that are sicke of preiudice to gather all I could against them and abstained from the practise of them as from things simply euill But after hauing been indicted at a quarter Sessions for refusing to conforme by some of my Parish for my fidelity in opposing their disordered life I was occasioned to looke more neerely into the state of this question whether I might vse them with my peace in any case or not namely of necessity Depriuation I asked of my selfe two things whether I would rather suffer death then vse them in a Church professing the foundation and vrging them as things indifferent not pressing them as binding Conscience in themselues or as needfull to saluation And whether the execution of my Ministery which was pressed on my Conscience with a woe if I neglected it should not be as deare vnto me as my life Which questions when they put mee to a stand and that I could not well resolue vnto my selfe for the ill conceit I had against the Ceremonies I beganne to search into the iudgement of our best latter writers and the practise of reformed Churches from whence I went vnto antiquitie of primitiue and purer times where with one consent and harmonie of iudgement I found them for the practise of farre more and more offensiue Ceremonies then ours may bee supposed and chiefely in this case This was a ground to stay my iudgement and build my resolution From which when once I found it in con-conscience I could not in modestie I durst not depart in haste For with what shew or conscience should any man turne his backe in dislike or his face in opposition to the iudgement and practise of all Churches of Christ since the Apostles And from all those worthy Lights those Spirituall persons the Teachers of the Churches the champions of the Trueth the Masters of Religion by whom and by whom onely God had in all ages propagated his Gospell conuerted soules confirmed Veritie confuted Heresies and Errors builded Christes Church discouered and ouerthrowne the Church of Antichrist Chiefly seeing it is the iudgement not of one or two nor of some against some other but euen of All not One excepted which is of note or classicall authority And none against this iudgement excepting conuicted and condemned Hereticks and Schismaticks such as Donatists Anabaptists and our latter Brownists From thence I looked into the reasons mouing them vnto this iudgement that practise which in this Tractate are set downe So that here is no nouelty broached or fancy of mine owne proposed to thy view Christian reader but Antiquity and Vniuersality not Papall but Euangelicall according to the Scripture not of Carnall but Spirituall persons which may bee to thy Conscience as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The causes of publishing are principally three respecting Causes of publishing the trueth the Ministers my brethren and my selfe The publication of this booke concerneth the trueth in two respects First because it is a questioned trueth which may not bee concealed without iniury to God and to his Church and it is a sin of no light nature to withhold the trueth in vnrighteousnesse Rom. 1. 18. next it is a profitable trueth which may occasion some Ministers to enter which dare not for conformitie and others to returne which are depriued for not conforming to the Ceremonies both tending to the benefit and edification of Gods Church For what greater profit may there be then that which is opposed to the greatest mischiefe For as it pleaseth God to saue them that beleeue 1 Cor. 1. 21. prou 29. 18. by preaching so where no vision is the people perish Secondly it respecteth the ministers of two sorts First such as are depriued on whom these reasons doe inforce a sinne for not conforming in the case of depriuation and it is very scandalous for Ministers professing sinceritie of Christ his Gospel to haue begunne and to continue in a wrong course neither can they approoue their conscience before God or man to beginne and to remaine in error and not amend when they see a better way Then it concerneth the Ministers that haue conformed in this case both because it serueth to cleere the innocencie of sundry godly teachers that haue conformed to preuent their depriuation which are hardly thought of and traduced as backsliders and betrayers of Gods cause And if this trueth were knowen they would not haue condemned innocents As also because it is meete that the hearts of such as haue conformed of feare and are wounded with griefe should bee relieued this trueth seruing to quiet their afflicted conscience which must not bee neglected Lastly it respecteth my selfe and that two wayes First because by suppressing of this veritie I should wrap my selfe in the guilte of a two fold sin namely vnthankfulnesse to God vnrighteousnesse to man For why hath God opened my eyes to see this truth but to that end I should reueale it vnto others And it were vnrighteousnesse and hatred to my Leu. 19. 17. brethren to suffer them to sin and not to shew them of it to see them to wander and not to point vnto the right way Lastly it were iniquitie to my selfe to suffer my Ministerie to be euill spoken of for practising the trueth there being scandall taken farre and neere at the alteration of my iudgement and profession of my purpose to conforme rather then to suffer depriuation which I may lawfully and must also of some necessitie preuent To this I adde the respect I haue vnto our Schismatickes the Brownists whose errors are hereby discouered and their false conclusions ouerthrowne Obiections answered But it will bee said I am in error If so it shall the easier be confuted And when any man hath shewed it to be error hee may the more safely call it so And I shall bee the rather induced to confesse it so to be It will be well and more agreeing to the comfort of mens consciences and more fitted to the rekconing they must giue to bee aduised before they so conclude it Howbeit if I erre it is with such company with whom in some case I had rather erre as one speaketh then thinke or know the trueth with some other Neither can I bee perswaded neither will any man proue easily that all true Churches of Christ of all ages agreeing in a pointe haue agreed in an error But thus good men receaue disgrace that stand against the Ceremonies To this I say that no man can no good man will esteeme the trueth to bee his owne disgrace It is a grace by seeing error to acknowledge it It is an honour vnto God to disgrace our selues by gracing and embracing of his trueth Can any man preferre his credit to Gods dishonour and redeeme it with the shipwracke of the trueth O but I lay a sinne vnto the charge of all the Ministers depriued And to this I say they lay a sinne vpon their brethren not inferiour to themselues that haue
