2. 3. 4. Fourthly Iesus Christ preferring the healing of the sicke a greater duety before the strict keeping the Ceremoniall rest a lesser duty and commanding a kind of seruile labour viz. the carying home of a bed in some case vnlawfull Io. 5. 8. 9. proueth it not onely by a peculiar reason proper vnto himselfe that hee is Lord of the Sabbath and therefore might ouerrule in this case Mat. 12. 8. But euen by reasons of Common equity namely First because it is lawfull by not strictly keeping ceremoniall rest to doe morrally well on the Sabbath day omitting sacrifice to doe mercy Mat. 11. 12. Secondly because the end is superior to the meanes for the Sabbath was made for man not man for the Sabbath Mar. 2. 27. 4 Fourthly because it is contrary to the inspired examples in the Scripture which are of common equity and reason and to the practise of the faithfull Saints of God namely besides the forenamed examples of the Priests of the Apostles of Dauid of our Sauiour first of Salomon who in a case of necessity did offer vpon another Altar then the Altar appointed for the worship of God because it was not able to receiue the offrings 2. Chro. 7. 7. but was to little for that end 1. King 8. 64. Whereas they were to offer sacrifice and to burne incense vpon one onely Altar in the Temple 2. King 23. 12. It being a Type of Christ the only sacrifice and mediator Heb. 13. 10. 2. of Hezekias who to set forward the mayne and substantiall worships of God did admit of many to the Passeouer albeit they were not ceremonially sanctified but legally vncleane and did not receiue the same as it was written in the Law nor according to the purification of the Sanctuary yet with a true heart seeking the Lord they were accepted namely in a case of superiour reason 2. Chron. 30. 17. 18. 19. 20. Thirdly of Paul who to saue his life a greater duety did with his owne hands cast away into the Sea the good creatures of God which otherwise should haue beene preserued and so for that cause neglected a lesser duety Act. 27. 30. Fourthly of the inspired Apostles of Christ who as before is noted did practise on themselues Act. 21. 26. and vpon others Acts 16. 3. and did aduise Act. 21. 23. 24. yea ordaine inioyne and command the practise of Iewish ceremonies as circumcision shauing purifying abstayning from blood and strangled meate and that as a duty good and necessary Act. 15. 28. which to auoide and not to vse was a duety required of God which to vse and practise in other cases was reprooued by the holy Ghost Acts 15. 10. and 21. 21. Gal. 4. 9. 10. 11. and 2. 12. 13. 14 and 5. 2. 3. 4. Colo. 2. 20. 21. 22. 23. and were needlesse shadowes Col. 2. 20. Ordinances of the world Col. 2. 20. Commandements of men turning from the trueth Col. 2. 12. Titus 1. 14. Impotent and beggarly rudiments Gal. 4. 9. 10. And of sundry perillous and perniciouse effects yet this they did admit albeit the violation of a duety to doe a greater duety of superior reason namely to procure the vnity of brethren Act. 15. 2. 4. 6. 7. 24. The wyninng of strangers to the faith 1. Cor. 9. 19 20. And to propagate the Gospell 1. Cor. 9. 23. To preuent the scandall of weake beleeuers Act. 16. 3. and 21. 20. And the danger of interruption or depriuation of the Ministery by the violent Iewes persecution Act. 21. 12. 24. 27. 28. Thus is the first point confirmed to the which doctrine sundrie godly learned men euen so many as I haue reade of this point doe also consent both in the same words and proofes viz. * vid. Caluin in Mat. 12. 1. 3 fol. 260. Vrsin cat part 3. fol. 707. immediat ante praecept 1. impress Cantabridg anno 1585. Piscator in Mat 12. 1. 2. 3. in analisi fol. 190. in obseruat ad eundem locum fol. 205. 106. 107 Idem in obseruat in Mat. 9. 13. fol. 156. Idem in obser ad Mat. 15. 3. 4. 5. 6. fol. 243. Polan syntagm Theolog. lib. 9 c. 29 fol. 4077. 4078. Martyn in summula verbi dei cap. 2. 10. 11. 12. 13. 14. fol. 47. 48. de-calogo Mr. Perkins vol. 1. of his workes treatise of conscience Cap. 2. fol. 520. Yet to this poynt or proposition howsoeuer firme it bee in it selfe as hath appeared and is approoued by the best diuines yet some obiections haue beene layd against it which I will heere set downe Ob. Where it is sayd in the former proposition when two dueties doe meete at one time it is obiected that they cannot bee dueties both at once For if they were both dueties they would both bind and so a man must needes commit a sinne seeing hee is straitned betweene two dueties and must omit the one this therefore is not well proposed Ans The mentioning of these two duties meeting together at one time in our practise doeth not intend that they doe both of them bynd the conscience at the same instant but they are called dueties as they are considered apart being both workes are commanded of God in two seuerall commandements Which two workes being dueties considered apart doe sometimes offer themselues to our practise at one instant As to heare a Sermon at the Church on the Sabboth and to tend a sicke person ready to die at home at the sametime both are duties being cōsidred apart but meeting together and offering themselues to our practise at one time there is indeede but one duety because both cannot be performed in one instant In which case the greater worke is the duety the lesser bindes not for that present In like case for a minister to refuse inconuenient ceremonies albeit it be a duty being cōsidered apart from the duty of preaching the word yet when it meeteth with the duty of preaching so as preaching the word will not stand with refusing inconuenient ceremonies this refusing of ceremonies bindeth not the cōscience but leaueth to be a duty There are not two duties at that instant but only one which is to preach the word of God In which case the refusing of inconuenient Ceremonies is no duety neither is their practise a sinne yea the practise of them is a duety if otherwise they cannot preach the Word this obiection therefore needeth not Obiection The doctrine included in that point or proposition is not true because there may be a greater duetie neglected for the performance of a lesser which may then be done when the performance of the lesser keepeth him frō sin as for example A Preacher enioyned to preach naked ought to neglect preaching Besides it is contrary to the rule of the Apostle Rom. 3. 8. The least euil must not be done that the greatest good may be performed For when I cannot doe it without sinne it is no duety and therefore you should propose the matter thus It is necessary to performe
