Cassander Anglicanus shewing the necessity of conformitie to the prescribed ceremonies of our church, in case of depriuation. By Iohn Sprint, minister of Thornbury in Glocester-shire, sometimes of Christ-Church in Oxon.

THE NECESSITIE OF CONFORMITIE IN THE CASE OF DEPRIVATION.

IT is neceſſary for a Miniſter to Concluſion. conforme to the Ceremonies preſcribed in the Church of England, rather then to ſuffer Depriuation.

Quest. 1 Two queſtions touching this concluſion there are to be diſcuſſed. The firſt, whether a man may with a good conſcience ſuffer himſelfe to bee depriued or ſuſpended of his Miniſtry, for not conforming to the Ceremonies preſcribed and eſtabliſhed in the preſent Church of England: Such as the Surpleſſe, Croſſe in Baptiſme, Kneeling at Communion, Ring in Marriage, and the like?

The ſecond, whether a man ought not rather of conſcience to conforme to all the Ceremonies preſcribed in the Church of England, then to ſuffer himſelfe to be depriued of his Miniſtry?

Anſw. 1 Theſe queſtions depend the one vpon the other, ſo that the anſwere of the one giueth anſwer to the other: Therefore the former queſtion I anſwer negatiuely: That namely, A man cannot (as I ſuppoſe) with a good conſcience ſuffer himſelfe to bee depriued of his Miniſtry, for not conforming to the Ceremonies.

To the latter queſtion I ſay, that a man is bound in conſcience rather to conforme to all the Ceremonies of the Church of England, then ſuffer his Miniſtry to be ſuſpended or depriued.

The reaſon of which anſwers ſtands in this, Becauſe he ſhall ſin againſt God in not conforming, and in ſuffering himſelfe for that cauſe to be depriued of his Miniſtration in the Church. That he ſhall ſinne in ſo doing will appeare by theſe two reaſons.

Reaſon 1 Firſt, that the practiſe of ſuffering depriuation for not conforming to the ceremonies of this our Church, and the doctrine thereof is directly againſt the Word of God. This alſo is proued by two points.

Becauſe it is againſt the doctrine and practiſe of the holy Apoſtles of Chriſt.

Becauſe it is againſt the grounds of Gods Word: and they are two.

One ground is this: where two duties doe meet, a greater and a leſſe, whereof both cannot bee done at the ſame time, the leſſer dutie muſt yeeld vnto the greater: But this doctrine of ſuffering depriuation for not conforming teacheth, and the practiſe thereof cauſeth to neglect a greater duty for the performing of a leſſer: Therefore it ſeemeth to bee an errour in doctrine, and a ſin in practiſe.

A ſecond ground is this; All things muſt bee done in loue, 1. Cor. 6. 14. But this doctrine and practiſe is againſt the royall Lawe of loue: and therefore ſeemeth to bee vnlawfull.

Reaſon 2 The ſecond maine reaſon is this: For that the doctrine and practiſe of ſuffering depriuation, for not conforming to the Ceremonies of our Church, or the like, tendeth to condemne all true Churches, all faithfull and ſound teachers, all ſincere Chriſtians of all times and places, ſince the time of the Apoſtles of Chriſt, which haue taught and practiſed otherwiſe.

Theſe things being directly and plainely proued, it will (I doubt not) appeare that to ſuffer depriuation or ſuſpenſion, for refuſing to conforme to the Ceremonies preſcribed, is a ſinne: Whereupon will follow theſe concluſions.

That ſeeing thoſe Miniſters haue ſinned, at leaſt a ſinne of ignorance, who haue ſuffered depriuation for refuſing to conforme to the Ceremonies preſcribed, they ought of conſcience to offer conformitie to the Ceremonies, that they may returne to their Miniſtry againe.

That ſuch as not conforming to the Ceremonies, doe remaine in their places vndepriued, are bound in conſcience to conforme vnto the Ceremonies, rather then to ſuffer themſelues to be depriued or ſuſpended.

That ſuch as are profitably, or probably fitted with gifts vnto the Miniſtry, and doe withall deſire to enter into that calling, are alſo tied in conſcience before God to promiſe and practiſe conformity to the Ceremonies preſcribed, rather then refuſing ſo to doe, to bee kept out of the Miniſtery.

That ſuch Chriſtians as doe make conſcience of the Ceremonies, as kneeling at the Communion, admitting their children to be baptiſed with the Croſſe, hearing of publike prayer, or preaching in a Surpleſſe, are of conſcience to admit of theſe things, and to practiſe them, rather then to abſent themſelues, or to be depriued of the worſhips of God, and that otherwiſe they ſhall ſinne againſt God. It remaineth therefore that the former reaſons be proued, which by Gods helpe I will performe in order.

Arg. 1 Reaſon 1 The doctrine and practiſe of ſuffering depriuation, and loſſe of Miniſtry is directly againſt the Word of GOD, which no man will deny to be ſinfull and erronious. This aſſertion is confirmed by the probation of two farther points.

Becauſe ſuch doctrine and practiſe is contrary to the doctrine and practiſe of the Apoſtles of Chriſt.

Becauſe it is againſt the grounds of Gods Word.

Concerning the firſt point, namely, that the doctrine and practiſe of ſuffering depriuation, eſpecially vpon the reaſons vrged againſt our Ceremonies, is contrary to the doctrine of the holy and inſpired Apoſtles, and ſo by conſequence is an errour and ſin: I proue it by two reaſons.

