to keepe the vnitie of the spirit in the bond of peace And to begin with the declaration let vs first declare the order which our church vseth in making of Church orders 12 By the ancient lawes of this realme this kingdome of ENGLAND is an absolute Empire and Monarchie consisting of one head which is the King and of a bodie politike which bodie politike the law diuideth into two generall parts the Cleargie and the Laitie Now the King of England being an absolute Soueraigne and consequently by the law of God supreme gouernour ouer all persons and causes Ecclesiasticall and Temporall within his owne dominions may by the ancient prerogatiue and lawes of England make an Ecclesiasticall commission by aduise whereof or of the Metropolitane he may according to his Princely wisedome ordaine and publish such ceremonies or rites as shall be most for the aduancement of Gods glorie the edification of his Church and the due reuerence of Christs holy mysteries and Sacraments And it is further enacted by authoritie of Parliament that the Conuocation shall bee assembled alwaies by vertue of the Kings Writ and that their Canons shall not be put in execution vnlesse they be approoued by Royall assent According to which statute or act of Parliament it pleased our gracious Soueraigne to direct his Writ to the most reuerend Father in God the late L. Archbishop of Canterburie his grace by vertue wherof the Bishops and others of his Prouince were summoned and because particular Churches should not be left destitute the Ministers of euerie Diocesse had libertie to choose two Clerks out of their owne bodie by coÌ„mon consent to represent the rest These assembling at the place and time appointed by vertue of other his Maiesties Writtes directed to the rigâ—â— reuerend Father in God the L. Bishop of London then being duely authorized President of the Conuocation proceeded to consultation and after long deliberation set downe their conclusions which being the constitutions of the sacred synod and the same presented to the King ratified by his roiall assent confirmed by his Highnesse letters Patents vnder the great Seale of England and by his soueraigne authoritie published commanded and enioined to be diligently obserued executed and equally kept by all the subiects of this kingdome haue a binding force and are in the nature of a law and therefore may bee iustly called the Kings Ecclesiasticall lawes in making whereof the Church of England without all controuersie proceedeth honestly and in order 13 But to come to particulars let vs first consider our Ministerie and then our ministration The Ministers of England are not in popular paritie but our Bishops are aduanced aboue the rest being indued with power of giuing orders and the exercise of Ecclesiasticall iurisdiction and that according to the purest and Apostolicall times Timothie and Titus ordained Presbyters that is Ministers of the Gospel towne by towne and these answer to our Pastors of particular Churches whose dutie is to minister the Word and Sacraments Timothie himselfe had the ouersight of Ephesus Titus of Creete not onely of the flocks but of the Ministers also and had authoritie both to minister the Word and Sacraments which was common to them with all other inferior Presbyters and likewise to exercise ecclesiasticall iurisdiction and by imposition of hands to consecrate to holy orders For the better execution of which duties it hath pleased Christian Kings in all ages out of their Princely fauours to grace and countenance Bishops and by their lawes examples and bounties to make them acceptable vnto the people well considering that the decay of the authoritie of Ecclesiasticall Rulers and the want of yeelding to them reuerence honour and feare is the cause of all euil as Chrysostome well noted saying He that honoureth the Priest doth also honour God and he that despiseth the Priest commeth by degrees to this at last that he waxeth contumelious against God himselfe And as these glorious stars and angels are to be honored so againe they must remember the saying of Ambrose Magna sublimit as magnam debet habere cautelam Honor grandes grandiori debet sollicitudine circumuallari 14 Concerning inferiour Ministers the first point to be pondered is their ordination For which purpose the place is famously known being either the cathedral church or the parish Church where the Bishop resideth The time Ieiunia quatuor temporum commonly called Ember weeks which by the wisedome of our Church are consecrated to a most excellent vse that all the people of the land should fast and praie that the Lord would blesse his Church with learned Ministers and send foorth woorthy labourers into his haruest This is apparent by our Canons and Constitutions and surely it is an honest a decent a holie and heauenly preparation 15 After the preparation followeth the Examination both of maners and learning for the first the person desirous to enter this holy calling must exhibite letters testimoniall vnder the seale of some Colledge where he before remained onof three or foure graue Ministers with the subscription of other credible persons who haue known his life and behauiour by the space of three yeeres next 〈…〉 carefull is our Church that this should be performed honestlie and in order 16 Concerning their learning our desire is that in euerie parish the Word of God might abound like Euphrates and as Iordan in the time of haruest that the doctrine of the Gospell might shine as the light and ouerflow as Geon in time of vintage plant O Lord we beseech thee if it be thy pleasure in euery parish a learned Minister O Lord let thy Vrim and Thummin be with thy holy ones that they may teach Iacob thy iudgements and Israel thy law But beloued in the Lord it is one thing to speake of these things in speculation and another when we come to practise A Carpenter may contriue in his head a most exact and curious building but when he comes to the point he can make it no better then his timber will suffer The Defendour of the Admonition about thirtie three yeeres ago auouched that 2000. sufficient Preachers which preach and feed diligently were hard to be found in this Church Admit this were true and seeing there be in England about 10000. parishes suppose that libertie had beene granted to this great Reformer to haue reduced the Church of England to his imagined platforme what would he haue done should 2000. Parishes haue beene furnished euerie one with a sufficient Preacher and 8000. beene left forlorne without publike Praying or Preaching or reading diuine Seruice Should they haue had none none at all either to minister the Communion or to Baptise their children This had beene rude and barbarous and the high way either to Atheisme or to Paganisme Should one man haue had fiue benefices That were contrarie to his owne principles for so ech parish should haue had but the fift
