Greeke and Latine Churches the euidence hereof as namely in Clemens Alexand. Tertull. Cyprian Basill Ambrose Hierom Augustine and others And for the latitude of this varietie it stretched very farre euen ouer the whole face of the Christian world Iraeneus in Euseb 5. 24. and Firmilianus in Cyprian Epist 75. doe shew the great difference and varietie of ceremonies betweene the Churches of Ierusalem and Rome that is of the Easterne and Westerne parts of the world and of the seuerall Prouinces among themselues And Augustine to Casulan Epist. 86. and to Ianuar. Epist 118. 119. declareth the difference of customes and rites in the Citie of Rome and Millaine and in multitude of other places of his dayes Quae diuer sorum locorum diuersis moribus saith hee innumerabiliter variantur Epist. 119. cap. 19. in as much as for the varietie thereof Socra 5. 22. affirmeth that a man could scarce finde two Churches retaining and following one order in both places and for the multitude thereof hee saith that to set downe in writing the diuers and innumerable ceremonies and customes dispersed throughout Cities and Countries would proue a very tedious piece of worke and hardly nay impossible to bee performed A taste whereof in both hee giueth largely in that place together with his censure The like doe Sozomen 7. 19. who mentioneth other diuersities The reasons of which varietie and number if wee would giue we must distinguish of their qualitie for if they were conuenient ceremonies rightly deduced out of the generall grounds of Gods Word their varietie and difference proceeded from the lawfull libertie which God hath left vnto all Churches to order and appoint fit ceremonies for themselues as they see to be most apt to further their owne edification if they were more studiously commended by them then was meet it was as Sadeele saith vt viam Schismaticis obstruerent De verb. Dei script cap. 5. fol. 32. Or if otherwise they were inconuenient friuolous and needelesse and as many of them proued to be euident occasion of following superstition contention The cause of them in generall is alleadged by Martyr Loc. com class 2. cap. 5. § 17. to bee this that the diuell did presently begin to sow his tares vpon the good seede which was sowed by Christ and his Apostles the particular reasons wherof shall be shewed in that which followeth 2 Touching the kinde and qualitie of the Ceremonies and traditions vsed by the Primatiue Churches if we would examine the particulars wee should finde them to haue beene farre more scandalous and hurtfull then ours can bee imagined to bee not onely in their abuse which I will note in the next member but also in their nature which to mention onely is to make euident as for examples sake I will giue instance of some part Touching Baptisme they vsed THe annointing of the Baptized Tertul. contra Marcion lib. 1. Distinc. 11. cap. 5. de consecr Dist. 4. cap. 87. 90. This Ceremonie signified vnto them that they were Christians and Champions fighting and contending for God Tertul. and was commended as Apostolicall Basil de spir sancto cap. 27. The putting of milke and hony into the mouthes of the Baptised commended as proceeding from the Apostles Tertul. contra Marcion de coron milit In some places also wine and milke without hony Hierom. contra Lucifer The arraying of the Baptized in a white garment Tertul. ibid. de consecratione dist 4. canon 91. 92. in token that they did put on innocency and puritie ibid. out of Ambrose and Rabanus The crossing of the childe in Baptisme Tertul. de resurrect carnis Caro signatur vt anima muniatur August tract 118. in Ioan. serm 55. saith that they vsed it in euery Sacrament and that else Baptisme was not performed after the rites and manner vnlesse the signe of the Crosse were made in the childes forehead To dippe the childe three times in token of the Trinity Basil de spir sancto cap. 27. Sozomen 6. 26. commended also as Apostolicall by Basil Turtul in other places they vsed to dippe the childes head onely and that three times Hierom. contra Lucifer cap. 4. and that in token and remembrance both of the Trinity as also of Christ his three dayes death and buriall in the graue as also of his resurrection which was performed the third day Tertul. ibid. de consecra dist 4. can 78. 80. 81. out of Augustine Hierom Gregorie in other places they dipped the childe but once onely Cyp. to signifie the vnity of Gods essence de consecr Dist 4. can 82. To Baptise only once in the yeere and that in the Easter holidayes Socra lib. 5. cap. 22. also three times in the yeere viz. on the dayes of Christs Natiuity Easter Whitsontide Zopper polit eccle lib. 1. cap. 12. fol. 76. They deferred the baptising of their conuerts two yeres after their conuersion to the faith Caranza summa concil in Elibert concil can 42. To absteine a weeke after Baptisme from washing Tertul. cont Mar. lib. 1. To renounce openly the Diuell and his Angels and to giue the Ministers the right hand Tertul. de coron milit commended by him as Apostolicall De consecrat dist 4. can 95. also Decre part 1. dist 11. cap. 5. ex Basil commended as Apostolicall To blesse the font with oyle ibid. Dist 11. cap. 5. ex Basil commended also by him as Apostolicall Touching the Lords Supper THey were accustomed to signe the elements with the signe of the Crosse for so was euery Sacrament signed August tract 118. in Ioan. Serm. 55. To mingle water with wine Cypr. l. 2. Epist 3. 63. and he calleth this Dominica traditio They also vsed onely water in steede of wine which persons so celebrating the Eucharist are in the fore alleadged place by Cypr. called Aquarij To giue the Eucharist to infants Cypr. serm de Lapsis To receiue the Lords supper euery day August Epist 118. cap. 2. thus it was receiued in Rome and in Spaine Hierom. Epist. ad Licin 28. in other places onely on the Lords day Socra 5. 22. In other places on Saturne day and the Lords day August Epist 118. cap. 2. To receiue the Lords supper in some places in the morning and that fasting but in other places after supper and that being well fed Socrates 5. 22. Cyprian lib. 2. Epist 3. Augustine Epist 119. cap. 6. commendeth the receiuing of the Lords supper fasting to be a tradition Apostolicall and that it was obserued in all the world They sent the Eucharist to other Churches for a token of their consent in the faith and of their loue to one another Eusebius 5. 24. They reserued part of the bread of the Eucharist and sent it to such as were absent Iustin Martyr The people caried the bread of the Eucharist home and kept it in a little boxe Cypr. de Lapsis Tertul. lib. 2. ad vxorem in other places they burned that which was left Origen in Leu. 7. Hesych in Leu.
a feeble Primacy the Pope had in those times besides his possibilities and actuality of erring euen in Catheà ra being so countermaunded reprooued and disobeyed by such incomparable Churches and teachers Secondly how dangerously the Papists put the iumpe of all their sempiternall expectations vppon the credit euen of the greatest clerkes which so vntruely falsly and corruptly relate the recordes of antiquity Next for the effect and abuse of these things in the people wee may easily see that if the fountaines bee troubled the streames cannot bee cleere as may appeare by that which followeth Many things commaunded in the holy Scriptures and of very holsome and good vse were lesse respected and cared for then many light matters whereof they ouerbouldly presumed August Epist 119. cap. 19. Many of them neglected and swallowed great things placing opinion of religion and shewing great diligence in following or practising such things as had in them small profit Hieronymus in Mattheum cap. 23. Many of them were obserued to bee troublesome to others by being caried on with a contentious obstinacy others by a superstitious timorousnesse about such trifles as neither were comfirmed by authority of the holy Scripture nor by the custome of the Church in generall neither serued for any profit to the amendment of life and manners August Epist 118. cap. 3. As for example they were very superstitious and precise in bearing about certaine little peeces of the Gospels and of the wood of the crosse istiusmodi rebus and in the like things and vsque bodié factitant doing it euen to that day hauing the zeale of God but not according to knowledge straining at a gnat and swallowing a Cammell Hieron in Matt. cap. 23. They were maruelous precise in their fastings for on their fasting dayes they would eate no oile nor bread but figges pepper nutts dates flower hony pistachia all herbes and fruits growing in the garden delicias and other delicates they would not drinke water but they would haue instead thereof sorbitiunculas delicatas delicate suppings and the Iuice of herbes pressed out and that not in a cup but in the shell of a Sea-fish they sought famam abstinentiae in delitijs commendation of their abstinence by vsing delicates Hierom. calleth these things ineptiae superstitiones Ieiunium superstitiosum in Epist ad Neapot They censured such as dined on the Sabbath soberly and did not fast as the manner of some places was that namely they were in the flesh and could not please God that they were wicked persons belly mongers and that they sauoured of the flesh and of death and their voice was this recedant a me iniqui viam eorum esse nolo and they separated from them Aug. Epist 86. ad Casulanum They would not serue God in a temple once abused to Idolatry neither eate any herbes growing in the garden nor drinke any water running from the fountaine of an Idoll-temple Idem Epist 154. Publicol They would more sharpely reprooue a man qui per octauas suas terram nudo pede tetigerit Who during the time of their octaues should touch the ground with his bare feete then a man which was with wine starke drunke Idem Epist 119. cap. 19. Some of them did absteine from eating flesh with such a mind as that they iudged those persons vncleane which did eat thereof This Augustine writeth out of the report of Ianuar. Epist 119. cap. 20. and giueth his censure thereof that namely apertissimé contra fidem sanamque doctrinam est In a word many of them out of their owne fancies or from the custome of other places did cause such litigious questions about these matters vngrounded in the Scripture and vnprofitable in their nature that they thought nothing right which they did not themselues August Epist 118. cap. 3. And thus in part we see a small glimse of the state of the Primatiue Church of Christ which we commonly account and is heere extended from the daies of the Apostles vntil the time of S. Augustine or there about For afterwards the same which then was clouded declined vnto darke night and we will descend no lower knowing that iust exception might be taken at it in this argument Now in the next place we will giue a taste of the doctrine and practise of the Fathers and the faithfull in the middest of these corruptions that we may see how the doctrine of suffering depriuation for inconuenient ceremonies farre more for number and worse for qualitie then ours are pretended hath by them beene proposed and practised Touching their doctrine of this point thus they taught That the Apostles driftin their writings was not to set downe Canons and Decrees concerning Feasts and Holidaies or such like Ceremonies of the Church but to set downe a president of pietie good life and godly conuersation Socrat. 5. 22. Seeing there is no man able to shew any president or record in writing of fasting daies or the like traditions it is euident that the Apostles did leaue free choice and libertie to euery Church at the discretion thereof without feare compulsion and constraint to vse that which seemeth good and commendable for it selfe ibid. the like doth Augustine Epist 86. speake of fasting They obserued three sorts of Traditions or Ceremonies in the Churches of their times First such as Christ left to his Church expresly set downe in the Canonicall Scriptures which Augustine calleth an easie yoke and light burthen very few for the number very easie for the obseruation very excellent for signification he mentioneth onely baptisme and the Lords Supper whereby hee hath knit together the society noui Populi of the new Church Secondly such Traditions or Ceremonies in the Churches of their times as are not written but deliuered and are obserued throughout the whole world supposed to proceed from the Apostles or from the prescription of generall Councells whose authority was wholesome quoth he to be esteemed of such as the dayes obserued yeerely to the memoriall of Christ his passion resurrection asension and descension of the holy Ghost commonly called Pentecost or Whitsontide Thirdly such as in diuers parts and places of the world are obserued diuersly as for example that some doe fast on the Sabboth others doe not so some doe daily receiue the Communion other receiue it on certaine dayes In some places it is celebrated on all dayes without exception other where onely on Saturne dayes and on the Lords day Et si quid aliud huiusmodi animaduerti potest totum hoc genus rerum liberas habet obseruationes August Epist 118. cap. 1. 2. Ianuar. That there ought of necessity one faith to be spread ouer the whole Church as the soule within the members albeit this vnitie of faith be celebrated and solemnized with diuers obseruations by which diuersity that which is true in the substance of faith nullo modo impeditur is no way hindred because all the beautie of the Kings daughter is within but the outward Ceremonies
Leiser They permit allow and defend the Baptisme of Women Colloqu Mompelgart fol. 499. Conrad Schlusselb lib. 1. cap. 18 fol. 60. They vse the old hallowed Fonts to baptize in Berne and Lansanna Beza in vita Caluini anno 1538. and euerie where They haue such as vndertake for childrens education in Baptisme commonly called Godfathers Caluin Ep. 302. fol. 491. So in the Lowe Countries as appeareth in Actis inferioris Germaniae M. Can. 41. anno 1581. apud Sculting Anachr Hierarch lib. 9. Touching the Lords Supper THey vse kneeling at the Communion in all the Lutheran Churches Harmon confess Bohem. § 14. fol. 120 and that is the more dangerous because of their doctrine of consubstantiation They vse the Wafer cake as the Papists doe in the Church of Geneua Bez. in vita Caluin They giue it in priuate and vnto the sicke Schluselb lib. 1. cap. 30. fol. 161 162. Harm confess § 16. Witenberg fol. 197. Yea they gaue it vnto onely two ibid. § 14. fol. 146. They retaine the name of Missa the Masse Harm confess § 14. fol. 107. Augustan They keepe none backe from the Communion be they neuer so scandalous of life in the Churches of Heluetia in libello de ritibus Eccles Tigur fol. 16. The ministers doe put in the Bread and Wine into the mouthes of the Communicants ibid. fol. 15. Touching the holy Scripture THey make the Epistle to the Hebrewes and that of Solom Gesner compend de Script fol. 11. Iames and the second and third of Iohn and Iude with the Apocalyps to be either Apocryphals or at least of more doubtful authority then other parts of Scripture in the Lutheran Churches Chemnit Enchir. fol. 63. propositiones Marpurg tom 1. Hunnij fol. 3. tom 2. Winkelman fol. 5. Laelius de verbo Dei proposit 22. fol. 113. propos 22. 130. They reade the Scriptures after the forme of Epistles and Gospels in the Churches of the Lutherans Heluetians Nassouians Countie Palatines as appeareth by the Epistle of Luther Melancthon Heming Gualt Oleuian Textor So Harm confess § 1. fol. 9. Bohem. lib. de ritibus Eccles Tigur fol. 4. They reade publikely the Apocryphal Books of Scripture in the Church Touching prayer and Leturgie THey retaine the forme of their Leturgie like vnto the Masse booke Harm confess § 14. fol. 127. Augustan fol. 131. ibid. Looke the Booke de ritibus Eccl. Tigur fol. 12 13 15 16. they haue the Angelicall Hymne Gospels gloria Patri gloria tibi Domine after the Gospel c. They haue sundry prayers and Hymnes in the Latine tongue Harm confess § 14. fol. 127. Aug. They haue the vse of Waxe candles in the Lutheran and Danish Churches Heming syntag 4. lex Decal § 33. fol. 365. Simlerus de vita Bulling fol. 34. They vse the Surplesse Heming ibid. Simler ibid. They vse no singing of Psalmes in some Churches of Heluetia in lib de ritibus Eccle. Tigur fol. 9. b. They suffer and doe vse priuate prayers at burials ibid. fol. 27. a. b. Touching Churches THeir old Churches idolatrously abused standing East and West with the Chancell and in forme of a Crosse retained euery where They retaine Images in their Churches and maintaine a lawfull vse of them Colloq Mompelg fol. 390 403 404. Schlusheb Theolog. Calu. li. 1. cap. 10. fol. 35. 