Becauſe(1) the holy Apoſtles, with the whole Church at Ieruſalem(2) by inſpiration of the holy Ghoſt and commandement of God(3) did practiſe themſelues,(4) and cauſed others to practiſe,(5) yea aduiſed one another,(6) and inioyned or commanded(7) whole Churches the practiſe of(8) as euill and inconuenient Ceremonies(9) in ſundry & maine reſpects, as in their iudgement ours are, namely in number,(10) nature,(11) vſe,(12) and euill effects, and(13) that for reaſons equiuolent or inferiour to the auoyding of depriuation. This propoſition I thus proue in the ſeuerall members. 1. The holy Apoſtles and whole Church at Ieruſalem] namely Peter, Acts 15. 7. Iames, Acts 15. 13. & 21. 18. 21. 24. 25. Paul, Acts 15. 2. 22. & 18. 18. & 21. 26. 1. Cor. 9. 10. Barnabas, Acts 15. 2. 22. Iudas, Sylas, which were Prophets, Acts 15. 22. 23. The Apoſtles, all the Elders, and whole Church, Acts 15. 4. 6. 23. and 21. 18. 25. 2. By inſpiration of the holy Ghoſt, and commaundement of God] as appeareth, Acts 15. 28. It ſeemed good to the holy Ghoſt and to vs. Alſo Iames and the Elders, Acts 21. 18. that determined before one practiſe of conformity to Iewiſh Ceremonies, Acts 21. 25. By inſpiration of the holy Ghoſt, Acts 15. 13. 28. did afterwards perſwade Paul to another practiſe of conformity to Iewiſh Rites, Acts 21. 23. 24. And the things written and determined by the Apoſtles, euen concerning matters of order in the Church, are the commandements of God: 1. Cor. 14. 37. 3. Did practiſe themſelues:] For Paul ſhaued himſelfe, and made a vow, Act. 18. 18. Paul purified himſelfe, contributed, and entred into the Temple, & declared the accompliſhment of the dayes of the purification, vntill that an offering ſhould bee offered for euery one of them. Acts 21. 24. 26. Paul vnto the Iew became as a Iew, to the men vnder the Law, as though he had been vnder the Law, 1. Cor. 9. 20. 4. And cauſed others to practiſe:] For Paul circumciſed Timothy: Acts 16. 3. Paul took the men, and was purified with them, Acts 21. 24. 5. Aduiſed one another:] For Iames and the Elders perſwaded Paul thus to conforme: Doe this that we ſay vnto thee, take them (the votaries) purifie thy ſelfe with them, contribute with them, that they may ſhaue their heads, Acts 21. 23. 24. 6. Enioyned or commanded the practiſe of Ceremonies:] For thus did the councell of Ieruſalem, They laide on them thoſe neceſſary things, from which you ſhall doe well to keepe your ſelues, Acts 15. 28. 29. This conſtitution was called the Apoſtles and Elders Decrees ordained by them: Acts 16. 4. Iames and the Elders ſay, Wee haue determined and written that they obſerue no ſuch things, but that they abſtaine from bloud ſtrangled, &c. Acts 21. 25. 7. To whole Churches] of diuers and farre diſtant Countries and Nations, namely to the Gentiles in Antiochia, Syria, Cilicia: Acts 15. 23. 8. As matters good and neceſſary in that caſe:] For it is ſayde, it ſeemed good to the holy Ghoſt. Theſe neceſſary things, Acts 5. 28. From which if you keepe your ſelues you ſhall do well, verſ. 29. 9. And yet as euill and inconuenient in ſundry maine reſpects as they can imagine ours, namely in number] for they were diuers, namely circumciſion, Acts 16. 3. Shauing the head, Acts 18. 18. & 21. 24. Purifying, Acts 21. 24. 26. Vowing, Acts 18. 18. & 21. 23. Contributing, Acts 21. 24. Offering ſacrifices for the perſons purified, Acts 21. 23. Obſeruation of the Iewiſh Sabbaoth, Acts 13. 14. 42. & 18. 4. & 17. 2. Abſtaining from bloud, Acts 15. 29. Abſtaining from ſtrangled, Acts 15. 29 10. And in nature] for they are called by the holy Ghoſt, Needleſſe ſhadowes, Col. 2. 20. Yokes not to bee borne, Acts 15. 10. Burthens, Acts 15. 28. Traditions burdening. Col. 2. 20. Ordinances of the world, Col. 2. 20. Commandements and doctrines of men, Col. 2. 22. Turning from the truth, Tit. 1. 14, Voluntary religion or will worſhips, ſhewes of religion, Col. 2. 23. Impotent and beggarly rudiments, Gal. 4. 9. 10. And for the further confirmation of this member, looke the proofe of the next immediate reaſon proouing this firſt point. 11. In vſe] Firſt, for that they were moſt ſtrictly preſſed on the conſciences of weake Chriſtians by Iewiſh and contentious Brethren: for they were vrged ex neceſsitate ſalutis: Except ye bee circumciſed after Moſes maner yee cannot bee ſaued, Acts 15. 15. They would haue brought their conſciences in bondage by them and yoaked them, Galat. 5. 1. 3. Acts 15. 10. They would haue condemned them for the not vſing them, Col. 3. 16. Secondly, they were more dangerouſly accounted neceſſary euen to ſaluation, Acts 15. 1. Thirdly, they were perniciouſly abuſed for confirmation of moſt falſe, hereticall, and impious doctrines, as much as euer our Ceremonies could bee, or were by the Papiſts; as namely, that men are iuſtified by the workes of the Law, Gal. 2. 14-15-16 and 5. 4. That euery Chriſtian is bound ſtrickly on his ſaluation to keepe the whole Law, Gal. 5. 3. That there is no hope of ſaluation without the vſe of them, Acts 15. 1. That Chriſt the body was not yet come by continuing the ſhadow, Col. 2. 16. 17. That they are to be condemned who vſe them not, Col. 2. 16. That the Kingdome of God ſtandeth in them, Rom. 14. 17. Yea from Pauls preaching and practiſe it might bee argued by ſome, that a man may on occaſion practiſe that, which practiſe he teacheth euery where againſt, Acts 21. 21. 23. 26. Fourthly, for the latitude and compaſſe of their ſpreading, it was both amongſt them, neere and far from them euery where: Namely at Ieruſalem, Acts 21. 17. 20. 21. Rome, Rom. 14. 2. 5. 17. Antioch, Acts 15. 23. Syria, Acts 15. 23. Cilicia, Acts 15. 23 Colloſſus, Col. 2. 16. 17. 20. 21. Creete, Tit. 11. 14. Derbe, Lyſtra, and Iconium, and thoſe quarters, Acts 16. 1. 2. 3. 12. And euill effects,] For the vſe and continuance of them were the occaſions of many pernicious effects to ſuch as abuſed them, which appeareth in this. Firſt, they bondaged their Chriſtian libertie, Gal. 4. 9. & 5. 1. 3. Secondly, they made Chriſt to profit them nothing, Gal. 5. 2. Thirdly, they made them to fall away from grace, Gal. 5. 4 Fourthly, they cauſed them to turne away from the truth, Tit. 1. 14. Galat. 2. 5. Fifthly, they hindered them from obeying the truth, Galat. 5. 7. Sixtly, they were occaſion of condemnation to them as preſſed them as neceſſarie Gal. 5. 10. Seuenthly, they leauenned the whole lumpe with ſowerneſſe, Galat. 5. 9. Eightly, it occaſioned Paul to feare leaſt hee had beſtowed his labour in vaine among his hearers Gal. 4. 10. 11. Ninthly, it occaſioned Paul to wiſh them cut off which did diſquiet the Church by them, Gal. 5. 12. Tenthly, they were occaſion of Peters diſſimulation, and Pauls iuſt reprouing of him, and were meanes to bring Barnabas, a man full of the holy Ghoſt, Acts 11. 24. and other Gentiles into their diſſimulation, and to cauſe them not to goe the right way to the truth of the Goſpell, Gal. 2. 11. 12. 14. Eleuenthly, they were fit meanes to put them beſides their adoption and inheritance in heauen, Gal. 5. 10. 20. 21. 22. Laſtly▪ they made as much ſtirre, ſtrife, and contention among Brethren in the Church, yea much more then our Ceremonies haue done, if either wee reſpect the violence and bitterneſſe thereof, or the latitude and wide ſpreading of it in ſo many and farre diſtant Countries and Churches, Galat. 5. 10. 12. troubling and diſquieting the Church. Act. 15. 24. 13. And for reaſons equiuolent partly, and partly inferiour to the auoiding of depriuation:] For it appeareth that the Apoſtles vſed and inioyned the practiſe of theſe Iewiſh inconuenient Ceremonies for theſe cauſes. Firſt, for the beleeuing Iewes, to keepe them from offence, being as yet zealous of the Law, and not rightly inſtructed in the truth of the abrogation of the Legall Ceremonies by Chriſt, that they might not be occaſioned to be drawne backe to Iudaiſme, Acts 21. 20. 21. 24. For this cauſe hee circumciſed Timothy, becauſe of the Iewes, Acts 16. 1. 3. Secondly, for the vnbeleeuing Iewes, and that for two reaſons. One reaſon was to winne them to the Goſpell, 1. Cor. 9. 20. 21. 22. and to further their ſaluation, 1. Cor. 10. 32. 33. Another reaſon was to auoid the perſecution of the froward and malicious Iewes, as alſo to redeeme the liberty of his Miniſtry, and of the Goſpell, which otherwiſe was like to be endangered, as fell out in the euent, Acts 21. 22. 27. 28. 30. 31. 32. Thirdly for neceſſitie, (for in that caſe they were neceſſary things, Act. 15. 28.) and expedient (for it ſeemed good to the holy Ghoſt, & in the practiſe of them in that caſe they did wel, Act. 15. 28. 29.) namely, to appeaſe their bitter diſſentions and vehement diſputations in the Church, Acts 15. 2. 5. And to quiet the trouble and cumber of their mindes: as if one ſhould ſay for the peace of the Church, Acts 15. 24. That thus the Churches might be eſtabliſhed in the faith, and increaſe in number dayly, Acts 16. 4 5. As doubtleſſe by Gods bleſſing ours would alſo doe, if either the Ceremonies might ſafely be remoued from 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 for anſwere I ſay; there is agreement betweene them, in the moſt part of thoſe many things, whereby our Ceremonies are vrged and accuſed to be ſimply euill and vnlawfull, as before appeareth, ſo that this obiection is nothing to the pointin queſtion, or to giue direct anſwere to this argument. For my allegation of theſe things doeth confirme thus much: Namely that it is good and neceſſary to practiſe inconuenient, ſcandalous, and hurtfull Ceremonies in a caſe of ſuperior reaſon, namely of procuring the Churches peace, and libertie of the Goſpel and the like: which no man will deny, and I ſeeke no more. For admit theſe Ceremonies with vs in controuerſie to be inconuenient, hurtfull, and ſcandalous more or leſſe, it skilleth not, ſo long as they bee of no other nature, then thoſe Iewiſh Ceremonies preſcribed, and practiſed by the Apoſtles; (as hath beene prooued they are not) how will it be auoyded, but that in caſe of ſuperior reaſon, as of auoyding depriuation of the Miniſtrie, they may lawfully, and needfully be practiſed, and that according to the minde of the holy Ghoſt, and the direction of the holy Scripture.

