and Apostles and to enioy their doctrine and familiaritie but because I iudge that those things that are to be pardoned and yeelded vnto Christian charitie are wisely to be distinguished from such as be execrable and wicked and that by the wisedome not of the flesh but of the spirit And verily it is not a small impietie to imagine that the whole vertue of Religion is placed either in contemning or in obseruing onely Ceremonies seeing all learned men who vnderstand of our dissentions and iarres smile in their bosomes and account it great follie to be much troubled of either side concerning Ceremonies Wherefore my reuerend and beloued Brethren I humbly pray and beseech you euen for His sake whose Glorie it is meete should bee preferred before all other things whatsoeuer without exception that you would vouchsafe to conuert all your endeuours and studies to this end specially that there may be some fit remedie speedily prouided against that so great mischiefe that breedeth all this vnkindnes amongst vs. Alas We haue Aduersaries enough abroad against whom the Sonne of God commandeth that we maintaine vnitie and concord But we contrariwise cease not euen to eate vp our owne shoulders and armes and the frame of our Church being shrewdly shaken our whole building threatneth downfall Euen as in times past whilest Eusebius Bishop of Cesarea and Basil the Great contended amongst themselues the Arrian Heresie took deep roote and was dispersed farre and neere so at this day whilest the members of the true Church doe mutually warre the one against the other we doe not onely cease to be a terror vnto our common Enemies but also for our intolerable petulancie and pride in coyning new opinions and dispersing the same abroad with all impunitie to the greatest Scandal of all Churches against the ancient orthodoxe Sanctions and the most strict and seuere prohibitions of our owne Lawes we are publiquely exposed to the censure and scorne of all men We hope Brethren that you are not so ignorant of all things that you know not the iudgements of others concerning these our controuersies nor so without common sense that you alone doe not see our dangers nor yet so inhumane and cruell that you are nothing affected with those miseries which wee feele and sustaine You know that the common Enemies of the Church of England will become more terrible and fearefull vnto vs if they shall set vpon our Church being tired and distracted with intestine hatred and contentions neither are you ignorant that domestique Distentions haue alwaies been a very mortal and deadly bane euen vnto great Churches How much better therefore is it that you bend all your forces to this that you may comfort and cherish our afflicted Church as much as safely you may and prouide that the sincere Doctrine of all necessarie things being faithfully taught may bee propagated vnto all posteritie Vnto which dutie first of all your pietie and deuotion towards GOD vnto whom we wholly owe whatsoeuer we are ought to excite and prouoke you Then your Zeale towards the holy faith and religion and the conscience of your Vocation and calling ought specially to inflame you That I speake nothing what your obedience towards the Kings Maiestie and other Magistrates requireth what the state of the Church of England your own louing Mother which now seemeth to be sicke of a consumption challengeth at your hands and lastly what your dutie towards your Country parents children kindred friends and neighbours doth expostulate All which being put together ought more than sufficiently not onely to moue and excite you but also to force and compell you that by your common helpe and meanes these Domestique fires be throughly extinguished Oh thinke with your selues and consider diligently and seriously how much honester is your godly submission and conformitie in Things indifferent than is your superstitious pride and arrogancie in forsaking your Churches But if vnder pretense of puritie and the Gospell you intend still to indulge and serue your owne partiall affections which GOD gratiously forbid yet in these so great dissipations and distractions of mindes and men the Godly may haue this speciall comfort N. best of all What a godlie man ought to do in these domestique tumults and contentions of the Church That where they heare the vncorrupt voice of true Doctrine and see the lawfull vse of the Sacraments and perceiue that Idols and errors repugnant vnto the voice of the Sonne of God are not defended there let them know that they are assuredly in the societie of the true Church neither let them doubt but that such assemblies are the Temples of the liuing God and that GOD is there present in the Ministerie of the Gospell and that out of such societies the Sonne of God our Lord and Sauiour gathereth his eternall inheritance according vnto that Wheresoeuer there are two or three gathered together in my name there am I in the midst of them This LORD I most humbly beseech that hee will mitigate the sorowes and heale the wounds of his Church that he will saue some remnants for himselfe and cleanse the Sonnes of Leui that is that he will stirre vp euery where true Treachers who as Bees carrie their labours into the hiue for the common good may in like manner all of them conferre their studies and duties to the saluation and peace of the Church that all dissentions being taken away they may hereafter with ioynt mindes and willes painfully spread abroad the true Doctrine of the Gospell diligently edifie the Church of God perspicuously and constantly refute all errors and heresies and faithfully deliuer the true state and vniforme sentence of the Controuersies of our times vnto all posterities to the worlds end APOCAL. 