36. Eckhard Fasc quaest cap. 8. quaest 3. Heming syntag 4. lex Decal § 33. fol. 365. Siml b. sup They retaine Altars in stead of the Communion Table so placed in the Church as are the idolatrous altars of the Papists Colloqu Mompelgart fol. 424. 425. In the Lutheran Churches and also in the Church of Berne Ibid. Heming syntag 4. lex decal § 33. fol. 365. They retaine the vse of Organs in the Church and other musicall instruments Colloq Mompelg fol. 391. 409. Touching discipline THey haue Diocesan Bishops and Archbishops in Simler in vit Bulling fol. 35 36. Heming enchirid class 3. cap. 10. ord Eccle. fol. 348. Idem Syntag. tit gubernat Eccl. §. 15 16 17. fol. 228. Denmarke and superintendants and euen Abbots in Germany among the Lutherans Melancht consil part 1. fol. 95 96 225 276 610. Harm confes § 17. fol. Augustan Some Bishops of France conuerted from Popery retained their place and office still by common consent of the French Church Caluin Epist 373. fol. 646 647 648. So Martyr Loc. com ad finem inter Ep. fol. 1143. Bezae They haue no vse at all of excommunication in the Churches of Countie Palatine Heluetia of Witenberg Mompelgart Erast de excommunica fol. 356 382. Vrsin catech part 2. qu. 83 84. fol. 620. Caluin Epist 166 170 366. neither ruling Elders T. C. his admonit fol. 83 84. They haue holy dayes of Christ his Natiuitie Passion Resurrection Pentecost c. in the Heluetian Churches lib. de ritib. Eccl. Tigur fol. 4. In the Churches of the Low-countries Brownist 2. Letters to Iunius in the Churches of Denmarke Heming Syntagm 4 lex Decal 22. 24. 25. fol. 363. 364. Also in the Church of Berne Aretius Problem loc 99. fal 289. They haue holidaies consecrated to the memoriall of the Virgin Mary the twelue Apostles S. Paul S. Iohn Baptist S. Stephen Innocents Saint Michael Al Saints as appeareth in the Epistles which are before alleadged also Heming vbi sup Harm confess § 19. fol. 176. Bohem. Their Ministers are called by them Sacerdotes Priests as are the Popish Mass-priests Harm confess Bohem. § 11. fol. 47. fol. 4. 62. Aug. Item § 13. fol. 93. Bohem. Heming syntag 4. lex Decal § 11. fol. 43. albeit otherwise the Tigurines disclaime this name being taken in the worser sence Harm confess § 11. fol. 38. They haue Deacons not Collectors for the poore but a degree to the Ministry and an assistant to him yea supplying the place of a Minister in his absence Harm confess 11. fol. 47. lib. 2. de ritibus Eccle. Tigur fol. 7. 16. Their Ministers in the Heluetian Churches doe play the Deacons and gather contributions for the poore lib. de ritibus Eccles Tigur fol. 22. They practise and maintaine auricular confession and priuate absolution Harm confess § 8 fol. 142. 143. Bohem § ibid fol. 147. 150. August ‖ ibid fol. 154. Saxon. ‖ ibid. fol 160. Wittenberg schlusselb Theol. Caluinist lib. 1. cap. 19. fol. 6. 9. Simlerus in vita Bullingeri fol. 34. calleth it priuatam quandam confessionem parum a Papistica differentem yet looke Zepper de Sacram cap. 35. fol. 787. 798. They allow and practise a kind of preaching and absolution of repentant sinners by women in the absence of the minister among the Lutherans Colloqu Mompelg fol. 499. And thus wee see in part the estate of reformed Churches in respect of ceremonies Not that hereby I doe goe about to iustifie these Ceremonies which they doe practise but thinking and professing many of them rather most fit to be abolished in many respects and the Churches of Christ to be reduced so
charitie and concord others to discipline of manners and sanctitie of life the people of God must bee instructed by the diligence of Ministers and vnderstand how they may apply themselues to euery of them with fit and competent obseruation Muscu Loc. part 2. de traditionibus § 6. fol. 31. That if any man hath so profited in Christs religion that himselfe can receaue either no profite or very small from any on tradition yet if this tradition bee so fitted as that it may serue for edification vnto the vnskilfull multitude hee ought to obserue that Ceremonie with that study of charitie whereby such as are perfect are debters to the more imperfect so farre forth that they harme them not by their example in those things wherein they are bound in the whole study of their life to profit them Musculus ibid. That when men vnder the colour of the study of perfection cannot indure any imperfection either in the body or members of the Church then are they admonished that the diuell attempteth to puffe them vp with pride and to seduce them with hypocrisie Caluin aduersus Anabaptist art That where the foundation remaines entire albeit there remaine behind some stubble error or corruption in doctrine externall policie manners or Ceremonies there we may and ought bee present at Sermons and receiue the Sacraments and exercise or hold charitie and peace with our brethren yet so as making manifest our more sound doctrine and perswasion of these corruptions and farther to signifie that for these corruptions wee will make no schisme Zanch. in Philip. 1. fol. 37. Idem confess cap. 24. § 10. fol. 207. Mornaeus de ecclesia cap. 20. fol. 32. and in respect of corruptios it were to be wished indeed that the church were pure and without spot yet if it be not we must vse patience else it is ineuitable that wee must needes make a priuate schisme which is most diligently to bee auoided of euery Christian man Wherefore those errors for which a man shall separate from the Church in which he is baptised and is conuersant must not be of any other sort but onely such as ouerthrow and violate the very substance of faith and articles of the faith either directly and clearely or in sence and consequence Danaeus Isagog part 3. cap. 13. fol. 148. Bucanus Loc. 41. qu. 22. That there are many things which are not to bee approued in the Church which are not worthy of contention Caluin Epist. 51. fol. 100. That there may and ought many things to be tollerated By tollerating them also we meane practising Beza Epist 8. which yet are not rightly commanded Beza Epist. 12. fol. 98. That many things must of vs be tollerated which is not in our power to reforme Caluin Epist 148. fol. 254. That albeit men must endeauour to purge the Church of corruptions which sprung vp out of superstition yet this exception must go along that certaine things although they bee not to bee approued yet must bee borne with all Caluin Epist 305. fol. 504. to Iohn Knox. That some rites and Ceremonies albeit not necessary are yet to bee tollerated or borne withall for concords sake Beza Epist 8. fol. 70. That as the maners of doting parents so the customs of our vnaduised country must bee endured yea the seruitude which is without impietie and that in matters of lesser nature in the Church must bee borne withall Harm confess § 11. fol. 860. Melanctho concil Thelog part 2. fol. 107. and that there is euer some kinde of seruitude of the Church more milde somewhere somewhere more hard howbeit more or lesse there is euer some Malanch ibid. fol. 92. And thus we see their iudgement and doctrine concerning Ceremonies in generall Now let vs see the generall practise of the Churches in these points Thus they speake thereof Albeit our Churches doe not equally obserue all Rites and Cerimonies with other Churches a matter which both cannot neither yet is necessary to be done that namely in all places of Christian assemblies one and the selfe same Ceremonies should bee vsed yet doe they not impugne or oppose themselues to any good and godly constitutions Neither are they so minded that they would raise vp any dissentions for the cause of Cerimonies albeit some of them might be iudged not very needfull so as they be not found opposite to God and to his worship and glory and to the true iustifying faith in Iesus Christ Harm confess § 17. fol. 214. Bohem. We the reformed Churches of these dayes hauing diuersitie of Rites in the celebration of the Lords Supper and in some other things yet in doctrine and faith we doe not dissent neither is the vnitie and societie of our Churches rent or diuided thereby But euer the Churches haue in these Rites as in things indifferent vsed liberty That which we the reformed Churches at this day do also vse ‖ Harm confess § 17. fol. 211. Heluet. Poster So much for the iudgment and practise of the Churches and of our classicall writers concerning Ceremonies in generall Now also we will consider of them in particular wherein we will giue notice of foure points First of the iudgment censure of our classicall writers touching these Ceremonies which are prescribed in our Church and the like and their aduice to others touching the practise thereof especially in a case of Depriuation Secondly the vse and practise of these ceremonies by the most excellent and worthy persons in this case Thirdly the reasons moouing them vnto this iudgement practise and aduice And lastly the obiections against these things especially in the case of Depriuation answered by them Touching their iudgement and censure of our Ceremonies I find them in a threefold difference For some of them doe approue sundry of our controuersed Ceremonies as fit and commendable Some againe do iudge of many of them as of things indifferent to bee vsed or not vsed euen as the Church shall thinke fittest for it selfe And lastly some there be who account them as things in many respects vnlawfull and inconuenient but yet in respect of greater inconueniences and namely of Depriuation doe holde them tolerable and excusable which difference if any man be desirous to make vse of he may discerne it in the reading and obseruing of them seuerally In the iudgement censure and aduice of the godly learned touching our Ceremonies we may obserue first what they thought in generall of the Common prayer Booke of our Church and of the Ceremonies therein contained Secondly what they thought concerning them in the seuerall particulars which are vsually excepted against Touching the Common prayer Booke in general BVcer In perusing the Common prayer Booke of the Church of England wherin he was set a worke by Bishop Cranmer I gaue God thanks who had giuen you to reforme these ceremonies vnto that purity I haue not found any thing in the Ceremonies of that leturgie which is not taken out of the word of God or at least is
423. Name of Priest by the Latine word Sacerdos Heming ibid. Against which Ceremonies albeit the said Beza doeth by many pregnant reasons shew his dislike yet doeth he and Hemingius conclude them to be things of their owne nature adiaphora indifferent howsoeuer in vse inconuenient also the obseruators on the harmony of confessions doe mention other Ceremonies such as the vse of Ecclesiasticall discipline in Sect. 8. August obseruat 6. Of Excommunication in Sect. 10. Bohem. 3. in Sect. 11. Anglic. 1. Of Suspēsion in Sect. 17. Gallic 1. Of priuate Absolution in Sect. 8. Bohem. 1. and Saxon. 1. and Wirtemberg 1. and in Sect 11. Bohem. 8. Putting on of hands on the head of the baptised in Sect. 13. obseruat 1. Imposition of hands on the head of the Minister in Sect. 11. Heluet. prior obseru 2. All of the which they doe not simply condemne but doe leaue them to be done or not at the libertie of euery Church vpon two conditions First that the libertie of other Churches of different practise being kept entire not preiudiced Secondly that the inconueniences of such Ceremonies bee carefully preuented So that we see here the vnitie of iudgements of the godly learned to bee opposite vnto the doctrine of suffering depriuation for not vsing or conforming to our inconuenient Ceremonies or to the like Secondly also after the suruay of their iudgement we will take a view of their practise also what it hath beene in this respect In Geneua about Wafer-bread in the Lords Supper This Church in the reformation thereof vsed common bread in the Lords Supper and had abolished the vse of the Wafer-cake as also their fontes to be baptised in and all their holy dayes except the Lords day Now it fell out that the Church of Berne assembling a Synod required a restoring of these things vnto the Churches of Geneua Caluin Coraldus and Farell refusing to consent vnto them or to administer the Sacrament in such maner they were banished therupon the Citie of Geneua and within three dayes after their refusall were depriued of the vse of their Ministery in that place the great part commanding ouer the better Now in their absence sundry godly persons were so offended with this change from common bread to the Wafer-cake as that they thought best for them to abstaine from the Lords Supper and to separate from their Ministry rather then vse the same with the sayd Wafer-bread Whereupon Caluin seriò monuit ne ob istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 litem mouerent seriously admonished them that they would not raise contention about this indifferent matter which is set downe in his Epistle 17. fol. 37. 38. 39. 40. so saith Beza the vse of the Wafer-bread tooke place and was established about the which Caluin after he was restored to his Ministry againe Nunquam contendendum putauit minimè tamen dissimulans quid alioqui magis esset probaturus did not thinke it meete to contend yet not dissembling his minde what otherwise he did meane to approue Beza in vita Caluini anno 1538. In Germany about excommunication and discipline Bullinger There was neuer any contention about excommunication betweene our Church of Zuricke and the Church of Geneua most beloued of vs Apud Erast de excom fol. 365. also in another place In the meane space wee neuer condemned the Church of Geneua which hath her discipline albeit we haue none Ibid. fol. 350. About the Surplesse It being inioyned to the Ministers of Sueuia they vtterly relinquished their Ministery rather then they would conforme vnto it this practise did Melancthon and Pomeranus vtterly dislike and perswaded the Ministers of Marquesse Albertus dominions to conforme rather then to suffer depriuation which they yeelded vnto for the most part Consil Melancth part 2. fol. 91. About an Altar There is a history related of two great persons a Prince and an Earle the one a Lutheran the other a reformed Protestant The Earle supposing that hee had more iurisdiction in a certaine Church then the Prince had commanded an Altar in the Church to bee pulled downe and a table to be erected in the place The Lutheran Prince vnderstanding thereof commanded the table to bee taken downe and the Altar to bee againe set vp The Earle repeated his practise the second time so did the Prince at last the Earle in a matter of that nature let alone the Altar in the Church suffered the contentious Prince to haue his will Colloqu Mompelgart fol. 424. In the Low-countries about breaking bread of Lords Supper A certaine person was accused to the generall Synod of the Low-countries gathered at Midleborough 1581. That hee would not haue the bread in Lords Supper to bee cut as the manner is of those Churches but would haue it broken out into parts out of the whole loaues the which Ceremonie of breaking is doublesse the more agreeable to the institution of Christ who brake the bread Mat. 26. 26. and to the analogie it had to Christ his Passion whose body was broken 1. Cor. 11. 24. howbeit it was demanded of the Synod what was to be done and practised in this case It was answered by the Synod that they must remaine in the receiued custome of the Belgicke Churches and if any should doe against the custome they must be admonished to desist and leaue of that their practise In actis Syn. inferioris Germ. partic interrogat numb 76. apud Schul Anachrys Hierar l. 9. In America When Villagagno transported the French Coloniae into Brasil anno 1555. vnder direction and protection of Gasper Colignius Admirall of France there was a question on occasion moued touching the elements of the Lords Supper whether in defect of Wine and so of Bread of Wheate they might administer the Sacrament in the Bread of Rootes and common drinke of the Americans made also of Roots Hereof there was difference in iudgement some holding that it were better to abstaine from the Lords Supper then to administer or receiue it seeing Christ mentioneth expresly Mat. 26. 16. Marc. 14. 25. of the fruit of the Vine Others on the other side thought that our Sauiour speaking of Bread and Wine mentioned them onely as the common or vsual meat drinke not as determining those very elements To which cōtrouersie Ioan Lerius the reporter that was then present inferreth Albeit quoth he the greater part inclined to the latter iudgement yet because there was not so great scarcitie of the things questioned as then the controuersie rested to bee determined by further iudgement yet this peaceable disputation was cause of no kinde of discord among vs who by the grace of God remained most neerely knit in our affection in as much as I could willingly desire and wish that there were so good agreement betweene all those which doe professe the true Christian Religion as there was at that time among vs Ioan. Lerius Histor. nauigat in Brasil cap. 6. fol. 69. In England About Episcopal garments and