vniuersall doctrine of all sound Teachers of all times and places as appeareth else where in the following arguments yea it condemneth the very inspired Apostles of Iesus Christ and the Churches of their planting which for performance of greater duties did conforme themselues perswade others to conforme and commanded the same to others as a duty good and necessary All which inconueniences by conformity euen vnto inconuenient Ceremonies in the case of depriuation would bee wholy auoyded which by not conforming are needlessely maintained strengthened and vpholden It followeth therefore that the doctrine and practise of suffering depriuation for refusing Ceremonies though in some respect inconuenient is opposite vnto the law of loue and so by consequence and error and a sinne * Touching the doctrine of this point and application thereof vnto the practise of like Ceremonies to ours in a like case looke Gual in act 16. 3. hom 106. fol. 199. Pâ—sc in act 15. 28. Idem in act 21. 20. Idem in act 16. 3 Calu. in act 15. 28. fol. 265. Idem in act â—8 18. Aret. in act 15. 28. fol. 72. Idem in act 16. 3. fol. 75. Beza annot in act 15. 29. in act 16. 4. 21. 20. 18. 18. Reason 2 Thus much of the first maine reason prouing that the doctrine and practise of suffering depriuation for refusing to conforme to the prescribed Ceremonies is contrary to Gods word and therefore an error and a sinne Argu. 4 Now the second maine reason standeth in this because the doctrine and practise of suffering depriuation for refusing to conforme to the Ceremonies prescribed in the present Church of England or the like tendeth directly to condemne all true Churches of Christ Primitiue and latter and all sound teachers and sincere Christians of all times and places since the time of the Apostles which appeareth to bee an errour in doctrine and a sinne in practise For the further manifestation of this reason there must be proued these two points That to condemne all true Churches and sound Teachers of all times and places primitiue and latter for teaching error in any doctrine or maintaining or committing maintained sinne in practise is a sinne and error That this Doctrine and practise of suffring depriuation for refusing to conforme to the prescribed Ceremonies in our present Church of England or to the like doth condemne all true Churches and sincere Teachers of all times and places since the times of the Apostles Which points being prooued the conclusion will ineuitably follow that to suffer depriuation for refusing to conforme is a sinne and an error to be taught and practised Touching the former point That namely to condemne 1. Point all true Churches and sound teachers for teaching and maintaining false doctrine and sinne is both an error and a sinne First I say it is an error Because in condemning their doctrine for false doctrine euen in this point they condemned the inspired doctrine of the holy Apostles for false doctrine as before appeareth which must needes bee an error and a sinne of no light degree Because it condemneth their doctrine practise which are followers of the Apostles in their inspired doctrine and practise and which walke so as they haue them for an example which rule of doctrine and practise being commended as true and commanded as iust Phil. 3. 17. and 4. 9. the contrary thereto must needes be an error Because the true Catholike Church indefinitely taken for the company of the faithfull in all ages being as they are euer built on the foundations of the Prophets and Apostles and Christ the corner stone Eph. 2. 20. is the pillar and ground of trueth 1. Tim. 3. 15. but whatsoeuer is against the ground of trueth must needes be an error Because the true Church of all ages being defined truely ly to bee the congregation of the faithfull consisteth of a company of spirituall persons not of carnall blinde or prophaine persons or hereticall Idolatours and tiranious Popes or Prelates as the Papistes Now the spirituall man discerneth all things 1. Corinth 2. 15. euen the deepe things of God vers 10. by the spirit which God hath giuen him ver 12. how much more is the whole company of all the spirituall able to performe the same wherefore the contrary to their doctrine must needs be an error Because it condemneth the whole streame of the faithfull teachers and Churches of all ages of an hainous and damnable crime namely the breaking the lesser commandements of God and the teaching of men so to doe whereby they exclude them by necessary consequence out of heauen Matthew 5. 19. which must needes bee a grosse error and no small sinne Because no scripture is of priuate interpretation 2. Peter 1. 20. either of priuate spirits of carnall persons though they be many as the interpretations of the Romish Popes and Doctors or of other heretickes failing in the foundation or of a few Godly and well affected Persons against the Ocean and world of the faithfull but the iudgements of the English depriued Ministers being against the whole true Church of Christ is but as a litle streame vnto the Ocean or a small field vnto the world their opinion therefore against the whole Church is of priuate interpretation and an error Because it is against the rules of Gods word and meanes appointed of God for the finding out of the trueth euen in such like cases as this for a few Ministers and other persons be they otherwise neuer so faithfull to be opposite in iudgement to the whole Church 1 One meanes is for learners to obey their teachers Hebrew 13. 17. especially teaching secundum legem according to the law Deut. 18. 11. but the Fathers and Godly learned Doctors since them being the Ministers of the Church of Christ in all ages are the Teachers of all others specially if they teach secundum legem which must be hearkened vnto and obeyed and whosoeuer doth not hearken to them so teaching erreth 2 An other meanes and ordinance of God is this that two or three Prophets speaking the rest must iudge of that they speake and that the spirit of the Prophets must bee subiect to the Prophets 1. Cor. 14. 29. 32. When therefore a few English Ministers doe speake in the Church the will of God is this that the whole Church of all ages and places should iudge but for the whole Catholike Church of all ages and places to speake and a few Ministers of one only Prouince and of one time to iudge and censure them is the mother of confusion and an enemie to peace as the Apostle saith 1. Cor. 14. 32. 33. and contrary to this rule and ordinance of God and therefore the way to error 3 An other meanes of Gods appointment euen in the like case with this that in matters of difference not onely about fundamentall points but also in matters of Ceremonies when the peace of the Church is broken about them the vnitie of brethren
