standeth in doctrines and in the true preaching of the Gospell and in the rites expresly deliuered by Christ Harm Confess § 10. folio 8. Heluet. poster That it is a generall rule that men must not contend about indifferent things that the vnitie of the Churches should be thereby broken Zanch. de redempt c. 19. in 4 praecept fol. 696. Neither the peace thereof troubled Zepper de sacram cap. 13. fol. 314. That if different rites bee found in diuers Churches no man may thereby thinke that they are at dissention Harm confess § 17. fol. 20. Heluet. Posterioris so that they agree in the summe of doctrine Beza Epist 1. fol. 7. That the diuersitie of rites is no sufficient cause why we should separate from any Church seeing the Church hath alwaies varied in rites according to the diuersitie of places and of times Aretius loc 57. fol. 177. He citeth Augustine and approueth Irenaeus his reprouing of Victor Bulling Deca 5. serm 2. fol. 360. 361. That it is not lawfull for any man vllâ de causâ for any cause to make separation from the Church of Christ that is as much to say as in which at least sound and sincere doctrine is retained in the which standeth incolumitas pietatis the safetie of piety where the vse of the Sacraments ordained of God is preserued and they are Schismatikes that separate and that therein they do sinne Beza Epist 24. fol. 148. No not although there be sundry errours and corruptions in doctrine manners externall policy ceremonies Morneus de Eccles lib. 2. fol. 32. Zanch. confess cap. 24. § 10. fol. 207. Idem in Philipians 1. 25. 26. fol. 45. 46. Danaeus Isagog part 3. cap. 13. fol. 148. Bucan loc 41. Qu. 22 fol. 505. qu. 25. ibid. That contentions and strifes about things indifferent as rites and ceremonies are such as before are mentioned in particular to haue beene in the Primitiue Churches must not be raised in the Church Polanus symphon cathol cap. 49. thes 4. fol. 1234. cap. 47. thes 1. fol. 1212. cap. 48. thes 2. fol. 1227. Idem syntag lib. 9. cap. 29. fol. 4078. Zanch. de redemp cap. 19. fol. 696. That if there bee found any not pernitious dissimilitude of rites and ceremonies no man ought to be offended or to take scandall thereby or for this cause to reproach or to harme others or to bee the authour of Schisme or faction seeing the forme of Ecclesiasticall constitution was neuer heretofore one and the same neither yet is to this day Har. confess § 17. fol. 215. Heluet. poster That those persons doe grieuously sinne who for indifferent Ceremonies for the Churches edification do trouble the Churches or condemne other Princes Magistrates and Churches for that it is opposite both to pietie and charitie Zanch. de redemp cap. 19. fol. 697. That where there is a certaine forme of Ceremonies for the Churches edification ordained and receiued there vnitie in those Ceremonies must be retained of euery one and the Ecclesiasticall order must not be troubled or interrupted according to that of the Apostle 1. Cor. 1440. Zanch. confess cap. 24. § 15. fol. 211. That in Ceremonies of indifferent nature such as fasting c. euery faithfull person to auoid the giuing of offence is to follow the custome of the Church wherein hee is or to which hee commeth Polan symphon cathol cap. 47. thes 7. fol. 1226. That because wee are men and doe liue amongst men in the Church it is not meete that in humaine manners rites and traditions wee should bee found froward Let diuine things bee obserued as diuine and humane as humane so long as with a free and pure conscience they may bee kept Musculus Loc. part 2. de tradit § 6. fol. 31. That if any person wrangle and will bee more wise then he ought against a common established order let him looke how hee can giue a reason of his frowardnesse to God howbeit the saying of Paul should satisfie vs 1. Cor. 11. 16. wee haue no such custome neither the Churches of God Caluin instit 4. 10. 31. That things otherwise in themselues indifferent doe after a sort change or alter their nature when they are either commanded or forbidden by any lawfull authoritie Beza Epist. 24. fol. 143. That albeit Christian libertie hath taken away the yoke of the Law Ceremoniall and in steed thereof it is not lawfull for any mortall creature to lay or impose any other yoke yet the too licentious vse of things indifferent is by Gods word restrained both in generall by the law of charitie whereby wee are commanded to doe nothing which may scandalize our neighbour or omit any thing which may edifie him so farre as in our calling wee may as also in speciall by the politicke or Ecclesiasticall constitution so farre as the Churches gouerners vnder God doe iudge it profitable to the Commonwealth or Church and thereupon frameth a law Beza Epist 24. fol. 143. That such constitutions doe binde the conscience in as much as no man sciens prudens rebellandi animo witting and knowing with a minde of disobeying or in case of scandall may without sinne doe that which is so forbidden or omit that which is so commanded Beza Epist 24. fol. 143. Caluin institu 4. 10. 31. Harm confess § 17. fol. 230. 231. Sweu ibid. fol. 218. 224. Augustan And whereas it might bee here obiected that these writers doe speake of Ceremonies rightly established thus much they farther teach in generall That the Word and Sacraments are not administred rightly and exactly secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as altogether agreeing with the prescript of the Lord no not in all the world yet albeit they be not administred according to that exact rule and by reason of our frailtie cannot bee sodainely reformed yet may they bee so performed that they may be pleasing vnto God and healthfull to the Church yet so as the defect should bee lamented and acknowledged which point if it bee not granted there will bee no pure or true Church in all the world Vrsinus catech part 2. ad quaes 84. fol. 620. That albeit many euill things do goe along and be done yet these things are done by such as hinder reformation and by the disobedient not by such as wish and sue for amendment For blessed are they who hunger and thirst after righteousnesse Matth. 5. 6. that is which doe desire good things to be done in the Church which if they be not done it is not their fault they may in that case retaine a good conscience Vrsinus ibid. fol. 618. That euery Ceremonie or tradition haue some certaine causes for which and some certaine end to which they be ordained and therefore euery Ceremonie must bee so obserued of the faithfull that the obseruation thereof may answere to the reasons and may bee aimed to the fulfilling of the end And seeing there is a diuerse reason of traditions some seruing to faith some to pietie some to