for which a man should rather die then intermit for the pleasure of any mortall man and the ceremonie of his praying toward Ierusalem in farre distant place was such as specially did exercise his faith and to which the promise of audience was tyed 2. Chron. 6. 34. The Iewes refusing the eating of Swines flesh did confesse the whole religion of God and faith of the Church and totall obedience to all Gods Commandements which was that which Antiochus did aime at as appeareth 2. Mac. 6. 2. 7. and 18. 24. and 7. 1. 2. 4. Lastly to both cases the meere commandement of a Magistrate and an idolater was opposed to the especiall commandement of God Dan. 6. 7. 9. 10. 2. Mac. 7. 30. In which respect God must of necessitie bee obeyed before man Act. 5. 29. There being no such materiall circumstance in the case in question whereby it also appeareth that they did not neglect a greater dutie to performe a lesser but passed by an inferior dutie to performe a farre greater And thus much of obiections to the first point which being answered I proceede vnto the second point which is this That to suffer depriuation for refusing to conforme is the neglecting of a greater duetie to performe the lesser For the proofe and clearing this point two trueths must be confirmed The first that two duties both commanded of God doe offer themselues in the questioned case to bee obserued where one of the two cannot be done and therefore must be left vndone The former dutie is to preach the word the which duety is commanded to all the Ministers of Christ Mat. 28. 19. 20. 2. Tim. 4. 2. 1. Pet. 5. 1. 2. 1. Cor. 9. 16. and is included in the second Commandement Now this duety cannot bee done with vs ordinarily as things doe stand if Ministers doe not conforme for by order they are to be depriued of their Ministery as very many wee see haue beene Lincol. Apo. arg 1. against the ceremonies Except 2 fol. 17. arg 4 excep 2. fol. 45. 49. The other duty is to refuse Ceremonies as they pretend incōuenient in their vse though in their nature indifferent which is commanded in the second cōmandement Ez. 14. 7 as also to auoid occasions of superstition And to preuent sundry offences and other inconueniences arising from the vse of things in different commanded 1. Thes 5. 21. Iude verse 23. 1. Cor. 10. 32. and 8. 9. 12. Rom. 14. 3. 4. 10. 15. 16. 19. 20. 21. 22. 23. The which deuties in respect of diuerse and sundry persons which will take offence in the vse of them cannot be well performed if Ministers doe conforme vnto the Ceremonies The second point is this that for a Minister to continue in preaching is a greater deutie of superior reason and of higher bond to tye the conscience then the dutie of labouring vnto fit Ceremonies or of refusing inconuenient Ceremonies such as ours are presumed to be And this appeareth by reasons drawne first from their nature and secondly from their effects First from the nature of either worke or dutie it is manifest that the dutie of preaching is a duty of farre greater moment then the dutie of performing fit Ceremonies or of refusing inconuenient Ceremonies such as they pretend ours are or the like First because the dutie of preaching the Gospel is a matter simply good in nature but the refusing of such Ceremonies as ours are supposing them to be inconuenient or the practise of other Ceremonies in their steede supposing them to bee more fit is a labouring about matters in their nature simply indifferent as before is manifest and after appeareth further so that in this case there is a refusall of a thing simply good as preaching of the word and propagation of the Gospel Secondly because the dutie of preaching the Gospel is a substantiall externall worship of God the dutie of vsing fit Ceremonies or of refusing vnfit so they be not impious is a matter ceremoniall and circumstantiall For the Ceremonies are but circumstances tending to the better performance of the substantiall worshippes and doe serue those substantiall worships of God that is they must be so ordered as they may best serue to edifie and further the substantiall worships of God and meanes of edification Wherefore to omit preaching is the violation of a dutie substantiall the conforming to inconuenient Ceremonies is but the violating of a dutie circumstantiall It is better suffering an vntoward handmaide in the house then by thrusting out the handmaide to thrust the mistresse out of dores Thirdly because preaching the word is a dutie particularly commanded in the word but the dutie of the practise of fit Ceremonies or of refusing the practise of vnfit so they bee not simply and in nature euill is included onely vnder generall rules of necessitie of edification expediencie c. Fourthly because the dutie of preaching is pressed on the Church as a dutie perpetuall to the worlds end Matth. 28. 19. 20. till we all meete Ephes 4. 11. 12. till the appearing of Christ 1. Tim. 6. 14. But the performance of Ceremonies are variable as appeareth by the frequent and lawfull variation of them as in the chang of the time of the Lords supper from night to morning abolishing of the kisse of loue and of the feast of charitie sometimes in some Church Ceremonies burdensome and scandalous are needefully imposed and practised as Iewish rites by the Apostles sometimes in other Churches others more needfull and they pernitious Galath 2. 3. 5. and 4. 9. 10. and 5. 2. Colloss 2. 20. 21. Besides all Churches differ in their Ceremonies one from another and that in such like Ceremonies as ours are The Primitiue from the reformed and all among themselues some vsing more others lesse conuenientrites and ceremonies But the preaching of the Gospel which giueth life and being to the Church is perpetuall and vniforme for the substance thereof in all true Churches of all times and places They all agree therein Fifthly Because the preaching of the Word is an essentiall and inseparable marke of the true Church without the which a Church cannot consist fit ceremonies are no marke of the Church neither doe vnfit and inconuenient ouerthrow the being thereof and to this I adde that by continuance of preaching by which the Church is gathered and vpholden the danger of the ceremonies whatsoeuer it would be preuented and auoyded by the purity of doctrine but the purity of ceremonies or the refusing incōuenient ceremonies will not counteruaile the losse of preaching Corrupt ceremonies deface the wals perhaps may in time impaire some part of the out house But the nullity of preaching ouerthroweth the whole Church walls couering ornament foundation and all Sixthly Because the preaching of Gods Word is the ordinary meanes of new birth faith hope and of all grace and finall saluation 1. Cor. 1. 21. 1. Tim. 4. 16. Rom. 10. 15. 17. Eph. 4. 12. Fit Ceremonies are no such meanes neither
Aharonicall garments but onely in obedience to the King his Maiestie and those with whom God hath left authoritie to determine of externall Rites of the Church yet according to Gods word and further that they doe it to auoid the scandall of troubling the publike order and agreement and last of all testifying to godly men that euery creature of God is good and therefore all Christians may vse such things godly howsoeuer others haue impiously abused them Idem ibid. in Epistol ad Cranmer fol. 682. Againe I can by no meanes affirme these garments by Antichrists abuse to bee so defiled that they are not to bee permitted to any Church notwithstanding that that Church knoweth and worshippeth Christ and withall knoweth and practiseth the Christian libertie of all things Neither doe I see any Scripture whereby I may defend this condemnation of the good creature of God Ibid. in Respons ad liter as Hooperi de re vestiariaÌ„ fol. 707. To make it impium perse an euill thing in nature for a man to vse these garments in Gods seruice in any respect I see no Scripture to permit or affirme so much ibid. fol. 709. § Againe I verely as I haue confessed vnto you and declared to our Countreymen had rather that no kind of vesture which the Papists vsed were reteined amongst vs for the more full detestation of the Antichristian Priesthood for plainer aduouching of Christian libertie for the auoyding of dangerous contention among the Brethren Yet I cannot be brought by any Scriptures as farre as to see hitherto to denie that the true Ministers of Christ his Church may vse without superstition and to a certaine edification of faith in Christ any of those vestures which the Antichristians abused Idem in Epist Io. Alasco at the ende of the examination a booke so named and written in answere of a booke called the vnfolding of the Popes attire Againe I know very many Ministers of Christ most godly men who haue vsed godly these vestures and at this day doe vse them So that I dare not for this cause ascribe vnto them any fault at all much lesse so hainous a fault as communicating with Antichrist For the which fault wee may vtterly refuse to communicate with them in Christ Ibid. Peter Martyr Seeing these garments are things in different and in themselues good they neither make any man godly nor wicked yet as you also thinke I iudge it rather expedient that these garments and other things of that kind be remooued when conueniently they may that matters of the Church may much more simply bee perfourmed Loc. com ad finem inter Epist. Amico fol. 1085. Againe the reasons by you Bishop Hooper alleadged perswade me not to holde the vse of these garments to bee pernitious or in their nature contrary to the word of God which I suppose to be altogether indifferent being not ignorant of this that things indifferent may sometimes be vsed and sometimes should bee remooued Ibid. Hoopero fol. 1086. Againe albeit I doe but slenderly approue these of garments yet I perceiue somtimes that some indifferent things albeit troublesome and burde some yet must needs bee borne with thus farre foorth as wee cannot doe otherwise lest if it be contended more bitterly then it ought to be it prooue to be an hinderance vnto the Gospel and by our vehement contention we teach those things to be impious which in their nature are indifferent Ibidem Againe surely to mee it should bee farre more pleasing as I haue often testified that wee might onely doe those things which Christ himselfe practised and deliuered to his Apostles Howbeit if some indifferent things be added such as the Surplesse I would not haue men too eagerly to contend about this matter especially when we see those by whom the light of the Gospel is much furthered in England and may yet more bee furthered to oppose themselueâ— to vs heerein Ibid. fol. 1085. Againe First I exhort that you withdraw not your selfe from your calling to the Bishopricke which is offered you in regard of the wonderfull penury of able Ministers Whence this mischieâ—e will come that if you that are the pillars of the Church pull backe and refuse to execute the Ecclesiasticall affaires both the Churches will bee distitute of faithfull Pastours and you shall giue toome to Wolues and Antichrists after Concerning the square Cappe and externall Apparrell of Bishops I suppose that it ought not much to bee disputed of seeing it is free from superstition and may haue a ciuill reason especially in this Kingdome of England Touching the holy Garments as they call them I wonder that they bee so strictly retained For I wish that all things in Gods worship may be perfourmed with greatest simplicitie Howbeit when I thinke with my selfe that if reconcilement in points of doctrine might be made betweene the Saxon Churches and ours there would be no separation for such garments as these For albeit wee like them not a whit yet wee would beare with their vse among them and gratulate our selues that wee haue abolishâ—d them Wherefore you may lawfully vse these garments either in preaching or in administring the Lords Supper yet so as you proceed to speake and teach against the inconuenience in the vse of them Idem ibid. fol. 1127. amico in Angliam Caluin of Bishop Hooper As I commend his constancy in refusing vnction and annealing so I had rather that hee had not so exceedingly contended de pileo veste linea about the square Cap and Surplesse Epist 120. fol. 217. Againe to Melancth To that you say the Magdeburg Ministers doe moue brawles about a linnen garment onely I see not whereto such brawles of theirs did appertaine or tend a little before It may be some will vrge some things as in contentions it came to passe will odiously ventilate some ceremonies wherein there is not so much euill as they pretend Epist. 17. fol. 213. Also although at first Caluin being demanded his iudgement de rebus adiaphoris of things indifferent in the Saxon Churches such as Surplesse c. did freely manifest his iudgement and admonish Melancthon whom some accused as to soft and too remisse for hee perswaded to conformitie rather then to suffer depriuation vt superius yet saith Beza they accused him immerito quidem very vndeseruedly as afterwards Caluin knew more thorowly For then it was not known with what intention that euill spirit and whole troope of Flaccians which perswaded rather to be depriued then conforme which after occasioned so many tumults and now saith Beza at this time doth hinder the worke of God against the Papists with that impudency and fury as if he had beene hired with large summes vnto it by the Pope of Rome Beza in vit Caluin anno 1540. Beza But if any man demand whether nothing at all of those things which are indifferent in themselues may bee retained at least for the sake of the weake and whether I thinke the ministry rather