deuided and the course of the Gospel hindred and interrupted to aske and seeke the iudgement of other true Churches and Teachers about the case in question As the Apostles did in Act. 15. 2 3 4 6. and the Primitiue ages following after their example also did imitate as their duty was Ph. 3. 17. and 4. 8 9. in which case if the iudgment of one two or twenty Churches be to be harkned to and not despised or contradicted rashly how much lesse the iudgement of all true Churches of all times and places Now for a few persons of one Prouince as of England and of one season to sway against all Churches to condemne their doctrine and practise of sinne and error is against this ordinance of God and the way to error Because the swaying against the iudgement and practise VIII of all Churches and Teachers is against the equity of many forcible and maine reasons For 1 Who are more likely to know the trueth euen in such a point as this then the whole company of such First who are indued with the most excellent gifts in the Church and greatest degrees of knowledge and vnderstanding of Gods word and with meanes tending thereunto doe not the best sights best iudge of colours Secondly who are and haue been endued with greatest degrees of euident sanctity Thirdly whose labours haue beene most of all blessed of God for the conuersion of soules for the ouerthrow of sinne and Antichrist and Heresies Fourthly who haue liued and died most comfortably in the Lord If a man should not rest in the iudgements of the whole company of such where should he rest or what peace or assurance shall hee haue to haue all these so many as all and so incomparable persons his aduersaries as in condemning such for sinners and false Teachers 2 No one point of error can be shewed which is established by this rule namely by the consent of iudgement and practise of all Churches primitiue and reformed latter For albeit some faithfull persons and some true Churches may differ from some other in sundry points and thereby there must needes bee error in one part or other yet it were hard for a few priuate persons to conuince them all of errour in a matter wherein they all agree if they were in errour is it not strange no age should bee able to discerne it 3 Such as haue wilfully and professedly differed from this rule haue beene found to haue beene New-fangles Heretickes Schismatickes and prophane persons such as Donatists Anabaptists Brownists Arians Famelists and the like and are of infinite varieties one from another and therefore all or the very most must needes bee an errour for there is but one trueth 4 By the reiecting of this rule euery Sect maketh a way open to their owne contempt For if the iudgement of so reuerend and so excellent lights and agreement of them all is to bee despised and reiected by any particular why should not others reiect and contemne them and their iudgement the matter being difficult and of disputable nature and themselues being so many thousand degrees behind the person whom they thus despise in their worth or number 5 It opens a doore to singularitie noueltie and of endlesse differences errors and contentions and leaues no rule of Peace or of ending dissentions in the Church of God For if one may vnder colour of trueth teach and practise what he list in his diuersitie why may not another do the like or what rule will there be to compose the dissention that doe and will arise in the Church which one part hauing the trueth may vrge vnto the other voyd of truth why should hee rather follow this part then that wherefore in this case wee are to note that no priuate person or persons may raise vp any new opinion and pretend Scripture for it and so propose it for a Doctrine and a truth in the Church though hee condemne the whole Church beside for an error and a sinne Because as the Scriptures are not of priuate interpretation so Gods Spirit is not priuate but generall to all the faithfull Thus wee see this doctrine of swaying against all true Churches and Teachers of all ages and places and condemning them of sinne and error is false doctrine Whereupon also it followeth secondly that it is a sinne which also appeareth further I Because Dauid doth iudge himselfe that he trespassed in that he being a priuate man condemned and censured all the generation of Gods children Psal 73. 13. 14. 15. Againe because God laieth a woe vpon the practise of taking away the righteousnesse of the righteous from him Esa 5. 23. or of condemning the iust Pr. 17. 15. But that doctrine practise which laieth a sin vnto the charge of all Gods Church takes away their righteousnes and condemnes them in that point Therefore it is a sinne euen of bearing false witnesse against the whole congregation of neighbours 2 Because the censuring of all true Churches for a sin or of false Doctrine is contrary to the Commandements of God who would haue the Teachers obeyed and hearkened vnto which doe teach and define secundum legem as aboue I noted Heb. 13. 17. Deut. 17. 9 10 11 12. and would haue the rest to iudge of the words of a few which prophesie 1. Cor. 14. 29. 32. and of the commandement of walking in the wayes of good men Pro. 2. 20. Phil. 3. 17. and 4. 9. It is also contrary to the practise of the holy Apostles who determined one Churches differences by another Act. 15. 2. as before I noted 3 Because this Doctrine is the ground and mother of schisme For S. Paul noteth that they cause diuision and offences that teach and practise contrary to the doctrine which the whole Church hath receiued especially from the Apostles Rom. 16. 17. Therefore this doctrine is a sinne Obiect Against this point it is alleadged first that it is a Popish ground to make the Church the ground of our Faith It contradicteth the Doctrine of our Churches against the Papists Answ This point includeth no Popish ground nor doeth it contradict the Doctrine of our Churches against the Papists For the Churches desire nothing so much against the Papists then that they would grant the elect and faithfull to bee the onely Church and then that they would stand to the iudgement determination and practise of such as are faithfull in all ages But that this may the better appeare to bee no Popish ground Wee are to note 1 The Papists vnderstand the Church to consist onely of persons in office and those often hereticall sacrilegious and prophane persons such as their Popes Cardinalls carnall Bishops Wee the only faithfull in all times and places whether in office or not 2 They vrge Apocriphall and basterd Fathers for the patronage of their errors Wee the vndoubted writings of the approued Fathers 3 They vrge the Fathers errors and things wherein they differ we their truth
