or a Ceremony but it must needs respect him that Reâ—igion it self respecteth â—s therefore we performe civil honour unto those unto whom we performe civil Ceremonies so we performe Religious and Divine honours unto those that we obey in a Religious Ceremonie They therefore that claim and performe obedience therein do claim and performe that which is due only to God 8. Nothing intended or done by man is an honour to God but that which is an obedience unto God in some Commandement All Ceremonies therefore of Religion that are an honour unto God must be commanded by God himself and to bring in such Ceremonies into his worship as are no honour to him is to mock God 9. All Religious Ceremonies or Ceremonies of Religion are spiritual that is are ordained for spiritual uses and ends and not for civil or temporal and therefore are outward notes and testimonies of those things that make us spiritual men and they are parts of spiritual honour due unto spiritual authority and Lordship 10. All spiritual Lords may claim as their due spiritual worship and therefore may institute religious Ceremonies for look what difference there is between humane and divine Temporal and Spiritual the same difference there is between the peculiar worship due to the one and to the other if therefore Temporal Lords may require all civil rites and honors Spiritual Lords may require all Divine and Spiritual Rites and honors 11. Civil honor and reverence only cannot nor ought not to please a Spiritual Lord hence it is that the Spiritual Lords of our Church cannot content themselves with such honor that we give to civil Magistrates and Princes but we must obey them in peculiar religious duties and services and surely it is meet that if there be any such besides Christ that we performe spiritual homage unto them and they are not worthy that high style that will be content with temporalls when spiritualls are due 12. Those Ceremonies that are enjoined by true spiritual Lords are truly spiritual and holy even as spiritual and holy as the Sacraments though they consist of some things in their own nature indifferent and those Lords are not spiritual that are not able by their sole authority and word to hallow that which before was not holy 13. Those that can make a Surplice a Cope a Cross c. to be ornaments of Religion and holy Ceremonies can when it pleaseth them make a shaven Crown a Monks habit spittle in Baptism holy Water the triple Crown and all the Missal Rites as holy For they are all of the same nature And those that can find no reason to prove those unholy and unlawful would find none to prove any other external Rite to be so if they should in the same manner be imposed 14. Those that have power upon their own will and pleasure to bring into Gods Service some indifferent thing may bring in any * For all indifferent things are of the same nature indifferent thing those that may bring in without special warrant from God pyping into his Service might as well bring in dancing also those that have authority to joyn to the Sacrament of Baptism the sign of the Cross have authority also no doubt to joyn to the Sacrament of the Supper Flesh Broth Butter or Cheese and worse matters than those if they will Yea those that have power to make peculiar forms of Religion and Worship have power to make and invent a Religion and Worship of their own CHAP. VI. Of Divine Worship in special and first of true Worship THus much of Divine Worship in general both Inward and Outward and of Ceremonies wherein Outward Worship especially consisteth Now let us in special consider the same Divine Worship therefore is either true Worship or false 2. True Worship is that immediate service that the true God himself requireth to be performed unto himself In the exercise whereof consisteth true holiness and Religion 3. True Worship both for matter and manner ought to be according to the prescript rule of Gods Word only Neither hath any mortal man authority to frame according to his own conceit any form or fashion of Gods Service and Worship for the manner of Worship also must be holy and not the matter only and no man hath power to make any thing holy that God halloweth not by his Word and Spirit 4. All civil furtherances and necessary circumstances of Gods solemn Worship though they be not essentiall parts of the same nor by special Nomination commanded Yet are they to be esteemed Ordinances of God and not humane inventions As God having ordained that this Saints dwelling together both Men Women and Children of all sorts and degrees should ordinarily at appointed times meet together it must needs be presupposed to be his Ordinance that they meet together in some such ordinary places as are fittest for to receive most commodiously such Assemblies So God having ordained that his Ministers should preach or proclaim salvation to a multitude gathered together and that they should sit at his feet hath also ordained that the Ministers seat should be higher than the rest of the Peoples and the like may be said of all other such Circumstances of Divine Worship which are matters of so base and low consideration and so subject to common sence that it neither beseemeth the majesty of the Word of God in special or humane authority derived from God to make any Laws in particular about them no more than to make Laws that one should not fit in the Congregation upon anothers lap or one spit upon anothers cloaths or face or that men should not make antick faces in the Church CHAP. VII Of False Worship THus much of true Worship False Worship is such a service of God as hath no warrant from God himself Worship is false in matter or manner in whole or in part neither can the true matter of Worship sanctifie a corrupt manner or the true manner sanctifie a corrupt matter or some parts of true Worship or the whole it self sanctifie any part of false Worship that shall be adjoyned to it or mingled with it 2. Whatsoever is unholy and superstitious out of Gods solemn Service cannot be made by the sole appointment and will of man holy and good in the solemn Service of God but must needs be more unholy and superstitious therein and therefore a part of false Worship If for a man to sign himself or another in the forehead with the sign of the Cross out of Baptism be superstitious and unholy it cannot be good in Baptism but a prophane rite 3. The more light and to toyish the things seem to be that without warrant from God are brought into the Worship of God the more we should abhor conformity unto them it being a fearful presumption to serve God in a toyish manner for who is he that trembles at the Majesty of God that dares use in his Worship any toy and trifle They are deceived therefore
general THese signs and rites are called Ceremonies A Ceremony is a corporeal adumbration of some hidden thing in the mind that it desireth to affect others withall in some effectual manner for by such means as these are the secrets of the soul disclosed and painted out or figured to our own and others bodily senses 2. Such actions properly are ceremonial that are meer shadows and signs exhibiting nothing but some similitude and resemblance of such things as man is desirous but not able to exhibite in substance and in deed And therefore are called complements because in doing them a man laboureth to supply that in a shadow that he cannot do in substance And hence it is that the more unable a man is to do that he would the more he useth to supply his defect with signs and tokens CHAP. III. Of Natural Ceremonies CEremonies are either Natural or Instituted Natural Ceremonies are all such voluntary compositions and gestures of the body as are with moderate deliberation used to shadow-forth those hidden motions affections and habits of the mind that are begotten in the mind by some goodness in those unto whom they are performed and done for a man performeth no ceremony unto himself but unto others and the ground of that ceremony is in him unto whom it is performed 2. For example Authority in another begetteth reverence in me This reverence possessing and affecting my soul it breedeth in me a desire to manifest it unto the party reverenced but I cannot possibly do it by any other means but by some bodily shadow and sign whereupon nature teacheth me to bow the body the like may be said of lifting up of hands casting up the eyes c. All of which kind are certain natural impressions of the soul made in and upon the body endeavouring in and by them to make her hidden motions so visible and effectual as they may affect our selves and others 3. Comliness and decency doth especially consist in the use of Ceremonies of this kind and they have been ever carefully observed in the Church of God as well before Christ as since both in her publike and private ministrations which wilfully to neglect were to sin against God and for any to inhibite only upon their will and pleasure were impiety But these Ceremonies in controversie are of another nature as shall afterward appear 4. This first kind of Ceremonies the more natural they are and the more they shall appear to flow from the free and inforced will of him that acteth them the more decent and of greater grace they are for they are such shadows as are sent forth from our passions by the light of nature and are not fit for any other use or signification 5. And as nature only frameth them well so if it shall appear that they proceed from her and are not forced and wrung from men invita minerva she putteth into them such a light that any of ordinary conceit may in the sign see the thing signified 6. These Ceremonies though Natural and therefore common to all men yet are they not in all degrees universally the same because having their original from the natural motions and conceptions of the mind especially passion and affection by which they are animated and formed there being in the stock of mankind such diversity of natures and dispositions such divers degrees of the same inclination such a divers composition and mingling of affections it cannot be but nature must needs vary and be divers in them 7. And though they are natural yet are they