7.12 Amen Praise and Glorie and Wisedom and Thankes and Honor and Power and Might be vnto our GOD for euermore Amen FINIS A REIOYNDER vnto the MILD DEFENCE IVSTIFYING THE CONSIDERATION OF the silenced Ministers Supplication vnto the high Court of Parliament WHEREIN IS PLAINELY DIScouered the vanitie of the Ministers Arguments for their Restitution and they irrefutably euinced to be properly SCHISMATIQVES Vnworthie to be restored againe to the vse and libertie of their Ministerie By GABRIEL POVVEL G. P. Let there be no strife I pray thee betweene thee and me for we are Brethren Genes 13.8 The Milde Defender The words of his mouth were softer then butter yet warre is in his hart his words more gentle then oyle yet were they swords Psal 55.21 G. P. Iudge not and you shall not be iudged Luk. 6.37 Though they shew me all extremitie yet will I not cease to loue them and to seeke their good August AT LONDON Imprinted by Felix Kyngston for Edward VVhae TO THE RIGHT HONORAble the Lords Spirituall and Temporall the Knights Citizens and Burgesses of the high Court of Parliament IT is a remarkeable speech Right Honorable that was often vsed by a reuerend and iudicious Prelate of our Church Doctor Aylmer of
whole Parliament What reward the Defender deserueth for this bold slander against the Parliament house I leaue to their wise consideration and censure whom it concerneth and more neerely toucheth His error is Crimen falsi III. ARGVMENT It is a sinne not to recompense a good turne receiued Ergo The refractarie Ministers are to be regarded and spoken for ANSVVERE I. IT is true Answere good deeds must be rewarded specially the Ministers faithfull labours The Apostle saith 1. Cor. 9.11 If we haue sowen vnto you spirituall things is it a great thing c. II. But in that the refractarie Ministers haue looked backe and withdrawne their hands from the plough Luk. 9.62 making a manifest Schisme and disturbing the peace of the Church this deserueth no recompense Here the Defender bestirreth himselfe Reply and produceth all his forces Whether the refractarie Ministers be Schismatiques to prooue that the refractarie Ministers are not Schismatiques I say first of all saith he that this accusation of vs to be Schismatiques is a most beggerly begging of the Question most vniust vntrue and vncharitable neuer yet proued neither able to be proued vntill they proue the matters in controuersie to be meerely indifferent to such vses as whereto they are imploide and vrged by them yea good and laudable ceremonies matters of decencie and order in the Church yea that wee also refuse to conforme our selues vnto them more of stomacke than of conscience Two things the Defender saith must be performed by vs The Defenders first Reason that the Ministers are not Schismatiques ouerthrowne before the refractarie Ministers will acknowledge themselues to be Schismatiques 1. That we proue the matters in controuersie to be indifferent 2. That we euince them to refuse conformitie rather of stomacke then of conscience Touching the first we haue already in diuers Bookes and Treatises purposely written to that end more then sufficiently proued the things in controuersie to be meerely indifferent both in their owne nature and to such vses as the Church allotteth and appointeth them And for the Second I know not well what the Defender meaneth thereby What shall a thiefe be a thiefe notwithstanding that to steale be not against his conscience shal an heretique be an heretique albeit he thinketh he holdeth nothing but truth and must not a Schismatique be a Schismatique vnlesse he be conuinced to sinne against his owne conscience Note the Defenders absurditie What Schismatique will euer confesse that he is such euen against his conscience By this meanes no man shall euer be conuinced to be a Schismatique But we know that obstinate contumacie against the Church in things lawfull is a schisme whatsoeuer a mans conscience be Consciences are of two sorts 1. Too large 2. Too strict Consciences are of diuers and sundrie sorts there is one Conscience that is too large and prophane and another Conscience too strict and superstitious a Popish Conscience and a Precise Conscience I meane in the extreame So then the first part of this Argument being abundantly proued by vs and the second being atheologicall and ridiculous what remaineth but that the Defender labour the refractarie Ministers to acknowledge their ouersight and to yeeld to conformitie The Defenders second Reason Reply to proue that the refractarie Ministers are not Schismatiques is this There is nothing heere obiected against vs wherwith our ancients and betters haue not been charged in former times Eliah was charged with troubling Israel Michaiah might haue been charged with singularitie and Schisme for dissenting from the 400. Prophets Ieremie was accused by the Priests and Prophets to haue spoken against the State of the Citie Amos was charged with conspiracie against the King The enemies of Daniel framed the like accusation against him to Darius Our Sauiour himselfe was blasphemed by the name of a seducer and deceiuer Paul was accused that he taught against the Law and the Temple Such also haue been the accusation of all Martyrs by the common Aduersaries the Paptsts And such are the Prelats accusations against vs. I answere Reioynder The Defenders 2. Reason ouerthrowne As for Michaiah because the false Prophets did not accuse him of singularitie and schisme the Defender becomes their Aduocate and doth as much for them by what right let himselfe looke to it But who will not detest the impudencie of the Defender in that he dareth equall the refractarie Ministers case with the condition of the Prophets and Apostles of the blessed Martyrs yea of CHRIST himselfe But not to particularize I answere in generall The difference betweene the examples alleadged and their case is very great easie to be discerned 1. Those holy men did nothing contrarie to their vocation these do 2. They taught nothing but the truth of God necessarie to be receiued these teach their owne fancies 3. They neuer oppugned the lawfull auctoritie of the Magistrate in Ecclesiasticall causes and Things indifferent these do 4. They were vniustly accused by the false Church for doing their office and dutie these are iustly taxed by the true Church as themselues cannot deny for hatefull schisme and faction 5. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His third Reason Reply is Do we varie from the sincere doctrine of the Scriptures Nay rather many of them doe much more swarue from the same touching generall grace and the death of Christ for euery particular person against particular election and reprobation for Images in Churches for deuotion touching the manner of Christs presence in the Eucharist that the Pope is not the Antichrist whereby they hinder the zeale of Christian Princes from executing that against him in generall and against his members in particular which the Word partly foretelleth and partly commandeth to he done concerning the necessitie of Baptisme touching auricular confession for ignorance in the people Who can lay any such points to vs or to any of vs I answere Reioynder 1. The Defenders report of our doctrine is vtterly vntrne The Defender slandereth our Church for false Doctrine for we derest and abhorre euen all and euery of the particular points he saith we teach Wherefore let him either iustifie these things to be true out of the Confession of the faith of our Church which he ought to do if he challenge vs for Doctrine or by any writer of ours of credit in the Church or let him feare without repentance and satisfaction for it by confessing his ignorance and malice in thus slandering the Church of God the iust condemnation of Lyers and false witnesses whose portion is with hypocrites 2. His Argument is this The Defenders 3. Reason ouerthrowne The refractarie Ministers do not varie from the sincere doctrine of the Scriptures Ergo They are not Schismatiques To let the Antecedent passe for I haue not obserued that any of them erre in any fundamentall or materiall point of doctrine which we thanke God for praying farther for their preseruation vnto
diuine Maiestie The Generall kind of Things indifferent is Morall 19 The Generall kind of these is morall seeing they are determinations of circumstances necessarie or profitable for the obseruation of the morall precepts of the first Table that is to preserue order and decencie in the assemblie and meetings of the Church and in the vse of the Ecclesiasticall Ministrie or for publike or priuate exercises of pietie or to shun and auoid the scandall of the weake and to bring them to the Church and the acknowledgement of the truth 20 Hence it is Note well that they are and may be called Worship of GOD namely in their General not in their Special kind I will speake more plainly 21 Things indifferent Traditions or Ecclesiastical precepts of men are the WORSHIP of GOD as they be Morall but not as they be Ceremoniall 22 For examples sake The assemblie or meeting together of the Church to exercise the duties and offices of pietie is the Worship of God Publique and priuate Prayers Diuine Sermons c. are the worship of God but to meete to gether this or that day or houre to conceiue or recite our prayers to sing Psalmes or other holy hymnes in this or that forme of words or pronunciation either standing or sitting or kneeling is not the Worship of God It is a Worshiop of God not to scandalize our neighbour but to eate or not to eate flesh is not a Worship of God Hitherto haue we declared the Definition and Nature of Things indifferent It followeth that we speake of the Causes thereof CHAP. II. Of the CAVSES of Things Indifferent And first of the EFFICIENT Cause THe EFFICIENT Cause of Things Indifferent The Efficient Cause of Things indifferent 1. Principall is two-fold Principall or Adiuuant 2 The Principall Efficient Cause is GOD by whom Things Indifferent are GENERALLY instituted and commanded who in his Word declareth vnto the Bishops and Gouernours of the Church the fountaine from whence they ought to be deduced and drawne gouerning also their wittes and directing their tongues in that busines For GOD will haue all things to be done in good order so as they may serue both for the setting forth of his owne glory and also for the edification of the Church 1. Cor. 14.40 seeing he is the GOD of order and not of confusion 2. Adiuuant and this is either 3 The Adiuuant Cause is either the Whole Church together or Certaine wise and intelligent Men to whom the Church hath committed the institution of Things indifferent 4 The whole Church The Whole Church because she hath power to appoint and prescribe rites and ceremonies in particular for all things are the Churches 1. Cor. 3.22 which performeth this her Office with a Free and Godly will Free being no manner of way compelled Godly that is fitted and accommodated to the will of God which may only regard the glorie of God and the edification of good and godly men and no way seeke after humane or worldly commodities by the institution or vse of any Indifferent things 5 Now the institution and ordering of these rites and ceremonies Or Certaine Men. the Church ought to commit to the care of certaine godly wise and circumspect Men whom she perceiueth to be endued with diuine gifts and well able to iudge of such matters So the Apostles command the Church to chuse and ordaine such Deacons Act. 6.3 And that chosen vessell of God writeth vnto the Church of Corinth that she ought to ordaine Iudges who might vnderstand and decide the controuersies and causes of the Christians 1. Cor. 6.7 6 Concerning which Ceremonies notwithstanding the iudgement and censure thereof is to be permitted vnto the Church as also of the whole Doctrine taught by the Ministers and Pastors according vnto that which the Apostle saith Let two or three Prophets speake and let the other iudge And if any thing be reuealed to another that sitteth by let the first hold his peace The Spirit of the Prophets is subiect to the Prophets 1. Cor. 14.29.30.32 And the Doctors and Teachers of the Church are not LORDS ouer the same but Ministers and Seruants vnto it 7 Out of these things which haue been