That one Church must not condemne another for the diuers obseruation of indifferent things as it came to passe in the Primitiue Church ingenti malo with incredible mischiefe about the obseruation of Easter and fasting Bucan loc 33. qu. 14. fol. 384. That the Church of God is euery congregation which worships God according to his Word albeit there bee great dissimilitude of Ceremonies The true Church of God is distinguished by doctrine and worship and not by Ceremonies hee citeth Ambrose and Augustine Hemming Syntag. in 4. Decal legem § 29. 30. 31. 32. 33. 34. fol. 364. 365. That to the true vnitie of the Church it is sufficient to consent in the doctrine and administration of the Sacraments Neither is it necessarie that humane traditions or rites ordained of men should bee euerie where alike Harm confess 10. fol. 19. August Alesius vt sup That the vnitie of the Church it resteth not in externall rites and Ceremonies but rather in the truth and in the vnity of the Catholike faith the briefe of which Catholike faith is the Apostles Creed Hence among the ancients there was diuers varieties of rites but such as was free by which difference no man euer thought the Ecclesiasticall vnitie to bee dissolued Wherefore the true agreement of the Church
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
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
much as is possible to Apostolicall simplicity ‖ Non damnamus veteres illos qui morem hunc seruârunt habuerunt enim graues pro ratione illorum temporum causas Chemnit Exam part 2. fol. 102. As neither doe I vtterly condemne their practise of these things as knowing that there may bee iust and many occasions for Churches to retaine inconuenient ceremonies and that by the examples of the very Apostles yet here wee may see how farre more iustifiable our Churches estate is which to speake the truth hath fewer and those more conuenient and decent ceremonies then many other reformed Churches whose ceremonies are more lyable to exception then ours whether we respect the number or the nature or the euill effect of the said ceremonies Now it followeth that we consider of the iudgement and practise of the most excellent teachers and classicall writers of our reformed Churches who excelling in the greatest measure of knowledge sanctification power blessing were made the marueilous and mighty instruments of God in this latter age to propagate the euerlasting Gospell to the Church and to reueale and ruinat the kingdome of Antichrist First of their iudgement touching ceremonies in generall appeareth to be this that followeth First touching the Fathers albeit they doe testifie their dislike of the want of heedfullnesse with abundance of curiosity aemulation and of Zeale with some Lacke of knowledge for their iniunction strict defending and multiplying of ceremonies in sundry of the Fathers as may further appeare Caluin Instit lib. 4. cap 10. sect 18. Beza confess de eccles cap. 5. § 20. fol. 129. Idem Epist. 8. fol. 71. 72. 73. P. Martyr Loc. class 2. cap. 5. § 20. Zanch. de redempt lib. 1. cap. 5. fol. 366. b c ‖ yet they all generally approue of the fore alleadged doctrine and practise of the Fathers concerning the ceremonies namely They iustify Irenaeus for reproouing Victor and condemne Victor for censuring other Churches for the difference in such trifles Also they commend the saying of Irenaeus That the difference of fasting doeth not dissolue the consent of faith Caluin inst 4. 7. 7. Idem Epistola 118. fol. 215. Zanch. confess cap. 24. § 10. fol. 207. Idem compend Loc. 16. fol. 654. Harm confess § 16. fol. 176. Heluet. Poster Beza Epist 8. fol. 71. calleth the message of Irenaeus to Victor insignis Epistola Looke also Polanus Symphonia Cathol cap. 47. fol. 1212. Zepper Polit Eccles lib. 1. cap. 11. fol. 74. Idem de Sacrament cap. 13. fol. 329. Paraeus in Rom. 14. Dub. 4. fol. 1203. They commend the iudgement and saying of Socrates That the Apostles left no ordinance of Ceremonies in writing That these things were left by them free for euery Church That no Religion doeth obserue the same Rites That they who agree in the faith doe differ in their Rites among themselues Harm confess § 16. Heluet. Poster fol. 176. ibid. Augustan fol. 187. 191 Where they alleadge the saying of Socrates out of Tripartit Hist 9. 38. Harm confess § 17. Heluet. Poster fol. 211. Zanch. Compend Loc. 16. fol. 654. Zepper Polit. Eccles lib. 1. cap. 11. fol. 74. They commend the practise of Polycarp with Anicetus Pius Higinnus Telesphorus and Xist who as Grinaeus noteth in his note on Eusebius 5. 23. Propter adiaphora non mouebant certamina They commend the doctrine of Ceremonies contained in Augustine and of Ambrose alleaged by him Epist 86. 118. 119. before alleadged Harm confess § 16. fol. 187. 189. August Caluin Instit 4. 10. § 13. 14. 19. Peter Martyr Loc. Class 2. cap. 4. § 39. fol. 203. and Class 4. c. 4. § 4. fol. 7. Sadeel de verbo Dei Scripto cap. 5. fol. 32. Regula 4. Ibid. fol. 34. Obi. 9. Aretius Problem cap. 83. de adiaph fol. 267. Paraeus in Rom. 14. Dub. 4. fol. 1203. Quibus de rebus in genere vehementer probamus atque amplectimur vtramque Epistolam Augustini ad Ianuar. saith Zanchius confess cap. 24. § 15. fol. 2â—1 and cap. 25. § 30. fol. 251. yea they doe specially commend the practise of that councill which was giuen by Ambrose to Aug. Namely that all men ought to fashion themselues for ceremonies according to the custome of the church wherof they are or whereto they come So as those ceremonies be not against faith or good manners Zanch de operibus redempt cap. 10. fol. 188. 6. cap. 19. fol. 696. item Danaeus Isag part 3. lib. 4 cap. 18. fol. 410. They allow of the doctrine of Hierom ad Lucin. Epist. That the constitutions of euery Church are to be kept and obserued which doe not hurt vnto the faith Sadeel de verbo Dei Script cap. 5. Regula 4. fol. 32. Zanch. comp end Loc. 16. fol. 655. Polanus Symphon Catholike cap. 49. Thess 4. fol. 1239. and of this saying also of his in place In his rebus abundet quaeuis in sensu suo P. Martyr Loc. Clas 4. cap. 4. § 4. fol. 711. They doe partly excuse and partly commend and allow the ceremonies vsed by the Fathers and mentioned in Tertullian Zanch. in Eph. 5. fol. 448. They giue a probable and a commendable reason of the Fathers Studious commending of traditions Ecclesiasticall rites vt vias omnes schismaticis obstruerent Sadeel de verbi Dei Script cap. 5. fol. 32. They commend the saying of Pope Leo 9. Nicholas the first that the rites and customes which are diuersified according to the circumstances of the place and time doe neither hurt the vnity of the Church neither the Saluation of beleeuers Harm confess § 16. fol. 191. August § 17. fol. 215. Bohem. taken out of Decret part 1. Dist. 12. cap. 3. scit sancta They perswade and enforce the doctrine of Augustine against the Donatists cont Parmen 2. 1. and 3. 1. 2. that if priuat persoÌ„s do perceiue the corruptions of the Church to be but slackly reformed they must not therefore presently depart from the church or if the pastors themselues cannot reforme all abuses and corruptions as they would themselues they must not therefore cast off their Ministery or inusitatâ asperitate with extraordinary harshnes and eagernes trouble the whole Church because the life of Church discipline stands in this to retaine the vnitie of the spirit in the bond of peace and therefore out of Cyprian they doe exhort Miserecorditer igitur corripiat homo quod potest quod autem non potest patienter ferat cum dilectione gemat atque lugeat Caluin inst 4. 12. 11. Next let vs see their owne vniforme and intire doctrine and iudgement of those things thus they teach That all Churches should labor as much as possible may be to Apostolicall simplicitie and paucitie of Ceremonies which they iudge the safest purest and the best Pet. Martyr loc com inter Epist fol. 1086. Hoopero fol. 1125. amic in Angl. Beza confess de Eccle. cap. 5. § 20. fol. 129. Zanch. confess cap. 25. § 30. fol.
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
there are to be discussed The first whether a man may with a good conscience suffer himselfe to bee depriued or suspended of his Ministry for not conforming to the Ceremonies prescribed and established in the present Church of England Such as the Surplesse Crosse in Baptisme Kneeling at Communion Ring in Marriage and the like The second whether a man ought not rather of conscience to conforme to all the Ceremonies prescribed in the Church of England then to suffer himselfe to be depriued of his Ministry Answ 1 These questions depend the one vpon the other so that the answere of the one giueth answer to the other Therefore the former question I answer negatiuely That namely A man cannot as I suppose with a good conscience suffer himselfe to bee depriued of his Ministry for not conforming to the Ceremonies To the latter question I say that a man is bound in conscience rather to conforme to all the Ceremonies of the Church of England then suffer his Ministry to be suspended or depriued The reason of which answers stands in this Because he shall sin against God in not conforming and in suffering himselfe for that cause to be depriued of his Ministration in the Church That he shall sinne in so doing will appeare by these two reasons Reason 1 First that the practise of suffering depriuation for not conforming to the ceremonies of this our Church and the doctrine thereof is directly against the Word of God This also is proued by two points Because it is against the doctrine and practise of the holy Apostles of Christ Because it is against the grounds of Gods Word and they are two One ground is this where two duties doe meet a greater and a lesse whereof both cannot bee done at the same time the lesser dutie must yeeld vnto the greater But this doctrine of suffering depriuation for not conforming teacheth and the practise thereof causeth to neglect a greater duty for the performing of a lesser Therefore it seemeth to bee an errour in doctrine and a sin in practise A second ground is this All things must bee done in loue 1. Cor. 6. 14. But this doctrine and practise is against the royall Lawe of loue and therefore seemeth to bee vnlawfull Reason 2 The second maine reason is this For that the doctrine and practise of suffering depriuation for not conforming to the Ceremonies of our Church or the like tendeth to condemne all true Churches all faithfull and sound teachers all sincere Christians of all times and places since the time of the Apostles of Christ which haue taught and practised otherwise These things being directly and plainely proued it will I doubt not appeare that to suffer depriuation or suspension for refusing to conforme to the Ceremonies prescribed is a sinne Whereupon will follow these conclusions That seeing those Ministers haue sinned at least a sinne of ignorance who haue suffered depriuation for refusing to conforme to the Ceremonies prescribed they ought of conscience to offer conformitie to the Ceremonies that they may returne to their Ministry againe That such as not conforming to the Ceremonies doe remaine in their places vndepriued are bound in conscience to conforme vnto the Ceremonies rather then to suffer themselues to be depriued or suspended That such as are profitably or probably fitted with gifts vnto the Ministry and doe withall desire to enter into that calling are also tied in conscience before God to promise and practise conformity to the Ceremonies prescribed rather then refusing so to doe to bee kept out of the Ministery That such Christians as doe make conscience of the Ceremonies as kneeling at the Communion admitting their children to be baptised with the Crosse hearing of publike prayer or preaching in a Surplesse are of conscience to admit of these things and to practise them rather then to absent themselues or to be depriued of the worships of God and that otherwise they shall sinne against God It remaineth therefore that the former reasons be proued which by Gods helpe I will performe in order Arg. 1 Reason 1 The doctrine and practise of suffering depriuation and losse of Ministry is directly against the Word of GOD which no man will deny to be sinfull and erronious This assertion is confirmed by the probation of two farther points Because such doctrine and practise is contrary to the doctrine and practise of the Apostles of Christ Because it is against the grounds of Gods Word Concerning the first point namely that the doctrine and practise of suffering depriuation especially vpon the reasons vrged against our Ceremonies is contrary to the doctrine of the holy and inspired Apostles and so by consequence is an errour and sin I proue it by two reasons Because 1 the holy Apostles with the whole Church at Ierusalem 2 by inspiration of the holy Ghost and commandement of God 3 did practise themselues 4 and caused others to practise 5 yea aduised one another 6 and inioyned or commanded 7 whole Churches the practise of 8 as euill and inconuenient Ceremonies 9 in sundry maine respects as in their iudgement ours are namely in number 10 nature 11 vse 12 and euill effects and 13 that for reasons equiuolent or inferiour to the auoyding of depriuation This proposition I thus proue in the seuerall members 1. The holy Apostles and whole Church at Ierusalem namely Peter Acts 15. 7. Iames Acts 15. 13. 21. 18. 21. 24. 25. Paul Acts 15. 2. 22. 18. 18. 21. 26. 1. Cor. 9. 10. Barnabas Acts 15. 2. 22. Iudas Sylas which were Prophets Acts 15. 22. 23. The Apostles all the Elders and whole Church Acts 15. 4. 6. 23. and 21. 18. 25. 2. By inspiration of the holy Ghost and commaundement of God as appeareth Acts 15. 28. It seemed good to the holy Ghost and to vs. Also Iames and the Elders Acts 21. 18. that determined before one practise of conformity to Iewish Ceremonies Acts 21. 25. By inspiration of the holy Ghost Acts 15. 13. 28. did afterwards perswade Paul to another practise of conformity to Iewish Rites Acts 21. 23. 24. And the things written and determined by the Apostles euen concerning matters of order in the Church are the commandements of God 1. Cor. 14. 37. 3. Did practise themselues For Paul shaued himselfe and made a vow Act. 18. 18. Paul purified himselfe contributed and entred into the Temple declared the accomplishment of the dayes of the purification vntill that an offering should bee offered for euery one of them Acts 21. 24. 26. Paul vnto the Iew became as a Iew to the men vnder the Law as though he had been vnder the Law 1. Cor. 9. 20. 4. And caused others to practise For Paul circumcised Timothy Acts 16. 3. Paul took the men and was purified with them Acts 21. 24. 5. Aduised one another For Iames and the Elders perswaded Paul thus to conforme Doe this that we say vnto thee take them the votaries purifie thy selfe with them contribute with
the scandall of Papists or if they were conformed vnto by our depriued Brethren till libertie of Ceremonies were granted by the Magistrate Out of this reason thus I argue If the Apostles by direction of the holy Ghost and vpon reasons of common and perpetuall equitie did practise themselues and caused others to practise yea aduised and inioyned as matters good and necessary to be done Ceremonies as inconuenient and euill in many maine and materiall respects as the Ceremonies inioyned and prescribed in our Church are supposed to be then it followeth That to suffer depriuation for refusing to conforme to the ceremonies of our Church is contrary to the doctrine and practise of the Apostles But the former is true as hath beene prooued Therefore the latter followeth also So much of the first reason prouing that the doctrine practise of suffering depriuation for refusing to conform to our prescribed Ceremonies is contrary to the doctrine and practise of the Apostles so seemeth to be an error a sin The second reason proouing this point is this Because the same obiections in substance and for the most part which are brought forth against our Ceremonies to proue them simply and in nature sin may be obiected and applied to the practise and doctrine of the Apostles which was performed by direction of the holy Ghost for those Iewish Ceremonies were * Abridgement Lincoln fol. 17. 1. Humane inuentions for they left to be the commandements of God and are called the traditions commandements and doctrines of men Col. 2. 22. 21. 16. 17. Titus 1. 14. * Ibid. 2. Of no necessary vse seeing Christ was come which was the body and they the shadow of things to come Coloss 2. 16. 17. Heb. 10. 1. And Paul taught euery where that the Iewish Ceremonies must bee left Acts 21. 22. * Ibid. 3. Abused to superstition for they were abused to the confirmation of most false and pernicious doctrine iustification by workes Gal. 2. 3. 4. 12. 14. 15. 16. No saluation without them Acts 15. 1. vt sup * Abrid Lincol fol. 31. 4. Ceremonies significatiue or of mystical signification Yea sacramentall Ceremonies indeed and added to baptized persons For circumcision was a Sacrament and all the Ceremonies of the Law were shadowes of things to come Col. 2. 16. 17. Heb. 10. 1. Patternes shadowes similitudes of heauenly things Heb. 8. 5. and 9. 23. The holy Ghost signified by them Heb. 9. 8. And the signification of them were inseparable to the Iewes that beleeued not as also to the weake beleeuing Iewes who were not instructed throughly * Abrid Lincol fol. 37. 5. Esteemed imposed and obserued as parts of Gods worship So they were by the Iewes esteemed imposed and obserued as necessary Acts 15. 5. to saluation Acts 15. 1. For which cause the zealous Iewes were violently offended with Paul for teaching that Christians ought not to circumcise their children nor to liue after the legall customes Acts 21. 21. 27. Yea this argument might seeme to be pressed on the Apostles who enioyned those burdensome Ceremonies as good and necessarie Acts 15. 28. 29. and conformed vnto them for their sake and in the presence of such as did esteeme and hold them as worships of God Acts 15 1. 5. 16. 3. 21. 26. * 44. 48. fol. 6. Swaruing from the generall rules and directions of the word for determining of Ceremonies not needfull or profitable to edification For how could Iewish ceremonies which were antiquated and either had no signification being shadowes of things already come or a false one edifie the Church nay the euill doctrines which they established and euill effects which they produced serued rather to destroy then to edifie the Church yet their vse and yeelding serued to edifie by making way to the Churches peace and furtherance of the Gospel * 44. 48. fol. 7 Not profitable for order For it had been most orderly to haue serued God by Legall Ceremonies vnder the Law and Euangelical vnder the Gospel It might seeme disorder to bring backe the Legall Ceremonies which were abolished and to ioyne them with Gods worships in the Gospell yet it was order to vse and practise them in that case because it preuented the maine disorder and confusion that else might haue insued namely discord of beleeuing Brethren and suppressing of the Gospel * 44. 48. fol. 8 Not profitable for decency For what was more indecent then for a Christian to vse idle vnfruitfull needlesse and beggarly rudiments For a Christian to bee shaued circumcised offer sacrifice yet did this indecency vphold a higher decency which was the establishment of faith dayly increase of the number of Churches Acts 16. 4. Which conformitie in our Ceremonies in the case of depriuation would also do * 45. 49. fol. 9. Offensiue many waies For first they might offend and grieue the beleeuing Gentiles which neuer vsed them and knew by the Apostles doctrine that they were to bee abolished Acts 21. 21. Galat. 2. 3 9 12 15. Secondly they did so scandalize and were such stumbling blockes to the beleeuing and weake Iewes that they contended about them as needfull to saluation Acts 15. 15. And were violent against Paul in the defence of them Acts 21. 21 22 27 28. And ready to forsake the Christian faith about them as perhaps some did Thirdly the hardned and vnbeleeuing Iewes might bee more hardened from Christianitie and say The Christian religion borroweth our Ceremonies they decline and come backe to vs. Fourthly the Apostles and the Church of God they were offended both in the violence of pressing the necessitie of these things by the Iewes Acts 15. 24. As also in imposing that they did For they were loath to lay any burthen and the burthen that they layed was necessary for the state of the Church Acts 15. 28. Besides they taught against the things they inioyned that namely they ought not to bee vsed by Iewes and Gentiles Acts 21. 21. Fiftly to this we might adde that they might tend in the euent did serue indeede as meanes to infringe the Christian libertie For they were burdens yokes bondages and opposite as they were pressed by the Iewes to the Christian libertie Act. 15. 10 28. Gal. 4. 9. 10. and 5. 1. yet the vse and practise of these things by the direction of the Apostles did procure the libertie of the Gospel and the preaching thereof like as conformitie to our Ceremonies would doe to preuent or recouer the losse of their Ministery To this adde againe that those Ceremonies were very strictly inioined by the Iewes as necessary to saluation Act. 15. 1 5. As ours are now By the Apostles as necessary for the peace of the Church and freedome of the Gospel Act. 15. 24 28. and 21. 21 27. In which respects the practise and conformitie to our Ceremonies may seeme necessary at this time for the appeasing of fraternall discord and furtherance of the Gospel And