to be forsaken then to vse or obserue any such Ceremonies especially if this caueat be also added That these things are brought in or tolerated to this houre not properly to tie mens consciences but for other not trifling reasons I answere that it appeareth not to me that the Churches ought to be forsaken for Surplesses or Caps or any other the like thing which is truely indifferent Epist 8. fol. 77. Grindallo Againe But our Brethren demaund of vs What iudge you that wee should doe in this case vpon whom these inconuenient Ceremonies are imposed We answere Heere needeth a distinction For the condition of Ministers and people is different besides sundry may and ought to bee tolerated which are not rightly commanded Therefore first I answere albeit in our iudgement these ceremonies are not rightly commaunded Therefore first I answere Seeing these Ceremonies are not of the kinde of those things which are impious in themselues they seeme not vnto vs of so great moment as that therefore the Pastors should rather forsake their ministry then weare those garments or that the flockes should omit and leaue the publike food of their soules then heare their Pastors being arraied in such attire And these things which they cannot reforme or alter let them rather endure and beare withall then by forsaking of their Churches to giue way to greater and more dangerous euils so yeelding to the will of Satan seeking heerein nothing else Idem Epist 12. fol. 98. 99. This Letter is set downe translated in the discourse of the troubles at Frankford fol. 211. and subscribed vnto by diuers Ministers among whom are these Theodorus Beza Nicol. Colladonus Simon Goulartius Franciscus Port. Henricus Stephanus c. Bullinger and Gualter If you weare a Cap or a peculiar kinde of apparel as a ciuill and politicke thing it smelleth neither of Iudaisme nor Monachisme For these will seeme to separate themselues from the ciuill common life and account a meritorious deed in the wearing of a peculiar garment If in case any of the people be perswaded that these things sauour of Papisme Monachisme or Iudaisme let them be told the contrary and perfectly instructed therein And if so be through the importunate crying out hereon before the people by some men many be disquieted in their conscience set them beware which so doe that they bring not greater yokes on their owne neckes and prouoke the Queenes Maiesty and bring many faithfull Ministers in such daunger as they cannot ridde themselues againe In an Epist sent into England by them to Mr. N. and Mr M. It is cited in VVhit gift his defence fol. 277. They presse the vse thereof in the Primatiue Churches Idid fol. 288. Zanch. Touching the forme of garments which Ministers ought to vse publikely either in the execution of their Ministery our iudgement is that about these things wee must not so contend that for this cause the peace of the Churches should be troubled Confes cap. 25. § 30. fol. 249. Againe albeit seeing Christ neither his Apostles did not forbid that any man should take other garments then the vsuall honest graue and cleane garment Liberum est per se vti vel non vti alijs vestibus and albeit it be a free thing and be accounted among matters indifferent yet for signification it rather should become a Minister in the administration of the Sacrament to vse a linnen then a wollen garment for that that colour is an embleme of innocencie and sanctitie hence in the Apocalyps white garments are giuen to the Saints Idem de operibus Redem lib. 1. cap. 16. fol. 445. Heming I would not haue priuate persons to alter any thing in Ceremonies ordained and approued of our Magistrates by graue and waighty reasons and authoritie neither ought a most exact reason of euery particular Ceremonie be enquired so long as they sauour not of manifest superstition and impietie neither doe we iudge Ceremonies to bee of that moment that for them schisme should bee moued in the Church hee nameth there among other Ceremonies the Surplesse let the sincerity of doctrine bee retained as also the pure worship of God let other things serue partly to the peace of the Church partly to the infirmity of men and let vs leaue these things to the wisedome of gouerners and let them determine of these matters Syntag. in 4. Legem Decalogi § 29. 30. 31. 32. 33. 34. fol. 365. Againe It is indifferent in nature to celebrate or performe holy things as Baptisme and the Lords Supper in a white and linnen garment howbeit if the vse bee not free but be reserued superstitionis gratia for superstition it cannot be any longer accounted among things indifferent for then as in a case of confession of the trueth they leaue to be indifferent Idem Enchiridion Tit. de adiaph cap. 16. clas 3. fol. 375. Polanus moues a question whether a Minister of the reformed Church when hee speaketh in the pew or pulpet ought not to put on a linen grament which they call a Surplesse vpon his vsuall attire To which he answereth thus Liberum videtur vtivel non vti in Sacris veste linea then hee sheweth that in the time of Hieron the custome was in the Church that such as did administer the Sacraments did were a linnen garment in the act of practise citing the said Hier. contra Pelag. l. 1. thus speaking quae sunt rogo inimicitiae contra Deum si Episcopus Presbyter Diaconus reliquis or do Ecclesiasticus in administratione sacrificiorum candidâ veste processerit yet hee inclineth to the remouing of these graments out of the Church But further he demandeth and putteth case that if in any reformed Church the vse of a Surplesse may not be omitted without the feare of schisme or incroaching of heretickes what shall a Minister doe then He answereth In that case it is better for a man to weare a Surplesse as an adiaphorall or indifferent thing then by the obstinate refusall thereof to stirre vp schisme to interrupt the course of true doctrine and to giue occasion vnto heretickes of possessing the Church which hee confirmeth by the example of Paul which circumcised Timothy for the Iewes sake because they all knew that his father was a Graecian Act. 16. 3. howbeit if God grant a full reformation vnto any Church so as that with Idolatry it selfe all instruments and helps thereof bee vtterly banished by so much the more is the grace of God to bee acknowledged celebrated and preserued in Ezech. cap. 44. fol. 807. Zepperus Although he testifie his dislike of the superstitious histrionicall and corrupt vse of the Surplesse among the Papists calling it an Aharonicall garment whereof there is no vse but aduiseth men to vse such a simple and decent garment in the worships of God as may seeme most honest or agreeable to euery Country or place and that from the example of Christ the Apostles and Primitiue Church yet hee confesseth that
357. 358. de politia Eccles l. 1. c. 10. fol. 57. 58. Gowlartius The ancient or Primitiue Christians did vse the figure of the Crosse without superstition because the doctrine of the merits of Christ preserued them from error which afterward crept in Annotat. in Cyprian lib. ad Demetr cap. 19. he calleth it a thing indifferent Annot. Cyprian Epist. 56. Master Perkins sheweth that the transient crosse that is the signe of the crosse made with the finger in the ayre was in common vse with the Primitiue and purer Church and was vsed as a simple rite as a signe of the externall profession of their faith and confidence in the Crosse that is the death of Christ and as a certaine monitory whereby they stirred vp their faith and that it was not adored or superstitiously vsed as among the Papists Problem tit signum crucis Sect. 1. 2. 3. fol. 83. 84. Touching kneeling in receiuing the Communion CHurches reformed Bohem Geneua The Bohemian confession touching the manner of their receiuing the Communion saith thus The faithfull members of our Church doe most vsually receiue this Sacrament in genua procumbentes kneeling on their knees with thankesgiuing ioyfulnesse and singing Psalmes Harm confess § 14. Bohem fol. 120. Low-country Churches In the administration of the Lords Supper let euery Church impose or vse such Ceremonies as they shall iudge to bee most expedient so they looke that the Ceremonies taken out of Gods word be not rashly changed and superstitions bee diminished Ex actis Synodalibus general inferior Germ. Middleburg anno 1581. Can. 45. apud Sculting Anachrys Hierarch lib. 9. Caluin being questioned of one whether hee might receiue the Supper of the Lord from the Lutheran teachers in whose Churches kneeling is vsed as appeareth before in the Bohem confes as also appeareth in admonitiō of T. C. fol. 84. In his answere to this question makes no difficulty in respect of kneeling but of their erroneous doctrine of consubstantiation and therefore insinuateth it vnlawfull to receiue nisi clara ingenua praecedat sanae doctrinae confessio In which case he alloweth the receiuing thereof notwithstanding their kneeling Epist 292. fol. 479. Bucer If you admit not this I doe not see how you can graunt any Church that it may celebrate the Lords Supper in the Morning and in an open Church consecrate to the Lord that the Sacraments may be distributed to men kneeling or standing yea to women as well as to men For we haue receiued of these things neither couenant of the Lord nor any example yea rather the Lord gaue a contrary example in these things in Epist ad Ioh. Alasco P. Martyr Neither doe I iudge that we ought immoderately to contend that rites and Ceremonies be the same and euery where obserued after the same manner But this must be looked vnto that they bee not repugnant to Gods word yea they ought to be squared vnto that as much as possible may be and to our vttermost indeuour edification and decent order should bee furthered which conditions if they be obserued it is nothing materiall whether we receiue the Lords Supper standing sitting or kneeleng so as the institution of Christ bee kept and occasion of superstition cut off Neither is it much to be respected while the Church receiueth the elements whether some place of holy Scripture be rehearsed openly or whether Psalmes and thankesgiuing be sung of the people Loc. com class 2. cap. 4. § 39. fol. 203. Againe concerning adoration how it may be vsed in receiuing the Sacraments I will say something namely in a cleere case For if ones minde bee applyed not to the elements but to the things signified adoration may lawfully bee interposed Therefore when the Sacraments are receiued the promises as perteining thereto if we adore the Lord by kneeling we doe not thereby testifie the reall and corporall presence of Christ in the Sacrament Idem in defen ad Gardiner de Eucharist part 1. ob 1. fol. 5. Beza Kneeling at Communion while the elements are receaued hath indeede a shew of Godly and Christian reuerence and therefore might heretofore be vsed cum fructu with some benefit yet because from this originall that same detestable bread worship did first arise and sticketh as yet in the mindes of many it seemeth worthily remoued in the Churches where they vse other gesture yet againe seeing this Ceremonie is not per se idololatrica idolatrous of it selfe wee iudge of it as wee did of the Surplesse and other foregoing Ceremonies Epist 12. fol. 100. namely that it is not of that moment as that for the refusall thereof the Ministers should leaue their Ministery or the people the Sacrament Ibid. fol. 98. in another place Epist 8. fol. 77. albeit hee hold it inconuenient yet he confesseth that it is not per se impium in it selfe impious Vrsinus To a question whether among them that defend Consubstantiation a man might lawfully receaue the Lords Supper he answereth thus seeing in those Churches the same foundation of saluation and the same Christ is taught as is in ours albeit some defects and blemishes doe sticke vpon their Sacraments and seeing the authoritie and vse of the Sacraments as also of the whole Ministrie dependeth not on the persons of the Ministers neither can their false opinions or sinnes hurt and preiudicate such as rightly doe vse Christs institution a man rightly informed may holily communicate with them on these conditions 1. If hee haue no more pure Ministrie in the place or about the place of his aboade or be driuen from the vse thereof against his will as now in these partes the communicating in the purer Churches is for bidden to the orthodoxe vnder paine of proscription 2. If he receaue not the Communion with them as a badge of approuing their error and disliking of the true doctrine as it is vsed saith he in the quarters of our neighbourhood 3. If before he come he make confession plainely and ingenuously without darkenesse and doubtfulnesse vnto the Ministers and know whether they will receiue him with this confession and acknowledge him as a member of the Church yeelding confession of the trueth to others also but professe it before all requiring of him a reason of his faith either in publike or in priuate If the Minister refuse him on these conditions let him abstaine if he admit him and there be obiected to him and layed before him his practise vitiosae Ceremoniae corrupt Cemonies false opinions scornings of the trueth by the aduersaries as if hee should be infected with some superstition thereby and that hee giueth scandall hereby to the weake which may suspect that he approueth their opinions and so may be confirmed also in these things It is answered thus that this is scandall taken not giuen if he who endureth this seruitude inioying in the meane while his Christian liberty doeth not omit the confession of the trueth vnto the Ministers and others and with all doe openly
professe for what cause on what conditions on what perswasion and to what end hee communicateth and in what different reckoning he holdeth the ordinances of Christ and the traditions of men for thus all iust cause of offence is taken away Neither is a person of sound iudgement defiled when as he vseth the Ministrie of such as erre yea and obserueth also haumane Ceremonies if with all he cleerely and constantly disliketh the errors and doe neither commit in word nor deede any thing openly and impious in it selfe and repugnant to the word of God and withall professe that he esteemeth not humane traditions for the worship of God So the Prophets other Saints in the old Testament and Christ and his Apostles in the New did vse the Ministery of the Priests which many waies did corrupt the doctrine worship of God but in the mean while they themselues did nothing in it selfe idolatrous or forbidden of God but did sharply reprehend the errors of the Pharises Saduces So Paul by the obseruation of Iewish abolished Ceremonies did apply himself vnto the weake when they fled from him as from an enemie of the Law and of their countrey Customes and in this thing did not sinne Peter applied himselfe vnto the Iewes also and yet is reproued we see of Paul The cause was because Paul did adde but Peter did omit the necessary confession and doctrine of the trueth Therfore Peter gaue scandall to the weake and confirmed them that erred in their error which Paul did not Of this question saith Vrsinus I conferred heretofore at Zuricke with P. Martyr of holy memory not for mine owne scruple but for others of whom I was importuned for aduice neither was his answer different from this of mine Exercitat part 2 fol. 835 836 837 838 839. Zanch As he who with some kind of reuerence and honouring doth beare himselfe vnto the Sacraments is not to be blamed so hee committeth idolatry which adoreth and worshippeth the same Hee giueth a reason hereof because the Bread Wine of the Lords Supper are no longer common or prophane things but holy by which Christ doth communicate himselfe his grace and in that respect those elements are worthy of reuerence For as the word which is preached although it be not to beadored yet it is reuerently to be heard and handled as the word not of man but as the word of God So also the elements of the Sacraments in the act of the administration of them are worthy of some reuerence and honour as things not prophane but holy and to this purpose is that where the Apostle commaundeth the Bread to be eaten and the Wine to be drunke worthily For albeit this dignity consist properly in the mind which is indued with faith loue yet not from the purpose doe we also referre the same to externall reuerence Hence they who approach vnreuerently to the Lords Supper as to a common or profane supper were of God grieuously chastened as the Apostle teacheth 1. Cor. 11. 29 30 31. Wherefore there is no doubt but he doeth well and godly and according to the wil of God which adresseth himself to come with external reuerence as bareheaded kneeling or the like gestures and so handleth and partaketh of the Sacraments De Redempt lib. cap. 17. fol. 486. Zepperus These Ceremonies of good order or matters indifferent may be thus distinguished as that some of them may bee considered about the administration of the Sacraments others are accessaries or furtherers of good order and of honesty about externall worship For albeit the Sacraments are not to be accounted among the number of adiaphorals or things indifferent yet there is a reall and great difference betweene the Sacramentall Ceremonies themselues which at mans pleasure neither can nor ought to be altered or changed and betweene the circumstances of those Sacramentall Ceremonies which circumstances for the state of Churches may by the Christian libertie be differently appointed and obserued as for example the time of administring the Sacraments Situs vel positus corporis in vtendâ coenâ the site and position or gesture of the body in vsing the Lords Supper And the like Polit. Eccles lib. 1. cap. 11. fol. 76. Againe it is vsually obiected that if wee will so exactly and peremptorily sift all things and square them to the institution of Christ then it will follow that the Supper of the Lord shall not bee celebrated but once a yeere and that in the euening or night season and that lying along about the Table as Christ did in his institution c. He answereth thus as if there were not great difference betweene the Sacramentall Ceremonies themselues and the circumstances of the Sacramentall Ceremonies such as are the circumstances of time place site or state or position of body to which we are not bound in the New Testament but do heere reioyce in the Christian liberty according to that of Galat. 