our spirituall ioy we reade those comfortable and selected portions of Scripture called Epistles and Gospels Now for the holie Communion it is so religiously penned and so reuerently performed in our Church as is most apt to kindle deuotion to inflame faith to raise vp the minde from earthly cogitations and to rauish the spirit with heauenly ioy for it is replenished with most zealous exhortations lowly confessions piercing praiers celestiall comforts angelicall lauding and praising of God and not presuming to come to the Lords table trusting in our owne righteousnesse but in his manifold and great mercies we beseech him to grant that we may so eate the flesh of his deare sonne and drinke his bloud that our bodies being clensed and our soules washed wee may euer dwell in him and he in vs. And though we are not woorthie of our selues so much as to gather vp the crums vnder his table yet after the reheatsall of Christs holy institution such is the mercy of God in the merits of Christ we are made partakers of this heauenly banquet euen of the precious bodie and bloud of Christ for the forgiuenesse of our sinnes and all other benefits of his passion So againe powring out praiers and rendring thanks and glorie to God on high we conclude the celebration of these reuerend mysteries pronouncing a blessing to the people departing Thus we repent and pray wee reioice and praie we thanke God and praie we confesse our faith and praie wee reade and praie we heare and praie we preach and praie we receiue the Sacraments and praie This is the order of our Church which may well be called the house of Praier Iacob when he awaked from the dreame of the ladder he said How reuerend is this place it is none other then the house of God and the gate of heauen So I say vnto you oh how reuerend is this Church of England where God is thus serued surely it is the house of God and this gracious seruing of him is the gate of heauen And thus much of the declaration and now I come to the confutation 28 As Iacob loued Ioseph aboue the rest of his children and in token thereof made him a partie coloured coat so God hath loued the Church of England aboue manie other Churches he hath decked and adorned her with sundrie gifts and graces so that she is like to a kings daughter in a beautifull garment of changeable colours Of Ioseph it is said that The archers shot at him and those archers were his brethren so of the Church of England it may bee saide that the archers shot at her and some of them were her owne children O mercifull God who would imagine that men borne and bred in so holy a Church should shoote so many venemous arrowes at their owne mother Some in their firie zeale haue called our Church musicke meretricious our reading of the Psalmes the tossing of tennis bals our briefe and piercing praiers cuts shreds our choice of the Epistles and Gospels the cutting and mangling of the Scripture the reading of Seruice and Homilies woorse then a stage plaie yea our vsing of the Letanie the Nicene Creed the Hymne of glorie the Creed of Athanasius the Euangelicall Hymnes and the Lords praier it selfe hath not escaped their censure What a world are wee growne vnto when thankesgiuing after childe-birth kneeling at the Communion reading the holy Scripture and funerall Sermons are made matters of reproch yea the whole Communion Booke some are said to call an idoll a Portuis a peece of Swines flesh yea the very Temples of God they are said to tearme temples of Baal idoll synagogues abominable sties But I hope my brethren of the Ministerie for whose loue I haue vndertaken this labour are for the most part more iudicious and of a milder temper yet because diuers of them stand as yet vnresolued imagining that we come neerer to the chuch of Rome then in dutie we should and therefore in the tendernesse of their conscience make scruple whether they may safely ioine with vs or no therefore I will bend my selfe to answer those arguments which in mine opinion doe most commonly intangle them that is certaine generall exceptions which are vniuersally opposed against the orders ceremonies of our Church These firie darts flie farre and wide the people men and women haue learned disdainfully to dash them in our faces these I hold it my dutie to quench or at least to doe mine endeuour I will therefore bring my bucket of water and commit the euent to the gracious goodnesse of Almightie God And for breuities sake I will reduce all these arguments into one the branches whereof shall bee handled in order Those orders and ceremonies which were neither commanded of God in holie Scripture nor practised in the Apostles times but are hereticall popish and antichristian being scandalous where they remaine and therfore cast out of other reformed Churches are in no wise to be imbraced or assented vnto by subscription but such say they are sundry of the orders and ceremonies of the Church of England therefore not to be imbraced nor yeelded vnto by Subscription 29 And first they require that nothing should be placed in Gods Church but those things onely which the Lord himselfe in his word commandeth Now it is supposed that we haue many rites which are not commanded as for example where is the Surplesse commanded where is the Ring in marriage commanded where is the Crosse in baptisme commanded where is kneeling at the Communion commanded These and a number of other things are vsed in our Church which as it is obiected God in his holie Word hath no where commanded To which obiection I answer First that if vnder this word commanded they comprehend things commanded in generall then these and the like orders of our Church are commanded If they demand where I answer in euery place where God commands vs to obey our Prince For the meaning of Gods cōmandement is that we should obey the Prince in all things lawfull but things indifferent are things lawfull therefore God commands vs to obey our Prince in things indifferent But all these things are indifferent therfore in all these God commands vs to obey our Prince yea euen in this my text it is commanded when it is said Let all things be done honestly and by order Secondly if by commanded they vnderstand a particular command then I grant that these things are not so commanded but neither are their owne rites they so much desire any where thus commanded A white Surplesse I confesse is no where commanded neither is a blacke gowne or cloake any where commanded Kneeling at the Communion is no where commanded but neither is sitting or any other gesture which they allow any where commanded If our orders may not be receiued because they are not commanded then neither can
THE AVTHORITIE OF THE CHVRCH in making Canons and Constitutions concerning things indifferent And the obedience thereto required with particular application to the present estate of the Church of England Deliuered in a Sermon preached in the Greene yard NORWICH the third Sunday after Trinitie 1605. By FRAN. MASON Bacheler of Diuinitie and sometime fellovv of Merton College in Oxford And now in sundrie points by him enlarged EPH. 4. 3. Endeuour to keepe the vnitie of the spirit in the bond of peace LONDON Printed for IOHN NORTON 1607. TO THE MOST REVEREND FATHER in God RICHARD Lord Archbishop of Canterbury his Grace Primate and Metropolitane of all England and one of his Maiesties most Honorable Priuie Councell c. THe loue and dutie which I owe to this Church of England most reuerend Father haue put into my hand this Oliue branch that is an exhortation to holy obedience and peaceable resolutions which alwaies haue beene the crowne and glorie of a Christian For when I pondered with my selfe how some of the Ministerie stand vnresolued and that as I take it because they doe not duly consider the nature of things indifferent and the dutie of a subiect to his Soueraigne I must confesse that my bowels of compassion were mooued and the fire of affection was kindled within me And therefore although many learned and iudicious men haue richly and plentifully handled this argument yet in commiseration of those my brethren I also haue aduentured to cast my poore mite into the treasurie hoping that as they walke amongst the fruitfull trees they will not disdaine to pull a little berrie from the