noâ— such as nature by violence forceth and wringeth from men as the actions of panting and breathing such as men cannot at their pleasure abstain from or lay down for laughter in extreme mirth and weeping in great sorrow though they be natural impressions and signs of inward and hidden passions yet are they not Ceremonies but such signes only are Ceremonies wherein there is concurrence both of nature and will in the framing and use of them as appeareth in the particulars above specified and therefore are such as may upon some special or particular occasions be omitted or suppressed 8. Thus much of natural Ceremonies Instituted Ceremonies are such outward rites and signs as by reason of some Analogy or similitude are ordained and appointed to signifie and shadow forth any mystical truth they being not brought forth by nature to any such end or purpose Of which kind are all the Jewish Ceremonies Our Sacraments All Paganish and Popish Rites and those Ceremonies in present controversie For none of all those externall Rites do by nature signifie any such matter but their uses and significations are put upon them only by the will of the institutor or user and are not so much intended for decency and order as for solemnitie and state 9. Those things that are put to this Ceremonial use being not made by nature to any such end or purpose must if they be not vain and foolish borrow light from some word of institution for the more mystical the Ceremonies of this kind are and of secreter sense of greater grace they are 10. Natural Ceremonies if by institution and appointment they be put to any other use than nature it self hath fitted them unto do lose their name and become instituted Ceremonies as kneeling tied to eating and drinking in the Sacrament c. CHAP. IV. Of Civil and Religious Ceremonies in general THE Use of both these kindes of Ceremonies that is natural and instituted is either in civil service of man to man or in religious services of man to God from whence Ceremonies receive a second Denomination and are called whether they be natural or instituted either Civill or Religious Ceremonies 2. Civil Ceremonies therefore are such Rites and Ceremonies as are performed in Civill Offices and Duties between man and man as they are members of a Civill Body or Incorporation The right use whereof is called Civility and the contempt rudeness the end of Civil Ceremonies is to signifie and shadow those inward affections that one man desireth to shew to another In the due use of these Ceremonies consists humanity lowliness courtesie good manners civil state and pompe c. Because the Ceremonies of this kinde are not controverted we passe them by 3. Religious Ceremonies are such outward Rites as are performed in religious Duties and services of man to God and they are outward shadowes of zeal devotion faith holiness reverenâ—â— of the Majesty of God c. 4. In the use of these Ceremonies especially doth external worship consist whether true or false 5. Religious Ceremonies are either common or proper Common Ceremonies are such as are equally used in civil and religious matters bowing the knee used in prayer is a religious Ceremony signifying in that action a Divine Reverence of God Yet it is not a Ceremony peculiar and proper to Religion because it is a Ceremony that is and may be used to the Magistrate to shadow forth also civill
Worship due unto him Of which nature all natural Ceremonies seem to be and any instituted Ceremony may be if it have no reference to Religion in the Use 6. Though matters of Civill Order and Decency be very improperly called Ceremonies they being rather matters of substance and it being impiety wilfully and without necessity to neglect them in the Congregation of Saints or to do any thing contrary unto them Yet all things tending thereto may for Doctrine sake be referred to this head For though Gods worship do not consist in them yet Gods worship is prophaned in the wilfull contempt and neglect of them Yea as far forth as naturall and civill decency and comlinesse are outward shadowes of inward worship They may be safely reputed parts of divine worship 7. Matters therefore of Order and decency in the service of God are all such matters as are drawn from the ordinary civil Customes of men and which for any to neglect wilfully would seem to the reason of a naturall man a disorderly and unseemly thing As to come to the Assembly clothed and that in seemly and usuall apparell according to our civill Callings in the world to sit there quietly and in a comely manner in respect of composition of body to give as much as may be upper place to our civill Superiours that the place of meeting be fair swept that the Table of the Lord in the time of Communion be spread after the civil fashion of the Country with a fair table-cloth that men pray bare-headed c. These Orders used in civill Meetings of men wherein civill decency is observed and kept ought not to be neglected in religious Meetings and therefore they may be called common Ceremonies or Orders 8. These Ceremonies of civil Order and decency are of that nature and necessity that for the Magistrate wilfully to inhibite were sin in him and for any particular man not to use and observe as much as conveniently he can though Authority had never enjoyned them in particular were impiety And therefore they are of a far different nature from the Ceremonies in controversie For let it be supposed to be no sin to use these when the Magistrate enjoyneth them yea suppose them to be holy Ornaments and Rites yet if no Authority humane or divine had instituted them it had been no sin for any man to neglect them nay it were a foul sin to use them For example Our Lords spiritual enjoyn every Minister in Divine Service to wear a white linen Ephod or Surplice they may if it please them as lawfully enjoyn him to have painted before and behinde two fair red crosses but if a private man upon his own head should use his Surplice so though it be an honourable signe that he addeth it would be made a grievous crime 9. They therefore do but gull the simple of the world that from humane authority to institute such civil Orders as are above specified do inferre that man hath authority to bring into the service and worship of God such Ceremonies as are clean of another nature As though because the Magistrate may ordain such Ceremonies as without his ordinance were impiety for a man not to observe therefore he may ordain such Ceremonies which without his ordinance at least were impietie and wickedness for any to use CHAP. V. Of Ceremonies peculiar to Religion THose Ceremonies that are proper to Religion are such as in a peculiar manner are tied to religious persons actions and purposes only especially such as are in a special manner tied to the solemn worship of God In these Ceremonies consists the external form of divine worship and they are the outward badges and cognizances of the same 2. All Ceremonies used in the service of God are either civil Ceremonies to wit such as are also of the same use out of the service of God or holy Ceremonies to wit such wherein holiness consists in the due use of them or else they are prophane that is such as have no use or a superstitious use The Ceremonies in controversie are not civil * For then the bare omission of them would argue rudeness and incâ—vâ—lity Ceremonies again it is granted there is no holinesse in the use of them †Some nigher his M. have given it out that he would if hâ— cou'd hang those that put holinesse in them Therefore they are prophane Ceremonies and by consequent not to be mingled with holy things 3. As there are diversities of Religion and Churches so there are diversities of Rites and Ceremonies by which they are distinguished and Ceremonies are the partition walls whereby foâ— the most part one Church is divided from another For he that shall with a more narrow eye seek into these things shall see that for the most part the diversities and varieties of Ceremonies are the begetters of diversity of Doctrines and Opinions whereby one Religion differeth from another 4. The more one Church differeth from another in Rites and Ceremonies the more it useth to differ in substance of Doctrine and the more one Church draweth nearer unto another in Ceremonies the more it draweth near unto it in substance of Doctrine The Churches of France and Scotland in substance of Doctrine do so much the more differ from the Synagogue of Rome by how much the farther they differ from her in Ceremonies than other Churches and some in the Church of England that do strive to come to Rome in Ceremonies come so much the nearer to her in Doctrine as might appear by divers instances if the matter were not too too apparent 5. He that hates the Religion it self hates all the shadowes and shews of the Religion and he that loves the shadows and Rites of a Religion he loves the Religion it self he loves a Pope well that loves the triple Crown he loves a Fryer well that dotes upon his Cowl and shaven crown and out of question he loves a Massepriest with all his heart that is mad upon his massing attire or any part thereof 6. As it is rudeness and want of civility to neglect or contemn a Civil Ceremony so it is prophanesse and irreligion to neglect or contemn a religious ceremony and as outward civility consists in the due use of civil Ceremonies so outward holiness and religion consists in the due use of all Religious Ceremonies Those Ceremonies therefore are prophane and not beseeming the true worship of God that are so far from any shew of holinesse in the use of them that they make the partie that refuseth the use of them to seem and to be reputed pure holy and precise of which nature our Ceremonies in controversie are 7. As Civil Ceremonies tend to the honor of them unto whom civil worship is due and is a part thereof So Religious Ceremonies tend to the honor of him unto whom religious worship is due and is a part thereof neither can a man possibly imagine how any thing should be religious whether a substance