Obiection. But the Church of England, hath not the like cauſes and reaſons, to preſcribe and enioyne the preſent Ceremonies, as the Apoſtles had to preſcribe the Iewiſh.

Anſwere. Firſt, this obiection is nothing to the poynt in hand: For the queſtion is heere, not whether our Church doth well to preſcribe theſe Ceremonies: But whether ſuch Ceremonies being preſcribed, as the Church conformed to by the Apoſtles decree in a caſe of neceſſitie, ought not to be conformed to by our depriued Miniſters in a caſe of like or greater neceſſitie.

Secondly, But the Church of England in preſcribing Preface to the book of common Prayer, tit. Of Ceremonies. theſe Ceremonies, profeſſeth a reſpect of winning and profiting two ſorts.

Firſt, Some thinking it a matter of great conſcience to depart from a piece of the leaſt of their Ceremonies.

Secondly ſome new fangled would innouate all things, and deſpiſe the old, nothing liking them, but that which is new: therefore they thought it expedient to take away ſome ſuch as were moſt apt to bee abuſed to ſuperſtition, and to retaine others: and in their practiſe they tooke away ſo many ceremonies, as time would ſerue quietly to doe it, the reſt were reſerued to keepe order, and quiet decipline in the Church. Which is further noted to King Edwards anſwere to the Deuonſhire and Corniſhe rebells: who being Anſ. to 3. Artic. Act & monument. Papiſtes would haue the Maſſe in Lattine: To whom the King replyeth, that the good things in the Maſſe-bookes were onely tranſlated into Engliſh for their ſakes, onely the ſuperſtition taken out.

Obiect: The Apoſtles, Acts, 16. 3. and 18. 18. and 21. 26. Did vſe the Iewiſh ceremonies voluntarily without compulſion of any ſuperior authority or Law, to ſtoppe a ſcandal with the weake brethren of the Iewes. If therefore that be preſſed for the vſe of our ceremonies, it will proue a neceſſitie of vſing them out of the caſe of depriuation, aſwell as in that extremity, and that a man muſt practiſe them voluntarily without any compulſion or hazard of Miniſtry.

Anſ: Firſt though the caſes of the Apoſtles practiſe in Act. 16. 18. 23. were voluntarily performed, that is, without commaund of any ſuperior authority: yet the caſe of practiſe in Acts, 15. 28. 29. Was inioyned, decreed, and commanded: Acts, 16 4. and 21. 25. And that by the rule of neceſſitie, then which there can hardly be a greater argument of compulſion. Act. 15. 28.