a lesser sinne for to performe a duety that is greater Answere First the doctrine of the proposition remaineth true notwithstanding this obiection For the case is proposed not of a sinne and a duetie but of two dueties being considered a part being both commanded of God and there is no such case wherein a greater duetie is to bee neglected for the performance of a lesser which also is in reason absurd Secondly to the instance of preaching in a naked manner I say that in this case there are two things to bee considered Necessitie and Decency if then he cannot preach naked but with the perill of his life he ought to refuse preaching it being a case of necessity and mercy is better then sacrifice But if his life will consist with his naked preaching hee ought to preach notwithstanding the scandall or indecencie if there bee no other meanes admitted for his preaching 1 Because a mans naked body being considered as it is naked it is the good creature of God and is not indecent to be looked on but to vncleane and vaine mindes it is decent enough to the pure 2 Because the gayning of soules and meanes of mans saluation is a duety of farre greater reason and waight then the auoyding of an inconuenient circumstance of scandall or of seeming indecencie arising only by accident not from the nature of the obiect and the like case is of the practise of our Ceremonies to redeeme the libertie of preaching to the place Rom. 3. 8. which sheweth that we may not doe the least euill to compasse the greatest good I say that to the present purpose wee may consider euill two manner of wayes For first euill is either that which is formally simply and in nature euill which no circumstance can amend As to redeeme preaching vpon condition of blaspheming God Inuocating the Deuill committing of idolatry periury idultery teaching of heresie or the like the which kind of euill is intended by the Apostle and may not bee done at any hand for the gayning of the greatest good 2 Againe euill may bee taken for that which is onely circumstantially ceremonially or accidentally euill which kind of euill may in some cases bee practised without sinne namely in case of superior reason at what time it is improperly called euill That this is so appeareth in the Priests who brake the Sabbath in Dauid who did that which was not lawfull for him to doe and yet were blamelesse and innocent Mat. 12. 4 5. 7. Also in the practise of Iewish inconuenient and many wayes euill Ceremonies which practise was so farre from being euill in that case that it was good and necessary Act. 15. 28. 29. touching this obiection see more at the end of the argument Obiect Mordecay refused to bow and performe the gesture of reuerence to Haman yea though hee were commanded by the King Hest 3. 1 2 3. by which refusall of obedience to a ceremoniall hee violated two greater dueties One was the Kings command and the other was the hazard of his life and destruction of the Church of the Iewes and thereby for performance of a lesser duetie hee did violate a greater Answ Either this gesture was Spirituall or Ciuill if the former hee ought to auoide spirituall adoration to a creature an heathen a wicked person an Amalekite and an enemy of the Church which is a sufficient and the true answere and thus doe all interpreters vnderstand this place thus the Hebrew glosse thus the Apocryphall prayer in the additions to Hester Lyra Vataplus Iunius Drusius Merlyne vpon these places If the latter either his action was euill or good if euill in disobeying the Magistrate in a thing indifferent it is impertinently alledged if well the reason is vnknowne and not expressed wee cannot iudge of the qualitie of the dueties compared if he did refuse this reuerence 1 Because hee was of the Amalekites which were especially cast out by God Exod. 11. 14. Deut. 25. 7. Num. 24. 7. 2 Because an open prophane person a malitious and professed aduersary of Gods Church 3 Because himselfe was a better man then Haman being the Queenes Vncle it may bee considerable whether hee did not well euen in this respect to refuse this reuerence Touching the hazard of his life and ruine of the Church it was vnknowne to Mordecai for Haman practised it because he did refuse it Obiect Daniel neglected a greater duety to performe a lesser for hee continued to pray three times a day kneeling vpon his knees his window being open towards Ierusalem notwithstanding that he knew that he should die for doing it so hee preferred the ceremonie and circumstance of prayer which was a smaller duetie before the safety of his life which was a greater Dan. 6. 10. Also the Iewes chose rather to die then to eate Swines flesh 2. Mac. 7. 1. and 6. 8. preferring obseruance of a ceremoniall duetie before their life Answ To these instances I first demaund whether these bee brought therefore to conclude that therefore Ministers should rather die then to vse the Ceremonies prescribed in our Church And let it bee considered seriously by euery person truely fearing God whether they thinke it fit for another or could resolue himselfe to loose this life by being at a stake for none other cause then for refusing the prescribed Ceremonies especially in a true Church of Christ wherein there are otherwise a true confession of faith and sufficient meanes of their saluation If it should fall out that they would not die in such a case I would know further how then they could loose their Ministery for not vsing them seeing it were better for a Minister to loose his life then to loose the comfort of his Ministerie Act. 20. 24. 1. Cor. 9. 15. If they would rather suffer death then vse the Ceremonies let them shew the ground and comfort they should haue before the Lord in this proceeding If they alleadge these instances I wil shew to how small purpose they serue therein therefore I say that their cases doe farre differ from the case in question First they were controuersies depending betweene the heathen and professed enemies of Gods Church and betweene the people of Gods couenant and members of the Church our controuersies are in the Church and betweene professed louers and beleeuers in Christ Secondly they were cases of confession wherein they were called to confesse the trueth and religion of God amongst Gods enemies as also the necessitie of inuocation of Gods name and of obedience to Gods precepts With vs the doctrine of Ceremonies is true and according to Gods word and the parts of our generall confession in the Booke of Articles is agreeable to the word of God Thirdly the dueties were of exceeding great moment for the performance whereof they should haue hazarded and lost many liues Daniel stood in obedience of a maine substantiall duetie not Ceremoniall or circumstantiall of the first commandement namely prayer to God and praysing of his name
for which a man should rather die then intermit for the pleasure of any mortall man and the ceremonie of his praying toward Ierusalem in farre distant place was such as specially did exercise his faith and to which the promise of audience was tyed 2. Chron. 6. 34. The Iewes refusing the eating of Swines flesh did confesse the whole religion of God and faith of the Church and totall obedience to all Gods Commandements which was that which Antiochus did aime at as appeareth 2. Mac. 6. 2. 7. and 18. 24. and 7. 1. 2. 4. Lastly to both cases the meere commandement of a Magistrate and an idolater was opposed to the especiall commandement of God Dan. 6. 7. 9. 10. 2. Mac. 7. 30. In which respect God must of necessitie bee obeyed before man Act. 5. 29. There being no such materiall circumstance in the case in question whereby it also appeareth that they did not neglect a greater dutie to performe a lesser but passed by an inferior dutie to performe a farre greater And thus much of obiections to the first point which being answered I proceede vnto the second point which is this That to suffer depriuation for refusing to conforme is the neglecting of a greater duetie to performe the lesser For the proofe and clearing this point two trueths must be confirmed The first that two duties both commanded of God doe offer themselues in the questioned case to bee obserued where one of the two cannot be done and therefore must be left vndone The former dutie is to preach the word the which duety is commanded to all the Ministers of Christ Mat. 28. 19. 20. 2. Tim. 4. 2. 1. Pet. 5. 1. 2. 1. Cor. 9. 16. and is included in the second Commandement Now this duety cannot bee done with vs ordinarily as things doe stand if Ministers doe not conforme for by order they are to be depriued of their Ministery as very many wee see haue beene Lincol. Apo. arg 1. against the ceremonies Except 2 fol. 17. arg 4 excep 2. fol. 45. 49. The other duty is to refuse Ceremonies as they pretend incōuenient in their vse though in their nature indifferent which is commanded in the second cōmandement Ez. 14. 7 as also to auoid occasions of superstition And to preuent sundry offences and other inconueniences arising from the vse of things in different commanded 1. Thes 5. 21. Iude verse 23. 1. Cor. 10. 32. and 8. 9. 12. Rom. 14. 3. 4. 10. 15. 16. 19. 20. 21. 22. 23. The which deuties in respect of diuerse and sundry persons which will take offence in the vse of them cannot be well performed if Ministers doe conforme vnto the Ceremonies The second point is this that for a Minister to continue in preaching is a greater deutie of superior reason and of higher bond to tye the conscience then the dutie of labouring vnto fit Ceremonies or of refusing inconuenient Ceremonies such as ours are presumed to be And this appeareth by reasons drawne first from their nature and secondly from their effects First from the nature of either worke or dutie it is manifest that the dutie of preaching is a duty of farre greater moment then the dutie of performing fit Ceremonies or of refusing inconuenient Ceremonies such as they pretend ours are or the like First because the dutie of preaching the Gospel is a matter simply good in nature but the refusing of such Ceremonies as ours are supposing them to be inconuenient or the practise of other Ceremonies in their steede supposing them to bee more fit is a labouring about matters in their nature simply indifferent as before is manifest and after appeareth further so that in this case there is a refusall of a thing simply good as preaching of the word and propagation of the Gospel Secondly because the dutie of preaching the Gospel is a substantiall externall worship of God the dutie of vsing fit Ceremonies or of refusing vnfit so they be not impious is a matter ceremoniall and circumstantiall For the Ceremonies are but circumstances tending to the better performance of the substantiall worshippes and doe serue those substantiall worships of God that is they must be so ordered as they may best serue to edifie and further the substantiall worships of God and meanes of edification Wherefore to omit preaching is the violation of a dutie substantiall the conforming to inconuenient Ceremonies is but the violating of a dutie circumstantiall It is better suffering an vntoward handmaide in the house then by thrusting out the handmaide to thrust the mistresse out of dores Thirdly because preaching the word is a dutie particularly commanded in the word but the dutie of the practise of fit Ceremonies or of refusing the practise of vnfit so they bee not simply and in nature euill is included onely vnder generall rules of necessitie of edification expediencie c. Fourthly because the dutie of preaching is pressed on the Church as a dutie perpetuall to the worlds end Matth. 28. 19. 20. till we all meete Ephes 4. 11. 12. till the appearing of Christ 1. Tim. 6. 14. But the performance of Ceremonies are variable as appeareth by the frequent and lawfull variation of them as in the chang of the time of the Lords supper from night to morning abolishing of the kisse of loue and of the feast of charitie sometimes in some Church Ceremonies burdensome and scandalous are needefully imposed and practised as Iewish rites by the Apostles sometimes in other Churches others more needfull and they pernitious Galath 2. 3. 5. and 4. 9. 10. and 5. 2. Colloss 2. 20. 21. Besides all Churches differ in their Ceremonies one from another and that in such like Ceremonies as ours are The Primitiue from the reformed and all among themselues some vsing more others lesse conuenientrites and ceremonies But the preaching of the Gospel which giueth life and being to the Church is perpetuall and vniforme for the substance thereof in all true Churches of all times and places They all agree therein Fifthly Because the preaching of the Word is an essentiall and inseparable marke of the true Church without the which a Church cannot consist fit ceremonies are no marke of the Church neither doe vnfit and inconuenient ouerthrow the being thereof and to this I adde that by continuance of preaching by which the Church is gathered and vpholden the danger of the ceremonies whatsoeuer it would be preuented and auoyded by the purity of doctrine but the purity of ceremonies or the refusing incōuenient ceremonies will not counteruaile the losse of preaching Corrupt ceremonies deface the wals perhaps may in time impaire some part of the out house But the nullity of preaching ouerthroweth the whole Church walls couering ornament foundation and all Sixthly Because the preaching of Gods Word is the ordinary meanes of new birth faith hope and of all grace and finall saluation 1. Cor. 1. 21. 1. Tim. 4. 16. Rom. 10. 15. 17. Eph. 4. 12. Fit Ceremonies are no such meanes neither
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
iudged they of the Crosse in Baptisme and of kneeling at Communion the rest which afterward shal be alleadged The reasons prouing this poynt are these Because they are neither expresly Commaunded nor forbidden of God Bucanus vbi superius this rule also of a thing indifferent hath Polanus Syntag. lib. 6. cap. 38. fol. 3036. Paraeus Colleg. 2. cap. 31. sect 15. fol. 274. Illyricus claue Scriptur fol. 22. part 1. Adiap And are distinguished from things simply good which are expressely Commaunded from things simply euill which are expressely forbidden of God being in their nature neither morrally good or euill neither Commanded nor forbidden of God and by accident may bee both good and euill Exerc. part inter Thes fol. 826. Obiection Beza contra Sarauiam cap. 25. fol. 200. saith indifferent things I call which are neither expressely nor secretly Commaunded nor forbidden by the word neither maketh vs the better being vsed nor the worse if wee vse them not But our ceremonies are forbidden in the word in generall and in particular in our vse Ergo. Answere So may be said of the Iewish ceremonies rather then of ours both they and these are in nature indifferent not impious and in the case of depriuation or necessity are not forbidden any way but commaunded rather because wee must vse indifferent things for the furtherance of the Churches edification and not refuse them though they seeme to vs inconuenient to the Churches destruction And as for Beza with all other sound writers that are of other mindes concerning our ceremonies they hold them in their nature indifferent and not forbidden in the word especially in our vse and in the case of simple necessity 2 Because in some cases a man may vse them and not sinne which a thing in nature euil he can neuer vse but he shal incuitably sin of this nature are Idolatry adultery blasphemy periury which sins no circumstance can euer amend Beza cont Saraui cap. 25. fol. 199. Indifferentia sunt quorum vsus modo bonus modo illicitus prout viz bene vel male illis vtitur quae naturam habeant neque ad bonum neque ad malum determinatam 3 Because in some respects and in some vse they may bee good a thing in nature euill can neuer bee put to any profitable vse Peter Martyr saith Adiaphoris bene vel male vti possumus L. Clas 4. cap. 4. fol. 707. 4 Because in some respects and in the same vse they may bee good and necessary as the Iewish rites were in the Apostles practise 5 Because they are of the same nature with the Iewish rites practised by the Apostles Of this opinion is Peter Martyr Loc cum inter Epist fol. 1087. Zanchius in Philip. 1. fol. 45. Polanus in Ezech. 44. fol. 807. which ceremonies by the streame of all sound writers are holden as indifferent in nature in the case wherein they vsed them 6 Because a man vsing them all the dayes of his life as they are prescribed in our Church and that without repentance for such vse of them may still remaine a godly and good man and presupposing him otherwise to walke in holinesse may in that estate bee saued whereas one sinne in nature as to liue in fornication 1. Cor. 6. 9. 10. Being continued in especially if it should bee pleaded for and defended Mat. 5. 9. Cannot stand with his saluation So Bucer script Anglican 1458. Martyr inter Episto fol. 1085. Amico cuidam Aretius sayth that indifferent things are such as are in equall respect to good and to bad Prob. cap. 83. de Adiaph fol. 266. 7 Because if they were in nature euill a godly person could not communicate with a good conscience with our Church which doth prescribe and practise them and remoueth them not being admonished neither in the Ministery or any worship of God Bucer Epist. Io. Alasco Martyr fol 1086. Hoopero 8 Because all such as haue continued in the vse of them and defended the same might be iudged impiouse and wicked such as are the Martyrs and other worthy persons of our Church and other Churches also yea the Apostles and all faithfull teachers and Churches since their time should be condemned yea it might bee taught as a doctrine that such as vse them with continuance or maintaining them could not be saued which I suppose none of the Ministers which are depriued will iustifie Martyr fol. 1086. Hoopero Simply euill may be taken for any thing particularly forbidden of God or the omission of a thing particularly commanded of God sundry things of which kind though in themselues considered are euill may bee done lawfully for a superior good and in that case doe leaue to be simply euill as to doe seuile labour on the Sabbaoth day to eate such bread as God had forbidden to the persons which did eate thereof to come or admit commers in a legall vnsanctified estate to the Sacraments and the like which shall bee after mentioned more fully therefore to this purpose I distinguish of euill as before which may bee two wayes considered either for that which is intrinsically formally and in the nature thereof euill not onely because God hath forbidden it or commaunded the contrary which kinde of euill is immutabiliter malum as murther periury adultery c. Being against the immutabilitie of Gods nature no circumstance can make them good though by circumstances they may bee lessened or made greater of this nature our Ceremonies are not neither can they bee euills of this kinde or else euill is taken for that which being indifferent in nature yet by accident is euill namely in vse when offence will be taken thereat by diuers persons in diuers respects or rather inconueniences will arise which were euill therefore to vse if it lay in mans power to refuse them Againe for that which being particularly forbidden of God in his Word is therefore vnlawfull to doe The euill of both which latter kinde may by circumstances bee amended and the practise thereof may leaue to be a sinne namely in a case of superiour reason when a dutie of greater band doth tie the conscience which that it may be the better manifested we may obserue two points First the degrees Secondly the subordination of duties commanded in the Law of God Consider first that there are degrees of duties of both Tables of the Law which appeareth in reason for there are duties substantiall and duties circumstantiall Substantiall duties are both internall of the first Table as loue knowledge feare and confidence in God of the second Table as loue reuerence patience kindnesse compassion iustice c. Substantiall externall also of the first Table standeth in the maine worships of inuocation preaching and hearing of the Word receiuing of the Scraments lawfull swearing c. Of the second Table as outward reuerence obedience helpe and tribute to superiours kindnesse and thankfulnesse shewed to equalls almes reward correction and instruction to inferiours The circumstantiall duties of either Table are
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
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
vniuersall doctrine of all sound Teachers of all times and places as appeareth else where in the following arguments yea it condemneth the very inspired Apostles of Iesus Christ and the Churches of their planting which for performance of greater duties did conforme themselues perswade others to conforme and commanded the same to others as a duty good and necessary All which inconueniences by conformity euen vnto inconuenient Ceremonies in the case of depriuation would bee wholy auoyded which by not conforming are needlessely maintained strengthened and vpholden It followeth therefore that the doctrine and practise of suffering depriuation for refusing Ceremonies though in some respect inconuenient is opposite vnto the law of loue and so by consequence and error and a sinne * Touching the doctrine of this point and application thereof vnto the practise of like Ceremonies to ours in a like case looke Gual in act 16. 3. hom 106. fol. 199. Pâ—sc in act 15. 28. Idem in act 21. 20. Idem in act 16. 3 Calu. in act 15. 28. fol. 265. Idem in act â—8 18. Aret. in act 15. 28. fol. 72. Idem in act 16. 3. fol. 75. Beza annot in act 15. 29. in act 16. 4. 21. 20. 18. 18. Reason 2 Thus much of the first maine reason prouing that the doctrine and practise of suffering depriuation for refusing to conforme to the prescribed Ceremonies is contrary to Gods word and therefore an error and a sinne Argu. 4 Now the second maine reason standeth in this because the doctrine and practise of suffering depriuation for refusing to conforme to the Ceremonies prescribed in the present Church of England or the like tendeth directly to condemne all true Churches of Christ Primitiue and latter and all sound teachers and sincere Christians of all times and places since the time of the Apostles which appeareth to bee an errour in doctrine and a sinne in practise For the further manifestation of this reason there must be proued these two points That to condemne all true Churches and sound Teachers of all times and places primitiue and latter for teaching error in any doctrine or maintaining or committing maintained sinne in practise is a sinne and error That this Doctrine and practise of suffring depriuation for refusing to conforme to the prescribed Ceremonies in our present Church of England or to the like doth condemne all true Churches and sincere Teachers of all times and places since the times of the Apostles Which points being prooued the conclusion will ineuitably follow that to suffer depriuation for refusing to conforme is a sinne and an error to be taught and practised Touching the former point That namely to condemne 1. Point all true Churches and sound teachers for teaching and maintaining false doctrine and sinne is both an error and a sinne First I say it is an error Because in condemning their doctrine for false doctrine euen in this point they condemned the inspired doctrine of the holy Apostles for false doctrine as before appeareth which must needes bee an error and a sinne of no light degree Because it condemneth their doctrine practise which are followers of the Apostles in their inspired doctrine and practise and which walke so as they haue them for an example which rule of doctrine and practise being commended as true and commanded as iust Phil. 3. 17. and 4. 9. the contrary thereto must needes be an error Because the true Catholike Church indefinitely taken for the company of the faithfull in all ages being as they are euer built on the foundations of the Prophets and Apostles and Christ the corner stone Eph. 2. 20. is the pillar and ground of trueth 1. Tim. 3. 15. but whatsoeuer is against the ground of trueth must needes be an error Because the true Church of all ages being defined truely ly to bee the congregation of the faithfull consisteth of a company of spirituall persons not of carnall blinde or prophaine persons or hereticall Idolatours and tiranious Popes or Prelates as the Papistes Now the spirituall man discerneth all things 1. Corinth 2. 15. euen the deepe things of God vers 10. by the spirit which God hath giuen him ver 12. how much more is the whole company of all the spirituall able to performe the same wherefore the contrary to their doctrine must needs be an error Because it condemneth the whole streame of the faithfull teachers and Churches of all ages of an hainous and damnable crime namely the breaking the lesser commandements of God and the teaching of men so to doe whereby they exclude them by necessary consequence out of heauen Matthew 5. 19. which must needes bee a grosse error and no small sinne Because no scripture is of priuate interpretation 2. Peter 1. 20. either of priuate spirits of carnall persons though they be many as the interpretations of the Romish Popes and Doctors or of other heretickes failing in the foundation or of a few Godly and well affected Persons against the Ocean and world of the faithfull but the iudgements of the English depriued Ministers being against the whole true Church of Christ is but as a litle streame vnto the Ocean or a small field vnto the world their opinion therefore against the whole Church is of priuate interpretation and an error Because it is against the rules of Gods word and meanes appointed of God for the finding out of the trueth euen in such like cases as this for a few Ministers and other persons be they otherwise neuer so faithfull to be opposite in iudgement to the whole Church 1 One meanes is for learners to obey their teachers Hebrew 13. 17. especially teaching secundum legem according to the law Deut. 18. 11. but the Fathers and Godly learned Doctors since them being the Ministers of the Church of Christ in all ages are the Teachers of all others specially if they teach secundum legem which must be hearkened vnto and obeyed and whosoeuer doth not hearken to them so teaching erreth 2 An other meanes and ordinance of God is this that two or three Prophets speaking the rest must iudge of that they speake and that the spirit of the Prophets must bee subiect to the Prophets 1. Cor. 14. 29. 32. When therefore a few English Ministers doe speake in the Church the will of God is this that the whole Church of all ages and places should iudge but for the whole Catholike Church of all ages and places to speake and a few Ministers of one only Prouince and of one time to iudge and censure them is the mother of confusion and an enemie to peace as the Apostle saith 1. Cor. 14. 32. 33. and contrary to this rule and ordinance of God and therefore the way to error 3 An other meanes of Gods appointment euen in the like case with this that in matters of difference not onely about fundamentall points but also in matters of Ceremonies when the peace of the Church is broken about them the vnitie of brethren
