In Ep. dedicat de Christo seruatore contra Socinum Nihil noui attuli sed antiquam receptam doctrinam quam hoc saeculo Martinus Chemnitius Iohannes Caluinus Petrus Martyr Zacharias Vrsinus multi alij Sancti Viri ex Dei verbo clarè solide docuerunt defendi tutatus sum Idem ibid. Subijcio hunc librum iudicio sanctae orthodoxae Ecclesiae quae Augustanam Helueticam Gallicam Brittanicam Belgicam confessiones sequitur Hanc enim esse veram Ecclesiam de his dogmatis quae in hoc libro tractantur rectè sentire credo cum hác me concordiam colere profiteor To these authorities there are some things excepted which heere I will setdowne And Obiect Frist that there is not that consent in these authorities no harmony nor agreement neither in iudgement nor in practise Not in iudgement for they disagree among themselues some commend the Ceremonies others discommend them esteeming them vnprofitable inexpedient hurtfull Not in practise for the first 200. yeeres their vniforme practise was answerable to the simplicity of the ordinance of Christ and his Apostles in the parts of Gods publike worships which will appeare if ye cite the vndoubted writings of the pure Fathers and not their Apocryphals or Bastard and supposed writings Answ 1 This obiection is quite besides the question and is nothing to the point in hand and therefore might haue well beene spared The question here is not whether the Churches and Writers agree or disagree in their iudgement practise of such Ceremonies as ours are but whether in a case of depriuation a man ought to conforme to Ceremonies as euill inconuenient as ours are pretended to be rather then suffer depriuation The answer by me is affirmatiue which conclusion all the forealleaged Authors as well one as other doe vniformely hold consent and agree vpon and of this there is an vndoubted harmony For their differences let them be vrged when question is concerning any point wherein they differ To giue instance hereof suppose a question betweene Timothy and Titus whether it were fit that the Apostles should visit the Church which they had by preaching conuerted to the faith and to finde out the truth heereof they will referre themselues to the iudgement of Paul and Barnabas who conuerted them vnto the truth Timothy saith that they should doe well to visit them and alleadgeth that Paul and Barnabas did consent in that iudgement and practise as appeareth Acts 15. 26. Titus denieth it and saith there was no consent nor agreement in their iudgement nor practise For Barnabas counselled to take Iohn called Marke with him but Paul thought it not meet Heere may Timothy reply that the question betweene vs is not about the taking a long of Marke wherein they disagreed but about the visiting of the Churches wherein they were both of one minde Touching their practise of 200. yeeres that it was answerable to the simplicity of the ordinance of Christ and his Apostles I grant that it was much more pure for that space then it was euer after for as the time ran on so purity vanished and superstition grew on as in a praecipitium and desperate downefall Howbeit the mystery of iniquity began to worke euen in the Apostles times The Diuell in those dayes began to sowe his tares as the watchmen began to sleepe both of false doctrine and corrupt Ceremonies the controuersie which troubled all the Christian world was within one hundred yeeres And Anacletus Euaristus Telesphorus Anicetus Victor as also Polycarp Irenaeus which note the controuersie about Easter and others were within the 200. yeeres So were the Hereticks Valentinus Montanus Chiliastae and others who brought innumerable ceremonies Clemens Alexandrinus and Tertullian within the 210. yeere did stirre in their writing Origen about the 216. yere Cyprian about the 240. yeere In whose vndoubted and not bastard writings may be seene and hath beene alleadged the diuersity and multitude of Ceremonies which were then in vse and much more might be said touching the confirmation of this point namely that such ceremonies as were then in vse as inconuenient in vse and nature as ours were practised by them and the doctrine of suffering Depriuation for refusing to conforme vnto such Ceremonies as ours was not by any of them taught but by all of them confuted partly by their doctrine and partly by their practise Obiect These Churches and writers were strangers to our cause nor so well acquainted with the state of our Church and therefore could not so well iudge of our case Answ The persons whose iudgements are alleadged were either strangers to our Church or acquainted with the state thereof The strangers thereto were the Fathers of the Primitiue Church and the Lutheran authors Both which because they were the practisers of more and worse Ceremonies then ours can bee imagined to bee it is nothing to the point whether they were ignorant of our Church or not For they that for the Churches peace did practise and perswade the practise of Ceremonies more in number and worse for quality would much more practise and perswade the lesser and the fewer in the same case as all men know For the rest which were acquainted with the