lowest shrub The principall marke I shoote at is to doe my endeuour to settle the tender and trembling consciences of those which are not wedded to their owne conceits but haue bene carried away rather of weaknesse then of wilfulnesse that such of them as it shall please the Lord may be reduced to the Tabernacles of peace and follow the trueth in loue For alas who can but lament to see so many spend their short and precious time in such scandalous prosecution of ciuill contentions and some of them not altogether vnlike to Platoes Euthyphro who in his inconsiderate course went in all haste to accuse his own father But this Church God be thanked neuer wanted a Socrates to encounter and conuince them and make manifest to the world that they erred by misconstruction and vnaduised zeale O how much better had it beene to haue continued their labours in the Lords vineyard and by bending their vnited forces against Babylon to haue fought the Lords battails to the comfort of the godly who then might haue celebrated their triumph erected their trophae and decked their victorious heads with lawreall garlands O what a griefe ought this to be to their soules so to oppose themselues against such a learned and religious Church and so vnreuerently to traduce that holie Booke of Common Prayer a worke of so great and admirable excellencie concerning which I may truly affirme that it hath beene cut vp like an anatomie euery vaine of it hath beene opened euerie corner searched euery rubricke ransacked not a word but hath beene weighed in the ballance not a syllable but hath bene sifted to the vttermost and yet for all this like to the bridge of Caesar the more it is oppugned the stronger it stands The ceremonies wherof may aptly be resembled to the altar erected by the tribe of Reuben Gad and the halfe tribe of Manasses vpon the passages of Iordan at which the rest of the tribes were grieuously offended imagining that it had beene for sacrifice But when they were truely informed that it was onely for a memoriall that they had a part in the God of Israel they were well content they blessed God and Phinehas said This day we perceiue the Lord is among vs because you haue not done this trespasse In like maner some of our brethren haue beene offended at our ceremonies vpon an erroneous imagination of Poperie and superstition but the Church of England hath often manifested her innocencie and cleared herselfe of those imputations And therefore we hope that one day their eies being opened and their soules satisfied they will with the Princes of Israel blesse God and say with Phinehas This day we perceiue that the Lord is among vs because you haue not done this trespasse For the furtherance whereof I doe in all humilitie present this Oliue branch vnto your Grace whose eminent wisedome and godly care in suppressing innouations and preseruing the well setled state of this flourishing Church is most apparent And therefore as God hath directed the heart of our religious Souereigne to establish you the chiefe Pastor and Father of our Church so I beseech the Almightie to vouchsafe this fruit to your labours that your Grace may see the weake resolued the wilfull relented the wandring reduced and all of them returned to the bosome of the Church like the Doue to the Arke with leaues of Oliue in their mouths in token that all gall and bitternesse being laid aside the swelling flouds of discord are asswaged Your Graces in all humble dutie FRANCIS MASON THE AVTHORITY of the Church in making Canons and Constitutions concerning things indifferent and the obedience thereto required c. 1. Corinth 14. 40. Let all things be done honestly and by order 1 MY heartie desire and praier is to Almightie God the Father of mercy that he would so blesse the Ministerie of the Church of England that we all being linked in loue as it were with chaines of adamant might with one heart and one hand religiously build the Temple of the Lord reuerently performe holy obedience to God and the Prince carefully keepe our selues vnspotted and vnstained of this present world and faithfully feed the flocke of Iesus Christ that depends vpon vs. The comfortable accomplishment wherof whosoeuer shall maliciously hinder let him take heed lest a fearefull curse from the God of Iacob come like water into his bowels and like oile into his bones but whosoeuer shall praie for the peace of Ierusalem peace be vpon him and mercy and vpon the Israell of God The furtherance of which blessings to the glory of Christ and the good of the Church men and brethren beloued in the Lord is the marke I aime at and the scope I intend that we all like obedient children may keepe the vnitie of the spirit in the bond of peace 2 Now this present Sermon by Gods gracious assistance shall be diuided into two generall parts The first an explication The second an application a briefe application of the text and a more ample application of the text to the present estate of the Church of England of which two points in order beseeching the God of all grace and peace to grant vs a blessing 3 And first who spake these words It is plaine that the holy Apostle S. Paul And seeing the holy
translated into Latin as a singular comfort for the whole Christian world in those dangerous daies and this seemeth to be the same vpon which Martin Bucer gaue his learned censure In the fift and sixt yeere of K. Edward the former booke was reformed and brought to such singular perfection that Archbishop Cranmer offered in Q. Maries time so he might be assisted by a few moe learned men to defend it against all commers And profound Ridley affirmed that the whole Diuine seruice was formed and fashioned to the true veine of Scripture D. Tailour auouched that there was set out by K. Edward the whole Church seruice with great deliberation and aduice of the best learned of the Realme authorized by the whole Parliament fully perfected according to the rules of Christian Religion in euery behalfe that no Christian conscience can be any way offended with any thing therein conteined Yea Caluin himselfe though he misliked some things in our Liturgie yet tearmed them tolerable but I perswade my selfe that Caluin would not call any thing tolerable which he iudged impious therefore I suppose that in hi◠iudgement there was no impietie at all yet some in our Church haue refused subscription euen in regard of those things which Caluin thought tolerable But to come to the forme of Common praier as it was established by Q. Elizabeth ô what blessings hath the Lord vouchsafed the people of this land by meanes of that booke how many millions of soules haue receiued comfort by it how many thousands of learned men haue commended and defended it you shall heare one for all euen that iudicious Iewel in whose opinion it containeth nothing either disagreeing from holy Scripture or misbeseeming sober men And yet it hath pleased our gracious souerainge that some things should be explaned that the publike forme of praier might be free not onely from blame but from suspition wherefore our venerable Conuocation considering how this booke hath beene allowed by such a world of witnesses and published by the Soueraigne authoritie of most learned religious princes and being perswaded that it containeth nothing but that which may bee tolerated with a good conscience and pondering how this Church hath beene troubled with turbulent spirits and withall hoping that Subscription might be a means to preserue the peace of the Church how could they doe lesse than commend the vse of this booke and binde all that