4. 10. Col. 2. 16. And as Saint Paul of the vse of the Supper of the Lord doth bring in and apply the Word Quotiescunque But the case is farre otherwise of Sacramentall Ceremonies which appertaine vnto the substance of the Sacraments Idem de Sacrament cap. 13. fol. 321. 322. Looke Sarauia contra Bezam defens cap. 25. fol. 582. 583. and Luther in Gen. 47. where hee alloweth this Ceremony of Kneeling Touching Holy-Dayes THese are of two sorts some bearing title to the memoriall of Christ our Sauiour and the parts of our redemption by him performed as namely the daies of Christ his Natiuitie Circumcision Passion Resurrection Assension and Descension of the Holy Ghost some others bearing the name and memoriall of the Virgin Mary the Apostles and other of the Saints The former sort as they are in euery reformed Church in the world that I haue heard of practised excepting in Geneua which onely obserueth the day of Christs Natiuity Caluin Epist 118. fol. 215. Argentorat or Strausbourg Caluin Epist. 128. fol. 226. as namely in the Churches of Denm Heming Syntag. in 4. leg Decal § 22. fol. 363. 364. Of Bohem. Harm Confes § 16. fol. 179. Saxony and high Germany Harm Confess § 16. Augustan fol. 186. Heluetia Harm Confess § 16. Heluet. posterior fol. 179. Item in libello de ritibus Eccles Tigur 8. fol. 1. of Basil Polan Syntagm lib. 9. cap. 35. fol. 4147. Belgick or Low-Countries as appeareth in the last letter of the Brownists vnto Iunius last letter Berne Aretius Problem loc 99. fol. 289. Fulke in Rhem. Apoc. 1. 10. fol. 854. and in Gal. 4. 10. § 5. fol. 63. So do all good and godly iudgements that I could light of excepting only Piscator in Gal. 4. 9. 10. 11. obseruat fol. 426. concurre together to approue of them so doth Bucer Script Anglican in censura fol. 493. cap. 26. Pet. Martyr loc com inter Epistolas fol. 1087. Bulling in Epist Caluin 129. fol. 227. Zanch. confess cap. 25. fol. 250. in
Syntag. Tom. 2. lib. 9. cap. 35. fol. 4148. The Churches of the Low-countries make this Canon for themselues as holidayes shall bee abolished excepting the Lords day and the dayes of Christs Natiuity and Ascension howbeit if more festiuals be to be kept by the Magistrates command the Ministers must be admonished that they labour by preaching to turne the peoples idlenesse on those dayes into godly businesse or excercise Ex actis Synod inferior German Middleburgi anno 1581. canon 50. apud Schulbrig Anacrysi Fulk That other dayes also besides the Lords day may bee kept by the Churches ordinance for the assembly of Christians to the exercise of religion wee acknowledge But that any are simply necessary more then be of the Holy Ghosts appointing in the Scriptures we deny In Rhem. Test. ad Gal. 4. 10. § 5. fol. 603. Againe that any contention should arise for keeping or not keeping of the such feastes it is a fault in our time but yet such a fault as was very ancient as appeareth by the contentions of Victor and the Bishops of the East for the celebration of Easter and pursued with more bitternesse by Victor Bishop of Rome then by any of our time For he presumed to excommunicate as heretickes all such as would not keepe Easter after his manner Euseb 5. 25. wee acknowledge it was a very auncient custome of the Church to celebrate the memory of Martyrs as the Church of Smyrna doeth write in their Epistle Euseb 4. 12. For the remembrance of them that haue fought before vs and for the excercise and preparation of them that shall fight hereafter But your Popish manner of celebration is nothing like either in the forme or in the end for you keepe your holy-dayes as the Iewes did the feast of the Calfe wherefore it is written The people sate downe to eate and drinke and rose up againe to play In your Churches you solemnize them with idolatros worshipping of the creatures and their images out of the Churches with banquetting reuelling and idlenesse so that the people by your festiuities of Martyrs are not taught what true Martyrdome is nor prepared to suffer for Christ but rather to become Epicures whose belly is their God who glory in their shame c. In abrogating and retaining of feasts our Church hath vsed that libertie which Christians haue in obseruation of dayes To conclude we learne by many testimonies of the ancient Fathers how Christian solemnities may be kept that they bee not Iewish or Heathenish obseruations as when they are free from superstition idolatrie or opinion of holinesse in the times and when they be kept as things indifferent wherin the Church may vse her liberty to appoint or abrogate what is best for edification not to be seruilely bound to keepe thē of necessity as you the Papists defend that they are Fulk Rhemi Gal. 4. 10. § 5. fol. 603. 604. Also we shew the Christian liberty in respecting all dayes alike that are not discerned by the commandement of God As for the doung of your festiuities we condemne as open idolatry by manifest texts of scripture forbidding Gods honour to be giuen to creatures yet the dayes appointed by the Church for excercise of religion wee obserue and that without superstition Idem in Rom. 14. 5. § 2. fol. 480. Looke also Reu. 1. 10. Perkins He reproueth the Papists for dedicating many of their Holy-dayes to the honour of Saints and Angels whereas the dedication of ordinary and set dayes is a part of religious worship hee sheweth that it is the priuiledge of God to appoint an ordinary day of rest and to sanctifie it to his owne honour After Indeede the Church of England obserueth Holy-dayes but the Popish superstition is cut off For first we are bound in conscience to the obseruation of these dayes secondly neither doe we place holines in them thirdly but we keep them only for orders sake that men may come to the Church to heare Gods word fourthly and though we retaine the names of Saints dayes yet we giue no worship to Saints but to God alone fiftly and such dayes as contained nothing in them but superstition as the Conception and Assumption of the Virgin Mary we haue cut off Thus doth the Church obserue dayes with vs and no otherwise Indeed the ignorant multitude among vs faile greatly in obseruing of dayes For they greatly solemnize the time of the Birth of Christ and then they keepe few or no Markets But the Lords day is not accordingly respected and men will not be disswaded from following on that day On the Gal. cap. 4. 10. fol. 316. Touching sundry other Ceremonies some vsed in our Church others of much like nature vsed in other reformed Churches THe other Ceremonies which are vsed in our Church are thus by our classicall writers that haue written of them partly defended and excused The Ring in marriage with the words annexed In the name of the Father the Sonne and she holy Ghost This albeit some learned men condemne as the outward signe of a Popish Sacrament yet Bucer calls it admodum commodus ritus a very fit Ceremonie with this condition if it bee expounded to the people what all this may signifie which there he setteth downe Bucer Script Anglican in censura cap. 20 fol. 488. The Purification of women deliuered of childe now called more appositely The thankesgiuing for women deliuered some condemne it as Iewish yet Bucer giueth this censure and excuse for it Haec omnia Scripturis congruunt This Ceremonie is agreeable to the Scriptures with that which in the Common prayer booke is expressed He excepteth the offering of a white garment which is since abolished Bucer ibid. cap. 24. fol. 490. Priuate Communion to be giuen to the sicke Bullinger granteth that good men might admit of a priuate Communion to bee giuen to the sicke euen in these our dayes for a time to these which haue not as yet vnderstood the full vse of the Lords Supper yet hee would not haue this libertie graunted vnto all neither they that receiue it to hold it as viaticum a necessarie supplie to helpe them in the way to heauen Decad. 5. Serm. 9. fol. 498. a. Caluin alloweth it if there be some company of the kinred friends and neighbours of the sicke that the distribution thereof may bee performed according to the institution of Christ and withall if the action of this communicating be explained to the receiuers neither any different matter done from the common practise of the Church yet he would not haue this vsed commonly He holdeth it valdè periculosum huc illuc promiscuè deferre very dangerous for superstition and ambition or vaine ostentation to haue the Sacrament carried hither thither Epist. 360. fol. 625. Bucer holdeth it in our Church Scripturis satis consentanea sufficiently agreeable to the holy Scriptures for the consolation of troubled consciences if it bee receiued as the Lord appointeth Censura cap. 22. fol. 489. The
obseruators of the harmony of confessions albeit they dislike the Communion of two alone obseru ad § 15. Wirtemb 6. yet they grant priuate Communions vpon condition that the libertie of other Churches bee reserued wherein the Lords Supper is not administred but in publike assembly least saluation might seeme to bee tyed to the Sacraments or the Supper of the Lord to be tyed to that time onely Obseruat § 16. Wirtemberg 1. Bowing the knee at the name of Iesus Zanchius thus excuseth This name which was before by all the Iewes blasphemed after his death his Godhead being manifest is adored of all Insomuch as he is adored of all so as all men bend their knee at the onely mention of his name Hence I doubt not saith hee came first this most ancient custome in the Church that when Iesus is named all should vncouer their heads in token of reuerence and adoration and it was established against the Arrians and other Heretickes which affirmed Christ to bee onely man Consuetudo fuit non improbanda sed postea versa est in superstitionem vt multa alia pie Sanctè instituta It was after turned into superstition as were sundry other godly and holy ordinances Zauch In Philip. cap. 2. 10. fol. 123. Paraeus to the question whether the putting off the Cap to the hearing of the name of Iesus may be proued by the scriptures answereth negatiuely In the mean time saith he We condemne not this Rite if it be not esteemed as a worship of God but for a decent adiaphoral and then againe if such as doe it not be not condemned Colleg. 2. cap. 31. Sect. 13. fol. 280. Master Fulke Capping or Kneeling at the name of Iesus is of it selfe and indifferent thing and therefore may be vsed superstitiously as in Popery c. It may be also sed well when the minde is free from superstition in signe of reuerence to his Maiesty as in a matter wherein Christian liberty ought to take place and due reuerence to our Sauiour may be yeelded without any such outward Ceremony of Capping or Kneeling Fulk Rhem. on Phillip 2. 10. § 2. fol. 628. Witnesses at Baptisme Sponsores commonly called Godfathers Bucer in his censure dislikes it not It is vsed in most Churches of the world euen in Geneua which Caluin liked of so that the Parents were also present vnlesse vrgent occasion should hinder Epist 302. fol. 491. Beza allowed of this custome and askes a question thereof Quis tandem damnare ausit Who dareth to condemne it vnlesse hee would be reproued by those expresse wordes of Paul commanding that all things bee done honestly and by order Epist 8. fol. 75. to Bishop Grindall Pet. Martyr calleth it Vtile institutum a profitable ordinance yet he reproueth the vsual negligence of such in casting off the care of children of whose Baptisme they are the witnesses loc class 4. cap. 8. § 5. fol. 822. Priuate Baptisme to sicke and weake children Bucer alloweth it and saith it is holily proposed in our common prayer Booke He wisheth that it might be obserued especially that infants Baptisme be not deferred Whereby he obserueth that a doore is opened to the Deuill to bring in the contempt of the Church and so of our whole redemption and communion with Christ which preuailed greatly by the opinion of the Sect of the Anabaptists Censur cap. 15. fol. 481. So Caluin iudgeth hereof that infants may be baptized out of the Temple so it be done wheresoeuer there is numerus aliquis fidelium qui Ecclesiae corpus efficiet qui baptizat pro Pastore agnoscatur A certaine number of the faithfull which may make the body of a Church and hee which baptizeth be acknowledged of them as their Pastor And further that it be not performed in priuate without any witnesses at all Epist. 185. fol. 304. Perambulations in Rogation weeke Peter Martyr albeit he affirme to haue risen from the Heathen custome of perambulating and could not well tell how to giue aduise thereof yet on condition that onely Prayer bee vsed vnto God for his mercy and for the vse and blessing of the fruits comming vp with thankesgiuing for his blessings on the creatures the last yeere he doeth not altogether condemne it as superstitious though otherwise he wisheth the Magistrates to abolish it Loc. com inter Epist fol. 1128. amico in Angliam Epistles and Gospels the readings of holy Scripture so called vsed in sundry Churches as before appeareth and is so farre foorth approued by the obseruators of Geneua on the Harmony of confessions that liberty bee left to euery Church of vsing these or not vsing them vpon condition that this diuiding of the Scripture doe not produce a neglect of the rest Obseruat § 1. ad Bohem. Reading of Homilies Albeit that all learned and godly teachers doe with one consent condemne an ignorant vnlearned slothfull Minister and by all meanes doe perswade to their vttermost indeuour in the furtherance and planting of a Godly learned and painfull Ministery as Caluin Epist. 127. fol. 124. Epist. 87. fol. 164. 165. Bucer censura cap. 2. fol. 458. cap. 7. fol. 465. Epist. ad Cranmerum fol. 683. Idem deregno Christi lib. 1. cap. 15. fol. 52. 62. Beza Epist 12. fol. 95. 96. Epist 8. fol. 79. Hyperius de Scriptur lect lib. 1. fol. 122. ad fol. 136. Tom. 2. fol. 675. 676. 677. 678. P. Mortyr loc inter Epist. fol. 1085. Danaeus Isag part 3. lib. 3. cap. 45. fol. 373. Zanch. Obseruat ad confes 25. fol. 66. 67. Whitaker in Epist dedicat contra Paraeum with diuers others yet in a case of necessity Bucer saith that it is better that godly and learned Homilies made by others should be rehearsed or read vnto the people so long as Preachers are wanting which may holily and holesomely teach and exhort them Censur cap. 7. fol. 465. Also in another place he commandeth the order vsed both in the Primitiue times among the Fathers as also in England in his time of appointing Readers in the Church with condition si idonei if they be fit if they reade grauely religiously cleerely and to the peoples edification if they bee de singulari pietate commendati of singular pietie Else hee concludeth Illos non esse Ministros Christi that they are not the Ministers of Christ which chop and mumble vp their reading as they cannot bee vnderstood with edification by the people I script Anglican de vi vsu ministerij fol. 564. 565. This Zanchius also citeth and approoueth out of Bucer Obseruat ad confess cap. 25. § 10. 11. fol. 65. 66. 67. Sundry other Ceremonies there are partly vsed in our English Churches and partly not such as Christs picture and Crucifixes Beza colloqu Mompelgart fol. 49. Heming Images of Saints Beza ibid. fol. 401. Heming ibid. fol. Altars of stone Beza ibid. fol. 424. 425. Exorcismes Heming ibid. Candles Heming ibid. Organs Beza ibid. fol. 410. 411.