Secondly, and beſides the very caſes alleadged were done by compulſion alſo of preuenting the Iewes offence: yea in a caſe of danger alſo of depriuation to the Apoſtles, if they had not conformed, as appeareth by the tumult made by the Iewes, Acts. 21. 27 28, 29, 30. Vpon a ſuppoſition of thoſe Iewes that Paul taught non-confirmitie vnto the Iewiſh ceremonies. Verſe 21. By the which tumult they raiſed, it came to paſſe, that Paul was indeed depriued from any free vſe of his Apoſtleſhip in Iudea, til he came to Rome, as appeareth in the ſequell of the hiſtory. And if there were no Law for depriuation of Miniſters, yet if the execution of their office were in hazard, I doubt not but they ſhould conforme; for compulſion may aſwell be vſed without Law, as with Law.

Obiect. Thoſe ceremonies were practiſed but once or twice vpon extraordinary occaſions: But ours are vrged for a perpetuity, and vpon an ordinary and ſtanding reaſon, and are like to continue without euer remoouing them.

Anſw. Neither doeth this obiection come neere the poynt in hand: which prooueth that ſuch ceremonies as ours are in themſelues not ſimply euill, nor of noe other nature, then thoſe ceremonies enioyned and practiſed by the Apoſtles; which therefore in a caſe of neceſſity may bee practiſed by vs, yet I anſwere. Touching the ceremonies practiſed by the Apoſtles.

Firſt, it is true they were not alwayes by them practiſed but vpon certaine occaſions: Howbeit they were alwayes practiſed by them, when they met with the ſame occaſion of neceſſity, and would oftner haue practiſed them if by the like neceſſity they had beene driuen to it, which ſhewes the neceſſity of conforming to inconuenient ceremonies, in the caſe of depriuation.

Secondly, when the Apoſtles decreed the abſtaining from blood and ſtrangled, it was inioyned without limitation of time: whereupon a man might haue made this obiection vnto their decree, and ſay They are vrged for a perpetuitie, and vpon an ordinary and ſtanding reaſon, namely of neceſſity and fitneſſe, and are not euer like to be remooued.

Thirdly alſo, ſome of the preſcribed Iewiſh ceremonies endured longer in the Church, then on the ſudden may be imagined: For it is obſerued that Chriſtians abſtayned from blood and ſtrangled, till the time of Tertullian, Origen, Whitaker de Ro. pon. cont. 4. queſt. 7. fol. 832. 833. Syrill, Euſebius, Councell of Ganga, yea of Auguſtine, 400. yeeres after Chriſt.

2 Concerning our ceremonies▪ it is vntrue, that they are vrged for a perpetuity: for the preface of the common prayer booke expreſly ſaith of the ceremonies preſcribed thus [they are retained for a diſcipline and order, which vpon iuſt cauſes may be altered and changed, and therefore not to be eſteemed equall to Gods Law] And for the continuance of practiſe of our ceremonies, I ſuppoſe noe ſound Proteſtant will pleade for the neceſſity of their practiſe, or continuance, longer then the reaſon of neceſſity doeth hold.

Our caſe is rather to be matched with the time of Pauls refuſing Obiect. part. M Parker 2. ſect. 14. fol. 71 to circumciſe Titus, and of his reproouing Peter for his diſſimulation in cōforming to the Iewes, Ga. 2. 3. 11. 13.

Anſw. This can by noe meanes hold, as appeareth, becauſe Paul in a caſe of hazard of his Miniſtry, diſquiet of the Church, and interruption of preaching the Goſpell (which is our caſe) did circumciſe Timothy, Acts 16. 3. But did vtterly refuſe (as alſo all the Apo • tles at Ieruſalem) to circumciſe Titus: Aretius in act. 16. 3. fol. 75. Gualter in act. 16. hom. 106. fol. 149. Beza annotat. in Gal. 2. 5. Becauſe they were vrged as neceſſary to ſaluation, Acts 15. 15. Becauſe by them falſe brethren laboured to bring their Chriſtian libertie into bondage, Gal. 2. 3. 4. Becauſe by that practiſe in that ſenſe he ſhould teach iuſtification by workes, Gal. 2. 14. 15. 16. This caſe ſorteth therefore to the Papiſts, who teach that God is worſhipped by them; That a man is iuſtified by practiſing of them; That a man is bound in conſcience to vſe them, as hee is the precepts of God: al which falſe doctrines are in ſo many words diſclaimed, both by oath, doctrine, and confeſſion of the Church, in the booke of the Articles of religion, as alſo in Artic. 11. 20. 34. the preface to the booke of common Prayer, where the ſuperſtitious vſe of theſe Ceremonies is diſclaimed, as alſo the opinion of Gods worſhip by them, and the reaſons ſet downe of preſcribing theſe, namely the quiet and decent order in the Church. And that the conueniency or agreement of our caſe with the Apoſtles conforming, (not with the Apoſtles refuſing the Iewiſh Ceremonies) may the better appeare, I haue added theſe paralells, which I deſire may be conſidered.

The Apoſtles and the Church of Ieruſalem, The Church of England, To auoid offence of weak and obſtinate Iewes, and to winne them, To auoid offence of weak and obstinate Papiſts, and to winne them, Preſcribed and inioyned Ceremonies abuſed ſuperſtitiouſly. Preſcribe and enioyne Ceremonies abuſed ſuperſtitiouſly. Holden as the worſhips of God and needfull to ſaluation. Holden as the worſhips of God and needefull to ſaluation. By the vnbeleeuing and weake Iewes. By the ſuperſtitious Papists popiſhly affected. But not by the Apoſtles nor faithfull Chriſtian. But not by any ſincere Proteſtant, teachers, or people.

The members therefore of eyther Church, may and ought equally to conforme to either Ceremonies, in a caſe of neceſsitie, and of ſuperiour reaſon.

Againe. The Apoſtles, The depriued Miniſters, In a caſe of ſuperiour reaſon, as to further the Goſpel, & to preuent the hindering of their preaching, In a caſe of ſuperior reaſon, as to further the Goſpell, to preuent their depriuation and ſuſpenſion, Conformed to Ceremonies many wayes inconuenient, abuſed ſuperſtitiouſly, and holden neceſſary by the Iewes. Ought to conforme to ceremonies, though many waies inconuenient in their opiniō, abuſed to ſuperſtitiō & holden neceſſary by the Papiſts. Impoſed by weakeneſſe and violence of the Iewes. Impoſed and vrged (as they construe it) by weak Chriſtians, & authority threatning depriuation.

Obiect. Others perceiuing more force in this argument then ſome haue done, to preſſe them to the practiſe of our Ceremonies in the caſe of depriuation, and yet remaining peremptory in their former iudgement, doe anſwere it another way, thus: Anſw. That Saint Paul did euill in vowing, ſhauing himſelfe, contributing, offering ſacrifice, circumciſing Timothy, becauſe they were Ceremonies of practiſe: But the Apoſtles conſtitution, Acts 15. 28, was onely of Ceremonies of omiſsion, of like nature with our abſtaining from fleſh on faſting daies, not of the Croſſe, or Surpleſſe.