so farre foorth onely as they agree and consent 4 They alleadge the vngrounded opinions of some priuate fathers we their trueth so farreforth as they agree to Gods word and examples of the Prophets of Christ and his Apostles 5 They insist vpon Fathers further from the Apostles from Apostolicall and Primitiue purity wee most of all insist on those who were most neere to the Apostles as being most pure and free from Antichristian contagion 6 They are only for the former Fathers we bring the consent of all our later worthy Fathers and teachers of the most reformed and purest Churches of the world Obiect This were to giue and to ascribe as much to man as to God to make them the grounds and iudges of our faith or practise yea it is so farre from being a sinne to sway from all iudgements that it is a sinne to iudge that all iudgements should bee the rule of our consciences Answ This obiection is both vnfit and vntrue It is vnfit because the argument concludeth not that they are or that we should make them the grounds and iudges of our faith and practise But that it is an errour and a sinne to condemne the whole Church of Christ for teaching errour and for practising and maintaining sinne Next it is an vntruth to call the whole company of Saints and spirituall persons Man opposed vnto God Which appeareth further by considering the aequiuocation of the word Man For man is taken either for meere man i a carnall man or to the poynt a company of carnall men prophane ignorant and erronious which cannot know nor perceiue the things of God because they are spiritually discerned 1. Cor. 2 14. and so it is true if the case were thus that wee should put the iudgement of this thing to a company of carnall persons for in this case it is sayde that all men are lyers Rom. 3. 4. But there is also the spirituall man which hath vnderstanding to iudge what other men do say 1. Cor. 10. 15. and discerneth all things euen the deepe things of God Psal 25. 14. 9. 1. Cor. 2. 15. 10. 12. Dan. 12. 10. Iohn 7. 17. 1. Iohn 2. 27. The consent in iudgement of which company is not to be termed a company of men opposed against God But such as being built one the foundation of the Prophets Apostles and Christ the corner stone Eph. 2. 20. are also called by holy the Ghost in this respect the pillar and ground of trueth 1. Tim. 3. 15. Obiect A priuate man may see a truth which a great many Godly men may not discerne Answ Though a priuate man may see more into some trueth and explicate or confirme it better than many other yet it were absurd to say that one man might see more then all the faithfull all godly learned Teachers all true Churches that euer were in the world for the rule is good which Lyrinensis giueth Nouè non noua The Papists take the Church for onely persons in office as Pope Cardinall Bishops and Abbots and other Doctors gathered in a Councill and it was well maintained by Gerson that a priuate man by the light of Gods word may see more then they all And the reeson is plaine First because those persons haue many wayes prooued themselues to be carnall and prophane and not able to discerne the things of God which are spiritually to be discerned And againe because they iudge not as it was inioined to the Priest in the law Secundum legem Deut. 17. 11. and so there can be no light in them Esa 8. 20. But the case in question is quite opposite to this in either part and therefore this obiection toucheth not the point Obiect The whole Church of God may erre in some circumstantiall matters All visible Churches may erre in matters not fundamentall The consent of Churches and of the faithfull teachers according to Gods word a rule of fundamental truths that is of al such truths as may quiet a mans conscience it is not so in matters of circumstance Answ 1 Wee hold rightly against the Papists that all particular Churches may erre whereupon wee assume and inferre But the Roman Church is a particular Church Therefore it may erre But that the Catholique Church taken in the sence that our part doe explicate it i for the company of the faithfull in all ages it was neuer holden by any sound diuine But the cleane contrary 2 Though the iudgement of all true Churches in matters fundamentall be infallible because without fundamentalls they could not be Churches and againe albeit all particular Churches may erre in matters circumstantiall and ceremoniall yet it is an hard speach to say that the generall or Catholique Churches or company of the faithfull in all ages haue generally consented in an error neither can there possibly on instance be shewed of such a point no not of a circumstantiall point 3 The depriued Ministers hold it a sinne in nature to practise the ceremonies prescribed in our Church or the like but sinne in nature is a thing substantiall in the practise whereof a mans conscience cannot bee quieted and therefore if the iudgements of all Churches bee brought against them either they must confesse their doctrine in this point to be an error or else that the whole general Church since Christ haue erred fundamentally which is not farre from haeresy and blasphemy and I earnestly do pray them to consider of this poynt Obiect Churches and fathers haue exceedingly differed among themselues in all times heere should wee make their iudgement and consent to bee a rule of our doctrine and practise Answ This is soone answered because I speake not of their differences or of the things wherein they are deuided but only of such things wherein they all consent and agree as namely they all agree that the Christian Sabbath must bee sanctified and that from the ground and in memoriall of Christ his resurrection for they agree that al the bookes of Scripture are the word of God and in the point in question they agree that Churches may vary in their ceremonies and discipline and yet retaine their peace one with another And that ceremonies as inconuenient as our ceremonies are supposed to be in some respect fit to be abolished yet may they be retained and ought to be practised to preuent the diuision of brethren disquiet of the Church hinderance of the Gospel and there are few points wherein they agree more constantly then in this Obiect We are commanded to call no man our teacher vpon earth because one is our Doctor and teacher euen Christ Mat. 23. 8. 10. there is one law giuer Iam. 4. 12. Answ This obiection is much vrged by Brownists as some of the others are But what will they conclude from hence surely if any such thing it must be this Therefore we may not make the iudgement of the Fathers or whatsoeuer men in earth a rule of our conscience And indeed I say
that it is wel concluded neither verely would I nor any other that I know of sound iudgement hold otherwise But that it may appeare how little to the purpose it is alleadged I say 1 If they will apply this to our Church in respect of our ceremonies prescribed then may they conclude against the Apostles for prescribing Iewish ceremonies notwithstanding the end and accomplishment of them all by the death and consummatum est of Christ 2 The Primitiue auncient and latter reformed Churches are all of them deficient this way either in disipline or ceremonies they are faulty and doe faile more or lesse yet they will not accuse them for denying Christ to be their teacher and Prophet 3. They onely deny Christ to be their Prophet and teacher who doe preach another Gospell to the Church Gal. 1. 6. 7. which teach any thing besides Gal. 1. 8. 9. Ro. 16. 17. otherwise 1. Tim. 6. 3. Contrary to the word of God Tit. 1. 9. diuers and strange doctrines Heb. 13. 9. Heresies Tit. 3. 10. which will not heare him in all things whatsoeuer hee shall say Act. 3. 22. Mat. 28. 20. Ioh. 3. 36. 10. 5. All which our Church with all other reformed Churches doe vtterly disclaime and are free from and namely in prescribing and vsing of these ceremonies or the like as appeareth by considering First the matter which is taught which is of two sorts some things are fundamentall and of greater moment some things circumstantiall and of lesser againe some things are specially commaunded others included vnder generall rules and are left free to euery Church to bee determined as shall best serue for the edification thereof sometimes after one manner and at other times after some other where we are to obserue that our Church as other reformed Churches doe teach nothing fundamentall which is not expresly taught in the Word neither doth it teach any thing contrary to that which is expresly commanded by Christ in his Word onely it varieth the circumstantialls or ceremonialls according to the liberty left vnto all Churches and practised by all Churches which the gouernours doe suppose best to further or edifie the substantialls Secondly consider we the manner of our Churches proposing of these things The fundamentall points and speciall precepts of Christ shee proposeth as binding the conscience vnder paine of condemnation to euery wilfull and impenitent transgressour The circumstantialls or ceremonialls determined by her out of the generall rules of the Word she proposeth and inioyneth as free not binding the conscience in themselues as variable not perpetuall as accidentall not as necessary In which case our Church cannot bee saide to deny Christ for her onely teacher and Prophet but rather to confesse him seeing shee teacheth nothing but that Christ hath commanded In which respect hee is with our Church by promise ad finem saeculi Matthew 28. 19. 20. and hee that heareth the teachers thereof thus teaching heareth Christ Luke 10. 16. Ioh. 13. 20. And thus the first point is confirmed The second followeth Point 2. to be spoken of which is this That the doctrine and practise of suffering depriuation for refusing to conforme to the prescribed Ceremonies doth tend to condemne all Churches and godly teachers Primitiue and latter of teaching false doctrine of practising a maintained sin Which point is thus made euident Because such Ministers as haue suffered depriuation for refusing to conforme or doe hazard their ministery for the same doe account and conclude it to bee a sin simply to conforme vnto the Ceremonies proposed in the present Church of England or the like and that all that doe conforme in any case vnto them shall therein commit a sinne against God and further that whosoeuer teacheth the contrary they stand out to confute them and conuince them of an errour But all true Churches of Christ and all true Orthodoxall Teachers both auncient and latter of all times and places without exception of any one haue vniformely and constantly taught this conclusion That it is a truth and no errour to teach a dutie and no sinne to practise the prescribed Ceremonies of the present Church of England or the like rather then to violate and breake the peace of the Church or that a Minister should suffer depriuation and so the preaching of the Gospell should bee interrupted or that a Minister or any other Christian should separate themselues or suffer themselues to bee separated from the publike worships of God in a true Church Wherefore it must needes follow that they who iustifie the former must needs condemne the latter Now that it may appeare that all Orthodoxall Churches and Teachers of all ages and places since the time of the Apostles of Christ are of this iudgement and practise and not of the other I will first begin with the Primitiue Churches before the Reuelation and raigne of Antichrist and next in order of the latter reformed Churches since the restauration of the Gospell and declination of Antichrist Concerning the Primitiue Churches and their teachers I will obserue two points First the state of the Churches of those times concerning Ceremonies and secondly the iudgement and practise of the Fathers and the faithfull in that estate Point 1 And touching the former point wee must not bee ignorant that euen in the dayes of the Apostles the mysterie of iniquitie did beginne to worke as themselues obserued 2. Thessalonians 2. 7. For euen then there were many Antichrists 1. Iohn 2. 18. And after the Apostles departure the seruants and workemen of Christ his fielde that is the Ministers of Christ his Church did fall a sleepe that is they were not vigilant and watchfull but grew carelesse and remisse in teaching and propagating the truth of Gods Word to confute errours and to resist and keepe out corruptions attempted to bee brought in by Heretickes and Sectaries and while they thus slept the Diuell sowed his tares Matthew 13. 25. a president whereof wee haue Apocalips 2. and 3. Where the Angels or Teachers of the Churches are reproued in this respect of which kinde of tares that the Diuell sowed the Ceremonies of the Church were not the fewest nor the least hurtfull And they farre exceeded our Ceremonies if wee should esteeme or proue them much worse then they are and namely in three respects First in respect of their multitude varietie and difference Secondly in regard of their nature kinde and qualitie Lastly in respect of their effects and abuse arising from them 1 Their multitude variety and difference did begin very high and neere the times of the Apostles For the difference of the celebration of Easter if the Ecclesiasticall Records bee true began before or about the time of Policarp Bishop of Smyrna and disciple of Saint Iohn and Anicetus Bishop of Rome Euzeb 5. 24. Socrat. 5. 22. and who readeth the antiquitie with any obseruation that shall not perceiue in the vndoubted writings of the most auncient Fathers both of the
8. They gaue the Eucharist vnto the sicke if they required it euen when they were speachlesse Euseb 6. 43. Decret caus 26. quaest 6. 7. 8. 10. They gaue the Eucharist vnto the Baptised immediately after Baptisme Crys Epi. 1. ad Innoc. Touching Prayer THese were their Ceremonies to stand in prayer and not to kneele and all the Dominicall or Lordes dayes Basil de Spiritu sancto cap. 27. Tertullianus de resurrectione carnis Hieron cont Lucif cap. 4. This Ceremony was done in token or signification of their resurrection and further to teach them that on the day of Christ his resurrection they ought to seeke heauenly things Basil ibidem August Epist 119. de consecrat dist 3. cap. 10. quoniam out of the Nicene Councell where it was decreed This was commended to bee an Apostolicall tradition Tertull. cont Marci de coron mil. To stand in prayer and not to kneele on all dayes betweene Easter and Whitsontide commended also as Apostolicall Basil Tertul. Hieron ibid. To pray towards the East and that for this cause and signification because we seeke to Paradise our old and auncient countrie and is commended and Apostolicall Basil ibid. To pray in some places by candle light Socrat. lib. 5. cap. 22. in the day time Hier. con vigil They did also weare a linnen garment or Surplesse in the worships of God Crys hom 83. in Mat. Hier. lib. 1. contra Pelag. and of this iudgement is Zanch. de redemp cap. 16. lib. 1. fol. 444. a. and citeth Hier. P. Martyr Loc. Epist. Hoopero fol. 1087. citeth Chrisostom and Cyprians examples out of Pontius Diacon and Saint Iohns Petalus out of Ecclesiastical Historie to prooue that the originall of the Surplesse was not of Antichrist Bulling and Gual in an Epistle doe cite Theodoret. hist. 2. 27. Socra 6. 22. Iohn the Euangelist his example out of Euzebius Pontius Diacon of Cyprian and Chrisostom It is cited by A. B B. C. Whitgift defence fol. 2618. Polanus citeth Hieron comment in Esec cap. 44. fol. 807. Zepperus citeth Chrysostome and Hieron shewing that they vsed them for a signe and admonition of honest and pure life de Polit. Eccl. lib. 1. cap. 12. the like doth Zanch. vt sup Touching dayes TO celebrate the dayes of Christs Natiuitie Passion Resurrection Ascension to heauen and descension of the Spirit or Pentecostin the remembrance of these things this was obserued in all the world August Epist 118. cap 2. Origen cont Celsum lib. 8. concil Agatheus can 14. 39. also the feast of the natiuitie of Iohn the Baptist ibid. can 14. To keepe Saturne day holiday and frequent the Ecclesiasticall assembly as on the Lords day Sozomen 7. 19. 6. 41. Socrat. 6. 8. To keepe the Fryday holiday vsing thereon the Ecclesiasticall assemblies in remembrance of Christ his passion as they did obserue the Lords day in remembrance of his resurrection this was commanded by Constantinus Magnus Sozomen 1. 8. Hist. tripartit 1. To celebrate Easter day on the foureteenth of Aprill in halfe the world namely in the Easterne part but on the Lords day in the Westerne part this was commended on either part to come from the Apostles which yet could not both bee true but the trueth is saith Socrates that the Apostles left no Lawes concerning dayes but left them as a matter free lib. 5. cap. 22. Touching fasting TO fast on Thursdayes all the yeere in remembrance of Christ his assention and on Fridayes in remembrance of Christ his Passion this was commended as an Apostolicall tradition Epiphanius cont haer in Epilogo To fast on Saturnedayes in some places in other places not Augustinus Epist. 118. cap. 2. Hieronymus ad Licin Epist To fast euery Lords day so they did at Rome Socrates ibid. this Augustine reprooueth in his dayes as an euill and scandalous thing in the Roman custome because it was vsed by the Maniches and enioyned to their followers in other places they would by no meanes fast on the Lords day Augustinus ibidem Hieronymus ad Lucif Tertull. de coron mil. To fast the time of Lent before Easter by some three weekes by some sixe weekes and by some seuen weekes Socrates 5. 22. Dist 4. cap. 5. This was commended also as an Apostolicall tradition by Ambrosius Hieronimus ad Marcell And by Epiphanius Haeres 75. 80. who sheweth that the Apostles inioyned that all men should eate in Lent nothing but Bread Salt and Water howbeit this is denied by Socrat. lib. 5. cap. 22. by affirming that namely the Apostles neither made nor left any lawes for fasting but left it also as a matter free the like doeth August Epist. 86. To fast from kindes of meate some from euery kinde of liuing creatures some eating onely fish and fowles of the ayre some not egges nuttes apples nor any kinde of fruit some onely dry bread some not so much as that Socrat. 5. 22. some onely bread salt and water Epiphan Haer. 75. Touching sundry other Ceremonies TO signe ones selfe with the signe of the Crosse ad omnem progressum at euery going abroad and comming home at putting on of apparrell putting on of shooes washing sitting lying downe c. Tertull. de coron mil. Dist 11. cap. 5. eccl ex Basilio commended to bee Apostolicall To make an offering yeerely for a mans birth day Tertullian cont Marcion lib. 1. de coron mil. commended as Apostolicall yet afterward abolished for Gentilisme To wash ones feete at a certaine season Aug. Epi. 119. cap. 18. The Temples were erected to stand East and West the Altars of the Church stood Eastward and some toward the West Socrat. 5. 22. III. Lastly concerning the effects of these Ceremonies and abuse of them It is also manifest that they farre exceeded our Ceremonies prescribed in their euill effect and were much more abused First in the Fathers themselues and next also in the people Touching the Fathers and Bishops of the Church some being simple and of small capacitie and shallow iudgement as Eusebius saith receiued traditions without any searching of writings as out of bare report Such one was Papias the hearer of S. Iohn and companion of Policarp who in this simplicity broached fabulous doctrine of the Chiliast error by whom Irenaeus others which were of the like opinion were deceiued namely by pretending and reuerencing of his antiquity Euseb 3. 35. such were Tertullian and Lactantius Some were indued as Caluin instit 4. 10. 18. and P. Martir noteth Loc. com class 2. cap. 5. § 20. Zanch. de redempt lib. 1. cap. 15. fol. 366. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quadam with a certaine false and erronious zeale by being desirous to imitate the Iewish Ceremonies which they doe both confirme and iustifie out of Aug. cap. 20. de catechizand rudib and Caluin noteth that many of those Fathers were non satis considerati nimis curiosi ac cupid iquorum vt quisque posterior erat ita stulta aemulatione cum suis decessoribus certauit ne
