that it is wel concluded neither verely would I nor any other that I know of sound iudgement hold otherwise But that it may appeare how little to the purpose it is alleadged I say 1 If they will apply this to our Church in respect of our ceremonies prescribed then may they conclude against the Apostles for prescribing Iewish ceremonies notwithstanding the end and accomplishment of them all by the death and consummatum est of Christ 2 The Primitiue auncient and latter reformed Churches are all of them deficient this way either in disipline or ceremonies they are faulty and doe faile more or lesse yet they will not accuse them for denying Christ to be their teacher and Prophet 3. They onely deny Christ to be their Prophet and teacher who doe preach another Gospell to the Church Gal. 1. 6. 7. which teach any thing besides Gal. 1. 8. 9. Ro. 16. 17. otherwise 1. Tim. 6. 3. Contrary to the word of God Tit. 1. 9. diuers and strange doctrines Heb. 13. 9. Heresies Tit. 3. 10. which will not heare him in all things whatsoeuer hee shall say Act. 3. 22. Mat. 28. 20. Ioh. 3. 36. 10. 5. All which our Church with all other reformed Churches doe vtterly disclaime and are free from and namely in prescribing and vsing of these ceremonies or the like as appeareth by considering First the matter which is taught which is of two sorts some things are fundamentall and of greater moment some things circumstantiall and of lesser againe some things are specially commaunded others included vnder generall rules and are left free to euery Church to bee determined as shall best serue for the edification thereof sometimes after one manner and at other times after some other where we are to obserue that our Church as other reformed Churches doe teach nothing fundamentall which is not expresly taught in the Word neither doth it teach any thing contrary to that which is expresly commanded by Christ in his Word onely it varieth the circumstantialls or ceremonialls according to the liberty left vnto all Churches and practised by all Churches which the gouernours doe suppose best to further or edifie the substantialls Secondly consider we the manner of our Churches proposing of these things The fundamentall points and speciall precepts of Christ shee proposeth as binding the conscience vnder paine of condemnation to euery wilfull and impenitent transgressour The circumstantialls or ceremonialls determined by her out of the generall rules of the Word she proposeth and inioyneth as free not binding the conscience in themselues as variable not perpetuall as accidentall not as necessary In which case our Church cannot bee saide to deny Christ for her onely teacher and Prophet but rather to confesse him seeing shee teacheth nothing but that Christ hath commanded In which respect hee is with our Church by promise ad finem saeculi Matthew 28. 19. 20. and hee that heareth the teachers thereof thus teaching heareth Christ Luke 10. 16. Ioh. 13. 20. And thus the first point is confirmed The second followeth Point 2. to be spoken of which is this That the doctrine and practise of suffering depriuation for refusing to conforme to the prescribed Ceremonies doth tend to condemne all Churches and godly teachers Primitiue and latter of teaching false doctrine of practising a maintained sin Which point is thus made euident Because such Ministers as haue suffered depriuation for refusing to conforme or doe hazard their ministery for the same doe account and conclude it to bee a sin simply to conforme vnto the Ceremonies proposed in the present Church of England or the like and that all that doe conforme in any case vnto them shall therein commit a sinne against God and further that whosoeuer teacheth the contrary they stand out to confute them and conuince them of an errour But all true Churches of Christ and all true Orthodoxall Teachers both auncient and latter of all times and places without exception of any one haue vniformely and constantly taught this conclusion That it is a truth and no errour to teach a dutie and no sinne to practise the prescribed Ceremonies of the present Church of England or the like rather then to violate and breake the peace of the Church or that a Minister should suffer depriuation and so the preaching of the Gospell should bee interrupted or that a Minister or any other Christian should separate themselues or suffer themselues to bee separated from the publike worships of God in a true Church Wherefore it must needes follow that they who iustifie the former must needs condemne the latter Now that it may appeare that all Orthodoxall Churches and Teachers of all ages and places since the time of the Apostles of Christ are of this iudgement and practise and not of the other I will first begin with the Primitiue Churches before the Reuelation and raigne of Antichrist and next in order of the latter reformed Churches since the restauration of the Gospell and declination of Antichrist Concerning the Primitiue Churches and their teachers I will obserue two points First the state of the Churches of those times concerning Ceremonies and secondly the iudgement and practise of the Fathers and the faithfull in that estate Point 1 And touching the former point wee must not bee ignorant that euen in the dayes of the Apostles the mysterie of iniquitie did beginne to worke as themselues obserued 2. Thessalonians 2. 7. For euen then there were many Antichrists 1. Iohn 2. 18. And after the Apostles departure the seruants and workemen of Christ his fielde that is the Ministers of Christ his Church did fall a sleepe that is they were not vigilant and watchfull but grew carelesse and remisse in teaching and propagating the truth of Gods Word to confute errours and to resist and keepe out corruptions attempted to bee brought in by Heretickes and Sectaries and while they thus slept the Diuell sowed his tares Matthew 13. 25. a president whereof wee haue Apocalips 2. and 3. Where the Angels or Teachers of the Churches are reproued in this respect of which kinde of tares that the Diuell sowed the Ceremonies of the Church were not the fewest nor the least hurtfull And they farre exceeded our Ceremonies if wee should esteeme or proue them much worse then they are and namely in three respects First in respect of their multitude varietie and difference Secondly in regard of their nature kinde and qualitie Lastly in respect of their effects and abuse arising from them 1 Their multitude variety and difference did begin very high and neere the times of the Apostles For the difference of the celebration of Easter if the Ecclesiasticall Records bee true began before or about the time of Policarp Bishop of Smyrna and disciple of Saint Iohn and Anicetus Bishop of Rome Euzeb 5. 24. Socrat. 5. 22. and who readeth the antiquitie with any obseruation that shall not perceiue in the vndoubted writings of the most auncient Fathers both of the
obseruators of the harmony of confessions albeit they dislike the Communion of two alone obseru ad § 15. Wirtemb 6. yet they grant priuate Communions vpon condition that the libertie of other Churches bee reserued wherein the Lords Supper is not administred but in publike assembly least saluation might seeme to bee tyed to the Sacraments or the Supper of the Lord to be tyed to that time onely Obseruat § 16. Wirtemberg 1. Bowing the knee at the name of Iesus Zanchius thus excuseth This name which was before by all the Iewes blasphemed after his death his Godhead being manifest is adored of all Insomuch as he is adored of all so as all men bend their knee at the onely mention of his name Hence I doubt not saith hee came first this most ancient custome in the Church that when Iesus is named all should vncouer their heads in token of reuerence and adoration and it was established against the Arrians and other Heretickes which affirmed Christ to bee onely man Consuetudo fuit non improbanda sed postea versa est in superstitionem vt multa alia pie Sanctè instituta It was after turned into superstition as were sundry other godly and holy ordinances Zauch In Philip. cap. 2. 10. fol. 123. Paraeus to the question whether the putting off the Cap to the hearing of the name of Iesus may be proued by the scriptures answereth negatiuely In the mean time saith he We condemne not this Rite if it be not esteemed as a worship of God but for a decent adiaphoral and then againe if such as doe it not be not condemned Colleg. 2. cap. 31. Sect. 13. fol. 280. Master Fulke Capping or Kneeling at the name of Iesus is of it selfe and indifferent thing and therefore may be vsed superstitiously as in Popery c. It may be also sed well when the minde is free from superstition in signe of reuerence to his Maiesty as in a matter wherein Christian liberty ought to take place and due reuerence to our Sauiour may be yeelded without any such outward Ceremony of Capping or Kneeling Fulk Rhem. on Phillip 2. 10. § 2. fol. 628. Witnesses at Baptisme Sponsores commonly called Godfathers Bucer in his censure dislikes it not It is vsed in most Churches of the world euen in Geneua which Caluin liked of so that the Parents were also present vnlesse vrgent occasion should hinder Epist 302. fol. 491. Beza allowed of this custome and askes a question thereof Quis tandem damnare ausit Who dareth to condemne it vnlesse hee would be reproued by those expresse wordes of Paul commanding that all things bee done honestly and by order Epist 8. fol. 75. to Bishop Grindall Pet. Martyr calleth it Vtile institutum a profitable ordinance yet he reproueth the vsual negligence of such in casting off the care of children of whose Baptisme they are the witnesses loc class 4. cap. 8. § 5. fol. 822. Priuate Baptisme to sicke and weake children Bucer alloweth it and saith it is holily proposed in our common prayer Booke He wisheth that it might be obserued especially that infants Baptisme be not deferred Whereby he obserueth that a doore is opened to the Deuill to bring in the contempt of the Church and so of our whole redemption and communion with Christ which preuailed greatly by the opinion of the Sect of the Anabaptists Censur cap. 15. fol. 481. So Caluin iudgeth hereof that infants may be baptized out of the Temple so it be done wheresoeuer there is numerus aliquis fidelium qui Ecclesiae corpus efficiet qui baptizat pro Pastore agnoscatur A certaine number of the faithfull which may make the body of a Church and hee which baptizeth be acknowledged of them as their Pastor And further that it be not performed in priuate without any witnesses at all Epist. 185. fol. 304. Perambulations in Rogation weeke Peter Martyr albeit he affirme to haue risen from the Heathen custome of perambulating and could not well tell how to giue aduise thereof yet on condition that onely Prayer bee vsed vnto God for his mercy and for the vse and blessing of the fruits comming vp with thankesgiuing for his blessings on the creatures the last yeere he doeth not altogether condemne it as superstitious though otherwise he wisheth the Magistrates to abolish it Loc. com inter Epist fol. 1128. amico in Angliam Epistles and Gospels the readings of holy Scripture so called vsed in sundry Churches as before appeareth and is so farre foorth approued by the obseruators of Geneua on the Harmony of confessions that liberty bee left to euery Church of vsing these or not vsing them vpon condition that this diuiding of the Scripture doe not produce a neglect of the rest Obseruat § 1. ad Bohem. Reading of Homilies Albeit that all learned and godly teachers doe with one consent condemne an ignorant vnlearned slothfull Minister and by all meanes doe perswade to their vttermost indeuour in the furtherance and planting of a Godly learned and painfull Ministery as Caluin Epist. 127. fol. 124. Epist. 87. fol. 164. 165. Bucer censura cap. 2. fol. 458. cap. 7. fol. 465. Epist. ad Cranmerum fol. 683. Idem deregno Christi lib. 1. cap. 15. fol. 52. 62. Beza Epist 12. fol. 95. 96. Epist 8. fol. 79. Hyperius de Scriptur lect lib. 1. fol. 122. ad fol. 136. Tom. 2. fol. 675. 676. 677. 678. P. Mortyr loc inter Epist. fol. 1085. Danaeus Isag part 3. lib. 3. cap. 45. fol. 373. Zanch. Obseruat ad confes 25. fol. 66. 67. Whitaker in Epist dedicat contra Paraeum with diuers others yet in a case of necessity Bucer saith that it is better that godly and learned Homilies made by others should be rehearsed or read vnto the people so long as Preachers are wanting which may holily and holesomely teach and exhort them Censur cap. 7. fol. 465. Also in another place he commandeth the order vsed both in the Primitiue times among the Fathers as also in England in his time of appointing Readers in the Church with condition si idonei if they be fit if they reade grauely religiously cleerely and to the peoples edification if they bee de singulari pietate commendati of singular pietie Else hee concludeth Illos non esse Ministros Christi that they are not the Ministers of Christ which chop and mumble vp their reading as they cannot bee vnderstood with edification by the people I script Anglican de vi vsu ministerij fol. 564. 565. This Zanchius also citeth and approoueth out of Bucer Obseruat ad confess cap. 25. § 10. 11. fol. 65. 66. 67. Sundry other Ceremonies there are partly vsed in our English Churches and partly not such as Christs picture and Crucifixes Beza colloqu Mompelgart fol. 49. Heming Images of Saints Beza ibid. fol. 401. Heming ibid. fol. Altars of stone Beza ibid. fol. 424. 425. Exorcismes Heming ibid. Candles Heming ibid. Organs Beza ibid. fol. 410. 411.