do any act of Religion or Divine service that cannot evidently be warranted by the same 2. They hold that all Ecclesiastical actions invented and devised by man are utterly to be excluded out of the exercises of Religion especially such actions as are famous and notorious Mysteries of an Idolatrous Religion and in doing whereof the true Religion is conformed whether in whole or in part to Idolatry and superstition 3. They hold that all outward means instituted and set apart to expresse and set forth the Inward worship of God are parts of Divine Worship and that not only all moral actions but all typical rites and figures ordained to shadow forth in the solemn worship and service of God any spiritual or religious act or habit in the mind of man are special parts of the same And therefore that every such act ought evidently to be prescribed by the Word of God or else ought not to be done it being a sin to performe any other worship to God whether External or Internal Moral or Ceremonial in whole or in part then that which God himself requires in his word 4. They hold it to be grosse superstition for any mortal man to institute and ordain as parts of Divine Worship any mystical Rite and Ceremonie of Religion whatsoever and to mingle the same with the Divine Rites and Mysteries of Gods Ordinance But they hold it to be high presumption to institute and bring into Divine worship such Rites and Ceremonies of Religion as are acknowledged to be no parts of Divine Worship at all but only of Civil Worship and Honour For they that shall require to have performed unto themselves a Ceremonial Obedience Service and worship consisting in rites of religion to be done at that very instant that God is solemnly served and worshiped and even in the same worship make both themselves and God also an Idol so that they judge it a far more fearfull sin to add unto and to use in the worship and service of God or any part thereof such mystical Rites and Ceremonies as they esteem to be no parts or parcells of Gods worship at all than such as in a vain and ignorant superstition they imagine and conceive to be parts thereof 5. They hold that every act or action appropriated and set apart to divine service and worship whether moral or ceremonial real or typical ought to bring special honour unto God and therefore that every such act ought to be apparently commanded in the Word of God either expresly or by necessary consequent 6. They hold that all actions whether Moral or Ceremonial appropriated to Religious or Spiritual Persons functions or actions either are or ought to be Religious and Spiritual And therefore either are or ought to be instituted immediately by God who alone is the Author and Institutor of all Religious and Spiritual actions and things whether Internal or External Moral or Ceremonial CHAP. II. Concerning the Church 1. THey hold and maintain that every Companie Congregation or Assembly of men ordinarily joyning together in the true worship of God is a true visible Church of Christ and that the same title is improperly attributed to any other Convocations Synods Societies combinations or Assemblies whatsoever 2. They hold that all such Churches or Congregations communicating after that manner together in divine worship are in all Ecclesiastical matters equal and of the same power and authority and that by the Word and will of God they ought to have the same spiritual Priviledges Prerogatives Officers Administrations Orders and Formes of Divine worship 3. They hold that Christ Jesus hath not subjected any Church or Congregation of his to any other superior Ecclesiastical Jurisdiction than unto that which is within it self So that if a whole Church or Congregation shall erre in any matters of faith or Religion no other Churches or spiritual Church-Officers have by any warrant from the Word of God power to censure punish or controle the same but are only to counsel and advise the same and so to leave their soules to the immediate judgment of Christ and their bodies to the sword and power of the Civil Magistrate who alone upon earth hath power to punish a whole Church or Congregation 4. They hold that every established Church or Congregation ought to have her own spiritual officers ministers resident with her those such as are injoyned by Christ in the New Testament and no other 5. They hold that every established Church ought as a special prerogative by which she is indowed by Christ to have power and liberty to elect and chuse their own spiritual and Ecclesiastical Officers and that it is a greater wrong to have any such forced upon them against their wills than if they should force upon men wives and upon women husbands against their will and liking 6. They hold that if in this choice any particular Churches shall erre that none upon earth but the Civil Magistrate hath power to controle or correct them for it And that though it be not lawfull for him to take away this power from them yet when they or any of them shall apparently abuse the same he stands bound by the Law of God and by vertue of his Office grounded upon the same to punish them severely for it and to force them under civil mulcts to make better choice 7. They hold that the Ecclesiastical Officers and Ministers of one Church ought not to bear any Ecclesiastical Office in another but ought to be tyed unto that Congregation of which they are members and by which they are elected into office And they are not without just cause and such as may be approved by the Congregation to forsake their Callings wherein if the Congregation shall be perverse and will not hearken to reason They are then to crave the assistance and help of the Civil Magistrate who alone hath power and who ought by his Civil Sword and Authority procure to all Members of the Church whether their Governors or others freedome from all manifest injuries and wrongs 8. They hold that the Congregation having once made choice of their spiritual Officers unto whom they commit the Regiment of their Soules they ought not without just cause and that which is apparently warrantable by the Word of God to discharge deprive or depose them but ought to live in all Canonical obedience and subjection unto them agreeable to the Word of God And if by permission of the Civil Magistrate they shall by other Ecclesiastical Officers be suspended or deprived for any cause in their apprehension good and justifiable by the Word of God then they hold it the bounden duty of the Congregation to be continual suppliants to God and humble suters unto Civil Authority for the restauration of them unto their Administrations which if it cannot be obtained yet this much honour they are to give unto them as to acknowledge them to the death their spiritual Guides and Governors though they be rigorously
from the Civil Communion of men so ought the Congregation of which he is a Member cut him off from all spiritual Communion with them If any one of the Ecclesiastical Officers themselves shall sin he is subject to the censures of the rest as any other member of the congregation If they shall all sin scandalously either in the execution of their Office or in any other ordinarie manner Then the Congregation that chose them freely hath as free power to depose them and to place others in their room If the Congregation shall erre either in choosing or deposing of her spiritual Officers Then hath the Civil Magistrate alone power and authority to punish them for their fault co compel them to make better choise or to defend against them those Officers that without just causes they shall depose or deprive 27. We hold that those Ecclesiastical Persons that make claim to greater power and authority then this Especially they that make claim Iure Divino of power and Iurisdiction to meddle with other Churches then that one Congregation of which they are or ought to be members Do usurp upon the Supremacy of the Civil Magistrate who alone hath and ought to have as we hold and maintain a power over the several Congregations in his Dominions and who alone ought by his authority not only to prescribe common Laws and Canons of uniformity and consent in Religion and worship of God unto them all But also to punish the offences of the several Congregations that they shall commit against the laws of God the policy of the Realm and the Ecclesiastical Constitutions enacted by his authority 28. We hold that the King ought not to give this authority away or to commit it to any Ecclesiastical Person or Persons whatsoever But ought himself to be as it were Archbishop and general overseer of all the Churches within his Dominions and ought to imploy under him his honourable Counsel his Iudges Leiftenants Iustices Constables and such like to oversee the Churches in the several divisions of their civil Regiments visiting them and punishing by their civil power whatsoever they shall see amiss in any of them Especially in the Rulers and Governers 29. For as much as no people are more hated persecuted and wronged of the wicked world then the true Churches of Christ We hold that no people in the Earth stand in more need of the civil Magistrate then they And that it is the greatest outward blessing they can injoy in this life to live under the Protection of their Swords Scepters the greatest cause of mourning when the same shall be bent against them And we hold those Churches to be no true Churches of Jesus Christ that living in any Country shall refuse subjection to the civil Regents and Governers of the same be they in respect of Religion never such Paganish Infidells 30. We hold it utterly unlawfull for any Christian Churches whatsoever by any armed force or power against the will of the civil magistracy and State under which they live To erect and set up in publique the true worship and service of God or to beat down or suppress any superstition or Idolatry that shall be countenanced and maintained by the same Only Every man is to look to himself that he communicate not with the evils of the times induring what it shall please the State to inflict and seeking by all honest and peaceable means all reformation of publick abuses onely at the hands of civil publicke persons and all practises contrarie to these we condemn as seditious