which are diuersly obserued are as vpon her garment August Epist 86. That the difference and variety of fastings or of dayes obserued in diuers Churches or Ceremonies of like nature doth not interrupt or impaire but commend the vnity and consonance of faith so saith Irenaeus Euseb 5. 24. the like is in Distinct 12. cap. 3. scit Sancta That if their be any matter of this quality which is contrary to the grounded obseruation of Christ and his Apostles It must be reduced to the doctrine practise of Christ and his Apostles againe though their predecessours of simplicitie or ignorance had erred which by Gods mercy might be pardoned to them in which case men ought not to obserue what any man before them did thinke fit to be done but what Iesus Christ who is farre before all did performe himselfe Cypr. Epist 3. lib. 2. Legantur plura That Ceremonies and Traditions such as fasting on a certaine day as on the Lords day after that they haue beene vsurped and abused by detestable and damnable Heretikes as that was by the Maniches ought not to be obserued but disused for the scandall thereof Aug. Ep. 86. Casul That all such Ceremonies and Traditions which are not contained in the holy Scriptures neither established by general Councels neither vniuersally obserued in the Church but are varied innumerable waies in diuers Churches which either for number did ouerload the Church with a seruile burthen or for whose continuance there could not be giuen a sound reason albeit it doe not appeare that they be contra fidem yet vbi facultas tribuitur sine vlla dubitatione resecanda existimo They ought without staggaring to bee cut off when conueniently they may saith Augustine Epist 119. cap. 19. Ianuario That these cautions in establishing of Ceremonies being obserued such Ecclesiasticall Traditions as do no hurt vnto the faith are so to be obserued as they are deliuered of the auncients neither ought the opposite custome of some ouerthrow or preiudice the custome of other dist 12. cap. 4. Illud out of Hier. Epist 28. ad Lucinum In the which Epistle hee concludeth also thus Vnaquaeque prouincia abundet in sensu suo Touching Ceremonies let euery Countrey abound in their owne sence presupposing their former caution that therein they impaire not the faith That whatsoeuer is inioyned in any Church which is Neque contra fidem neque contra bonos more 's neyther opposite against faith neyther yet good manners is to beholden as indifferent and to be kept according to their custome with whom wee liue August Epist 118. cap. 2. Ianuar. That in matters whereof the Scripture hath determined no certainty the custome of Gods people is to be followed August Epist. 86. That there is no rule or discipline better or more fit for a graue and prudent Christian then to doe after that manner as he seeth to be performed in that church to the which it falleth out that he shal come Aug. Epist. 118. This is to be vnderstood of such Ceremonies as before he saith are not contrary to faith nor manners for of such hee expresly speaketh and then also he presupposeth a true Church That into whatsoeuer Church a man shal come he ought to obserue the customes or Ceremonies which hee findeth there to be in vse if he will not giue scandall to others neither receiue scandall from other This was the counsell of Ambrose to Augustine on the behalfe of his mother Monica Ego verò saith Augustine de hâc sententia etiam atque etiam cogitans ita semper habui tanquam eam caelesti oraculo susceperim Epist 118. cap. 3. That vpon occasion of refusall of these matters Cauendum est ne tempestate contentionis serenitas charitatis obnubiletur August Epist 86. The law of charity must moderate this controuersie That if disputation bee once admitted on the one side from the diuers custome of some Churches to condemne others in these Ceremonies there will arise interminata luctatio a boundlesse strugling or contention which with toile of ianling will produce no conclusions of any certaine truth Agust Epist 86. That if on the other side men do labour to ground their particular Ceremonies on the authoritie of the Apostles thence also commeth interminabilis contentio generans lites non finiens quaestiones an in determinable contention breeding strife without deciding of the question Idem ibid. That it was most euidently opposite to faith and to sound doctrine for Christians about the vsing or not vsing of these things to censure one another in respect of their standing in true grace by iudging one another to be vncleane August Epist 119. cap. 20. Thus of their doctrine Now of their practise ALthough the teachers of diuers Churches did vary very much in the iudgement practise of diuers Ceremonies as for example in the obseruation of fasting some fasting one day some two some more some fortie as Euseb 5. 24. as also in the celebration of the daies as of the daie of Easter some obseruing it on the Lords day as the Westerne Churches did some keeping it on the foureteenth of the moneth both sides deriuing their practise from the Apostles Socrat. 5. 22. yet for all this difference they were at vnitie one with another thus writeth Irenaeus to Victor Eusebius 5. 24. they were not at discord one with another neither fell they out Socrat. 5. 22. they varied not among themselues about these trifling matters Euseb 5. 24. they perswaded not one another vpon either side to practise other then they did Euseb 5. 24. they vsed not a word of discord about this matter ibid. they did not euer excommunicate one another for this difference Euseb 5. 24. they did communicate on with another for all this difference Socrat. 5. 22. they parted when they met one from another in peace Euseb 5. 24. they neuer deuided the Communion of the Church neither brake they asunder the bonds of amitie Socrat. 5. 22. nor depart from their mutuall Communion Sozom. 7. 19. but all of them in their variety held fast the bond of loue and vnitie Euseb 5. 24. and the reason is well added and expressed by Sozom. 7. 19. for they held it quoth he a friuolous thing and that deseruerdly for those to be mutually separated from the benefit of eithers Communion Qui in praecipuis religionis capitibus consentirent which agreed in the chiefe and fundamentall points of religion For neither saith he shall you finde the same traditions in all Churches alike in euery point albeit they agree among themselues and to proue this hee fetteth downe a multitude of differences of diuers Churches both of discipline and Ceremonies They sharpely reproued such Euseb 5. 24. and bitterly inueighed against them Socrat. 5. 22. as troubled the Church by attempting to compell other Churches from their owne auncient custome to their practise and for threatning them with excommunication for not obeying their admonition as before we noted They regarded not
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
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