without all exception to the which it is not lawfull to adde or to detract any thing howbeit touching Ceremonies my iudgement is otherwise For first it is certaine that euen the Apostles themselues could not determinately set downe what they iudged to bee expedient for the Churches in their first beginning and therefore necessarily they proceeded by little and little as the institution of Deacons doeth make euident in as much as they suffered for a season many Iewish Ceremonies as appeareth in the story of their acts againe to whom can it bâ—e doubtfull that the Apostles had exceeding regard vnto their times places and persons in externall rites In as much as it is not profitable that the same rites were obserued euery where as appeareth in that excellent Epistle of Irenaeus to Victor besides necessity it selfe abolished certaine of their ordinances as their common feasts of loue Wherefore whatsoeuer was performed by the Apostles in rites and Ceremonies I doe not iudge that presently neither yet without some exception to bee followed as a rule And indeede I wonder not that those ancient Fathers hauing respect vnto their owne times did take away some things some things adde and some what alter Onely herein with their good leaue bee it spoken they seeme to mee to haue often failed that they neither held any measure in their rites neither had that due regard to Christian simplicitie and puritie as was meete Epist. 8. fol. 70. 71. 2. Bucer If there be no liberty granted to the Churches of ordaining Ceremonies about the Lords Supper whereof they haue not the expresse commandement of Christ by this meanes will all Churches be condemned impiae audaciae of most impious boldnesse For all Churches doe obserue in the Supper of the Lord such a time place and habit or site of body and besides doe admit women to the Communion of all which things they haue not onely no commandement but they haue also his contrary example for our Lord did celebrate his Supper at night not in the morning in a priuate house not in a publike leaning on his side and after the receiuing of the Paschall lambe not standing also hee admitted not the women sundry of whom hee had for his most holy disciples Bucer Script Anglican fol. 708. 789. 3. Caluin Forasmuch as our Lord hath both faithfully comprehended cleerely declared in the holy Scriptures the whole summe of true righteousnesse and all the partes of his worship and whatsoeuer was needefull to saluation therefore in his solus magister audiendus est in these things the Master Christ is onely to bee hearkened vnto Howbeit because he would not particularly prescribe what wee ought to follow or practise in externâ disciplinâ ceremonijs in externall discipline and ceremonies For that hee foresaw that these things did depend vpon the condition of the times neither did he iudge one forme to be agreeing to all ages Therefore here wee are to haue recourse vnto the generall rules which he hath left and giuen that whatsoeuer the necessitie of the Church for matter of order and decencie shall require may bee determined by these rules Instit 4. 10. 30. 4. Zanchius If any thing bee altered or added which is not commanded of God being not essentiall but accidentall and not as necessary but as indifferent appertaining to decencie or to order or to edification wee cannot hence conclude that any thing is altered of the appointed worship or that there is another worship erected As for example Christ performed his Supper at night The Apostles were wont to performe it also in the morning and the Church followed afterwards this time Should a man hereupon say that any thing is derogated from the Supper of the Lord surely no because Christ commanded not the same to be celebrated in the night as himselfe obserued it but onely hoc facite that we should doe that for the matter or substance which he did but not at that time wherin he did it Also to that the Primitiue Church as appeareth in Iustinus Martyr did mingle Water with the Wine in the Lords Supper it is not a sufficient ground to say they altered or changed the institution of the Lords Supper and that for two reasons One because it may be that the Wine which Christ Iesus gaue to his Disciples was mingled with water seeing the Apostles doe not report the contrary and it is probable that the Primitiue Church might receiue this from the Apostles Another reason is because the Primitiue church did not adde water as a matter altogether necessary and so as appertaining to the substance of the Lords Supper but only to signifie a mystery but if any did commend it as necessary they did vndoubtedly depraue the Lords Supper But they much more who vsed onely water in the Lords Supper as the Aquarij did against whom Cyprian did write for it is euident that Christ our Sauiour vsed wine and commaunded that wee also should do the like To this adde in that the ancient Bishops in the celebration of the Lords Supper did put on another garment then that they vsually did weare appertaineth nothing to the alteration of the Lords Supper For Christ commanded not that wee should celebrate his Supper with our vsuall garments as hee did but onely that wee should doe that which he did himselfe The like may bee affirmed of sundry other things as well in Baptisme as in the Supper of the Lord. The summe of all is this Such things as are added but yet as matters indifferent for order for decency and to edification such matters do not change the substance of the Sacraments and therefore alter not the worship But such things as are taken from the institution of Christ or els are added as necessary and appertaining to the substance those things do corrupt the institution of the Lord and so doe establish another kind of worship To this kind of addition appertain the places of forbidding to adde to Gods word Deut. 4. 1 2. Note that which hee there saith Yee shall not adde to the Word which I commaund you The Word of the Lord is necessary it tyeth the conscience and deliuereth the substance of the Worship and hath nothing adiaphorall or indifferent therein wherefore to adde vnto the Word is to ordaine or appoint in Gods worship some thing as necessary and as appertaining to the essence or worship of God and which doth so binde mens consciences euen as the Word of God it selfe wherefore he addeth not vnto the Word of God which by the consent of the Church ordaineth any thing not as necessary but as indifferent and free for order onely or for decencie and vnto edification not binding the conscience of any by such an ordinance Zanch. de redempt cap. 19. fol. 447. Obiect Bishop Hooper Whatsoeuer is not of faith is sinne Rom. 14. 23. Answ P. Martyr This I acknowledge with you to be most true hobeit that we may haue a quiet conscience in our
which yet would be neither necessary nor expedient for other persons at another time to doe without a speciall and immediat calling from God It was expedient and necessary that the Apostles should preach the Gospel to all nations and do sundry other things that were peculiar and proper vnto their function which yet none in these dayes may take vpon them to doe because they haue not the like immediat calling and authority from God neither is there any thing more euident to euery reasonable and vnderstanding man then this that the same things which in some places and times haue been both expedient and necessary to be done haue at other times and in other places proued farre otehrwise That which he alleadgeth in the same place viz. in his answere to the first obiection to confirme this that the reasons for which the holy Ghost moued the Apostles to do those things do warrant and binde vs to vse our ceremonies now because 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 is not easie to be vnderstood For if this be his meaning as by his words it seemes to be that vpon what reason the holy Ghost at any time teacheth any person in the Church to doe a thing he teacheth all persons in the Church to do the same when they shall haue the same reason because hee is alwayes one and the same it would follow that whatsoeuer God hath by any speciall commandement for any speciall reason required of any should be done of all where there is the same reason though there be not the same speciall commandement of God And so forasmuch as God vpon this reason that Abraham might make knowen his faith commanded him to sacrifice his sonne all men shall bee bound to shew the like readinesse that he did to kill his owne children seeing the reason that mooued God to require this of him concerneth them as well as him all men being bound to manifest and make knowen their faith Where he addeth that by the same rules whereby the holy Ghost teacheth the Church to pray and sing in a knowen language Prophets to speake one after another and women to be silent in the Church hee teacheth that Conformitie which is in question because they bee all cases of one nature namely of order and Ceremonie in the Church and worship of God hee affirmeth that which seemeth to haue no colour of good reason in it For these things are of themselues and by the very light of nature at all times and in all places matters of order and decencie and such as if no precept had been giuen common and generall reason would say are fitting And the contrary in themselues and not in respect of circumstance onely vnseemely which hee will neuer surely say of any of these Ceremonies And what consequence there is in this reason the holy Ghost doth no lesse teach the one then the other because they are all cases of one nature namely of order and Ceremonie in the Church Are there not some impious and idolatrous orders or at least Ceremonies such as a man ought to die rather then to yeelde vnto them Are there not or may there not be some contrary to all these generall rules Doth not the damnablest idolatry that is lie in orders and Ceremonies how can it follow then that they are of the same nature and required by the same rules because they are matters of order and Ceremonie And so much shall suffice for answere to the proposition of his first maine argument and to that which in his answere to the first obiection hee hath brought for the fortifying of it now let vs come to consider how he proues the assumption of this argument All that hee hath said to this purpose though it bee by him spread into thirteene seuerall branches may well bee referred vnto these foure heads and yet nothing omitted that is worthy consideration or carrieth any weight in it at all viz. 1. That the Apostles and whole Churches in their times vsed as many Ceremonies as ours doth 2. That these many Ceremonies which they vsed were euery way as inconuenient and euill as ours are supposed 3. That the Apostles by diuine inspiration and commaundement from God required the Churches to vse so many Ceremonies of such sort 4. That the Apostles were moued to doe thus vpon reasons of no greater weight then the auoiding of depriuation and suspension with vs. These foure points if he can indeede make good as hee hath vndertaken to doe then will no man deny but that hee hath confirmed his assumption sufficiently The first of these points concerning the number though it be not set downe by him in so many words yet it is euidently collected from that which hee hath heere written without any wresting of his words or peruerting of his meaning For when he saith The holy Apostles with the whole Church at Ierusalem did practise themselues and inioyned whole Churches the practise of ceremonies in number equall vnto ours there is no doubt to bee made but that he intended to say as much as in this first point he is charged to say Let vs therefore obserue well how he proueth this The Ceremonies saith hee that they that is the Apostles and Church at Ierusalem and whole Churches of diuers and farre distant Countries and Nations namely the Gentiles in Antiochia Syria Cilicia did vse were diuers as namely circumcision shauing the head vowing purifying contributing offering sacrifices for the persons purified obseruation of the Iewish Sabboths abstaining from bloud abstaining from strangled Whereunto this answere may be giuen first that sundry of these 9. things which he hath here reckoned vp can with no good reason be called Ceremonies In the last clause of his answere to the first obiection when he had matched praying and singing in a knowne tongue the Prophets speaking one after another and womens keeping silence in the Church with our Ceremonies he makes this the reason of it Because saith he they be all cases of one nature namely of Order and Ceremony in the Church and worship of God Whereby hee seemeth to vnderstand that this is of a nature of a Ceremony to bee vsed in the Church and in the worship of God which if it bee so then surely can neither abstaining from blood nor abstaining from strangled be accounted Ceremonies And though it be granted that all these nine things he mentioneth were once commanded in the Ceremoniall Law yet that the Apostles or Churches he speaketh of did vse any of them as Ceremonies or as in obedience to that Law he wil neuer be able to proue If a man in these daies should abstaine from flesh in Lent in the presence of a Papist whom he is loth to offend and of whom he conceiueth hope that by condiscending to him in this hee may winne him to the Gospell or if a Minister coming to a
the scandall of Papists or if they were conformed vnto by our depriued Brethren till libertie of Ceremonies were granted by the Magistrate Out of this reason thus I argue If the Apostles by direction of the holy Ghost and vpon reasons of common and perpetuall equitie did practise themselues and caused others to practise yea aduised and inioyned as matters good and necessary to be done Ceremonies as inconuenient and euill in many maine and materiall respects as the Ceremonies inioyned and prescribed in our Church are supposed to be then it followeth That to suffer depriuation for refusing to conforme to the ceremonies of our Church is contrary to the doctrine and practise of the Apostles But the former is true as hath beene prooued Therefore the latter followeth also So much of the first reason prouing that the doctrine practise of suffering depriuation for refusing to conform to our prescribed Ceremonies is contrary to the doctrine and practise of the Apostles so seemeth to be an error a sin The second reason proouing this point is this Because the same obiections in substance and for the most part which are brought forth against our Ceremonies to proue them simply and in nature sin may be obiected and applied to the practise and doctrine of the Apostles which was performed by direction of the holy Ghost for those Iewish Ceremonies were * Abridgement Lincoln fol. 17. 1. Humane inuentions for they left to be the commandements of God and are called the traditions commandements and doctrines of men Col. 2. 22. 21. 16. 17. Titus 1. 14. * Ibid. 2. Of no necessary vse seeing Christ was come which was the body and they the shadow of things to come Coloss 2. 16. 17. Heb. 10. 1. And Paul taught euery where that the Iewish Ceremonies must bee left Acts 21. 22. * Ibid. 3. Abused to superstition for they were abused to the confirmation of most false and pernicious doctrine iustification by workes Gal. 2. 3. 4. 12. 14. 15. 16. No saluation without them Acts 15. 1. vt sup * Abrid Lincol fol. 31. 4. Ceremonies significatiue or of mystical signification Yea sacramentall Ceremonies indeed and added to baptized persons For circumcision was a Sacrament and all the Ceremonies of the Law were shadowes of things to come Col. 2. 16. 17. Heb. 10. 1. Patternes shadowes similitudes of heauenly things Heb. 8. 5. and 9. 23. The holy Ghost signified by them Heb. 9. 