heereafter shall bee admitted either to the ministerie or to any Ecclesiasticall promotion by their seuerall Subscriptions to approoue the same Moreouer because it were intolerable that they which haue desired consecration and obtained it at the hands of our reuerend Bishops and that as we are constantly perswaded in such forme as is agreeable to the blessed word of God should speake against their owne orders or against that hand wherewith they were consecrated therefore it is requisite that they should subscribe to the second branch that is the booke of Consecration And to the end that they which publikely instruct others should be seasoned themselues with true religion and no gappe left open to false or curious doctrines it is most fit that they subscribe to the third and last that is the booke of the articles of religion and this also though in more seuere maner was Caluins aduice to the duke of Sommerset In al these points the Church of England requireth subscription and is therfore sharply censured by her owne children But they which are such admirers of forraine Churches abroad let them a little in this very point compare the Church of England with that famous Church of Geneua First the Church of England requireth subscription of the Ministers and not of the common people but the Church of Geneua vrgeth not the Ministers onely but the people also Secondlie the Church of England requireth this approbation that her rites are not contrarie to the word of God but the Church of Geneua will haue her discipline receiued in a more high and glorious maner Thirdly the Church of England contenteth her-selfe onely with subscription but the Church of Geneua is more peremptorie requiring a solemne oth 19 After Subscription followeth Consecration or Imposition of hands which in the Church of England is performed with such words of wisdome and in such maner as flesh and bloud should not take vpon them to controle 20 And as our Church is carefull to make good Ministers so she hath a singular regard in placing them And because many Patrons in placing their Clerks haue golden gifts in more precious account then gifts of grace therefore the Chuch of England hath prouidently appointed an oth against Symonie And heere I beseech all my brethren of the Ministerie in the bowels of Christ Iesus to make a conscience of this oth when they enter their liuings For how can they expect that God will blesse their proceedings if they shall make their beginnings with Symonie and colour it ouer with periurie 21 And as our Church is desirous that men may enter their liuings with a good conscience so she is graciouslie prouident that they may discharge their dutie when they are entred Wherefore the law prouideth for their personall residence and in case of absence for a learned supply 21 And forasmuch as the Church of God in all ages hath had some which after good and plausible beginnings haue notwithstanding proued firebrands of schism sounded the trumpet of sedition therefore the oth of canonicall obedience is a touchstone to trie their present affections a bridle to curbe their future passions and a gracious meanes to preserue the precious peace and vnitie of the Church 23 Moreouer the messengers of peace should not onely be peaceable but also painfull in feeding the flocke of Christ and yet Sermons heeretofore in some places haue beene verie rare and daintie insomuch that father Latymer in his time compared them to strawberies which came but once a yeere Wherefore that in stead of strawberie Sermons there might bee a more plentifull prouision in the house of God our Church hath decreed that if the Ministers residing vpon their benefices be Preachers not lawfully hindered they shall preach euery Sabbath and if they be no Preachers they shall procure monthly Sermons 24 Furthermore because such is our selfe pleasing vanitie we thinke our selues fit to flie before our feathers be growne and sundrie to auoid the odious brand of dumbe dogges and idoll shepheards are readie to stretch and straine themselues aboue their strength being forward to speake when silence would better become them therefore it is wisely enacted that none shall preach but such as are allowed by the Bishop of the Diocesse In the meane time they must read Homilies that is holie and learned Sermons publikely set out by authoritie Surely dearely beloued quirking braines may haue their conceits and wanton wits may be more merrie then wise but when these things are iudiciously weighed
to be the iudgement of the Christian world For when Christianitie was first preached the Temples of idols in England Fraunce and so through the world were turned into the Churches of the liuing God Againe when poperie was banished yet all popish churches were not pulled down but many remaine and some at Geneua still imploied for the seruice of Almightie God And Caluin saith that it may bee done without scruple of conscience Some learned men I grant beyond the seas haue thought otherwise but they are confuted by Zanchius and the Ministers of England which seeke reformation I hope are more considerate then to pull downe Churches But concerning Churches they returne vs this answer that they are profitable wherein they confesse that euen these particulars which haue beene abused to idolatrie may be vsed in the seruice of God so they be profitable Therefore the question is come to this issue whether the things questioned be profitable wherein who shall be the iudge those that sit at the sterne of the Church are perswaded that they are profitable from whose iudgement if they will depart it behooueth them to bring more sound and demonstratiue reasons then hitherto they haue produced But I will conclude this point with the consent of their owne standerd bearer who hauing in his first booke called the surplesse a marke and sacrament of popish abhomination hauing pronounced that it bringeth no profit but hurt yet in his third booke dareth not hence conclude any vnlawfulnesse but onely inconueniencie and would not haue any man to forsake his pastorall charge in regard of a surplesse And thus much for clearing our ceremonies from imputation of poperie 34 Now fourthly let vs consider whether they be Iewish wherein wee affirme that the Church of England doth approch no neerer to the Iewes then the law of God and the state of Christianitie doth permit For what is it that they controle vnder the name of Iewish is it their meaning that we should vse nothing in the Christian Church which was vsed by the Iewes Esdras a Iew preached in a Pulpit of wood shall wooden Pulpits therfore be vnlawful The Iews buried their dead in linnen clothes shall this likewise be reiected as Iewish But both these things our reproouers approoue by their owne practise Wherefore it is agreed that some things vsed by the Iewes may be retained and yet they are retained not because they are Iewish but because they are decent Beside these ceremonies of decencie and order the Iewes had other which by the ordinance of God were types of Christ and these as wee all confesse are solemnly abrogated and neuer to be resumed as circumcision sacrifices and such like But can it be prooued that we vse any such thing in the Church of England let it bee granted that Leuiticall garments in regard of their mysticall representation are abolished yet how can it appeere that any of our garments are Leuiticall Suppose there be some resemblance in matter of forme what then is the Church of Christ bound so farre to auoide all conformitie with the Iewes that she may not at all resemble them