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
actions that chiefly seemeth to conduce which is written by the Apostle vnto Titus All things are cleane vnto the cleane And vnto Timothy Euery creature of God is good But it is not necessarily required that we haue an expresse mention of euery particular and singular thing which we vse to doe This is sufficient in generall to know by faith that indifferent things cannot defile those which vse them with a sincere minde and conscience Loc. com inter Epist. fol. 1088. Hooper Obiect Bb. Hooper These Ceremonies are Aaronicall and Iewish an imitation of the Aaronicall Priesthood and therefore ought to be eschewed of all that loue Christ Answ Bucer 1. Though I admit your antecedent yet your conclusion followeth not for to imitate Aarons Ceremonies is not of it selfe vicious but onely when men vse them as necessary to saluation or to signifie that Christ is yet for to come to take flesh vpon him Epist. ad Ioan. Alasco Nothing can truely be said to appertaine to the Priesthood of Aaron so farre forth as it is abolished but that which is vsed with such like superstition as if it were now after Christ reuealed needfull to saluation or profitable of it selfe or whereby some occasion is giuen to a man to assume or to retaine this superstition with himselfe or of troubling the peace and quiet of Brethren Idem Script Anglican fol. 707. Hoopero 2 For a Rite or Ceremony to be Aaronicall adheareth or sticketh not to any of the creatures of God in no garment in no figure in no colour in no worke of God But in the minde and profession of such as abuse the good creatures of God to impious signification idem ibid. 3 If by no meanes it be lawfull to vse those things which were of Aarons Priesthood or of the Gentiles Then it is not lawfull for vs to haue Churches nor holy-dayes For there is no expresse commaundement by word in the holy Scriptures of these things It is gathered notwithstanding from the example of the old people that they are profitable for vs to the increase of godlinesse which thing also experience proueth Idem ad Ioan. Alasco Petre Martyr In the Law or Priesthood of Aaron there were 1. Sacraments whereby it pleased God to confirme and seale the promises of Christ to come all which I know are abolished that we must beleeue that Christ is alreadie giuen not to be giuen And seeing other seales of Gods promises are vnder the Gospell giuen by our Lord himselfe namely Bread and Wine we ought not to recall the antiquated signes 2 Howbeit there were some actions in the Law of that nature that properly they may not be said to be Sacraments For they made to decency to order and some benefit which I doe iudge may be recalled and retained as agreeable to the light of nature and furthering some profit to our selues Who knoweth not that the Apostles for the peace and more comfortable conuersing of beleeuers did command the Gentiles that they should abstaine from bloud and strangled Those things were out of question Aaronicall if you will comprehend all things generally which were in the Law Further no man is ignorant that Tythes are inioyned in innumerable places for the maintenance of Ministers besides if I might more diligently search and consider as the time now will not permit me I could finde out not a few things which our Church hath borrowed out of the law of Moses that from the first beginning of the Church And that I may not omit this one thing wee haue the festiuall dayes in memoriall of our Lord Resurrection Natiuitie Pentecost and death of Christ shall all these things bee abolished because they bee shadowes of the olde Law By these things I suppose you see B b. Hooper that all things appertaining to the Aaronicall Priesthood are not so abolished as that nothing thereof either may be retained or vsed by vs. Martyr loc inter Epist Hoopero fol. 1087. Obiect B b. Hooper These Ceremonies were of Antichrists inuention Answ Bucer The vse of such garments as the Surplesse were vsed Godly by the holy Fathers before the Pope became to be the Romish Antichrist Script Anglic. fol. 682. Cranmero Martyr I cannot easily grant that the diuersity of garments had their originall from the Pope seeing we reade in the Ecclesiasticall History that Iohn the Euangelist ware Petalum seu Lamina Pontificalis a kinde of garment proper to a Minister or B b. and Pontius the Deacon witnesseth of Cyprian the Martyr that when as he was to be beheaded he gaue his garment named Birrus to the executioners His garment called Dalmatica hee gaue to the Deacons and stood in his linnen garments And Christians when they were conuerted vnto Christ did as the Fathers witnesse change their garment and for a gowne did put on a cloake For the which when they were mocked of the Heathen Tertullian wrote a most learned booke de Pallio of the cloake Besides Chrysostome maketh mention of the white garment of the Ministers of the Church Neither doe I thinke that you B b. Hooper are ignorant that there was giuen a Whitegarment vnto those that were admitted vnto the Church by Baptisme Wherefore it is cleere that there were some differences of vestures before the tyranny of the Pope was in force But admitte these things to The like answere and allegations doe Bullenger Gualt giue to the sam obiection Looke Whitgifts defence fol. 268. be the Popes inuentions I cannot perswade my selfe that the impiety of the Papacy is so great that whatsoeuer it toucheth it maketh so polluted and defiled as that the vse of such things may not be granted to good and Godly persons Martyr Hoopero fol. 1087. Looke more for answere hereto in the answere to the next obiection Obiect Bb. Hooper These things abused by Antichrist are so defiled that they may not be permitted to any Church howsoeuer knowing and worshipping Christ and acquainted with her liberty of all things Answ Bucer Surely I make great conscience to say thus much For 1. I see no Scripture whereby I may defend it 2. The Scripture doth euery where preach that euery creature of God is good vnto the good that is to such as doe truely beleeue in Christ and doe godly vse his creatures And that this creature of God is good not only in naturall effects as bread is good in the effects of feeding and strengthening our bodies and wine in the effects of drinking and heating vs but also it is good in diuers significations and admonitions For godly men doe stirre vp and nourish in themselues the remembrance and consideration of many of Gods benefits from euery thing which is a creature of God From hence are those things in the Psalmes and in the Songs of the Saints concerning the praise and celebration of Gods Name to the which all the works of God doe inuite them 3. What Scripture teacheth that there is such power giuen to the Deuill