8. And the signification of them were inseparable to the Iewes that beleeued not as also to the weake beleeuing Iewes who were not instructed throughly * Abrid Lincol fol. 37. 5. Esteemed imposed and obserued as parts of Gods worship So they were by the Iewes esteemed imposed and obserued as necessary Acts 15. 5. to saluation Acts 15. 1. For which cause the zealous Iewes were violently offended with Paul for teaching that Christians ought not to circumcise their children nor to liue after the legall customes Acts 21. 21. 27. Yea this argument might seeme to be pressed on the Apostles who enioyned those burdensome Ceremonies as good and necessarie Acts 15. 28. 29. and conformed vnto them for their sake and in the presence of such as did esteeme and hold them as worships of God Acts 15 1. 5. 16. 3. 21. 26. * 44. 48. fol. 6. Swaruing from the generall rules and directions of the word for determining of Ceremonies not needfull or profitable to edification For how could Iewish ceremonies which were antiquated and either had no signification being shadowes of things already come or a false one edifie the Church nay the euill doctrines which they established and euill effects which they produced serued rather to destroy then to edifie the Church yet their vse and yeelding serued to edifie by making way to the Churches peace and furtherance of the Gospel * 44. 48. fol. 7 Not profitable for order For it had been most orderly to haue serued God by Legall Ceremonies vnder the Law and Euangelical vnder the Gospel It might seeme disorder to bring backe the Legall Ceremonies which were abolished and to ioyne them with Gods worships in the Gospell yet it was order to vse and practise them in that case because it preuented the maine disorder and confusion that else might haue insued namely discord of beleeuing Brethren and suppressing of the Gospel * 44. 48. fol. 8 Not profitable for decency For what was more indecent then for a Christian to vse idle vnfruitfull needlesse and beggarly rudiments For a Christian to bee shaued circumcised offer sacrifice yet did this indecency vphold a higher decency which was the establishment of faith dayly increase of the number of Churches Acts 16. 4. Which conformitie in our Ceremonies in the case of depriuation would also do * 45. 49. fol. 9. Offensiue many waies For first they might offend and grieue the beleeuing Gentiles which neuer vsed them and knew by the Apostles doctrine that they were to bee abolished Acts 21. 21. Galat. 2. 3 9 12 15. Secondly they did so scandalize and were such stumbling blockes to the beleeuing and weake Iewes that they contended about them as needfull to saluation Acts 15. 15. And were violent against Paul in the defence of them Acts 21. 21 22 27 28. And ready to forsake the Christian faith about them as perhaps some did Thirdly the hardned and vnbeleeuing Iewes might bee more hardened from Christianitie and say The Christian religion borroweth our Ceremonies they decline and come backe to vs. Fourthly the Apostles and the Church of God they were offended both in the violence of pressing the necessitie of these things by the Iewes Acts 15. 24. As also in imposing that they did For they were loath to lay any burthen and the burthen that they layed was necessary for the state of the Church Acts 15. 28. Besides they taught against the things they inioyned that namely they ought not to bee vsed by Iewes and Gentiles Acts 21. 21. Fiftly to this we might adde that they might tend in the euent did serue indeede as meanes to infringe the Christian libertie For they were burdens yokes bondages and opposite as they were pressed by the Iewes to the Christian libertie Act. 15. 10 28. Gal. 4. 9. 10. and 5. 1. yet the vse and practise of these things by the direction of the Apostles did procure the libertie of the Gospel and the preaching thereof like as conformitie to our Ceremonies would doe to preuent or recouer the losse of their Ministery To this adde againe that those Ceremonies were very strictly inioined by the Iewes as necessary to saluation Act. 15. 1 5. As ours are now By the Apostles as necessary for the peace of the Church and freedome of the Gospel Act. 15. 24 28. and 21. 21 27. In which respects the practise and conformitie to our Ceremonies may seeme necessary at this time for the appeasing of fraternall discord and furtherance of the Gospel And
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
Greeke and Latine Churches the euidence hereof as namely in Clemens Alexand. Tertull. Cyprian Basill Ambrose Hierom Augustine and others And for the latitude of this varietie it stretched very farre euen ouer the whole face of the Christian world Iraeneus in Euseb 5. 24. and Firmilianus in Cyprian Epist 75. doe shew the great difference and varietie of ceremonies betweene the Churches of Ierusalem and Rome that is of the Easterne and Westerne parts of the world and of the seuerall Prouinces among themselues And Augustine to Casulan Epist. 86. and to Ianuar. Epist 118. 119. declareth the difference of customes and rites in the Citie of Rome and Millaine and in multitude of other places of his dayes Quae diuer sorum locorum diuersis moribus saith hee innumerabiliter variantur Epist. 119. cap. 19. in as much as for the varietie thereof Socra 5. 22. affirmeth that a man could scarce finde two Churches retaining and following one order in both places and for the multitude thereof hee saith that to set downe in writing the diuers and innumerable ceremonies and customes dispersed throughout Cities and Countries would proue a very tedious piece of worke and hardly nay impossible to bee performed A taste whereof in both hee giueth largely in that place together with his censure The like doe Sozomen 7. 19. who mentioneth other diuersities The reasons of which varietie and number if wee would giue we must distinguish of their qualitie for if they were conuenient ceremonies rightly deduced out of the generall grounds of Gods Word their varietie and difference proceeded from the lawfull libertie which God hath left vnto all Churches to order and appoint fit ceremonies for themselues as they see to be most apt to further their owne edification if they were more studiously commended by them then was meet it was as Sadeele saith vt viam Schismaticis obstruerent De verb. Dei script cap. 5. fol. 32. Or if otherwise they were inconuenient friuolous and needelesse and as many of them proued to be euident occasion of following superstition contention The cause of them in generall is alleadged by Martyr Loc. com class 2. cap. 5. § 17. to bee this that the diuell did presently begin to sow his tares vpon the good seede which was sowed by Christ and his Apostles the particular reasons wherof shall be shewed in that which followeth 2 Touching the kinde and qualitie of the Ceremonies and traditions vsed by the Primatiue Churches if we would examine the particulars wee should finde them to haue beene farre more scandalous and hurtfull then ours can bee imagined to bee not onely in their abuse which I will note in the next member but also in their nature which to mention onely is to make euident as for examples sake I will giue instance of some part Touching Baptisme they vsed THe annointing of the Baptized Tertul. contra Marcion lib. 1. Distinc. 11. cap. 5. de consecr Dist. 4. cap. 87. 90. This Ceremonie signified vnto them that they were Christians and Champions fighting and contending for God Tertul. and was commended as Apostolicall Basil de spir sancto cap. 27. The putting of milke and hony into the mouthes of the Baptised commended as proceeding from the Apostles Tertul. contra Marcion de coron milit In some places also wine and milke without hony Hierom. contra Lucifer The arraying of the Baptized in a white garment Tertul. ibid. de consecratione dist 4. canon 91. 92. in token that they did put on innocency and puritie ibid. out of Ambrose and Rabanus The crossing of the childe in Baptisme Tertul. de resurrect carnis Caro signatur vt anima muniatur August tract 118. in Ioan. serm 55. saith that they vsed it in euery Sacrament and that else Baptisme was not performed after the rites and manner vnlesse the signe of the Crosse were made in the childes forehead To dippe the childe three times in token of the Trinity Basil de spir sancto cap. 27. Sozomen 6. 26. commended also as Apostolicall by Basil Turtul in other places they vsed to dippe the childes head onely and that three times Hierom. contra Lucifer cap. 4. and that in token and remembrance both of the Trinity as also of Christ his three dayes death and buriall in the graue as also of his resurrection which was performed the third day Tertul. ibid. de consecra dist 4. can 78. 80. 81. out of Augustine Hierom Gregorie in other places they dipped the childe but once onely Cyp. to signifie the vnity of Gods essence de consecr Dist 4. can 82. To Baptise only once in the yeere and that in the Easter holidayes Socra lib. 5. cap. 22. also three times in the yeere viz. on the dayes of Christs Natiuity Easter Whitsontide Zopper polit eccle lib. 1. cap. 12. fol. 76. They deferred the baptising of their conuerts two yeres after their conuersion to the faith Caranza summa concil in Elibert concil can 42. To absteine a weeke after Baptisme from washing Tertul. cont Mar. lib. 1. To renounce openly the Diuell and his Angels and to giue the Ministers the right hand Tertul. de coron milit commended by him as Apostolicall De consecrat dist 4. can 95. also Decre part 1. dist 11. cap. 5. ex Basil commended as Apostolicall To blesse the font with oyle ibid. Dist 11. cap. 5. ex Basil commended also by him as Apostolicall Touching the Lords Supper THey were accustomed to signe the elements with the signe of the Crosse for so was euery Sacrament signed August tract 118. in Ioan. Serm. 55. To mingle water with wine Cypr. l. 2. Epist 3. 63. and he calleth this Dominica traditio They also vsed onely water in steede of wine which persons so celebrating the Eucharist are in the fore alleadged place by Cypr. called Aquarij To giue the Eucharist to infants Cypr. serm de Lapsis To receiue the Lords supper euery day August Epist 118. cap. 2. thus it was receiued in Rome and in Spaine Hierom. Epist. ad Licin 28. in other places onely on the Lords day Socra 5. 22. In other places on Saturne day and the Lords day August Epist 118. cap. 2. To receiue the Lords supper in some places in the morning and that fasting but in other places after supper and that being well fed Socrates 5. 22. Cyprian lib. 2. Epist 3. Augustine Epist 119. cap. 6. commendeth the receiuing of the Lords supper fasting to be a tradition Apostolicall and that it was obserued in all the world They sent the Eucharist to other Churches for a token of their consent in the faith and of their loue to one another Eusebius 5. 24. They reserued part of the bread of the Eucharist and sent it to such as were absent Iustin Martyr The people caried the bread of the Eucharist home and kept it in a little boxe Cypr. de Lapsis Tertul. lib. 2. ad vxorem in other places they burned that which was left Origen in Leu. 7. Hesych in Leu.
rerum nouarum inuentione cederet Some were deceiued by Heretickes who to couer their pernicious heresies did studiously broach traditions vnder the Apostles names and authoritie so did Artemon Basilides Valentius Marcion Eusebius 5. 25. Clemens Strom. lib. 7. And thus Tertullian is noted to haue been deceiued by Montanus his Paraclet and inspiration as appeareth in his booke de veland virgin Some are noted to haue ascribed too too much vnto traditions So did Papias Clemens Origen and they cite Apocryphall booke to countenance them and commend very sory matters both of doctrine and of practise to themselues and others So did Papias Clemens and Origen and Basil and Epiphanius of which point looke Chemnitius examp parte 1. de tradition fol. 85 86 87. and what they could not sound from any true originall sundry of them did vsually ascribe to the Apostles So Hierome Epiphanius and Ambrose doe affirme Lent to bee an Apostolicall tradition So Aug. Epi. 86. makes report of such as alleadged Iames Iohn and Peter the Apostles for fasting on the Sabbath the vrging of which kinde of ground or allegation hee saith is interminabilis contentio generans lites non finiens quaestiones So the Easterne Churches did referre their obseruations of Easter to Saint Iohn and the Churches of the Westerne parts vnto Saint Peter and Saint Paul But heereof sayeth Socrates 5. 22. Sozomen 7. 19. There is no euidence in writing and therefore hee noteth them most likely to arise from custome rather then from Canon Some of the ancient Bishops gouerning at seuerall times in diuers places did commend the traditions which they liked or fancied themselues to their posterities for lawes And this is Socrates obseruation ibid. a president whereof a man may see Dist. 12. cap. 5. Ridiculum and other places see Caluin instit 4. 10. 18. quia periculum c. And their posteritie were no lesse superstitiously obsequious in obseruing then they in prescribing for Sozomen saith that in those dayes in Cities and Villages very many customes which for reuerence of those which brought them in at first or of those which succeeded the bringers in they who had beene trained vp in them did by no meanes holde lawfull or tollerable to violate which very thing fell out vnto men in this very feast of Easter lib. 7. cap 19. Some of the Fathers did bring in the Ceremonies with no superstition or opinion of merit or necessitie but with a good intention namely to stirre vp the more reuerence and admiration towards the Sacraments and to stirre vp a kind of deuotion in the minds of men which going further and further and increasing tooke strength vntill at last they turned to that manifest impiety idolatry and superstitions as wee see in that supposed Church of Rome this day Zepperus de Politia eccl lib. 1. cap. 10. fol 55. Some were deriued from the Gentiles and though sometime they were vsed yet they were afterward abolished such as the yeerely offering for the birth day Sadeel Some of the Ceremonies were brought in vpon occasion such as the signing of a mans selfe with the Crosse which was vsed on occasion of the Pagans mocking of the Christians crucified God that they might testifie vnto them that they were Christians and not ashamed of the Crosse of Christ this Martyr Loc. class 2. cap. 5. § 20. noteth out of Augustine de verbis Apostoli ser 8. which after grew to superstition So the not fasting one the Sabbath was established on occasion that the Maniches did in ioyne fasting on that day to their disciples August Epist 86. so the gloria Patri and as some suppose the threefold dipping of children in Baptisme was brought in by way of opposition to the Arians and Antitrinitarians Sozom. 6. 26. All or the very most part of these their ceremonies were significatiue as before appeares many of them in the euent were holden opperatiue such as the imposition of hands signe of the crosse anointing with oyle Tertullian de resurrectione carnis Caro vngitur vt anima consecretur Caro signatur vt anima muniatur Caro manus impositione adumbratur vt et anima spiritu illuminetur looke more in Bellarm. Tom. de Imag lib. 2. cap. 29. They were in processe of time increase of superstitions as many little streames meeting in along tract doe end in an Ocean So multiplied for number and burthen that to the more sincere and prudent Fathers the estate of the Iewes seemed more tolerable and easie then the estate of the Christians of those times Augustine Epistle 119. cap. 19. Some of them were very eager and inexorable for the obseruation of them it was accounted nefat on the Lords day to kneele in prayer Tertull. cont Marcion lib. 1. de coron mil. and who hath not heard of thē foule coile which Victor the Romish Bishop kept or at least began to keepe against the Churches of the Easterne world whom onely for not obseruing the order of the Westerne Churches hee would haue excommunicated and giuen them all vnto the Diuell at a clap which audacious and frantike attempt of that turbulent and boisterous Prelat albeit it be cogingly blanched ouer by a Sanderus visib Monarch lib 7. num 22 23 24 25 fol. 246 247 248. Sanders b Bellarm de Rom pont l. 2. c. 19. Bellarmine c Baron Annal Tom. 1. anno 198. Baronius d Genebrard Chronol lib. 3 anno Christi 206 fol. 389. Genebrard fit dawbers of so tottring a wall as if it had beene by him as by the primacy of the Romish Sea yet it is farre otherwise reported in the records of antiquity for first it is plainely said by Irenaeus that this excommunication was flat against the minds and practise of the most reuerend Fathers such as Policarp the disciple of Saint Iohn and other Romish Bishops his predecessors such as Amicetus Pius Higynus Telesphorus Xistus who in the like difference gaue not the like example neither did they hold this odds of such trifles as Irenaeus calls them a matter of that quality to breake communion but held fast the band of loue and vnity Euseb 5. 24. Socrat. 5. 22. That this censure of the man was done in excessiue heate or in a pelting chafe on his part as Socrates affirmeth 5. 22. that Irenaeus Bishop of Lions did put Victor in remembrance of his duety Eusebius 5. 24 sharpely reprooued him ibidem and bitterly inueighed against him and contested with him by letters Socrates 5. 22. that all the Easterne Bishops still kept their old by as from the Romish Sea for all the threates of Victor euen vnto the time of the Nicaene Council when all agreed without any absolution at all from Victors thunder-clappe yea that Policrates the president of the Easterne Bishops and all the rest which were very many were not moued an haire at these rattles set vp to fright them Euseb 5. 23. Where by the way wee may vnderstand two points First what