in a matter of decencie Our musicall harmonie they would likewise abolish as Iewish but they haue not yet prooued that church musicke vocall or instrumentall is such a Iewish ceremony as ought to be abrogated The princely Prophet Dauid brought into the Church the melodie of musicke for the better praising lauding of God For the sweetnesse of harmonicall sounds doth insinuate it selfe into the soule of man preparing the affections for the seruice of God lifting vp the heart towards heauen delighting the minde kindling deuotion and rauishing the spirit with celestiall ioy If it be said that some come to the Church rather to be delighted with musicke then to bee instructed with religion what then yet in that they come to the Church I reioice yea and I will reioice So some come to the Church with purpose to intangle and catch the Preacher and yet it pleaseth God sometimes that they are catched themselues As Pighius did read Caluins Institutions of set purpose to confute them yet it was Gods will that thereby hee should bee reduced to the right way in the Article of Iustification And father Latimer can tel you that some came to church of purpose to take a nappe and yet he had rather that they should goe a napping then not goe at all Euen so it may be some come to the Church only to heare the melody yet who can tell but it may please the wisedome of that heauenly teacher to finde out a way that hearing those things wherein their eares delight they may also learne that wher◠by their soules may profit The forme of our Church they brand likewise with Iudaisme as being framed after the fashion of the Iewish temple but the temple had roomes for sacrifices to which there is no resemblance in our churches and for the roomes of receit they had Atrium Gentium proper to the Gentiles and Atrium Iudeorum proper to the Iewes And againe for the Iewes they had one partition for men and an other for women And againe for men they had a seuerall for the people a seuerall for Priests and a seuerall where the high Priest entred once a yeere Peraduenture they will say that our chancels are like the Iewish sanctuarie But if wee respect the forme the sanctuarie was square if the magnificence it was ouerlaied with gold if the ornaments there was the Arke and the glorious Cherubins if the separation it was diuided from the Holie by a vaile if the situation it was at the West end of the Holie if the adiuncts it had cloisters galleries and chambers adioining if the vse it was onely for the high Priest whither he entred once a yeere not without bloud which he offered for himselfe and the sinnes of the people all which things are otherwise in our Churches Lastly they compare our churching of Women to Iewish purification but most vniustly for our Women doe not offer lambes sparrowes and pigeons which was Leuiticall they onely resemble them in matters morall Their abstaining from publike assemblies for a season is not onely for health but a matter of modestie their giuing thanks to God when they come to the Church is a Christian dutie neither doe I see how this can be called a Iewish ceremonie vnlesse to praise God be a Iewish ceremonie 35 Fiftly it is obiected that our ceremonies are scandalous let vs therefore consider what a scandall is and how many kindes of scandall The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to halt is properly that part of the trap whereto the baite is tied which being ouerthrowne the beast pulles the trap vpon his owne head Metaphorically it is taken for that which is an occasion to hurt or grieue
an other it is often ioined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stumbling-blocke may be expounded by it For whereas a Christian should go forward in the way of godlinesse a scandall may be called a word or a deed which is laide as a blocke in his way whereby he may fall or stumble or any way be hindred in his vertuous course Scandall is of two sorts giuen or taken to giue scandall or to scandalize is to doe or say any thing which is apt to prouoke vnto sinne by greeuing the godly wounding the weake reioicing the wicked Some things doe scandalize because they haue a scandalizing nature as all sinne and wickednesse Some things doe scandalize accidentally because they are scandalously vsed and so things indifferent may become scandalous First when they are deuised for an euill purpose as the Eunomian heretikes deuised to powre water but once in Baptisme and not thrise to crosse the doctrine of the Trinitie In which age if any should haue left the custome of the Church in applying it thrise and haue followed the Eunomians in doing it but once hee should haue giuen a very scandalous example for he might haue beene probably thought to haue fauoured their heresie whose example he followed Secondly when things originally deuised for good are abused to euill As in Spaine certaine hereukes abused the thrise applying of water in Baptisme to signifie three gods which gaue an occasion to Gregorie as also to the Councell of Toledo to take order that in Spaine it should be applied but once Thirdly a thing indifferent may become scandalous in regard of the circumstance of time person or place as for example if one in Spaine after the constitution of Toledo should haue applied water thrice this though done in simplicity had beene scandalous in regard of the time because heretikes did then vse it to strengthen their heresy of three gods Moreouer although meats forbidden by the ceremoniall law after the death of Christ became indifferent yet if a weak brother not perswaded of the indifferency should professe himself offended theÌ„ thy eating in his presence should be scandalous in respect of the person Againe though meat offered to Idols might lawfully be eaten yet to eate in the temple of the Idoll were euill in appâ—arance and scandalous in respect of the place because it might seeme to bee done in honour of the idoll so it might greeue the godly and be an occasion of falling to thy weake brother and harden the idolaters in their impietie A scandall taken not giuen is when that which is not scandalously done is traduced as scandalous either by errour or calumniation By errour as when therest of the Tribes were offended with the tribe of Ruben Gad and the halfe tribe of Manasses for erecting an altar vpon the borders of Iordan which they supposed to be erected for sacrifice but was indeed onely a memoriall that they had a part in the God of Israel of which when they were truely informed they corrected their errour they rested satisfied and all imagination of scandall was taken away By calumniation a good thing may be blamed for scandalous as when Christ himselfe to the disobedient was made a stone to stumble at and a rock of offence Hitherto what scandall is and of the kindes of scandall now let vs apply all this to the Church of England We are accused for retaining many scandalous ceremonies but is the scandall giuen or is it onely taken If we giue any scandall let it appeere wherin to whom And first is there any ceremony in our Church which is of a scandalizing nature And to begin with the Surples is it a thing in the owne nature simplie vnlawfull not so for those which most spurne at it both in England and Geneua confesse it to be a thing in the owne nature indifferent and that very man who called it a marke and sacrament of abhomination vseth these very words The trueth is that I dare not be author to any to forsake his pastorall charge for the inconuenience thereof and giueth this reason because preaching is the absolute commandement of God