and sinfull 31. All that we crave of his Majestie and the State is that by his and their permission and under their protection and approbation it may be lawfull for us to serve and worship God in all things according to his revealed will and the manner of all other reformed Protestant Churches that have made separation from Rome that we may not be forced against our consciences to stain and pollute the simple and syncere worship of God prescribed in his word with any humane Traditions and Rites whatsoever but that in Divine worship we may be actors only of those things that may for matter or manner either ingeneral or special be concluded out of the word of God Also to this end that it may be lawfull for us to exhibite unto them and unto their Censure a true and syncere Confession of our faith containing the main Grounds of our Religion unto which all other doctrines are to be consonant as also a Form of Divine worship and Ecclesiastical Government in like manner warranted by the word and to be observed of us all under any civil punishment that it shall please the said Majestie and state to inflict under whose authority alone we desire to exercise the same and unto whose punishment alone we desire to be subject if we shall offend against any of those Lawes and Canons that themselves shall approve in manner aforesaid and our desire is Not to worship God in dark corners but in such publick places and at such convenient times as it shall please them to assigne to the intent that they and their officers may the better take notice of our offences if any such shall be committed in our Congregations and assemblies that they may punish the same accordingly And we desire we may be subject to no other Spiritual Lords but unto Christ nor unto any other Temporal Lords but unto themselves whom alone in this Earth we desire to make our Judges and supreame Governers and Overseers in all causes Ecclesiastical whatsoever renouncing as Antichristian all such Ecclesiastical powers as arrogate and assume unto themselves under any pretence of the Law of God or man the said power which we acknowledge to be due only to the Civil Magistrate 32. So long as it shall please the King and civil State though to the great derogation of their own authority as we may have occasion hereafter to prove to maintain in this Kingdom the State of the Hierarchy or Prelacie We can in Honour to his Majestie and the State and in desire of peace be content without envy to suffer them to injoy their state and dignity and to live as brethren amongst those ministers that shall acknowlege spiritual homage unto their spiritual Lordships paying unto them all temporal duties of tenths and such like yea and joyning with them in the service and worship of God so far as we may do it without our own particular communicating with them in those humane Traditions and rites that in our consciences we judge to be unlawfull Only we crave in all dutifull manner that which the very Law of Nature yeeldeth unto us that for as much as they are most malicious enemies unto us and do apparently thirst either after our blood or shipwrack of our faith and consciences that they may not hence forth be our judges in these causes but that we may both of us stand as parties at the bar of
SEVERAL TREATISES OF Worship Ceremonies By the Reverend Mr. WILLIAM BRADSHAW One of the first Fellows of Sydney Colledge in Cambridge Afterward Minister of Chattam in Kent 1601 Known by his learned Treatise De Justificatione 1. A consideration of certain Positions Archiepiscopal 2. A Treatise of Divine Worship tending to prove the Ceremonies imposed on the Ministers of the Gospel in England in present Controversie are in their use unlawful Printed 1604. 3. A Treatise of the Nature and Use of Things Indifferent 1605. 4. English Puritanism containing the main opinions of the ridgedest sort of those called Puritans in the Realm of England 1604. 5. Twelve General Arguments proving the Ceremonies unlawful 1605. 6. A Proposition concerning kneeling in the very Act of Receiving 1605. 7. A Protestation of the Kings Supremacy made in the name of the afflicted Ministers and oposed to the shameful Calumniations of the Prelates 1605. 8. A short Treatise of the Cross in Baptism 1604. Printed for Cambridge and Oxford and to be sold in Westminster Hall and Pauls Church-Yard 1660. A consideration of certain Positions Archiepiscopal 1. Religion cannot stand without some Ceremonies as kneeling c. REligion is the fear of God to serve him precisely according to his Word and therefore it is called Godliness Isa 29.13 Acts 2.5 10.2 26.5 2 Tim 3.5 Heb. 9.1 Jam. 1.27 As by Superstition his Majesty meaneth when one restrains himself to any other Rule in the Service of God than is warranted by the Word Bas. dor p. 15. Which is therefore called Will-Worship Col. 2.21 23. Howsoever it be Religion out of the fear and love of God to keep his Commandements as well of the Second as First Table yet the conscionable observing of the Commandments contained in the first Table is by an excellency called Religion And whereas man cannot judge of such observing the first and third Commandments therefore is he esteemed Religions who maketh conscience of the second and fourth Commandements In sanctifying the Sabbath with such an outward manner of Worship as is not after mans invention but according to Gods Word So that by Religion in this position is meant the outward especially publique worship of God Religion being put for Worship because the fear of God to serve him precisely according to his Word is of all the actions of men especially to be manifest in worshipping God who will be sanctified in all them that come near him if they offer strange fire Lev. 10.3 Religion then being put for outward Worship the Position is granted For indeed the outward worship of God doth consist only of Ceremonies that is outward demonstrations of inward Worship But how doth this follow The outward Worship of God cannot stand without some Ceremonies Ergo It cannot stand without the Ceremonies in question As though Religion had no better ground than Diocesan Bishops have according to this Maxim No Ceremony no Bishop But more clearly to perceive the truth it is to be considered that some Ceremonies by nature or general custome demonstrate inward worship as not only signs thereof but effects also Other do the same as signs only by Institution By which instituted Ceremonie God is not worshipped except they be by himself prescribed For as no fire could make any Sacrifice a savour of rest to God but that which came from God Lev. 9.24 and 10.1 2. So no warrant can make outward worship or any part thereof acceptable to God but that which cometh from God Mat. 15.9 Therefore it doth not follow that because kneeling in Prayer is lawful therefore the Ceremonies in question namely the Surplice be so too For 1. Nature teacheth us to manifest inward reverence by outward gestures 2. General custom amongst us maketh kneeling the most solemn sign of the greatest reverence 3. In true Worshippers of God kneeling is not only a sign of inward Worship but an effect also 4. It is warranted by the Word And 5. It is not appropriated to the outward Worship of God For men do usually and may lawfully demonstrate their inward reverencing of men by kneeling Whereas the Ceremonies in question namely che Surplice do not demonstrate inward Worship by Nature For then all religious Worshippers would at least have a disposition to use the Surplice at all times and in all places 2. None can affirm that general custome maketh a Surplice a sign of inward Worship Because the publike use of it is mostwhat omitted or enforced and there is no such matter as the private use thereof and by private persons In both which considerations it may be 3 denied to be an effect of inward Worship and the rather if it cannot be proved to be as effect of the obedience of faith to some commandment of God prescribing the same Which 4. cannot be Seeing in all the New Testament there is neither Precept nor Example nor other matter of necessary conclusion warranting the same And yet 5. It is appropriated to the Service of God and therefore superstitious and not religious especially being urged as it is 2. Ceremonies are lawful when their doctrine is lawful If by Doctrine of Ceremonies be meant their signification then the Thesis is denied For then other Popish Ceremonies may be restored As setting up of Candles to signifie that the works of all Christians Phil. 2.15 especially Ministers Mat. 5.14 16. should shine before men and yet it is pronounced in the third Injunction to be devised by mans Phantasie besides Scripture and therefore Superstitious And unleavened bread in the Lords Supper may signifie Sincerity and truth 1 Cor. 5.8 And yet by the Communion Book Rubrick after the Communion Sect. 5. it is reformed To take away the Superstition which any person hath or might have But many have and may have Superstition in Ceremonies retained If the meaning of the Position be this Ceremonies are lawful when they are warranted by lawful Doctrine it is to be granted but then the Hypothesis must be denied For it is petitio principii to affirm that Ceremonies in question are so warranted 3. The Doctrine of Ceremonies is part of the Gospel This Position is true but only according to the distinction of the Doctrine of Ceremonies by institution Which Doctrine is either affirmative shewing what Ceremonies by institution are to be used and those be only the two Sacraments which are indeed Seales and not only Ceremonies Or Negative teaching what Ceremonies are not to be used viz. Neither Ceremonies of the Jews nor traditions of Elders Joh. 4.20 21 23. Neither Carnal Rites Gal. 3.3 Heb. 9.10 Nor commandments of men Col. 2.22 Which negative Doctrine of Ceremonies is indeed according to the truth of the Gospel Gal. 2.3 5 12 14. and that is contrary to the Ceremonial Law of Moses Because that Law stood in carnal Rites Heb. 9.10 11. That is Ceremonies instituted to instruct and direct the outward man unto the inward Service of God and therefore was that Law called A carnal Commandment Heb.