those excommunications neither obeyed they such admonitions but persisted in their course and so protested openly that they would do Euseb 5. 23. 25. The Church of God in those times being placed among much chaffe and many tares did tollerat many things which for the time she could not well amend tamen quae sunt contra fidem saith Augustine vel bonam vitam non approbat nec tacet nec facit yet neither did she appoue conceale nor practise any thing which is contrary to the faith or good life Epist 119. cap. 20. They held their Ceremonies not necessary but alterable for Constantine sent Osius Bishop of Corduba to make an vniformitie of obseruing Easter Sozom. 1. 15. but Osius returned and could doe nothing therein cap. 16. thereupon the Necene Councill was by Constantine gathered wherein the matter of the Easterne controuersie was ended and all conformed in one order ibid. namely to the order obserued in the Westerne part Theodoret. Hist. Ecclesi 1. 9. fol. 585. They grieued and lamented to behold many perturbations of weake Christians to haue beene wrought partly by the contentious obstinacy partly by the superstitious timerousnesse quorundam fratrum of certaine brethren which raised such contentious questions about Ceremonies and matters of this nature which were neither grounded on authoritie of holy Scripture nor on the generall obseruation of the Church nor were profitable for correction of life and maners in as much as they thought nothing to be right but that themselues did August Epist 118. cap. 3. They grieued exceedingly to see many holesome precepts of diuine Scripture to bee lesse regarded and such aboundance of presumptuous euery where that they would more sharpely reproue a man for the violating of a trifling Ceremonie then they would reproue a man for drunkennesse August Epist 119. cap. 19. There were many such inconueniences which they durst not reproue more freely then they did that they might auoid the offence and scandall partly of certaine holy persons and partly also of some other turbulent persons ibid. They practised the Ceremonies of euery Church wheresoeuer they came as they saw them there practised and vsed so they were not opposite to faith and good maners so did Ambrose and so did Augustine and his mother Monica at the perswasion of Saint Ambrose August epist 86. 119. cap. 3. They perswaded euery Church to follow her owne custome Sozom. They perswaded euery Minister compassionately to correct as much as in him did lye whatsoeuer was amisse and that hee could not amend to beare it patiently and with a tender and louing affection to grieue and mourne at it August contra Parmen lib. 3. cap. 2. They perswaded the members of the Church euery one of them to obserue as much as in them lie the ceremonies customes of the Church wherin they did come or remaine if they be not contra fidē aut contra bonos more 's vt decet ecclesiae prudentē ac pacificū as becommeth a prudent and peaceable some of the Church August Epist 118. cap. 5. 7. thus did Ambrose teach and perswade Augustine telling him that he would teach him none other then he practised himselfe Et si melius nosset id potius obseruaret herein also did Augustine and his mother rest this aduise they reuerenced as an Oracle and practised the same and thus the same Saint Augustine perswaded others as namely Casulan and Ianuar. to whom he wrote Epist 86. 118. c. 3. Lastly they taught vnto men the doctrine and perswaded them vnto the practise of their Christian libertie from all humane ordinances when by them it was endangered or questioned as also in a case of necessitie or of superior reason so Spiridion the B B. of Cyprus when his guest hauing nothing else to eate denied to eate Porke flesh in the time of Lent because hee was a Christian yea rather eate quoth hee because thou art a Christian for that all things are cleane to the cleane Sozom. lib. 1. cap. 11. Hist tripartit 1. 10. of the like nature is that of Augustine before alleadged Epist 119. cap. 20. And so much of the iudgement and practise of the Primitiue Churches and fathers out of the which I know it is not possible that any man should conclude the doctrine of the necessitie of suffering depriuation for refusing inconuenient Ceremonies for my part I suppose it clearely crushed and quelled in the vniforme iudgement and practise of the Primitiue times Neither truely doe I know or haue euer read or heard any thing much differing from this which is here set downe not that I make their iudgement or practise the infallible rule of trueth to ouerrule and guid my conscience or the consciences of others by but it proueth the point in question clearely that namely the doctrine and practise of depriuation is opposite to all the best iudgements the most spirituall and Godly minded yea the most eminent lights and must sanctified vessels of Gods grace after the times of the Apostles in the Primatiue Churches Neither doe I thinke that there were any better or many other then these to bee found vnlesse a man should picke out the opinions of conuinced and condemned Heretikes and Schismatikes And for my part since I perceiued this their vniforme consent I durst not bee peremptory or refractorie in dissenting therefrom especially perceiuing withall the consenting harmony of all our later writers and reformed Churches to agree and iumpe with them both in doctrine and in practise of these things and in matters of this nature which now in the next place by the helpe of God I will labour to make manifest Secondly therefore I will prooue the second part of the assumption namely that the doctrine and practise of leauing ones ministerie by suffering depriuation for not conforming to the Ceremonies prescribed is opposite vnto the doctrine and practise of all true reformed Churches and teachers or all classicall writers That this point also may bee made euident wee must consider as wee did before two points first of the estate of reformed Churches in respect of Ceremonies Next the iudgement doctrine and practise of the most excellent teachers and classicall writers of our time The former of these points will teach vs that the estate Point 1. of reformed Churches in respect of inconuenient Ceremonies exceedeth ours supposing ours to bee inconuenient as is pretended in three points euen in number nature and effect For the Ceremonies of other reformed Churches are for number more and for their nature and effect much worse whereof the intelligent Reader may easily vnderstand in considering some of their particular Ceremonies which I here set downe Touching Baptisme THey doe vse the signe of the Crosse in the Danish and Lutheran Churches Heming syntag 4. lege Decalog § 3. fol. 365. They doe vse exorcisme in Baptisme planè Papistico more ibid. Putaeus lib. 2. exercit 24. fol. 170. Lutherani exorcismum cum signatione crucis defendunt vt Muller
Leiser They permit allow and defend the Baptisme of Women Colloqu Mompelgart fol. 499. Conrad Schlusselb lib. 1. cap. 18 fol. 60. They vse the old hallowed Fonts to baptize in Berne and Lansanna Beza in vita Caluini anno 1538. and euerie where They haue such as vndertake for childrens education in Baptisme commonly called Godfathers Caluin Ep. 302. fol. 491. So in the Lowe Countries as appeareth in Actis inferioris Germaniae M. Can. 41. anno 1581. apud Sculting Anachr Hierarch lib. 9. Touching the Lords Supper THey vse kneeling at the Communion in all the Lutheran Churches Harmon confess Bohem. § 14. fol. 120 and that is the more dangerous because of their doctrine of consubstantiation They vse the Wafer cake as the Papists doe in the Church of Geneua Bez. in vita Caluin They giue it in priuate and vnto the sicke Schluselb lib. 1. cap. 30. fol. 161 162. Harm confess § 16. Witenberg fol. 197. Yea they gaue it vnto onely two ibid. § 14. fol. 146. They retaine the name of Missa the Masse Harm confess § 14. fol. 107. Augustan They keepe none backe from the Communion be they neuer so scandalous of life in the Churches of Heluetia in libello de ritibus Eccles Tigur fol. 16. The ministers doe put in the Bread and Wine into the mouthes of the Communicants ibid. fol. 15. Touching the holy Scripture THey make the Epistle to the Hebrewes and that of Solom Gesner compend de Script fol. 11. Iames and the second and third of Iohn and Iude with the Apocalyps to be either Apocryphals or at least of more doubtful authority then other parts of Scripture in the Lutheran Churches Chemnit Enchir. fol. 63. propositiones Marpurg tom 1. Hunnij fol. 3. tom 2. Winkelman fol. 5. Laelius de verbo Dei proposit 22. fol. 113. propos 22. 130. They reade the Scriptures after the forme of Epistles and Gospels in the Churches of the Lutherans Heluetians Nassouians Countie Palatines as appeareth by the Epistle of Luther Melancthon Heming Gualt Oleuian Textor So Harm confess § 1. fol. 9. Bohem. lib. de ritibus Eccles Tigur fol. 4. They reade publikely the Apocryphal Books of Scripture in the Church Touching prayer and Leturgie THey retaine the forme of their Leturgie like vnto the Masse booke Harm confess § 14. fol. 127. Augustan fol. 131. ibid. Looke the Booke de ritibus Eccl. Tigur fol. 12 13 15 16. they haue the Angelicall Hymne Gospels gloria Patri gloria tibi Domine after the Gospel c. They haue sundry prayers and Hymnes in the Latine tongue Harm confess § 14. fol. 127. Aug. They haue the vse of Waxe candles in the Lutheran and Danish Churches Heming syntag 4. lex Decal § 33. fol. 365. Simlerus de vita Bulling fol. 34. They vse the Surplesse Heming ibid. Simler ibid. They vse no singing of Psalmes in some Churches of Heluetia in lib de ritibus Eccle. Tigur fol. 9. b. They suffer and doe vse priuate prayers at burials ibid. fol. 27. a. b. Touching Churches THeir old Churches idolatrously abused standing East and West with the Chancell and in forme of a Crosse retained euery where They retaine Images in their Churches and maintaine a lawfull vse of them Colloq Mompelg fol. 390 403 404. Schlusheb Theolog. Calu. li. 1. cap. 10. fol. 35. 36. Eckhard Fasc quaest cap. 8. quaest 3. Heming syntag 4. lex Decal § 33. fol. 365. Siml b. sup They retaine Altars in stead of the Communion Table so placed in the Church as are the idolatrous altars of the Papists Colloqu Mompelgart fol. 424. 425. In the Lutheran Churches and also in the Church of Berne Ibid. Heming syntag 4. lex decal § 33. fol. 365. They retaine the vse of Organs in the Church and other musicall instruments Colloq Mompelg fol. 391. 409. Touching discipline THey haue Diocesan Bishops and Archbishops in Simler in vit Bulling fol. 35 36. Heming enchirid class 3. cap. 10. ord Eccle. fol. 348. Idem Syntag. tit gubernat Eccl. §. 15 16 17. fol. 228. Denmarke and superintendants and euen Abbots in Germany among the Lutherans Melancht consil part 1. fol. 95 96 225 276 610. Harm confes § 17. fol. Augustan Some Bishops of France conuerted from Popery retained their place and office still by common consent of the French Church Caluin Epist 373. fol. 646 647 648. So Martyr Loc. com ad finem inter Ep. fol. 1143. Bezae They haue no vse at all of excommunication in the Churches of Countie Palatine Heluetia of Witenberg Mompelgart Erast de excommunica fol. 356 382. Vrsin catech part 2. qu. 83 84. fol. 620. Caluin Epist 166 170 366. neither ruling Elders T. C. his admonit fol. 83 84. They haue holy dayes of Christ his Natiuitie Passion Resurrection Pentecost c. in the Heluetian Churches lib. de ritib. Eccl. Tigur fol. 4. In the Churches of the Low-countries Brownist 2. Letters to Iunius in the Churches of Denmarke Heming Syntagm 4 lex Decal 22. 24. 25. fol. 363. 364. Also in the Church of Berne Aretius Problem loc 99. fal 289. They haue holidaies consecrated to the memoriall of the Virgin Mary the twelue Apostles S. Paul S. Iohn Baptist S. Stephen Innocents Saint Michael Al Saints as appeareth in the Epistles which are before alleadged also Heming vbi sup Harm confess § 19. fol. 176. Bohem. Their Ministers are called by them Sacerdotes Priests as are the Popish Mass-priests Harm confess Bohem. § 11. fol. 47. fol. 4. 62. Aug. Item § 13. fol. 93. Bohem. Heming syntag 4. lex Decal § 11. fol. 43. albeit otherwise the Tigurines disclaime this name being taken in the worser sence Harm confess § 11. fol. 38. They haue Deacons not Collectors for the poore but a degree to the Ministry and an assistant to him yea supplying the place of a Minister in his absence Harm confess 11. fol. 47. lib. 2. de ritibus Eccle. Tigur fol. 7. 16. Their Ministers in the Heluetian Churches doe play the Deacons and gather contributions for the poore lib. de ritibus Eccles Tigur fol. 22. They practise and maintaine auricular confession and priuate absolution Harm confess § 8 fol. 142. 143. Bohem § ibid fol. 147. 150. August ‖ ibid fol. 154. Saxon. ‖ ibid. fol 160. Wittenberg schlusselb Theol. Caluinist lib. 1. cap. 19. fol. 6. 9. Simlerus in vita Bullingeri fol. 34. calleth it priuatam quandam confessionem parum a Papistica differentem yet looke Zepper de Sacram cap. 35. fol. 787. 798. They allow and practise a kind of preaching and absolution of repentant sinners by women in the absence of the minister among the Lutherans Colloqu Mompelg fol. 499. And thus wee see in part the estate of reformed Churches in respect of ceremonies Not that hereby I doe goe about to iustifie these Ceremonies which they doe practise but thinking and professing many of them rather most fit to be abolished in many respects and the Churches of Christ to be reduced so
opposit therto if it be fauourably taken or construed on the better part For I confesse there want not some few matters which if they be not * candidè fairely taken may seeme not altogether to agree vnto the word of God Script Angl. fol. 456. Praefac ad censur Caluin In the English Leturgie or booke of Common prayer which you describe I perceiue sundry * tolerabiles ineptias Looke the discourse of the troubles at Frankford fol. 28. wherin is shewed that Knox Whitingham and others described the English Leturgie to which description this was the answer of Caluin as appeareth there fol. 34 35 tolerable vnfitnesses In which two words I expresse thus much that there was not that purity therein contained which were to be wished which blemishes at the first day of reformation could not be corrected Wherein seeing there is conteined no manifest impiety these things therfore ought to be borne with for a season Ep. 200. fol. 336. and a little after to the English exiles at Frankeford which desired reformation of the English Leturgie hee giueth this aduise Vos vltra modum rigidos esse nolim Epist. 200. fol. 336. Of the which aduice of his he thus speaketh in Epist. 228. fol. 374. in Anglorum controuersia moderationem tenui cuius me non poenitet in Epist 206. fol. 342. hee perswadeth one part to incline themselues to all possible moderation and is displeased with the other part that nothing by them was yeelded or mitigated Martyr loc com inter Epist fol. 1127. amico in Angliam For mine owne part I wish that all things may bee done simplicissimè most free from humane mixtures in the worship of God Yet when I thinke with my selfe that if peace betweene the Saxon Churches and ours might be obtained there would follow no separation for such matters as these Ceremonies Alexander Alesius a worthy Scot of great account and note in Proaem before his Translation of the Common prayer Booke in Script Anglican Buceri fol. 373. commendeth the performance of it by our Countrey-men exceedingly with their great diligence and care therein and calleth it Preclarissimum diuinum factum in constituting and ordering the Church of Christ according to that Booke further declareth that the vertue and pietie of English men in this matter would reioyce many mindes and bee an help to the endeuors of others in the like and that it was euident that the enemies of the trueth were very sorry of the good successe and progresse herein Also hee complaineth with Gregory of some Vt cōmotis studijs contentio semper irritet aliquorum indignationem vtque nimio ardore interdum admodum peccetur dum nemo minus videri altero ac potius solus sapere vult fit vt non necessarijs quaestionibus disputationibus necessariarum rerum cognitio negligatur further he sheweth this contention of brethren about this booke to come of the diuell who failing one way seeketh another to mischiefe the Church hee complaineth of some Aliquam diuisionis occasionem arripientibus non iam nulli vocabula penissyllabas expendendo verbis tantùm litigant reipsa si placidè exquiratur futuri concordes Of the common prayer booke it selfe he saith Hic liber per se vtilis futura lectio ipsius quà m plurimis hoc tempore diuinitus oblatus esse videatur ibid. fol. 375. Cranmer Martyr In his purgation of slanders against him If the Queenes highnesse will graunt thereunto I with Maister Peter Martyr and other foure or fiue which I shall chuse will by Gods grace take vpon vs to defend not onely the common prayers of the Church the ministration of the Sacraments and other rites and Ceremonies but also all the doctrine and religion set out by our said Soueraigne Lord King Edward the sixt to be more pure and according to Gods word then any other that hath beene in England these 1000. yeeres so that Gods word may bee iudge Acts mon. fol. 1465. Bishop Ridley When Bishop Grindall from beyound Sea wrote to him in prison being condemned to bee burned concerning Knox his peremptory and violent exceptions against our booke of Common prayer which was euen misliked by Caluin himselfe Epist fol. answered by writing thus Alas that brother Knox could not beare with our booke of Common prayer in matter against which although I grant a man as hee is of wit and learning may finde apparant reasons yet I suppose hee cannot soundly by the word of God to disproue any thing in it Act. mon. Doctor Taylor Martyr There was after that set forth by the most innocent King Edward for whom God be praised euerlastingly the whole Church seruice with great deliberation and by the aduise of the best learned men of the Realme and authorised by the whole Parliament and receaued and published gladly by the whole Realme which booke was neuer reformed but once and yet by that reformation it was so fully perfected according to the rules of our Christian religion in euery behalfe that no Christian conscience could bee offended with any thing therein contained I meane of that booke reformed Act. mon. fol. 1521. Exiles at Franckeford Among them was great diuision and dissention about the vsing of the Common prayer booke of England one part refusing it as Iohn Knox William Whittingham Christopher Goodman Dauid Whitehead Miles Couerdale Iohn Fox Anthonie Gilby c. The other part standing for it which also were reuerend persons as Thomas Leauer Iohn Iewell Iohn Mullins Iohn Parckhust Lawrence Humphry Iames Pilkington Alexander Nowell Iames Haddon Edwin Sands Edmund Grindall and others Looke the discourse of the troubles at Franckeford fol. 16. 23. 19. Which dissentions caused them to seeke the iudgements of other churches and their teachers as of Caluin Beza Bullinger fol. 25. 199. Also Robert Horne Thomas Leauer Io. Mullins Tho. Bentham W. Cole Io. Parckhust Lawrence Humphry c. were all fully determined to vse none other then the order last taken in the Church of England Discourse fol. 16. 223. The same order of seruice concerning religion which was in England last set forth by King Edward fol. 10. Also Iames Haddon Edwin Sands Edmund Grindall Christopher Goodman c. not doubting or distrusting their good conformitie and ready desires in reducing the English Church now begun there to it former perfection it had in England least by much altering the same wee should seeme to condemne the chiefe authours thereof whereas they now suffer so are they not ready to confirme that fact with the price of their bloud c. fol. 22. 23. They also at Franckford writing to them at Zurick exiled also dissenting from them about our Ceremonies Thought not that any godly men would stand to the death in defence of those Ceremonies which as the booke specified vpon iust occasions may be altered accounting it an argument that they are slenderly taught which for a Ceremony will refuse such a singular benefit
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
to be forsaken then to vse or obserue any such Ceremonies especially if this caueat be also added That these things are brought in or tolerated to this houre not properly to tie mens consciences but for other not trifling reasons I answere that it appeareth not to me that the Churches ought to be forsaken for Surplesses or Caps or any other the like thing which is truely indifferent Epist 8. fol. 77. Grindallo Againe But our Brethren demaund of vs What iudge you that wee should doe in this case vpon whom these inconuenient Ceremonies are imposed We answere Heere needeth a distinction For the condition of Ministers and people is different besides sundry may and ought to bee tolerated which are not rightly commanded Therefore first I answere albeit in our iudgement these ceremonies are not rightly commaunded Therefore first I answere Seeing these Ceremonies are not of the kinde of those things which are impious in themselues they seeme not vnto vs of so great moment as that therefore the Pastors should rather forsake their ministry then weare those garments or that the flockes should omit and leaue the publike food of their soules then heare their Pastors being arraied in such attire And these things which they cannot reforme or alter let them rather endure and beare withall then by forsaking of their Churches to giue way to greater and more dangerous euils so yeelding to the will of Satan seeking heerein nothing else Idem Epist 12. fol. 98. 99. This Letter is set downe translated in the discourse of the troubles at Frankford fol. 211. and subscribed vnto by diuers Ministers among whom are these Theodorus Beza Nicol. Colladonus Simon Goulartius Franciscus Port. Henricus Stephanus c. Bullinger and Gualter If you weare a Cap or a peculiar kinde of apparel as a ciuill and politicke thing it smelleth neither of Iudaisme nor Monachisme For these will seeme to separate themselues from the ciuill common life and account a meritorious deed in the wearing of a peculiar garment If in case any of the people be perswaded that these things sauour of Papisme Monachisme or Iudaisme let them be told the contrary and perfectly instructed therein And if so be through the importunate crying out hereon before the people by some men many be disquieted in their conscience set them beware which so doe that they bring not greater yokes on their owne neckes and prouoke the Queenes Maiesty and bring many faithfull Ministers in such daunger as they cannot ridde themselues againe In an Epist sent into England by them to Mr. N. and Mr M. It is cited in VVhit gift his defence fol. 277. They presse the vse thereof in the Primatiue Churches Idid fol. 288. Zanch. Touching the forme of garments which Ministers ought to vse publikely either in the execution of their Ministery our iudgement is that about these things wee must not so contend that for this cause the peace of the Churches should be troubled Confes cap. 25. § 30. fol. 249. Againe albeit seeing Christ neither his Apostles did not forbid that any man should take other garments then the vsuall honest graue and cleane garment Liberum est per se vti vel non vti alijs vestibus and albeit it be a free thing and be accounted among matters indifferent yet for signification it rather should become a Minister in the administration of the Sacrament to vse a linnen then a wollen garment for that that colour is an embleme of innocencie and sanctitie hence in the Apocalyps white garments are giuen to the Saints Idem de operibus Redem lib. 1. cap. 16. fol. 445. Heming I would not haue priuate persons to alter any thing in Ceremonies ordained and approued of our Magistrates by graue and waighty reasons and authoritie neither ought a most exact reason of euery particular Ceremonie be enquired so long as they sauour not of manifest superstition and impietie neither doe we iudge Ceremonies to bee of that moment that for them schisme should bee moued in the Church hee nameth there among other Ceremonies the Surplesse let the sincerity of doctrine bee retained as also the pure worship of God let other things serue partly to the peace of the Church partly to the infirmity of men and let vs leaue these things to the wisedome of gouerners and let them determine of these matters Syntag. in 4. Legem Decalogi § 29. 30. 31. 32. 33. 34. fol. 365. Againe It is indifferent in nature to celebrate or performe holy things as Baptisme and the Lords Supper in a white and linnen garment howbeit if the vse bee not free but be reserued superstitionis gratia for superstition it cannot be any longer accounted among things indifferent for then as in a case of confession of the trueth they leaue to be indifferent Idem Enchiridion Tit. de adiaph cap. 16. clas 3. fol. 375. Polanus moues a question whether a Minister of the reformed Church when hee speaketh in the pew or pulpet ought not to put on a linen grament which they call a Surplesse vpon his vsuall attire To which he answereth thus Liberum videtur vtivel non vti in Sacris veste linea then hee sheweth that in the time of Hieron the custome was in the Church that such as did administer the Sacraments did were a linnen garment in the act of practise citing the said Hier. contra Pelag. l. 1. thus speaking quae sunt rogo inimicitiae contra Deum si Episcopus Presbyter Diaconus reliquis or do Ecclesiasticus in administratione sacrificiorum candidâ veste processerit yet hee inclineth to the remouing of these graments out of the Church But further he demandeth and putteth case that if in any reformed Church the vse of a Surplesse may not be omitted without the feare of schisme or incroaching of heretickes what shall a Minister doe then He answereth In that case it is better for a man to weare a Surplesse as an adiaphorall or indifferent thing then by the obstinate refusall thereof to stirre vp schisme to interrupt the course of true doctrine and to giue occasion vnto heretickes of possessing the Church which hee confirmeth by the example of Paul which circumcised Timothy for the Iewes sake because they all knew that his father was a Graecian Act. 16. 3. howbeit if God grant a full reformation vnto any Church so as that with Idolatry it selfe all instruments and helps thereof bee vtterly banished by so much the more is the grace of God to bee acknowledged celebrated and preserued in Ezech. cap. 44. fol. 807. Zepperus Although he testifie his dislike of the superstitious histrionicall and corrupt vse of the Surplesse among the Papists calling it an Aharonicall garment whereof there is no vse but aduiseth men to vse such a simple and decent garment in the worships of God as may seeme most honest or agreeable to euery Country or place and that from the example of Christ the Apostles and Primitiue Church yet hee confesseth that
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.