They who thus reply haue had, I confeſſe, a light of this their anſwer from ſome Hier. apud Auguſt. Epiſt. 19. Hierom. Ep. 89. Gualt. in act. 23. hō. 138. fol. 248. Bullin. in act. 21. M. Parker of the Croſſe, part. 2. ſect. 14 fol. 70. learned men, which vſually haue their differences from others according to the reaſons mouing them, who thus did cenſure Saint Paul in theſe actions. Yet Gaulter and Bulling doe onely doubt of the place, Acts 21. not of the reſt: but to this I ſay;

We may probably ſee how theſe repliers, if they had liued in theſe dayes would haue behaued themſelues towards the holy Apoſtle, at leaſt they would haue reprooued him, and condemned him for committing a ſinne, and would by all meanes haue diſliked his doings: yea they would haue caſt off a thouſand weake beleeuing and obſtinate Iewes, and ſuffered depriuation of a thouſand miniſtries, rather then to conforme to that, which the inſpired Apoſtle Paul did ſubmit himſelfe vnto. But withall we may conſider, whether authoritie in practiſe were rather to bee eſteemed theirs, or Saint Pauls. And indeed it is a miſerable ſhift, when no better anſwer can be framed to accuſe the inſpired Apoſtles in their doings, becauſe their practiſe will not ſtand with the reaſons, which themſelues haue framed or vndertaken to maintaine the ſuffering of depriuation for refuſing to conforme. A very feeble anſwer, as I ſuppoſe, which will not ſtand, but by heauing at the pillars of the Church of Chriſt.

Though they accuſe the Apoſtles for this conformity, yet the Scriptures doe not ſo, and it may ſeeme to much boldneſſe to ſpeake, eſpecially in ſo dangerous a caſe, of laying ſin vnto the charge of ſuch and ſo great perſons, where the Holy Ghoſt is ſilent.

But this practiſe of S. Paul may be eaſily and ſtrongly iuſtified.

1. Becauſe he was aduiſed to this practiſe by Saint Iames, and the Church of Ieruſalem, Acts 21. 18, 20, 21, 23, 24. Which perſons inioyning other Iewiſh Ceremonies in the like caſe were directed and inſpired by the holy Ghoſt in ſo doing, Acts 25. 28, 29.

2. Becauſe the Holy Ghoſt ſeemeth to iuſtifie the reaſon of Paul in circumciſing Timothy, not onely in not condemning him in his practiſes, but in approuing of his reaſon in ſo doing, Acts 16. 3. Paul circumciſed him, becauſe of the Iewes of thoſe quarters. For (ſaith the holy Ghoſt in the text) they knew all that his Father was a Grecian.

3. Becauſe Paul iuſtifieth this practiſe of his in thoſe Scriptures of his Epiſtles, wherein vndoubtedly he did not erre, as the 1. Cor. 9. 19. 20. 21. 22. 23. and 10. 13. and giueth a maine reaſon thereof; becauſe by his practiſe hee would winne the more vnto the liking of the Goſpel, and be a meanes of their ſaluation.

4 Becauſe it cannot bee immagined, that Paul was ignorant if it were a ſinne, for hee was at the Synod at Ieruſalem, Chap. 15. where circumciſion & other Ceremonies were denied in other caſes: and if he knew it to bee a ſinne, it were ſtrange hee ſhould ſo many times fall into a relapſe, Acts 16. 18. and 21. and obſerue the Iewiſh Sabboth ſo continually, Acts 17. 8. and 18. 4. and 13. 14. 44.

5 Aretius giueth another reaſon, to iuſtifie this fact of Paul: Aretius in cap. act. 21. fol. 95. Antiocheia eccleſia bona parte constabat ex gentibus, itaque maior pars non erat offendenda in gratiam paucorum: Hic vero Ieroſolymis maior pars, imo omnes Iudaei ſunt quos Paulus debuit conſiderare. And of his iudgement are the beſt interpreters, namely, Augustine, Caluin, Beza, Aretius, Piſcator, Gualter, Zanchius, Iunius, Bucanus; who with one conſent doe hold theſe things indifferent; which indifferent things ſhould ſerue for the edification of the Church.

Touching the Apoſtles conſtituion, Acts 15. that it was of matter of omiſſion, it maketh little to infring the practiſe of Saint Paul: Becauſe,

1 They were Ceremonies of the Law aſwell as the other.

2 They were ſignificatiue one as well as the other.

3 They were aboliſhed by the comming of Chriſt, as well one as the other: In which reſpect they were in their nature no leſſe euill, though they might be leſſe in conuenient then the Ceremonies, of practiſe in ſome reſpects. To this obiection I anſwere a little the more ſharpely, becauſe it ſauours of a little to much inſolence▪ and ſmall regard vn-the holy Apoſtles of Chriſt: and I would ſhew the abſurdity thereof; let the reader take the leſſe offence thereat: And thus much of this point.

To the former argument let theſe Propoſitions following be added, and obſerued.

A Man may lawfully for the edification of the Church, Propoſition. and furtherance of Gods ſubſtanciall worſhippes, and for the propagation of the Goſpel. Acts 16. 3. 1. Cor. 9. 23. Practiſe and obſerue ſuch Ceremonies, which he preacheth euery where againſt, that men ſhould not doe, Acts 21. 21. Neither hee himſelfe in ſome other caſes would doe. Gal. 2. 5. 11. 14.

Burdenſome Ceremonies. Acts 15. 28. For the edification and peace of the Church, and vnitie of brethren. Acts 15. 2. 5. 24. May lawfully bee impoſed and inioyned on Churches, euen by the minde of the holy Ghoſt. Acts 15. 28. 29.

Burdenſome Ceremonies, and many wayes inconuenient, may be neceſſary in ſome caſes to be impoſed on ſuch Churches, as neuer obſerued them before, Acts 15. 19. 28. and 21. 25.

It may bee expedient for Minſters, in a caſe of ſuperior reaſon, to procure greater good vnto the Church, and to auoyd greater miſchiefe, to perſwad others. Acts 21. 18. 23. 24. And to be perſwaded by others to conforme, Acts 21. 26. to ſuch Ceremonies, as in many reſpects are fit to bee preached againſt, Acts 21. 21. as burdenſome traditions, Acts 15. 28. Col. 2. 20. impotent and beggarly rudiments, Gal. 4. 9. and occaſions of ſundry euill effects, Vt ſupra.