Surplesse Bishop Hooper was a person exceeding peremptory both in preaching against the Ceremonies as appeareth in his Sermons on Ionah and on the Commandements and in the obiections which hee made against them to Bucer and P. Martyr as wee may perceiue in their answere to his Letter as also in his flat refusall of them whereupon he was by the high Commission conuented and for his constant refusal was imprisoned by them where he remained for a season Howbeit after his obiections were by Bucer and P. Martyr answered and by them and by Caluin perswaded to conforme rather then to suffer depriuation Hee conformed at the last and wore the garments and beeing appointed to preach before the King to trie his conformitie he appeared in his Bishoply Robes namely a white linnen Rotchet a long scarlet Chimere and a square Cappe Caluin Epist. 120. fol. 217. Bucer in Script Anglican fol. 705. de re Vestiar Hooper Pet. Martpr Loc. Com. ad fineminter Epistolas fol. 1085. About receiuing the Lords Supper with inconuenient Ceremonies and persons in differing doctrine P. Martyr when hee came into England first and the opinion of the corporall presence of Christ in the Lords Supper was in force and when the Ministers albeit differing from him in iudgement yet did not refuse to admit him with open confession of contrary iudgement hee ioyned with them and receiued the Lords Supper Non obstantibus illorum Ceremonijs sibilicet ipsi molestis notwithstanding the Ceremonies though very much troubling him This counsell did P. Martyr giue to Vrsinus and to other Christians in Germany Vrsin exercitat lib 2. fol. 840. About the Surplesse M. Deering While any law did bind me to weare Cap and Surplesse I did weare both since I neuer perswaded any man to refuse them c. Register fol. 84. M. Greenham Albeit he affirme that he neither could nor would weare the apparell no not so farre as he thought it might bee obserued Register fol. 87. yet from the obiection from authoritie namely that Bucer Martyr Bullinger Beza and Gualter doe thinke rather that these inconueniences should bee borne withall for a time then the Flocke should bee left to Woolues sure saith hee this reason is maine enough of it selfe if it were not authorized with these learned and godly mens writings And I pray to God the Father of Iesus Christ by his holy Spirit to mooue others to bee as vnwilling to vse it i. to suffer their flockes by depriuation for the Ceremonies to bee left to Woolues as I am vnwilling to answere it and haue it practised on mee I will not answere therefore this reason vntill there be no remedy Regist fol. 90. The iudgement and practise of Bishop Iewell Doctor Whitaker and Doctor Fulke is knowne this way Doctor Humfrey Albeit it bee knowne that hee was a great aduersary in his iudgement and long practise of refusall of the Surplesse as appeareth in a letter of his written of that thing yet he did at the last conforme vnto the Surplesse The like of late wee know did Doctor Reinolds Doctor Sparkes Doctor Chaloner Doctor Ayray Master Chaderton Master Knewstub though they stood out and testified their dislike against sundry of the Ceremonies established yet did they in case of depriuation yeeld vnto them and conforme and studiously perswaded others in this case vnto this practise The like did many other very godly and learned men at diuers times and in diuers places Thus we see their practise also Thirdly there commeth to bee considered the reasons mouing these persons to this iudgement practise namely wherefore they perswade and practised conformitie to preuent depriuation or the Churches desolation viz. Because these ceremonies seeing they are adiaphora indifferent they make no man in themselues godly or vngodly Martyr amico loc fol. 1085. And therefore albeit it were granted that these Ceremonies were not fit to bee vsed Yet if other things which are prescribed by Gods Word doe remaine entire these things may well be thought neither impious nor pernicious per sese aut sua natura of themselues or of their nwne nature Idem Hoopero loc f. 1088. Because where the doctrine it selfe is sound and pure and the Ceremonies vsed to a ciuill honesty and decency the inconueniences are rather to be passed by in silence then that by occasion of them men should proceed to contentions and more grieuous tumults Caluin Epist. 303. fol. 497. Because albeit these things bee not to be approoued yet somtimes these indifferent things howsoeuer offensiue and burthensome are to be borne withall so far forth quoad aliter non liceat as conueniently wee cannot doe otherwise lest if men contend about them more bitterly then they ought it be both an hinderance to the progresse of the Gospell and the things which in their owne nature are indifferent bee taught by our vehement contention to bee plainly wicked which two points do bring with them most grieuous inconueniences P. Martyr Hooper loc com f. 1086. And therefore these things which the Pastors cannot change they should rather beare withall then by forsaking the Church for that cause they should giue occasion for farre greater and more dangerous mischifes vnto Satan who seeketh nothing else Beza Epist 12. fol. 99. Because it is better to vse these Ceremonies hee mentions a Surplesse as a thing indifferent then by the obstinate refusall thereof to raise vp Schisme and to interrupt the course of the doctrine of truth and to giue occasion to Heretickes to possesse the Church Polan in Ezec. 44. fol. 807. Because such is the example of Paul who circumcised Timothy for the Iewes in that they all knew his father to bee a Graecian Act. 16. 3. Idem Ibid. Because wee must giue place vnto the sway of the times wherein wee liue so farre forth as may stand with keeping faith and a good conscience Act. 28. 11. 19. 10. 26. 15. 28. 29. Maister Perkins cases of Consc lib. 3. cap. 2. fol. 483. Because if we cannot doe the good that most we desire in such exquisite manner as wee would wee must content our selues with the meane and in things which are good and to bee done it is the safest course to satisfie our selues in doing the lesse lest in ventring to doe the more which cannot be we grow to the extreamity and so faile to offend in our action Eccles 7. 16. read the proofes Perkins cases of Consc lib. 3. cap. 2. fol. 484. 485. 486. Because it may bee thought expedient that these things for a time be borne withall for it may perhaps produce this effect that these contentions may be auoided by the which contentions there is great perill lest greater and farre more important benefites bee hindred and lest the mindes of men be at the first beginning turned from the Gospel as we see it come to passe Martyr ibid. fol. 1085. Because if the parity of Doctrine and of Faith doe remaine entire the Pastors may openly
teach and presse vnto their flocks such doctrine as may serue to take away offences arising by the vse of these Ceremonies Beza Epist 12. fol. 99. Because if wee preach and teach indifferent things to bee impious we shall so alienate mens mindes from vs that they will no longer endure to bee attentiue and patient hearers of sound doctrine and of necessary instructions P. Martyr ib. fol. 1086. Hoopero Because it is farre better to contend about greater matters in which the euidence of trueth may conuince the Papists and other our aduersaries then to wrangle or braule about a Surplesse or the like thing where wise men cry out vpon vs that with peeuish way wardnesse and obstinacy we crosse our gouerners and nourish dissentions Melancth concil part 2. fol. 91. Because the sinew and principall members of Antichrist should first of all bee studiously oppugned such as an vnlearned Ministry slackned discipline c. The which things if all of vs on either side did vniformely with vnited force and indeuours set vpon the abuses of Surplesses and of all other inconuenient things would easily be abolished and all the markes and shadowes of Antichrist would vanish Elsevaine will bee the labour of driuing or expelling Antichrists reliques and shadowes from the Church Bucer script Anglican Hoopro fol. 706. For if we did suffer the Gospel first of all to be spread abroad to take deepe rooting perhaps men would better and more easily bee perswaded that they might remooue these externall inconuenient shewes and Ceremonies like as a sicke man lusting after some small trifling meates which after hee is well againe doeth voluntarily renounce as vnfit Wherefore let England bee first diligently instructed and confirmed in the chiefe and most necessary perils of Religion and so afterwards in my iudgement the Church shall not much be offended to haue these things somewhat superfluous to be remooued P. Martyr loc fol. 1086. Hoopero Because if some things in their nature indifferent be imposed it is not meete too egerly to contend about such matters especially when as we see those Magistrates by whom the light of the Gospel is much furthered in England and by whose authority it may much more be furthered to oppose themselues against vs. Peter Martyr ibid. fol. 1085. Hoopero Because whereas the Ministers are willing to reforme abuses the Magistrate is peremptory and resolute not to reforme for some reasons of policy the Minister in that case is not to leaue his ministery or to trouble the Church intempestiuis clamoribus or to contest or contend with the magistrate The reason is because this course tendeth to the ouerthrow of the Church and is opposite to that charity which he oweth vnto Christ to his church out of which ground and rule he ought to preach and to hold on in the course of his ministery Hee ought indeede to teach publikely and priuately as the matter requireth what is to be done but this he must performe without sedition and troubling of the Church but peaceably and discreetly Charity will informe the Pastor if he loue the Church indeede how hee ought in these cases to behaue himselfe Zanch. in Philip. 1. fol. 45. Looke also Musculus loc part 2. de tradit § 6. fol. 31. Because the Apostles in this case being guided by the rule of loue did at the instant request of the Iewes inioyne the Brethren and the Churches which were gathered out of Gentilisme to abstaine from strangled meate and bloud and chose rather to burthen them for a season with the obseruation of these things which sauoured of Iewish superstition Also by the same rule of loue was Paul led whenas he came into the Temple with those foure Iewes which had a vow vpon them and purified himselfe with them Yet these Rites of those times were Stipulae cum fundamento Christo non cōgruentes Stubble not agreeing with Christ the foundation But the edification of the Church required this thing Wherefore many things are to be tolerated by the Ministers that the peace of Churches be not rent and that Schismes may bee auoyded so that they bee not such things or doctrines which doe fight with the foundation and doe heaue at it Zanch. ibid. Because if Pastors cannot reforme all things which need amendment according to their desire they must not therefore cast away their Ministry or trouble the whole Church with an vnvsuall asperity The reason Because all godly ground and forme of Ecclesiasticall discipline ought euer to haue respect and haue reference to the vnitie of the spirit in the bond of peace which the Apostle commanded to bee kept by seruing one another and which rule not being kept the medicine of discipline groweth to be superfluous and pernicious It is confessed that Pastors ought with their vttermost endeuours to labour that there remaine no corruption in the Church but they must vse that wisdome which our Sauiour prescribeth lest by plucking vp the tares they hurt the good corne Wherefore the precept of the Apostle of separating the euill or of mending corruption must by no meanes be neglected cum sine periculo violandae pacis fieri potest when it may bee done without the danger of violation of the Churches peace for else hee would not haue it done Caluin instit 4. 12. § 11. 13. Because the charge of preaching the word of God is an absolute commandement of the Lord and it is so necessary for him that is called thereunto that a woe hangeth on his head if he doe not preach it It ought not to be laid aside for a simple incōuenience or vncomlinesse of a thing which in its owne nature is indifferent such as the Surplesse is whereof he speaketh or the like Ceremonies Master Cartwright in the rest of the 2. reply fol. 262. 263. Because when two commandements of the morall Law are opposite in respect of vs so as we cannot doe them both at the same time then the lesser commandement as auoyding inconuenient Ceremonies giues place to the greater such as preaching of the Word and doeth not binde for that instant Master Perkins in his Treatise of conscience cap. 2. fol. 14. 15. Because it is euident that Iesus Christ our Lord did onely prescribe the substance of the Ministry both of the Word and Sacraments in his owne words and all other things which appertaine to the decent and profitable administration of his mysteries he hath left and admitted to be ordered by his Church Hence wee celebrate the Lords Supper neither in the euening neither in a priuate house neither leaning neither yet with men onely Now who would condemne the Church if by a pure and holy consent of the members thereof it should bee the custome that euery communicant as in the Primitiue Church the new baptised did should weare a white garment Bucer Script Anglican fol. 708. Hoopero so also hee argueth in his Epistle to Io. Alasco Christ no where hath forbidden such a vse of them as
we haue expounded namely of Ceremonies significatiue ordained by the Church not superstitiously but purely vsed This argument also hath Zanch. de redempt cap. 16. fol. 445. a. There is a great question saith hee in these our dayes about Ministeriall garments surely we read not that Christ and his Apostles did appoint any thing of this matter neither that they changed their garments either when they baptised or when they administerd the Lords Supper but neither did they forbid that men might not take other garments Wherefore it is liberum perse a matter free in it selfe to vse or not to vse other garments in the administration of the Sacraments Because if true Christians hauing the pure doctrine of Christ discipline in their Churches should enioine some speciall garment though abused by the Papists for the commendation of the Ministery to the simple people there is no Scripture forbidding a man to leaue such Christians to their iudgement But there are sundry Scriptures clearely teaching a man why he should leaue them to this their practise as Rom. 14. 1. Cor. 8. and 9. and many other places namely wheresoeuer we are taught of the libertie and good vse of the creatures not of meates onely but of all creatures else Hee giueth instance of a white garment vsed on the Baptized or Communicants of the Lords Supper Bucer Script Anglican fol. 708. Hoopero Because they which defend these things may pretend some honest and iust signification not strange from the Scriptures As touching the Surplesse the Ministers of the Church are Angels Mal. 3. 1. and the Angels alwayes for the most part appeared as apparelled in White garments Pet. Martyr loc fol. 1085. Hoopero Bucer will haue them signifie Caelestē puritatem candorē omniumque virtutū ornatū heauenly puritie and sinceritie and the ornament of all vertues Script Angl. fol. 682. so also fol. 707. 709. Againe What should let but that the Churches may vse this white Vesture or more Vestures to monish vs precisely of that diuine benefit of the light and dignitie of the heauenly doctrine which he giueth vs by the holy Ministery and by the which the Ministers themselues may bee the more mindful of their office c. Bucer in his Epistle to Io. Alasco at the end of the examination This reason also hath Zanch. Albeit a garment be a free thing saith he and numbred vp among matters indifferent yet for signification a linnen garment were more decent then a woollen for a Minister to vse in administring the Sacramēts for that it is the Impresse or type of innocencie and holinesse Hence in the Apocalyps white garments are giuen to the Saints Zanch. de redempt cap. 16. fol. 445. a. Because these Ceremonies are ancient and haue some good vse it was an old custome in the Church that such as administred the Sacraments should weare a white linen garment Zanch. ibid. ex Hieron cont Pelag. li. 1. The signe of the Crosse is vetustissima very ancient Beza Epi. 8. fol. 75. There was therfore some vse therof thogh since it hath bin horribly abused and there be small profit thereof Bez. Ep. 12. fol. 99. Kneeling at the Communiō hath a shew indeed of godly Christian reuerence and therefore might heretofore haue been vsed cum fructu with some profit ibid. fol. 100. Because if we proceed to disswade from these indifferent things as from pernicious and euill things we shall thereby condemne very many Churches not disagreeing from the Gospel and shall taxe too bitterly innumerable Churches which haue euer and are of old celebrated as most commendable and approued P. Mart. loc fol. 1086. Hoopero If agreemēt in doctrine might be procured between the Saxon or Lutheran Churches and ours there would be no separation made for Surplesses or Ceremonies of the like nature ib fol. 1127. Bucer hath also this reason If there be no liberty granted to the Churches of ordeining Ceremonies about the Lords Supper whereof they haue not the expresse commandement of Christ By this meanes will all Churches be condemned impiae audaciae of impious boldnesse For all Churches doe obserue in the Supper of the Lord such a time place and habit or site of body and besides doe admit womē to the Cōmunion of all which things they haue not onely no commandement of the Lord but they haue also his contrary example For our Lord did celebrate his Supper at night not in the morning in a priuate house not in a publike leaning with his Apostles and after the receiuing of the Pascall lambe notwithstanding Also hee admitted not the women among whom he had sundry his most holy Disciples Bucer Scrip. Anglic. fol. 807. 809. To this reason Pet. Martyr moueth an obiection The Church authority present or past ought not to be of that force that the truth of Gods Word be thereby wronged which albeit the world do fall about our eares in peeces ought to be kept inviolable It is true sed propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for things indifrent I am resolute that by no meanes we may admit that either Churches should be condemned or that wee should lesse reuerently or honestly speake of them Ibid. fol. 1086. Because we must take heed lest these things which be of lesse importance through our contention may be the meanes or occasions that those things which should be esteemed of greater force and valew either cannot at all be brought vnto the Church or if they be once brought in they cannot be established with continuance Peter Martyr ibid. 1086. Because we must take heed of Satans accustomed sleights whereby he leadeth vs away from the care of necessary things to the immoderate carefulnesse of those things which may well be let passe and from searching out of the true doctrine of Christ to induce vs to those things wherein few can consent alike and finally by the which he kindleth in diuers men a zeale to purge those things which are without vs thereby to neglect our inward deformities Bucer Epist. ad Ioan. Alasco After at the ende of that Epistle This coulorable craft of Satan must be taken heed of by which often he effecteth this that wee reckon those things sinnes which are no sins and those that bee sinnes indeede wee seeme not to regard them in our selues or else against those sinnes which our consciences define to bee sinnes indeede we vse no such seuerity as we ought Because we should in this Realme take most godly heedfulnesse that wee further not vnawares the Diuels intents who throweth in among vs sundry questions and controuersies least wee should take in hand to handle the question of setting forward the doctrine of the Gospel and restoring of discipline and thereby to remoue all drones from Ecclesiasticall Ministeries Bucer in Ep. Io. Alascco Because things in themselues otherwise indifferent doe after a sort change or alter their nature when as by any command of lawfull authority they be either commanded or forbidden because they may not