would euer practise or command those things after that they were growne so bad after that hee had seene iust cause to inueigh against them and condemne them in that manner To this purpose also the Apostles resolution in not suffering Titus to be circumcised when hee saw what an abuse that Ceremonie was growen vnto and how dangerous an effect was like to follow it if hee had yeelded vnto it maketh very strongly notwithstanding any thing that hee would seeme to say to the contrary in his answere to the sixt obiction as shall further appeare in the discussing of the fourth point that hath bene obserued in the confirmation of this his assumption 3. If it were granted that the Ceremonies which the Apostles vsed and appointed had bin notoriously knowen to haue beene subiect to so great abuse of some and to haue had in them so euill effects euen before or at that time and in those places also where the Apostles inioyned them yet could not this haue proued them euery way as inconuenient and euill as ours are For ours are said and sufficiently proued also as they suppose who haue suffered depriuation or suspension for this cause to bee euill not onely because they haue beene grossely abused and very euill effects haue followed the vse of them for so much may be said also of some of Gods owne ordinances but for that they neuer were good nor can euer serue to any good vse Those as they were at the first the ordinances of God so they are here said by Maister Spr. to haue beene still inioyned to certaine Churches by the Apostles which if it be so then could no abuse that obstinate Iewes or other wicked men had put them vnto make the vse of them either vnlawfull or inconuenient vnto the faithfull that by Apostolicall that is diuine authoritie were required to vse them And here fitly commeth to bee examined whether that bee true which is affirmed by him in his second reason which he brings for the proofe of this point viz. that nothing in substance is obiected against our Ceremonies which might not haue been said aswell against those which the Apostles and Churches of their times did vse In handling of this point as he hath left out much of the force and substance of euery argument which in the Abridgement the booke which himselfe quoteth are set downe against our Ceremonies so hath hee affirmed much more against them which the Apostles then vsed then he is able to iustifie and make good The trueth is that though euery one of those foure arguments doth strike to the heart the ceremonies of our Church yet is there neuer a one of them that doth giue the least touch vnto those which the Apostles and Churches then did vse For first Ours are humane inuentions notoriously knowen to haue been of olde and still to bee abused to idolatry and superstition by the Papists and yet of no necessary vse in the Church Theirs as they were at first by diuine institution so were they not at that time when they vsed them notoriously knowen to haue been abused either to idolatrie or to the confirmation of false and pernicious doctrine and were at that time of necessary vse and though they had been neuer so much abused and had beene also in any other of no necessary vse yet because they were vsed by warrant of Apostolicall and diuine authoritie this first argument toucheth them not at all hee doth indeede denie all this and quoteth Scripture to proue that they were humane inuentions of no necessary vse and abused to superstition But it hath beene already shewed that all these Scriptures are misunderstood and applied by him no more shal need to be said for the conuincing of him in this point when that himselfe cleerely and strongly contradicting himselfe hath both elsewhere in this argument and euen in this very place affirmed For were they humane inuentions which himselfe here sayth were practised and taught by direction of the holy Ghost were they of no necessary vse which he in the proofe of his first proposition of his first argument Num. 8. affirmes to haue bin commanded by the Apostles as matters good and necessary in that case and brings for proofe thereof Act. 15. 28. 2. Ours are humane Ceremonies appropriated to Gods seruice and ordained to teach spirituall duties by their mysticall signification Theirs as they were not appropriated to Gods seruice so neither were they vsed or appointed by the Apostles to bee vsed for mysticall signification or if they had yet seeing as hath before beene shewed they were not humane Ceremonies this argument doth not concerne them It is true indeed that they were in their first institution significatiue and mysticall and thus much the places quoted by him here viz. Col. 2. 16. 17 Heb. 8. 5. 9. 8 23 10. 1. do proue But that either the Apostles vsed them or ordained them that they might teach some spirituall dutie by their mysticall signification that hee hath not so much as indeauoured to proue And surely if Paul did vse circumcision as a Sacrament Acts 16. 3. then by the force of Master Spr. argument heere which maintaineth it lawfull for vs to doe now what the Apostles or Churches in their time did it may be concluded that it is lawfull for vs to vse in Gods seruice other Sacraments then those which God hath ordained 3. Ours being but humane Ceremonies are esteemed imposed and obserued as parts of Gods worship Theirs cannot be proued to be obserued by them much lesse imposed vpon them as parts of Gods worship and if they had yet because they were not humane Ceremonies this argument maketh nothing against them For what is this to the purpose that heere hee takes vpon him to prooue That the Iewes esteemed imposed and obserued them as necessarie to saluation Acts 15. 1. 5 That the zealous Iewes were violently offended with Paul for teaching that Christians ought not to circumcise their children and to liue after the legall customes Acts 21. 27 That the Apostles ordained them as good and necessary Act. 15. 28. 29 That the Apostle conformed himselfe vnto them for their sakes and in their presence that esteemed them as worships of God Acts 15. 1. 5. 16. 3. 21. 26 Seeing the question betweene vs is not heere whether the Iewes obserued and imposed Ceremonies as bad as ours but whether the Apostles or any Church by their appointment did so Did the Apostles or any of them whose conformity of Ceremonies is now in question betweene vs vse any Ceremony as imposed by those Iewes he speaketh of here And what though the Apostles called those things that by their decree was inioyned good and necessary will it follow from thence that they imposed them as parts of Gods worship or can nothing be good and necessary but that which is a part of Gods worship Though the superstitious estimation the people among whō they are vsed haue of them be
