there are to be discussed The first whether a man may with a good conscience suffer himselfe to bee depriued or suspended of his Ministry for not conforming to the Ceremonies prescribed and established in the present Church of England Such as the Surplesse Crosse in Baptisme Kneeling at Communion Ring in Marriage and the like The second whether a man ought not rather of conscience to conforme to all the Ceremonies prescribed in the Church of England then to suffer himselfe to be depriued of his Ministry Answ 1 These questions depend the one vpon the other so that the answere of the one giueth answer to the other Therefore the former question I answer negatiuely That namely A man cannot as I suppose with a good conscience suffer himselfe to bee depriued of his Ministry for not conforming to the Ceremonies To the latter question I say that a man is bound in conscience rather to conforme to all the Ceremonies of the Church of England then suffer his Ministry to be suspended or depriued The reason of which answers stands in this Because he shall sin against God in not conforming and in suffering himselfe for that cause to be depriued of his Ministration in the Church That he shall sinne in so doing will appeare by these two reasons Reason 1 First that the practise of suffering depriuation for not conforming to the ceremonies of this our Church and the doctrine thereof is directly against the Word of God This also is proued by two points Because it is against the doctrine and practise of the holy Apostles of Christ Because it is against the grounds of Gods Word and they are two One ground is this where two duties doe meet a greater and a lesse whereof both cannot bee done at the same time the lesser dutie must yeeld vnto the greater But this doctrine of suffering depriuation for not conforming teacheth and the practise thereof causeth to neglect a greater duty for the performing of a lesser Therefore it seemeth to bee an errour in doctrine and a sin in practise A second ground is this All things must bee done in loue 1. Cor. 6. 14. But this doctrine and practise is against the royall Lawe of loue and therefore seemeth to bee vnlawfull Reason 2 The second maine reason is this For that the doctrine and practise of suffering depriuation for not conforming to the Ceremonies of our Church or the like tendeth to condemne all true Churches all faithfull and sound teachers all sincere Christians of all times and places since the time of the Apostles of Christ which haue taught and practised otherwise These things being directly and plainely proued it will I doubt not appeare that to suffer depriuation or suspension for refusing to conforme to the Ceremonies prescribed is a sinne Whereupon will follow these conclusions That seeing those Ministers haue sinned at least a sinne of ignorance who haue suffered depriuation for refusing to conforme to the Ceremonies prescribed they ought of conscience to offer conformitie to the Ceremonies that they may returne to their Ministry againe That such as not conforming to the Ceremonies doe remaine in their places vndepriued are bound in conscience to conforme vnto the Ceremonies rather then to suffer themselues to be depriued or suspended That such as are profitably or probably fitted with gifts vnto the Ministry and doe withall desire to enter into that calling are also tied in conscience before God to promise and practise conformity to the Ceremonies prescribed rather then refusing so to doe to bee kept out of the Ministery That such Christians as doe make conscience of the Ceremonies as kneeling at the Communion admitting their children to be baptised with the Crosse hearing of publike prayer or preaching in a Surplesse are of conscience to admit of these things and to practise them rather then to absent themselues or to be depriued of the worships of God and that otherwise they shall sinne against God It remaineth therefore that the former reasons be proued which by Gods helpe I will performe in order Arg. 1 Reason 1 The doctrine and practise of suffering depriuation and losse of Ministry is directly against the Word of GOD which no man will deny to be sinfull and erronious This assertion is confirmed by the probation of two farther points Because such doctrine and practise is contrary to the doctrine and practise of the Apostles of Christ Because it is against the grounds of Gods Word Concerning the first point namely that the doctrine and practise of suffering depriuation especially vpon the reasons vrged against our Ceremonies is contrary to the doctrine of the holy and inspired Apostles and so by consequence is an errour and sin I proue it by two reasons Because 1 the holy Apostles with the whole Church at Ierusalem 2 by inspiration of the holy Ghost and commandement of God 3 did practise themselues 4 and caused others to practise 5 yea aduised one another 6 and inioyned or commanded 7 whole Churches the practise of 8 as euill and inconuenient Ceremonies 9 in sundry maine respects as in their iudgement ours are namely in number 10 nature 11 vse 12 and euill effects and 13 that for reasons equiuolent or inferiour to the auoyding of depriuation This proposition I thus proue in the seuerall members 1. The holy Apostles and whole Church at Ierusalem namely Peter Acts 15. 7. Iames Acts 15. 13. 21. 18. 21. 24. 25. Paul Acts 15. 2. 22. 18. 18. 21. 26. 1. Cor. 9. 10. Barnabas Acts 15. 2. 22. Iudas Sylas which were Prophets Acts 15. 22. 23. The Apostles all the Elders and whole Church Acts 15. 4. 6. 23. and 21. 18. 25. 2. By inspiration of the holy Ghost and commaundement of God as appeareth Acts 15. 