357. 358. de politia Eccles l. 1. c. 10. fol. 57. 58. Gowlartius The ancient or Primitiue Christians did vse the figure of the Crosse without superstition because the doctrine of the merits of Christ preserued them from error which afterward crept in Annotat. in Cyprian lib. ad Demetr cap. 19. he calleth it a thing indifferent Annot. Cyprian Epist. 56. Master Perkins sheweth that the transient crosse that is the signe of the crosse made with the finger in the ayre was in common vse with the Primitiue and purer Church and was vsed as a simple rite as a signe of the externall profession of their faith and confidence in the Crosse that is the death of Christ and as a certaine monitory whereby they stirred vp their faith and that it was not adored or superstitiously vsed as among the Papists Problem tit signum crucis Sect. 1. 2. 3. fol. 83. 84. Touching kneeling in receiuing the Communion CHurches reformed Bohem Geneua The Bohemian confession touching the manner of their receiuing the Communion saith thus The faithfull members of our Church doe most vsually receiue this Sacrament in genua procumbentes kneeling on their knees with thankesgiuing ioyfulnesse and singing Psalmes Harm confess § 14. Bohem fol. 120. Low-country Churches In the administration of the Lords Supper let euery Church impose or vse such Ceremonies as they shall iudge to bee most expedient so they looke that the Ceremonies taken out of Gods word be not rashly changed and superstitions bee diminished Ex actis Synodalibus general inferior Germ. Middleburg anno 1581. Can. 45. apud Sculting Anachrys Hierarch lib. 9. Caluin being questioned of one whether hee might receiue the Supper of the Lord from the Lutheran teachers in whose Churches kneeling is vsed as appeareth before in the Bohem confes as also appeareth in admonitiō of T. C. fol. 84. In his answere to this question makes no difficulty in respect of kneeling but of their erroneous doctrine of consubstantiation and therefore insinuateth it vnlawfull to receiue nisi clara ingenua praecedat sanae doctrinae confessio In which case he alloweth the receiuing thereof notwithstanding their kneeling Epist 292. fol. 479. Bucer If you admit not this I doe not see how you can graunt any Church that it may celebrate the Lords Supper in the Morning and in an open Church consecrate to the Lord that the Sacraments may be distributed to men kneeling or standing yea to women as well as to men For we haue receiued of these things neither couenant of the Lord nor any example yea rather the Lord gaue a contrary example in these things in Epist ad Ioh. Alasco P. Martyr Neither doe I iudge that we ought immoderately to contend that rites and Ceremonies be the same and euery where obserued after the same manner But this must be looked vnto that they bee not repugnant to Gods word yea they ought to be squared vnto that as much as possible may be and to our vttermost indeuour edification and decent order should bee furthered which conditions if they be obserued it is nothing materiall whether we receiue the Lords Supper standing sitting or kneeleng so as the institution of Christ bee kept and occasion of superstition cut off Neither is it much to be respected while the Church receiueth the elements whether some place of holy Scripture be rehearsed openly or whether Psalmes and thankesgiuing be sung of the people Loc. com class 2. cap. 4. § 39. fol. 203. Againe concerning adoration how it may be vsed in receiuing the Sacraments I will say something namely in a cleere case For if ones minde bee applyed not to the elements but to the things signified adoration may lawfully bee interposed Therefore when the Sacraments are receiued the promises as perteining thereto if we adore the Lord by kneeling we doe not thereby testifie the reall and corporall presence of Christ in the Sacrament Idem in defen ad Gardiner de Eucharist part 1. ob 1. fol. 5. Beza Kneeling at Communion while the elements are receaued hath indeede a shew of Godly and Christian reuerence and therefore might heretofore be vsed cum fructu with some benefit yet because from this originall that same detestable bread worship did first arise and sticketh as yet in the mindes of many it seemeth worthily remoued in the Churches where they vse other gesture yet againe seeing this Ceremonie is not per se idololatrica idolatrous of it selfe wee iudge of it as wee did of the Surplesse and other foregoing Ceremonies Epist 12. fol. 100. namely that it is not of that moment as that for the refusall thereof the Ministers should leaue their Ministery or the people the Sacrament Ibid. fol. 98. in another place Epist 8. fol. 77. albeit hee hold it inconuenient yet he confesseth that it is not per se impium in it selfe impious Vrsinus To a question whether among them that defend Consubstantiation a man might lawfully receaue the Lords Supper he answereth thus seeing in those Churches the same foundation of saluation and the same Christ is taught as is in ours albeit some defects and blemishes doe sticke vpon their Sacraments and seeing the authoritie and vse of the Sacraments as also of the whole Ministrie dependeth not on the persons of the Ministers neither can their false opinions or sinnes hurt and preiudicate such as rightly doe vse Christs institution a man rightly informed may holily communicate with them on these conditions 1. If hee haue no more pure Ministrie in the place or about the place of his aboade or be driuen from the vse thereof against his will as now in these partes the communicating in the purer Churches is for bidden to the orthodoxe vnder paine of proscription 2. If he receaue not the Communion with them as a badge of approuing their error and disliking of the true doctrine as it is vsed saith he in the quarters of our neighbourhood 3. If before he come he make confession plainely and ingenuously without darkenesse and doubtfulnesse vnto the Ministers and know whether they will receiue him with this confession and acknowledge him as a member of the Church yeelding confession of the trueth to others also but professe it before all requiring of him a reason of his faith either in publike or in priuate If the Minister refuse him on these conditions let him abstaine if he admit him and there be obiected to him and layed before him his practise vitiosae Ceremoniae corrupt Cemonies false opinions scornings of the trueth by the aduersaries as if hee should be infected with some superstition thereby and that hee giueth scandall hereby to the weake which may suspect that he approueth their opinions and so may be confirmed also in these things It is answered thus that this is scandall taken not giuen if he who endureth this seruitude inioying in the meane while his Christian liberty doeth not omit the confession of the trueth vnto the Ministers and others and with all doe openly
423. Name of Priest by the Latine word Sacerdos Heming ibid. Against which Ceremonies albeit the said Beza doeth by many pregnant reasons shew his dislike yet doeth he and Hemingius conclude them to be things of their owne nature adiaphora indifferent howsoeuer in vse inconuenient also the obseruators on the harmony of confessions doe mention other Ceremonies such as the vse of Ecclesiasticall discipline in Sect. 8. August obseruat 6. Of Excommunication in Sect. 10. Bohem. 3. in Sect. 11. Anglic. 1. Of Suspēsion in Sect. 17. Gallic 1. Of priuate Absolution in Sect. 8. Bohem. 1. and Saxon. 1. and Wirtemberg 1. and in Sect 11. Bohem. 8. Putting on of hands on the head of the baptised in Sect. 13. obseruat 1. Imposition of hands on the head of the Minister in Sect. 11. Heluet. prior obseru 2. All of the which they doe not simply condemne but doe leaue them to be done or not at the libertie of euery Church vpon two conditions First that the libertie of other Churches of different practise being kept entire not preiudiced Secondly that the inconueniences of such Ceremonies bee carefully preuented So that we see here the vnitie of iudgements of the godly learned to bee opposite vnto the doctrine of suffering depriuation for not vsing or conforming to our inconuenient Ceremonies or to the like Secondly also after the suruay of their iudgement we will take a view of their practise also what it hath beene in this respect In Geneua about Wafer-bread in the Lords Supper This Church in the reformation thereof vsed common bread in the Lords Supper and had abolished the vse of the Wafer-cake as also their fontes to be baptised in and all their holy dayes except the Lords day Now it fell out that the Church of Berne assembling a Synod required a restoring of these things vnto the Churches of Geneua Caluin Coraldus and Farell refusing to consent vnto them or to administer the Sacrament in such maner they were banished therupon the Citie of Geneua and within three dayes after their refusall were depriued of the vse of their Ministery in that place the great part commanding ouer the better Now in their absence sundry godly persons were so offended with this change from common bread to the Wafer-cake as that they thought best for them to abstaine from the Lords Supper and to separate from their Ministry rather then vse the same with the sayd Wafer-bread Whereupon Caluin seriò monuit ne ob istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 litem mouerent seriously admonished them that they would not raise contention about this indifferent matter which is set downe in his Epistle 17. fol. 37. 38. 39. 40. so saith Beza the vse of the Wafer-bread tooke place and was established about the which Caluin after he was restored to his Ministry againe Nunquam contendendum putauit minimè tamen dissimulans quid alioqui magis esset probaturus did not thinke it meete to contend yet not dissembling his minde what otherwise he did meane to approue Beza in vita Caluini anno 1538. In Germany about excommunication and discipline Bullinger There was neuer any contention about excommunication betweene our Church of Zuricke and the Church of Geneua most beloued of vs Apud Erast de excom fol. 365. also in another place In the meane space wee neuer condemned the Church of Geneua which hath her discipline albeit we haue none Ibid. fol. 350. About the Surplesse It being inioyned to the Ministers of Sueuia they vtterly relinquished their Ministery rather then they would conforme vnto it this practise did Melancthon and Pomeranus vtterly dislike and perswaded the Ministers of Marquesse Albertus dominions to conforme rather then to suffer depriuation which they yeelded vnto for the most part Consil Melancth part 2. fol. 91. About an Altar There is a history related of two great persons a Prince and an Earle the one a Lutheran the other a reformed Protestant The Earle supposing that hee had more iurisdiction in a certaine Church then the Prince had commanded an Altar in the Church to bee pulled downe and a table to be erected in the place The Lutheran Prince vnderstanding thereof commanded the table to bee taken downe and the Altar to bee againe set vp The Earle repeated his practise the second time so did the Prince at last the Earle in a matter of that nature let alone the Altar in the Church suffered the contentious Prince to haue his will Colloqu Mompelgart fol. 424. In the Low-countries about breaking bread of Lords Supper A certaine person was accused to the generall Synod of the Low-countries gathered at Midleborough 1581. That hee would not haue the bread in Lords Supper to bee cut as the manner is of those Churches but would haue it broken out into parts out of the whole loaues the which Ceremonie of breaking is doublesse the more agreeable to the institution of Christ who brake the bread Mat. 26. 26. and to the analogie it had to Christ his Passion whose body was broken 1. Cor. 11. 24. howbeit it was demanded of the Synod what was to be done and practised in this case It was answered by the Synod that they must remaine in the receiued custome of the Belgicke Churches and if any should doe against the custome they must be admonished to desist and leaue of that their practise In actis Syn. inferioris Germ. partic interrogat numb 76. apud Schul Anachrys Hierar l. 9. In America When Villagagno transported the French Coloniae into Brasil anno 1555. vnder direction and protection of Gasper Colignius Admirall of France there was a question on occasion moued touching the elements of the Lords Supper whether in defect of Wine and so of Bread of Wheate they might administer the Sacrament in the Bread of Rootes and common drinke of the Americans made also of Roots Hereof there was difference in iudgement some holding that it were better to abstaine from the Lords Supper then to administer or receiue it seeing Christ mentioneth expresly Mat. 26. 16. Marc. 14. 25. of the fruit of the Vine Others on the other side thought that our Sauiour speaking of Bread and Wine mentioned them onely as the common or vsual meat drinke not as determining those very elements To which cōtrouersie Ioan Lerius the reporter that was then present inferreth Albeit quoth he the greater part inclined to the latter iudgement yet because there was not so great scarcitie of the things questioned as then the controuersie rested to bee determined by further iudgement yet this peaceable disputation was cause of no kinde of discord among vs who by the grace of God remained most neerely knit in our affection in as much as I could willingly desire and wish that there were so good agreement betweene all those which doe professe the true Christian Religion as there was at that time among vs Ioan. Lerius Histor. nauigat in Brasil cap. 6. fol. 69. In England About Episcopal garments and
teach and presse vnto their flocks such doctrine as may serue to take away offences arising by the vse of these Ceremonies Beza Epist 12. fol. 99. Because if wee preach and teach indifferent things to bee impious we shall so alienate mens mindes from vs that they will no longer endure to bee attentiue and patient hearers of sound doctrine and of necessary instructions P. Martyr ib. fol. 1086. Hoopero Because it is farre better to contend about greater matters in which the euidence of trueth may conuince the Papists and other our aduersaries then to wrangle or braule about a Surplesse or the like thing where wise men cry out vpon vs that with peeuish way wardnesse and obstinacy we crosse our gouerners and nourish dissentions Melancth concil part 2. fol. 91. Because the sinew and principall members of Antichrist should first of all bee studiously oppugned such as an vnlearned Ministry slackned discipline c. The which things if all of vs on either side did vniformely with vnited force and indeuours set vpon the abuses of Surplesses and of all other inconuenient things would easily be abolished and all the markes and shadowes of Antichrist would vanish Elsevaine will bee the labour of driuing or expelling Antichrists reliques and shadowes from the Church Bucer script Anglican Hoopro fol. 706. For if we did suffer the Gospel first of all to be spread abroad to take deepe rooting perhaps men would better and more easily bee perswaded that they might remooue these externall inconuenient shewes and Ceremonies like as a sicke man lusting after some small trifling meates which after hee is well againe doeth voluntarily renounce as vnfit Wherefore let England bee first diligently instructed and confirmed in the chiefe and most necessary perils of Religion and so afterwards in my iudgement the Church shall not much be offended to haue these things somewhat superfluous to be remooued P. Martyr loc fol. 1086. Hoopero Because if some things in their nature indifferent be imposed it is not meete too egerly to contend about such matters especially when as we see those Magistrates by whom the light of the Gospel is much furthered in England and by whose authority it may much more be furthered to oppose themselues against vs. Peter Martyr ibid. fol. 1085. Hoopero Because whereas the Ministers are willing to reforme abuses the Magistrate is peremptory and resolute not to reforme for some reasons of policy the Minister in that case is not to leaue his ministery or to trouble the Church intempestiuis clamoribus or to contest or contend with the magistrate The reason is because this course tendeth to the ouerthrow of the Church and is opposite to that charity which he oweth vnto Christ to his church out of which ground and rule he ought to preach and to hold on in the course of his ministery Hee ought indeede to teach publikely and priuately as the matter requireth what is to be done but this he must performe without sedition and troubling of the Church but peaceably and discreetly Charity will informe the Pastor if he loue the Church indeede how hee ought in these cases to behaue himselfe Zanch. in Philip. 1. fol. 45. Looke also Musculus loc part 2. de tradit § 6. fol. 31. Because the Apostles in this case being guided by the rule of loue did at the instant request of the Iewes inioyne the Brethren and the Churches which were gathered out of Gentilisme to abstaine from strangled meate and bloud and chose rather to burthen them for a season with the obseruation of these things which sauoured of Iewish superstition Also by the same rule of loue was Paul led whenas he came into the Temple with those foure Iewes which had a vow vpon them and purified himselfe with them Yet these Rites of those times were Stipulae cum fundamento Christo non cōgruentes Stubble not agreeing with Christ the foundation But the edification of the Church required this thing Wherefore many things are to be tolerated by the Ministers that the peace of Churches be not rent and that Schismes may bee auoyded so that they bee not such things or doctrines which doe fight with the foundation and doe heaue at it Zanch. ibid. Because if Pastors cannot reforme all things which need amendment according to their desire they must not therefore cast away their Ministry or trouble the whole Church with an vnvsuall asperity The reason Because all godly ground and forme of Ecclesiasticall discipline ought euer to haue respect and haue reference to the vnitie of the spirit in the bond of peace which the Apostle commanded to bee kept by seruing one another and which rule not being kept the medicine of discipline groweth to be superfluous and pernicious It is confessed that Pastors ought with their vttermost endeuours to labour that there remaine no corruption in the Church but they must vse that wisdome which our Sauiour prescribeth lest by plucking vp the tares they hurt the good corne Wherefore the precept of the Apostle of separating the euill or of mending corruption must by no meanes be neglected cum sine periculo violandae pacis fieri potest when it may bee done without the danger of violation of the Churches peace for else hee would not haue it done Caluin instit 4. 12. § 11. 13. Because the charge of preaching the word of God is an absolute commandement of the Lord and it is so necessary for him that is called thereunto that a woe hangeth on his head if he doe not preach it It ought not to be laid aside for a simple incōuenience or vncomlinesse of a thing which in its owne nature is indifferent such as the Surplesse is whereof he speaketh or the like Ceremonies Master Cartwright in the rest of the 2. reply fol. 262. 263. Because when two commandements of the morall Law are opposite in respect of vs so as we cannot doe them both at the same time then the lesser commandement as auoyding inconuenient Ceremonies giues place to the greater such as preaching of the Word and doeth not binde for that instant Master Perkins in his Treatise of conscience cap. 2. fol. 14. 15. Because it is euident that Iesus Christ our Lord did onely prescribe the substance of the Ministry both of the Word and Sacraments in his owne words and all other things which appertaine to the decent and profitable administration of his mysteries he hath left and admitted to be ordered by his Church Hence wee celebrate the Lords Supper neither in the euening neither in a priuate house neither leaning neither yet with men onely Now who would condemne the Church if by a pure and holy consent of the members thereof it should bee the custome that euery communicant as in the Primitiue Church the new baptised did should weare a white garment Bucer Script Anglican fol. 708. Hoopero so also hee argueth in his Epistle to Io. Alasco Christ no where hath forbidden such a vse of them as