and therefore ought not to be laide aside for a simple inconuenience or vncomelinesse of a thing which in the owne nature is indifferent And of the same iudgement is Beza But of all other things the crosse in Baptisme doth most sticke in mens mindes let vs therefore consider whether that be of a scandalizing nature Now if the crosse be simplie vnlawfull wherein consisteth this vnlawfulnesse is the very making of a crosse a thing so repugnant to godlinesse that whosoeuer shall make it though it be but with his finger shall presently sinne but this to my knowledge no man obiects for they allow it in banners and coines and such ciuill respects Is there anie thing blameable in the thing signified but that without all controuersie is a most religious dutie What is it then which is so offensiue in the crosse They tell vs plainely that though it be the word of God that we should not be ashamed of the crosse of Christ yet it is not the word of God that we should be put in remembrance and obseruation of it by two lines drawne a crosse and a little before this bringeth in a new word into the church But I hope my brethren will consider that wee vse it not as a thing necessarie but onely as a thing indifferent and it hath beene declared that the Church may appoint things indifferent which are not commanded in the word and yet this is not to bring in a new word or if it be then all Christan Churches are bringers in of a new word But they thinke that this is to mingle the inuentions of men with the Sacraments of God And why so wee teach that a childe is perfectly baptised before he be crossed and wee confesse that such as are baptised without crossing haue the full perfection of baptisme And though we make a signe at the time of baptisme yet wee doe it not as a part of baptisme In the old law they named the childe at circumcision as we doe at baptisme Was this to mingle the inuention of man with the sacraments of God the Church of Geneua vseth Godfathers shall this also be in the same condemnation but this crossing they say is superstitiously and wickedly to make a new sacrament For answer whereunto may it please them to remember that euerie significant signe is not a sacrament For a sacrament properly is a 21 signe and a seale of the righteousnesse of faith that is of the righteousnesse of Christ imputed vnto vs and apprehended by a true and a liuely faith And therefore a sacrament is not onely a signe to signifie but also a seale of the liuing God establishing our hearts in the couenant of grace Whereby it is apparent that the crosse is farre different from a sacrament
for it is not a seale but onely a signe not commanded of the Lord but appointed by the Church not as a confirmation of his couenant but as a memoriall of our dutie Wherefore it doth not appeare to be of a scandalizing nature and therefore a wise and iudicious man liuing in reformed churches where the crosse is not vsed doth call it plainly a thing indifferent Let vs now consider whether it be scandalous in respect of the vse And first dare any man affirme that it was deuised to a scandalous end that doth not appeere but rather the contrarie For among the Iewes to die vpon a tree was a cursed death and among the Romanes the death of the crosse was full of reproch Wherefore the Iewes seeing the poore estate of Christ and his shamefull death did thinke him vnwoorthy the title of their glorious Messias and many of the Gentiles did scorne to beleeue in a crucified God But the true Christians reioiced in the crosse of Christ that is in Christ crucified not onely in Christ rising ascending and sitting in glorie but they reioiced in his crosse that is in his death passion which he suffered vpon the crosse for his humiliation is our exaltation his death our life his crosse our crowne his reproch our glorie And whereas the heathen did reproch the children of God with it the Christians set the signe of it in their foreheads to testifie that they were not therefore ashamed of the same God And this the great controller of our Church confesseth to be done of a good mind to keepe amongst them an open profession of Christ crucified and so though hee disâ—â—ke the meanes hee commendeth the end Yet I confesse though it were deuised to a good end it was afterward abused and peruerted to euill For ceremonies depend vpon the doctrine especially of the free grace of God and merits of Christ. So long as this doctrine is preserued pure the ceremonic is pure when the doctrine declineth the ceremonie is peruerted and therefore Goulartius affirmeth that the old Christians did vse the signe of the crosse without superstition because the doctrine of the merits of Christ preserued them from errour which afterward crept in When the doctrine was corrupted no maruell if the ceremonie were defiled as it came to passe in poperie where it was very scandalously abused But if it were scandalous onely in respect of the abuse then the abuse being remooued the scandall it selfe is likewise remooued Now can any man say that it is abused in the Church of England for doe we adore it with diuine worship all the world may know that we detest and abhorre all such abhomination Doe wee superstitiously ascribe anie grace or vertue vnto it let our very enemies be our iudges And surely if the puritie of doctrine preserue from superstition then who can accuse the Church of England wherein the doctrine of Christ is so purely taught as euer it was in anie Church vpon the face of the earth since the Apostles time But peraduenture they will say that our Church doth vse it scandalously in respect of some circumstances of time person or place Indeed we vse it in the Church at the time of Baptisme as our forefathers haue done before vs which liued either in or neere the Apostolike age But that wee vse it scandalously wee vtterly denie For who are they which are scandalized They answer that the papists are some weake aad some obstinate weake which haue made some steppe to the Gospell and yet are not fully scowred from their former rust and these as is imagined thinke that the sacraments get reuerence by the ceremonies as namely by the crosse and surples and that they want some thing they should haue where these are not vsed In which errour they are said to be strengthened by our vsing of them And the stubborne and obstinate doe heereby take occasion as is supposed to blaspheme the Gospell and to hope that the rest of their trumperie shall likewise in time be receiued And by this meanes they grow hardened and frozen in their dregs But if the Papists be weake and not wilfull there is great hope that as they haue alreadie made some step from popish opinions by meanes of good instruction so these silly imaginations may likewise by the like meanes in time be remooued For this doth not inforce any abolishing of ceremonies but it requireth more diligence in instruction And for the stubborne papists which stop their eares against all instruction wee need not regard them When the Pharisies were displeased with the Disciples of Christ for eating with unwashed hands Christ rendred a sufficient reason in defence of their fact but the Pharisees notwithstanding were offended then Christ answered Let them alone they be blinde leaders of the blinde and if the blinde leade the blinde both shall fall into the ditch This may be applied to our papists which being blinde themselues go about to corrupt others with their blinde opinions but we wil let theÌ„ alone returne to our weake brethren To whom Beza answereth that it is a vaine thing to pretend weaknes in that