28. It seemed good to the holy Ghost and to vs. Also Iames and the Elders Acts 21. 18. that determined before one practise of conformity to Iewish Ceremonies Acts 21. 25. By inspiration of the holy Ghost Acts 15. 13. 28. did afterwards perswade Paul to another practise of conformity to Iewish Rites Acts 21. 23. 24. And the things written and determined by the Apostles euen concerning matters of order in the Church are the commandements of God 1. Cor. 14. 37. 3. Did practise themselues For Paul shaued himselfe and made a vow Act. 18. 18. Paul purified himselfe contributed and entred into the Temple declared the accomplishment of the dayes of the purification vntill that an offering should bee offered for euery one of them Acts 21. 24. 26. Paul vnto the Iew became as a Iew to the men vnder the Law as though he had been vnder the Law 1. Cor. 9. 20. 4. And caused others to practise For Paul circumcised Timothy Acts 16. 3. Paul took the men and was purified with them Acts 21. 24. 5. Aduised one another For Iames and the Elders perswaded Paul thus to conforme Doe this that we say vnto thee take them the votaries purifie thy selfe with them contribute with
them that they may shaue their heads Acts 21. 23. 24. 6. Enioyned or commanded the practise of Ceremonies For thus did the councell of Ierusalem They laide on them those necessary things from which you shall doe well to keepe your selues Acts 15. 28. 29. This constitution was called the Apostles and Elders Decrees ordained by them Acts 16. 4. Iames and the Elders say Wee haue determined and written that they obserue no such things but that they abstaine from bloud strangled c. Acts 21. 25. 7. To whole Churches of diuers and farre distant Countries and Nations namely to the Gentiles in Antiochia Syria Cilicia Acts 15. 23. 8. As matters good and necessary in that case For it is sayde it seemed good to the holy Ghost These necessary things Acts 5. 28. From which if you keepe your selues you shall do well vers 29. 9. And yet as euill and inconuenient in sundry maine respects as they can imagine ours namely in number for they were diuers namely circumcision Acts 16. 3. Shauing the head Acts 18. 18. 21. 24. Purifying Acts 21. 24. 26. Vowing Acts 18. 18. 21. 23. Contributing Acts 21. 24. Offering sacrifices for the persons purified Acts 21. 23. Obseruation of the Iewish Sabbaoth Acts 13. 14. 42. 18. 4. 17. 2. Abstaining from bloud Acts 15. 29. Abstaining from strangled Acts 15. 29 10. And in nature for they are called by the holy Ghost Needlesse shadowes Col. 2. 20. Yokes not to bee borne Acts 15. 10. Burthens Acts 15. 28. Traditions burdening Col. 2. 20. Ordinances of the world Col. 2. 20. Commandements and doctrines of men Col. 2. 22. Turning from the truth Tit. 1. 14 Voluntary religion or will worships shewes of religion Col. 2. 23. Impotent and beggarly rudiments Gal. 4. 9. 10. And for the further confirmation of this member looke the proofe of the next immediate reason proouing this first point 11. In vse First for that they were most strictly pressed on the consciences of weake Christians by Iewish and contentious Brethren for they were vrged ex necessitate salutis Except ye bee circumcised after Moses maner yee cannot bee saued Acts 15. 15. They would haue brought their consciences in bondage by them and yoaked them Galat. 5. 1. 3. Acts 15. 10. They would haue condemned them for the not vsing them Col. 3. 16. Secondly they were more dangerously accounted necessary euen to saluation Acts 15. 1. Thirdly they were perniciously abused for confirmation of most false hereticall and impious doctrines as much as euer our Ceremonies could bee or were by the Papists as namely that men are iustified by the workes of the Law Gal. 2. 14-15-16 and 5. 4. That euery Christian is bound strickly on his saluation to keepe the whole Law Gal. 5. 3. That there is no hope of saluation without the vse of them Acts 15. 1. That Christ the body was not yet come by continuing the shadow Col. 2. 16. 17. That they are to be condemned who vse them not Col. 2. 16. That the Kingdome of God standeth in them Rom. 14. 17. Yea from Pauls preaching and practise it might bee argued by some that a man may on occasion practise that which practise he teacheth euery where against Acts 21. 21. 23. 26. Fourthly for the latitude and compasse of their spreading it was both amongst them neere and far from them euery where Namely at Ierusalem Acts 21. 17. 20. 21. Rome Rom. 14. 2. 5. 17. Antioch Acts 15. 23. Syria Acts 15. 23. Cilicia Acts 15. 23 Collossus Col. 2. 16. 17. 20. 21. Creete Tit. 11. 14. Derbe Lystra and Iconium and those quarters Acts 16. 1. 2. 3. 12. And euill effects For the vse and continuance of them were the occasions of many pernicious effects to such as abused them which appeareth in this First they bondaged their Christian libertie Gal. 4. 9. 5. 1. 3. Secondly they made Christ to profit them nothing Gal. 5. 2. Thirdly they made them to fall away from grace Gal. 5. 4 Fourthly they caused them to turne away from the truth Tit. 1. 14. Galat. 2. 5. Fifthly they hindered them from obeying the truth Galat. 5. 7. Sixtly they were occasion of condemnation to them as pressed them as necessarie Gal. 5. 10. Seuenthly they leauenned the whole lumpe with sowernesse Galat. 5. 9. Eightly it occasioned Paul to feare least hee had bestowed his labour in vaine among his hearers Gal. 4. 10. 11. Ninthly it occasioned Paul to wish them cut off which did disquiet the Church by them Gal. 5. 12. Tenthly they were occasion of Peters dissimulation and Pauls iust reprouing of him and were meanes to bring Barnabas a man full of the holy Ghost Acts 11. 