so farre foorth onely as they agree and consent 4 They alleadge the vngrounded opinions of some priuate fathers we their trueth so farreforth as they agree to Gods word and examples of the Prophets of Christ and his Apostles 5 They insist vpon Fathers further from the Apostles from Apostolicall and Primitiue purity wee most of all insist on those who were most neere to the Apostles as being most pure and free from Antichristian contagion 6 They are only for the former Fathers we bring the consent of all our later worthy Fathers and teachers of the most reformed and purest Churches of the world Obiect This were to giue and to ascribe as much to man as to God to make them the grounds and iudges of our faith or practise yea it is so farre from being a sinne to sway from all iudgements that it is a sinne to iudge that all iudgements should bee the rule of our consciences Answ This obiection is both vnfit and vntrue It is vnfit because the argument concludeth not that they are or that we should make them the grounds and iudges of our faith and practise But that it is an errour and a sinne to condemne the whole Church of Christ for teaching errour and for practising and maintaining sinne Next it is an vntruth to call the whole company of Saints and spirituall persons Man opposed vnto God Which appeareth further by considering the aequiuocation of the word Man For man is taken either for meere man i a carnall man or to the poynt a company of carnall men prophane ignorant and erronious which cannot know nor perceiue the things of God because they are spiritually discerned 1. Cor. 2 14. and so it is true if the case were thus that wee should put the iudgement of this thing to a company of carnall persons for in this case it is sayde that all men are lyers Rom. 3. 4. But there is also the spirituall man which hath vnderstanding to iudge what other men do say 1. Cor. 10. 15. and discerneth all things euen the deepe things of God Psal 25. 14. 9. 1. Cor. 2. 15. 10. 12. Dan. 12. 10. Iohn 7. 17. 1. Iohn 2. 27. The consent in iudgement of which company is not to be termed a company of men opposed against God But such as being built one the foundation of the Prophets Apostles and Christ the corner stone Eph. 2. 20. are also called by holy the Ghost in this respect the pillar and ground of trueth 1. Tim. 3. 15. Obiect A priuate man may see a truth which a great many Godly men may not discerne Answ Though a priuate man may see more into some trueth and explicate or confirme it better than many other yet it were absurd to say that one man might see more then all the faithfull all godly learned Teachers all true Churches that euer were in the world for the rule is good which Lyrinensis giueth Nouè non noua The Papists take the Church for onely persons in office as Pope Cardinall Bishops and Abbots and other Doctors gathered in a Councill and it was well maintained by Gerson that a priuate man by the light of Gods word may see more then they all And the reeson is plaine First because those persons haue many wayes prooued themselues to be carnall and prophane and not able to discerne the things of God which are spiritually to be discerned And againe because they iudge not as it was inioined to the Priest in the law Secundum legem Deut. 17. 11. and so there can be no light in them Esa 8. 20. But the case in question is quite opposite to this in either part and therefore this obiection toucheth not the point Obiect The whole Church of God may erre in some circumstantiall matters All visible Churches may erre in matters not fundamentall The consent of Churches and of the faithfull teachers according to Gods word a rule of fundamental truths that is of al such truths as may quiet a mans conscience it is not so in matters of circumstance Answ 1 Wee hold rightly against the Papists that all particular Churches may erre whereupon wee assume and inferre But the Roman Church is a particular Church Therefore it may erre But that the Catholique Church taken in the sence that our part doe explicate it i for the company of the faithfull in all ages it was neuer holden by any sound diuine But the cleane contrary 2 Though the iudgement of all true Churches in matters fundamentall be infallible because without fundamentalls they could not be Churches and againe albeit all particular Churches may erre in matters circumstantiall and ceremoniall yet it is an hard speach to say that the generall or Catholique Churches or company of the faithfull in all ages haue generally consented in an error neither can there possibly on instance be shewed of such a point no not of a circumstantiall point 3 The depriued Ministers hold it a sinne in nature to practise the ceremonies prescribed in our Church or the like but sinne in nature is a thing substantiall in the practise whereof a mans conscience cannot bee quieted and therefore if the iudgements of all Churches bee brought against them either they must confesse their doctrine in this point to be an error or else that the whole general Church since Christ haue erred fundamentally which is not farre from haeresy and blasphemy and I earnestly do pray them to consider of this poynt Obiect Churches and fathers haue exceedingly differed among themselues in all times heere should wee make their iudgement and consent to bee a rule of our doctrine and practise Answ This is soone answered because I speake not of their differences or of the things wherein they are deuided but only of such things wherein they all consent and agree as namely they all agree that the Christian Sabbath must bee sanctified and that from the ground and in memoriall of Christ his resurrection for they agree that al the bookes of Scripture are the word of God and in the point in question they agree that Churches may vary in their ceremonies and discipline and yet retaine their peace one with another And that ceremonies as inconuenient as our ceremonies are supposed to be in some respect fit to be abolished yet may they be retained and ought to be practised to preuent the diuision of brethren disquiet of the Church hinderance of the Gospel and there are few points wherein they agree more constantly then in this Obiect We are commanded to call no man our teacher vpon earth because one is our Doctor and teacher euen Christ Mat. 23. 8. 10. there is one law giuer Iam. 4. 12. Answ This obiection is much vrged by Brownists as some of the others are But what will they conclude from hence surely if any such thing it must be this Therefore we may not make the iudgement of the Fathers or whatsoeuer men in earth a rule of our conscience And indeed I say