kingdome where the Gospell hath beene alreadie so manie yeers both preached and receiued and confirmed by the bloud of so many most excellent Martyrs But the godlie are much greeued at our ceremonies surely it is great pittie that the godly should be grieued at that which is lawfull our intent is not to grieue them but rather that we may goe with them hand in hand and doe our dutie with all ioy and comfort At Geneua some godly brethren were grecued at the wafer cake yet they did not therefore cancell the publike constitutions of their Church but Caluin did instruct the weak in the nature of things indifferent and so they learned to comfort and content themselues If they vrge vs with the saying of our Sauior Whosocuer shall offend one of these little ones which beleeueth in me It were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the sea It may be answered that Christ speaketh of such offenders as by their owne default giue offence vnto others and therefore Caluin vpon this place doth excellently define Scandall giuen Siquis nostra culpa vel impingit velabáucitur à recto cursu veltâ—rdatur eum dicimur offendere Now if any be offended with our ceremonies it is their owne fault and not to bee imputed to the Church of England Neither is a Church bound vpon euery pretended offence presently to alter her publike decrees for that were nothing els but ridiculous leuitie Indeed it is the dutie of euerie Church carefully to prouide that nothing bee decreed which may minister iust occasion of offence and likewise to establish her ceremonies with such sufficient cautions and cleerenesse of doctrine as may preuent so far as is possible all sinister constructions and
taking of offence which points are already in ample maner performed by the church of England But it will be replied that many things are lawfull which are not expedient meats offered to idols were lawfull yet euill to him that eateth offensiuely So our garments may be lawful yet euill to him that weareth them offensiuely So the crosse may be lawfull yet euill to them that vse it offensiuely And thought the offence commeth by the weaknesse of our brother yet charitie bindeth vs to refraine from that which offendeth our brother And they stand much vpon Pauls protestation that he would eate no flâ—sh so long as the world standeth rather then hee would offend his brother The answer whereunto may bee this that the case is vnlike for first those meats whereof S. Paul doth speake were matters of priuate action of common life But we speake of the publike ceremonies of our Church Secondly S. Paul was at his owne choice no law restraining his libertie but our ceremonies are commanded by lawfull authoritie Thirdly S. Paul by forbearing flesh did preiudice none but himselfe But wee in forbearing the ceremonies should preiudice the authority of the Prince Fourthly S. Pauls practise did further and not hinder the course of his Ministerie but as the case now standeth our refusall of ceremonies might be a meanes to silence our selues and to stoppe the course of our preaching which is a dutie so necessarie that it may not be omitted no not for feare of a scandall Fiftly though eating of those meats were offensiue to some yet the not eating we doe not finde to haue beene offensiue to any But in our ceremonies some are offended because they are vsed and some are offended because they are not vsed and that more iustly because the not vsing of a thing so commanded is disobedience to the Prince and may prooue a very scandalous and pernicious example If they say that charitie bindeth me to respect the one I answer that the same charitie bindeth mee to regard the other and dutie bindeth me to honour and obey my Prince Wherefore in a mixt congregation what shall I doe for both will be offended the one if I vse them the other if I vse them not Surely in such a case I thinke it my part after feruent praier diligent studie and Christian conference to consult with mine owne conscience and finding the thing commanded to bee no way contrarie to the word of God I will hold it my dutie to obey my Prince And as for those which shall be offended with my fact I will in the spirit of meekenesse both publikely and priuately render them a reason of my doing instructing them from time to time in the doctrine of things indifferent and the dutie of a subiect to his Prince But if they will not be thus satisfied if they refuse to hearken and still continue stiffe in their owne opinions let them take heed lest the saying of Aquinas may be applied vnto them Concerning the scandall of little ones saith he wee must obserue that for the auoiding thereof a man is bound to deferre the vse of lawfull things so long till the scandall may bee remoued by a reason rendered But if the reason being rendred the scandall doe still remaine now it seemeth not to proceed of ignorance or infirmitie but of malice and so shall belong to the scandall of Pharisees 36 Moreouer some are so tender that they are offended not onely at things formerly abused but euen at the names of vanished abuses The moneths of the yeere were sometimes dedicated to heathen Idols this very moneth wherein I speake to Iuno the daies to the planets this very day to the Sunne Our Chronicles testifie that Wednesday and Friday were so called of Woden and Frea the Idols of the Saxons All those names were imposed and abused to Idolatry but shall we therfore thinke that all which vse these names speake scandalously by countenancing Idolatrie It may bee that some of our Churches called by the names of Saints had their names not only as memorials but were also superstitiously dedicated to the honour of Saints and shall it therefore now bee imagined that the very vse of these names is a scandalous point God for bid The superstition and Idolatry are worne away the names remaine only as ciuill names and may bee so vsed for distinction sake as may be iustified by Scripture For the Prophet Daniell was called Belteshazzar according to the name of the God of Nabuchodonosor yet the Prophet inspired by the Spirit of God speaking of himselfe calleth himselâ—e Belteshazzar The Citie of Athens was so named of Pallas and therein was a street called the streete of Mars both which names proceeded from Idolatrie yet who can accuse Saint Luke of speaking scandalously in calling the Cittie Athens and the streete the streete of Mars Saint Paul sailed in a ship of Alexandria whose badge was Castor and Pollux which as Saint Crisostome truly obserueth were Idols Yet S. Lukes pen did not write scandalously in describing the ship by the names of Castor and Pollux Neither was it a scandalous point in S. Paul to saile in the ship for S. Luke vsed the name only historically as a ciuill name of distinction and S. Paul knew that the earth is the Lords and all that therein is And therefore in the tempest he did not inuocate Castor and Pollux but the true God Wherefore the names of times places and persons scandalously imposed may be vsed for distinction sake without scandall Many take offence at their brethren for vsing the names of Christmas Candlemas and the like as though it were a scandalous peece of Popery but admit that these feastiuities had their names of the masse though some learned men are of an other opinion yet suppose it were so those that are offended with this word Christmas as fauouring Poperie might bee offended with Bolteshazzar as fauouring Paganisme But they will say it renueth the memorie of the abhominable masse be it so and withall it may renew the memorie of our deliuery from the masse So the names of the daies of the weeke may put vs in minde how this land was sometimes drowned in Paganisme and the same may put vs in minde how it hath pleased God to deliuer vs from Paganisme Wherfore though men in such points may vse their libertie yet in such peremptorie maner to condemne their brethren is against charitie And thus much of scandall 37 Lastly they propose vs the paterne of reformed Churches which haue reiected these ceremonies as though it were our dutie therein to follow them The wordes of the admonition are these Is a reformation good for France and can it be euil for England Is discipline meete for Scotland and is it vnprofitable for this Realme Surely God hath set these examples before your eies to incourage you c. Concerning the reformed Churches I beseech God to poure his blessings