be omitted contrary to a iust commandement if they bee commanded neither may they be done against a prohibition if they be forbidden as appeareth by the Law Ceremoniall Bez. Epist 24. fol. 143. Because there is some burthensome seruitude in euery Church in some more milde in others more hard and the sorrowes of such seruitude and burthens should be comforted by the Brethren and not increased by their condemnation so long as the foundation is retained Melancht consil part 2. fol. 92. Because concord and mutuall loue must by Brethren be defended lest inuocation in themselues or in the people be interrupted and lest lamentable and pernicious doubts be produced from questions not necessary as of old time it did about Easter they who haue their Christian libertie lesse restrained should giue God thankes and vse the same godly for the illustration of doctrine not for that cause to slacken the raines of discipline the more others in more burthen some seruitude should acknowledge themselues to be corrected of God and let them not suffer the true worship of God to be corrupted as it is written All this hath come vpon vs yet haue we not forgotten thee Melancht consil part 2. fol. 92. And so much of the reasons mouing these persons to this iudgement and practice of admitting rather inconuenient ceremonies then to suffer depriuation or the ouerthrow of the Church Fourthly and lastly wee will obserue such obiections as haue beene made against this doctrine and practice which haue by them the said excellent persons and pillars of Christ his Church beene answered and resolued Obiect Why haue yee not abolished these Ceremonies and corruptions out of your Churches all at once Answ 1 Melancht As it is with a Pilote of a ship which must take that way and runne such a course not which he knoweth to bee most right but which the windes doe permit vnto him so we when we could by no meanes hinder the greater it was sufficient to admit the lesser Consil part 1. fol. 76. 2 Zanchius I approue not their intemperancy which doe nothing vnlesse it bee tumultuously and which haue more minde to teare and rend through all things then discreetly and aduisedly to vnrippe them Compend loc 14. de Scandalo fol. 6. 15. taken out of Caluin Institut 3. 19. 13. 3 Illyricus That Medicall and politicall rule heere taketh very good place omnis mutatio periculosa That all kindes of alterations are not without some perill For alteration of Ceremonies cannot easily bee made without offence vnto the weake nor without an imputation or aspersion of leuity or of ambition with the more wise Clau. script part 1. fol. 33. verbo adiaph 4 Zepperus de Sacramentis cap. 13. fol. 324. 325. 326. 228. 1 The furious clamors and persecutions of the Papists did not permit this reformation of Ceremonies at the first which were so violent and bloody that it gaue small or no leisure to the teachers and lights of the Church neither was it safe for them to bend their care or cogitations this way 2 The people were so drowned in the deepe darkenesse and Idolatry of the Papacy that the amendment of Ceremonies and of externall worship could not in those beginnings be vndertaken It was necessary to vse doctrine and to instruct the people of sundry and horrible errors Idolatry Superstitions and abuses which the whole Papacie and Popish ceremonies haue in their departure that so all those ougly things might first bee remooued out of their mindes before they were remoued from their sight That which is not the work of one yere but a task of long season For as Ceremonies which are visible things and apprehended by the eyes doe more affect and mooue then the inuisible doctrine So the people did closely sticke to their accustomed Ceremonies and opposed themselues vehemently against the reformation of them Euen as wee see at this day to come to passe when as yet sound doctrine hath preuailed and flourished for aboue these 80. yeeres 3. The Church in Popery was nothing else but a sicke body In which from the sole of the foote to the crowne of the head there was nothing sound and intire Wherefore at the first beginning of reformation that whole chaos and abomination of error and of Popish Idolatry could not suddenly be perceiued but vse and experience did daily manifest and teach euery day more then at the first ‖ Obiect Bishop Hooper Your ceremonies are humane inuentions and mans Traditions about Gods worship and are spoken against Matt. 15. Col. 2. Answ P. Martyr 1 All humane inuentions about Gods seruice are not presently to bee condemned for it was an humane inuention that we should rather receiue the Lords Supper in the Morning then after dinner So it was an humane inuention that the price of the things sold in the Primitiue Church should be laid at the Apostles feete 2 I confesse with you that these ceremonies such as the Surplesse are humane inuentions and of themselues they doe not edifie Howbeit to some it may bee thought expedient that they be borne with for a season for it may bring this to passe that by these contentions there is great danger lest greater good fruit and more rich commoditie will be hindred and that the minds of men be suddenly turned from the Gospel the experience whereof we haue seen heretofore Loc. com inter Epistolas Hoopero fol. 1087. Bucer 1 Whatsoeuer Scripture you alleadge against humane Traditions that altogether you know to be vnderstood only of those things whereby men wil by these things offer worship vnto God and that also by letting passe the Commandements of God 2 To the place of Matt. 15. Euen you B b. Hooper had rather receiue your meate with your hands washed then with your hands vnwashed as the Pharises did To Col. 2. Whatsoeuer is spoken there of beggerly and weake elements appertaineth to superstition by which superstition these things were exacted as matters necessary or profitable to saluation euen after Christ was reuealed And whatsoeuer abuse there bee of these garments or the like Ceremonies that sticketh not on the garments but in impure mindes Obiect Wee must adde nothing to Gods word Deut. 12. Reue. 12. Pro. 30. Answ No parts of worship to the worship of God 1. Beza There is a twofold opinion concerning the reformation of Churches some hold that nothing at all should be added to Apostolicall simplicitie and by consequence are of minde that whatsoeuer the Apostles did they thinke they are to doe it but whatsoeuer the Church after the Apostles did adde to the first rites they thinke them fit euen all at once to be abolished There are others on the other side which hold that certaine ancient rites besides the Apostolicall ordinances are to bee retained partly as profitable and necessary partly also albeit not necessary yet to be tolerated for concord sakes For mine owne part I doubt not but the Apostolicall doctrine to bee most absolutely perfect
without all exception to the which it is not lawfull to adde or to detract any thing howbeit touching Ceremonies my iudgement is otherwise For first it is certaine that euen the Apostles themselues could not determinately set downe what they iudged to bee expedient for the Churches in their first beginning and therefore necessarily they proceeded by little and little as the institution of Deacons doeth make euident in as much as they suffered for a season many Iewish Ceremonies as appeareth in the story of their acts againe to whom can it bâ—e doubtfull that the Apostles had exceeding regard vnto their times places and persons in externall rites In as much as it is not profitable that the same rites were obserued euery where as appeareth in that excellent Epistle of Irenaeus to Victor besides necessity it selfe abolished certaine of their ordinances as their common feasts of loue Wherefore whatsoeuer was performed by the Apostles in rites and Ceremonies I doe not iudge that presently neither yet without some exception to bee followed as a rule And indeede I wonder not that those ancient Fathers hauing respect vnto their owne times did take away some things some things adde and some what alter Onely herein with their good leaue bee it spoken they seeme to mee to haue often failed that they neither held any measure in their rites neither had that due regard to Christian simplicitie and puritie as was meete Epist. 8. fol. 70. 71. 2. Bucer If there be no liberty granted to the Churches of ordaining Ceremonies about the Lords Supper whereof they haue not the expresse commandement of Christ by this meanes will all Churches be condemned impiae audaciae of most impious boldnesse For all Churches doe obserue in the Supper of the Lord such a time place and habit or site of body and besides doe admit women to the Communion of all which things they haue not onely no commandement but they haue also his contrary example for our Lord did celebrate his Supper at night not in the morning in a priuate house not in a publike leaning on his side and after the receiuing of the Paschall lambe not standing also hee admitted not the women sundry of whom hee had for his most holy disciples Bucer Script Anglican fol. 708. 789. 3. Caluin Forasmuch as our Lord hath both faithfully comprehended cleerely declared in the holy Scriptures the whole summe of true righteousnesse and all the partes of his worship and whatsoeuer was needefull to saluation therefore in his solus magister audiendus est in these things the Master Christ is onely to bee hearkened vnto Howbeit because he would not particularly prescribe what wee ought to follow or practise in externâ disciplinâ ceremonijs in externall discipline and ceremonies For that hee foresaw that these things did depend vpon the condition of the times neither did he iudge one forme to be agreeing to all ages Therefore here wee are to haue recourse vnto the generall rules which he hath left and giuen that whatsoeuer the necessitie of the Church for matter of order and decencie shall require may bee determined by these rules Instit 4. 10. 30. 4. Zanchius If any thing bee altered or added which is not commanded of God being not essentiall but accidentall and not as necessary but as indifferent appertaining to decencie or to order or to edification wee cannot hence conclude that any thing is altered of the appointed worship or that there is another worship erected As for example Christ performed his Supper at night The Apostles were wont to performe it also in the morning and the Church followed afterwards this time Should a man hereupon say that any thing is derogated from the Supper of the Lord surely no because Christ commanded not the same to be celebrated in the night as himselfe obserued it but onely hoc facite that we should doe that for the matter or substance which he did but not at that time wherin he did it Also to that the Primitiue Church as appeareth in Iustinus Martyr did mingle Water with the Wine in the Lords Supper it is not a sufficient ground to say they altered or changed the institution of the Lords Supper and that for two reasons One because it may be that the Wine which Christ Iesus gaue to his Disciples was mingled with water seeing the Apostles doe not report the contrary and it is probable that the Primitiue Church might receiue this from the Apostles Another reason is because the Primitiue church did not adde water as a matter altogether necessary and so as appertaining to the substance of the Lords Supper but only to signifie a mystery but if any did commend it as necessary they did vndoubtedly depraue the Lords Supper But they much more who vsed onely water in the Lords Supper as the Aquarij did against whom Cyprian did write for it is euident that Christ our Sauiour vsed wine and commaunded that wee also should do the like To this adde in that the ancient Bishops in the celebration of the Lords Supper did put on another garment then that they vsually did weare appertaineth nothing to the alteration of the Lords Supper For Christ commanded not that wee should celebrate his Supper with our vsuall garments as hee did but onely that wee should doe that which he did himselfe The like may bee affirmed of sundry other things as well in Baptisme as in the Supper of the Lord. The summe of all is this Such things as are added but yet as matters indifferent for order for decency and to edification such matters do not change the substance of the Sacraments and therefore alter not the worship But such things as are taken from the institution of Christ or els are added as necessary and appertaining to the substance those things do corrupt the institution of the Lord and so doe establish another kind of worship To this kind of addition appertain the places of forbidding to adde to Gods word Deut. 4. 1 2. Note that which hee there saith Yee shall not adde to the Word which I commaund you The Word of the Lord is necessary it tyeth the conscience and deliuereth the substance of the Worship and hath nothing adiaphorall or indifferent therein wherefore to adde vnto the Word is to ordaine or appoint in Gods worship some thing as necessary and as appertaining to the essence or worship of God and which doth so binde mens consciences euen as the Word of God it selfe wherefore he addeth not vnto the Word of God which by the consent of the Church ordaineth any thing not as necessary but as indifferent and free for order onely or for decencie and vnto edification not binding the conscience of any by such an ordinance Zanch. de redempt cap. 19. fol. 447. Obiect Bishop Hooper Whatsoeuer is not of faith is sinne Rom. 14. 23. Answ P. Martyr This I acknowledge with you to be most true hobeit that we may haue a quiet conscience in our
obscure the Gospel of our Lord Iesus Christ Script Angli fol. 709. Hoopero P. Martyr 1. There is a measure to bee appointed in those things which they reuoke that the Church of the faithfull bee not burdened with these kinde of matters 2. Neither that Gods worship or the opinion of Relegion be placed therein as wee see in Popish holy water and in censing to haue been done 3. Further great care herein is to be vsed that Christian libertie bee not hereby indangered that albeit some olde Ceremonies bee restored yet they be not so restored or esteemed of as a necessary meanes to obtaine saluation But so ought such things as these are to bee tolerated that when they seeme lesse profitable they be remoued Loc. com fol. 1087. Hoopero Obiect Bishop Hooper Therefore by this graunt it is in the Churches libertie to communicate but once a yeere or very seldome To stand and behold the celebration of the Lords Supper and not to receiue and the like Answ Bucer These things I iudge to bee per se Papistica and the like to these for they are contrary to the word of God as there hee sheweth But those other circumstances of place time site or habite of the body in the celebration or receiuing of the Lords Supper of admitting women as well as men to the Communion of the forme and maner of publike prayer to God and of singing Psalmes as also of garments and other things appertaining to outward decencie I doubt not but the Lord hath giuen free power to his Church of appointing and ordaining concerning these matters such things as euery Church doth iudge to bee most expedient for the vpholding and increase of reuerence in the people towards all the holy ordinances of God Scrip. Anglic. fol. 708. Hoopero Obiect Bishop Hooper Thus by imposing of these Ceremonies spirituall tyranny will bee established on the conscience Answ P. Martyr I doe not thinke that tyranny is therefore brought in if some indifferent thing as the Surplesse whereof hee speaketh be vndertaken or intertained to be practised in the Church and be thereupon constantly obserued of many In these dayes wee doe so administer the Lords Supper in the morning as that we will not haue the Communion administred after dinner but who will call this tyrannicall which all of vs doe performe with like will one consent To me in truth it were much more pleasing that we did onely that which Christ practised and deliuered to his Apostles but if some indifferent things be added I would not for this cause now that to sharpe contention be raised about it Loc. com fol. 1088. Hoopero Sarauia 1 Tyranny appertaineth to the Pope which vndertaketh the command ouer mens consciences and vnder penalty of eternall curse commandeth forbiddeth things in their nature indifferent which cannot be approued for three causes First because he placeth religion in such things whereby God is not worshipped Secondly because he asscribeth merit expiation of sins and satisfaction to them Thirdly because he hath no authority to exact these things of the people of God 2 Yet we must know that the iust commaundements of lawfull authority concerning things in their nature indifferent doth euen with God tye the consciences of men albeit the Magistrate and such as haue lawfull authority doe commit them to God as for example A Father commands his sonne to digge his field this sonne cannot with safe conscience disobey his fathers command that which was free vnto him before his fathers command when the commandement came is made necessary A Merchant desireth to transport certaine wares it is a thing indifferent but if the exportation of those wares be forbidden by the Princes Proclamation albeit the Prince respect not his conscience yet it is not a good mans part to carry out wares against the command of his Soueraigne albeit he may doe it secretly without any punishment the like I say of all other things whether they concerne the common affaires of our life or the externall comlinesse of diuine worship so as golden mediocrity be obserued Defens fol. 580. Obiect Bb. Hooper These Ceremonies are repugnant opposite vnto the Word of God they are impious superstitions Answ Caluin In the English Leturgy as you the English exiles at Frankford do describe vnto me I spy out many tolerabiles ineptias tolerable vnfit things By which two words I expresse thus much that there was not that purity which were to be wished which errors could not immediately the first day be corrected Cum nulla subesset manifesta impietas ferenda ad tempus fuisse Seeing there was therein contained no manifest impiety these things should haue beene borne withall for a time Epist 200. fol. 336. Bucer 1. In the Ceremonies of the English Leturgy or Booke of Common Prayer I haue not found any thing which is not taken out of the Word of God or at lest which is repugnant to it so it be fauourably vnderstood Bucer script Angl. in cens fol. 456. 2 I am not perswaded that there is in them the Surplesses any impious thing per se of themselues or in their owne nature so that godly men may not vse them godly Ibid. fol. 458. To make the vse of these garments impious in themselues I see no Scripture to allow it Ibid. f. 709. Hooper 3 As for my part if I thought that those Ceremonies and Vestures were impure of themselues I would not take vpon me in any wise the office of a Minister or Bishop vntill by ordinary authority they were taken away In Epist to Io. Alasco P. Martyr These garments are per se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of themselues indifferent and doe make no man either godly or vngodly loc com fol. 1085. amico cuidam I doe not holde the vse of these garments to be pernicious or in their nature contrary to Gods Word but doe esteeme this vse of them omnino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether indifferent ib. fol. 1088 Hooper This difference of garments I thinke not fit to be vsed howbeit if other things which are prescribed vnto vs from Gods Word doe remaine entire I hold ths vse of these Vestures neither impious neither pernicious per se aut suâ natur à of themselues or in their nature Ibid. fol. 1089. Hoopero 2. I dare not condemne whomsoeuer I shall see vse these garments If I were so perswaded I would neuer haue communicated heere in England with the Church wherein such difference of garments is retained Ib. f. 1486. Hoopero Beza Of Surplesses They are not ex earum rerum genere of those kinde of matters which are per se impiae of themselues wicked Epist 12. fol. 98. Some men will say they are indifferent things I grant them verily so to be being considered in themselues Ibid. fol. 97. Caps and Surplesses verè media indifferentia truely indifferent Ibid. Epist 8. fol. 78. Round wafer bread kneeling at Communion non per se impia Ibid. fol. 77.