or to euill men that by their abuse they can make any creature of God which is good in it selfe and good also in signification and admonition to be in it selfe euill and impious 4. Nothing can be said to be a rite of Antichristianisme but such whereby some profession of and communication with Antichrist is exercised or whereby such profession and communion is furthered Script Anglic. fol. 707. Hoopero Peter Martyr By this which you alleadge I see not how it may be firmely concluded that we may vse nothing which is vsually done in Popery surely wee must beware lest wee oppresse the Church of Christ with too much seruitude or bondage that namely it haue liberty to vse nothing which appertaineth to the Pope Surely our ancestors in the Primitiue times tooke the Idoll Temples and conuerted them into sacred houses in the which Christ may bee worshipped and the reuenewes which were consecrated to the Gods of the heathen to stage playes and Vestall Nunnes they translated for the maintenance of the Ministers of the Church when as these things did not only serue Antichrist but euen the diuell Further the verses of Poets which were consecrated to the Muses and to diuers of their Gods or vsed in Plaies acted on stages to appease their Gods forsooth the Ecclesiasticall writers vsed such of them as were fit comely and true and that by the example of the Apostle which did not disdaine to cite Menander Aratus and Epimenides and that in the very body of the diuine Scripture which hee deliuered and those wordes which were otherwise prophane hee fitted and applied diuino cultui to the seruice or worship of God vnlesse perhaps ye will say that the words of Paul which are written and set downe in the holy letters doe lesse serue to the worship of God then the visible words which are vsed in the Sacraments Besides who knoweth not that wine was consecrated to Bacchus bread to Ceres water to Neptune oyle to Minerua letters to Mercury songs to the Muses or Apollo and sundry other matters of this nature you may finde in Turtullian de corona militis who there is most of all in this argument Al which things notwithstanding we are not afraid to vse freely as well in holy as prophane vses albeit they haue beene dedicated to diuels or to Idols looke more in the former obiection in that which followeth Loc. com fol. 1087. Hoopero Obiect Bishop Hooper These Ceremonies ars notes of Antichrist and they that communicate with them doe communicate with Antichrist Answ Bucer 1. For any thing to be a note of Antichrist is not in the nature of any creature in it selfe for to that end nothing was made of God But it hangeth altogether of consenting to Antichrists religion and the professing thereof The which consent and profession being changed into the consent and profession of Christianity there can sticke in the things themselues no note or marke of Antichrists religion The vse of Bels was a marke of Antichristianity in our Churches when the people by them were called to Masses and when they were rung against Tempests Now they are a token of Christianitie when the people by them are gathered together to the Gospel of Christ and other holy actions why may it not then bee that the selfe same garment or other like Ceremonie may serue Godly with Godly men that was of wicked signification with the vngodly 2 Truly I know very many Ministers of Christ most Godly men who haue vsed Godly these vestures and at this day doe yet vse them so that I dare not for this cause ascribe vnto them any fault at all much lesse so hainous a fault of communicating with Antichrist for the which fault we may vtterly refuse to communicate with them in Christ 3 The Priests of diuels did celebrate in their sacrifices the distribution of bread and of the cuppe as Iustinus Martyr and Tertullian make mention what let is there why we may not vse the same Ceremonies also Obiect You will say wee haue a commandement of the Lord touching this Ceremonie Answ Very well And by the selfe same it appeareth that same thing to serue among the children of God to the seruice of Christ which the wicked abused in the seruice of diuels if the commandement of Christ bee added thereto But it is the commandement of Christ that in our actions we institute and vse all things so as comlinesse and order be obserued that faith may bee edified c. 4 Many things which the Antichrists haue made markes of their impiety may be tokens of the kingdome of Christ as the signes of Bread and Wine the water of Baptisme and the laying on of hands Preachings Churches Holy-dayes and many other things also these places of scripture are of a great scope The earth and the fulnesse thereof is of the Lord not of the Diuell not of Antichrist not of the wicked And againe the Sonne of man is Lord of the Sabboth and the Sabboth is made for man and not man for the Sabbath and all hings are pure to the pure and euery creature o◠God is good nor can be defiled to good men by the abuse of euill men The word of God must bee followed in all respects as well in our priuate actions as publike For all things are to be done in the Name of the Lord Iesus and to the glory of God Then such libertie as we grant vnto our selues in our priuate vse of external things let vs not denie in publike Bucer Epist. Ioan. Alasco Hemingius Some are offended with our Ceremonies which they exclaime to bee Papisticall They say wee in the Denmarke Churches haue Priests Altars Surplesses Candles Images Exorcismes Signings with the Crosse plainly after the Papistical maner To these I answer that the true Church is to bee distinguished from the false by doctrine and worship not by Ceremonies which are per se adiaphora in their owne nature indifferent neither doe wee iudge indifferent Ceremonies of so great moment as that for them Schismes should be raised in the Church Let the sinceritie of Doctrine be retained and the pure Worship of God let other things serue partly for publike peace partly for the weakenesse of men and let vs leaue these things to the wisdom of our gouernors and let them determine of these matters Syntag. ad 4. leg decal § 33. 34. fol. 365. Obiect Bishop Hooper If ye grant so great libertie to Churches as that they may vse all things for holy significations and instructions we shall open a window to let in all manner of abuses Iewish Gentilish Antichristian yea Holy water Censing and innumerable matters of that kinde Answ Bucer This inconuenience neede not to bee feared at all For the Churches which I haue described and to the which I iudge that libertie whereof I speake cannot bee denied wil so temper whatsoeuer Rites or garments which they assume for their vse that they may serue to illustrate and not
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.