249. Caluin Epist 303. fol. 497. Bucer script Anglican fol. 705. Resp ad literas Iocun Hooperi de re vestiaria Zepper de Sacrament cap. 13. fol. 32. That Iesus Christ would not prescribe the particulars of externall discipline and ceremonies what we should follow for that hee foresawe that these things depended vpon the condition of the times neither did he iudge one forme to agree to all ages therfore in this case the Church must run vnto the generall rule of the Word namely of order decency and edification of the which rules determination charity must be the moderator in adding altering abrogating Caluin inst 4. 10. 30. Bucer vbi superius fol. 708. Hoopero That albeit the Apostolical doctrine be exactly perfect to the which we may neither derogate neither adde anything yet in rites and ceremonies of the Church it is otherwise for that the Apostles themselues could not set downe at the beginning what was expedient for the Church heerein and therefore did of necessitie proceed by little and little And that euen in their times the same rites or ceremonies were not vsed in all Churches and againe that many ceremonies in their times in vse were afterwards abolished Beza Epist 8. fol. 71. That there must needes bee some certaine forme of rites and orders in all Churches and those established by lawes else the Church must of necessitie bee weakened and dissolued and that it would proue the mother of contention and confusion to suffer euery man to doe as hee list himselfe Caluin inst 4. 10. 27. 31. That the same ceremonies rites and orders cannot possibly nor ought to be the same in all places or in all Christian assemblies Harm confess § 16. fol. 187. 191. Augustan 11. ibid. § 17. fol. 214. Heluet. poster Zepper de Sacram. cap. 13. fol. 328. That ceremonies are alterable and to be disposed according to the circumstances of places times and persons some externall rites are profitable to some places others more auailable for other places Zanch. de operibus Redempt cap. 19. fol. 695. Zepper de polit lib. 1. cap. 11. fol. 73. 74. That all true Churches haue libertie left vnto them of God to ordaine and establish and to command such ceremonies and traditions in their nature not euill but indifferent as they shall perceiue and iudge to bee fittest for the edification of the Church and furtherance of the Gospell which therefore are to bee left free to euery Church to Alexander Alesius in Prooem ad lib. ordinat Angl. Bucer fol. 374 375. Polanus Syntag. Theol lib. 9. cap. 29. fol. 4078. Canon 6. make their choice as they shall perceiue and iudge to be fittest To this end Bucer script Anglican Hoopero de re vestiaria Idem in Epist Ioan. Alasco Zanch. de redemp cap. 19. fol. 696. Polani Symphon cathol cap. 49. thes 4. fol. 1234 Whitaker controuer 3. de concil qu. 1. cap. 3. fol. 18. Zepper polit Eccle. l. 1. c. 11. fol. 73. That albeit in the manner of gouerning the Church churches must not turne aside in any point that Christ hath specially ordained yet this doth not hinder but that there may bee certaine instituta ordinances in euery particular place pront commodum visum fuerit as shal seeme most commodious Harm confess § 17. fol. 216. Gallic That B Bs. may ordaine with the consent of the Church canons or iniunctions of daies feasts reading Sermons for edification and instruction of the true faith in Christ Har. confess § 17. fol. 229. Witemberg That men must not immoderately contend that rites and ceremonies bee in euery Church the same and obserued euery whereafter the same manner But they should bee most carefull of this that these ceremonies bee not repugnant to Gods Word But that they may bee by our vttermost indeuors so ordered as that they may further order an edification in the Church P. Martyr loc class 2. cap. 4. § 34. fol. 203. Zanch. confess cap. 25. § 30. fol. 250. 251. That vnitie of ceremonies in all Churches albeit as much as may bee should bee laboured for yet it is not necessary but for the diuersitie of places and diuers respects and reason of the time it is profitable to haue diuers rites in diuers Churches Zanch. Confessio Scriptu 24. § 15. fol. 21. That diuersitie of Ceremonies in diuers Churches doth serue to testifie the Christian libertie and doth greatly conduce to teach and manifest the true doctrine and iudgement of ceremonies namely that all men may by this diuersitie vnderstand that those things which are not deliuered in the holy Scripture are not necessary to saluation but may bee altered according as the time and circumstance of edification doth require Harm confess § fol. 194. Witemberg P. Martyr loc clas 2. cap. 4. § 39. fol. 203. Zepper polit Eccles 1. 11. fol. 74. That the externall vse of things indifferent must be guided and moderated by the rule of charitie or loue which is the end of the law and bond of perfection Wherefore ceremonies must be squared to the edification vnity of the Church Caluin in act 15. 28. fol. 235. Idem Inst 4. 10. 30. Alesius vbi supra fol. 375. That the Lawe of Loue or of charitie teacheth men to obserue thinges in their nature indifferent though in their vse in sundrie respects inconuenient for the sake of weake brethren to preuent their scandall or hinderance of the Gospell and hurt of the Church Piscator in act 15. 20. obseruat in which respect the vse of such Ceremonies may be necessary not alway and euery where but necessary for the peace of the Church Piscat ibidem in scholijs act 15. 28. Caluin in act 15. 28. That one Church must not condemne another for the diuers obseruation of indifferent things as it came to passe in the Primitiue Church ingenti malo with incredible mischiefe about the obseruation of Easter and fasting Bucan loc 33. qu. 14. fol. 384. That the Church of God is euery congregation which worships God according to his Word albeit there bee great dissimilitude of Ceremonies The true Church of God is distinguished by doctrine and worship and not by Ceremonies hee citeth Ambrose and Augustine Hemming Syntag. in 4. Decal legem § 29. 30. 31. 32. 33. 34. fol. 364. 365. That to the true vnitie of the Church it is sufficient to consent in the doctrine and administration of the Sacraments Neither is it necessarie that humane traditions or rites ordained of men should bee euerie where alike Harm confess 10. fol. 19. August Alesius vt sup That the vnitie of the Church it resteth not in externall rites and Ceremonies but rather in the truth and in the vnity of the Catholike faith the briefe of which Catholike faith is the Apostles Creed Hence among the ancients there was diuers varieties of rites but such as was free by which difference no man euer thought the Ecclesiasticall vnitie to bee dissolued Wherefore the true agreement of the Church
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