249. Caluin Epist 303. fol. 497. Bucer script Anglican fol. 705. Resp ad literas Iocun Hooperi de re vestiaria Zepper de Sacrament cap. 13. fol. 32. That Iesus Christ would not prescribe the particulars of externall discipline and ceremonies what we should follow for that hee foresawe that these things depended vpon the condition of the times neither did he iudge one forme to agree to all ages therfore in this case the Church must run vnto the generall rule of the Word namely of order decency and edification of the which rules determination charity must be the moderator in adding altering abrogating Caluin inst 4. 10. 30. Bucer vbi superius fol. 708. Hoopero That albeit the Apostolical doctrine be exactly perfect to the which we may neither derogate neither adde anything yet in rites and ceremonies of the Church it is otherwise for that the Apostles themselues could not set downe at the beginning what was expedient for the Church heerein and therefore did of necessitie proceed by little and little And that euen in their times the same rites or ceremonies were not vsed in all Churches and againe that many ceremonies in their times in vse were afterwards abolished Beza Epist 8. fol. 71. That there must needes bee some certaine forme of rites and orders in all Churches and those established by lawes else the Church must of necessitie bee weakened and dissolued and that it would proue the mother of contention and confusion to suffer euery man to doe as hee list himselfe Caluin inst 4. 10. 27. 31. That the same ceremonies rites and orders cannot possibly nor ought to be the same in all places or in all Christian assemblies Harm confess § 16. fol. 187. 191. Augustan 11. ibid. § 17. fol. 214. Heluet. poster Zepper de Sacram. cap. 13. fol. 328. That ceremonies are alterable and to be disposed according to the circumstances of places times and persons some externall rites are profitable to some places others more auailable for other places Zanch. de operibus Redempt cap. 19. fol. 695. Zepper de polit lib. 1. cap. 11. fol. 73. 74. That all true Churches haue libertie left vnto them of God to ordaine and establish and to command such ceremonies and traditions in their nature not euill but indifferent as they shall perceiue and iudge to bee fittest for the edification of the Church and furtherance of the Gospell which therefore are to bee left free to euery Church to Alexander Alesius in Prooem ad lib. ordinat Angl. Bucer fol. 374 375. Polanus Syntag. Theol lib. 9. cap. 29. fol. 4078. Canon 6. make their choice as they shall perceiue and iudge to be fittest To this end Bucer script Anglican Hoopero de re vestiaria Idem in Epist Ioan. Alasco Zanch. de redemp cap. 19. fol. 696. Polani Symphon cathol cap. 49. thes 4. fol. 1234 Whitaker controuer 3. de concil qu. 1. cap. 3. fol. 18. Zepper polit Eccle. l. 1. c. 11. fol. 73. That albeit in the manner of gouerning the Church churches must not turne aside in any point that Christ hath specially ordained yet this doth not hinder but that there may bee certaine instituta ordinances in euery particular place pront commodum visum fuerit as shal seeme most commodious Harm confess § 17. fol. 216. Gallic That B Bs. may ordaine with the consent of the Church canons or iniunctions of daies feasts reading Sermons for edification and instruction of the true faith in Christ Har. confess § 17. fol. 229. Witemberg That men must not immoderately contend that rites and ceremonies bee in euery Church the same and obserued euery whereafter the same manner But they should bee most carefull of this that these ceremonies bee not repugnant to Gods Word But that they may bee by our vttermost indeuors so ordered as that they may further order an edification in the Church P. Martyr loc class 2. cap. 4. § 34. fol. 203. Zanch. confess cap. 25. § 30. fol. 250. 251. That vnitie of ceremonies in all Churches albeit as much as may bee should bee laboured for yet it is not necessary but for the diuersitie of places and diuers respects and reason of the time it is profitable to haue diuers rites in diuers Churches Zanch. Confessio Scriptu 24. § 15. fol. 21. That diuersitie of Ceremonies in diuers Churches doth serue to testifie the Christian libertie and doth greatly conduce to teach and manifest the true doctrine and iudgement of ceremonies namely that all men may by this diuersitie vnderstand that those things which are not deliuered in the holy Scripture are not necessary to saluation but may bee altered according as the time and circumstance of edification doth require Harm confess § fol. 194. Witemberg P. Martyr loc clas 2. cap. 4. § 39. fol. 203. Zepper polit Eccles 1. 11. fol. 74. That the externall vse of things indifferent must be guided and moderated by the rule of charitie or loue which is the end of the law and bond of perfection Wherefore ceremonies must be squared to the edification vnity of the Church Caluin in act 15. 28. fol. 235. Idem Inst 4. 10. 30. Alesius vbi supra fol. 375. That the Lawe of Loue or of charitie teacheth men to obserue thinges in their nature indifferent though in their vse in sundrie respects inconuenient for the sake of weake brethren to preuent their scandall or hinderance of the Gospell and hurt of the Church Piscator in act 15. 20. obseruat in which respect the vse of such Ceremonies may be necessary not alway and euery where but necessary for the peace of the Church Piscat ibidem in scholijs act 15. 28. Caluin in act 15. 28. That one Church must not condemne another for the diuers obseruation of indifferent things as it came to passe in the Primitiue Church ingenti malo with incredible mischiefe about the obseruation of Easter and fasting Bucan loc 33. qu. 14. fol. 384. That the Church of God is euery congregation which worships God according to his Word albeit there bee great dissimilitude of Ceremonies The true Church of God is distinguished by doctrine and worship and not by Ceremonies hee citeth Ambrose and Augustine Hemming Syntag. in 4. Decal legem § 29. 30. 31. 32. 33. 34. fol. 364. 365. That to the true vnitie of the Church it is sufficient to consent in the doctrine and administration of the Sacraments Neither is it necessarie that humane traditions or rites ordained of men should bee euerie where alike Harm confess 10. fol. 19. August Alesius vt sup That the vnitie of the Church it resteth not in externall rites and Ceremonies but rather in the truth and in the vnity of the Catholike faith the briefe of which Catholike faith is the Apostles Creed Hence among the ancients there was diuers varieties of rites but such as was free by which difference no man euer thought the Ecclesiasticall vnitie to bee dissolued Wherefore the true agreement of the Church
standeth in doctrines and in the true preaching of the Gospell and in the rites expresly deliuered by Christ Harm Confess § 10. folio 8. Heluet. poster That it is a generall rule that men must not contend about indifferent things that the vnitie of the Churches should be thereby broken Zanch. de redempt c. 19. in 4 praecept fol. 696. Neither the peace thereof troubled Zepper de sacram cap. 13. fol. 314. That if different rites bee found in diuers Churches no man may thereby thinke that they are at dissention Harm confess § 17. fol. 20. Heluet. Posterioris so that they agree in the summe of doctrine Beza Epist 1. fol. 7. That the diuersitie of rites is no sufficient cause why we should separate from any Church seeing the Church hath alwaies varied in rites according to the diuersitie of places and of times Aretius loc 57. fol. 177. He citeth Augustine and approueth Irenaeus his reprouing of Victor Bulling Deca 5. serm 2. fol. 360. 361. That it is not lawfull for any man vllâ de causâ for any cause to make separation from the Church of Christ that is as much to say as in which at least sound and sincere doctrine is retained in the which standeth incolumitas pietatis the safetie of piety where the vse of the Sacraments ordained of God is preserued and they are Schismatikes that separate and that therein they do sinne Beza Epist 24. fol. 148. No not although there be sundry errours and corruptions in doctrine manners externall policy ceremonies Morneus de Eccles lib. 2. fol. 32. Zanch. confess cap. 24. § 10. fol. 207. Idem in Philipians 1. 25. 26. fol. 45. 46. Danaeus Isagog part 3. cap. 13. fol. 148. Bucan loc 41. Qu. 22 fol. 505. qu. 25. ibid. That contentions and strifes about things indifferent as rites and ceremonies are such as before are mentioned in particular to haue beene in the Primitiue Churches must not be raised in the Church Polanus symphon cathol cap. 49. thes 4. fol. 1234. cap. 47. thes 1. fol. 1212. cap. 48. thes 2. fol. 1227. Idem syntag lib. 9. cap. 29. fol. 4078. Zanch. de redemp cap. 19. fol. 696. That if there bee found any not pernitious dissimilitude of rites and ceremonies no man ought to be offended or to take scandall thereby or for this cause to reproach or to harme others or to bee the authour of Schisme or faction seeing the forme of Ecclesiasticall constitution was neuer heretofore one and the same neither yet is to this day Har. confess § 17. fol. 215. Heluet. poster That those persons doe grieuously sinne who for indifferent Ceremonies for the Churches edification do trouble the Churches or condemne other Princes Magistrates and Churches for that it is opposite both to pietie and charitie Zanch. de redemp cap. 19. fol. 697. That where there is a certaine forme of Ceremonies for the Churches edification ordained and receiued there vnitie in those Ceremonies must be retained of euery one and the Ecclesiasticall order must not be troubled or interrupted according to that of the Apostle 1. Cor. 1440. Zanch. confess cap. 24. § 15. fol. 211. That in Ceremonies of indifferent nature such as fasting c. euery faithfull person to auoid the giuing of offence is to follow the custome of the Church wherein hee is or to which hee commeth Polan symphon cathol cap. 47. thes 7. fol. 1226. That because wee are men and doe liue amongst men in the Church it is not meete that in humaine manners rites and traditions wee should bee found froward Let diuine things bee obserued as diuine and humane as humane so long as with a free and pure conscience they may bee kept Musculus Loc. part 2. de tradit § 6. fol. 31. That if any person wrangle and will bee more wise then he ought against a common established order let him looke how hee can giue a reason of his frowardnesse to God howbeit the saying of Paul should satisfie vs 1. Cor. 11. 16. wee haue no such custome neither the Churches of God Caluin instit 4. 10. 31. That things otherwise in themselues indifferent doe after a sort change or alter their nature when they are either commanded or forbidden by any lawfull authoritie Beza Epist. 24. fol. 143. That albeit Christian libertie hath taken away the yoke of the Law Ceremoniall and in steed thereof it is not lawfull for any mortall creature to lay or impose any other yoke yet the too licentious vse of things indifferent is by Gods word restrained both in generall by the law of charitie whereby wee are commanded to doe nothing which may scandalize our neighbour or omit any thing which may edifie him so farre as in our calling wee may as also in speciall by the politicke or Ecclesiasticall constitution so farre as the Churches gouerners vnder God doe iudge it profitable to the Commonwealth or Church and thereupon frameth a law Beza Epist 24. fol. 143. That such constitutions doe binde the conscience in as much as no man sciens prudens rebellandi animo witting and knowing with a minde of disobeying or in case of scandall may without sinne doe that which is so forbidden or omit that which is so commanded Beza Epist 24. fol. 143. Caluin institu 4. 10. 31. Harm confess § 17. fol. 230. 231. Sweu ibid. fol. 218. 224. Augustan And whereas it might bee here obiected that these writers doe speake of Ceremonies rightly established thus much they farther teach in generall That the Word and Sacraments are not administred rightly and exactly secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as altogether agreeing with the prescript of the Lord no not in all the world yet albeit they be not administred according to that exact rule and by reason of our frailtie cannot bee sodainely reformed yet may they bee so performed that they may be pleasing vnto God and healthfull to the Church yet so as the defect should bee lamented and acknowledged which point if it bee not granted there will bee no pure or true Church in all the world Vrsinus catech part 2. ad quaes 84. fol. 620. That albeit many euill things do goe along and be done yet these things are done by such as hinder reformation and by the disobedient not by such as wish and sue for amendment For blessed are they who hunger and thirst after righteousnesse Matth. 5. 6. that is which doe desire good things to be done in the Church which if they be not done it is not their fault they may in that case retaine a good conscience Vrsinus ibid. fol. 618. That euery Ceremonie or tradition haue some certaine causes for which and some certaine end to which they be ordained and therefore euery Ceremonie must bee so obserued of the faithfull that the obseruation thereof may answere to the reasons and may bee aimed to the fulfilling of the end And seeing there is a diuerse reason of traditions some seruing to faith some to pietie some to