state of our Church they were either forreiners or members of our Church The forreiners were some of them inform'd of our Churches estate by such as were not partiall in the relation thereof Such as Caluin who had our Leturgy translated and sent him to peruse Beza Bullinger Gualter Zanchius Vrsinus Polanus c. Others were such as dwelling in our Church were eye-witnesses themselues of the state thereof such as Bucer in Cambridge For whose censure the common praier Booke was translated into Latine P. Martyr in Oxon. The members of our Church were no lesse worthy then the Forreiners and could not be ignorant of the state of this Church such as the Martyrs Cranmer Ridley F. and Hooper who at last conformed Exiles as Foxe Iewell Nowell Parkhust Sanders Grindall Humphry c. And the latter teachers as Deering Fulke Perkins and especially Master Cartwright who with most exact diligence did sift euery thing to the vtmost of his power that might cary any shew of the warrant of an opposition Obiect These persons which had notice of our state considered not of our grounds of Scripture and of the arguments which we alleadge they professed that they saw but if they saw our reasons and so vrged as we vrge them they would doubtlesse haue bene of other iudgement Answ They considered of all the maine reasons which are now vrged as appeareth before in the Answeres of Master Bucer and P. Martyr to the seuerall obiections of B b. Hooper Besides the members of our Church were wel acquainted with the reasons vrged against them especially the later Obiect Some of the Authors which perswade to vse the Ceremonies doe giue such allegations as ouerthrow their owne grounds and thereby we are more confirmed
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
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
be yeelded to the weaker and that for a time namely vntill they be taught the truth For if after that the truth is sufficiently and cleerely laide abroad vnto them so as being conuicted they haue nothing more what they may obiect and yet will notwithstanding sticke in doubt sure their infirmity is not to be nourished by their dissembling with them or winking at them For this is rather strong obstinacy then weakenesse Deredemp cap. 17. fol. 493. Beza in a case of depriuation aduiseth to conforme yet before they conforme hee thus counselleth them That both the Pastor and the flocke sinne not against their conscience presupposing the puritie of doctrine to be left entire We perswade the Pastors that after they haue freed their conscience both before the Kings Maiestie and the Bishops by a modest as it becommeth Christians to be free from all tumult and sedition and yet weighty protestation according as the greatnesse of the case requires they then doe openly presse vnto their flockes those things which doe tend to take away the offence arising from conformity and doe withall discreetly and peaceably giue diligent indeauour for the amendment of these abuses as the Lord shall offer occasion and so to conforme Epist 12. fol. 99. Cartwright The offence in occasioning the weake to fall and the wicked to be confirmed in their wickednesse is one of the fowlest spots cast vpon the Surplesse But when it is laid in the scales with the preaching of the word of God which is so necessary for him that is called thereunto that a woe hangeth on his head if hee doe not preach it it is of lesse importance then for the refusall of it wee should let goe so necessary a duety As for that which is vttered against the offence it is as the rest of this disputation to shew how inconueniently such things are established not that they may not in any respect be borne with In the vse of those indifferent things and abstaining from them wee are so straitly bound to haue regard vnto the weake brother as no Magistrate is able to loose the knot of that bond But where offences cannot otherwise be redeemed then by leauing that vndone which the Lord himselfe hath not left free vnto vs but cast a yoke of necessary seruice vpon vs there the case is otherwise For if the Prince vpon declaration of the inconuenience of such Ceremonies and humble suite for the release of them will nothing loose of the coard of this seruitude for my part I see no better way then with admonition of them thereunto to keepe on the course of feeding the flocke committed vnto him This is in few words my simple iudgement of the matter of this apparell and such like ceremonies In the rest of his second reply fol. 262. 