they edify the soul To do a thing indifferent is to do no good To forbear a thing indifferent l None are more spitefully intreated than those that forbear these ceremonies and therefore sure therein they do much evil is to do no evil And therefore to punish for a thing indifferent is to punish for no evil CHAP. III. Of things Indifferent in special 1. THE Essence of things Indifferent consisting in a meer and equal privation of Good and Evil there cannot be given any true kinds or degrees of them For all privatives considered in themselves are of the same nature 2. Though there be no true kinds of them yet they may be varied according to the diversity of those Extreams with which they are compared And therefore may be distinguished according to the common distinctions of good and evil 3. That good that hath not an evil opposite unto it in the same kind cannot be the Extream of any thing Indifferent and therefore cannot vary distinguish or denominate a thing indifferent As if there be not an opposite colour unto white then it is impossible to imagine how white should be an extream to any other colour or any other colour a mean unto it 4. That which is properly a mean must agree with the extreams in all things in which the extreams do agree for Example If black and white be both of them colours that which is properly a mean between black and white must be a colour also for it were absurd to call any thing but a colour a mean between black and white so that the mean followes the common natures and qualities of both the extreams for as it is said before That onely is a mean that is not only equally distant from two extreams but withall is as neer to both as may be which cannot be verified of that mean that shall not be found to agree with the extreams in those things wherein the extreams do agree within themselves and therefore things indifferent follow their extreams As therefore that cannot be an extream that hath not in the same kind an opposite so that can be no medium to any extreams that doth dissent from them in that wherein they shall accord and agree So that that denomination and predication that belongs to both extreams belongs also to their mean The mean between two opposite Qualities is a quality between two substances a substance between two actions an action between two goods a good between two evils an evil between two quantities a quantity c. 5. Hence it will follow that no a All substances therefore are indifferent only by accident in respect of some use substance as it is a substance can be called a thing indifferent because that there is no substance that is evil as it is a substance For an indifferent substance must needs if there were any such be a mean between a good and an evil substance If then there be no evil substances it cannot be imagined how there should be any indifferent 6. The like may be said of all b As also of all artificial which imitate natures created species and kindes of things considered not only in their substances but qualities and dispositions For the voice of God pronouncing them all to be good none of them are evil and if none of them be evil none are indifferent For indifferent created things can have no place either real or imaginative but between a created good and a created evil There is therefore no Creature of God nor no created property or quality of any creature that is by creation a Thing Indifferent 7. Also upon the said grounds it appears that there is no a And therefore there cannot be made an absolute and perpetual law concerning any thing under the name of indifferent for a law bindeth only to good and punisheth for evil and therefore to imagine a law that bindeth to the doing of a thing indifferent when that thing indifferent turns evil as the most indifferent thing may then the force of the law ceaseth absolute Indifferent thing because there is nothing in nature either absolutely good or absolutely evil In being impossible that any thing should be an absolute Mean whose extreams are not absolute for where one extream is absolute and the other not absolute the Mean cannot be absolute for if it be it enclineth more to one extream than the other which is to destroy the nature of a thing indifferent CHAP. IV. Of the first Distinction of Things Indifferent 1. THings Indifferent therefore being to be distinguished according to those distinctions of Good and Evil that are equally common to them both we are in the next place distinctly to propound the same and by them accordingly to distinguish the other 2. First therefore Good and Evil is such either in appearance only or indeed also Whence ariseth the first distinction of things indifferent for accordingly some things are indifferent in appearance only some indeed 3. A Thing indifferent in appearance only is that which is a mean between that Good and Evil Consider whether the mystical Rites of an Idolatrous Religion and Worship be not at least an evil in appearance and shew and therefore cannot be so much as in appearance indifferent that is in shew and appearance only For that appeareth to be indifferent that being good or evil indeed appeareth or seemeth to be neither 4. A thing indifferent indeed is that which is a Mean between those things that are in truth and verity Good or Evil. So that such an indifferent is void of all true good b If our Ceremonies were such the Devil and Antichrist and all superstitious and lewd persons would not so much dote upon them and the hearts of so many learned and godly men would not burn against them as they do and evil 5. As that which is good in appearance only is indeed either evil or indifferent and that which is evil in appearance only is indeed either good or indifferent and that which is indifferent in appearance only is indeed either good or evil So that which is indifferent indeed is in truth neither good nor evil 6. As c If Turcisme Judaisme Pagâ—nisme and the grosest Idolatry that ever was amongst the Heathen were established by that law and authority that these Ceremonies are any point or parcel thereof might be maintained by the same or the like grounds that Mr. Hooker Covel Wilk s maintain the Indifferency of these Ceremonies And there is no Article of Faith and Religion but by the same method that the Surveyor useth against the Discipline of other Reformed Churches it may be traduced and oppugned as most odious grosse and impious the grossest evil may by means of some counterfeit or shadow cast upon it be in appearance the greatest good and the greatest good may be disguised and in shew transformed into the greatest evil So with much more facility may either of them by the wit of
prayer but the doing thereof by some circumstance may be repugnant to the Law of God and by consequent be hurtful to the soul of man 8. An Action that in some one respect unto someone special Law is Indifferent in respect of some other Law may be Good or Evil. As that action may be either Religious or Superstitious that hath in it neither Temperancy nor Intemperancy 9. Any action done by man that is not commanded e Such are the Ceremonies in Controversie They are no where in general or special commanded no more then the shaven on crown and holy water and yet they have been and are the special means and occasion of the Schism of many hundred Brownists Of much superstition in many thousand ignorant Protestants and of confirmation of many infinites of wâ—lful Papists in their Idolatry as is most evident Also if it be a sin to dislike our Lords spiritual there is no one greater cause that moveth those that the prophane call Puritans to do it then these Ceremonies which if they might be freed from as all other reformed Churches are there is no other Civil obedience or subjection due unto them that they would refuse to perform in as low a degree as any other whatsoever by God either expresly or by direct consequent that is a means either of it self or by accident of any hurt either to the body or soul of a mans self or of his Neighbour either by bringing evill into them or nourishing or encreasing evill in them cannot bear the name of an Indifferent action For there is no indifferency in that which being not required of God and therefore is not Good doth hurt any waies a man which must needs be against the Law of God For the sum of the Law of God being the love of God and our Neighbour and love aiming only at the good of the loved That action that besides the Law doth any hurt to any must either have an exception in the Law or else be against it and then it cannot be indifferent 10. Moral Actions whether vertues or vices respect eiâ—her God immediatly or our selves or our Neighbour as is intimated before So do also all indifferent Actions 11. That Action is indifferent in respect of God that doth neither advance nor obscure the glory of God For this is the only good or Evil we can do unto God 12. There is no Action f What honour receiveth God by our Ceremonies It is certain that Antichrist receiveth great honour by them that a man can do by the power of his will but either in it self or by accident it doth either glorifie or dishonour God and therefore no action in respect of God is meerly and absolutely indifferent but thereby God receiveth some honour or dishonour 13. All Actions of Religion amongst which g Such are the Ceremonies and Rites that are peculiarly acted in Divine Worship if they be good and lawful those are special that are peculiarly done in Divine Service are if they be as they ought to be in a special manner good tending more directly to the glory of God than any other Actions therefore no Action of Religion whether it be Moral or Ceremoniall is indifferent but either good or evil 14. No Action of Religion whether Moral or Ceremonial h Such are our Ceremonies else they are not indifferent grounded only upon the will of man and not upon the Word of God can bring any special glory to God and therefore no such Act can be an Act of Religion but of Superstition and therefore cannot