we haue expounded namely of Ceremonies significatiue ordained by the Church not superstitiously but purely vsed This argument also hath Zanch. de redempt cap. 16. fol. 445. a. There is a great question saith hee in these our dayes about Ministeriall garments surely we read not that Christ and his Apostles did appoint any thing of this matter neither that they changed their garments either when they baptised or when they administerd the Lords Supper but neither did they forbid that men might not take other garments Wherefore it is liberum perse a matter free in it selfe to vse or not to vse other garments in the administration of the Sacraments Because if true Christians hauing the pure doctrine of Christ discipline in their Churches should enioine some speciall garment though abused by the Papists for the commendation of the Ministery to the simple people there is no Scripture forbidding a man to leaue such Christians to their iudgement But there are sundry Scriptures clearely teaching a man why he should leaue them to this their practise as Rom. 14. 1. Cor. 8. and 9. and many other places namely wheresoeuer we are taught of the libertie and good vse of the creatures not of meates onely but of all creatures else Hee giueth instance of a white garment vsed on the Baptized or Communicants of the Lords Supper Bucer Script Anglican fol. 708. Hoopero Because they which defend these things may pretend some honest and iust signification not strange from the Scriptures As touching the Surplesse the Ministers of the Church are Angels Mal. 3. 1. and the Angels alwayes for the most part appeared as apparelled in White garments Pet. Martyr loc fol. 1085. Hoopero Bucer will haue them signifie Caelestē puritatem candorē omniumque virtutū ornatū heauenly puritie and sinceritie and the ornament of all vertues Script Angl. fol. 682. so also fol. 707. 709. Againe What should let but that the Churches may vse this white Vesture or more Vestures to monish vs precisely of that diuine benefit of the light and dignitie of the heauenly doctrine which he giueth vs by the holy Ministery and by the which the Ministers themselues may bee the more mindful of their office c. Bucer in his Epistle to Io. Alasco at the end of the examination This reason also hath Zanch. Albeit a garment be a free thing saith he and numbred vp among matters indifferent yet for signification a linnen garment were more decent then a woollen for a Minister to vse in administring the Sacramēts for that it is the Impresse or type of innocencie and holinesse Hence in the Apocalyps white garments are giuen to the Saints Zanch. de redempt cap. 16. fol. 445. a. Because these Ceremonies are ancient and haue some good vse it was an old custome in the Church that such as administred the Sacraments should weare a white linen garment Zanch. ibid. ex Hieron cont Pelag. li. 1. The signe of the Crosse is vetustissima very ancient Beza Epi. 8. fol. 75. There was therfore some vse therof thogh since it hath bin horribly abused and there be small profit thereof Bez. Ep. 12. fol. 99. Kneeling at the Communiō hath a shew indeed of godly Christian reuerence and therefore might heretofore haue been vsed cum fructu with some profit ibid. fol. 100. Because if we proceed to disswade from these indifferent things as from pernicious and euill things we shall thereby condemne very many Churches not disagreeing from the Gospel and shall taxe too bitterly innumerable Churches which haue euer and are of old celebrated as most commendable and approued P. Mart. loc fol. 1086. Hoopero If agreemēt in doctrine might be procured between the Saxon or Lutheran Churches and ours there would be no separation made for Surplesses or Ceremonies of the like nature ib fol. 1127. Bucer hath also this reason If there be no liberty granted to the Churches of ordeining Ceremonies about the Lords Supper whereof they haue not the expresse commandement of Christ By this meanes will all Churches be condemned impiae audaciae of impious boldnesse For all Churches doe obserue in the Supper of the Lord such a time place and habit or site of body and besides doe admit womē to the Cōmunion of all which things they haue not onely no commandement of the Lord but they haue also his contrary example For our Lord did celebrate his Supper at night not in the morning in a priuate house not in a publike leaning with his Apostles and after the receiuing of the Pascall lambe notwithstanding Also hee admitted not the women among whom he had sundry his most holy Disciples Bucer Scrip. Anglic. fol. 807. 809. To this reason Pet. Martyr moueth an obiection The Church authority present or past ought not to be of that force that the truth of Gods Word be thereby wronged which albeit the world do fall about our eares in peeces ought to be kept inviolable It is true sed propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for things indifrent I am resolute that by no meanes we may admit that either Churches should be condemned or that wee should lesse reuerently or honestly speake of them Ibid. fol. 1086. Because we must take heed lest these things which be of lesse importance through our contention may be the meanes or occasions that those things which should be esteemed of greater force and valew either cannot at all be brought vnto the Church or if they be once brought in they cannot be established with continuance Peter Martyr ibid. 1086. Because we must take heed of Satans accustomed sleights whereby he leadeth vs away from the care of necessary things to the immoderate carefulnesse of those things which may well be let passe and from searching out of the true doctrine of Christ to induce vs to those things wherein few can consent alike and finally by the which he kindleth in diuers men a zeale to purge those things which are without vs thereby to neglect our inward deformities Bucer Epist. ad Ioan. Alasco After at the ende of that Epistle This coulorable craft of Satan must be taken heed of by which often he effecteth this that wee reckon those things sinnes which are no sins and those that bee sinnes indeede wee seeme not to regard them in our selues or else against those sinnes which our consciences define to bee sinnes indeede we vse no such seuerity as we ought Because we should in this Realme take most godly heedfulnesse that wee further not vnawares the Diuels intents who throweth in among vs sundry questions and controuersies least wee should take in hand to handle the question of setting forward the doctrine of the Gospel and restoring of discipline and thereby to remoue all drones from Ecclesiasticall Ministeries Bucer in Ep. Io. Alascco Because things in themselues otherwise indifferent doe after a sort change or alter their nature when as by any command of lawfull authority they be either commanded or forbidden because they may not
be omitted contrary to a iust commandement if they bee commanded neither may they be done against a prohibition if they be forbidden as appeareth by the Law Ceremoniall Bez. Epist 24. fol. 143. Because there is some burthensome seruitude in euery Church in some more milde in others more hard and the sorrowes of such seruitude and burthens should be comforted by the Brethren and not increased by their condemnation so long as the foundation is retained Melancht consil part 2. fol. 92. Because concord and mutuall loue must by Brethren be defended lest inuocation in themselues or in the people be interrupted and lest lamentable and pernicious doubts be produced from questions not necessary as of old time it did about Easter they who haue their Christian libertie lesse restrained should giue God thankes and vse the same godly for the illustration of doctrine not for that cause to slacken the raines of discipline the more others in more burthen some seruitude should acknowledge themselues to be corrected of God and let them not suffer the true worship of God to be corrupted as it is written All this hath come vpon vs yet haue we not forgotten thee Melancht consil part 2. fol. 92. And so much of the reasons mouing these persons to this iudgement and practice of admitting rather inconuenient ceremonies then to suffer depriuation or the ouerthrow of the Church Fourthly and lastly wee will obserue such obiections as haue beene made against this doctrine and practice which haue by them the said excellent persons and pillars of Christ his Church beene answered and resolued Obiect Why haue yee not abolished these Ceremonies and corruptions out of your Churches all at once Answ 1 Melancht As it is with a Pilote of a ship which must take that way and runne such a course not which he knoweth to bee most right but which the windes doe permit vnto him so we when we could by no meanes hinder the greater it was sufficient to admit the lesser Consil part 1. fol. 76. 2 Zanchius I approue not their intemperancy which doe nothing vnlesse it bee tumultuously and which haue more minde to teare and rend through all things then discreetly and aduisedly to vnrippe them Compend loc 14. de Scandalo fol. 6. 15. taken out of Caluin Institut 3. 19. 13. 3 Illyricus That Medicall and politicall rule heere taketh very good place omnis mutatio periculosa That all kindes of alterations are not without some perill For alteration of Ceremonies cannot easily bee made without offence vnto the weake nor without an imputation or aspersion of leuity or of ambition with the more wise Clau. script part 1. fol. 33. verbo adiaph 4 Zepperus de Sacramentis cap. 13. fol. 324. 325. 326. 228. 1 The furious clamors and persecutions of the Papists did not permit this reformation of Ceremonies at the first which were so violent and bloody that it gaue small or no leisure to the teachers and lights of the Church neither was it safe for them to bend their care or cogitations this way 2 The people were so drowned in the deepe darkenesse and Idolatry of the Papacy that the amendment of Ceremonies and of externall worship could not in those beginnings be vndertaken It was necessary to vse doctrine and to instruct the people of sundry and horrible errors Idolatry Superstitions and abuses which the whole Papacie and Popish ceremonies haue in their departure that so all those ougly things might first bee remooued out of their mindes before they were remoued from their sight That which is not the work of one yere but a task of long season For as Ceremonies which are visible things and apprehended by the eyes doe more affect and mooue then the inuisible doctrine So the people did closely sticke to their accustomed Ceremonies and opposed themselues vehemently against the reformation of them Euen as wee see at this day to come to passe when as yet sound doctrine hath preuailed and flourished for aboue these 80. yeeres 3. The Church in Popery was nothing else but a sicke body In which from the sole of the foote to the crowne of the head there was nothing sound and intire Wherefore at the first beginning of reformation that whole chaos and abomination of error and of Popish Idolatry could not suddenly be perceiued but vse and experience did daily manifest and teach euery day more then at the first ‖ Obiect Bishop Hooper Your ceremonies are humane inuentions and mans Traditions about Gods worship and are spoken against Matt. 15. Col. 2. Answ P. Martyr 1 All humane inuentions about Gods seruice are not presently to bee condemned for it was an humane inuention that we should rather receiue the Lords Supper in the Morning then after dinner So it was an humane inuention that the price of the things sold in the Primitiue Church should be laid at the Apostles feete 2 I confesse with you that these ceremonies such as the Surplesse are humane inuentions and of themselues they doe not edifie Howbeit to some it may bee thought expedient that they be borne with for a season for it may bring this to passe that by these contentions there is great danger lest greater good fruit and more rich commoditie will be hindred and that the minds of men be suddenly turned from the Gospel the experience whereof we haue seen heretofore Loc. com inter Epistolas Hoopero fol. 1087. Bucer 1 Whatsoeuer Scripture you alleadge against humane Traditions that altogether you know to be vnderstood only of those things whereby men wil by these things offer worship vnto God and that also by letting passe the Commandements of God 2 To the place of Matt. 15. Euen you B b. Hooper had rather receiue your meate with your hands washed then with your hands vnwashed as the Pharises did To Col. 2. Whatsoeuer is spoken there of beggerly and weake elements appertaineth to superstition by which superstition these things were exacted as matters necessary or profitable to saluation euen after Christ was reuealed And whatsoeuer abuse there bee of these garments or the like Ceremonies that sticketh not on the garments but in impure mindes Obiect Wee must adde nothing to Gods word Deut. 12. Reue. 12. Pro. 30. Answ No parts of worship to the worship of God 1. Beza There is a twofold opinion concerning the reformation of Churches some hold that nothing at all should be added to Apostolicall simplicitie and by consequence are of minde that whatsoeuer the Apostles did they thinke they are to doe it but whatsoeuer the Church after the Apostles did adde to the first rites they thinke them fit euen all at once to be abolished There are others on the other side which hold that certaine ancient rites besides the Apostolicall ordinances are to bee retained partly as profitable and necessary partly also albeit not necessary yet to be tolerated for concord sakes For mine owne part I doubt not but the Apostolicall doctrine to bee most absolutely perfect
or to euill men that by their abuse they can make any creature of God which is good in it selfe and good also in signification and admonition to be in it selfe euill and impious 4. Nothing can be said to be a rite of Antichristianisme but such whereby some profession of and communication with Antichrist is exercised or whereby such profession and communion is furthered Script Anglic. fol. 707. Hoopero Peter Martyr By this which you alleadge I see not how it may be firmely concluded that we may vse nothing which is vsually done in Popery surely wee must beware lest wee oppresse the Church of Christ with too much seruitude or bondage that namely it haue liberty to vse nothing which appertaineth to the Pope Surely our ancestors in the Primitiue times tooke the Idoll Temples and conuerted them into sacred houses in the which Christ may bee worshipped and the reuenewes which were consecrated to the Gods of the heathen to stage playes and Vestall Nunnes they translated for the maintenance of the Ministers of the Church when as these things did not only serue Antichrist but euen the diuell Further the verses of Poets which were consecrated to the Muses and to diuers of their Gods or vsed in Plaies acted on stages to appease their Gods forsooth the Ecclesiasticall writers vsed such of them as were fit comely and true and that by the example of the Apostle which did not disdaine to cite Menander Aratus and Epimenides and that in the very body of the diuine Scripture which hee deliuered and those wordes which were otherwise prophane hee fitted and applied diuino cultui to the seruice or worship of God vnlesse perhaps ye will say that the words of Paul which are written and set downe in the holy letters doe lesse serue to the worship of God then the visible words which are vsed in the Sacraments Besides who knoweth not that wine was consecrated to Bacchus bread to Ceres water to Neptune oyle to Minerua letters to Mercury songs to the Muses or Apollo and sundry other matters of this nature you may finde in Turtullian de corona militis who there is most of all in this argument Al which things notwithstanding we are not afraid to vse freely as well in holy as prophane vses albeit they haue beene dedicated to diuels or to Idols looke more in the former obiection in that which followeth Loc. com fol. 1087. Hoopero Obiect Bishop Hooper These Ceremonies ars notes of Antichrist and they that communicate with them doe communicate with Antichrist Answ Bucer 1. For any thing to be a note of Antichrist is not in the nature of any creature in it selfe for to that end nothing was made of God But it hangeth altogether of consenting to Antichrists religion and the professing thereof The which consent and profession being changed into the consent and profession of Christianity there can sticke in the things themselues no note or marke of Antichrists religion The vse of Bels was a marke of Antichristianity in our Churches when the people by them were called to Masses and when they were rung against Tempests Now they are a token of Christianitie when the people by them are gathered together to the Gospel of Christ and other holy actions why may it not then bee that the selfe same garment or other like Ceremonie may serue Godly with Godly men that was of wicked signification with the vngodly 2 Truly I know very many Ministers of Christ most Godly men who haue vsed Godly these vestures and at this day doe yet vse them so that I dare not for this cause ascribe vnto them any fault at all much lesse so hainous a fault of communicating with Antichrist for the which fault we may vtterly refuse to communicate with them in Christ 3 The Priests of diuels did celebrate in their sacrifices the distribution of bread and of the cuppe as Iustinus Martyr and Tertullian make mention what let is there why we may not vse the same Ceremonies also Obiect You will say wee haue a commandement of the Lord touching this Ceremonie Answ Very well And by the selfe same it appeareth that same thing to serue among the children of God to the seruice of Christ which the wicked abused in the seruice of diuels if the commandement of Christ bee added thereto But it is the commandement of Christ that in our actions we institute and vse all things so as comlinesse and order be obserued that faith may bee edified c. 4 Many things which the Antichrists haue made markes of their impiety may be tokens of the kingdome of Christ as the signes of Bread and Wine the water of Baptisme and the laying on of hands Preachings Churches Holy-dayes and many other things also these places of scripture are of a great scope The earth and the fulnesse thereof is of the Lord not of the Diuell not of Antichrist not of the wicked And againe the Sonne of man is Lord of the Sabboth and the Sabboth is made for man and not man for the Sabbath and all hings are pure to the pure and euery creature o◠God is good nor can be defiled to good men by the abuse of euill men The word of God must bee followed in all respects as well in our priuate actions as publike For all things are to be done in the Name of the Lord Iesus and to the glory of God Then such libertie as we grant vnto our selues in our priuate vse of external things let vs not denie in publike Bucer Epist. Ioan. Alasco Hemingius Some are offended with our Ceremonies which they exclaime to bee Papisticall They say wee in the Denmarke Churches haue Priests Altars Surplesses Candles Images Exorcismes Signings with the Crosse plainly after the Papistical maner To these I answer that the true Church is to bee distinguished from the false by doctrine and worship not by Ceremonies which are per se adiaphora in their owne nature indifferent neither doe wee iudge indifferent Ceremonies of so great moment as that for them Schismes should be raised in the Church Let the sinceritie of Doctrine be retained and the pure Worship of God let other things serue partly for publike peace partly for the weakenesse of men and let vs leaue these things to the wisdom of our gouernors and let them determine of these matters Syntag. ad 4. leg decal § 33. 34. fol. 365. Obiect Bishop Hooper If ye grant so great libertie to Churches as that they may vse all things for holy significations and instructions we shall open a window to let in all manner of abuses Iewish Gentilish Antichristian yea Holy water Censing and innumerable matters of that kinde Answ Bucer This inconuenience neede not to bee feared at all For the Churches which I haue described and to the which I iudge that libertie whereof I speake cannot bee denied wil so temper whatsoeuer Rites or garments which they assume for their vse that they may serue to illustrate and not