24. and other Gentiles into their dissimulation and to cause them not to goe the right way to the truth of the Gospell Gal. 2. 11. 12. 14. Eleuenthly they were fit meanes to put them besides their adoption and inheritance in heauen Gal. 5. 10. 20. 21. 22. Lastly they made as much stirre strife and contention among Brethren in the Church yea much more then our Ceremonies haue done if either wee respect the violence and bitternesse thereof or the latitude and wide spreading of it in so many and farre distant Countries and Churches Galat. 5. 10. 12. troubling and disquieting the Church Act. 15. 24. 13. And for reasons equiuolent partly and partly inferiour to the auoiding of depriuation For it appeareth that the Apostles vsed and inioyned the practise of these Iewish inconuenient Ceremonies for these causes First for the beleeuing Iewes to keepe them from offence being as yet zealous of the Law and not rightly instructed in the truth of the abrogation of the Legall Ceremonies by Christ that they might not be occasioned to be drawne backe to Iudaisme Acts 21. 20. 21. 24. For this cause hee circumcised Timothy because of the Iewes Acts 16. 1. 3. Secondly for the vnbeleeuing Iewes and that for two reasons One reason was to winne them to the Gospell 1. Cor. 9. 20. 21. 22. and to further their saluation 1. Cor. 10. 32. 33. Another reason was to auoid the persecution of the froward and malicious Iewes as also to redeeme the liberty of his Ministry and of the Gospell which otherwise was like to be endangered as fell out in the euent Acts 21. 22. 27. 28. 30. 31. 32. Thirdly for necessitie for in that case they were necessary things Act. 15. 28. and expedient for it seemed good to the holy Ghost in the practise of them in that case they did wel Act. 15. 28. 29. namely to appease their bitter dissentions and vehement disputations in the Church Acts 15. 2. 5. And to quiet the trouble and cumber of their mindes as if one should say for the peace of the Church Acts 15. 24. That thus the Churches might be established in the faith and increase in number dayly Acts 16. 4 5. As doubtlesse by Gods blessing ours would also doe if either the Ceremonies might safely be remoued from
Leiser They permit allow and defend the Baptisme of Women Colloqu Mompelgart fol. 499. Conrad Schlusselb lib. 1. cap. 18 fol. 60. They vse the old hallowed Fonts to baptize in Berne and Lansanna Beza in vita Caluini anno 1538. and euerie where They haue such as vndertake for childrens education in Baptisme commonly called Godfathers Caluin Ep. 302. fol. 491. So in the Lowe Countries as appeareth in Actis inferioris Germaniae M. Can. 41. anno 1581. apud Sculting Anachr Hierarch lib. 9. Touching the Lords Supper THey vse kneeling at the Communion in all the Lutheran Churches Harmon confess Bohem. § 14. fol. 120 and that is the more dangerous because of their doctrine of consubstantiation They vse the Wafer cake as the Papists doe in the Church of Geneua Bez. in vita Caluin They giue it in priuate and vnto the sicke Schluselb lib. 1. cap. 30. fol. 161 162. Harm confess § 16. Witenberg fol. 197. Yea they gaue it vnto onely two ibid. § 14. fol. 146. They retaine the name of Missa the Masse Harm confess § 14. fol. 107. Augustan They keepe none backe from the Communion be they neuer so scandalous of life in the Churches of Heluetia in libello de ritibus Eccles Tigur fol. 16. The ministers doe put in the Bread and Wine into the mouthes of the Communicants ibid. fol. 15. Touching the holy Scripture THey make the Epistle to the Hebrewes and that of Solom Gesner compend de Script fol. 11. Iames and the second and third of Iohn and Iude with the Apocalyps to be either Apocryphals or at least of more doubtful authority then other parts of Scripture in the Lutheran Churches Chemnit Enchir. fol. 63. propositiones Marpurg tom 1. Hunnij fol. 3. tom 2. Winkelman fol. 5. Laelius de verbo Dei proposit 22. fol. 113. propos 22. 130. They reade the Scriptures after the forme of Epistles and Gospels in the Churches of the Lutherans Heluetians Nassouians Countie Palatines as appeareth by the Epistle of Luther Melancthon Heming Gualt Oleuian Textor So Harm confess § 1. fol. 9. Bohem. lib. de ritibus Eccles Tigur fol. 4. They reade publikely the Apocryphal Books of Scripture in the Church Touching prayer and Leturgie THey retaine the forme of their Leturgie like vnto the Masse booke Harm confess § 14. fol. 127. Augustan fol. 131. ibid. Looke the Booke de ritibus Eccl. Tigur fol. 12 13 15 16. they haue the Angelicall Hymne Gospels gloria Patri gloria tibi Domine after the Gospel c. They haue sundry prayers and Hymnes in the Latine tongue Harm confess § 14. fol. 127. Aug. They haue the vse of Waxe candles in the Lutheran and Danish Churches Heming syntag 4. lex Decal § 33. fol. 365. Simlerus de vita Bulling fol. 34. They vse the Surplesse Heming ibid. Simler ibid. They vse no singing of Psalmes in some Churches of Heluetia in lib de ritibus Eccle. Tigur fol. 9. b. They suffer and doe vse priuate prayers at burials ibid. fol. 27. a. b. Touching Churches THeir old Churches idolatrously abused standing East and West with the Chancell and in forme of a Crosse retained euery where They retaine Images in their Churches and maintaine a lawfull vse of them Colloq Mompelg fol. 390 403 404. Schlusheb Theolog. Calu. li. 1. cap. 10. fol. 35. 36. Eckhard Fasc quaest cap. 8. quaest 3. Heming syntag 4. lex Decal § 33. fol. 365. Siml b. sup They retaine Altars in stead of the Communion Table so placed in the Church as are the idolatrous altars of the Papists Colloqu Mompelgart fol. 424. 