Signe of the crosse in Baptisme kneeling at the Communion are not per se Idololatrica matters of themselues Idolatrous Ibid. Epist 12. fol. 99. 100. Heming It is adiaphorum natur â a matter indifferent in nature to performe holy things as Baptisme and the Lords Supper in a linnen garment Enchirid. tit de Adiaph class 3. cap. 10. fol. 375. Zanch It is liberum per se a free matter of it selfe to vse or not to vse a linnen garment De redempt lib. 1. cap. 16. fol. 445. Bucan Indifferēt things are said to be such actions which are neither precisely commanded in the Law or word of God neither yet expresly forbidden to be done as to eate flesh or this or that kinde of meate or not to eate it on this or that kinde of day to be clothed in this fashion or colour or not to be clothed Loc. 33. quaest 13. fol. 382. Cartwright The Surplesse is a thing in its owne nature indifferent In the rest of the 2. reply fol. 262. Polanus The vse of a linnen garment is a thing indifferent In Ezec. 44. fol. 807. Obiect Your common prayer Booke is framed like the Romish Masse booke This obiection was made by such as Alexander Alesius calleth optimi veritatus studiosissimi Answ Alesius To this obiection albeit they giue answere which framed the Common prayer Booke themselues in the Preface of ceremonies yet we also may say truely that it is best in all changes and alterations as little to digresse or differ much from those things which are in vse as possible may bee because sodaine and great alterations are euer very perillous And it is much more safe to follow the commendable consent of some few then casting all away to begin and ordaine another altogether new The errors and faults of the Masse bookes are not therefore approoued if something be defended which those errors haue defiled so the errors be remoued Neither doth the Phisitian flatter the disease if presently he cut not off and cast not away the member which laboureth with a recouerable euill This whether ye call it wisedome or moderation or timorousnesse or whatsoeuer I say it neither serueth neither gratifieth the impiety of any but doth performe a necessary duety warily and circumspectly and with the feare of God and serueth God and the Church in professing and defending and keeping the heauenly trueth and doeth glorifie the Sonne of God which will be worshipped by holinesse and righteousnesse before God and adored by the holy Ghost This moderation will not content him that is more hot of nature yet let such a one looke what hee doth and whither he goeth Let him looke that he be not ouer-wise more then he ought to be wise Let him not cauill at other mens godly and temperate reasons neither let him insolently condemne others lesse stout and confident For all must stand before the tribunall of God to giue an account of the things they haue done Let not therefore the high minded too curiously pry into all the sayings and doings of the more humble Let him beare with some things let him slaunder none Let him not hope by wrangling or brauling that it is possible to giue helpe to things out of order but rather to all agreement making to bring two necessary affections one of knowing the state another of pardoning the faults Iudgement is a great and high thing This by how much the businesse is greater is by so much the more diligently intended and opinion is lesse rashly to be giuen The cause ought to be euident not ambiguous and of great weight and by no meanes to be dissembled for the which one brother should accuse another much lesse that it hold a right affection to condemne him Let euery one therefore looke that hee be not swift to speake but rather attentiue to know and inclined to pardon wheresoeuer he may lawfully do but of this sufficient Inter. Script Anglic. Buceri fol. 374. Obiect Bishop Hooper Holy significatiue signes are vnlawfull Answ Bucer 1. When as God by his word hath sanctified all things by our prayers and hath made all things pure to the pure what cause can wee alleadge out of the word of God to deny that God will not blesse the vse of such signes whereof we speake that it should not be effectuall to that Church to some commendation of the Ministrie and thereof also to some edification of the faith For how can it be but that hee which promised to blesse the workes of our hands which we take in his name wil deny his blessing to these signes seeing he hath no where forbidden such an vse of them as we haue expounded and hath made vs Lords of the Sabbath and all other things in the world In Epist. Ioan. Alasco 2. Let vs consider what the Holy Ghost teacheth of the signification of a womans vaile and couering of the mans head 1. Cor. 10. wherefore doeth hee particularely mention the bright garments of the Angels The Holy Ghost doeth nothing rashly and doeth by all creatures preach the saluation of his which consisteth in the faith of the Gospel Script Anglican fol 709. Hoopero Petre Martyr The Ministers of the Church are the Angels and Messengers of the Church as Malachy witnesseth and the Angels all wayes for the most appeared as apparelled in white garments This hee calleth honesta iusta significatio a Scripturis non aliena an honest and fit signification of the Surplesse not disagreeing or strang from the Scripture How shall wee depriue the Church of this libertie that it may not signifie some thing by her actions and Ceremonies so as the people of Christ bee not burdened with Ceremonies and better things be not hindered ye will say let them declare themselues to be Angels indeed let them not signifieit But this might be replied as well on Saint Paul when hee appointed among the Corinthians that a woman should haue her head couered a man haue his head open 1. Cor. 11. 5. for he only presseth the reason of signification to confirme this Ceremonie Now any man of the Corinthian Church might here reply vpon him thus let the man declare himselfe indeed to be the head of the woman and let the woman shew her selfe subiect to her husband by their deeds and life let them not striue to declare it by signes But the Apostle saw that euen this might profitably be done not onely that wee liue rightly but also that by words and signes we be admonished of our duetie Loc. com fol. 1089. Epist Hoopero Zanchius Albeit a garment linnen or wollen for a Minister be numbred among indifferent things yet for the signification magis deceret vestis linea quà m lanea a linnen garment were more decent then a wollen for a Minister to weare in the administration of the Sacrament for that it is the Symbole or type of innocencie and holinesse Hence in the Apocalips white garments are giuen the Saints De redempt cap. 16.
great deale of labour to no purpose at all And the question is easily solued which asketh Where be those Ministers to bee found in England that haue suffred Depriuation for no other cause but for that they haue refused to conforme But besides the caution here made the Brethren my Answerers were not ignorant of the principall point which they should haue thought vpon chiefly and would haue qualified this their censure that for mine owne necessary resolution in a doubt of depriuation I vndertooke this businesse at first and yet besides they doe forget that in my reasons there are specified other ends and vse of this my labour that it should not be ill bestowed namely to mooue all Ministers who were depriued euen for Subscription as well as for non-conformity to try whether by offer of conformity they might not returne vnto their Ministry which would be a cause of wonderous benefit and comfort to the Church Also it serueth to resolue and quiet such as are to enter which being scrupulous to conforme can receiue admittance by none other meanes And lastly it hath vse for professors of Religion which without conformity to the ceremonies as kneeling at the Communion or admitting the crosse can by no meanes in the most places receiue the Sacramēts of Baptisme or the Lords Supper which things haue bred no small perplexity of minde and outward trouble to many godly persons who if by this meanes of my labour they might be resolued as they may bee if they will follow the iudgement and practise of all true Churches and faithfull teachers since Christ would proue labour to great and good purpose and farre from labour very ill bestowed Men should beware of bearing false witnesse against their neighbour or his honest labours If therefore the Brethrens answere prooue no sounder in the particular then in the generall out of all question it is but weake which now I will further consider of And before I giue reply vnto the particular answere let my Brethren know that this Argument vrged by me is no fancy of mine owne but hath bin thus conceiued euen as I vrge it by persons of most reuerend note in the Church of God such as Caluin Martyr Zanchius Vrsinus Piscator Polanus to the end that they doe not so lightly esteeme of it and cast it of but may be moued more seriously to consider of it Their iudgements I will deliuer in these two propositions 1. The Iewish Ceremonies after the death of Christ were in sundry respects as inconuenient vnlawfull to be practised by Christians as the Ceremonies of the Church of England are pretended to bee yet the holy Apostles of Christ did lawfully practise them and cause others to practise them in cases of necessitie as of the peace of the Church or propagation of the Gospel Caluin in Act. 21. 24. fol. 355. That Ceremonie of vowing practised by Paul seemed to haue in it some things mingled with it Parum consentanea cum fidei professione smally agreeing with the profession of faith yet he defends his practise by the place 1. Cor. 9. 20. Idem in Act. 16. 3. fol. 27. saith Non licuisse fidelibus eas retinere nisi quatenus earū vsus in adificationem faceret That it was not lawfull for the faithfull to retaine their vse but onely so farre forth as their vse did make for the edification of the Church yet in this case hee defendeth the practise of Paul Paulo circumcidere Timotheum licuit fol. 270. the like he doeth in Act. 21. 23. citing 1. Cor. 9. 20. Zanchius saith of the forbidding of strangled and bloud Act. 15. 28. that they were things Superstitionem Iudaicam redolentes also of Pauls vow and purification Act. 18. 18. 21. 23. thus he speaketh Fuerunt tamen etiam illi tunc temporis ritus stipulae cum fundamento Christo non congruentes yet he defendes their practise by the law of charitie and for the peace and edification of the Church Comment in Phillip 1. fol. 45. b Pet. Martyr calleth the Ceremonie of abstaining from bloud and strangled Citra controuersiam Aharonicam yet he defendeth the action as lawfull Pro pace conuictu credentium faciliori Loc. com inter Epist. fol. 1087. Piscator calleth the circumcision of Timothy rē molestā both to Paul and Timothy in Act. 16. 3. yet hee defendeth that practise of his by that saying of 1. Cor. 9. 19. 20. as also that practise of Act. 18. 18. Now that the Ceremonies practised by the Apostles were as euill and inconuenient in their iudgement as our prescribed Ceremonies the proofes of the next proposition will manifest 2. The practise of the Iewish Ceremonies by the Apostles in a case of necessitie such as depriuation of Ministrie is a sufficient ground to moue vs to conforme to the Ceremonies prescribed in our Church in a case of the like necessitie Peter Martyr defending the lawfull vse Vestium Ministrorum Ecclesiae Anglicanae alleadgeth the Apostles iniunction of Act. 15. 23. of Iudaicall Ceremonies Quis non videt Apostolos pro pace conuictu credentium faciliori mandasse gentibus vt a sanguine praefocato abstinerent Erant haec citra controuersiam Aharonica si generaliter omnia quae in lege fuerunt complecti volueris Loc. com fol. 1087. inter Epist Hoopero Vrsinus Speaking De vitiosis Ceremonijs falsis opinionibus cum veritatis insectationibus saith Neque verò polluitur rectè sentiens cum vtitur Ministerio errantium Ceremonias etiam humanas seruat si modò errores disertè constanter improbet neque verbis neque factis aliquis palam per se impiam verbo Dei repugnans committat humanas traditiones pro cultu Dei se non habere profiteatur Paulò Post sic Paulus obseruatione Ceremoniarum accomodabat se infirmis cum auersarentur eum tanquam hostem legis moris patrij in hâcre non peccabat And that wee may not doubt but that hee speaketh of Ceremonies as inconuenient as those of our Church in their iudgement he addeth presently after that such was the iudgement of P. Martyr as also his practise who when he came first into England and the error of corporall presence was as yet in force did yet with profession of his opposite iudgement receaue the Lords Supper with them Non obstantibus sibi illorum Ceremonijs licet ipsimolestis exercitat part 2. fol. 838 839 840. Zanchius perswadeth the Ministers being compelled by necessitie of Magistrates compulsion and threats to the practise of such Ceremonies which may bee termed stipula faenum And giueth instance of the Apostles practise of Iewish Ceremonies as before is alleadged concluding thus Ergo multa toleranda sunt ministris ne pax scindatur Ecclesiarum vt vitentur Schismata modò ne tales sint vel res vel doctrinae quae pugnent cum fundamento fundamentumque conuellant in Philip. cap. 1. fol. 45. Polanus in Ezec. cap. 44. fol.