a lesser sinne for to performe a duety that is greater Answere First the doctrine of the proposition remaineth true notwithstanding this obiection For the case is proposed not of a sinne and a duetie but of two dueties being considered a part being both commanded of God and there is no such case wherein a greater duetie is to bee neglected for the performance of a lesser which also is in reason absurd Secondly to the instance of preaching in a naked manner I say that in this case there are two things to bee considered Necessitie and Decency if then he cannot preach naked but with the perill of his life he ought to refuse preaching it being a case of necessity and mercy is better then sacrifice But if his life will consist with his naked preaching hee ought to preach notwithstanding the scandall or indecencie if there bee no other meanes admitted for his preaching 1 Because a mans naked body being considered as it is naked it is the good creature of God and is not indecent to be looked on but to vncleane and vaine mindes it is decent enough to the pure 2 Because the gayning of soules and meanes of mans saluation is a duety of farre greater reason and waight then the auoyding of an inconuenient circumstance of scandall or of seeming indecencie arising only by accident not from the nature of the obiect and the like case is of the practise of our Ceremonies to redeeme the libertie of preaching to the place Rom. 3. 8. which sheweth that we may not doe the least euill to compasse the greatest good I say that to the present purpose wee may consider euill two manner of wayes For first euill is either that which is formally simply and in nature euill which no circumstance can amend As to redeeme preaching vpon condition of blaspheming God Inuocating the Deuill committing of idolatry periury idultery teaching of heresie or the like the which kind of euill is intended by the Apostle and may not bee done at any hand for the gayning of the greatest good 2 Againe euill may bee taken for that which is onely circumstantially ceremonially or accidentally euill which kind of euill may in some cases bee practised without sinne namely in case of superior reason at what time it is improperly called euill That this is so appeareth in the Priests who brake the Sabbath in Dauid who did that which was not lawfull for him to doe and yet were blamelesse and innocent Mat. 12. 4 5. 7. Also in the practise of Iewish inconuenient and many wayes euill Ceremonies which practise was so farre from being euill in that case that it was good and necessary Act. 15. 28. 29. touching this obiection see more at the end of the argument Obiect Mordecay refused to bow and performe the gesture of reuerence to Haman yea though hee were commanded by the King Hest 3. 1 2 3. by which refusall of obedience to a ceremoniall hee violated two greater dueties One was the Kings command and the other was the hazard of his life and destruction of the Church of the Iewes and thereby for performance of a lesser duetie hee did violate a greater Answ Either this gesture was Spirituall or Ciuill if the former hee ought to auoide spirituall adoration to a creature an heathen a wicked person an Amalekite and an enemy of the Church which is a sufficient and the true answere and thus doe all interpreters vnderstand this place thus the Hebrew glosse thus the Apocryphall prayer in the additions to Hester Lyra Vataplus Iunius Drusius Merlyne vpon these places If the latter either his action was euill or good if euill in disobeying the Magistrate in a thing indifferent it is impertinently alledged if well the reason is vnknowne and not expressed wee cannot iudge of the qualitie of the dueties compared if he did refuse this reuerence 1 Because hee was of the Amalekites which were especially cast out by God Exod. 11. 14. Deut. 25. 7. Num. 24. 7. 2 Because an open prophane person a malitious and professed aduersary of Gods Church 3 Because himselfe was a better man then Haman being the Queenes Vncle it may bee considerable whether hee did not well euen in this respect to refuse this reuerence Touching the hazard of his life and ruine of the Church it was vnknowne to Mordecai for Haman practised it because he did refuse it Obiect Daniel neglected a greater duety to performe a lesser for hee continued to pray three times a day kneeling vpon his knees his window being open towards Ierusalem notwithstanding that he knew that he should die for doing it so hee preferred the ceremonie and circumstance of prayer which was a smaller duetie before the safety of his life which was a greater Dan. 6. 10. Also the Iewes chose rather to die then to eate Swines flesh 2. Mac. 7. 1. and 6. 8. preferring obseruance of a ceremoniall duetie before their life Answ To these instances I first demaund whether these bee brought therefore to conclude that therefore Ministers should rather die then to vse the Ceremonies prescribed in our Church And let it bee considered seriously by euery person truely fearing God whether they thinke it fit for another or could resolue himselfe to loose this life by being at a stake for none other cause then for refusing the prescribed Ceremonies especially in a true Church of Christ wherein there are otherwise a true confession of faith and sufficient meanes of their saluation If it should fall out that they would not die in such a case I would know further how then they could loose their Ministery for not vsing them seeing it were better for a Minister to loose his life then to loose the comfort of his Ministerie Act. 20. 24. 1. Cor. 9. 15. If they would rather suffer death then vse the Ceremonies let them shew the ground and comfort they should haue before the Lord in this proceeding If they alleadge these instances I wil shew to how small purpose they serue therein therefore I say that their cases doe farre differ from the case in question First they were controuersies depending betweene the heathen and professed enemies of Gods Church and betweene the people of Gods couenant and members of the Church our controuersies are in the Church and betweene professed louers and beleeuers in Christ Secondly they were cases of confession wherein they were called to confesse the trueth and religion of God amongst Gods enemies as also the necessitie of inuocation of Gods name and of obedience to Gods precepts With vs the doctrine of Ceremonies is true and according to Gods word and the parts of our generall confession in the Booke of Articles is agreeable to the word of God Thirdly the dueties were of exceeding great moment for the performance whereof they should haue hazarded and lost many liues Daniel stood in obedience of a maine substantiall duetie not Ceremoniall or circumstantiall of the first commandement namely prayer to God and praysing of his name