be indifferent 15. There being some mystical Ceremonies of Religion Good and some Evil. If there be any mystical Ceremonies indifferent they must then in some special and material point differ from the Evil even as far as from the good But there is no mystical Rite of Religion i Crossing in Baptism being no more commanded nor no less forbidden then breathing upon the child or anointing which are rejected as evill It must needs come nearer to these than it doth to Baptism which is commanded but doth come many degrees nearer to the evil than to the good And therefore there can be no mystical Rite of Religion indifferent 16. An evil Ceremony of Religion being therefore only evil because it is forbidden of God A good Ceremony of religion is therefore only a good Ceremony because it is commanded of God and thâ—t must be an indifferent Ceremony that is neither forbidden nor commanded But all Ceremonies in Religion that are not good are evil and therefore there are no indifferent Ceremonies of Religion 17. As no man by his sole will can make that Ceremony good in Divine Worship that God forbiddeth to be done therein or make that evil that God commandeth to be done therein So can he not make that which is but indifferent to be good For he cannot make that to be commanded of God that is forbidden of God Or that which though it be not forbidden is not commanded If therefore what Ceremony of Religion soever is good be commanded of God and if every Ceremony of Religion ought to be good and if whatsoever Ceremony is commanded of God is not Indifferent hence it will follow That no Ceremony of Religion is indifferent 18. Thus much of Actions indifferent having reference to God Those actions of man are indifferent in respect of a mans self or his neighbour that being committed bring neither moral hurt nor good unto himself or them For those actions are evill to the doer and such as hurt his soul that are a means of bringing either upon himself or upon his neighbour any evill forbidden And those actions are good to his soul that are a means of affecting with any good commanded himself or his neighbour 19. Whatsoever therefore doing a man no good is a means either to k But we shall be ready to prove that such is the Law that requires these Ceremonies take from a man any good thing that God hath freely granted unto him as Life Health Liberty Name honesty Piety c. Or to bring upon a man that evil that God otherwise withholdeth from him that cannot be indifferent 20. All such humane Laws therefore that l Much more those Laws that lay greater penalties upon the omission of some Indifferent than the omission of the greatest good or commission of the grossest evil as do the Canons and Laws that require these Ceremonies upon any penalties bind men to those things that are confessed indifferent which are such things as God hath left to the free liberty of man to do or not to m This hindereth not but that the Magistrate may and ought if it be for the good of the Commonweal command fish daies and such like the neglect whereof may do much hurt and the observation much good for in such cases eating of fish and flesh is not a thing indifferent but that which men stand bound either to
forbear or to do according to the Civil Laws of Magistrates do is a depriving of men of that liberty that God hath granted unto them and therefore such a Law is neither good nor indifferent but evil to the soul of him that enacteth it though not of him that obeyeth it For it is no indifferency in any man to take that away from a man that God hath freely given unto him 21. All moral actions of men that are good or evill are either private or common and publike The common and publike are either Domestical Political or Ecclesiastical Actions also in their Indifferency may vary according to their divers references to these 22. A private good or evil action is that which affecteth with good or evill only a mans own person that doth it and which spreadeth not to the good or hurt of any other except secondarily and by accident as he that eateth and drinketh doth himself only good properly Though secondarily and by accident he may in that strength he receiveth thereby do his Family or the Common-wealth good 23. That action is indifferent in respect of a mans private self that doth his own private Person any good or hurt 24. Those Domestical Political Ecclesiastical actions are good or evil that tend to the good or hurt of a Family Commonwealth or Church and those are indifferent that being done do bring neither good nor hurt or as much good as hurt unto any of the said Societies 25. That may be good evil or indifferent to a private person as he is a private person that is not so unto a Family Common-wealth or Church or unto him as he is a member of all or any of them 26. That may be Indifferent to be done by a Family or the Commonwealth as it is such That is evil and not indifferent to be done by a Church That may be indifferent to one member of a House Church or Commonwealth that is not indifferent to another that may be lawful or indifferent for the Church to do in one place and at some one time that is unlawful in another place and at another time 27. All which premises or the most of them being granted it will easily appear to any that can rightly apply these principles and general assertions that the Ceremonies in present controversie in our Church are not as is pretended by the forcers of them meerly indifferent but either excellent parts of our Religion or notorious parts of Superstition FINIS Summa Summae The Prelates to the afflicted Ministers in this Realm Let them prove this assumption but by one Argument and we will yield But it is to be noted That the Prelates still take all things contained therein as granted and without question whereas we have proved and offer to prove the contrary ALL those that wilfully refuse to obey the King in things indifferent and to conform themselves to the Orders of the Church authorized by him not contrary to the Word of God are Schismaticks enemies to the Kings Supremacy and State and not to be tolerated in Church or Commonwealth But you do wilfully refuse to obey the King in things indifferent and to conform your selves to the Orders of the Church authorized by him not contrary to the Word of God Ergo You are Schismaticks Enemies to the Kings Supremacy and the State and not to be tolerated in Church or Commonwealth The afflicted Ministers to the Prelates ALL those that freely and willingly perform unto the King and State all Obedience not only in things necessary but Indifferent commanded by Law And that have been alwaies ready to conform themselves to every Order of the Church authorized by him not contrary to the Word of God are free from all Schism Friends to the Kings Supremacy and to the State and unworthy in this manner to be molested in Church or Commonwealth But e This Treatise and other books lately written and exhibited to authority do prove the Assumption there is none of us that is deprived or suspended from our Ministry but hath ever been ready freely and willingly to perform unto the King and State all obedience not only in things necessary but Indifferent required by Law and to conform our selves to every Order of the Church authorized by him not contrary to the Word of God Ergo We are all free from Schism Friends to the Kings Supremacy and the State and most unworthy of such molestation in Church and Commonwealth as now we sustain English Puritanism CONTAINING THE MAIN OPINIONS of the rigidest sort of those that are called PURITANS in the Realm of ENGLAND Acts 24.14 But this I confesse unto thee that after the way which they call heresie so worship I the God of my Fathers believing all things which are written in the Law and the Prophets Acts 28.22 But we will hear of thee what thou thinkest for as concerning this sect we know that every where it is spoken against Printed in the Year 1660. To the Indifferent Reader IT cannot be unknown to them that know any thing that those Christians in this Realm which are called by the odious and vile name of Puritans are accused by the Prelates to the Kings Majesty and the State to maintain many absurd erroneous Schismatical and Heretical Opinious concerning Religion Church-Government and the Civil Magistracy Which hath moved me to collect as near as I could the chiefest of them and to send them naked to the view of all men that they may see what is the worst that the worst of them hold It is not my part to prove and justifie them Those that accuse and condemn them must in all reason and equity prove their accusation or else bear the name of unchristian Slanderers I am not ignorant that they lay other Opinions yea some clean contradictory to these to the charge of these men the falshood whereof we shall it is to be doubted have more and more occasion to detect In the mean time all Enemies of Divine Truth shall find that to obscure the same with Calumniations and untruths is but to hidâ— a fire with laying dry straw or tow upon it But thou mayst herein observe what a terrible Popedome and Primacy these rigid Presbyterians desire and with what painted bug-bears and Scare-Crows the Prelates go about to fright the States of this Kingdome withall who will no doubt one day see how their wisdoms are abused Farewell English Puritanism CHAP. I. Concerning Religion or the worship of God in general IMprimis They hold and maintain That the Word of God contained in the writings of the Prophets and Apostles is of absolute perfection given by Christ the head of the Church to be unto the same thâ— sole Canon and rule of all matters of Religion and the worship and service of God whatsoever And that whatsoever done in the same service and worship cannot be justified by the said word is unlawfull And therefore that it is a sin to force any Christian to