good for the Commonwealth that some thing otherwise lawfull in it selfe be not done either the Church hauing respect of order and decencie and edification doeth establish some lawes orderly concerning things indifferent such lawes are altogether to bee obserued of the godly and so farre forth doe tye the conscience as that no man wittingly and willingly and deliberately with a purpose to disobey may without sinne either doe the things which are forbidden or omitte the things which are commanded Epist. 24. fol. 143. Zanchius Christians albeit they bee subiected to no lawes of men in respect of their conscience but are exempted from all power of men yet in respect of their outward man in respect of the flesh they are not exempted from all power of men but are rather subiect to Magistrates as well Ciuill as Ecclesiasticall and are tyed to obey them both for Gods commandement and the publike good and for keeping of order in the Church as Rom. 13. 1. 1. Pet. 2. Compend cap. 14. fol. 620. Hemingius That no man abuse this his Christian libertie both pietie to God and charitie to his neighbour perswade vs that we obserue the godly Rites and Ceremonies established for order and discipline sake so as the necessary worship of God opinion of righteousnesse merrit and necessity bee not placed in them Enchirid. clas 3. cap. 14. fol. 372. de libertate Christiana Sarauia Christian liberty doeth not exempt men from the obedience of those to whom God hath made vs subiect The pure doctrine of the Gospel doeth take away the abuse of things and restoreth the true vse of all things which infidelitie had polluted in as much as albeit the actions outwardly are very like yet they are diuerse aswell from the cause efficient from which they are done as the end for the which they are done Defens de gradibus Ministr cap. 25. fol. 582. And so much for the proofe of this argument In all which precedent allegations I thinke fit to obserue and note thus much that albeit I confesse there bee some difference among those worthy writers primitiue and latter about this matter circumstantiall and ceremoniall some looking more vpon the practise of the Primitiue Church and the substantials and maine worshippes of God and danger of their remouing by remouing of these Ceremonies were more inclined to the defence of ceremonies other looking into the inconueniēces many euill effects of the ceremonies wishing Apostolical simplicity in the iust detestation of Antichrist all his superstitions haue been more sterne against them yet all of them haue vniformely agreed in the substātials of Religion as also in this point for the which they are alleadged onely namely that such Ceremonies as are with vs prescribed suppose they were inconuenient and fit to bee abolished yet they are not of that moment for a man to lose his Ministery and to hazzard the ouerthrow of the Church for the refusing of them and this is worthy to bee noted for the confirmation of this argument that they are all and euery one among the Orthodoxe ancient and late classicall Fathers and Diuines of this very mind And againe there is not one I say not one of any sound iudgmēt or good report in the Church of God for the contrary opinion vnles Heretikes Schismatikes such as Donatists Anabaptists Separatists As for Illiricus and his few associats and defendants who onely is alleadged to bee of this minde albeit he well deserued for his labour in the Centuries and certaine other of his workes And something might besaid for his excuse and to shew the difference of his case from ours as that 1. The Ministers of Germanie were compelled to vse Illir clau Scriptur par 1. fol. 23. verbo adiaph such Ceremonies which were cast out by the Church before 2. That they were commaunded and enioyned them by the Romish Church Charles the fift by the aduice of Sleid. comment li. 20. ann 1548. fol. 330. a. fo 332. b. f. 349. a his Clergie imposed the Interim wherein were sundry Popish errors to bee receiued and approoued on the German Churches which was refused confuted by diuers Churches in which respect Illiricus and the rest refused the Ceremonies as in a case of confession and in which respect Hemingius himselfe an adiaphorist maketh an excuse for Heming Enchirid class 3. cap. 16. tit adiaph fol. 375. the Ministers refusall in that case because superstitionis gratia seruabatur whereas in another hee pleadeth for the vse of them as being things indifferent Yet for all this the condition of Illiricus is not vnknowen to the Church of God how furiously and turbulently he was addicted to the peremptory maintenance of vnsauoury and grosse errors diuers other wayes and vnsufferable disgrace of his betters for desert vnto the Church of God whereby wee may the more probably gesse of the truth of his opinions this way and supposing that his case were the self same case with our depriued Ministers yet what is one to vniuersality Illiricus to all the Church of God to broach a singular and new opinion of suffering depriuation for inconuenient Ceremonies not knowen nor heard of since the time of Christ yea accusing and condemning of all others besides himselfe of errors and false doctrines But if any be desirous to see further of Illiricus and of the iniquitie of his cause and proceedings let him looke Melancthon consil part 2. fol. 104 105 106. 107 108 109. and Beza in vita Caluini anno 1549. And it is worth the obseruation that a French Historian saith of him Mathias Flaccius homo vehemens quocunque loco pedem figeret acerrimus turbarum incentor Iac. Aug. Thuanus hist l. 38. fol. 806. b. anno 1567. Thus wee haue seene the iudgement of all true antiquitie and of all their pure posteritie to be opposite to the doctrine and practise of suffering depriuation for vsing inconuenient Ceremonies whereby his argument is proued And therefore the conclusion which followeth is that the doctrine of suffering depriuation for not vsing inconuenient Ceremonies cannot bee admitted with a good conscience and lastly to admit and practise it it is a sinne against God The whole foregoing argument is thus concluded in a Syllogisme Whatsoeuer doctrine or practise tendeth to condemne all true Churches and godly learned teachers which are knowen to haue declared their iudgements of these things since the time of the Apostles without exception of any one for teaching of false doctrine and for maintaining of a sin is contrary to Gods Word an errour in doctrine and a sinne in practise But Thus doth the doctrine and practise of suffering depriuation for refusing to conforme to the prescribed Ceremonies in the Church of England Ergo the doctrine and practise of suffering depriuation is contrary to Gods Word an errour in doctrine and a sin in practise This whole argument I shut vp with the sayings of Lumbertus which he vsed on another occasion
people Popishly affected should he hauing the gift of continency for the same reason for beare to marry would any man say that either the one of these or the other did in so abstaining practise any Ceremony or was it a Ceremony in Paul when hauing preached long among the Corinthians and Thessalonians hee departed from his right and forebare to take any maintenance from them 2. If hee will needes haue all these 9. points to be Ceremonies yet can hee not make their Ceremonies any whit neere equall in number vnto ours For it will be easie specially accounting ceremonies as he doth heere for their 9. to reckon vp 49. that are vsed among vs. 3. These 9. ceremonies of his can neuer be proued to haue beene vsed or practised by the holy Apostles the whole Church at Ierusalem and those whole Churches of diuers and farre countreys and Nations he speaketh of namely of the Gentiles in Antiochia Siria and Cilicia For the vse of Circumcision he brings the example of the Apostle Paul onely who is mentioned once to haue vsed it But for Purifying Contributing offring Sacrifices for the persons purified he proues that not Paul only but foure men more did once so Act. 21. 23 24. 26. for vowing and shauing of the head that Paul did so not only at that time with those foure men Act. 21. 24. but once before Act. 18. 18. For the obseruation of the Iewish Sabbaths That in one place Paul and Barnabas preached on the Iewes Sabbath in a Synagogue Act. 13. 14. In two other places Paul himselfe disputed with the Iewes in their Synagogue vpon their Sabbath day Act. 17. 2. 18. 4. for as for the place Act. 13. 42. hee hath much mistaken it For the Gentiles desired them to preach to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on some day between that and the Sabbath And lastly for abstaining from blood and strangled he alleadgeth the decree of the Councill at Ierusalem sent vnto certaine Churches of the Gentiles Act. 15. 29. Thus wee see that whereas he did vndertake to proue that the holy Apostles the whole Church at Ierusalem and sundry other whole Churches of sundry Nations in the Apostles times did vse and practise more Ceremonies then the Church of England doth he hath not been able to shew that either the Church of Ierusalem or any one Church then did practise any one Ceremony or any Apostle either besides Paul or that Paul did at any time vse more then 6. Ceremonies at the most or that he vsed any of those sixe aboue once or twice at the vttermost For neither abstaining from blood or strangled was enioyned as any Ceremony to the Churches of the Gentiles nor the preaching or disputing in the Synagogues vpon the Sabbath Mat. 20. 55. Act 13. 42. and 20. 3. Act. 17. 17. and 19. 9. can with any better reason be called a religious obseruation of the Iewes Sabbath then Christs or Pauls preaching and disputing dayly when occasion was offred will argue that they did religiously keepe and obserue as holy euery day in the weake And this may suffice to haue been said of the first point wherein hee equalleth the Ceremonies vsed in the Apostles time with ours now namely the number of them The second point wherein the confirmation of his assumption consisteth is this That those ceremonies which the Apostles and the Churches in their times vsed were euery way as inconuenient and euill as ours are And that hee may make this good he takes vpon him to shew 1. That they were as euill in nature as ours are 2. That they had beene and were as much abused as ours are or haue beene 3. That the vse of them wrought as dangerous effects as the vse of ours can doe 4. That whatsoeuer is obiected against our ceremonies might haue beene said against them To all which this answere may be giuen that no one of all those testimonies of holy Scripture which he here citeth to shew what names and titles the holy Ghost giueth to ceremonies that were vsed in those dayes how Ceremonies were then abused what euill effects the vse of them did bring foorth doth make any whit at all to his purpose nor can with any colour of reason be applied vnto any ceremony which either the Apostles themselues or any Church by their appointment did vse For 1. they were no yokes or burdens or burdening Traditions as the places which himselfe a strange thing citeth doe euidently shew for by Act. 15. 10 28. it is manifest that the Apostles would by no meanes be drawne to inioyne Ceremonies as were such yokes and burdens Neither could they truely bee called ordinances of the world commandements or doctrines of men or voluntary religion For besides that neither the Apostles nor the Churches that vsed them by their appointment did put any religion in them when they vsed them if they had done it yet had not this beene voluntary religion or a subiecting themselues to the commandements or doctrines of men Because as these things at the first were of diuine institution so during the time that the Apostles did inioyne the vse of them they remained still the commandements of the Lord as it is euident by that wee finde written Act. 15. 28. 1. Cor. 14. 37. no more could they be termed impotent and beggarly rudiments so long and so farre forth as the Apostles did vse or inioyne them but were of great force and sufficiencie and serued vnto very good vse for the winning of the Iewes vnto or retaining of them in the loue of the Gospel This is made the reason both why Iames councelleth Paul to doe as he did Acts 21. 20. 24. and why Paul became a Iew to the Iew 1. Cor. 9. 20. If it be admitted that all these places were meant of the Iewish Ceremonies as indeed the most of them were and euen of those which the Apostles and Churches did yeeld to the vse of yet will Maister Spr. bee neuer able to proue and if he proue not this hee saith nothing to the purpose that when and where the Apostles of those Churches vsed them they had beene notoriously knowen to haue beene so abused or to haue wrought such euill effects as hee here speaketh of Nay it is euident that after they grew into such abuse and such euill effects followed the vfe of them the Apostles were so farre from vsing or inioyning them as they did vtterly refuse the vse of them themselues and forbad it to the Churches therefore Paul who once had vsed circumcision and some other of the Ceremonies himselfe doeth afterward with great sharpenesse and bitternesse reproue and condemne the vse of them Gal. 4. 9. 10. and 5. 12. Tit. 1. 14. which places and such like it is very strange that Maister Spr. would alleadge to proue that the Apostles and Churches in their time by their appointment did vse Ceremonies as bad as ours For can any man be so absurd as to imagine that the Apostle
would euer practise or command those things after that they were growne so bad after that hee had seene iust cause to inueigh against them and condemne them in that manner To this purpose also the Apostles resolution in not suffering Titus to be circumcised when hee saw what an abuse that Ceremonie was growen vnto and how dangerous an effect was like to follow it if hee had yeelded vnto it maketh very strongly notwithstanding any thing that hee would seeme to say to the contrary in his answere to the sixt obiction as shall further appeare in the discussing of the fourth point that hath bene obserued in the confirmation of this his assumption 3. If it were granted that the Ceremonies which the Apostles vsed and appointed had bin notoriously knowen to haue beene subiect to so great abuse of some and to haue had in them so euill effects euen before or at that time and in those places also where the Apostles inioyned them yet could not this haue proued them euery way as inconuenient and euill as ours are For ours are said and sufficiently proued also as they suppose who haue suffered depriuation or suspension for this cause to bee euill not onely because they haue beene grossely abused and very euill effects haue followed the vse of them for so much may be said also of some of Gods owne ordinances but for that they neuer were good nor can euer serue to any good vse Those as they were at the first the ordinances of God so they are here said by Maister Spr. to haue beene still inioyned to certaine Churches by the Apostles which if it be so then could no abuse that obstinate Iewes or other wicked men had put them vnto make the vse of them either vnlawfull or inconuenient vnto the faithfull that by Apostolicall that is diuine authoritie were required to vse them And here fitly commeth to bee examined whether that bee true which is affirmed by him in his second reason which he brings for the proofe of this point viz. that nothing in substance is obiected against our Ceremonies which might not haue been said aswell against those which the Apostles and Churches of their times did vse In handling of this point as he hath left out much of the force and substance of euery argument which in the Abridgement the booke which himselfe quoteth are set downe against our Ceremonies so hath hee affirmed much more against them which the Apostles then vsed then he is able to iustifie and make good The trueth is that though euery one of those foure arguments doth strike to the heart the ceremonies of our Church yet is there neuer a one of them that doth giue the least touch vnto those which the Apostles and Churches then did vse For first Ours are humane inuentions notoriously knowen to haue been of olde and still to bee abused to idolatry and superstition by the Papists and yet of no necessary vse in the Church Theirs as they were at first by diuine institution so were they not at that time when they vsed them notoriously knowen to haue been abused either to idolatrie or to the confirmation of false and pernicious doctrine and were at that time of necessary vse and though they had been neuer so much abused and had beene also in any other of no necessary vse yet because they were vsed by warrant of Apostolicall and diuine authoritie this first argument toucheth them not at all hee doth indeede denie all this and quoteth Scripture to proue that they were humane inuentions of no necessary vse and abused to superstition But it hath beene already shewed that all these Scriptures are misunderstood and applied by him no more shal need to be said for the conuincing of him in this point when that himselfe cleerely and strongly contradicting himselfe hath both elsewhere in this argument and euen in this very place affirmed For were they humane inuentions which himselfe here sayth were practised and taught by direction of the holy Ghost were they of no necessary vse which he in the proofe of his first proposition of his first argument Num. 8. affirmes to haue bin commanded by the Apostles as matters good and necessary in that case and brings for proofe thereof Act. 15. 28. 2. Ours are humane Ceremonies appropriated to Gods seruice and ordained to teach spirituall duties by their mysticall signification Theirs as they were not appropriated to Gods seruice so neither were they vsed or appointed by the Apostles to bee vsed for mysticall signification or if they had yet seeing as hath before beene shewed they were not humane Ceremonies this argument doth not concerne them It is true indeed that they were in their first institution significatiue and mysticall and thus much the places quoted by him here viz. Col. 2. 16. 17 Heb. 8. 5. 9. 8 23 10. 1. do proue But that either the Apostles vsed them or ordained them that they might teach some spirituall dutie by their mysticall signification that hee hath not so much as indeauoured to proue And surely if Paul did vse circumcision as a Sacrament Acts 16. 3. then by the force of Master Spr. argument heere which maintaineth it lawfull for vs to doe now what the Apostles or Churches in their time did it may be concluded that it is lawfull for vs to vse in Gods seruice other Sacraments then those which God hath ordained 3. Ours being but humane Ceremonies are esteemed imposed and obserued as parts of Gods worship Theirs cannot be proued to be obserued by them much lesse imposed vpon them as parts of Gods worship and if they had yet because they were not humane Ceremonies this argument maketh nothing against them For what is this to the purpose that heere hee takes vpon him to prooue That the Iewes esteemed imposed and obserued them as necessarie to saluation Acts 15. 1. 5 That the zealous Iewes were violently offended with Paul for teaching that Christians ought not to circumcise their children and to liue after the legall customes Acts 21. 27 That the Apostles ordained them as good and necessary Act. 15. 28. 29 That the Apostle conformed himselfe vnto them for their sakes and in their presence that esteemed them as worships of God Acts 15. 1. 5. 16. 3. 21. 26 Seeing the question betweene vs is not heere whether the Iewes obserued and imposed Ceremonies as bad as ours but whether the Apostles or any Church by their appointment did so Did the Apostles or any of them whose conformity of Ceremonies is now in question betweene vs vse any Ceremony as imposed by those Iewes he speaketh of here And what though the Apostles called those things that by their decree was inioyned good and necessary will it follow from thence that they imposed them as parts of Gods worship or can nothing be good and necessary but that which is a part of Gods worship Though the superstitious estimation the people among whō they are vsed haue of them be
I will argue the lawfulnesse of the Apostles vsing them an hundred times and in an hundred Churches Againe if Paul did lawfully practise circumcision on Timothy and shauing vowing offering and purifying on himselfe I will conclude that he might as lawfully practise on the like occasions and for the same iust reasons the most part of the Ceremonies of the law ceremoniall if need had beene which amount to a farre greater reckoning then the Ceremonies of our Church make them as many as my brethren may In a word if they were lawfully practised then might the practise thereof be lawfully inioyned vn-the Churches where necessitie enforceth seeing it is the iniunction of a lawfull and needfull thing As for those proofes of mine which my brethren doe sift cleane contrary to my drift or practise there was no neede for themselues so to wrest them and then to lay the wresting of them to my charge as if from them I had concluded quidlibet ex quolibet They were orderly and perspicuously set downe by mee vnder euery head or member in as much as that without wresting and abusing they could not intend more then I did there cleerely proue by thē For though I did vndertake to proue euery head or member of my proposition by the Scripture annexed to them in seuerall yet I did not vndertake to proue euery member or any member by euery Scripture as my brethren would inforce vpon me This dealing of my brethren was not so direct as I could wish And one thing more that whereas I alleadge the Apostles iniunction of abstaining from blood and strangled My Brethren answere that these Ceremonies were not by them inioyned as Ceremonies to the Churches of the Gentiles That also of their obseruation of preaching on the Iewish Sabbath they say it cannot bee called a religious obseruation As if they could produce or conclude out of my wordes any such absurd or vnsound doctrine as my Brethren would seeme to thrust vpon me Or as if it were not sufficient to my purpose that the Apostles inioyned to the Churches of the Gentiles and obserued the time of the Iewish Sabboth matters which were Ceremonies of Moses law and in themselues fruitlesse though not religiously or as Ceremonies of the Lawe as before I noted such an assertion would serue a Papist well who obserueth humane Ceremonies as religious obseruations which our Church disclaimeth and therefore were it needlesse for any man to straine himselfe to such a purpose The second point of mine assumption is touching the nature of the ceremonies where my brethren do respect the second member of my confirmation of the assumption to be this That those Ceremonies which the Apostles and the Churches in their times vsed were euery way as inconuenient and euill as ours are in their iudgement And to make this good my Brethren tel the Reader that I take vpon me to shew 1. That they are as euill in nature as ours are 2. That they had been and were asmuch abused as ours haue been 3. That the vse of them wrought as dangerous effects as the vse of our can doe 4. That whatsoeuer is obiected against our Ceremonies might haue been said against them To which report of theirs I say before I proceede further to answere that seeing trueth needs no falshood or fraud for confirmation for God needes not the helpe of mans lye I doe greatly maruell that my Brethren men of that approued pietie learning and sharpe iudgement should be found failing in their fidelitie as I doe herein challenge them 1. In the vntrue reporting of my assertion as is euident by collation of either part 1. They report that I should say that those Ceremonies which the Apostles vsed were euery way as inconuenient and euil as ours and that it may appeare it was no slip nor ouersight they proceed to misinterprete that I should say that they are first as euill in nature as our ceremonies are secondly as much abused thirdly and hauing as dangerous effects in the vse as ours haue 2. Whereas it is true that I say that they were as inconuenient and euil as ours but I say withall in sundry maine respects which is farre from that which my Brethren do report namely euery way as euill 2. The like dealing my Brethren vse in misreporting me touching the fourth member of the things alleadged First I say the same obiections in substance and for the most part which are obiected against our Ceremonies to proue them simply euill might be obiected against the Ceremonies practised by the Apostles But they wil haue me say that whatsoeuer is obiected against our Ceremonies might haue beene said against them But thus an elder Brother might easily put besides his yonger Brother from that benefit of enioying his poore patrimonie The Fathers will saith the elder Brother shall haue his Fathers goods for the most part but the elder Brother saith that his Father gaue him all whatsoeuer what equitie were this let my Brethren iudge Secondly another exception against my Brethrens lacke of fidelitie towards mee is this that they alleadge the heads of probation but they conceale the most part of the proofs of those heads by which they be confirmed And further in taking such things which they thinke they may say most against with greatest probability and leauing much more that strongly maketh against them as by collation the Reader may iudge easily But by this dealing who may not easily confute the cleerest trueth or confirme the strongest error Now to the reply of my Brethren to this second point touching the nature of the Ceremonies which is by them distinguished into three members First they say that no one of those testimonies of Scripture alleadged by me touching the titles giuen to Ceremonies how abused what euill effects they had doth make any whit to my purpose or can with any colour of reason be applied to any Ceremony vsed or inioyned by the Apostles and they bring out three or foure instances to which they speake leauing cleane out and passing by all the other Scriptures cited by mee and annexed to the euill vse and effects of those Ceremonies which are very many which places and proofes doe still remaine in full force and had beene answered as I suppose if there were not that force in them which is vnanswerable Wherefore my Brethren should not haue thus said that no one of the testimonies make any whit to my purpose vnlesse they had answered all for wherefore should they say not one and leaue so many vntouched To answere three and suffer more then thrice three or foure to escape their censure But let vs see the places which they deale withall First they say the Ceremonies vsed or inioyned by the Apostles were no yokes or burdens or burdening traditions This is vntrue For circumcision vrged Act. 15. 1. is called a yoke vers 10. and a burden vers 26. Yet after that Paul circumcised Timothy Act. 16. 3. Whereupon I inferre that the holy