is contrary to the law of loue The first point is of it selfe cleere ynough without any further proofe howbeit it appeareth by these reasoÌ„s that namely it is coÌ„tray to Gods word to do any thing coÌ„trary to the law of loue First because if loue be the fulfilling of the law Ro. 13. 8. 12. theÌ„ the violatioÌ„ of this law is the violatioÌ„ of the law of God which is a sin 1. cor 16. 14. al our things must be done in loue Secondly because of the fulfilling of the law of loue according to the scrip by wel doing for the Apost saith If ye fulfil it ye do wel Iam. 2. 10. theÌ„ the violatioÌ„ of the law is euil doing which is sin Thirdly because the violation of the law of loue is a breach of the end of the coÌ„mandemeÌ„t 1. Tim. 1. 5. 6. which is a sin Fourthly because the violatioÌ„ of the law of loue is a breach of the law of loue to God Io. 3. 17. 4. 20. 21. 5. 1. therefore a sin Fiftly Because the violation hereof putteth out the infallible and true badge in vs of being ture christians * Ioh. â—3 35. 1. Ioh. 4. 7. 13. 10. 19. which is a sin Sixtly because the violatioÌ„ of this law putteth out the internall assurance of regeneratioÌ„ of being the childreÌ„ of God * that wee be translated from death to life which is a sinne The second point is also prooued thus namely That to incurre and suffer depriuation for refusing to conforme 2 Poynt is contrary to the royall law of loue The reasons are these Reason 1 First because this doctrine and practise is a greate enemy to mans saluation which is a breach of this law of loue in the highest degree Rom. 14. 15. This appeareth because it doeth by abstaining from a thing in nature indifferent such as our ceremonies are prooued to be needlesly depriue him of the ordinary meanes of his saluation which is the preaching ministry of the word of God and of the Sacraments For as things doe stand all such as doe not conforme vnto the ceremonies are to be depriued without exception Obiect A man may haue the ministry of others though some be depriued Answ Surely very hardly For where almost in any place many thousands of persons fearing God in this land enioy a preaching minister hauing lost their faithfull teachers by this doctrine of suffering depriuation for refusing conformity to our ceremonies which haue no teachers neerethem in a greate compasse and are tyed by necessitie of outward meanes that they cannot remooue their dwelling where they may enioy this ordinary meanes of their saluation Secondly this obiection is nothing to the point in hand for in that some preachers remaine for the comfort of Gods people is Gods extraordinary blessing and grace of whose mercy it is that wee are not consumed because his compassion fayles not Howbeit this is no thanke to this doctrine of suffering depriuation for indifferent ceremonies which if it might preuayle according to their minde would leaue noe preacher in England at this houre but sweepe them all away at once which I thus manifest First our Soueraigne King and the Ecclesiasticall gouernors vnder him with the whole state as appeareth by the Statutes yeat in force doe remaine resolued and vnremooued to maintaine the practise of ceremonies prescribed indifferent and that it is not a conuenient thing neither yet safe neither standing with the credit of the Church or common-wealth to remoue these things which they hold to haue bin at first with mature aduice established and this resolution of theirs experience in the losse of many woorthy preachers hath taught vs. Secondly the doctrine of suffering depriuation for inconuenient ceremonies if it bee truth as they suppose it be who haue beene for that cause depriued doth tie all Ministers alike so that if it tie the conscience of one it tieth also the conscience of another yea of a thousand besides not one excepted Wherefore no man if wee presuppose the state of things to remaine as they doe may by that doctrine without sinne conforme to redeeme his Ministery not onely at this time but not in any posteritie heereafter and so this doctrine doth vniuersally depriue all places of this Land at all times things standing as they doe of the ordinary meanes of their saluation which is the Ministery of the Word and Sacraments Obiect God blesseth the priuat meanes of priuat reading catechising instruction reproofe comfort exhortation and inuocation in the absence of the publike Answ True vnto such persons as are not cause of depriuing themselues needlesly of the publike meanes in which case I know God accepteth a man according to that he hath and not according to that he hath not But what is that to the Ministers that doe not on iust cause but needlesly suffer depriuation for refusing to conforme whereby it seemeth that they incurre the danger of two mischiefes One by needlesly suffering the light of Gods publike ordinance to be quenched they create to themselues iust feare that hee will not blesse their priuat meanes to them being guilty of the needlesse leauing of the publike The other that they may also feare least they haue done though in ignorance purpose of well doing as much as in them lay needlesly to destroy the flocke committed to their charge by denying further instruction to them and publike ordinary meanes of their saluation which they might haue with good conscience continued in to the comfort conuersion of many a soule Obiect Wee must so loue our neighbour as that wee must loue Christ aboue our deerest friends Matth. 10. 37. Luk. 14. 26. Secondly loue reioyceth in the truth not in iniquity 1. Cor. 13. 6. Thirdly wee must so loue our neighbour as that we offend not God by breaking his will Fourthly wee must so loue our neighbour as that we offend not God by violating a good conscience and breaking our peace Heb. 13. 18. Fifthly we must not doe euill that good may come thereof wherefore wee must not vse the ceremonies though wee suffer depriuation and by this practise wee breake not the law of loue but keepe it Answ First wee loue Christ when we keepe his Commaundements Ioh. 14. 21. 24. who hath commanded his Ministers to preach his Word to the worlds end Matt. 28. 19. 20. he breaketh not Christs commandement that doth practise indifferent ceremonies though in some respects accidentally inconuenient to redeeme the fulfilling of his greater duty of teaching the Gospel to the flocke which is a great argument of our loue to him Ioh. 21. 15. 16. 17. Secondly the truth is this wherein true loue reioyceth that for tender loue vnto the sheepe of Christ that Ministers must conforme and practise euen inconuenient ceremonies that the Gospell may haue a free passage which truth is proued Act. 16. 1. 3. 15. 28. 29. 21. 23. 24. 25. 26. Thirdly we breake the will of God if we neglect