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
opposit therto if it be fauourably taken or construed on the better part For I confesse there want not some few matters which if they be not * candidè fairely taken may seeme not altogether to agree vnto the word of God Script Angl. fol. 456. Praefac ad censur Caluin In the English Leturgie or booke of Common prayer which you describe I perceiue sundry * tolerabiles ineptias Looke the discourse of the troubles at Frankford fol. 28. wherin is shewed that Knox Whitingham and others described the English Leturgie to which description this was the answer of Caluin as appeareth there fol. 34 35 tolerable vnfitnesses In which two words I expresse thus much that there was not that purity therein contained which were to be wished which blemishes at the first day of reformation could not be corrected Wherein seeing there is conteined no manifest impiety these things therfore ought to be borne with for a season Ep. 200. fol. 336. and a little after to the English exiles at Frankeford which desired reformation of the English Leturgie hee giueth this aduise Vos vltra modum rigidos esse nolim Epist. 200. fol. 336. Of the which aduice of his he thus speaketh in Epist. 228. fol. 374. in Anglorum controuersia moderationem tenui cuius me non poenitet in Epist 206. fol. 342. hee perswadeth one part to incline themselues to all possible moderation and is displeased with the other part that nothing by them was yeelded or mitigated Martyr loc com inter Epist fol. 1127. amico in Angliam For mine owne part I wish that all things may bee done simplicissimè most free from humane mixtures in the worship of God Yet when I thinke with my selfe that if peace betweene the Saxon Churches and ours might be obtained there would follow no separation for such matters as these Ceremonies Alexander Alesius a worthy Scot of great account and note in Proaem before his Translation of the Common prayer Booke in Script Anglican Buceri fol. 373. commendeth the performance of it by our Countrey-men exceedingly with their great diligence and care therein and calleth it Preclarissimum diuinum factum in constituting and ordering the Church of Christ according to that Booke further declareth that the vertue and pietie of English men in this matter would reioyce many mindes and bee an help to the endeuors of others in the like and that it was euident that the enemies of the trueth were very sorry of the good successe and progresse herein Also hee complaineth with Gregory of some Vt cōmotis studijs contentio semper irritet aliquorum indignationem vtque nimio ardore interdum admodum peccetur dum nemo minus videri altero ac potius solus sapere vult fit vt non necessarijs quaestionibus disputationibus necessariarum rerum cognitio negligatur further he sheweth this contention of brethren about this booke to come of the diuell who failing one way seeketh another to mischiefe the Church hee complaineth of some Aliquam diuisionis occasionem arripientibus non iam nulli vocabula penissyllabas expendendo verbis tantùm litigant reipsa si placidè exquiratur futuri concordes Of the common prayer booke it selfe he saith Hic liber per se vtilis futura lectio ipsius quà m plurimis hoc tempore diuinitus oblatus esse videatur ibid. fol. 375. Cranmer Martyr In his purgation of slanders against him If the Queenes highnesse will graunt thereunto I with Maister Peter Martyr and other foure or fiue which I shall chuse will by Gods grace take vpon vs to defend not onely the common prayers of the Church the ministration of the Sacraments and other rites and Ceremonies but also all the doctrine and religion set out by our said Soueraigne Lord King Edward the sixt to be more pure and according to Gods word then any other that hath beene in England these 1000. yeeres so that Gods word may bee iudge Acts mon. fol. 1465. Bishop Ridley When Bishop Grindall from beyound Sea wrote to him in prison being condemned to bee burned concerning Knox his peremptory and violent exceptions against our booke of Common prayer which was euen misliked by Caluin himselfe Epist fol. answered by writing thus Alas that brother Knox could not beare with our booke of Common prayer in matter against which although I grant a man as hee is of wit and learning may finde apparant reasons yet I suppose hee cannot soundly by the word of God to disproue any thing in it Act. mon. Doctor Taylor Martyr There was after that set forth by the most innocent King Edward for whom God be praised euerlastingly the whole Church seruice with great deliberation and by the aduise of the best learned men of the Realme and authorised by the whole Parliament and receaued and published gladly by the whole Realme which booke was neuer reformed but once and yet by that reformation it was so fully perfected according to the rules of our Christian religion in euery behalfe that no Christian conscience could bee offended with any thing therein contained I meane of that booke reformed Act. mon. fol. 1521. Exiles at Franckeford Among them was great diuision and dissention about the vsing of the Common prayer booke of England one part refusing it as Iohn Knox William Whittingham Christopher Goodman Dauid Whitehead Miles Couerdale Iohn Fox Anthonie Gilby c. The other part standing for it which also were reuerend persons as Thomas Leauer Iohn Iewell Iohn Mullins Iohn Parckhust Lawrence Humphry Iames Pilkington Alexander Nowell Iames Haddon Edwin Sands Edmund Grindall and others Looke the discourse of the troubles at Franckeford fol. 16. 23. 19. Which dissentions caused them to seeke the iudgements of other churches and their teachers as of Caluin Beza Bullinger fol. 25. 199. Also Robert Horne Thomas Leauer Io. Mullins Tho. Bentham W. Cole Io. Parckhust Lawrence Humphry c. were all fully determined to vse none other then the order last taken in the Church of England Discourse fol. 16. 223. The same order of seruice concerning religion which was in England last set forth by King Edward fol. 10. Also Iames Haddon Edwin Sands Edmund Grindall Christopher Goodman c. not doubting or distrusting their good conformitie and ready desires in reducing the English Church now begun there to it former perfection it had in England least by much altering the same wee should seeme to condemne the chiefe authours thereof whereas they now suffer so are they not ready to confirme that fact with the price of their bloud c. fol. 22. 23. They also at Franckford writing to them at Zurick exiled also dissenting from them about our Ceremonies Thought not that any godly men would stand to the death in defence of those Ceremonies which as the booke specified vpon iust occasions may be altered accounting it an argument that they are slenderly taught which for a Ceremony will refuse such a singular benefit
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
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
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.