in controversie are either all or the greatest part of them such Ergo They are parts of Divine Worship and Service The Proposition cannot with any modest face be denied For else how could a sole Divine ratification of the present use of them make them parts of his true Worship If they were not used as parts of his Worship before The Assumption is as manifest For if Christ should by some Revelation from heaven signifie That it is his will that a Minister in Divine Service should wear a white linnen garment in Baptism make the sign of a Cross to these ends and purposes that are expressed in the Service Book then certainly they should be essential parts of his Divine Worship else the Jewish Rites and Ceremonies and our Sacraments are no parts thereof The second part of the Assumption of the first Syllogism That they are imposed only upon the pleasure and will of man This is evident For those things that God leaves as indifferent to the will and discretion of man to do or leave undone being imposed by man upon man are imposed only upon the will and pleasure of man The third part of the Assumption is That they are of necessity to be done in Divine Service Which is also out of all doubt For a Minister stands bound to do them upon pain of suspension and deprivation And God must have no solemn Worship in England except it be administred in the same Upon all this it follows That to use these Ceremonies in manner and form prescribed is to use such Ceremonies as are parts of Divine Worship imposed only by the will of Man c. The Second Argument It is a sin against God for him that is by way of Excellency a servant of Jesus Christ without a precise and direct warrant from him at any time especially in the Solemn Worship of God to give special honour to Antichrist and his members But to use these Ceremonies is in that manner aforesaid to give special honour to Antichrist and his members Ergo It is a sin against God to use them THE Proposition is manifest and clear to any that have an eye of Reason and any light of Divinity shining in it For what is a sin if this be not That a Servant of Jesus Christ even then when he is in the Service of Christ should perform special honour and service to Antichrist or any of his Limbs The Assumption is proved if our Adversaries will grant it that the Pope is Antichrist and that all the visible members of his Church acknowledging him their supream head are members of him by this reason Such a Conformity to Antichrist and his members in the Ceremonies of Religion and Form of Divine Worship as is not only besides the Word of God but in a special manner derogatory to all reformed Churches that have departed from the Synagogue of Rome is a special honour to Antichrist and his members But to use these Ceremonies in Divine Worship is such a Conformity to Antichrist and his members Ergo. To use these Ceremonies in that manner aforesaid is to give special honour to Antichrist and his Members The Proposition is without exception For if it should be a special honour to the Bishops of England and their conformed Cleargy for the Churches of Scotland voluntarily to leave conformity to the Churches of the Low Countries France and Germany and to conform themselves in Ceremonies and Form of Divine Worship to the Prelatical Clergy of England It must needs be a special honour to Antichrist and his Members for any to do the like to them The Assumption is thus proved For a Minister of Jesus Christ to conforme himself in such peculiar Rites Ceremonies and Formes of Divine Service to Antichrist and his members as other reformed Churches have rejected for vain foolish and superstitious is in a special manner derogatory to all other reformed Churches But to use these Ceremonies in controversie is in that manner to conforme himself Ergo It is in a special manner derogatory to all other Reformed Churches Both parts of the Syllogisme are such as may easily be proved if they be denyed The 3. Argument All Worship more than Civill performed to any besides God is a sin To use these Ceremonies in manner and forme prescribed is to performe a more than civil honour even a Religious only to a humane Power and Authority Ergo To use these Ceremonies is to sin THe Proposition needs no proof For there is no middle Honor between Civil and Divine and therefore that which is more than Civil is Divine Now Divine Honor is to be given only to God who will not have his Glory given unto another The Assumption is thus proved If these Ceremonies be Religious Ceremonies and all Religious Ceremonies be a part of Divine worship performed to that authority that instituteth and commandeth them If also the authority that instituteth and commandeth them is but meerly humane Then the Assumption is true But the first is true Ergo The latter is true also The Proposition cannot be denyed of any reasonable creature The Assumption hath three Parts I. That these Ceremonies are Religious Ceremonies This needs no proof For what shall we make to be Religious Ceremonies if those Ceremonies be not that are prescribed by the Church to the Church only tied to Religion only and Religious Functions Offices and Persons to be acted and performed only in Exercises of Religion and Divine Worship and are mystical shadowes and types of Religious Doctrine II. That all Religious Ceremonies are parts of Divine Worship This neither should need any proof If those that are adversaries unto us in this cause did not too much presume of the weakness of our Discourse and the strength of their own wit For there being an external Divine Worship which properly consists in the outward Rites and Ceremonies of Religion What Ceremonies can be called parts thereof if such Religious Ceremonies as these be not For if bowing the knee c. in Divine Worship though it be used also in Civil Worship be a part of Divine Worship much more are those Ceremonies that are peculiarly appropriated to Divine Service and Worship and wherein part of the forme thereof is made to consist But it may for further satisfying of men be thus proved All meer and immediate Actions of Religion are parts of Divine Worship All Religious Ceremonies are meer and immediate Actions of Religion Ergo They are parts of Divine Worship Further How can a man imagine that a meer Religious Ecclesiastical Act done by a Servant of God in the solemn Service and Worship of God by precise Canon of the Church should be no part of Divine Worship sith all the solemn Rites and Ceremonies that are used in the solemn Services of Civil States especially such as are done in their presence have been ever reputed parts of civil Honor and Worship Lastly Considering that God in his Divine Worship doth require the whole heart
and all the powers of the Soul during the act of his Worship It were great presumption for any mortal Creature to prescribe any Action to man during the same Act that is no part thereof considering that every Action so prescribed must of necessity pull a part of the heart from Divine Worship III. That Authority that instituted them is but meerly humane This is most certain for if they were instituted by Divine authority they could not be esteemed matters indifferent and should not be in the power and discretion of the Magistrate to disanull them The fourth Argument If it be lawfull for a Minister of the Gospel without sin to use these Ceremonies in Divine Worship it is lawfull for him upon the same occasion to use any Jewish Turkish Paganish or Popish Ceremony whatsoever But it is not lawfull for the Minister of the Gospel to use in Divine Worship upon the same occasion any Jewish Popish Paganish or Turkish Ceremony Ergo He cannot without sin use these THe Assumption cannot for shame be denied We prove the consequent of the Proposition If any Jewish Turkish Paganish or Popish Ceremonies and Rite be a thing in its own nature as indifferent as these Ceremonies are and either have or may have by such like institution as good use then the consequent of the Proposition is true But the first is true Ergo The latter is true also The Proposition as I think cannot be denied nor the Assumption but by bringing some contrary instance in some of their Ceremonies When any such shall be given this Argument shall be further prosecuted The fifth Argument Every schismatical Action done by a Minister of the Gospel is a sin To use these Ceremonies in controversie are schismaticall Actions Ergo To use these Ceremonies is sin THe Proposition will be granted I must prove the Assumption All actions of irregularity and non-conformity to the Catholique Church wherein we live are schismatical Actions To use these Ceremonies in controversie are actions of irregularity and non-conformity to the Catholique Church wherein we live Ergo The use of these Ceremonies in controversie are schismatical Actions The Proposition cannot be denied for if we be branded with the cole of schisme justly for denying conformity in some Ceremonies but to some of our own particular Churches wherein we live though we be content to join with them that use them in Divine Worship much more Schismaticks are they that are not conformable in Rites and Ceremonies to the Catholick Church wherein they live I prove the Assumption If all the Protestants Pastors Ministers and Governors living this day in Europe and all the painfull resident Pastors of our own Country except some non-resident Idol-shepherds some that depend upon the Prelacie and some other that are forced and constrained to use them against their will do not only refuse to use these Ceremonies but esteem them vain foolish and superstitious Then the use of these Ceremonies are actions of irregularity and non-conformity to the Catholique Church But the first will be proved true Ergo The latter is true also The Proposition is evident by their own Principles For an irregularity and non-Conformity to the Pastors and Governors of Churches is an irregularity and non-Conformity to the Church for they are reputed the CHURCH-REPRESENTATIVE and if they be to be anathematized and excommunicated that deny the bishops and other ministers assembled in the convocation to be the Church