opposit therto if it be fauourably taken or construed on the better part For I confesse there want not some few matters which if they be not * candidè fairely taken may seeme not altogether to agree vnto the word of God Script Angl. fol. 456. Praefac ad censur Caluin In the English Leturgie or booke of Common prayer which you describe I perceiue sundry * tolerabiles ineptias Looke the discourse of the troubles at Frankford fol. 28. wherin is shewed that Knox Whitingham and others described the English Leturgie to which description this was the answer of Caluin as appeareth there fol. 34 35 tolerable vnfitnesses In which two words I expresse thus much that there was not that purity therein contained which were to be wished which blemishes at the first day of reformation could not be corrected Wherein seeing there is conteined no manifest impiety these things therfore ought to be borne with for a season Ep. 200. fol. 336. and a little after to the English exiles at Frankeford which desired reformation of the English Leturgie hee giueth this aduise Vos vltra modum rigidos esse nolim Epist. 200. fol. 336. Of the which aduice of his he thus speaketh in Epist. 228. fol. 374. in Anglorum controuersia moderationem tenui cuius me non poenitet in Epist 206. fol. 342. hee perswadeth one part to incline themselues to all possible moderation and is displeased with the other part that nothing by them was yeelded or mitigated Martyr loc com inter Epist fol. 1127. amico in Angliam For mine owne part I wish that all things may bee done simplicissimè most free from humane mixtures in the worship of God Yet when I thinke with my selfe that if peace betweene the Saxon Churches and ours might be obtained there would follow no separation for such matters as these Ceremonies Alexander Alesius a worthy Scot of great account and note in Proaem before his Translation of the Common prayer Booke in Script Anglican Buceri fol. 373. commendeth the performance of it by our Countrey-men exceedingly with their great diligence and care therein and calleth it Preclarissimum diuinum factum in constituting and ordering the Church of Christ according to that Booke further declareth that the vertue and pietie of English men in this matter would reioyce many mindes and bee an help to the endeuors of others in the like and that it was euident that the enemies of the trueth were very sorry of the good successe and progresse herein Also hee complaineth with Gregory of some Vt cōmotis studijs contentio semper irritet aliquorum indignationem vtque nimio ardore interdum admodum peccetur dum nemo minus videri altero ac potius solus sapere vult fit vt non necessarijs quaestionibus disputationibus necessariarum rerum cognitio negligatur further he sheweth this contention of brethren about this booke to come of the diuell who failing one way seeketh another to mischiefe the Church hee complaineth of some Aliquam diuisionis occasionem arripientibus non iam nulli vocabula penissyllabas expendendo verbis tantùm litigant reipsa si placidè exquiratur futuri concordes Of the common prayer booke it selfe he saith Hic liber per se vtilis futura lectio ipsius quà m plurimis hoc tempore diuinitus oblatus esse videatur ibid. fol. 375. Cranmer Martyr In his purgation of slanders against him If the Queenes highnesse will graunt thereunto I with Maister Peter Martyr and other foure or fiue which I shall chuse will by Gods grace take vpon vs to defend not onely the common prayers of the Church the ministration of the Sacraments and other rites and Ceremonies but also all the doctrine and religion set out by our said Soueraigne Lord King Edward the sixt to be more pure and according to Gods word then any other that hath beene in England these 1000. yeeres so that Gods word may bee iudge Acts mon. fol. 1465. Bishop Ridley When Bishop Grindall from beyound Sea wrote to him in prison being condemned to bee burned concerning Knox his peremptory and violent exceptions against our booke of Common prayer which was euen misliked by Caluin himselfe Epist fol. answered by writing thus Alas that brother Knox could not beare with our booke of Common prayer in matter against which although I grant a man as hee is of wit and learning may finde apparant reasons yet I suppose hee cannot soundly by the word of God to disproue any thing in it Act. mon. Doctor Taylor Martyr There was after that set forth by the most innocent King Edward for whom God be praised euerlastingly the whole Church seruice with great deliberation and by the aduise of the best learned men of the Realme and authorised by the whole Parliament and receaued and published gladly by the whole Realme which booke was neuer reformed but once and yet by that reformation it was so fully perfected according to the rules of our Christian religion in euery behalfe that no Christian conscience could bee offended with any thing therein contained I meane of that booke reformed Act. mon. fol. 1521. Exiles at Franckeford Among them was great diuision and dissention about the vsing of the Common prayer booke of England one part refusing it as Iohn Knox William Whittingham Christopher Goodman Dauid Whitehead Miles Couerdale Iohn Fox Anthonie Gilby c. The other part standing for it which also were reuerend persons as Thomas Leauer Iohn Iewell Iohn Mullins Iohn Parckhust Lawrence Humphry Iames Pilkington Alexander Nowell Iames Haddon Edwin Sands Edmund Grindall and others Looke the discourse of the troubles at Franckeford fol. 16. 23. 19. Which dissentions caused them to seeke the iudgements of other churches and their teachers as of Caluin Beza Bullinger fol. 25. 199. Also Robert Horne Thomas Leauer Io. Mullins Tho. Bentham W. Cole Io. Parckhust Lawrence Humphry c. were all fully determined to vse none other then the order last taken in the Church of England Discourse fol. 16. 223. The same order of seruice concerning religion which was in England last set forth by King Edward fol. 10. Also Iames Haddon Edwin Sands Edmund Grindall Christopher Goodman c. not doubting or distrusting their good conformitie and ready desires in reducing the English Church now begun there to it former perfection it had in England least by much altering the same wee should seeme to condemne the chiefe authours thereof whereas they now suffer so are they not ready to confirme that fact with the price of their bloud c. fol. 22. 23. They also at Franckford writing to them at Zurick exiled also dissenting from them about our Ceremonies Thought not that any godly men would stand to the death in defence of those Ceremonies which as the booke specified vpon iust occasions may be altered accounting it an argument that they are slenderly taught which for a Ceremony will refuse such a singular benefit
Aharonicall garments but onely in obedience to the King his Maiestie and those with whom God hath left authoritie to determine of externall Rites of the Church yet according to Gods word and further that they doe it to auoid the scandall of troubling the publike order and agreement and last of all testifying to godly men that euery creature of God is good and therefore all Christians may vse such things godly howsoeuer others haue impiously abused them Idem ibid. in Epistol ad Cranmer fol. 682. Againe I can by no meanes affirme these garments by Antichrists abuse to bee so defiled that they are not to bee permitted to any Church notwithstanding that that Church knoweth and worshippeth Christ and withall knoweth and practiseth the Christian libertie of all things Neither doe I see any Scripture whereby I may defend this condemnation of the good creature of God Ibid. in Respons ad liter as Hooperi de re vestiariaÌ„ fol. 707. To make it impium perse an euill thing in nature for a man to vse these garments in Gods seruice in any respect I see no Scripture to permit or affirme so much ibid. fol. 709. § Againe I verely as I haue confessed vnto you and declared to our Countreymen had rather that no kind of vesture which the Papists vsed were reteined amongst vs for the more full detestation of the Antichristian Priesthood for plainer aduouching of Christian libertie for the auoyding of dangerous contention among the Brethren Yet I cannot be brought by any Scriptures as farre as to see hitherto to denie that the true Ministers of Christ his Church may vse without superstition and to a certaine edification of faith in Christ any of those vestures which the Antichristians abused Idem in Epist Io. Alasco at the ende of the examination a booke so named and written in answere of a booke called the vnfolding of the Popes attire Againe I know very many Ministers of Christ most godly men who haue vsed godly these vestures and at this day doe vse them So that I dare not for this cause ascribe vnto them any fault at all much lesse so hainous a fault as communicating with Antichrist For the which fault wee may vtterly refuse to communicate with them in Christ Ibid. Peter Martyr Seeing these garments are things in different and in themselues good they neither make any man godly nor wicked yet as you also thinke I iudge it rather expedient that these garments and other things of that kind be remooued when conueniently they may that matters of the Church may much more simply bee perfourmed Loc. com ad finem inter Epist. Amico fol. 1085. Againe the reasons by you Bishop Hooper alleadged perswade me not to holde the vse of these garments to bee pernitious or in their nature contrary to the word of God which I suppose to be altogether indifferent being not ignorant of this that things indifferent may sometimes be vsed and sometimes should bee remooued Ibid. Hoopero fol. 1086. Againe albeit I doe but slenderly approue these of garments yet I perceiue somtimes that some indifferent things albeit troublesome and burde some yet must needs bee borne with thus farre foorth as wee cannot doe otherwise lest if it be contended more bitterly then it ought to be it prooue to be an hinderance vnto the Gospel and by our vehement contention we teach those things to be impious which in their nature are indifferent Ibidem Againe surely to mee it should bee farre more pleasing as I haue often testified that wee might onely doe those things which Christ himselfe practised and deliuered to his Apostles Howbeit if some indifferent things be added such as the Surplesse I would not haue men too eagerly to contend about this matter especially when we see those by whom the light of the Gospel is much furthered in England and may yet more bee furthered to oppose themselueâ— to vs heerein Ibid. fol. 1085. Againe First I exhort that you withdraw not your selfe from your calling to the Bishopricke which is offered you in regard of the wonderfull penury of able Ministers Whence this mischieâ—e will come that if you that are the pillars of the Church pull backe and refuse to execute the Ecclesiasticall affaires both the Churches will bee distitute of faithfull Pastours and you shall giue toome to Wolues and Antichrists after Concerning the square Cappe and externall Apparrell of Bishops I suppose that it ought not much to bee disputed of seeing it is free from superstition and may haue a ciuill reason especially in this Kingdome of England Touching the holy Garments as they call them I wonder that they bee so strictly retained For I wish that all things in Gods worship may be perfourmed with greatest simplicitie Howbeit when I thinke with my selfe that if reconcilement in points of doctrine might be made betweene the Saxon Churches and ours there would be no separation for such garments as these For albeit wee like them not a whit yet wee would beare with their vse among them and gratulate our selues that wee haue abolishâ—d them Wherefore you may lawfully vse these garments either in preaching or in administring the Lords Supper yet so as you proceed to speake and teach against the inconuenience in the vse of them Idem ibid. fol. 1127. amico in Angliam Caluin of Bishop Hooper As I commend his constancy in refusing vnction and annealing so I had rather that hee had not so exceedingly contended de pileo veste linea about the square Cap and Surplesse Epist 120. fol. 217. Againe to Melancth To that you say the Magdeburg Ministers doe moue brawles about a linnen garment onely I see not whereto such brawles of theirs did appertaine or tend a little before It may be some will vrge some things as in contentions it came to passe will odiously ventilate some ceremonies wherein there is not so much euill as they pretend Epist. 17. fol. 213. Also although at first Caluin being demanded his iudgement de rebus adiaphoris of things indifferent in the Saxon Churches such as Surplesse c. did freely manifest his iudgement and admonish Melancthon whom some accused as to soft and too remisse for hee perswaded to conformitie rather then to suffer depriuation vt superius yet saith Beza they accused him immerito quidem very vndeseruedly as afterwards Caluin knew more thorowly For then it was not known with what intention that euill spirit and whole troope of Flaccians which perswaded rather to be depriued then conforme which after occasioned so many tumults and now saith Beza at this time doth hinder the worke of God against the Papists with that impudency and fury as if he had beene hired with large summes vnto it by the Pope of Rome Beza in vit Caluin anno 1540. Beza But if any man demand whether nothing at all of those things which are indifferent in themselues may bee retained at least for the sake of the weake and whether I thinke the ministry rather
Syntag. Tom. 2. lib. 9. cap. 35. fol. 4148. The Churches of the Low-countries make this Canon for themselues as holidayes shall bee abolished excepting the Lords day and the dayes of Christs Natiuity and Ascension howbeit if more festiuals be to be kept by the Magistrates command the Ministers must be admonished that they labour by preaching to turne the peoples idlenesse on those dayes into godly businesse or excercise Ex actis Synod inferior German Middleburgi anno 1581. canon 50. apud Schulbrig Anacrysi Fulk That other dayes also besides the Lords day may bee kept by the Churches ordinance for the assembly of Christians to the exercise of religion wee acknowledge But that any are simply necessary more then be of the Holy Ghosts appointing in the Scriptures we deny In Rhem. Test. ad Gal. 4. 10. § 5. fol. 603. Againe that any contention should arise for keeping or not keeping of the such feastes it is a fault in our time but yet such a fault as was very ancient as appeareth by the contentions of Victor and the Bishops of the East for the celebration of Easter and pursued with more bitternesse by Victor Bishop of Rome then by any of our time For he presumed to excommunicate as heretickes all such as would not keepe Easter after his manner Euseb 5. 25. wee acknowledge it was a very auncient custome of the Church to celebrate the memory of Martyrs as the Church of Smyrna doeth write in their Epistle Euseb 4. 12. For the remembrance of them that haue fought before vs and for the excercise and preparation of them that shall fight hereafter But your Popish manner of celebration is nothing like either in the forme or in the end for you keepe your holy-dayes as the Iewes did the feast of the Calfe wherefore it is written The people sate downe to eate and drinke and rose up againe to play In your Churches you solemnize them with idolatros worshipping of the creatures and their images out of the Churches with banquetting reuelling and idlenesse so that the people by your festiuities of Martyrs are not taught what true Martyrdome is nor prepared to suffer for Christ but rather to become Epicures whose belly is their God who glory in their shame c. In abrogating and retaining of feasts our Church hath vsed that libertie which Christians haue in obseruation of dayes To conclude we learne by many testimonies of the ancient Fathers how Christian solemnities may be kept that they bee not Iewish or Heathenish obseruations as when they are free from superstition idolatrie or opinion of holinesse in the times and when they be kept as things indifferent wherin the Church may vse her liberty to appoint or abrogate what is best for edification not to be seruilely bound to keepe thē of necessity as you the Papists defend that they are Fulk Rhemi Gal. 4. 