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
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
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.
of this heauy yoke would haue kept them in their Ministry vnlesse they could be content also to subscribe to the Booke of common prayer and those 39. Articles according to the Canon or at least forbeare to speake either publickly or priuately against any thing contained in them This being so M. Spr. should either first haue made it plaine that the only or at least chiefe cause why the Ministers haue been depriued vsually or suspended in England hath been their refusing to conforme or else hee should haue made this the state of his question Whether the suffring Depriuation rather then a man will conforme to the ceremonies in this case when besides conformity vpon the same penalty subscribing to the Booke of Common prayer and the 39. Articles or at least forbearing to speake against any thing contained in them is required be a sinne And this shall suffice to bee premised for a generall answere to his whole treatise Now the arguments whereby he laboureth to proue the lawfulnesse and necessitie of Conformity in the case of Depriuation are to be examined particularly His first maine argument is this The doctrine and practise of suffring depriuation specially vpon the reasons vrged against our ceremonies is contrary to the doctrine and practise of the Apostles The antecedent of this Argument for the consequent is strong and good hee laboureth to prooue first in this manner To refuse to do that which the Apostles with the whole Church at Ierusalem did by Diuine inspiration and commaundement doe themselues and both aduise and commaund others to doe is a sinne But to refuse conformity in the case of depriuation is to refuse to doe that which the Apostles and whole Church at Ierusalem did themselues and both aduised and commanded others to doe for they practised themselues and commanded others euen whole Churches to practise ceremonies as inconuenient and euill for number nature vse and euill effects as ours are supposed to be and that for reasons equiualent or inferiour to the auoyding of Depriuation Ergo to refuse to conforme in the case of depriuation is a sinne The proposition of this argument he neuer goeth about to proue which yet is most false and vnsound for the Apostles and whole Church a Ierusalem might by diuine inspiration and some speciall commandement of God both themselues vse and inioyne others to vse some Ceremonies in themselues as euill and inconuenient as ours yet it may be vnlawfull for a Minister now to vse ours except he did it by the same in spiration and had the like commandement from God as they had Abraham to manifest his faith was commanded by diuine vision to kil his sonne and if he had done it hee had in so doing done an excellent worke will this make it lawfull for all other belieuers for the manifestation of their faith to doe the like when they haue not the like speciall commandement from God to doe it The contrary would bee much better concluded by this argument viz. that the Apostles doctrine and practise doeth not so warrant a Minister now to conforme to such like Ceremonies because they that command them to doe so doe it not by diuine inspiration or commandement as the Apostles did That which he alleadgeth afterward for the confirmation of this proposition in his answere to the first obiect pag. makes it neuer a whit the stronger For first the answere he giues doeth but beginne the question and is the very same with the proposition it selfe whereof it should haue beene a proofe If the Apostles authoritie saith he were immediate from God and that they did was done by the direction of the Holy Ghost wee may bee the boulder to imitate them Secondly his second answere that though we may not imitate the Apostles in things peculiar to the office persons and times yet wee may in matter of common equitie and generall reason Insteed of confirming he doth directly ouerthrow his owne proposition for hee grants here that it is no sufficient warrant for vs to doe any thing for that the Apostles did so because they did many things by diuine direction that were peculiar to their office persons and time Thirdly he doeth expressely in this his second answere affirme that the Apostles did vrge the practise of these Ceremonies not from the immediate authoritie of God nor from the inspiration onely of the Holy Ghost but by reasons and rules of common equitie and perpetuall Wherein besides that he forgets what he had vrged before in the proofe of his assumption and expressely contradicts the text which affirmes that all the things they did write euen concerning matters of order in the Church were the commandements of the Lord 1. Cor. 14. 37. and that when they decreed these things in question they sayd it seemed good to the Holy Ghost and vs Act. 15. 28. hee hath also weakned his owne proposition here and made it of no strength at all For if the Apostles had vsed or inioyned these things and not done it by diuine inspiration and immediate authority from God whatforce could there bee in their example or commandement to bind our conscience The Apostles we know were men and subiect to error as other men in all cases wherein they were not immediately directed by the spirit of God And if the reason why we are to conforme be not this because the Apostles did so or because they did so by immediate direction from God but because they did that which the rules of common and perpetuall equitie and generall reason did require then an argument drawne from the doctrine of the Scribes and Pharises as well as of the holy Apostles might haue serued the turne For we are bound to follow them also where they do or teach that which the rules of common and perpetuall equitie and generall reason doe require But let the reasons be examined whereby he is moued to iudge that the Apostles did vse and inioyne these Ceremonies not by immediate authority from God nor from inspiration onely of the Holy Ghost but by reasons and rules of common and perpetuall equitie They vsed enioyned these things saith he for expediencie and necessitie to win the more to Christ and to further propagate the Gospel which though it be granted to be true yet shall we be as farre to seeke as we were before for still the question will be whether there be the same reasons now to moue vs to the vse of our Ceremonies as mooued the Apostles then to vse those There might be such speciall causes as made it expedient and necessary for them to vse and inioyne such Ceremonies then as neuer did fall out before nor shall doe againe while the world doth stand It is indeed a rule of common and perpetual equity that things expedient and necessary that may make for the winning of more to Christ and furtherance of the Gospel be done but that may be expedient and necessary vnto these ends for some persons at sometimes