It may bee expedient and neceſſary, for a Miniſter or other Chriſtian in the like caſes of ſuperior reaſon, to practiſe the like Ceremonies voluntarily, of his owne free accord, not being enioyned or commanded by authoritie there vnto. Acts 16. 3. and 18. 18. 1. Cor. 9. 19. 20. 21. 22. 23. and 10. 33.

Thoſe Miniſters and people doe well, Actes 15. 29. and according to the will of God, and minde of the holy Ghoſt, Acts 15. 28. who in a like caſe of neceſſitie, and furtherance of the Goſpel, 1. Cor. 9. 23. do practiſe the like Ceremonies, being enioyned them by authoritie, Acts 15. 28. and 16. 4. and 21. 25.

Paul to redeeme his Miniſtrie, and to gaine liberty to the Goſpel, to adde ſoules vnto the Church, and to winne the more vnto Chriſt, Acts 16. 3. and 21. 20. 21. 1. Cor. 9. 20. 21. 23. might as well and lawfully haue worne a linnen Ephod, or a linnen Surpleſſe, as well as to haue purified, and ſhaued himſelfe, vowed, circumciſed Timothy, or to haue ioyned in offering ſacrifice.

Paul might as well haue vſed the ſigne of the Croſſe, to a baptized perſon, in a caſe of depriuation, or of redeeming the Goſpels libertie, or of winning vnto Chriſt, as to haue vſed the ſigne of circumciſion, to a baptized perſon, as hee did to Timothy. Acts 16. 3. And thus much of this argument, being the firſt member of the maine reaſon.

Argu. 2 Now I proceede to the ſecond member of the firſt reaſon, which is this, Reaſon 1 [Becauſe the doctrine, and practiſe of ſuffering depriuation, is againſt the grounds of Gods word] whereupon I conclude, that ſuch doctrine and practiſe, is an error and a ſinne.

The grounds of Gods word, which are contraried by this doctrine and practiſe, are two in number, and they doe Miniſter two arguments, which I will proſecute in order by the helpe of God. The firſt ground is this;

When two workes, or deuties commanded of God, doe meete in one practiſe, ſo as we cannot doe them both, but one of them muſt of neceſſitie be done, the other of neceſſitie muſt be left vndone, in this caſe the worke or dutie of greater reaſon, muſt be performed, and that of leſſer reaſon muſt bee neglected and omitted, and it is a ſinne to neglect the greater to performe the leſſer: Out of which ground I aſſume:

But the doctrine and practiſe, of ſuffering depriuation, for refuſing to conforme, doth cauſe men to neglect greater duties, to performe the leſſer.

Therefore the doctrine and practiſe of ſuffering depriuation for refuſing to conforme to our preſcribed ceremonies is an errour and a ſinne.

For the confirmation of this argument there are two poynts to be prooued.

1 That it is contrary to Gods word, and therefore a ſinne to paſſe by a greater worke or duety to performe a leſſer.

2 That to ſuffer depriuation for refuſing to conforme vnto the ceremones preſcribed in our Church, is to paſſe by a greater worke or duety to performe a leſſer; whereupon the former concluſion muſt follow of neceſſity.

Touching the former poynt, namely that it is contrary to Gods word and therefore a ſinne to paſſe by a greater worke or duety to performe a leſſer: The which poynt although it be in it ſelfe euident, and muſt needs bee graunted by euery ſound diuine, yet for illuſtration ſake I make more manifeſt by theſe reaſons.

Reaſon 1 Firſt, becauſe the will of God is ſuch, then when mercy (a greater duety) and ſacrifice (a leſſer duety) doe meete, ſo as both at the ſame time cannot bee done, mercy muſt be done, and ſacrifice left vndone. Mat. 12. 4. 7. I will haue mercy and not ſacrifice.

Becauſe hypocrites are reprooued of God for paſſing by greater dueties to performe leſſer: thus were the Scribes and Phariſes reprooued by our Sauiour, for letting paſſe the weightier matters of the Law, and following the ſmaller: As ſtrayning at a gnat, and ſwallowing of a Cammell, Mat. 23. 23. 24. Luke 11. 42. For vrging ſacrifice of ceremoniall dueties, and for omitting and reproouing mercy, Mat. 12. 7. Luke 13. 14. 15. 16. For offering ſacrifices and oblations with the neglect of parents, Matthew 15. 3. 4. 5. 6. 7. 8.

Becauſe the Godly are excuſed, and approued of God for paſſing by ſmaller dueties to performe greater: thus were excuſed and reprooued.

Firſt, the Prieſts of the Law for breaking the Sabboths ceremoniall, and ſtrict reſt by ſacrificing and other buſineſſe to performe Gods Publique worſhip (a greater duety) & are pronounced blameleſſe therein. Mat. 12. 5.

Secondly: Dauid for eating ſhew-bread (not lawfully for him to doe) in a caſe of neceſſity, hee and they who were with him, were acquitted as innocent and blameleſſe. Mat. 12. 3. 4.

Thirdly, the Apoſtles of Chriſt, for plucking, rubbing, and eating the eares of corne, ſo violating the Sabbaths ſtrict and Ceremoniall reſt (a leſſer duety) to ſatiſfie hunger, the neceſſity of nature (a greater and morrall duety) were called innocent. Mat. 12. 2. 3. 4.

Fourthly, Ieſus Chriſt preferring the healing of the ſicke a greater duety, before the ſtrict keeping the Ceremoniall reſt a leſſer duty, and commanding a kind of ſeruile labour viz. the carying home of a bed in ſome caſe vnlawfull. Io. 5. 8. 9. proueth it not onely by a peculiar reaſon, proper vnto himſelfe, that hee is Lord of the Sabbath, and therefore might ouerrule in this caſe. Mat. 12. 8. But euen by reaſons of Common equity, namely; Firſt becauſe it is lawfull, (by not ſtrictly keeping ceremoniall reſt) to doe (morrally) well on the Sabbath day, omitting ſacrifice to doe mercy. Mat. 11. 12.

Secondly, becauſe the end is ſuperior to the meanes: for the Sabbath was made for man, not man for the Sabbath, Mar. 2. 27.