spoken of the Efficient Cause it is plainly gathered Ecclesiasticall Traditions are not meerly Humane but also Diuine that such Indifferent things as by the Church haue been lawfully and orderly instituted and approoued are so farre Humane as that they are also Diuine and therefore haue more than Humane authoritie yea plainly DIVINE 8 The reason hereof is Because the Church is directed and gouerned by the Spirit of Christ who is Truth therefore the Precepts of the Church in THINGS INDIFFERENT are both true and holy 9 Moreouer sithence the Church of Christ doth alwaies depend on the Word of God insomuch that if it should erre which notwithstanding is impossible and fall from the same it should not bee the Church of Christ Therefore the Traditions and Constitutions which are ordained by the Church following the Word of God are grounded vpon the authoritie of GOD himselfe and drawne out of the holy Scriptures and therefore consequently DIVINE 10 An example hereof we haue in the Surplice which Ministers vse to put on Question in the solemnizing of Diuine Seruice or the administration of the Sacraments It is demanded Answere Whether this be an HVMANE Tradition or not I answere It is so an HVMANE Tradition as that it is also DIVINE It is DIVINE so farre foorth as it is a part of that Decencie the care and obseruation whereof is commended vnto vs by the Apostle 1. Cor. 14.37.40 But it is HVMANE as it doth particularly designe what hath been generally pointed at rather than plainly declared Note For it si our part to determine in particular and precise forme and manner that Decencie and Order which in generall termes is deliuered in the holie Scriptures By this one example may appeare what we are to thinke and iudge of all other of this kinde 11 These things repugne and are contrarie to the Efficient Cause What things are contrarie vnto the Efficient Cause namely I. To institute and ordaine such rites and ceremonies as are contrarie vnto the will and Word of GOD. 12 Of which sort are in the Church of Antichrist the Popes Supremacie the Sacraments of Penance Confirmation Order Matrimonie Extreame Vnction the oblation of the sacrifice of the Masse the Communion vnder one kind Crucifixes Inuocation of Saints Prayers for the dead Purgatorie Indulgences Single life of Priests Auricular confession Papisticall satisfactions c. 13 II. To peruert contrarie vnto the Word of GOD such Ceremonies as are lawfully and aduisedly instituted by the Church 14 III. To appoint and ordaine indifferent Ceremonies and rites to be obserued without the consent and approbation of the Church 15 IV. Wilfully or carelesly to neglect and omit those indifferent ceremonies which the Church hath lawfully commanded and
Diuill and the licentiousnes of life and manners 9 VI. Hitherto appertaineth the reason of Scandall which is committed when through our example others are made more negligent 10 VII The power and efficacie of that heauenly consolation that there are no Elect but only in the companie of such as be Called 11 IIX Because these Assemblies are a representation and image of the Life euerlasting where the Son of God that WORD shall teach vs laying open vnto vs all the treasures of the Diuine Wisedome and where GOD shall immediatly communicate himselfe vnto vs. 12 Besides these things it is certaine that we haue need of Lawes Order and some Ceremonies 13 Hence may be gathered the NECESSITIE of Lawes and Traditions Ecclesiasticall which ought to be The necessity of Ecclesiasticall Lawes as it were the bonds of Order and Decencie 14 What things soeuer are done in Order they also are done Decently and such things as are done in Order and Decency they also appertaine vnto Edification So that vnder this one word EDIFICATION the whole Finall Cause of indifferent Ceremonies may seeme to be comprehended Yet we will speake of all three in particular and first of Order 15 ORDER in the Church is that composition ORDER in the Church what it is which hindereth al confusion barbarisme contumacie and taketh away all Sects and dissensions 16 The Apostle Paul most grauely said 1. Cor. 14.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all things be done honestly and according to order where he requireth not ORDER only but a special care of adorning Order Wherefore he added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honestly that we should consider what best befitteth the persons places and times 17 We must meete in Churches with greater modestie and reuerence then at Theaters The actions and speeches of the Teachers must be more peaceable and grauer in that Assemblie gathered by God wherein Christ himselfe and the Angels are present then at the Scene or Stage 18 In Order two things are contained Note well wherof the First is that euery one of the Teachers and Hearers doe rightly execute his office and dutie and accustome himselfe to the obedience of GOD and true Discipline 19 The Second is that the State of the Church being wel ordered euery man do endeuor to preserue mutuall peace concord and amitie 20 Againe Vnder Order◠are comprehended 1. Persons those things that are comprehended vnder Order may be referred either vnto Persons or vnto Time and Place or else vnto Actions 21 For the PERSONS Some ought to be Doctors Pastors and Ministers of the Church Others according vnto their age learning and other giftes in regard of Ecclesiasticall Policie ought to be Superiors as also Paul placeth Bishops aboue the Deacons And in regard of their giftes GOD himselfe maketh difference and order amonst men Ephes 4. 