8. They gaue the Eucharist vnto the sicke if they required it euen when they were speachlesse Euseb 6. 43. Decret caus 26. quaest 6. 7. 8. 10. They gaue the Eucharist vnto the Baptised immediately after Baptisme Crys Epi. 1. ad Innoc. Touching Prayer THese were their Ceremonies to stand in prayer and not to kneele and all the Dominicall or Lordes dayes Basil de Spiritu sancto cap. 27. Tertullianus de resurrectione carnis Hieron cont Lucif cap. 4. This Ceremony was done in token or signification of their resurrection and further to teach them that on the day of Christ his resurrection they ought to seeke heauenly things Basil ibidem August Epist 119. de consecrat dist 3. cap. 10. quoniam out of the Nicene Councell where it was decreed This was commended to bee an Apostolicall tradition Tertull. cont Marci de coron mil. To stand in prayer and not to kneele on all dayes betweene Easter and Whitsontide commended also as Apostolicall Basil Tertul. Hieron ibid. To pray towards the East and that for this cause and signification because we seeke to Paradise our old and auncient countrie and is commended and Apostolicall Basil ibid. To pray in some places by candle light Socrat. lib. 5. cap. 22. in the day time Hier. con vigil They did also weare a linnen garment or Surplesse in the worships of God Crys hom 83. in Mat. Hier. lib. 1. contra Pelag. and of this iudgement is Zanch. de redemp cap. 16. lib. 1. fol. 444. a. and citeth Hier. P. Martyr Loc. Epist. Hoopero fol. 1087. citeth Chrisostom and Cyprians examples out of Pontius Diacon and Saint Iohns Petalus out of Ecclesiastical Historie to prooue that the originall of the Surplesse was not of Antichrist Bulling and Gual in an Epistle doe cite Theodoret. hist. 2. 27. Socra 6. 22. Iohn the Euangelist his example out of Euzebius Pontius Diacon of Cyprian and Chrisostom It is cited by A. B B. C. Whitgift defence fol. 2618. Polanus citeth Hieron comment in Esec cap. 44. fol. 807. Zepperus citeth Chrysostome and Hieron shewing that they vsed them for a signe and admonition of honest and pure life de Polit. Eccl. lib. 1. cap. 12. the like doth Zanch. vt sup Touching dayes TO celebrate the dayes of Christs Natiuitie Passion Resurrection Ascension to heauen and descension of the Spirit or Pentecostin the remembrance of these things this was obserued in all the world August Epist 118. cap 2. Origen cont Celsum lib. 8. concil Agatheus can 14. 39. also the feast of the natiuitie of Iohn the Baptist ibid. can 14. To keepe Saturne day holiday and frequent the Ecclesiasticall assembly as on the Lords day Sozomen 7. 19. 6. 41. Socrat. 6. 8. To keepe the Fryday holiday vsing thereon the Ecclesiasticall assemblies in remembrance of Christ his passion as they did obserue the Lords day in remembrance of his resurrection this was commanded by Constantinus Magnus Sozomen 1. 8. Hist. tripartit 1. To celebrate Easter day on the foureteenth of Aprill in halfe the world namely in the Easterne part but on the Lords day in the Westerne part this was commended on either part to come from the Apostles which yet could not both bee true but the trueth is saith Socrates that the Apostles left no Lawes concerning dayes but left them as a matter free lib. 5. cap. 22. Touching fasting TO fast on Thursdayes all the yeere in remembrance of Christ his assention and on Fridayes in remembrance of Christ his Passion this was commended as an Apostolicall tradition Epiphanius cont haer in Epilogo To fast on Saturnedayes in some places in other places not Augustinus Epist. 118. cap. 2. Hieronymus ad Licin Epist To fast euery Lords day so they did at Rome Socrates ibid. this Augustine reprooueth in his dayes as an euill and scandalous thing in the Roman custome because it was vsed by the Maniches and enioyned to their followers in other places they would by no meanes fast on the Lords day Augustinus ibidem Hieronymus ad Lucif Tertull. de coron mil. To fast the time of Lent before Easter by some three weekes by some sixe weekes and by some seuen weekes Socrates 5. 22. Dist 4. cap. 5. This was commended also as an Apostolicall tradition by Ambrosius Hieronimus ad Marcell And by Epiphanius Haeres 75. 80. who sheweth that the Apostles inioyned that all men should eate in Lent nothing but Bread Salt and Water howbeit this is denied by Socrat. lib. 5. cap. 22. by affirming that namely the Apostles neither made nor left any lawes for fasting but left it also as a matter free the like doeth August Epist. 86. To fast from kindes of meate some from euery kinde of liuing creatures some eating onely fish and fowles of the ayre some not egges nuttes apples nor any kinde of fruit some onely dry bread some not so much as that Socrat. 5. 22. some onely bread salt and water Epiphan Haer. 75. Touching sundry other Ceremonies TO signe ones selfe with the signe of the Crosse ad omnem progressum at euery going abroad and comming home at putting on of apparrell putting on of shooes washing sitting lying downe c. Tertull. de coron mil. Dist 11. cap. 5. eccl ex Basilio commended to bee Apostolicall To make an offering yeerely for a mans birth day Tertullian cont Marcion lib. 1. de coron mil. commended as Apostolicall yet afterward abolished for Gentilisme To wash ones feete at a certaine season Aug. Epi. 119. cap. 18. The Temples were erected to stand East and West the Altars of the Church stood Eastward and some toward the West Socrat. 5. 22. III. Lastly concerning the effects of these Ceremonies and abuse of them It is also manifest that they farre exceeded our Ceremonies prescribed in their euill effect and were much more abused First in the Fathers themselues and next also in the people Touching the Fathers and Bishops of the Church some being simple and of small capacitie and shallow iudgement as Eusebius saith receiued traditions without any searching of writings as out of bare report Such one was Papias the hearer of S. Iohn and companion of Policarp who in this simplicity broached fabulous doctrine of the Chiliast error by whom Irenaeus others which were of the like opinion were deceiued namely by pretending and reuerencing of his antiquity Euseb 3. 35. such were Tertullian and Lactantius Some were indued as Caluin instit 4. 10. 18. and P. Martir noteth Loc. com class 2. cap. 5. § 20. Zanch. de redempt lib. 1. cap. 15. fol. 366. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quadam with a certaine false and erronious zeale by being desirous to imitate the Iewish Ceremonies which they doe both confirme and iustifie out of Aug. cap. 20. de catechizand rudib and Caluin noteth that many of those Fathers were non satis considerati nimis curiosi ac cupid iquorum vt quisque posterior erat ita stulta aemulatione cum suis decessoribus certauit ne