that so great lights bring so weake grounds For example The Fathers did with one consent teach a refusall of all Ceremonies which were contra fidem bonos more 's and therefore seeing our Ceremonies are contra fidem bonos more 's it followeth that the doctrine and practise of refusing our Ceremonies agreeth with the doctrine of the Fathers as for their practise if it were contrary to their doctrine in that part it was their ignorance we must leaue their practise and follow their doctrine Mat. 23. 2. Answ 1 Neither doeth this obiection touch the question which is whether all Churches and faithfull teachers doe vniformely teach conformitie to such Ceremonies as ours in case of depriuation yet I answere that these allegations of theirs must bee produced and better sifted before it will bee granted that they ouerthrow themselues with their owne grounds which when it is performed I will further answere if I can It is petitio principij or a begging of the question to conclude without any further proofe that our Ceremonies are contra fidem bonos more 's and I thinke verely that our brethren themselues which doe thus obiect will not say that they are fundamentall or ouerthrowing Christ which they should doe if they were contra fidem bonos more 's Let this be soundly proued and then I will yeeld the whole cause but then with all it must bee concluded that no Church can bee a Church which retaineth fundamentall errors No conformer to them without repentance can be saued the practise of the Ceremonies ouerthrow faith a good conscience and let it be considered how farre this will stretch euen to the Apostles and all Churches and faithfull teachers since the time of Christ Obiect Many of the things alleadged touch not our cause they might haue beene spared Answ Though some things concerne not the peculiar cause of the Ministers depriued yet all which I haue alleadged do touch the question proposed which euery intelligent disputant is to follow and intend neither is there any thing that I know proposed which may not serue as a true medius terminus or pregnant argument tending directly to proue this conclusion that all true Churches teachers since the Apostles did teach practise conformitie rather then they would suffer depriuation or seperation from the Church But if any among so many things as are alleadged bee impertinent let it bee shewed and put out with my good liking there is enough besides which is without all controuersie to the purpose Obiect The times are different there may bee a matter fundamentall now which was not then in respect of the most cleere manifestation of the trueth thereof now which was not then Therefore their iudgement though pure is no rule for vs to follow now It is no true arguing They thus iudged therefore we must thus iudge of these Ceremonies as for example It was a trueth that Christ should be borne at Bethleem and of the Virgin Mary this trueth being fundamentall now was not so before Christ was borne and manifested Cornelius was a faithfull man before hee belieued in Christ the sonne of the Virgin Mary yet hee had the faith of the Messias in generall sufficient to his saluation but after it was reuealed by the Apostles to him euen this was also fundamentall Answ This obiection containeth a trueth but it faileth in the application therof vnto the case in question For there must bee proued these two points that this obiection may bee firme First that the vse of these Ceremones is growne to be a matter fundamentall which sometimes it was not and the sound reasons thereof must be alleadged which as yet they are not it is not knowen as yet by any light that euer I preceaued or heard of how these Ceremonies here questioned should be rather fundamentall now then before when by the same reasons they were opposed as they are now Secondly that the refusall of the Ceremonies questioned bee a matter of that waight and nature with the instance brought of belieuing in Christ the sonne of the Virgin Mary betweene which I confesse there seemeth to me to be so great and so reall a difference as that I suppose it to be brought in quite besides the point When these two points bee solued I will answere as occasion is offered further Obiect You haue omitted some things in this your argument or reason whereunto wee must also conforme Besides conformitie is not sufficient wee shall be required to subscribe and further these our ceremonies are nowe farre more strictly enioyned and imposed then euer before Answ The question is of what in this case we may lawfully conforme vnto if there be any thing besides which may be proued simply vnlawful euen in this case of depriuatiō to conforme vnto let it be soundly discouered wisely and zealously eschewed and a reformation humbly laboured vnto by authoritie or prayed for to God In the meane time let vs consider whether in this case our consciences be not tied to conforme to redeeme the libertie of the Ministerie Touching the vrging or pressing of these Ceremonies it is true they haue been imposed with some vehemencie yet they are not imposed nor pretended so to bee vpon the conscience as the worships of God or needfull to saluation but they are taught as variable and free things and in their nature indifferent but as they are commanded by authoritie and so imposed Obiect The force of your argument lieth in this that rather then we should suffer depriuation we should receiue and vse Ceremonies as inconuenient hurtfull and scandalous as were the Iewish Ceremonies and those which the fathers imbraced but the Iewish Ceremonies were holden necessary to saluation Act. 15. 1 3. and the Ceremonies of the Fathers were holden operatiue your argument ergo concludeth a necessitie of receiuing Ceremonies though euen holden necessary and operatiue rather then to suffer depriuation for refusing such Thus may wee also dispute for all other Popish Ceremonies as for the shauen Crowne Exorcisme White garment in Baptisme Soot Spittle Creame holy Water Answ 1. My argument concludeth onely for conforming to the Ceremonies which are prescribed in the case of depriuation and for none other from an argument drawen from the consent of all true Churches and faithfull teachers of all ages and places which did rather conforme to more and worse then ours are pretended to bee argumento à maiori ad minus ducto which holdeth strongly for conforming to our Ceremonies which are farre more tolerable and lesse inconuenient and burdensome then theirs Neither can my argument bee farther drawen or racked then I vrge it 2. Touching the Iewish Ceremonies they were holden necessary to saluation by refractary Iewes not by the Apostles and the godly well grounded Christians So our Ceremonies are holden by the Papists but not by vs therefore that instance concerneth vs no more thē the Apostles and the faithfull of those times 3. Touching the Ceremonies