22 For all men haue not the life giftes ALL are not fit to decide and determine obscure controuersies of doctrine ALL are not able to exercise iudgement 23 And in this imbecillitie and weaknes of men seeing that some inspection and ouersight of the wiser sort is very needfull and that Iudgements also are necessarie therfore there must be certaine places and certaine persons vnto whom this waightie busines ought to be committed 24 And these places ought to be so furnished with fit persons and wealth as that as much as mans diligence can prouide there may be hope that such policies may continue for many ages Wherefore there must be BISHOPS as a degree aboue the rest of the Ministers 25 Now euery Gouernment doth require Ministers and maintenance Wherefore Bishops doe neede some companie of learned men for the right exercising of ordination of examinations of institution and instruction of those that are to be ordained of visitations of Counsels of writing of embassages of Synods or Councels so the Gouernments of Athanasius Basilius Ambrosius and such like haue been full of businesses and haue comprehended MANY CHVRCHES that many nations might be furnished against Heretickes and that there might be some companie of learned men in the Synods Also Iohn the Euangelists and after him Polycarpus and many others had alwaies with them many companies of excellent men both Teachers and Hearers very famous for learning and vertue 26 To this businesse there doth neede many fellowes and Ministers who cannot liue without maintenance and stipends also it is needfull that Bishops haue some store of liuing whereby they may be enabled to bestow and vndergoe necessarie charges in Gouernment 27 Furthermore the inferiour Ministers may be promoted as it were by certaine staiers degrees to more weightie and ample functions and also to greater commodities of which S. Paul maketh mention when he saith They get to themselues a good degree least that as a certaine man did say They first sit at the helme before they handle the oaer 28 But now if the Policie of Bishops should be dissipated contrarie to the will of God and the consent of Churches of all times then there would follow tyrannies barbarismes and infinite vastnes because both Kings and Princes which do gouerne worldly Empires are very often times busied in other affaires little regarding the Ecclesiasticall businesses 29 Also there ought to be certaine TIMES 2. Time daies and houres wherein they may meete together and certain Lessons and Psalmes fitting and agreeing to the times 30 Wherefore the order of Festiuall daies was not rashly instituted for all Histories cannot be recited in one day Of Festiuall Daies therefore it is more fit and commodious that one part bee propounded rather at one time than at another And seeing the distribution of the times doth agree with the euēts this is not onely commendable but also doth helpe the memorie 31 Neither haue Men onely kept a certaine order of daies but also GOD himselfe hath in like manner obserued an order of certaine Feasts in his wonderfull workes in the old and new Testament 32 As when he willed that the Paschall lambe should be killed in the beginning of the Spring so in the same time of the yeere our Lord IESVS CHRIST was crucified and rose againe As in the fiftith day after the comming from Aegypt there was proclaimed a law by manifest testimonie in mount Syna so in the fiftith day after the feast of Passeouer the Holy Ghost was giuen also by manifest testimonie 33 Furthermore 3. Place there must be a publique PLACE instituted for the sacred Actions of the Church For that in the times of the Apostles and afterwards in the Primitiue Church they met in the night time and in priuate houses yea euen in caues and holes in the earth which were called Cryptae from hiding that was done of Necessitie which hath no law as the Prouerb is 34 And for the ACTION 4 Action when the people shall be assembled in greater multitude then Prayers and praises ought to be made in a knowne speech and something ought to be read
is not of faith is sinne Rom. 14. vlt. that is it is polluted and accursed before God 27 Now then it remaineth that we expresse a certaine Canon or RVLE whereby we may assuredly know what Things are INDIFFERENT vnto vs and what are not and the RVLE is this 28 If these Traditions on the one side A Certaine RVLE to know what Things are Indifferent be grounded vpon the Written Word of GOD or at the least be not repugnant vnto it and on the other side tend to the aduauncement of godlines and pietie that is if they be profitable as well for the exciting conseruing promouing of the Inward Worship which consisteth in faith hope charitie and a good conscience as also for the more reuerent exercising of the Outward Worship which consisteth in the hearing of the Word receiuing of the Sacraments publike Prayers and such like then we constantly affirme that such Traditions and Ceremonies are profitable Indifferent things and therefore being commanded by the Church they are necessarily to be obserued and entertained as godly and wholesome 29 The Reason of this Rule or Canon is because all the Traditions of the Apostles had these two things First They had Grounds from the Scriptures Secondly Profit to the furtherance and helpe of publique piety and edification 30 And this is manifested by two arguments First out of the general Rule which the Apostle prescribeth for these matters 1. Cor. 14. Let all thingi be done to edification and againe Let all things be done decently and in good order Secondly by a particular Induction of those places wherein we reade the Constitutions of the Apostles whereof I haue thought good to expresse some Examples 31 1. Cor. 11. The Apostle ordaineth that Women should pray in the Church couered and Men bare-headed First of all this is not repugnant to holy Scriptures Secondly the end of this Constitution is honestie the preseruation of Decency and the edification of the Church that is to say that the outward Worship may be performed with greater honesty and comlinesse Againe Another End of that Ceremonie is that thereby euery one might be admonished and put in mind of his owne place and dutie namely that the Man is the head of the Woman and the Woman was put in mind of her subiection to the Man which things are profitable to the Internall Worship 32 In the same place the Apostle setteth downe an order for