ministery can bee of that necessity and vse for the glory of God and good of his Church as was the ministery of any Apostle The worke whereunto the Lord hath called and separated the Apostles viz. the planting of the Church and preaching of the Gospel to all nations was such as could not haue beene performed by any other but the Apostles alone But in the depriuation of our Ministers that refuse conformitie there is no such danger and of their preaching there can bee no such necessitie imagined though they preach not the Gospel is preached stil and that soundly and fruitfully And how then can Master Spr. say that the auoiding of depriuation with vs is a reason either superior or aequiualent vnto that which mooued the Apostles to doe as they did if hee had said there is great similitude and analogie betweene these two cases he had spoken probably but to maintaine a paritie betweene them he hath no colour of reason at all 2. The Apostles in vsing and inioyning those Ceremonies might bee well assured that they should greatly further the successe of the Gospel thereby the beleeuing Iewes would bee preserued from Apostasie the vnbeleeuing many of them would be gained and that they should not onely obtaine libertie and freedome for their Ministerie by this meanes among the Iewes but that the very vsing of these things would edifie them Now our Ministers haue no reason that is either Superior or aequiualent vnto this to perswade them to the vse of our Ceremonies for they cannot be assured that the vsing of our Ceremonies would doe any good at all no they are well assured by many reasons long experience that they would doe much hurt euery way both vnto the belieuer and to him that is not yet called to the faith And should not he thinke you haue great cause to brag of this bargaine who after that he had purchased the liberty of his ministry by yeelding vnto conformity should finde euer after a wofull experience that he hath done much more hurt by his conformity then good by his ministry 3. The Apostles in vsing inioyning those Ceremonies if they had enioyned any and the Churches also in obseruing them by their appointment if any such thing had bin were well assured in their consciences they did that which was not onely lawfull but necessary for them to doe and that they had sinned if they had not done so for they had diuine authority to warrant command to do as they did Will Master Spr. say that the auoiding of depriuation with vs is a reason either superiour or equiuolent vnto this our Ministers can discerne no such warrant for the vse of our ceremonies but are fully assured they haue this commandement expresly to the contrary And will any man perswade them that for the auoiding of depriuation or a far greater penalty though indeede that be very great they may do a thing which they are assured is euil in the sight of the Lord. For a conclusion to this answere vnto his first maine argument it shall not be amisse to set downe and repeat sundry materiall differences betweene the case of the Apostles and Churches in their times and ours now 1. They vsed such Ceremonies only as both at the first were diuine ordinances and the vse whereof was warranted vnto them by diuine authority We are required to vse such as are inuentions not humane onely but Antichristian 2. They vsed them in this perswasion of their conscience that they might in that case and ought to be vsed neither did they euer inioyne them to any that held them vnlawfull ours are imposed vpon such as are perswaded in their conscience they cannot vse them without sinne 3. They vsed them but once or twice vpon extraordinary occasion we are required to vse ours constantly and continually in the ordinary exercise of our ministery 4. They neuer vsed them but when they saw euidently that the vse of them would preuent scandall and tend vnto edification we are required to vse ours though we see euidently the vse of them would hinder edification and giue offence many waies ¶ A Reply to the Answere of my first Reason for Conformitie in case of Depriuation LEst the answeres of my reasons should hold me void of charity which is not suspitious or to be carried on with euill surmising I will omit that sending an answere to me which am the second person from them they giue answere as to a third Neither will I insist vpon the Ironies which may seeme too palpable among godly minds needed not especially in disquisition of a truth of so great consequence Onely I put my brethren and my selfe in minde for our better prosecuting of this question that piety is meeke and gentle equalling her selfe to the lower sort it scorneth not such as are differing from it in iudgement it is not prouoked to anger but in euidence and demonstration of the truth approueth her selfe to euery mans conscience in the sight of God Now as there is none end of making many bookes so Gods wisedome should instruct vs by contention not to leingthen controuersies for which cause I haue purposed to be short in reply Touching the Preface or generall answere made before the Answere to particulars it might as I suppose haue been well spared as being to small purpose and quite besides the point in question For 1. The Answerers could not be ignorant and my Conclusion drift in handling matter manner whole course of prosecuting in euery Argument doe plainely stretch no farther then to enforce Conformity in case of Depriuation Therfore this caution is but a voluntary and studious wandring from the question Neither doe these arguments labour to make the world beleeue that all depriued Ministers haue sinned in suffring Depriuation but so many onely as for not conforming haue suffred depriuation Therefore this speech of theirs is either an vntrue surmise or a scornefull Ironie 2. Though the Answerers should bee ignorant that any Minister should suffer Depriuation for onely refusing to conforme yet all the faithfull Ministers of these our parts doe know the contrary of sundry my selfe doe know it of my selfe and others And who can be ignorant that diuers Ministers haue been depriued only for not conforming by inditements at Assise and Sessions as well as by the Bishops and doe perpetually stand liable to that censure and is a cause ouer-ruled as appeareth in the Lo. Cookes reports Againe it is well knowen that for these later 5. or 6. yeeres subscription hath not been vrged to Incumbents or setled Ministers but meere conformity And Bishops haue acknowledged being put in minde by men of learning in the Lawes that they could not vrge Subscription either by vertue of the Statute or the booke of Canons to such as were already placed and setled in their charges It was therefore vnaduisedly and vntruely affirmed to say no more that M. Sprint surely bestowed his time very ill and spent a
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.