263. Sarauia To the obiection that the Papists will be confirmed in their most damnable will-worships by the vse of these ceremonies 1. This is denied for two causes First for the publique contrary doctrine which challengeth and reproueth those which professe the vse of these ceremonies for superstition Secondly for the Publique authority which as is knowen to all doth forbid the Subiects of eating of flesh and commandeth other things not for that end which the Pope intendeth For there is great difference betweene those things which are performed by way of obedience to publicke authority and those things which are superstitiously assumed to be done by priuate councell There was a controuersie among the Primitiue Christians about the obseruation of legall ceremonies Some thought that euery kinde of foode was sanctified others beleeued the contrary They which thought rightly might eate of strangled meate and of blood and it was superstition for them to abstaine of conscience Neither could any man make a Law vnto himselfe of abstaining from strangled meate and blood more then from swines flesh But after that it was vpon good aduice established by the authority of the Church not to confirme any man in a false opinion that such as were conuerted from Paganisme vnto the faith of Christ should abstaine from strangled meate and blood that which to doe on a mans priuate councell had been a sinne was made to be godly by the authority of the Churches constitution Defens de diuers grad ministr cap. 25. fol. 580. 581. 2. Touching the scandall of the weake by the vse of these ceremonies which is obiected it cannot take place against a publicke law to the which priuate persons ought not to preferre their iudgement but subiect it according to the publicke doctrine and profession as well of the Magistrates as of the chiefe gouernors of the Church Ib. f. 851. 3. Touching the Papists scandall Small regard is to be had of them in this Kingdome their error can admit of no excuse after so many yeeres preaching of the Gospell Paganisme being abolished and the Idoles with their worship being cast out the Idolothytes or things offred Idoles did cease Euen so the Pope being cast out and renounced there ceaseth whatsoeuer he brought in and polluted in asmuch as those things which are done this day with vs at the Princes command or for obedience sake vnto our Lawes whereas withall sound and Christian doctrine flourisheth of the grace of God and mans merits such Ceremonies and actions cannot bee compared neither with the eating of a thing offred to Idoles neither with Popish will-worship c. Ibid. fol. 582. Obiect Bishop Hooper By the strict pressing and obedience to these Ceremonies Christian libertie will bee infringed and broken Peter Martyr The endangering of our Christian libertie will bee preuented if such Ceremonies as bee restored bee not so respected as if they were necessary to obtaine saluation and againe if wee doe so beare with such matters as these are that when they seeme to bee lesse profitable they may bee remoued Loc. fol. 1087. Hoopero Beza Albeit the Christian liberty hath taken away the yoke of the Ceremonial law and insteed therof it is not lawful for any mortal man to put another yoke yet the too promiscuous vse of things indifferent is lawfully restrained both in generall and in speciall In generall it is restrained by the law of charitie which is vniuersall that is respecting all persons and things and carefully bewaring that nothing otherwise indifferent and lawfull be done whereby ones neighbour be destroyed and that nothing be omitted whereby he may be edified But here two cautions must be presupposed one that whatsoeuer may and ought to bee done or omitted ought alway to bee iudged by the word of God the other that euery man haue a respect vnto his calling thus are we to vnderstand that of the Apostle I am made all things to all men In speciall if the vse of things indifferent be restrained by a constitution whether politicke or Ecclesiasticall For albeit God onely bindeth the conscience porperly yet so farre forth as either the Magistrate which is the Minister of God doeth iudge it to bee
Apostle did practise some legall Ceremon◠though in his owne purpose not as a legall Ceremony or in obedience to the Law ceremonial or as a yoke and burden but in other materiall respects in sometime and on some person after that it appeared to him and was euident that the same Ceremony among other persons and at other times was a yoke and a burden And is it not strange that my Brethren should not see this but impute it to me as a strange thing But they enioyned none such Ceremonies as were yokes and burdens admit of that the question is of practise of Ceremonies to auoide depriuation not of inioyning Next they affirme that they could not bee called ordinances of the world commandements or doctrines of men or voluntary religion neither could they be termed impotent and beggarly rudiments I say againe yes they might be so termed and that lawfully For the holy Ghost in the Apostle doth expresly terme them so in the same words both the obseruation of dayes moneths times and yeres Gal. 4. 9. 10. Holy-daies new Moones Sabboth daies Colos 2. 16. 22. as also abstinence from meates Touch not taste not handle not Col. 2. 10. 21. 22. 23. which was the very thing enioyned by the Apostles Act. 15. 