425. In the Lutheran Churches and also in the Church of Berne Ibid. Heming syntag 4. lex decal § 33. fol. 365. They retaine the vse of Organs in the Church and other musicall instruments Colloq Mompelg fol. 391. 409. Touching discipline THey haue Diocesan Bishops and Archbishops in Simler in vit Bulling fol. 35 36. Heming enchirid class 3. cap. 10. ord Eccle. fol. 348. Idem Syntag. tit gubernat Eccl. §. 15 16 17. fol. 228. Denmarke and superintendants and euen Abbots in Germany among the Lutherans Melancht consil part 1. fol. 95 96 225 276 610. Harm confes § 17. fol. Augustan Some Bishops of France conuerted from Popery retained their place and office still by common consent of the French Church Caluin Epist 373. fol. 646 647 648. So Martyr Loc. com ad finem inter Ep. fol. 1143. Bezae They haue no vse at all of excommunication in the Churches of Countie Palatine Heluetia of Witenberg Mompelgart Erast de excommunica fol. 356 382. Vrsin catech part 2. qu. 83 84. fol. 620. Caluin Epist 166 170 366. neither ruling Elders T. C. his admonit fol. 83 84. They haue holy dayes of Christ his Natiuitie Passion Resurrection Pentecost c. in the Heluetian Churches lib. de ritib. Eccl. Tigur fol. 4. In the Churches of the Low-countries Brownist 2. Letters to Iunius in the Churches of Denmarke Heming Syntagm 4 lex Decal 22. 24. 25. fol. 363. 364. Also in the Church of Berne Aretius Problem loc 99. fal 289. They haue holidaies consecrated to the memoriall of the Virgin Mary the twelue Apostles S. Paul S. Iohn Baptist S. Stephen Innocents Saint Michael Al Saints as appeareth in the Epistles which are before alleadged also Heming vbi sup Harm confess § 19. fol. 176. Bohem. Their Ministers are called by them Sacerdotes Priests as are the Popish Mass-priests Harm confess Bohem. § 11. fol. 47. fol. 4. 62. Aug. Item § 13. fol. 93. Bohem. Heming syntag 4. lex Decal § 11. fol. 43. albeit otherwise the Tigurines disclaime this name being taken in the worser sence Harm confess § 11. fol. 38. They haue Deacons not Collectors for the poore but a degree to the Ministry and an assistant to him yea supplying the place of a Minister in his absence Harm confess 11. fol. 47. lib. 2. de ritibus Eccle. Tigur fol. 7. 16. Their Ministers in the Heluetian Churches doe play the Deacons and gather contributions for the poore lib. de ritibus Eccles Tigur fol. 22. They practise and maintaine auricular confession and priuate absolution Harm confess § 8 fol. 142. 143. Bohem § ibid fol. 147. 150. August ‖ ibid fol. 154. Saxon. ‖ ibid. fol 160. Wittenberg schlusselb Theol. Caluinist lib. 1. cap. 19. fol. 6. 9. Simlerus in vita Bullingeri fol. 34. calleth it priuatam quandam confessionem parum a Papistica differentem yet looke Zepper de Sacram cap. 35. fol. 787. 798. They allow and practise a kind of preaching and absolution of repentant sinners by women in the absence of the minister among the Lutherans Colloqu Mompelg fol. 499. And thus wee see in part the estate of reformed Churches in respect of ceremonies Not that hereby I doe goe about to iustifie these Ceremonies which they doe practise but thinking and professing many of them rather most fit to be abolished in many respects and the Churches of Christ to be reduced so
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
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
seeing by the way these are the chiefest and maine arguments which the depriued Ministers haue brought against the Ceremonies to proue them simply and in their nature euil let it be cōsidered by the iudicial godly Reader whether they might not vpon these grounds except against the Apostles prescription and refuse the practise of those Iewish Ceremonies euen with the losse of ministry interruption of the Church as well as to suffer depriuatiō for refusing of the Ceremonies prescribed in the Church of England But from this point I argue thus Whatsoeuer Ceremonies are of humane inuention of no necessary vse abused to superstition of misticall and spirituall signification esteemed imposed and obserued as parts of Gods worship swaruing from the generall rules of Gods word not profitable for edification order or decencie of fensiue many wayes to the godly weake and wicked infringing Christian libertie strictly inioyned as necessary such Ceremonies by the doctrine of the Ministers refusing conformitie are simply and in nature euill and could not be practised by any persons no not the Apostles themselues and that through the direction of the holy Ghost without sinne But the Iewish Ceremonies prescribed and practised by the Apostles through direction of the holy Ghost were of this nature and qualitie in euery one of the points aboue named Therefore by the doctrine of the Ministers refusing conformitie in the case of depriuation the Iewish Ceremonies prescribed and practised by the Apostles through direction of the holy Ghost were simply and in nature euill and could not by them be practised without sinne Or thus Whatsoeuer doctrine and practise tendeth to accuse and condemne the inspired Apostles in their inspired practise and doctrine of teaching the practise and of practising Ceremonies in sundry maine respects as vnlawfull as ours are pretended to bee tendeth to accuse and condemne the Apostles in their inspired practise and doctrine for teaching and for practising things simply euill But this doeth the doctrine and practise of suffering depriuation for refusing to conforme to our prescribed Ceremonies Therefore the doctrine and practise of suffering depriuation for refusing to conforme to our Ceremonies doeth directly tend to accuse the inspired Apostles in their inspired practise for teaching and practising things