contrary iudgement to that for which they alledge him and saith that it is recepta illius loci interpretatio vntill they come vnto the place which my Brethren say I put most confidence in which they finde to bee Acts 15. Which place it selfe vnlesse they had gone about directly to confute they could haue said nothing to the purpose For what is it to the point when I speake of inioyning and doe bring a place to proue it for them to insist vpon the number but according to the old saying Ego de allijs tu de caepis which might bee referred to the Dialogue of Erasmuus de absurdis As for the ensuing repetion of the things which before they alleadged in the same words almost that the things enioyned in Act. 15. were not Ceremonies that they were imposed not as ceremoniall but as morall dueties that Timothy his circumcision was not a Sacrament and the rest they are by me sufficiently replyed vnto before The fourth and last member of my assumption is of reasons of suffering depriuation where my Brethren in their answere beginne againe with misreporting of my wordes For my reason saith not that the Apostles and Churches were moued to inioyne and practise Ceremonies for reasons of no greater weight but for reasons partly equiuolent and partly inferiour to the auoiding of depriuation And I am sorry that in so little compasse of two or three sheets of paper my Brethren should so many times ouerslip themselues which if in this part of their answere they had not done it had beene to small purpose to bring in so large a proofe of that in the first Section heereof which no man denieth that the Apostles office is of greater dignitie or excellency then the office of an inferiour Minister For in that I said partly equiuolent I left roome enough for any man to vnderstand that the reasons were not altogether equiuolent and yet this very point being caeteris paribus vnderstood as the office of a Minister is the ordinance of God as well as the office of an Apostle so the one in these dayes is no lesse necessary for the saluation of the faithfull man now then the other then and a Minister in these dayes ought no lesse to bee carefull of the losse of his Ministery or interruption of the Gospell then the Apostles then and therefore I see not but the same reasons and practise they vsed then to that end we should also now vse for the profit of Gods Church Next in the second place there is one thing by the way that I cannot be perswaded of that my Brethren say that the very vsing of the Iewish ceremonies then would edifie whereas they should rather say that the effect of such vse did edifie onely For that the bare vse of them being in it selfe considered might in many respects be scandalous and did minister occasion to the corrupt Iewes of stumbling as I haue prooued But it is much that my Brethren should affirme that conformity to our Ceremonies to preuent Depriuation should not doe any good at all and further that a Minister should doe much more hurt by his conformity then good by his Ministry As if the liberty of preaching the word were so great good by the Apostles practise to the Church and with vs by Gods blessing on his owne ordinance it were no good at all Or as if the practise of the ceremonies would nullifie or confound the blessing of Gods ordinance of preaching and then how can the preaching of Conformitans bee blessed of God Or as if the vse of our Ceremonies would destroy more soules then preaching could conuert or establish in the faith Or last of all as if the vse of the ceremonies were more apt and forcible to peruert a man to his destruction then preaching to conuert him to saluation Which supposals as they are most vntrue and my Brethren I know will not denie so if they graunt them to be false a Minister conforming to redeeme the free passage of his preaching shall haue a better bargaine out of question by his practise then my Brethren heere doe vndertake to driue on his behalfe Now touching the last point if my Brethren will haue me grant that the Apostles were well assured in their consciences they did that which was not onely lawfull but needfull for them to doe Then still I must needs conclude that so long as we doe performe the like practise with them in the like case and on the like reasons as it doeth yet appeare wee may very well haue assurance sufficient for it in our hearts And so in degree according to our modell we may be said to haue an equiualent reason for the auoyding of our Depriuation As for that full assurance which my brethren say they enioy namely that they haue Gods expresse commandement to the contrary and that they should doe euill in the sight of the Lord to conforme vnto our Ceremonies euen to auoid de priuation It seemeth to me a speach neither Theologicall nor safe I say not Theologicall for that Theologie is assurance of matters fundamentall which in their nature are onely euident and vnquestionable among the faithfull which this is not And I say againe not safe because as wee are expressely charged not to call good euill so if our Ceremonies should in their nature proue indifferent wee should feare to call them simply and in nature euill both because it is vntrue and the consequences are pernicious which come from thence And if it bee good and needfull in a case of depriuation to conforme vnto our Ceremonies as all good iudgements and godly learned teachers and Churches haue taught till now our brethren are become assured otherwise Me thinks this plerophoricall confidence of my brethren should not bee so safe for them but rather to set a side all ancient preiudice to hearken carefully to that which is disputed and concluded by the chiefest lights and iudgements that euer the Church of Christ since the time of the Apostles obtained of God to iudge charitably of their differing brethren and modestly of themselues and to iudge nothing before the time till the Lord come who will lighten things that are hid in darkenesse And if they will not yeeld vnto this trueth yet to leaue it as a matter of disputall nature till the day doe try and the fire consume the stubble of the errors of Gods faithfull seruants FINIS AN ADMONITION TOVCHING THE FAVLTS escaped in Printing THOV maist vnderstand good Christian Reader that this treatise was put in presse before I had knowledge thereof and I had not perused the copy that was written Whereupon there is great neede of thy patience in respect of the many slippes escaped in Printing and other alterations thereof yet without the Printers fault or mine The chiefe whereof I haue heere corrected Let no man take offence at my consent for the publication thereof because I rest perswaded of the truth therein contained and I bring