charitie and concord others to discipline of manners and sanctitie of life the people of God must bee instructed by the diligence of Ministers and vnderstand how they may apply themselues to euery of them with fit and competent obseruation Muscu Loc. part 2. de traditionibus § 6. fol. 31. That if any man hath so profited in Christs religion that himselfe can receaue either no profite or very small from any on tradition yet if this tradition bee so fitted as that it may serue for edification vnto the vnskilfull multitude hee ought to obserue that Ceremonie with that study of charitie whereby such as are perfect are debters to the more imperfect so farre forth that they harme them not by their example in those things wherein they are bound in the whole study of their life to profit them Musculus ibid. That when men vnder the colour of the study of perfection cannot indure any imperfection either in the body or members of the Church then are they admonished that the diuell attempteth to puffe them vp with pride and to seduce them with hypocrisie Caluin aduersus Anabaptist art That where the foundation remaines entire albeit there remaine behind some stubble error or corruption in doctrine externall policie manners or Ceremonies there we may and ought bee present at Sermons and receiue the Sacraments and exercise or hold charitie and peace with our brethren yet so as making manifest our more sound doctrine and perswasion of these corruptions and farther to signifie that for these corruptions wee will make no schisme Zanch. in Philip. 1. fol. 37. Idem confess cap. 24. § 10. fol. 207. Mornaeus de ecclesia cap. 20. fol. 32. and in respect of corruptios it were to be wished indeed that the church were pure and without spot yet if it be not we must vse patience else it is ineuitable that wee must needes make a priuate schisme which is most diligently to bee auoided of euery Christian man Wherefore those errors for which a man shall separate from the Church in which he is baptised and is conuersant must not be of any other sort but onely such as ouerthrow and violate the very substance of faith and articles of the faith either directly and clearely or in sence and consequence Danaeus Isagog part 3. cap. 13. fol. 148. Bucanus Loc. 41. qu. 22. That there are many things which are not to bee approued in the Church which are not worthy of contention Caluin Epist. 51. fol. 100. That there may and ought many things to be tollerated By tollerating them also we meane practising Beza Epist 8. which yet are not rightly commanded Beza Epist. 12. fol. 98. That many things must of vs be tollerated which is not in our power to reforme Caluin Epist 148. fol. 254. That albeit men must endeauour to purge the Church of corruptions which sprung vp out of superstition yet this exception must go along that certaine things although they bee not to bee approued yet must bee borne with all Caluin Epist 305. fol. 504. to Iohn Knox. That some rites and Ceremonies albeit not necessary are yet to bee tollerated or borne withall for concords sake Beza Epist 8. fol. 70. That as the maners of doting parents so the customs of our vnaduised country must bee endured yea the seruitude which is without impietie and that in matters of lesser nature in the Church must bee borne withall Harm confess § 11. fol. 860. Melanctho concil Thelog part 2. fol. 107. and that there is euer some kinde of seruitude of the Church more milde somewhere somewhere more hard howbeit more or lesse there is euer some Malanch ibid. fol. 92. And thus we see their iudgement and doctrine concerning Ceremonies in generall Now let vs see the generall practise of the Churches in these points Thus they speake thereof Albeit our Churches doe not equally obserue all Rites and Cerimonies with other Churches a matter which both cannot neither yet is necessary to be done that namely in all places of Christian assemblies one and the selfe same Ceremonies should bee vsed yet doe they not impugne or oppose themselues to any good and godly constitutions Neither are they so minded that they would raise vp any dissentions for the cause of Cerimonies albeit some of them might be iudged not very needfull so as they be not found opposite to God and to his worship and glory and to the true iustifying faith in Iesus Christ Harm confess § 17. fol. 214. Bohem. We the reformed Churches of these dayes hauing diuersitie of Rites in the celebration of the Lords Supper and in some other things yet in doctrine and faith we doe not dissent neither is the vnitie and societie of our Churches rent or diuided thereby But euer the Churches haue in these Rites as in things indifferent vsed liberty That which we the reformed Churches at this day do also vse ‖ Harm confess § 17. fol. 211. Heluet. Poster So much for the iudgment and practise of the Churches and of our classicall writers concerning Ceremonies in generall Now also we will consider of them in particular wherein we will giue notice of foure points First of the iudgment censure of our classicall writers touching these Ceremonies which are prescribed in our Church and the like and their aduice to others touching the practise thereof especially in a case of Depriuation Secondly the vse and practise of these ceremonies by the most excellent and worthy persons in this case Thirdly the reasons moouing them vnto this iudgement practise and aduice And lastly the obiections against these things especially in the case of Depriuation answered by them Touching their iudgement and censure of our Ceremonies I find them in a threefold difference For some of them doe approue sundry of our controuersed Ceremonies as fit and commendable Some againe do iudge of many of them as of things indifferent to bee vsed or not vsed euen as the Church shall thinke fittest for it selfe And lastly some there be who account them as things in many respects vnlawfull and inconuenient but yet in respect of greater inconueniences and namely of Depriuation doe holde them tolerable and excusable which difference if any man be desirous to make vse of he may discerne it in the reading and obseruing of them seuerally In the iudgement censure and aduice of the godly learned touching our Ceremonies we may obserue first what they thought in generall of the Common prayer Booke of our Church and of the Ceremonies therein contained Secondly what they thought concerning them in the seuerall particulars which are vsually excepted against Touching the Common prayer Booke in general BVcer In perusing the Common prayer Booke of the Church of England wherin he was set a worke by Bishop Cranmer I gaue God thanks who had giuen you to reforme these ceremonies vnto that purity I haue not found any thing in the Ceremonies of that leturgie which is not taken out of the word of God or at least is