of England representative then surely are all the Pastors of the visible Churches in Europe the Catholique Church representative and those particular Ministers in this Realm that shall use not only different Ceremonies but such as they have renounced and forsaken are Schismaticks and irregular persons The Assumption is evident in it self The sixth Argument All spiritual Communion with those Idolaters amongst whom we live in the mysteries of their Idolatry and Superstition is sin To use these Ceremonies in Divine worship is a spiritual Communion with the Idolatrous Papists that do not only border round about us but are tollerated in infinite numbers to live amongst us in the mysteries of their Idolatry and Superstition Ergo To use these Ceremonies is to sin The Proposition is his M. own if Master B. have made a true report of the Conference at Hampt Court for therein his Ma. confesseth That if we lived among Idolaters we ought not then to communicate with them in their Rites and Ceremonies The Assumpion is thus proved If Papists be Idolaters if we be not only in league with whole Kingdoms of Papists bordering upon us and near unto us but have many thousand professed ones living amongst us if these Ceremonies be special mysteries of their Superstition if to use the same Rites that they do in theirs in our spiritual and divine Service be spiritually to communicate with them in the same then is the Sentence of the Assumption true But we shall be able to prove as soon as any shall deny that the first and every part and parcel thereof is true Ergo The later is true also The seventh Argument To Mingle Prophane things with Divine is to sin To use these Ceremonies in Divine Worship is to mingle Prophane things with Divine Ergo To use these Ceremonies in Divine Worship is to sin THe Proposition shineth in the eyes of the very Heathen who have esteemed it a dishonour to their Religion and Worship that any prophane persons should be Actors in it much more that any prophane Actions should be mingled with it The Assumption is thus proved All peculiar Actions done in Divine Worship that are neither Civil nor holy are prophane These Ceremonies are peculiar actions done in Divine worship that are neither civil nor holy Ergo They are prophane The Proposition cannot with any shew of reason be denied there being no mean between these in such actions as are prescribed to be done in Divine Service by Canon and Law For though spitting coughing hemming c. if they be used for necessity be neither civil holy nor prophane actions yet if there should be an Ecclesiastical Canon that should require the Minister to spit at every full period or the people to hem and hauk at every transition in a Sermon they must needs then be referred to one of these three heads as shall easily be proved if it be denied The assumption is as clear For first His Ma. with words of great disgrace and contempt of those that hold the contrary hath lately protested that they are not urged as holy and Religious matters And that they are not civil Actions hath been proved before for there being an opposition in Reason between things Civil and Ecclesiastical though they have some things common to both as all Opposites have yet it is ridiculous to affirm that those things are civil that are meerly Ecclesiastical and are Actions peculiarly appropriated and tied to Divine Worship For civil Actions are performed in civil Affairs though there is a common civility
commandement Perk. sermon cause cap. 21 Allen on the 2 com Dod on the 2. com partly against Images in Churches partly on the words of the precept do most naturally expound it For surely if Idolatry it self as a most execrable thing be forbidden then all occasions and means leading thereunto are likewise prohibited And what stronger provocation to that spiritual whordome then erecting Images in the place of Gods worship For as Augustine well observeth in Psal 113. Idols or Images have greater power to corrupt a silly soul in that they have a mouth eyes ears nose hands feet then to correct it in that they neither heare smell c. And therefore without doubt the meaning of the commandement is to binde the Church from all such snares and allurements to sin and therfore doth Aug. in quest◠sup Levit. q. 68. well conclude from this commandement that such making of an Idol can never be just or lawfull Now if no similitude at all be tollerable in Gods service then much less any that hath been and is worshipped Idolatrously Tertullian against the Gnosticks accounted them Idolaters not only which worshipped but those also which made and retained Images nempe ad cultum or for holy use in his Book de Idololatria he vehemently reproved the very makers of Images though they did not themselves worship them which sheweth in what execration the primitive Churches held any religious use of an Idol The like we may find in Epiphanius ad Johannem Epūm Hicerosal where he reporteth that finding an Image of Christ or some Saint hanging at a Church dore he rent it in peices avouching that to hang a picture in the Church of Christ was contrary to the authority of the Scriptures and the Christian religion From hence I conclude that if the godly fathers were so vehement against erecting Images of Christ and of the Saints even at that time before any worship was given unto them Much more would they withstand it now after men have made Idols of them And if they would not suffer an Idol so much as in the place of Gods worship would they endure themselves to use such an Idol as the Cross in the service and sacraments of God Their zeal against that spiritual fornication would never permit them so h ghly to honour such an execrable thing neither was their zeal herein without ground of knowledge for the spirit of God in psal 115.8 speaking of Idolls they saith he that make them are like unto them and so are all they that trust in them Where a plain difference is made between makers and worshippers of Idols and both condemned as cursed transgressors of the law shall any then make the Idoll of the Crosse and that for religious use and yet be innocent Hsa 16.14 Questionless by Davids example we must make no mention that is to keep no honorable memory of an Idol and therefore without doubt Isa 50.22 not give it so much honor as to use it or the memorial thereof in the house of God and in his holy worship but as Isai saith we must pollute the reliques and the very covering and ornament of the Idol and cast them away as a menstrous cloth and say unto it get thee hence Profe of the Minor Now if any doubt whether the signe of the Crosse be adored and so made an Idol let them well consider the tract of Bellarmine de adoratione crucis where distinguishing the Cross on which Christ was hanged from the similitude thereof he saith other crosses like to this are accounted sacred images And after he distinguisheth those similitudes of Christs Cross into the Image and signe of the Cross so that if the Image of the Crosse be taken for an Idoll and who knoweth not that it is the universal Idoll of popery and to be adored even cultu latriae which worship as they themselves hold is due only unto God the signe of the Cross must needs be taken for no better Besides the said Bellarmine having as is said distinguished the Cross into three sorts the true Cross De Image lib. 1. 30. the Image of the Cross and the signe of the Cross he layeth down this doctrine generally of them all we adore all crosses and particulerly of the signe of the Cross he saith The signe of the Cross which is made in the forehead or in the ayr is sacred and venerable To this agreeth Portiforium Sarish 4. where it is thus professed we adore the signe of the Cross by which we have received the Sacrament of Salvation And that the Image and signe of the Cross is of one and the same account with Papists appeareth evidently as by divers so particularly by Hart. For Doctor Reynolds e shewing that the Church of England hath justly left the signe of the Crosse out of the supper for the Idolatry thereof Confer with Hart cap 8. divis 4. doth prove that it is worshipped as an Idol by such testimonies as indeed belong to the Image of the Cross which Hart no way excepting against doth imply that look what estimation they have of the Image the same they have of the signe and what honour is due to the one is due to the other For in very deed they carefully teach that it is not in regard of the matter wherein the Cross is painted Andra Orthod expli lib. 9. Bellarmine de imag lib. 2. cap. 30. Tho. Aquin. part 3. quest 2 art 4. and divers other ibidem or the colour whereby it is shadowed but only and simply for the expressing of the likeness of Christs cross and for the representing of Christ crucified which the signe performeth as well as the Image that they adore the cross with the same honor that is due unto Christ himself And this no doubt was the meaning of Aquinas when he saith that every effegies or likeness of the cross whereof the signe is one is to be adored cultu latriae and Costerus doth avouch that the same worship is due to the signe as belongeth to the very crosse of Christ when he saith though falsly f The Christians from Christs time hither unto have worshipped with the highest honor Coster Enchri cap 11. Orthod explice lib. 9. both the wood of the Lords crosse and the signe of the Crosse with which they dayly sence themselves Mark that the signe of the crosse is worshipped with the highest degree of honor and as Andradius g in express words saith in the same manner that the Image of Christ himself is worshipped then the which what can be more clear to prove that not only the Image but the signe of the crosse is by the Papists most Idolatrously worshipped If any say that to the signe of the crosse none boweth the knee or vaileth the bonnet and therefore it is not adored I answer first that adoration is interne externe and the extern adoration is therefore Idolatrie because it proceedeth from the intern Zanc.