simply euill Whereupon I thus conclude Whatsoeuer doctrine or practise doeth directly tend to accuse and condemne the inspired Apostles for practising teaching and prescribing things simply euill such doctrine and practise is erronious and sinnefull So doeth the practise and the doctrine of suffering depriuation for refusing to conforme vpon the grounds alleadged as hath beene prooued Therefore the doctrine and practise of suffering depriuation for refusing to conforme vnto our Ceremonies is erronious and sinnefull To this that hath beene here alleadged there are certaine obiections made by certaine godly graue and learned depriued Ministers which here I thinke fit to make answere vnto Obiection The Apostles might doe many things which wee may not doe in respect of their immediate authoritie from God Those cases were decreed by the holy Ghost ours not so they did it by the direction of the spirit there is no proportion betweene their case and ours they guided by the spirit we not so The Apostles could not erre we subiect to error It is no good consequent to say they vsed such and such things therefore we may they had warrant for what they did the holy Ghost gaue them warrant Answere First it is to bee noted that they who thus obiect against this reason must needes relinquish the excuses and accusation of the Apostles which others make for vsing the Iewish Ceremomnies vnlawfully For the one affirming their practise to be vnlawfull the other granting it to bee done by direction of the spirit doe mistically ouerthrow one another so that both cannot stand as true This being obserued I answere First if the Apostles were immediatly from God authorized and did those things by direction of the holy Ghost as vndoubtedly they did wee may be the bolder to immitate them in their practise and in their doctrine and in so doing wee shall not erre For in so doing wee may say wee doe no more about matters of Ceremonies then the Apostles haue done before vs. It is a point wee wish the Church of Rome could say Secondly though wee may not immitate the Apostles in things peculiar to their office persons and times yet we may follow them and are bound in conscience so to doe in matters of common equitie and generall reason For as the Apostles had warrant from the holy Ghost so wee haue warrant from the example of the Apostles and from the reasons for which the holy Ghost mooued them to do those things For the holy Ghost being euer the same teacheth and ruleth the Church by one and the same reason reuealed in his word as well now as then Now the Apostles in this case did vrge the practise of these Ceremonies not from their immediate authoritie from God nor from inspiration onely of the holy Ghost but by reasons and rules of common and perpetuall equitie namely expediencie It seemed good to the holy Ghost and vs Acts 15. 28. and necessitie these necessary things Acts 15. 28. also to winne more 1. Cor. 9. 19 20 21 22. to further and propagate the Gospel 1. Cor. 9. 23. By the which rules the holy Ghost doeth teach the Church in the like cases of the Church to follow the like example by the same generall rules namely to practise the same Ceremonies in the like case or other Ceremonies of like nature in other cases no lesse then he doeth teach the Church to pray and singin a language vnderstood from the generall rule of edification Let all things in the Church be done to edification 1. Cor. 14. 12 26. And for Prophets to speake one after another not many at once and for women to hold their peace in the Church to auoyd confusion from the generall rule of order and honesty Let all things bee done honestly and by order in the Church 1. Cor. 14. 27 30 31 34 35 40. Which may the rather appeare because they be all cases of one nature namely of order and Ceremonie in the Church and worship of God which I thinke a sufficient answere to this obiection Obiection There is a great difference betweene the Ceremonies of the Church of England and those prescribed by the Apostles Master Parker of the Crosse part 2. sect 13. fol. 69. and at first ordained of God and must haue honourable buriall for that our Ceremonies are farre worse in many respects and circumstances As being Antichristian more scandalous more hurtfull more dangerous more strictly inioyned then sometimes Gods commandements these the inuentions of men yea of Antichrist c. stubble and straw or rather straw when they are at the best Answere I know and grant there is a great difference in many circumstances betweene the Iewish Ceremonies and the Ceremonies of this our Church but
Acts 15. that it was of matter of omission it maketh little to infring the practise of Saint Paul Because 1 They were Ceremonies of the Law aswell as the other 2 They were significatiue one as well as the other 3 They were abolished by the comming of Christ as well one as the other In which respect they were in their nature no lesse euill though they might be lesse in conuenient then the Ceremonies of practise in some respects To this obiection I answere a little the more sharpely because it sauours of a little to much insolence and small regard vn-the holy Apostles of Christ and I would shew the absurdity thereof let the reader take the lesse offence thereat And thus much of this point To the former argument let these Propositions following be added and obserued A Man may lawfully for the edification of the Church Proposition and furtherance of Gods substanciall worshippes and for the propagation of the Gospel Acts 16. 3. 1. Cor. 9. 23. Practise and obserue such Ceremonies which he preacheth euery where against that men should not doe Acts 21. 