the due celebration of the Lords Supper that all of them should meete and assemble together and tarry one for another First he sheweth that this ought to be done out of the Word of God that is out of the Institution of Christ himselfe Secondly The End hereof is their Saluation least they should be guiltie of the body and blood of Christ Thirdly that the same holy Supper might be celebrated with greater reuerence Lastly that this outward Ceremony of meeting and assembling together might serue to the inward Worship namely to faith charity and the spirituall vnion of the minds or soules 33 1. Cor. 14. He ordaineth how Tongues may be vsed in the Church to wit that no man speake in a strange language without interpretation and explication First How many reasons doth the Apostle vse drawen out of the holy Scriptures to proue this ordinance to be according vnto will of God to be good and honest After many Reasons vsed to that purpose at last he bringeth the authoritie of sacred Writ saying It is written in the Law I will speake vnto this vnbeleeuing people in diuers tongues and with strange lippes that so they may not heare me as if the Apostle had said in other words Suffer not these men to speake straunge tongues in your congregation without explication for this were a signe that God loueth you not for he is wont to send such Prophets to the vnbeleeuing Nations whom he would not haue to know his will or to attaine to the knowledge of the truth Secondly he plainly affirmeth that the End of this constitution is the edification of the Church that they might haue consolation exhortation instruction c. that is that it might serue the inward Worship faith loue and consolation of Spirit 34 The selfe same thing may be said of all other Canons Constitutions and Ordinances of the Apostles all which it were very tedious to repeate in this place First They haue their foundation in the Word of God or else they doe not repugne the same Secondly They serue to aduance pietie to stirre vp repentance and faith and finally they serue to the end that the godly in the Church may with greater desire and more fruite heare the Word of God receiue the Sacraments beleeue his promises and obserue his commandements all their whole life 35 Out of these things which hitherto wee haue declared these Conclusions following doe manifestly follow 36 I. What Traditions and Ceremonies are not to be accounted Indifferent Those Traditions which of their owne nature are contrarie vnto the Word and Commandement of God or which cannot bee performed without sinne are not to bee numbred among Indifferent things because in themselues they are Things impious and damnable 37 II. Euen then also when Traditions doe speake of things in their owne nature Indifferent yet they are made impious and doctrines of Diuels by adding vnto them the false opinion to wit 38 1. Of Merit as though the obseruation of them did merit Remission of sinnes 39 2. Of Worship as though God would be worshipped thereby contrarie to that expresse saying Matth. 15. In vaine doe they worship me with the precepts of men Also that of Ezech. 20. Walke in my commandements and not in the precepts of your fathers 40 3. Of Perfection as if their obseruation did make vs perfect before God 41 4. Of absolute Necessitie as if it were simply necessarie to obserue them for Conscience sake 42 III. Ridiculous Scenicall or theatricall gestures idle and vnprofitable Ceremonies which neither serue for Discipline nor for Order but rather make ostentation and apparance of heathenish vanitie and expose Religion to contempt and scorne which obscure true Doctrine and are the sinewes of Popish superstitions which make men prophane and without all true reuerence of God such as are a pish ridiculous gestures processions about Church-yards carrying about of Images and reliques the laying of Christ into the Sepulchre the Play of Christs resurrection and ascention and such like fooleries None of these are to be ranged among the number of Indifferent things 43 IV. Those Ceremonies which are either the Seminaries of superstition or cannot be vsed without superstition or certainly without some shew or appearance of superstition which they draw with them inseparably by the very vse thereof doe not belong to this place of Indifferent things 44 V. Neither are those Ceremonies rightly termed Indifferent things by whose vse the Enemies of truth are confirmed or the weake Christians offended For all Ceremonies ought to be helpes
commended by him and both these things shall be performed without thy gaine or losse because that this whole busines doth nothing at all belong vnto thee See therefore that thou do thy owne dutie and cease from contemning and condemning thy Brother for meere Indifferent things And although he seeme to thee to sinne euery day more and more and to waxe worse and worse yet is the contrarie true for he shall be established and confirmed and so shall remaine and be safely preserued in the grace and fauour of GOD. For GOD of whose good will and helping grace we are well perswaded who is wont to enlighten his own children and to adorne them euery day with increase of grace is both able and willing to strengthen that weake member that his faith may alway abide sound and safe and receiue no damage or hinderance by these In different actions 14 I adde also this One man Verse 5. after the law of Moses obserueth the difference of daies as Sabbathes the new Moones the feast of Tabernacles and such other holy daies although he know that none of these things are requisite and necessarie to saluation Another man obserueth none of these but accounteth all dayes Indifferent one while laboring another while resting euen as seemeth best vnto himselfe and yet is not a contemner of Religion nor offendeth good men nor yet with any vntimely actions troubleth the peace of the Church But whatsoeuer any man doth he must principally regrad that he be fully perswaded of the lawfulnes of his owne fact or