423. Name of Priest by the Latine word Sacerdos Heming ibid. Against which Ceremonies albeit the said Beza doeth by many pregnant reasons shew his dislike yet doeth he and Hemingius conclude them to be things of their owne nature adiaphora indifferent howsoeuer in vse inconuenient also the obseruators on the harmony of confessions doe mention other Ceremonies such as the vse of Ecclesiasticall discipline in Sect. 8. August obseruat 6. Of Excommunication in Sect. 10. Bohem. 3. in Sect. 11. Anglic. 1. Of Suspēsion in Sect. 17. Gallic 1. Of priuate Absolution in Sect. 8. Bohem. 1. and Saxon. 1. and Wirtemberg 1. and in Sect 11. Bohem. 8. Putting on of hands on the head of the baptised in Sect. 13. obseruat 1. Imposition of hands on the head of the Minister in Sect. 11. Heluet. prior obseru 2. All of the which they doe not simply condemne but doe leaue them to be done or not at the libertie of euery Church vpon two conditions First that the libertie of other Churches of different practise being kept entire not preiudiced Secondly that the inconueniences of such Ceremonies bee carefully preuented So that we see here the vnitie of iudgements of the godly learned to bee opposite vnto the doctrine of suffering depriuation for not vsing or conforming to our inconuenient Ceremonies or to the like Secondly also after the suruay of their iudgement we will take a view of their practise also what it hath beene in this respect In Geneua about Wafer-bread in the Lords Supper This Church in the reformation thereof vsed common bread in the Lords Supper and had abolished the vse of the Wafer-cake as also their fontes to be baptised in and all their holy dayes except the Lords day Now it fell out that the Church of Berne assembling a Synod required a restoring of these things vnto the Churches of Geneua Caluin Coraldus and Farell refusing to consent vnto them or to administer the Sacrament in such maner they were banished therupon the Citie of Geneua and within three dayes after their refusall were depriued of the vse of their Ministery in that place the great part commanding ouer the better Now in their absence sundry godly persons were so offended with this change from common bread to the Wafer-cake as that they thought best for them to abstaine from the Lords Supper and to separate from their Ministry rather then vse the same with the sayd Wafer-bread Whereupon Caluin seriò monuit ne ob istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 litem mouerent seriously admonished them that they would not raise contention about this indifferent matter which is set downe in his Epistle 17. fol. 37. 38. 39. 40. so saith Beza the vse of the Wafer-bread tooke place and was established about the which Caluin after he was restored to his Ministry againe Nunquam contendendum putauit minimè tamen dissimulans quid alioqui magis esset probaturus did not thinke it meete to contend yet not dissembling his minde what otherwise he did meane to approue Beza in vita Caluini anno 1538. In Germany about excommunication and discipline Bullinger There was neuer any contention about excommunication betweene our Church of Zuricke and the Church of Geneua most beloued of vs Apud Erast de excom fol. 365. also in another place In the meane space wee neuer condemned the Church of Geneua which hath her discipline albeit we haue none Ibid. fol. 350. About the Surplesse It being inioyned to the Ministers of Sueuia they vtterly relinquished their Ministery rather then they would conforme vnto it this practise did Melancthon and Pomeranus vtterly dislike and perswaded the Ministers of Marquesse Albertus dominions to conforme rather then to suffer depriuation which they yeelded vnto for the most part Consil Melancth part 2. fol. 91. About an Altar There is a history related of two great persons a Prince and an Earle the one a Lutheran the other a reformed Protestant The Earle supposing that hee had more iurisdiction in a certaine Church then the Prince had commanded an Altar in the Church to bee pulled downe and a table to be erected in the place The Lutheran Prince vnderstanding thereof commanded the table to bee taken downe and the Altar to bee againe set vp The Earle repeated his practise the second time so did the Prince at last the Earle in a matter of that nature let alone the Altar in the Church suffered the contentious Prince to haue his will Colloqu Mompelgart fol. 424. In the Low-countries about breaking bread of Lords Supper A certaine person was accused to the generall Synod of the Low-countries gathered at Midleborough 1581. That hee would not haue the bread in Lords Supper to bee cut as the manner is of those Churches but would haue it broken out into parts out of the whole loaues the which Ceremonie of breaking is doublesse the more agreeable to the institution of Christ who brake the bread Mat. 26. 26. and to the analogie it had to Christ his Passion whose body was broken 1. Cor. 11. 24. howbeit it was demanded of the Synod what was to be done and practised in this case It was answered by the Synod that they must remaine in the receiued custome of the Belgicke Churches and if any should doe against the custome they must be admonished to desist and leaue of that their practise In actis Syn. inferioris Germ. partic interrogat numb 76. apud Schul Anachrys Hierar l. 9. In America When Villagagno transported the French Coloniae into Brasil anno 1555. vnder direction and protection of Gasper Colignius Admirall of France there was a question on occasion moued touching the elements of the Lords Supper whether in defect of Wine and so of Bread of Wheate they might administer the Sacrament in the Bread of Rootes and common drinke of the Americans made also of Roots Hereof there was difference in iudgement some holding that it were better to abstaine from the Lords Supper then to administer or receiue it seeing Christ mentioneth expresly Mat. 26. 16. Marc. 14. 25. of the fruit of the Vine Others on the other side thought that our Sauiour speaking of Bread and Wine mentioned them onely as the common or vsual meat drinke not as determining those very elements To which cōtrouersie Ioan Lerius the reporter that was then present inferreth Albeit quoth he the greater part inclined to the latter iudgement yet because there was not so great scarcitie of the things questioned as then the controuersie rested to bee determined by further iudgement yet this peaceable disputation was cause of no kinde of discord among vs who by the grace of God remained most neerely knit in our affection in as much as I could willingly desire and wish that there were so good agreement betweene all those which doe professe the true Christian Religion as there was at that time among vs Ioan. Lerius Histor. nauigat in Brasil cap. 6. fol. 69. In England About Episcopal garments and