21. Neither hee himselfe in some other cases would doe Gal. 2. 5. 11. 14. Burdensome Ceremonies Acts 15. 28. For the edification and peace of the Church and vnitie of brethren Acts 15. 2. 5. 24. May lawfully bee imposed and inioyned on Churches euen by the minde of the holy Ghost Acts 15. 28. 29. Burdensome Ceremonies and many wayes inconuenient may be necessary in some cases to be imposed on such Churches as neuer obserued them before Acts 15. 19. 28. and 21. 25. It may bee expedient for Minsters in a case of superior reason to procure greater good vnto the Church and to auoyd greater mischiefe to perswad others Acts 21. 18. 23. 24. And to be perswaded by others to conforme Acts 21. 26. to such Ceremonies as in many respects are fit to bee preached against Acts 21. 21. as burdensome traditions Acts 15. 28. Col. 2. 20. impotent and beggarly rudiments Gal. 4. 9. and occasions of sundry euill effects Vt supra It may bee expedient and necessary for a Minister or other Christian in the like cases of superior reason to practise the like Ceremonies voluntarily of his owne free accord not being enioyned or commanded by authoritie there vnto Acts 16. 3. and 18. 18. 1. Cor. 9. 19. 20. 21. 22. 23. and 10. 33. Those Ministers and people doe well Actes 15. 29. and according to the will of God and minde of the holy Ghost Acts 15. 28. who in a like case of necessitie and furtherance of the Gospel 1. Cor. 9. 23. do practise the like Ceremonies being enioyned them by authoritie Acts 15. 28. and 16. 4. and 21. 25. Paul to redeeme his Ministrie and to gaine liberty to the Gospel to adde soules vnto the Church and to winne the more vnto Christ Acts 16. 3. and 21. 20. 21. 1. Cor. 9. 20. 21. 23. might as well and lawfully haue worne a linnen Ephod or a linnen Surplesse as well as to haue purified and shaued himselfe vowed circumcised Timothy or to haue ioyned in offering sacrifice Paul might as well haue vsed the signe of the Crosse to a baptized person in a case of depriuation or of redeeming the Gospels libertie or of winning vnto Christ as to haue vsed the signe of circumcision to a baptized person as hee did to Timothy Acts 16. 3. And thus much of this argument being the first member of the maine reason Argu. 2 Now I proceede to the second member of the first reason which is this Reason 1 Because the doctrine and practise of suffering depriuation is against the grounds of Gods word whereupon I conclude that such doctrine and practise is an error and a sinne The grounds of Gods word which are contraried by this doctrine and practise are two in number and they doe Minister two arguments which I will prosecute in order by the helpe of God The first ground is this When two workes or deuties commanded of God doe meete in one practise so as we cannot doe them both but one of them must of necessitie be done the other of necessitie must be left vndone in this case the worke or dutie of greater reason must be performed and that of lesser reason must bee neglected and omitted and it is a sinne to neglect the greater to performe the lesser Out of which ground I assume But the doctrine and practise of suffering depriuation for refusing to conforme doth cause men to neglect greater duties to performe the lesser Therefore the doctrine and practise of suffering depriuation for refusing to conforme to our prescribed ceremonies is an errour and a sinne For the confirmation of this argument there are two poynts to be prooued 1 That it is contrary to Gods word and therefore a sinne to passe by a greater worke or duety to performe a lesser 2 That to suffer depriuation for refusing to conforme vnto the ceremones prescribed in our Church is to passe by a greater worke or duety to performe a lesser whereupon the former conclusion must follow of necessity Touching the former poynt namely that it is contrary to Gods word and therefore a sinne to passe by a greater worke or duety to performe a lesser The which poynt although it be in it selfe euident and must needs bee graunted by euery sound diuine yet for illustration sake I make more manifest by these reasons Reason 1 First because the will of God is such then when mercy a greater duety and sacrifice a lesser duety doe meete so as both at the same time cannot bee done mercy must be done and sacrifice left vndone Mat. 12. 4. 7. I will haue mercy and not sacrifice Because hypocrites are reprooued of God for passing by greater dueties to performe lesser thus were the Scribes and Pharises reprooued by our Sauiour for letting passe the weightier matters of the Law and following the smaller As strayning at a gnat and swallowing of a Cammell Mat. 23. 23. 24. Luke 11. 42. For vrging sacrifice of ceremoniall dueties and for omitting and reproouing mercy Mat. 12. 7. Luke 13. 14. 15. 16. For offering sacrifices and oblations with the neglect of parents Matthew 15. 3. 4. 5. 6. 7. 8. Because the Godly are excused and approued of God for passing by smaller dueties to performe greater thus were excused and reprooued First the Priests of the Law for breaking the Sabboths ceremoniall and strict rest by sacrificing and other businesse to performe Gods Publique worship a greater duety are pronounced blamelesse therein Mat. 12. 5. Secondly Dauid for eating shew-bread not lawfully for him to doe in a case of necessity hee and they who were with him were acquitted as innocent and blamelesse Mat. 12. 3. 4. Thirdly the Apostles of Christ for plucking rubbing and eating the eares of corne so violating the Sabbaths strict and Ceremoniall rest a lesser duety to satisfie hunger the necessity of nature a greater and morrall duety were called innocent Mat. 12.