deed and consult with his owne conscience according to the rule of the Word of God doing nothing doubtfully but examining euery thing by a true and liuely faith which is a full assurance and not hurt his conscience by any rash and intemperate indeuour or by the desire and lust of contention 15 For they which are yet weake in faith Verse 6. and doe obserue the Festiuall daies after their old manner but without opinion of Necessitie Merit or diuine Worship in them they doe not sinne against God but obserue that difference for the glorie of God vntill they bee better instructed And those which haue perfectly learned the doctrine of Christian Libertie and doe without scandall not obserue any of those Feasts doe not onely not offend against God but rather doe that thing which cannot displease him In like sort he which eateth of euery meate doth not sinne but please God vnto whom hee rendreth honour and praise and thankes with all reuerence for all sorts and dishes of meates set before him And hee againe which abstaineth from some certaine meates contenting himselfe with herbes doth not euill but pleaseth God vnto whom also he giueth thankes hauing a speciall care and regard of the tendernes of his conscience 16 The Summe is Verse 7. Whether we vse our Christian Libertie in Indifferent things or whether for reasonable causes we abstaine from the vse thereof for a season yet we please God and are approoued by him because all our actions proceeding from faith whether we liue or die tend to the praise and glorie of his Name For no man liueth for himselfe or for his owne commoditie No man liueth or dieth to himselfe No man ought to respect himselfe alone nor once to imagine that he can liue by his owne wil and pleasure For the faithfull doe acknowledge with thanksgiuing that they haue not their own but the wil and word of God for the rule and canon of their life acknowledging also that vnto him alone they shall giue account of their doings being subiect to his power law and iurisdiction both in life and death 17 Therefore whether we liue Verse 8. wee yeeld gratefull obedience to God which he accepteth or if we die wee giue him the same obedience and are patient in death and alway both in life and death wee are his beloued Sonnes the Brethren of our owne onely Sauiour Iesus Christ yea wee are wholly the Lords and LORDS our selues being equally cared for and respected by our Lord 18 Who died for our sinnes Verse 9. and rose againe hauing ouercome death and now liueth for euer the LORD both of quicke and dead who taketh vs into his tuition and custodie and so nourisheth and saueth vs that whether wee liue or die yet willeth vs to be saued that wee might also liue with him for euer 19 Now wee will ioyne vnto this Paraphrase Canons of the lawfull vse of Things in different certaine Canons whereby the lawfull VSE of Things indifferent may more cleerely and euidently appeare 20 I. 1 Among all those things which are commanded by GOD in his expresse law there is not one of them but ought to be confidently vsed performed and taught without feare of Scandall 21 And that Note well because the Cause of faith is to be preferred before Loue euen as this one sentence Act. 4.19 doth abundantly prooue It is better to obey God than man And our Sauiour Christ also speaketh of himselfe Matth. 10.34 I came to send a sword and not peace c. 22 Hereupon you may obserue that if the Church or any Magistrate shall command any thing against the Law of God you must not obey it but constantly and confidently gainsay it For we are no further bound to obey the Lawes of our Superiours than they stand in correspondencie and similitude with the Law of GOD. 23 No creature hath any power to command or to doe any thing contrarie to the Commandements or Word of God as wee are taught by the first Precept of the Decalogue Thou shalt haue no other Gods but me and in another place Walke in my Commandements c. 24 II. All necessarie things must bee done 2 In things that are not absolutely necessarie we must euer obserue that temper and moderation that our examples hurt not other mens consciences or breake the common bond of concord amitie as the Rule of the Ciuilians doth sufficiently declare Quod tibi non nocet alteri prodest id praestandum est That which hurteth not thee but profiteth thy brother that ought to be performed For it is a iust thing to abridge and restraine ones owne libertie and priuiledge for the saluation of another as trauellers in a common iourney wherein the strongest and best footman tarieth to accompanie the weakely not ouergoing him 25 III. 3 All Indifferent things being considered In themselues and in their owne nature are lawfull and good In Vse they are indifferent and free By Accident they are euill and vnlawfull as when they are performed by the Vnregenerate or by the Regenerate with scandall either of himselfe or of others And by Accident they are necessarie to be done as when they are commanded by the Church and cannot bee omitted without great scandall offence Act. 15.28 26 IV. Such Indifferent things as are commanded 4 either by Ecclesiasticall or by Ciuill authoritie doe not bind any