10. § 5. fol. 603. 604. Also we shew the Christian liberty in respecting all dayes alike that are not discerned by the commandement of God As for the doung of your festiuities we condemne as open idolatry by manifest texts of scripture forbidding Gods honour to be giuen to creatures yet the dayes appointed by the Church for excercise of religion wee obserue and that without superstition Idem in Rom. 14. 5. § 2. fol. 480. Looke also Reu. 1. 10. Perkins He reproueth the Papists for dedicating many of their Holy-dayes to the honour of Saints and Angels whereas the dedication of ordinary and set dayes is a part of religious worship hee sheweth that it is the priuiledge of God to appoint an ordinary day of rest and to sanctifie it to his owne honour After Indeede the Church of England obserueth Holy-dayes but the Popish superstition is cut off For first we are bound in conscience to the obseruation of these dayes secondly neither doe we place holines in them thirdly but we keep them only for orders sake that men may come to the Church to heare Gods word fourthly and though we retaine the names of Saints dayes yet we giue no worship to Saints but to God alone fiftly and such dayes as contained nothing in them but superstition as the Conception and Assumption of the Virgin Mary we haue cut off Thus doth the Church obserue dayes with vs and no otherwise Indeed the ignorant multitude among vs faile greatly in obseruing of dayes For they greatly solemnize the time of the Birth of Christ and then they keepe few or no Markets But the Lords day is not accordingly respected and men will not be disswaded from following on that day On the Gal. cap. 4. 10. fol. 316. Touching sundry other Ceremonies some vsed in our Church others of much like nature vsed in other reformed Churches THe other Ceremonies which are vsed in our Church are thus by our classicall writers that haue written of them partly defended and excused The Ring in marriage with the words annexed In the name of the Father the Sonne and she holy Ghost This albeit some learned men condemne as the outward signe of a Popish Sacrament yet Bucer calls it admodum commodus ritus a very fit Ceremonie with this condition if it bee expounded to the people what all this may signifie which there he setteth downe Bucer Script Anglican in censura cap. 20 fol. 488. The Purification of women deliuered of childe now called more appositely The thankesgiuing for women deliuered some condemne it as Iewish yet Bucer giueth this censure and excuse for it Haec omnia Scripturis congruunt This Ceremonie is agreeable to the Scriptures with that which in the Common prayer booke is expressed He excepteth the offering of a white garment which is since abolished Bucer ibid. cap. 24. fol. 490. Priuate Communion to be giuen to the sicke Bullinger granteth that good men might admit of a priuate Communion to bee giuen to the sicke euen in these our dayes for a time to these which haue not as yet vnderstood the full vse of the Lords Supper yet hee would not haue this libertie graunted vnto all neither they that receiue it to hold it as viaticum a necessarie supplie to helpe them in the way to heauen Decad. 5. Serm. 9. fol. 498. a. Caluin alloweth it if there be some company of the kinred friends and neighbours of the sicke that the distribution thereof may bee performed according to the institution of Christ and withall if the action of this communicating be explained to the receiuers neither any different matter done from the common practise of the Church yet he would not haue this vsed commonly He holdeth it valdè periculosum huc illuc promiscuè deferre very dangerous for superstition and ambition or vaine ostentation to haue the Sacrament carried hither thither Epist. 360. fol. 625. Bucer holdeth it in our Church Scripturis satis consentanea sufficiently agreeable to the holy Scriptures for the consolation of troubled consciences if it bee receiued as the Lord appointeth Censura cap. 22. fol. 489. The
good for the Commonwealth that some thing otherwise lawfull in it selfe be not done either the Church hauing respect of order and decencie and edification doeth establish some lawes orderly concerning things indifferent such lawes are altogether to bee obserued of the godly and so farre forth doe tye the conscience as that no man wittingly and willingly and deliberately with a purpose to disobey may without sinne either doe the things which are forbidden or omitte the things which are commanded Epist. 24. fol. 143. Zanchius Christians albeit they bee subiected to no lawes of men in respect of their conscience but are exempted from all power of men yet in respect of their outward man in respect of the flesh they are not exempted from all power of men but are rather subiect to Magistrates as well Ciuill as Ecclesiasticall and are tyed to obey them both for Gods commandement and the publike good and for keeping of order in the Church as Rom. 13. 1. 1. Pet. 2. Compend cap. 14. fol. 620. Hemingius That no man abuse this his Christian libertie both pietie to God and charitie to his neighbour perswade vs that we obserue the godly Rites and Ceremonies established for order and discipline sake so as the necessary worship of God opinion of righteousnesse merrit and necessity bee not placed in them Enchirid. clas 3. cap. 14. fol. 372. de libertate Christiana Sarauia Christian liberty doeth not exempt men from the obedience of those to whom God hath made vs subiect The pure doctrine of the Gospel doeth take away the abuse of things and restoreth the true vse of all things which infidelitie had polluted in as much as albeit the actions outwardly are very like yet they are diuerse aswell from the cause efficient from which they are done as the end for the which they are done Defens de gradibus Ministr cap. 25. fol. 582. And so much for the proofe of this argument In all which precedent allegations I thinke fit to obserue and note thus much that albeit I confesse there bee some difference among those worthy writers primitiue and latter about this matter circumstantiall and ceremoniall some looking more vpon the practise of the Primitiue Church and the substantials and maine worshippes of God and danger of their remouing by remouing of these Ceremonies were more inclined to the defence of ceremonies other looking into the inconueniēces many euill effects of the ceremonies wishing Apostolical simplicity in the iust detestation of Antichrist all his superstitions haue been more sterne against them yet all of them haue vniformely agreed in the substātials of Religion as also in this point for the which they are alleadged onely namely that such Ceremonies as are with vs prescribed suppose they were inconuenient and fit to bee abolished yet they are not of that moment for a man to lose his Ministery and to hazzard the ouerthrow of the Church for the refusing of them and this is worthy to bee noted for the confirmation of this argument that they are all and euery one among the Orthodoxe ancient and late classicall Fathers and Diuines of this very mind And againe there is not one I say not one of any sound iudgmēt or good report in the Church of God for the contrary opinion vnles Heretikes Schismatikes such as Donatists Anabaptists Separatists As for Illiricus and his few associats and defendants who onely is alleadged to bee of this minde albeit he well deserued for his labour in the Centuries and certaine other of his workes And something might besaid for his excuse and to shew the difference of his case from ours as that 1. The Ministers of Germanie were compelled to vse Illir clau Scriptur par 1. fol. 23. verbo adiaph such Ceremonies which were cast out by the Church before 2. That they were commaunded and enioyned them by the Romish Church Charles the fift by the aduice of Sleid. comment li. 20. ann 1548. fol. 330. a. fo 332. b. f. 349. a his Clergie imposed the Interim wherein were sundry Popish errors to bee receiued and approoued on the German Churches which was refused confuted by diuers Churches in which respect Illiricus and the rest refused the Ceremonies as in a case of confession and in which respect Hemingius himselfe an adiaphorist maketh an excuse for Heming Enchirid class 3. cap. 16. tit adiaph fol. 375. the Ministers refusall in that case because superstitionis gratia seruabatur whereas in another hee pleadeth for the vse of them as being things indifferent Yet for all this the condition of Illiricus is not vnknowen to the Church of God how furiously and turbulently he was addicted to the peremptory maintenance of vnsauoury and grosse errors diuers other wayes and vnsufferable disgrace of his betters for desert vnto the Church of God whereby wee may the more probably gesse of the truth of his opinions this way and supposing that his case were the self same case with our depriued Ministers yet what is one to vniuersality Illiricus to all the Church of God to broach a singular and new opinion of suffering depriuation for inconuenient Ceremonies not knowen nor heard of since the time of Christ yea accusing and condemning of all others besides himselfe of errors and false doctrines But if any be desirous to see further of Illiricus and of the iniquitie of his cause and proceedings let him looke Melancthon consil part 2. fol. 104 105 106. 107 108 109. and Beza in vita Caluini anno 1549. And it is worth the obseruation that a French Historian saith of him Mathias Flaccius homo vehemens quocunque loco pedem figeret acerrimus turbarum incentor Iac. Aug. Thuanus hist l. 38. fol. 806. b. anno 1567. Thus wee haue seene the iudgement of all true antiquitie and of all their pure posteritie to be opposite to the doctrine and practise of suffering depriuation for vsing inconuenient Ceremonies whereby his argument is proued And therefore the conclusion which followeth is that the doctrine of suffering depriuation for not vsing inconuenient Ceremonies cannot bee admitted with a good conscience and lastly to admit and practise it it is a sinne against God The whole foregoing argument is thus concluded in a Syllogisme Whatsoeuer doctrine or practise tendeth to condemne all true Churches and godly learned teachers which are knowen to haue declared their iudgements of these things since the time of the Apostles without exception of any one for teaching of false doctrine and for maintaining of a sin is contrary to Gods Word an errour in doctrine and a sinne in practise But Thus doth the doctrine and practise of suffering depriuation for refusing to conforme to the prescribed Ceremonies in the Church of England Ergo the doctrine and practise of suffering depriuation is contrary to Gods Word an errour in doctrine and a sin in practise This whole argument I shut vp with the sayings of Lumbertus which he vsed on another occasion
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
sence And if there had beene that difficulty in that sentence which they pretend yet Grammer might haue put them in minde that sentences of doubtful interpretation should be construed by that which immediatly goeth before or followeth after especially if it cohaere therewith Now the rules or reasons spoken of in that very place immediatly before as also immediatly after this sentence are expresly specified to be rules and reasons of perpetuall and common equity which they could not be ignorant of and therefore the instance of Abraham vrged this second time commeth in heere as vnseasonably as it did before that is as much to say as to no purpose at all 3. Lastly to the instance which I gaue out of 1. Cor. 14. 27 30 31 34 35 40. It is answered by my Brethren that I affirme that which seemeth to haue no colour of good reason in it namely because of the different natures of the Iewish ceremonies and of these prescribed by S. Paul in the forenamed place Howbeit I say againe although there be disagreement in respect of dissimilitude of Ceremonies the one sort of them decent of themselues and by the light of nature the other sort namely for a Christian to practise Iewish Ceremonies vnseemely the one sort fitted to all times the other only practised in certain cases and in some Churches yet there is agreement betweene them in those things for which they are alleadged For 1. both sorts are matters ceremoniall and circumstantiall not substantiall or fundamentall Ceremonia may bee genus to them both 2. Both sorts were prescribed and practised by the holy Apostles 3. Both sorts had the same rules grounds or ends of practise namely Necessity expediency profit and edification of the Church Now touching our Ceremonies albeit they be not of that nature altogether with those prescribed of the Apostle 1. Cor. 14. yet I suppose them to be of the nature of the Iewish Ceremonies practised by the Apostles and therefore doe conclude with all godly learned teachers that euer vttered their iudgements herein that for necessity expediency profit and edification of the Church as for the liberty of the Gospel and preuenting the depriuation of faithfull Teachers they may lawfully and must necessarily be practised no lesse then the Iewish practised or the Christian Ceremonies prescribed by the Apostles 1. Cor. 14. As for the question concerning impious and Idolatrous orders such as a man ought rather to die then yeeld vnto their practise I maruell my Brethren would not consider that if they speake of other Ceremonies then ours they are besides our question and touch not the point in hand If of ours yet that they doe still petere principium vnlesse they plainely prooue our Ceremonies as they are vsed in our Church to bee such indeede And thus much also shall suffice for the defence of the proposition of my Argument Now to the answere of the Assumption The answere which my Brethren make they haue reduced to 4. heads replying to 4. parts of mine Assumption Touching 1. the number 2. the nature 3. the warrant or ground 4. the reasons of practise of the Iewish ceremonies and ours In the first part of mine Assumption whereas I affirmed that the ceremonies which the Apostles practised and prescribed were in number equall to our ceremonies The answere of my Brethren hath three members The first member saith That sundry of the things I alleadge can with no good reason be called Ceremonies because they would enforce my words against their will to say that I defined a ceremony to be that which is vsed onely in Gods worship But sundry of the things alleadged were not such and therefore by mine owne account they were not Ceremonies But my Brethren should know that howsoeuer I say that there bee Ceremonies in Gods worships yet that letteth not but that there may be ceremonies out of Gâ—ds worship and so that collection of theirs is marred But if for once I shall let it stand and bee as they would haue it what could they get by it As though euery ceremony of the ceremoniall Law whereof wee spake were not a worship of God because whatsoeuer God commandeth is a worship to performe Therefore these things were both worships and Ceremonies in Gods worships sometimes which if my Brethren had remembred they would haue blotted out this for a cypher yea by this reason abstaining from blood and strangled must needes bee Ceremonies though they would not haue it so Which might further appeare because it is one distinction of the Ceremonies of Moses law that they were either of action as circumcision or of abstinence as abstaining from swines flesh blood and strangled Because they had signification and were shadowes of good things to come and therefore Ceremonies Lastly because ceremoniall duties and therefore Ceremonies seeing they were included vnder and commanded by the ceremoniall law of God and so receiuing denomination from that law Which last reason my brethren themselues doe giue hereof therefore by their confession they are Ceremonies But they adde that I shall neuer be able to proue that the Apostles or Churches did vse them as Ceremonies or as in obedience to that law And I say againe suppose I neuer goe about to proue it what needeth me to doe it What if I grant as I doe freely that it is true and euident and that it can by no meanes bee proued nay that the contrary is manifest It suffiseth me that they inoyned these things that were some times duties though not as they were duties of the law meerely ceremoniall and now after Christ his death when as the holy Apostles practised them were fruitlesse dead vnprofitable in themselues yea which might did proue hurtfull vnto some which held them still as worships Col. 2. 23. and meanes of iustification Gal. 5. 2. 4. and euen necessary to saluation Act. 15. 1. 5. Wherefore the instances of abstaining from flesh or from mariage for the wining of a Papist and of Pauls departing from his right are of no valew To the second and third members concerning the number and often vse of the Ceremonies alleadged I answere that albeit they grant but sixe of the Iewish Ceremonies and alleadge nine and fortie Ceremonies of our Church yet the Ceremonies which are questioned by the depriued Ministers at this time such so many I meane as come vnder the compasse of their practise or of this our question that is so many the practise whereof would keepe a man from depriuation are not sixe as Crosse in Baptisme Surplesse Ring in Mariage obseruation of Holy-dayes if there be one or two more let it be so It is a matter needles to contend about the number and about the often vse and iniunction of them For if I proue but one Iewish Ceremonie at one onely time vsed lawfully by the Apostles yet as euill in the most maine and materiall respects as ours are and that by reasons of common and perpetuall equitie thence