28. If the Holy Ghost called them so we may be bold to terme them such But my Brethren say that they could not be termed such so long and so far forth as the Apostles did vse or inioyne them The which I answere by distinguishing betweene there nature and the vse that the Apostles had of them In their nature they were such as they were called yokes burdens or burdening traditions impotent and beggarly rudiments not onely in respect of the vnbeleeuing or ignorant beleeuing Iewes abuse but vnto the godly and best instructed Christians also for which of them would willingly haue vsed them without occasions of necessity to auoide a further incouenience yea considering them also in themselues for seeing Christ himselfe was come the body of what sound vse or erudition could they be what could they teach but Christ to come which was already come which also was an vntruth or what comfort could they minister to the Gentiles to whom they were inioyned or to Timothy and Paul by whom they were practised but as yokes and burdens only the comfort of their practise was the good purpose which they serued for the winning of the Iewes or retaining of them in the loue of the Gospell as the reasons alleadged by my Brethren out of Acts 21. 20. 24. 1. Cor. 9. 20. doe shew which were the causes of the Apostles vse of them made their practise lawfull But this much is sufficient to prooue the point in question For this sheweth the nature of those ceremonies to agree with the nature of ours As the Iewish ceremonies so likewise ours barely considered in thēselues which the Papists many professed Protestants abuse may be accounted in a sort yokes burdens burdening traditions commandements and doctrines of men voluntary religion impotent and beggerly rudiments c. yet as the Ceremonies practised by the Apostles so also ours by the same analogy in a case of necessity of expediency to redeeme the liberty of the Gospel in the Ministry of many good Teachers they are good and necessary and the commandements of God to practise 2. The second member of this Section affirmeth That it will neuer be prooued by me and if not then nothing is said to the purpose that when and where the Apostles or those Churches vsed them they had beene notoriously knowen to haue beene so abused or to haue wrought such euill effects as I there speake of And my answere is That it is true these ceremonies were not at all abused by any well grounded Christians at any time or place But it is not possible but my Brethren should know that the ceremonies well vsed by the Apostles Churches and other godly persons were knowen by them to haue been grossely abused euen as I alleadged in my first reason by the refractary and weake Christian Iewes euery where euen then when as they practised them like as we know that our Ceremonies haue been and are abused by Papists and weake Brethren notwithstanding which abuse knowledge thereof they persisted to vse them as often as necessity enforced and iust occasiō was offred For Paul knew how the Iewes abused circumcision to establish an opinion of the necessity thereof vnto saluation Act. 15. 1. yet after this knowledge he vsed it Act. 16. 3. and when S. Paul circumcised Timothy for the Iewes sake is it not euident that the Iewes had a false and abusiue opinion and practise of circumcision to preuent whose vniust offence Paul did it notwithstanding which the Apostle practised Circumcision on Timothy Likewise S. Paul his reprouing of Peter for abuse of Iewish ceremonies in causing of Gentiles to conforme vnto them Gal. 2. 11 12 14. whether wee referre the time thereof to Paraeus in Gal. 2. 104. Act. 11. 26. or as Paraeus doth to Act. 15. 30. 35. was before his circumcising of Timothy and his vowing and shauing of himselfe Act. 18. 21. Lastly was it not knowen to the Apostles when they obserued the occasion of the Iewish Sabbath to preach vnto them that the Iewes had an opinion of necessity of obseruation of that day as they had Ioh. 9. 16. Luc. 13. 14. Matt. 12. 2. Or could Paul and the Apostles bee ignorant that vowing offring contributing shauing dueties of the ceremoniall Law were abused by the Iewes both before they practised them and where they practised them and euen by occasion of their practise which doeth easily appeare by the violence which the Iewes vsed on a bare suspition that Paul was a professed enemie vnto the Legall rites Act. 21. 21 27 29. As for that which my Brethren alledge concerning Paul who hauing vsed circumcision and other Ceremonies doth after with great bitternesse reprooue and condemne the vse of them Gal. 4. 9 10. and 5. 12. Tit. 1. 14. I will omit that which some ‖ Gual in Gal. 2. Hom. 10 fol. 29. b. Codoman annal s Scriptur Ambros Chrysostomus learned men obserue that the Epistle to the Galat. was written before the Councill of Ierusalem Act. 15. and then those reproofes of his must goe before the circumcising of Timothy and shauing of himselfe Act. 16. 18. because it is controuerted and holden otherwise by †Paraeus prolegom in Ep. ad Rom. fol. 48. 49. Idem pro. em in Epist ad Gal. fol. 22. 23. other godly learned men But to it I say that that reproofe of Paul was not vsed in respect of the time after but in respect of the different case it was a case of confession that is hee was called to confesse a fundamentall truth in Titus case which he was not in the case of Timothy For the false Brethren would haue compelled Titus to haue beene circumcised meaning his conscience as
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