and spirit vpon them and make them like the thousands of Manasses and the ten thousands of Ephraim It is true they haue reiected some ceremonies which we retaine the things were indifferent and they haue vsed their Christian libertie in refusing them and we the like libertie in vsing them But why should we be bound to their example Indeed in the same nation and vnder the same gouernment it is fit there should be an vniformitie and therfore whereas the Iewes in the Prouinces kept the feast of Purim vpon the fourteenth day of the moneth Adar and the Iewes in Shusan vpon the fifteenth Mordocheus authorised by the King reduced them to an vniformity by inioining them both daies But diuersitie of rites in diuers Churches independent doth noe harme where there is an vnitie of faith It only shewes that the Kings daughter so that she be glorious within may be clothed with garments of changable colours Yet we cannot but maruell that men will vrge vs to conformitie with forraine Churches to which we owe no subiection and will not conforme themselues to their owne mother the Church of England in whose bosome they liue and whereof they are members But to whom shall we conforme our selues and whose patterne shall wee follow for the reformed churches differ one from another as hath beene in part declared in their celebration of holidaies Peraduenture they will saie that wee must follow the best But how shall we know which are best vnlesse the reformed Churches would haue a generall meeting in a publike Councell and make vs a finall determination and yet peraduenture that would not be voide of inconuenience for that might be best for one which is not best for another If in this case wee should be tied to follow the most ancient then Geneua it selfe must be cast in an other mould which our reproouers will not allow to bee of equall perfection But whatsoeuer our reformers say it is cleere that they haue alwaies one eie fixed vpon the face of Geneua yet Geneua hath some popish orders if you call all orders popish which haue beene vsed in poperie as well as wee as hath beene declared in their custome of godfathers and godmothers and some popish orders they keepe which are not imposed vpon vs in the Church of England as the wafer cake which was more scandalously abused in poperie than any thing that we inioin yea then the crosse it selfe For the wafer cake was not onely made an idoll but such an idoll as did abolish the verie substance of the Lords supper But the crosse howsoeuer it was abused yet it did not diminish the Sacrament of Baptisme but the substance remained wholy euen in the darknesse of poperie Moreouer Caluin himselfe doth not require that other Churches should follow their patterne but professeth that it is against equitie that the Church of Geneua should preiudice others And againe such a kinde of frowardnesse saith he is a most mischieuous plague when wee would haue the maner of one church to preuaile in place of an vniuersall law In which point singular is the wisedome and modestie of the Church of England which intreating of ceremonies saith In these our doings we condemne no other nations nor prescribe any thing but to our owne people onely for we thinke it conuenient that euerie countrie should vse such ceremonies as they shall thinke best to the setting foorth of Gods honour and glorie c. And although Heluetian and French Cities follow the fabricke of Geneua and should finde it commodious yet that will not prooue that it is either necessarie or conuenient for the Church of England For there is great difference betweene a popular state and an absolute kingdome betweene small territories and ample dominions betweene the schoole of Geneua and the renowned Vniuersities of Oxford and Cambridge Neither is any man to be offended with the diuersitie of ceremonies in diuers countries for as Socrates declareth those auncient Churches which imbraced the same religion had notwithstanding varietie of ceremonies And it is well said of Gregorie In vna fide nihil officit sancta ecclesia consuetudo diuersa Moreouer Saint Augustines mother hauing vsed when she was in Africke to faste vpon the Saturday and comming to Millan where that was not obserued was doubtfull what to doe whereupon her sonne Austin asked Saint Ambrose who answered When I am heere at Millan I doe not faste vpon the Saturday and when I am at Rome I faste vpon the Saturday and vnto what Church soeuer you shall come keepe the custome of it if you bee willing neither to take nor giue scandall And S. Augustine aduised Casulanus when there are diuers customes in the same countrey to follow them to whom the regiment of the people is committed and to conforme himselfe to his owne Bishop Wherefore it appeareth first that diuers countries professing the same religion may haue diuers ceremonies Secondly that in Churches independent one is not bound of necessitie to follow an other Thirdly that it is the dutie of euerie priuate man to conforme himselfe to the lawdable customes of the Church wherein hee liueth Hitherto we haue seene the Archers shooting at the Church of England but God is her buckler and the Almightie is her protection So her how abideth strong and the hands of her armes are strengthened by the hands of the Almightie God of Iacob And thus farre of the confutation 38 And now my deare brethren let me exhort you in the name of the Lord Iesus to performe all holie obedience to God and the Prince For what is it which withholdeth you from the cheerefull discharge of so gracious a dutie if the supposed blemishes of our church be inconueniences onely how dare you disturbe the peace of the Church for bare inconueniences The Communion bread of Geneua seemed inconuenient to Caluin yet he aduised his friends not to make any tumult for a thing indifferent and the same counsell which he gaue to other he followed himselfe In another place the belles at buriall did seeme inconuenient yet Caluin wished them if it could not be obtained that the Prince would remit it yet not to be clamerous or contentious for such a matter In an other place the holidaies and other ceremonies did seeme inconuenient and Caluin being asked returned this answer that Though a thing imposed should bring offence and draw matters of foule consequence after it yet if in it selfe it be not repugnant to Gods word it may bee yeelded vnto especially where the greater part preuaileth in which case he that is onely a member of that body can proceed no further In England that learned and blessed Martyr M. Hooper being elected Bishop in King Edwards time did vehemently denie the wearing of his episcopall ornaments but Caluin did counsell him not to stand so stiffely against the cap and the rocher And Caluin answering to certaine