4 Fourthly, becauſe it is contrary to the inſpired examples in the Scripture, which are of common equity and reaſon, and to the practiſe of the faithfull Saints of God, namely (beſides the forenamed examples of the Prieſts, of the Apoſtles, of Dauid, of our Sauiour) firſt of Salomon, who in a caſe of neceſſity, did offer vpon another Altar then the Altar appointed for the worſhip of God: becauſe it was not able to receiue the offrings. 2. Chro. 7. 7. but was to little for that end. 1. King. 8. 64. Whereas they were to offer ſacrifice, and to burne incenſe vpon one onely Altar in the Temple. 2. King. 23. 12. It being a Type of Chriſt, the only ſacrifice and mediator. Heb. 13. 10. 2. of Hezekias, who to ſet forward the mayne and ſubſtantiall worſhips of God did admit of many to the Paſſeouer, albeit they were not ceremonially ſanctified, but legally vncleane: and did not receiue the ſame as it was written in the Law, nor according to the purification of the Sanctuary; yet with a true heart ſeeking the Lord, they were accepted, namely in a caſe of ſuperiour reaſon. 2. Chron. 30. 17. 18. 19. 20. Thirdly of Paul who to ſaue his life (a greater duety) did with his owne hands caſt away into the Sea the good creatures of God, which otherwiſe ſhould haue beene preſerued, and ſo for that cauſe neglected a leſſer duety, Act. 27. 30. Fourthly, of the inſpired Apoſtles of Chriſt, who (as before is noted) did practiſe on themſelues: Act. 21. 26. and vpon others: Acts 16. 3. and did aduiſe: Act. 21. 23. 24. yea ordaine, inioyne, and command the practiſe of Iewiſh ceremonies, as circumciſion, ſhauing, purifying, abſtayning from blood, and ſtrangled meate, and that as a duty good and neceſſary, Act. 15. 28. which to auoide, and not to vſe was a duety required of God: which to vſe and practiſe in other caſes was reprooued by the holy Ghoſt: Acts 15. 10. and 21. 21. Gal. 4. 9. 10. 11. and 2. 12. 13. 14 and 5. 2. 3. 4. Colo. 2. 20. 21. 22. 23. and were needleſſe ſhadowes, Col. 2. 20. Ordinances of the world. Col. 2. 20. Commandements of men turning from the trueth Col. 2. 12. Titus 1. 14. Impotent and beggarly rudiments, Gal. 4. 9. 10. And of ſundry perillous, and perniciouſe effects: yet this they did admit (albeit the violation of a duety) to doe a greater duety of ſuperior reaſon, namely, to procure the vnity of brethren: Act. 15. 2. 4. 6. 7. 24. The wyninng of ſtrangers to the faith: 1. Cor. 9. 19 20. And to propagate the Goſpell. 1. Cor. 9. 23. To preuent the ſcandall of weake beleeuers, Act. 16. 3. and 21. 20. And the danger of interruption or depriuation of the Miniſtery, by the violent Iewes perſecution, Act. 21. 12. 24. 27. 28. Thus is the firſt point confirmed; to the which doctrine ſundrie godly learned men, euen ſo many as I haue reade of this point, doe alſo conſent both in the ſame words and proofes. viz. vid. Caluin: in Mat. 12. 1. 3 fol. 260. Vrſin. cat. part. 3. fol. 707. immediat. ante praecept. 1. impreſſ. Cantabridg: anno. 1585. Piſcator in Mat 12. 1. 2. 3. in analiſi. fol. 190. & in obſeruat. ad eundem locum. fol. 205. 106. 107 Idem in obſeruat. in Mat. 9. 13. fol. 156. Idem. in obſer. ad Mat. 15. 3. 4. 5. 6. fol. 243. Polan. ſyntagm. Theolog. lib. 9 c. 29 fol. 4077. 4078. Martyn in ſummula. verbi dei cap. 2. 10. 11. 12. 13. 14. fol. 47. 48. de-calogo. Mr. Perkins vol. 1. of his workes treatiſe of conſcience Cap. 2. fol. 520. Yet to this poynt or propoſition howſoeuer firme it bee in it ſelfe, as hath appeared, and is approoued by the beſt diuines, yet ſome obiections haue beene layd againſt it, which I will heere ſet downe.

Ob. Where it is ſayd in the former propoſition [when two dueties doe meete at one time] it is obiected that they cannot bee dueties both at once. For if they were both dueties they would both bind, and ſo a man muſt needes commit a ſinne, ſeeing hee is ſtraitned betweene two dueties, and muſt omit the one, this therefore is not well propoſed.

Anſ. The mentioning of theſe two duties meeting together at one time in our practiſe doeth not intend that they doe both of them bynd the conſcience at the ſame inſtant, but they are called dueties as they are conſidered apart; being both workes are commanded of God in two ſeuerall commandements: Which two workes being dueties conſidered apart, doe ſometimes offer themſelues to our practiſe at one inſtant; As to heare a Sermon at the Church on the Sabboth, and to tend a ſicke perſon ready to die at home at the ſametime, both are duties being cōſidred apart, but meeting together, and offering themſelues to our practiſe at one time, there is indeede but one duety, becauſe both cannot be performed in one inſtant; In which caſe the greater worke is the duety, the leſſer bindes not for that preſent: In like caſe for a miniſter to refuſe inconuenient ceremonies, albeit it be a duty being cōſidered apart from the duty of preaching the word; yet when it meeteth with the duty of preaching, ſo as preaching the word will not ſtand with refuſing inconuenient ceremonies, this refuſing of ceremonies bindeth not the cōſcience, but leaueth to be a duty. There are not two duties at that inſtant, but only one, which is to preach the word of God: In which caſe the refuſing of inconuenient Ceremonies is no duety, neither is their practiſe a ſinne, yea the practiſe of them is a duety, if otherwiſe they cannot preach the Word; this obiection therefore needeth not.

Obiection. The doctrine included in that point or propoſition is not true [becauſe there may be a greater duetie neglected for the performance of a leſſer] which may then be done, when the performance of the leſſer keepeth him frō ſin, as for example: A Preacher enioyned to preach naked, ought to neglect preaching. Beſides it is contrary to the rule of the Apoſtle, Rom. 3. 8. The leaſt euil muſt not be done, that the greateſt good may be performed. For when I cannot doe it without ſinne, it is no duety, and therefore you ſhould propoſe the matter thus; It is neceſſary to performe a leſſer ſinne for to performe a duety that is greater.

Anſwere. Firſt, the doctrine of the propoſition remaineth true notwithſtanding this obiection. For the caſe is propoſed not of a ſinne and a duetie, but of two dueties being conſidered a part, being both commanded of God, and there is no ſuch caſe wherein a greater duetie is to bee neglected for the performance of a leſſer, which alſo is in reaſon abſurd.