807. moueth a question de veste linea of the Surplesse Si in aliqua Ecclesia Euangelica prorsus non possit omitti vsus vestis lineae seu superpelliceae absque metu Schismatis aut subreptionis haereticorum quid tum faciendum Hee answereth Praestat tum vti veste linea tanquam re adiaphorâ quà m obstinata eius reiectione excitare Schisma inter rumpere cursum veritatis doctrinae praebere occasionem haereticis occupandi Ecclesiam And of this his iudgement he giueth instance in the Apostles practise thus Exemplum est in Paulo qui circumcidit Timotheum propter Iudaeos sciebant enim omnes Patrem eius Graecum esse Act. 16. 3. Now to the answer of my first reason Which first reason of mine when my Brethren went about to answere if they would needes vnstrip out of his owne coat which I had framed and draw into a Syllogisme of their owne yet ought they not to make an argument or new reason of their owne and so to fight without an aduersary But their duetie was as they wel know faithfully to haue taken all the substance of that I set downe in the whole reason and that especially included in my Syllogisme which they haue not done pietie and sinceritie and faithfull dealing should goe together and thus they should haue laid it downe To refuse to practise such Ceremonies which the Apostles by direction of the holy Ghost and vpon reasons of common and perpetuall equity did practise themselues and caused others to practise yea aduised and enioyned as matters good and necessary to be done on others especially in a like case in sundry maine and materiall respects is a sin But to refuse conformitie with our Ceremonies in the case of depriuation is to refuse to practise such Ceremonies which the Apostles by direction of the holy Ghost and vpon reasons of common and perpetuall equitie did practise themselues and caused others to prctise yea aduised and inioyned as matters good and necessary to bee done on others and that in like case in diuers maine and material respects Ergo To refuse to conforme in the case of depriuation is a sinne The Proposition of this argument thus proposed is sufficiently confirmed in that which is included in the second member of mine answere to the first obiectiō in these words though we may not imitate the Apostles in things peculiar to their office persons and times yet we may follollow them and are bound in conscience so to doe in matter of common equitie and generall reason for as the Apostles had warrant from the holy Ghost so haue we warrant from the Apostles examples and from the reasons for which the holy Ghost moued them to doe these things Thus if my Brethren had proposed mine argument they needed not to haue spent so many words nor sounded such a triumph before the victory viz. 1. That the proposition is false and vnsound 2. That I neuer go about to proue it which assertion of theirs they streight confute themselues by setting down my proofes of the proposition 3. That I forgot my selfe what I had vrged before 4. That I weaken my proposition and make it of no strength But let vs see what materiall shew of exceptions they bring against the proposition of mine argument Whereas I said that the Apostles did vse and inioyne the Iewish Ceremonies not onely by immediat authority from God but by reasons also and rules of common and perpetuall equity and further did giue instance of the rule of expediency and necessity out of Act. 15. 28. The answere is that though it be granted to be true yet shall they be as farre to seeke as before they were For still the question will be whether there be the same reasons now to moue vs to the vse of our Ceremonies as moued the Apostles then because they suppose there might be some speciall causes might make those Ceremonies necessary which neuer fell out before nor shall doe so againe And to this I say that there needed no such further seeking as before and the questions demanded touching common reasons with the Apostles were set downe in the selfe same place where they read the other in the words immediately following which reasons are these namely 1. To winne the more 1. Cor. 9. 19. 20. 21. 22. Now all men know that this reason should moue euery godly minister in his place and according to his parts and calling to labour the winning of soules no lesse then it did moue the Apostles for all are required to be faithfull 2. Cor. 4. 1. 2. all are alike commanded of God in the Prou. all alike are to receiue reward Dan. 12. 3. 2. To further and propagate the Gospell 1. Cor. 9. 23. which also is a common care appertaing to vs now as to the Apostles then For the commandement giuen to the the Apostles doth stretch in respect of place to all Nations Matth. 28. 19. Luk. 24 47. and in regard of time to the end of the world Mat. 28. 19. 20. Reu. 14. 6. 7. Wherefore the following might be or supposall of causes might haue well beene spared vnlesse they had been named For my Brethren doe well know that A posse ad esse non val et argumentatio Howbeit they confesse at last that the two forenamed reasons be matters of common and perpetuall equity what need then was there to seeke for that they had or question that they grant at last and yet againe they ouerwhelme them with a new supply of vnwarranted supposalls that something may be expedient for some persons and times as are not for other without a speciall calling from God But heere againe the former rule cuts them off from arguing from a naked and vnproued supposal And indeede it is but petitio principij an encroaching on the point in question Besides it is a very feeble answere that is onely affirmed without proofe so might a man argue against the practise of euery part of discipline practised by the Apostles which may be said to be proper to their function time and place Therefore it followeth by this kinde of argumentation their practise may seeme to giue vs no stronger warrant then the practise of those Ceremonies in the case of necessity vnlesse we were inspired and had immediate authority from God The like might be argued from other sundry matters 2. To the exception of the next member or allegation that namely the holy Ghost teacheth ruleth the Church by the same reason reuealed in his Word as well now as then and therefore the reasons warranting the Apostles to conforme to the Iewish ceremonies may moue vs to conforme to these in the like case It seemeth to me a palpable cauill and it may seeme probable to others that my Brethren would heere studiously not vnderstand my meaning For what need was there for me as they could possibly suppose to proue a duty of common equity by an extraordinary case or by a sentence of extraordinary