God and maketh the doing or omission of all indifferent actions to agree and stand with the Will of God 20 The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21 They insist Whatsoeuer is done of faith Obiect 4. and pleaseth God is the Worship of God Ceremonies and Ecclesiasticall rites as some men say are done of faith and do please God Ergo. They are the Worship of God 22 ANSVVERE The Proposition is particula◠Answ For it is not a sufficient Definition of Worship That Ceremonies are not Worship that some thing please God seeing Indifferent actions also may be done of faith and please God albeit farre otherwise then Worship doth properly so termed 23 For this so pleaseth God so as the opposite or contrarie thereunto doth displease him and therefore cannot be done of saith 24 But Indifferent things so please God NW as that the contrarie thereunto do not displease him and therefore both may be done of faith which maketh both the worke and the person accepted before God 25 The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia And an imperfect and lame Definition of Worship 26 They insist All actions rites and Ceremonies Obiect 5. which are performed in the publique Worship of God are Worship But the Ecclesiasticall Constitutions whereof there is such Contention in the Church of England are actions rites and Ceremonies which are performed in the publique Worship of God Ergo Such Constitutions of the Church are Worship 27 ANSVNERE To the Proposition Answ That Ceremonies are not Worship The Proposition is an assertion both atheologicall and alogicall For all such Constitutions of our Church are instituted either for Order and Decencie sake or for institution discipline sake wherefore they are not nor ought to be termed WORSHIP OF GOD but are only exercises attending vpon or seruing to the performance of Diuine Worship as namely the Sacraments Prayer faith repentance c. which verily are Worship 28 The Error is two-fold 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OBIECTION II. 29 Secondly Obiect 6. they Obiect It is not lawfull for any Church to institute Significant Ceremonies Ergo. Neither is it lawfull for the Church of England so to do ANSVVERE To the Antecedent 30 I. Answ The Antecedent is an in idle figment worthie rather to be exploded with laughter That the Church hath power to ordaine significant Ceremonies than seriously to bee refuted by any Scholasticall congresse For it is most certaine that Ceremonies ought not to be idle ridiculous or vnprofitable but conformable vnto the Word of God and fitted for the vse of the Church to prouoke and stirre vp mens affections to deuotion to pietie and the worship of God and by their signification to leade vs vnto Christ 31 II. Apostolicall Ceremonies signisicant Let vs examine some of the apostolicall Ceremonies and see whether they were SIGNIFICANT and leading vnto PIETIE or not 1. Cor. 11.4.5 The Apostle instituteth that Women in the Church should pray couered and Men bare-headed Wherefore Namely that euery one by that Ceremonie might be warned of his dutie that the Man might know that he is head of the Woman and that the Woman might acknowledge her subiection vnto the Man 32 Againe 1. Cor. 11.33 He ordaineth that for celebrating of the Lords Supper all should meete together and that one should tarrie for another to wit that this externall Ceremonie of meeting together might serue the Internall Worship faith charitie and the vnion of mindes 33 Furthermore 2. Thess 2.13.14.15 We ought to giue thankes alway to God for you Brethren beloued of the Lord because that God hath from the beginning chosen you to saluation through sanctification of the Spirit and the faith of truth Whervnto he called you by our Gospell to obtaine the Glorie of our Lord Iesus Christ Therefore Brethren stand fast and keepe the instructions which you haue been taught either by Word or by our Epistle In which words the Apostle teacheth what manner of Constitutions and Traditions hee commendeth vnto the Thessalonians and which they receiued of him namely such as whereby they could haue been mooued more fully to obey GOD and receiue greater profit in sanctification of the Spirit in the faith of the Truth and in acquisition of the glorie of our Lord IESVS CHRIST Hence therfore we gather that all Traditions and Ceremonies Ecclesiasticall ought to serue for promoting sanctification of the Spirit faith of the Trueth and the acquisition of the Glorie of Christ 34 Moreouer 1. Cor. 55. The Apostle teacheth how Excommunication ought to be exercised against that Incestuous person that he being made ashamed according vnto the flesh might be more forcibly prouoked to repentance that his Spirit might be saued in the day of the Lord Iesus Therefore those Ceremonies and Traditions whereby men are the more prouoked vnto repentance are Apostolicall and good 35 Also The same Apostle 2. Cor. 7 8.9.10 doth allow that sorrow whereby men are excited and prouoked to repentance For albeit saith he I made you sorrie with a letter I repent not c. I reioyce that you sorrowed to repentance c. 36 Lastly The holy Kisse Rom. 16.16 1. Cor. 16.20 2. Cor. 13.12 which S. Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kisse of loue 1. Pet. 5.14 was a signe and testimonie most vsuall in the Primitiue Church of mutuall loue of humanitie of ciuilitie of shamefastnes and candor 37 The Meane to be obserued in Ceremonies is to be referred vnto three things 1. Paucitie in number 2. Facilitie in obseruation 3. Dignitie in signification which also consisteth in perspicuitie Caluin Institut lib. 4. cap. 10. §. 14. Is not this fault worthie reprehension namely that they the Papists doe propose Ceremonies not vnderstood as if they were but an histrionicall Scene or Magicall incantation For this is certaine that all Ceremonies are corrupt and hurtfull EXCEPT that by them men be directed to Christ But such Ceremonies as are vsed in the Papacie are separated from Doctrine that they might detaine men in signes destitute of all SIGNIFICATION Caluin Jastitut lib. 4. cap. 10. § 15. But lest any man should calumniate vs to be peeuish and scrupulous about externall things who precisely take away all libertie Here I would haue it KNOWNE vnto the Godly Readers that I DOE NOT CONTEND about such Ceremonies as serue only for Decencie and Order or also are the signes and incitations of that Reuerence which we owe vnto God Caluin in Tractat. de Optimo Ecclesias reformandi genere cap. 6. De Cultu Dei Bonis operibus It is necessary that Ceremonies be the exercises of piety leade vs with an euen hand vnto Christ Zanch. in Compend loc 16. pag. 638. Ceremonies are the exercises of pietie which by their SIGNIFICATION doe leade vs vnto Christ Zanch Ibidem pag. 639. Hereunto would I adioyne the graue Iudgement of those most bright Startes