pressing it * Thus do all our godly learned men hold Paraeus in Gal. 2. f. 81. 82. Paulus Titum â—â—â—cumcisione defendendo recte fecit quia falsâ—â—â—â—nionem circumcisionis necessariae ad salutem staâ—â—lire non debuit Aretius in Act. 16. 3. f. 75. Titum noluit circumcidere quia videbat hoc peti tanquam ad salutem necessarium Idem ad Gal. 2 f. 224. circumcisionem Galatis obtruserunt vt ad salutem necessarium post obserua hîc quando sint 〈…〉 adiaphora túm scil cùm necessitas illis aniâ—â—ctitur habet enim meritum aliquod in causa salutis Gualt in Act. hom 106. f. 199 Propter hoâ— Titum circumcidere noluit eo quod illos libertati fidelium astutè insidiari videret Gal. 2. lege reg vniuersalem eo loci Idem in Gal. 2 Hom. 11 f. 32. quando Timotheum circumcidit nulla erat eo loci de circumcisione controuersia In Titi autem causus de circumcisione controuertebatur erant qui hanc ad salutem dixerint esse necessariam Piscator in Gal. 2. obseru ad v. 3. 4. 5. Titum circumcidere noluit propter Iudaeos pertinaces 〈◊〉 exemplo isto abuterenter ad iactandum consensum Pauli de suo dogmate quasi sâ—â—l circumcisio ad huc in N. T sit necessaria ad salutem Calum Titum circumcidere non poterat quia puram Euangelij doctrinam proderet in Act. 16. 3. fol. 271. a. Perkins in Gal. 2. tom 1. fol 218 b. as if he should say For my part I was ready to circumcise Titus if there had beene a meete occasion False brethren would haue imposed a necessitie vpon vs Then I and Titus refused After learne that a thing indifferent when it is made necessary to saluation as circumcision was is not to bee vsed This conclusion serues to ouerthrow the Popish religion c. Looke Beza and Roll. on this place ex necessitate salutis as Acts 15. 1 5. or as a worke iustificatory Galat 5. 2 3. whereby Paul notes that circumcision would haue beene a bondage as they did Act. 15. 10. Whereupon I conclude that Paul euen after the reproofes of the Epistle to Galat. 2. and 4. and Tit. 1. would haue beene no lesse ready to haue circumcised Titus in a like case with Timothy then hee was to circumcise Timothy after the decree of the councell of Ierusalem as Master Perkins noteth on Galathians 2. and so I say touching our Ceremonies though in our Church to redeeme the ministry and libertie of the Gospell a man were bound to conforme to the prescribed Ceremonies yet if wee were called to a case of confession if the Ceremony were vrged as needfull to saluation if our conscience were compelled to vse them if iustification were taught in their vse I holde plainely that a man should lose goods liberty life ministry then to conforme vnto them wherefore there is no such absurdity as my Brethren presuppose in affirming that which is with so good euidence approued and that which I alleadged in my answere to the sixt obiection though my brethren promised to answere it but did not standeth firme 3. The third member fearing least it might be proued which in the former member is denied putteth case that if such abuse or euill effects of such Ceremonies vsed by the Apostles had beene knowne before or when they vsed them yet would not this proue them euery way as inconuenient and euill as ours where my brethren forget that they goe on in peruerting my words For I said not that I would proue them euery way simply as inconuenient as our Ceremonies but added expressely in sundry maine respects Let it be supposed that those Ceremonies were sometimes Gods ordinances inioyned to Churches by the Apostles that these our Ceremonies were neuer good nor in themselues may serue to any good vse what serueth this to ouerthrow my conclusion which is this that the Iewish Cermonies were as inconuenient and euill as our Ceremonies then in conforming to the like case we shall doe well and if wee doe euill in conforming to the Ceremonies to preuent depriuation then did the Apostles and other persons euill in a much like case to conforme to Ceremonies as euill and inconuenient as ours are deemed in many maine respects And here my brethren thinke fit to examine the contents of my second reason which is brought for the proofe of this point Which is this as they affirme for mee that nothing in substance is obiected against our Ceremonies which might not haue beene said as well against those which the Apostles and the Churches in their times did vse Here againe I call vpon my brethren for fidelitie for I proposed my second reason thus That the same obiections in substance and for the most part which are brought forth against our Ceremonies to proue them simply and in nature sinne may be obiected and applied to the doctrine and practise of the Apostles The differences are these first I propose the reason affirmatiuely they negatiuely Wherewith they giue themselues more aduantage to confute and mee lesse to defend as all men knowe Secondly they say that nothing in substance is obiected leauing out that which I added and for the most part Thirdly they adde which might not haue been said as well which words I haue not but they haue added for their owne aduantage Which alteration if my Brethren had not made they needed not accuse me that I left out much of the force and substance of their arguments For I well know that in some things agreement in both cases would not stand and yet my reason would haue iustified it selfe But I must goe along to see how well my Brethren proue the point they affirme namely that the arguments made by them doe ouerthrow our Ceremonies and yet neuer a one doe giue the least touch to those which the Apostles and the Churches vsed and to this purpose they runne ouer foure members or orders of differences betweene the Ceremonies of our Church and those practised by the Apostles The first sort of difference affirmeth that our Ceremonies are first humane inuentions secondly notoriously knowen to be abused to superstition false doctrine thirdly and of no necessary vse in the Church all which suppose I grant let my Brethren tell me plainely whether these exceptions might not haue beene vrged by the Pastors of the Gentiles touching the iniunction made at Ierusalem as abstinence from blood and strangled and touching the practise of Circumcision shauing vowing offering and obseruation of the Iewish Sabboth by Paul and the Apostles That namely these Ceremonies are simply vnlawfull and in nature euill First because Iesus Christ heing come which was the body of whose comming they were shadowes and therefore in their nature rudiments of great pouertie and weakenesse impotent and beggerly rudiments and in themselues considered of no vse or profit and therefore leauing to be Gods commandements for God commanded them as ceremonies in the time
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.
Gods of worships not accidentall And secondly that these our Ceremonies are esteemed imposed and obserued by the intention and doctrine of the Church of England for things of such nature For this I constantly auerre and resolutely holde that if they can be proued matter of this nature that they are doubtlesse to bee refused of all in a case of confession vnto the losse of Ministery and of life it selfe Howbeit of this I can by no meanes be perswaded as yet and I will giue my Brethren the reasons thereof namely because the Church of England doth not so esteeme them impose them or obserue them for parts of Gods worship But here it wil be first asked what I mean by the Church of England To which I answere that as the Church is considered two wayes first for the Congregation of the faithfull scattered here and there or for the whole societie of English men compact in one entire body visibly professing the religion of Christ distinguished from the bodies of Scotland France Germany other Countreys So by the Church of England in either acception ceremonies are not esteemed imposed or vsed as parts of Gods worships Of the Church in the former sence I know my Brethren make no question the latter I will iustifie For the doctrine and practise of the Church of England I take to be that which by coÌ„mon consent of the whole State King Nobles Bishops Iudges Commons in Parliament is taught and commanded Whatsoeuer commeth hence cometh from the compleate bodie of the Church of England and is to bee ascribed to it as to the visible Church Now the doctrine of this Church of England is included in the Bookes established by this power which are the booke of Articles and the booke of Common prayer Now for the doctrine of our Church in this point the booke of Articles expresly teacheth first that it is not lawfull for the Church to ordaine any thing that is contrary to Gods word Act. 20. Secondly that the Church ought not to enforce any thing to be beleeued besides the holy Scriptures for necessitie of saluation Act. 20. Thirdly that nothing of traditions and Ceremonies be ordained against Gods word Act. 34. Fourthly that euery particular or Nationall Church hath authoritie to ordaine change and abolish Ceremonies or Rites of the Church ordained onely by mans authoritie so that all things bee done to edifying Act. 34. So likewise the Preface of the common prayer booke tit of Ceremonies enacted by Act of Parliament that is by the authoritie of the visible Church of England this doctrine of Ceremonies is set downe We thinke it conuenient that euery country should vse such Ceremonies as they shall thinke fit to the setting forth of Gods honour and glory and to the reducing of the people to a most peafect and godly liuing without error or superstition and that they should put away other things which they perceiue to bee most abused as in mens ordinances it often chanceth diuersly in diuers countreys And thus wee see the doctrine of our Church doth not esteeme any Ceremonies as parts of Gods worships but doth disclaime it vtterly And for the application of their doctrine to our Ceremonies that wee may see what maner of Ceremonies and of what nature the Church of England doth propose to be practised and with what affection such as practise them should performe it the said Preface to the Booke of Common prayer saith of the Ceremonies prescribed in that Booke That they are retained for a discipline and order which vpon iust causes may bee altered and changed and therfore not to be esteemed equall to Gods Law Now according to this doctrine and application thereof by our Church all doctrines and practise of intention and action should bee conformed to this they should be referred If there bee any contrary direction or doctrine taught published or inioyned by any one person or many together or in diuers places it is nothing to the point For they who preach esteeme practiâ—e and impose any Ceremonies otherwise by any conceit word or acte then according to the afore mentioned direction they doe it contrary to the iudgement of the Church of England and it is to bee esteemed as the iudgement and practise of priuate persons violating the doctrine and lawes of this Church for the which they shall answere vnto God and are liable to the censure of authoritie Whatsoeuer Ceremonie therefore of our Church is either imposed or the omission censured by any persons or by any Minister practised or obserued by superstitious or ignorant people as a part of Gods worship is onely accidentall adherent and not inherent to our Church neither ought it to bee laide vnto the charge of our Church Neither doe any of the Diuines Abridg. fol. 38. 39. mentioned in the depriued Ministers reasons nor can any Diuinity iustifie or say that the questioned Ceremonies are imposed by the Church as parts of Gods worships for this cause or will perswade men to suffer themselues to be depriued for refusing to coÌ„forme vnto them For here is no such case of confession to which we are inforced seeing we may all freely and ought as in obedience to the Church confesse the doctrine thereof agreeing to Gods Word and conforme vnto the Ceremonies according to the doctrine namely as to things which are no worships of God nor needfull to saluation And as for them that hold teach or conforme vnto them as to the parts of Gods worships they are to be esteemed as malefactors condemned by the Church which can no more preiudice the doctrine of the Church then the practise of theeues rebels and murtherers can preiudice the good lawes of our Common-wealth that are made against them and it were no lesse strange to blemish our Church with the iudgement or practise of the one then to brand the Common-wealth with the practise of the other Now where my Brethren say that the Apostles neither obserued nor imposed the Ceremonies of the Iewes as parts of Gods worship I referre them to my answere in the former member touching the seruice of God and do adde that if they vsed them not as parts of Gods worship taken strictè yet they did vse them inioyne theÌ„ as parts of his worship taken latè or in a larger sence seeing God may be said to be worshipped by that he is serued and he is serued by duties done according to his will and they conformed inioyned coÌ„formity to those ceremonies that they might do duties according to his will viz. the winning of the Iewes the freedome of their teaching and the like But now whereas it is demanded further by my Brethren what it is vnto the purpose I alledge that the Iewes esteemed imposed obserued them as necessary to saluation Acts 15. 1. 5. and the rest I answere first that I might make those Ceremonies analogicall with ours that as our Ceremonies were and are holden as parts of Gods worship and needfull to
not shew of words but waight of reason and besides it was needfull for me to publish those reasons which the hazard of my depriuation did heeretofore occasion mee to frame and enforced me of late to follow The Lord giue such blessing to the same as I heartely desire for the peace of the Church and for the quieting of the consciences of such as neede it Pag. Err. Correct 7 GAl. 5. 20. 21. 22. Gal. 5. 30. 10. 21. 22. 10 of Faith dayly in the Faith dayly 11 as ours are now as ours are not by our Church 13 mystically mutually 14 then sometimes they sometimes  or rather straw or rather tares  those many things those maine things 16 noted to King noted by King 18 as also all as also did 19 both by otah doctrine both by doctrine  Papists popishly Papists and Popishly 21 these dayes those dayes  Act. 25. 28. 29. Acts 15. 28. 29. 22 and 10. 13. and 10. 31.  of his iudgement of this iudgement 24 in one practise in our practise 25 reproued approued 27 2. King 23. 12. 2. Chron. 32. 12. 28 being both works because both workes 31 we cannot iudge and therefore we cannot iudge 31 by euery person by all persons 35 the performance the formes 38 yea saints the Saints  essentiall practise effectuall practise 39 sound doctrine sound doctrine 43 to conforme or the like to conforme vnto our ceremonies or the like 45 the Apostles in the Apostles case in 46 Contrariae contrarius 47 Exercit part inter thes Vrsin Excercit part 2. inter thes 126. 48 because all such because otherwise al such 49 or rather or other 50 kneeling high or low kneeling outward habite as this or that forme of apparell voice high or low 51 Consider that which also Consider secondly that as also 52 obedience to good obedience to God 54 proued a matter proued that a matter 54 preaching of the worke preaching of the word 55 practising of the word by preaching preaching of the word  no sinne of adultery no time of adultery 57 the praecepts these praecepts 59 The former as a circumstantiall duetie to which all ceremonies as a lesser work to a greater the former as a circumstantiall duty commanding fit ceremonies the other as a substantiall duty to which all ceremonies ceremoniall duties must serue as a lesser work to a greater 62 broken taken 63 of the fulfilling if the fulfilling  by well doing be well doing  violation of the Law violation of that Law 64 many thousands may thousands 72 as the Papist as the Papists wil haue it 74 as in condemning or in condemning  must needs be an error must needs be in error 78 the consent of Churches suppose then the consent of Churches 79 Catholique Church taken Catholike Church may erre being taken  Catholike Church haue Catholike Church hath  here should we make how should we make 80 For they agree so they agree 87 Decret caus 26. qu. 6. 7 8. 10. Decret Caus 26. qu. 6. can 9 ex Nicaeno Conc. item can 6. 7. 8 10. 88 Commended and commended as 90 onely fish and fowles onely fish some fish and foules 91 Valentius Valentinus 92 that in those dayes in cities in villages that a man in those dayes might find in cities and villages 97 afterwards the same afterwards the Sunne 98 wholesome wholesomely 102 Easterne Controu Easter Controu 103 praesumptuous praesumptions  pacificum pacificum filium 106 M. Middelburgi  Putaeus Paraeus  Witenberg Wirtenberg so Correct it pag. 108. 109. 115.  gaue giue 107 Epistle of Luther Postill of Luther the like pag. 109. 109 Harm Confess § fol. 176. Bohem. Harm confess § 16. fol. 179. Bohem.  4. Lex Decal § 11. fol. 43. albeit 4. Lex Decal § 33. so doe the Tigurines Har. conf § 11. fol. 43. albeit 110 First of their iudgement touching ceremonies in generall appeareth First of their iudgement touching ceremonies in generall as also of their practise after and then also of our cere  Iniunction Inuention 113 Iocun Ioan. 115 an aedification and aedification  Scriptu fol. 21. Cap. fol. 211. 118 for the Churches aedification Deleatur 125 penislyllabas Paenè syllabas 128 Benhagius Bugenhagius 130 Myricus Illyricus  reuolue reuoke 133 Came Comes 134 therefore first I answere albeit in our iudgement these ceremonies are not rightly commanded Deleatur 140 primitiue had the Primitiue Church vsed 144 yeelding Confession of the trueth yeelding to his request heerein 4. if he conceale not this confession of the trueth 151 lesser better 152 wherefore it is written whereof it is written 153 we are bound following wee are not bound following faires 157 Paraeum Duraeum  Commandeth commendeth 159 meane to rather 162 then to then so to 165 paritie purity 166 perils points 167 of mending of weeding out 168 admitted permitted 170 haue some notwithstanding haue had some not standing 171 to be kept inuiolable to be kept inuiolable And he answered it thus 175 No partes neither partes 191 hold a right affection should preiudice a right affection 197 admonition of them admonition of the weake that they be not offended praier vnto God to strengthen them 199 so respected so reserued 202 his argument this argument 203 Lumbertus Lubbertus 205 which note the controuerfie which were the controuertists  did stirre doe shew 288 though pure past 209 soote salt 213 so refusing for refusing 214 doctrine and practise of the Apostles doctrine and practise of the Apostles therefore it is a sinne 215 viz. that the Apostles doctrine and practise doeth not so warrant a minister viz. that it is both against the doctrine and practise of the Apostles for a minister  beginne begge  doctrine of the Scribes practise and doctrine of the Scribes 224 Apostles inioyned them Apostles vsed and enioyned them 225 when that himselfe then that himselfe 226 his first proposition his proposition  to be obserued to haue beene obserued 227 for matters of direction in the Church concerning ceremonies for the direction of the Church in matters of ceremonies 230 nature and euill nature vse and euill 235 this commandement his commandement 236 Answeres Answerers