the preaching of Gods Word 2. Tim. 4. 2. but vpon iust cause and draw the heauy woe vpon vs 1. Cor. 9. 16. Fourthly what good conscience may a man haue by breaking a greater duty to performe a lesser by committing a greater sinne to auoid that which in this case leaueth to bee a sinne to make conscience of that where none in this case is to be made and to make no conscience of that where great conscience is to bee made namely of continuing to feede the flocke committed to their charge Fifthly this obiection is answered before and holds in matters euill onely by nature not in things indifferent of nature and in vse onely inconuenient Reas 2 Because the doctrine and practise of suffering depriuation for inconuenient ceremonies is a great enemy to the edification of the Church which is a speciall property and effect of loue for loue edifieth Ephes 4. 16. 1. Cor. 8. 1. For by ineuitable consequence it ouerthroweth all the Churches and ministery of Christ in England yea al the reformed churches Zanch. in Phil. 1. fol. 45. b. Read the Question of Christendome at this houre yea all Churches since Christ and his Apostles Wherefore this doctrine and practise is opposite vnto the law of Loue. The ineuitable ouerthrow dissipation and destruction of all Churches by this doctrine and practise appeareth by this that followeth First wee must consider this that no Church since the Apostles time but hath practised inconuenient Ceremonies in some respect neither is there any true reformed Church at this houre in the Christian world German Danish Bohem Heluetian Dutch or French which doth not practise some inconuenient ceremonies some of them doe practise farre more then ours and more liable to exception all which is made euident in Argument the fourth Yea the Apostolicall Churches did practise inconuenient ceremonies that by the Apostles command and that as things good and necessary for the Church Act. 15. 28. 29. Secondly it therefore followeth by this doctrine of suffering depriuation for inconuenient ceremonies that all the Ministers of England yea of al Christendom must necessarily suffer depriuation for refusing their inconuenient ceremonies seing all Churches doe strictly tie their Ministers to the practise of their ceremonies yea the Apostles by this doctrine did very ill and committed sin to perswade others to conforme to inconuenient ceremonies Act. 21. 23. 24. yea to command them to conforme to them as good and necessary in that case Acts 15. 28. 29. Yea to practise this conformity on themselues Act. 21. 26. Yea and on others also Acts 16. 1. 3. Yea they should rather haue suffered their Apostleship to haue bene forfeited and left the preaching of the Gospel to haue bene suppressed the Churches of Christ to haue bene dissolued and desolated then to haue yeelded to this conformity of inconuenient ceremonies But to admit of this is apparantly absurd wherfore the reason followes and remaines in force Reas 3 Because this doctrine and practise doth needlesly on no ground or iust cause breed or produce sundry scandalls and offences against diuers sorts of persons which is against the law of loue as appeareth First it is the occasion of fraternall discord mouing the Ministers to â—udge and account of the reuerend Bishops as of Antichristian and tyrannous Prelates and the Bishops to esteeme of them as of pernitious and vnsufferable Schismatickes This disturbeth the Churches peace maketh the common enemy insult and blaspheme the Gospel at our mutuall discords and deuoureth our owne strength by biting one another and is Ergo against the law of loue 1. Thess 5. 13. Galat. 5. 13. 14. 15. Rom. 12. 8. Whereas if in the case of depriuation the Ministers did peaceably conforme this scandall would be cut off or exceedingly made lesse and mittigated of which sin the authors and accessaries are guilty before God Secondly it two fold more scandalizeth the Papist then conformity for hee doth farre more reioyce and insult to see a godly Minister thrust out and with him all the truth of the Gospel feruently and continually pressed the greatest enemy to Popery that can be then to see him weare a Surplesse in the face of our Church with his mouth opened and stomacke inlarged against Antichrist and his superstitions and will worships Thirdly it two fold more scandalizeth the Atheist and carnall Libertine and Epicure who by the painfull Ministers depriuall will exceedingly triumph to see a doore opened for him without resistance to liue in drunkennesse whoordome swearing oppressing to bring in securely wanton dancings Church-ales profane wakefeasts reuells vnlawfull sports and a thousand euills much more then to see the Minister though conforming to the ceremonies yet present to withstand disgrace and suppresse these sins and therein to glorifie God to further his kingdome to edifie his Church to propagate his Gospel with a Surplesse on his backe Fourthly it two fold more scandalizeth such one as doth truly feare the name of God who could bee more contented to enioy the meanes of his Faith and saluation and of the Communion of Saints and visible prosperity of Christ his kingdome vpon earth with a small inconuenience of some Ceremonies which hee grieueth at and is not guilty of then to lose his Pastor the Gospel and ordinary meanes of his sauing faith yea of his saluation and heereby to see if it so fall out loyterers and Wolues in sheepes clothing take the charge of the flocke of Christ and to behold the sheepe and lambes so deerely bought and heeretofore so well instructed to lie scattered vp and downe which were vnited in one fold together and led into the greene pastures of grace and life Fiftly it offendeth the Magistrate by prouoking him perswaded and resolued as hee is to disgrace these otherwise well deseruing Ministers and to strike them with the sword of authoritie and that in the dayes and light of the Gospel which would cease by conforming in this case And if wee should not offend a priuate person much lesse should we offend the Magistrate which is a publicke person about the vse of a thing indifferent If it be saide that therefore they abstaine from the Ceremonies that they might not giue offence to godly mindes I say againe that good mindes should not bee offended in this case which if they do we must neglect for that by refusall of conformity the Magistrate is prouoked to depriue them and such as are well minded haue farre more occasion of offence at the depriuation of a good teacher which is a mischeefe then at his conformity which is but a simple inconuenience at the most 6 Sixtly it vniustly condemneth the harmonie of all true Churches that euer were Primitiue and reformed for teaching false doctrine and many godly and most reuerend persons who in case of depriuation partly haue taught the doctrine of necessary conformity to inconuenient Ceremonies partly who aduised thereunto partly who practised the same themselues which hath bene an