Greeke and Latine Churches the euidence hereof as namely in Clemens Alexand. Tertull. Cyprian Basill Ambrose Hierom Augustine and others And for the latitude of this varietie it stretched very farre euen ouer the whole face of the Christian world Iraeneus in Euseb 5. 24. and Firmilianus in Cyprian Epist 75. doe shew the great difference and varietie of ceremonies betweene the Churches of Ierusalem and Rome that is of the Easterne and Westerne parts of the world and of the seuerall Prouinces among themselues And Augustine to Casulan Epist. 86. and to Ianuar. Epist 118. 119. declareth the difference of customes and rites in the Citie of Rome and Millaine and in multitude of other places of his dayes Quae diuer sorum locorum diuersis moribus saith hee innumerabiliter variantur Epist. 119. cap. 19. in as much as for the varietie thereof Socra 5. 22. affirmeth that a man could scarce finde two Churches retaining and following one order in both places and for the multitude thereof hee saith that to set downe in writing the diuers and innumerable ceremonies and customes dispersed throughout Cities and Countries would proue a very tedious piece of worke and hardly nay impossible to bee performed A taste whereof in both hee giueth largely in that place together with his censure The like doe Sozomen 7. 19. who mentioneth other diuersities The reasons of which varietie and number if wee would giue we must distinguish of their qualitie for if they were conuenient ceremonies rightly deduced out of the generall grounds of Gods Word their varietie and difference proceeded from the lawfull libertie which God hath left vnto all Churches to order and appoint fit ceremonies for themselues as they see to be most apt to further their owne edification if they were more studiously commended by them then was meet it was as Sadeele saith vt viam Schismaticis obstruerent De verb. Dei script cap. 5. fol. 32. Or if otherwise they were inconuenient friuolous and needelesse and as many of them proued to be euident occasion of following superstition contention The cause of them in generall is alleadged by Martyr Loc. com class 2. cap. 5. § 17. to bee this that the diuell did presently begin to sow his tares vpon the good seede which was sowed by Christ and his Apostles the particular reasons wherof shall be shewed in that which followeth 2 Touching the kinde and qualitie of the Ceremonies and traditions vsed by the Primatiue Churches if we would examine the particulars wee should finde them to haue beene farre more scandalous and hurtfull then ours can bee imagined to bee not onely in their abuse which I will note in the next member but also in their nature which to mention onely is to make euident as for examples sake I will giue instance of some part Touching Baptisme they vsed THe annointing of the Baptized Tertul. contra Marcion lib. 1. Distinc. 11. cap. 5. de consecr Dist. 4. cap. 87. 90. This Ceremonie signified vnto them that they were Christians and Champions fighting and contending for God Tertul. and was commended as Apostolicall Basil de spir sancto cap. 27. The putting of milke and hony into the mouthes of the Baptised commended as proceeding from the Apostles Tertul. contra Marcion de coron milit In some places also wine and milke without hony Hierom. contra Lucifer The arraying of the Baptized in a white garment Tertul. ibid. de consecratione dist 4. canon 91. 92. in token that they did put on innocency and puritie ibid. out of Ambrose and Rabanus The crossing of the childe in Baptisme Tertul. de resurrect carnis Caro signatur vt anima muniatur August tract 118. in Ioan. serm 55. saith that they vsed it in euery Sacrament and that else Baptisme was not performed after the rites and manner vnlesse the signe of the Crosse were made in the childes forehead To dippe the childe three times in token of the Trinity Basil de spir sancto cap. 27. Sozomen 6. 26. commended also as Apostolicall by Basil Turtul in other places they vsed to dippe the childes head onely and that three times Hierom. contra Lucifer cap. 4. and that in token and remembrance both of the Trinity as also of Christ his three dayes death and buriall in the graue as also of his resurrection which was performed the third day Tertul. ibid. de consecra dist 4. can 78. 80. 81. out of Augustine Hierom Gregorie in other places they dipped the childe but once onely Cyp. to signifie the vnity of Gods essence de consecr Dist 4. can 82. To Baptise only once in the yeere and that in the Easter holidayes Socra lib. 5. cap. 22. also three times in the yeere viz. on the dayes of Christs Natiuity Easter Whitsontide Zopper polit eccle lib. 1. cap. 12. fol. 76. They deferred the baptising of their conuerts two yeres after their conuersion to the faith Caranza summa concil in Elibert concil can 42. To absteine a weeke after Baptisme from washing Tertul. cont Mar. lib. 1. To renounce openly the Diuell and his Angels and to giue the Ministers the right hand Tertul. de coron milit commended by him as Apostolicall De consecrat dist 4. can 95. also Decre part 1. dist 11. cap. 5. ex Basil commended as Apostolicall To blesse the font with oyle ibid. Dist 11. cap. 5. ex Basil commended also by him as Apostolicall Touching the Lords Supper THey were accustomed to signe the elements with the signe of the Crosse for so was euery Sacrament signed August tract 118. in Ioan. Serm. 55. To mingle water with wine Cypr. l. 2. Epist 3. 63. and he calleth this Dominica traditio They also vsed onely water in steede of wine which persons so celebrating the Eucharist are in the fore alleadged place by Cypr. called Aquarij To giue the Eucharist to infants Cypr. serm de Lapsis To receiue the Lords supper euery day August Epist 118. cap. 2. thus it was receiued in Rome and in Spaine Hierom. Epist. ad Licin 28. in other places onely on the Lords day Socra 5. 22. In other places on Saturne day and the Lords day August Epist 118. cap. 2. To receiue the Lords supper in some places in the morning and that fasting but in other places after supper and that being well fed Socrates 5. 22. Cyprian lib. 2. Epist 3. Augustine Epist 119. cap. 6. commendeth the receiuing of the Lords supper fasting to be a tradition Apostolicall and that it was obserued in all the world They sent the Eucharist to other Churches for a token of their consent in the faith and of their loue to one another Eusebius 5. 24. They reserued part of the bread of the Eucharist and sent it to such as were absent Iustin Martyr The people caried the bread of the Eucharist home and kept it in a little boxe Cypr. de Lapsis Tertul. lib. 2. ad vxorem in other places they burned that which was left Origen in Leu. 7. Hesych in Leu.