pressing it * Thus do all our godly learned men hold Paraeus in Gal. 2. f. 81. 82. Paulus Titum â—â—â—cumcisione defendendo recte fecit quia falsâ—â—â—â—nionem circumcisionis necessariae ad salutem staâ—â—lire non debuit Aretius in Act. 16. 3. f. 75. Titum noluit circumcidere quia videbat hoc peti tanquam ad salutem necessarium Idem ad Gal. 2 f. 224. circumcisionem Galatis obtruserunt vt ad salutem necessarium post obserua hîc quando sint 〈…〉 adiaphora túm scil cùm necessitas illis aniâ—â—ctitur habet enim meritum aliquod in causa salutis Gualt in Act. hom 106. f. 199 Propter hoâ— Titum circumcidere noluit eo quod illos libertati fidelium astutè insidiari videret Gal. 2. lege reg vniuersalem eo loci Idem in Gal. 2 Hom. 11 f. 32. quando Timotheum circumcidit nulla erat eo loci de circumcisione controuersia In Titi autem causus de circumcisione controuertebatur erant qui hanc ad salutem dixerint esse necessariam Piscator in Gal. 2. obseru ad v. 3. 4. 5. Titum circumcidere noluit propter Iudaeos pertinaces 〈◊〉 exemplo isto abuterenter ad iactandum consensum Pauli de suo dogmate quasi sâ—â—l circumcisio ad huc in N. T sit necessaria ad salutem Calum Titum circumcidere non poterat quia puram Euangelij doctrinam proderet in Act. 16. 3. fol. 271. a. Perkins in Gal. 2. tom 1. fol 218 b. as if he should say For my part I was ready to circumcise Titus if there had beene a meete occasion False brethren would haue imposed a necessitie vpon vs Then I and Titus refused After learne that a thing indifferent when it is made necessary to saluation as circumcision was is not to bee vsed This conclusion serues to ouerthrow the Popish religion c. Looke Beza and Roll. on this place ex necessitate salutis as Acts 15. 1 5. or as a worke iustificatory Galat 5. 2 3. whereby Paul notes that circumcision would haue beene a bondage as they did Act. 15. 10. Whereupon I conclude that Paul euen after the reproofes of the Epistle to Galat. 2. and 4. and Tit. 1. would haue beene no lesse ready to haue circumcised Titus in a like case with Timothy then hee was to circumcise Timothy after the decree of the councell of Ierusalem as Master Perkins noteth on Galathians 2. and so I say touching our Ceremonies though in our Church to redeeme the ministry and libertie of the Gospell a man were bound to conforme to the prescribed Ceremonies yet if wee were called to a case of confession if the Ceremony were vrged as needfull to saluation if our conscience were compelled to vse them if iustification were taught in their vse I holde plainely that a man should lose goods liberty life ministry then to conforme vnto them wherefore there is no such absurdity as my Brethren presuppose in affirming that which is with so good euidence approued and that which I alleadged in my answere to the sixt obiection though my brethren promised to answere it but did not standeth firme 3. The third member fearing least it might be proued which in the former member is denied putteth case that if such abuse or euill effects of such Ceremonies vsed by the Apostles had beene knowne before or when they vsed them yet would not this proue them euery way as inconuenient and euill as ours where my brethren forget that they goe on in peruerting my words For I said not that I would proue them euery way simply as inconuenient as our Ceremonies but added expressely in sundry maine respects Let it be supposed that those Ceremonies were sometimes Gods ordinances inioyned to Churches by the Apostles that these our Ceremonies were neuer good nor in themselues may serue to any good vse what serueth this to ouerthrow my conclusion which is this that the Iewish Cermonies were as inconuenient and euill as our Ceremonies then in conforming to the like case we shall doe well and if wee doe euill in conforming to the Ceremonies to preuent depriuation then did the Apostles and other persons euill in a much like case to conforme to Ceremonies as euill and inconuenient as ours are deemed in many maine respects And here my brethren thinke fit to examine the contents of my second reason which is brought for the proofe of this point Which is this as they affirme for mee that nothing in substance is obiected against our Ceremonies which might not haue beene said as well against those which the Apostles and the Churches in their times did vse Here againe I call vpon my brethren for fidelitie for I proposed my second reason thus That the same obiections in substance and for the most part which are brought forth against our Ceremonies to proue them simply and in nature sinne may be obiected and applied to the doctrine and practise of the Apostles The differences are these first I propose the reason affirmatiuely they negatiuely Wherewith they giue themselues more aduantage to confute and mee lesse to defend as all men knowe Secondly they say that nothing in substance is obiected leauing out that which I added and for the most part Thirdly they adde which might not haue been said as well which words I haue not but they haue added for their owne aduantage Which alteration if my Brethren had not made they needed not accuse me that I left out much of the force and substance of their arguments For I well know that in some things agreement in both cases would not stand and yet my reason would haue iustified it selfe But I must goe along to see how well my Brethren proue the point they affirme namely that the arguments made by them doe ouerthrow our Ceremonies and yet neuer a one doe giue the least touch to those which the Apostles and the Churches vsed and to this purpose they runne ouer foure members or orders of differences betweene the Ceremonies of our Church and those practised by the Apostles The first sort of difference affirmeth that our Ceremonies are first humane inuentions secondly notoriously knowen to be abused to superstition false doctrine thirdly and of no necessary vse in the Church all which suppose I grant let my Brethren tell me plainely whether these exceptions might not haue beene vrged by the Pastors of the Gentiles touching the iniunction made at Ierusalem as abstinence from blood and strangled and touching the practise of Circumcision shauing vowing offering and obseruation of the Iewish Sabboth by Paul and the Apostles That namely these Ceremonies are simply vnlawfull and in nature euill First because Iesus Christ heing come which was the body of whose comming they were shadowes and therefore in their nature rudiments of great pouertie and weakenesse impotent and beggerly rudiments and in themselues considered of no vse or profit and therefore leauing to be Gods commandements for God commanded them as ceremonies in the time
of the Law not in the time of the Gospel in as much as being pressed by the blinde and wilfull Iewes they were called the commandements of men Col. 2. Tit. 1. I would know here of my Brethren what maine difference there is betweene the inuentions of men and the commandements of men Seconly because they were abused to superstition and false doctrine many wayes and had very many euill and pernicious effects as I haue proued in the first reason of my first argument Numb 11. 12. which cannot be denied with any shew of contradiction Thirdly because they were notoriously knowen to haue bin so abused euen whersoeuer the Christian faith was planted in Italy Graecia Asiaminor Syria Coelosyria Iudaea Creta and may wee thinke that the famous controuersie and Councel at Ierusalem for deciding thereof about the false opinion about Circumcision was not notoriously knowen vnto all the Christian Churches which also prescribed some Iewish Ceremonies on occasion of abuse of other as also the tumult made on Paul by the furious Iewes at Ierusalem In a word wheresoeuer the Iewes were as they were scattered almost in euery part and new Iewish conuerts there must needes be knowen their notorious abuses of the legall Ceremonies and I much admire that my Brethren should denie this Fourthly Because they are of no profitable vse because of no vse at all I meane in themselues and in their nature being considered being as shadowes without a body weak rudiments without signification shewes without substance types and similitudes without an antitype yea resemblances of nothing Though I denie not but they were of necessary and very profitable vse in the Apostles practise but that was not in respect of any power in themselues or of any vertue which the Apostles gaue them by their iniunction but as meanes and weapons of necessitie to defend the Church from mischiefe and the Gospel from interruption which by no meanes they would haue practised without such necessitie the like I say of our Ceremonies These things being so cleere and euident it must needs follow that these Ceremonies in their nature must bee tainted with that formal and inseparable euil which the arguments of the depriued Ministers doe fasten on our Ceremonies so farre forth as they agree in these Circumstances alleadged which my Brethren fearing are faine to runne into their old and onely refuge That though they had been neuer so much abused and had been also in any other respect of no necessary vse yet this aagument toucheth them not because they were vsed by warrant of Apostolicall and diuine authoritie But that I may driue my Brethren from this their vltimum refugium I say their answere is of no force at all which appeareth by these reasons 1. Because the answere of our Brethren is barely affirmed without all shew of proofe or reason which is sufficiently confuted with a bare deniall and matter of this nature Eâdem facilitate comtemnitur qua probatur as the olde saying of Hierome is yea the Holy Ghost is silent and giueth not the lest touch to intimate that this action was peculiar to the Apostles and how can my Brethren speake so confidently where the Holy Ghost is silent 2. Because of the equall necessity of the Church in all ages and like care which God hath of his Church in giuing equall remedy who doth not onely command and inioyne duties for the purity and comely order of the Church but also prouideth remedies against the diseases thereof Now is there not a necessity for other things aswel as for these Primitiue Churches to appease dissentions schismes tumults interruption of the Gospell depriuation of Ministers arising from inconuenient and abused Ceremonies Must all other Churches besides these for euery inconuenient Ceremony or other thing of like nature with the Iewish Ceremonies suffer the Church to bee ouerthrowne and the Gospell interrupted did God giue them onely priuiledge thus to conforme and not to others in other cases or did he giue remedy to their euills and take it from vs If it seemed good necessary to the Holy Ghost in one cause for the good of the Church to giue way to the practise of inconuenient Ceremonies of this nature by what reason should it not bee still as good and necessary for other Churches in the like case in the sight of the same blessed spirit to practise the like Ceremonies 3. Because Saint Paul rehearsing his practise of conforming to the Iewish Ceremonies doth draw his practise thereof out of a generall doctrine 1. Corinthians 9. 19. The generall doctrine is this That though hee were free from all men as euery faithfull Minister is yet he made himselfe the seruant of all men as in this sense euery faithfull Minister should doe to winne the more From this ground he deduceth his particular practise vers 20. of becomming a Iew vnto the Iewes that is of practising the Iewish Ceremonies for the Iewes sake to auoide their scandall and to winne them to the Gospel shewing and declaring that out of this generall doctrine any godly and sincere Minister of the Gospel might lawfully and ought needfully to conforme to the like Ceremonies of the Iewes in the like case to win them and to gaine liberty to the Gospell Therefore I conclude the Apostles practise of Iewish Ceremonies was not peculier to them as arising from meer Apostolical authority and that the practise of like inconuenient ceremonies in the like case is lawful needful 4. Because the same Apostle declaring his withstanding of the practise of Iewish Ceremonies in other cases doth specifie the reasons thereof namely 1. They would compell men vnto it Galat. 2. 2. and bondage their Christian liberty Galat. 2. 4. with Act. 15. 1. 5. 10. 19 3. And it was not the right way to the truth of the Gospel Galat. 2. 14. Therefore I conclude they practised the Iewish Ceremonies by a certaine and standing reason and not alone by Diuine or Apostolicall authority If they had not beene Apostles by these reasons they would haue practised them in these cases or the like 5. Because by this means any shifting disputant may shift off al necessity of the practise of any part of Apostolical discipline and order namely of excōmunication of obstinate offenders because a matter peculiar to the Apostles as Erastus Erast de excom in Thes fol. 46. Thes 58. others doe or of the Churches meeting on the First day of the weeke as many Libertines and Sabbatarians do things of like nature yea also of our particular assurance of true grace iustification remission of sinnes and saluation which we vsually ground from the example of the Apostles Rom. 8. 38. 39 Gal. 2. 20. 1. Tim. 1. 1. 15. which yet the Papists put off with this our Brethrens answer It was peculiar to the Apostles it was of speciall reuelation For Bellarm. de iustificat lib. 3. cap. 9 in resp ad 7. testimon Staplet de Iustific l. 8. c. 24. f.