obiected by the ministers in the abridgement that iustly and materially against our ceremonies Yet doth not the maine forces of this third argument lye in that but in this rather that though they be but humane Ceremonies yet they that inioyne them doe esteeme and impose them as partes of the worshippe of God which puts a manifest difference betweene them and the Ceremonies that were vsed by the Apostles or any Church by their appointment 4 In the imposing and vsing of ours those rules that are prescribed in the Word for matters of direction in the Church concerning Ceremonies are not kept For they are no way needfull or profitable for the edification of the Church but are knowne to cause offence euery where and hinderance vnto edification and are obserued only for the will and pleasure of them that doe inioyne them Theirs though they were vsed and appointed by them who had more farre absolute authority and might lawfully haue commanded in the Church of God specially doing that they did by the inspiration of the holy Ghost yet were they also squared directed by the rules of the holy Scripture and were no way offensiue but tended greatly to the edification of Gods people And how often hath Master Spr. affirmed in the prosecuting of this argument that they were profitable and necessary and alleadged for proofe thereof Acts 15. 28. 29. though heere as forgetting himselfe hee doe deny it Yea this very Section heere wherein hee takes vpon him to prooue they were not needfull or profitable they serued rather to destroy then to edifie the Church he concludes with this clause Yet their vse and yeelding serued to edifie by making way to the Churches peace and furtherrnce of the Gospel And this vaine of contradicting himselfe he taketh such pleasure in as he continueth it to the end of his discourse wherein he laboreth to proue that the fourth argument against the Ceremonies in the abridgement maketh as strongly against the Apostles as against our Church They were not profitable for order saith he in the beginning of that Section and in the conclusion of it affirmes yet it was order to vse and practise them in that case And in the beginning of the next Section hauing said they were not profitable for decency for what was more vndecent then for a Christian to vse idle vnfruitfull needlesse and beggarly rudiments by and by he addes yet did this indecency vphold an higher decency Which last phrase of speech besides the contradiction is very hard to be vnderstood for how can indecency support decency or in what sense can the establishment of the faith and the dayly increase of the number of the Churches bee termed a higher decency or how could the indecency of these Ceremonies establish the faith and increase the Churches After this in going about to shew that they were offensiue many wayes in the fift Section hee saith that in the euent they did serue indeede as meanes to infringe the Christian liberty and immediately after yet the vse and practise of these things by the direction of the Apostles did procure the liberty of the Gospell So that if M. Spr. himselfe be to be beelieu'd euery indifferent and vnderstanding man will easily discerne that the 4. Argument which the Ministers haue vsed against our ceremonies in the abridgement doth not any way concerne those which the Apostles did vse And surely it would be altogether needlesse to insist longer vpō this part of this his Discourse but that there is one thing affirmed by him which may not be passed ouer For noting this to be the 4. way whereby those ceremonies were offensiue that the Apostles themselues were offended in imposing that they did hee addeth that they taught against the things which they inioyned that namely they ought not to be vsed by the Iewes or Gentiles It is strange any learned or Godly man should so farre forget himselfe as to charge the holy Apostles to haue inoyned the faithfull to vse those things which themselues did teach ought not to be vsed either by Iewes or Gentiles specially when the text expresly saith that what they inioyned they inioyned by the direction of the Holy Ghost The place he citeth to proue this that he saith viz. Act. 21. 21. doth not affirme that Paul had taught so indeed but that the Iewes had been so informed of him and by Iames his words vers 24. it appeares also that information was false And if this which he speaketh of the Apostles preaching this against that which they did so decree were to be belieued which God forbid what had hee gained by it surely that there could be no force in this example or decree to bind vs in conscience to vse those things which they in their doctrine did teach ought not to be vsed by any Christian And so this his first Argument wherein he hath laboured so much and with so great confidence is by himselfe vtterly ouerthrowen The third maine point in cōfirmation of the assumption of his first Argument is this That the Apostles by diuine inspiration and commandement from God required the Churches to vse so many Ceremonies and such as were as inconuenient and euill as ours are supposed to bee That whatsoeuer the Apostles did inioyne the Churches they did it by diuine inspiration commandement from God is so vndoubted a truth as he needed not at all to haue troubled himselfe in the confirmation of it it being so hard to find any scholler that would so much gainsay or call this in question as hee himselfe hath sometimes done in this Treatise All the question in this point is Whether euer the Apostles did inioyne vnto whole Churches so many Ceremonies as ours are and those also as inconuenient and euill as ours are This he goeth about to prooue after this manner They caused others to practise ceremonies for Paul circumcised Timothie Act. 16. 3. and tooke the men and was purified with them Act. 21. 26. They aduised one another to practise ceremonies for Iames and the Elders perswaded Paul thus to conforme Acts. 21. 23. 24. They inioyned or commanded the practise of Ceremonies for thus did the Councill at Ierusalem Act. 15. 28. 29. This constitution is called the decrees that were ordained by the Apostles and Elders Act. 16. 4. and the determination of the Apostles Act. 21. 25. and this commaundement they gaue to whole Churches of diuers and farre distant countreys and Nations namely to the Gentiles in Antiochia Siria and Cilicia Act. 15. 23. and afterwards he addes that the Ceremonies that they did thus cause others to practise aduise one another to practise inioyne whole Churches to practise were as inconuenient and euill as ours both for number nature and euill effects For answere vnto all this First it were sufficient to say That he hath not performed that which he hath vndertaken because hee prooues not that the Apostles inioyned so many Ceremonies as wee haue in our Church or that