people Popishly affected should he hauing the gift of continency for the same reason for beare to marry would any man say that either the one of these or the other did in so abstaining practise any Ceremony or was it a Ceremony in Paul when hauing preached long among the Corinthians and Thessalonians hee departed from his right and forebare to take any maintenance from them 2. If hee will needes haue all these 9. points to be Ceremonies yet can hee not make their Ceremonies any whit neere equall in number vnto ours For it will be easie specially accounting ceremonies as he doth heere for their 9. to reckon vp 49. that are vsed among vs. 3. These 9. ceremonies of his can neuer be proued to haue beene vsed or practised by the holy Apostles the whole Church at Ierusalem and those whole Churches of diuers and farre countreys and Nations he speaketh of namely of the Gentiles in Antiochia Siria and Cilicia For the vse of Circumcision he brings the example of the Apostle Paul onely who is mentioned once to haue vsed it But for Purifying Contributing offring Sacrifices for the persons purified he proues that not Paul only but foure men more did once so Act. 21. 23 24. 26. for vowing and shauing of the head that Paul did so not only at that time with those foure men Act. 21. 24. but once before Act. 18. 18. For the obseruation of the Iewish Sabbaths That in one place Paul and Barnabas preached on the Iewes Sabbath in a Synagogue Act. 13. 14. In two other places Paul himselfe disputed with the Iewes in their Synagogue vpon their Sabbath day Act. 17. 2. 18. 4. for as for the place Act. 13. 42. hee hath much mistaken it For the Gentiles desired them to preach to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on some day between that and the Sabbath And lastly for abstaining from blood and strangled he alleadgeth the decree of the Councill at Ierusalem sent vnto certaine Churches of the Gentiles Act. 15. 29. Thus wee see that whereas he did vndertake to proue that the holy Apostles the whole Church at Ierusalem and sundry other whole Churches of sundry Nations in the Apostles times did vse and practise more Ceremonies then the Church of England doth he hath not been able to shew that either the Church of Ierusalem or any one Church then did practise any one Ceremony or any Apostle either besides Paul or that Paul did at any time vse more then 6. Ceremonies at the most or that he vsed any of those sixe aboue once or twice at the vttermost For neither abstaining from blood or strangled was enioyned as any Ceremony to the Churches of the Gentiles nor the preaching or disputing in the Synagogues vpon the Sabbath Mat. 20. 55. Act 13. 42. and 20. 3. Act. 17. 17. and 19. 9. can with any better reason be called a religious obseruation of the Iewes Sabbath then Christs or Pauls preaching and disputing dayly when occasion was offred will argue that they did religiously keepe and obserue as holy euery day in the weake And this may suffice to haue been said of the first point wherein hee equalleth the Ceremonies vsed in the Apostles time with ours now namely the number of them The second point wherein the confirmation of his assumption consisteth is this That those ceremonies which the Apostles and the Churches in their times vsed were euery way as inconuenient and euill as ours are And that hee may make this good he takes vpon him to shew 1. That they were as euill in nature as ours are 2. That they had beene and were as much abused as ours are or haue beene 3. That the vse of them wrought as dangerous effects as the vse of ours can doe 4. That whatsoeuer is obiected against our ceremonies might haue beene said against them To all which this answere may be giuen that no one of all those testimonies of holy Scripture which he here citeth to shew what names and titles the holy Ghost giueth to ceremonies that were vsed in those dayes how Ceremonies were then abused what euill effects the vse of them did bring foorth doth make any whit at all to his purpose nor can with any colour of reason be applied vnto any ceremony which either the Apostles themselues or any Church by their appointment did vse For 1. they were no yokes or burdens or burdening Traditions as the places which himselfe a strange thing citeth doe euidently shew for by Act. 15. 10 28. it is manifest that the Apostles would by no meanes be drawne to inioyne Ceremonies as were such yokes and burdens Neither could they truely bee called ordinances of the world commandements or doctrines of men or voluntary religion For besides that neither the Apostles nor the Churches that vsed them by their appointment did put any religion in them when they vsed them if they had done it yet had not this beene voluntary religion or a subiecting themselues to the commandements or doctrines of men Because as these things at the first were of diuine institution so during the time that the Apostles did inioyne the vse of them they remained still the commandements of the Lord as it is euident by that wee finde written Act. 15. 28. 1. Cor. 14. 37. no more could they be termed impotent and beggarly rudiments so long and so farre forth as the Apostles did vse or inioyne them but were of great force and sufficiencie and serued vnto very good vse for the winning of the Iewes vnto or retaining of them in the loue of the Gospel This is made the reason both why Iames councelleth Paul to doe as he did Acts 21. 20. 24. and why Paul became a Iew to the Iew 1. Cor. 9. 20. If it be admitted that all these places were meant of the Iewish Ceremonies as indeed the most of them were and euen of those which the Apostles and Churches did yeeld to the vse of yet will Maister Spr. bee neuer able to proue and if he proue not this hee saith nothing to the purpose that when and where the Apostles of those Churches vsed them they had beene notoriously knowen to haue beene so abused or to haue wrought such euill effects as hee here speaketh of Nay it is euident that after they grew into such abuse and such euill effects followed the vfe of them the Apostles were so farre from vsing or inioyning them as they did vtterly refuse the vse of them themselues and forbad it to the Churches therefore Paul who once had vsed circumcision and some other of the Ceremonies himselfe doeth afterward with great sharpenesse and bitternesse reproue and condemne the vse of them Gal. 4. 9. 10. and 5. 12. Tit. 1. 14. which places and such like it is very strange that Maister Spr. would alleadge to proue that the Apostles and Churches in their time by their appointment did vse Ceremonies as bad as ours For can any man be so absurd as to imagine that the Apostle