Gods of worships not accidentall And secondly that these our Ceremonies are esteemed imposed and obserued by the intention and doctrine of the Church of England for things of such nature For this I constantly auerre and resolutely holde that if they can be proued matter of this nature that they are doubtlesse to bee refused of all in a case of confession vnto the losse of Ministery and of life it selfe Howbeit of this I can by no meanes be perswaded as yet and I will giue my Brethren the reasons thereof namely because the Church of England doth not so esteeme them impose them or obserue them for parts of Gods worship But here it wil be first asked what I mean by the Church of England To which I answere that as the Church is considered two wayes first for the Congregation of the faithfull scattered here and there or for the whole societie of English men compact in one entire body visibly professing the religion of Christ distinguished from the bodies of Scotland France Germany other Countreys So by the Church of England in either acception ceremonies are not esteemed imposed or vsed as parts of Gods worships Of the Church in the former sence I know my Brethren make no question the latter I will iustifie For the doctrine and practise of the Church of England I take to be that which by coÌ„mon consent of the whole State King Nobles Bishops Iudges Commons in Parliament is taught and commanded Whatsoeuer commeth hence cometh from the compleate bodie of the Church of England and is to bee ascribed to it as to the visible Church Now the doctrine of this Church of England is included in the Bookes established by this power which are the booke of Articles and the booke of Common prayer Now for the doctrine of our Church in this point the booke of Articles expresly teacheth first that it is not lawfull for the Church to ordaine any thing that is contrary to Gods word Act. 20. Secondly that the Church ought not to enforce any thing to be beleeued besides the holy Scriptures for necessitie of saluation Act. 20. Thirdly that nothing of traditions and Ceremonies be ordained against Gods word Act. 34. Fourthly that euery particular or Nationall Church hath authoritie to ordaine change and abolish Ceremonies or Rites of the Church ordained onely by mans authoritie so that all things bee done to edifying Act. 34. So likewise the Preface of the common prayer booke tit of Ceremonies enacted by Act of Parliament that is by the authoritie of the visible Church of England this doctrine of Ceremonies is set downe We thinke it conuenient that euery country should vse such Ceremonies as they shall thinke fit to the setting forth of Gods honour and glory and to the reducing of the people to a most peafect and godly liuing without error or superstition and that they should put away other things which they perceiue to bee most abused as in mens ordinances it often chanceth diuersly in diuers countreys And thus wee see the doctrine of our Church doth not esteeme any Ceremonies as parts of Gods worships but doth disclaime it vtterly And for the application of their doctrine to our Ceremonies that wee may see what maner of Ceremonies and of what nature the Church of England doth propose to be practised and with what affection such as practise them should performe it the said Preface to the Booke of Common prayer saith of the Ceremonies prescribed in that Booke That they are retained for a discipline and order which vpon iust causes may bee altered and changed and therfore not to be esteemed equall to Gods Law Now according to this doctrine and application thereof by our Church all doctrines and practise of intention and action should bee conformed to this they should be referred If there bee any contrary direction or doctrine taught published or inioyned by any one person or many together or in diuers places it is nothing to the point For they who preach esteeme practiâ—e and impose any Ceremonies otherwise by any conceit word or acte then according to the afore mentioned direction they doe it contrary to the iudgement of the Church of England and it is to bee esteemed as the iudgement and practise of priuate persons violating the doctrine and lawes of this Church for the which they shall answere vnto God and are liable to the censure of authoritie Whatsoeuer Ceremonie therefore of our Church is either imposed or the omission censured by any persons or by any Minister practised or obserued by superstitious or ignorant people as a part of Gods worship is onely accidentall adherent and not inherent to our Church neither ought it to bee laide vnto the charge of our Church Neither doe any of the Diuines Abridg. fol. 38. 39. mentioned in the depriued Ministers reasons nor can any Diuinity iustifie or say that the questioned Ceremonies are imposed by the Church as parts of Gods worships for this cause or will perswade men to suffer themselues to be depriued for refusing to coÌ„forme vnto them For here is no such case of confession to which we are inforced seeing we may all freely and ought as in obedience to the Church confesse the doctrine thereof agreeing to Gods Word and conforme vnto the Ceremonies according to the doctrine namely as to things which are no worships of God nor needfull to saluation And as for them that hold teach or conforme vnto them as to the parts of Gods worships they are to be esteemed as malefactors condemned by the Church which can no more preiudice the doctrine of the Church then the practise of theeues rebels and murtherers can preiudice the good lawes of our Common-wealth that are made against them and it were no lesse strange to blemish our Church with the iudgement or practise of the one then to brand the Common-wealth with the practise of the other Now where my Brethren say that the Apostles neither obserued nor imposed the Ceremonies of the Iewes as parts of Gods worship I referre them to my answere in the former member touching the seruice of God and do adde that if they vsed them not as parts of Gods worship taken strictè yet they did vse them inioyne theÌ„ as parts of his worship taken latè or in a larger sence seeing God may be said to be worshipped by that he is serued and he is serued by duties done according to his will and they conformed inioyned coÌ„formity to those ceremonies that they might do duties according to his will viz. the winning of the Iewes the freedome of their teaching and the like But now whereas it is demanded further by my Brethren what it is vnto the purpose I alledge that the Iewes esteemed imposed obserued them as necessary to saluation Acts 15. 1. 5. and the rest I answere first that I might make those Ceremonies analogicall with ours that as our Ceremonies were and are holden as parts of Gods worship and needfull to
saluation by the Papists so were those practised by the Apostles esteemed by the Iewes yet the Apostles vsed them in case of necessity and so may wee these in the like case Secondly Abridg. fol. 38. I euer held it as an argument vrged by the depriued Ministers to perswade to the disuse of our Ceremonies that being in themselues needlesse a man hauing no necessity to vse them there is occasioned the stumbling of the weak by them the Papists and ignorant peoples abuse and opinion of Gods worship In which respect the practise of the Iewish Ceremonies might apparantly be taxed had it not beene in a case of superiour reason For the practise of them was in that case good necessary notwithstanding whatsoeuer abuse or offence might haue bin taken thereat so that they were done first voluntarily and not pressed on there conscience as Gods worships secondly on iust occasion as to redeeme the preaching of the Gospell and to win soules to Christ The fourth and last kinde of difference alleadged by my Brethren betweene our Ceremonies and the ceremonies of Apostolicall practise and iniunction of the rules prescribed in the word for the direction of the Church in the matters of ceremony which are not kept in the imposing and vsing of our Ceremonies as my Brethren say but were in those others by the Apostles First they say they are no way needefull which may be vnderstood either in respect of inioyning by our Gouernours or of practising by our Ministers In the inioyning of them againe we may consider the inioyning of them in their first plantation or for the present The inioyning of them in the first plantation in King Edwards dayes of what necessity it was it might easily be collected if we either consider the nature of coacted Churches gathered and reformed by authority of Princes where the most are worst and of how great difficulty it is to reforme all disorders at the first in comparison of Churches gathered by voluntary coition where all being willingly assembled will also willingly vnite their thoughts and proceedings to the best and this is one maine reason of the different degrees of reformation of different Churches This Church of England therefore being a coacted Church it is easie to imagine of what difficulty it was to reforme all things at the first where the most part of the Priuy Counsel of the Nobility Bishops Iudges Gentry people were open or close Papists where few or none of any countenance stood for religion at the first but the Protector and Cranmer Wherefore howsoeuer those worthy persons were sollicited and stirred vp by Caluins letters howsoeuer they laboured at the first and did what in them lay desiring to doe more as appeareth in the Preface of the common prayer Booke in the Rule before Commination howsoeuer they refined the booke of Common prayer in an 5. 6. Edwardi yet necessity compelled them there to stay The generall reasons whereof are excellently obserued and set downe by Zepperus which elsewhere I haue cited in my reasons Now if we looke to the present iniunction of our Ceremonies it is not for me to contest with authority or to call her to account for her proceedings she pretendeth necessity of enioyning them that omnis mutatio est periculosa plena scandalis and therefore also must be obserued for the only will and pleasure of such as inioyne them Now if authority on these or other like grounds will haue the Ceremonies practised or else will proceede to Depriuation there is heere an ineuitable necessity of conforming in the Ministers in which respect Conformity is simply needefull In this sense also though the ceremonies themselues be supposed to be smally profitable yet conformity to them in this case of necessity is most profitable for the edification of the Church though it bee denied by my Brethren And howsoeuer it may be granted that offence and hinderance to edification doe arise from these our Ceremonies yet it is certaine that there is no shew of comparison betweene the offence and hinderance of the peoples edification arising from the practise of the Ceremonies and the suffring of Depriuation for not conforming by euery Minister which my Brethren in their argument doe teach Now for the Iewish ceremonies to omit my Brethrens repetition of Appstolicall authority as being dealt withall before they say they were squared and directed by the rules of the holy scripture But to vnderstand this better we must needs distinguish betweene the different respects wherein wee may consider them first in their nature and then in their practise and then againe as it was needlesse or constrained or occasioned by iust reason of necessity for the furtherance of the word and good of the Church In their nature they were fruitlesse vnprofitable empty burdensome and most indecent Also in their needlesse vse they were not needfull or profitable they serued rather to destroy then edifie They were not profitable for order or decency they tended to infringe the Christian liberty and they were so farre from hauing no offence in them that they were aboue measure scandolous all which I haue so proued to my Brethren in my first and second reasons of this my first argument that though they deny and wonder yet they meddle not with any proofe thereof knowing that the very citation of the place would confute them But in their constrained vse or vse occasioned by reasons of necessity forealleadged that conformity to these Ceremonies was profitable necessary seruing to edifie by making way vnto the Churches peace and preaching of the Gospel it was ordered to vse them and this vse of the practise of indecent Ceremonies in nature did vphold one higher decency euen the decency of Apostolicall preaching conuerting soules planting of Churches and vnitie of brethren and thus that paradoxe or riddle is absolued which my brethren thought impossible to bee belieued that an indecency supported decency which if they had called to their remembrance they might haue seene how this fourth argument of the abridgement against our Ceremonies doeth very fitly square to those which the Apostles vsed Yet one thing remameth to bee considered which so much offendeth my brethren that they scarce hold it possible for a godly or learned man to hold namely to charge the holy Apostles first that they were offended in imposing that they did and secondly that they taught against the things which they iniòyed that namely they ought not to bee vsed by the Iewes or Gentiles But to the first I say that if it were necessitie that moued the Apostles to inioyne abstinence from bloud and strangled which were legall Ceremonies for they are called necessary things fol. 15. 28. yea without that necessitie they would not haue inioyned them if without necessitie vrging they would not haue inioyned them yea they must needes bee vnwilling and loth to doe that which without necessitie they would not doe If they were loth to doe it then they must needes