Secondly, to the inſtance of preaching in a naked manner I ſay, that in this caſe there are two things to bee conſidered: Neceſſitie, and Decency: if then he cannot preach naked but with the perill of his life, he ought to refuſe preaching, it being a caſe of neceſſity, and mercy is better then ſacrifice. But if his life will conſiſt with his naked preaching, hee ought to preach notwithſtanding the ſcandall or indecencie, if there bee no other meanes admitted for his preaching.

1 Becauſe a mans naked body, being conſidered as it is naked, it is the good creature of God, and is not indecent to be looked on but to vncleane and vaine mindes, it is decent enough to the pure.

2 Becauſe the gayning of ſoules and meanes of mans ſaluation, is a duety of farre greater reaſon and waight, then the auoyding of an inconuenient circumſtance of ſcandall, or of ſeeming indecencie, ariſing only by accident, not from the nature of the obiect: and the like caſe is of the practiſe of our Ceremonies to redeeme the libertie of preaching, to the place. Rom. 3. 8. which ſheweth that we may not doe the leaſt euill to compaſſe the greateſt good: I ſay, that to the preſent purpoſe wee may conſider euill two manner of wayes.

For firſt, euill is either that which is formally ſimply, and in nature euill, which no circumſtance can amend: As to redeeme preaching vpon condition of blaſpheming God, Inuocating the Deuill, committing of idolatry, periury, idultery, teaching of hereſie, or the like, the which kind of euill, is intended by the Apoſtle, and may not bee done at any hand for the gayning of the greateſt good.

2 Againe, euill may bee taken for that which is onely circumſtantially, ceremonially or accidentally euill: which kind of euill may in ſome caſes bee practiſed without ſinne, namely, in caſe of ſuperior reaſon, at what time it is improperly called euill. That this is ſo, appeareth in the Prieſts, who brake the Sabbath: in Dauid, who did that which was not lawfull for him to doe, and yet were blameleſſe and innocent. Mat. 12. 4 5. 7. Alſo in the practiſe of Iewiſh inconuenient, and many wayes euill Ceremonies, which practiſe was ſo farre from being euill in that caſe, that it was good and neceſſary. Act. 15. 28. 29. touching this obiection ſee more at the end of the argument.

Obiect. Mordecay refuſed to bow, and performe the geſture of reuerence to Haman, yea though hee were commanded by the King. Heſt. 3. 1, 2, 3. by which refuſall of obedience to a ceremoniall, hee violated two greater dueties: One was the Kings command: and the other was the hazard of his life, and deſtruction of the Church of the Iewes, and thereby for performance of a leſſer duetie hee did violate a greater.

Anſw. Either this geſture was Spirituall or Ciuill: if the former, hee ought to auoide ſpirituall adoration to a creature, an heathen, a wicked perſon, an Amalekite, and an enemy of the Church, which is a ſufficient and the true anſwere, and thus doe all interpreters vnderſtand this place: thus the Hebrew gloſſe, thus the Apocryphall prayer in the additions to Heſter, Lyra, Ʋataplus, Iunius, Druſius, Merlyne vpon theſe places. If the latter, either his action was euill or good; if euill in diſobeying the Magiſtrate in a thing indifferent, it is impertinently alledged: if well the reaſon is vnknowne and not expreſſed, wee cannot iudge of the qualitie of the dueties compared, if he did refuſe this reuerence.

1 Becauſe hee was of the Amalekites, which were eſpecially caſt out by God. Exod. 11. 14. Deut. 25. 7. Num. 24. 7.

2 Becauſe an open prophane perſon, a malitious and profeſſed aduerſary of Gods Church.

3 Becauſe himſelfe was a better man then Haman, being the Queenes Vncle, it may bee conſiderable, whether hee did not well, euen in this reſpect to refuſe this reuerence. Touching the hazard of his life, and ruine of the Church it was vnknowne to Mordecai; for Haman practiſed it becauſe he did refuſe it.

Obiect. Daniel neglected a greater duety to performe a leſſer, for hee continued to pray three times a day, kneeling vpon his knees, his window being open towards Ieruſalem, notwithſtanding that he knew that he ſhould die for doing it: ſo hee preferred the ceremonie and circumſtance of prayer which was a ſmaller duetie, before the ſafety of his life which was a greater: Dan. 6. 10. Alſo the Iewes choſe rather to die then to eate Swines fleſh. 2. Mac. 7. 1. and 6. 8. preferring obſeruance of a ceremoniall duetie before their life.

Anſw. To theſe inſtances I firſt demaund whether theſe bee brought therefore to conclude, that therefore Miniſters ſhould rather die, then to vſe the Ceremonies preſcribed in our Church. And let it bee conſidered ſeriouſly by euery perſon truely fearing God: whether they thinke it fit for another, or could reſolue himſelfe to looſe this life by being at a ſtake for none other cauſe, then for refuſing the preſcribed Ceremonies, eſpecially in a true Church of Chriſt, wherein there are otherwiſe a true confeſſion of faith, and ſufficient meanes of their ſaluation. If it ſhould fall out that they would not die in ſuch a caſe, I would know further, how then they could looſe their Miniſtery for not vſing them, ſeeing it were better for a Miniſter to looſe his life, then to looſe the comfort of his Miniſterie, Act. 20. 24. 1. Cor. 9. 15. If they would rather ſuffer death then vſe the Ceremonies, let them ſhew the ground and comfort they ſhould haue before the Lord in this proceeding. If they alleadge theſe inſtances, I wil ſhew to how ſmall purpoſe they ſerue therein: therefore I ſay, that their caſes doe farre differ from the caſe in queſtion.

Firſt, they were controuerſies depending betweene the heathen and profeſſed enemies of Gods Church, and betweene the people of Gods couenant and members of the Church: our controuerſies are in the Church, and betweene profeſſed louers and beleeuers in Chriſt.

Secondly, they were caſes of confeſſion, wherein they were called to confeſſe the trueth and religion of God amongſt Gods enemies, as alſo the neceſſitie of inuocation of Gods name, and of obedience to Gods precepts: With vs the doctrine of Ceremonies is true, and according to Gods word, and the parts of our generall confeſſion in the Booke of Articles is agreeable to the word of God.

Thirdly, the dueties were of exceeding great moment, for the performance whereof they ſhould haue hazarded and loſt many liues. Daniel ſtood in obedience of a maine ſubſtantiall duetie (not Ceremoniall or circumſtantiall) of the firſt commandement, namely prayer to God, and prayſing of his name: for which a man ſhould rather die then intermit for the pleaſure of any mortall man: and the ceremonie of his praying toward Ieruſalem in farre diſtant place, was ſuch as ſpecially did exerciſe his faith, and to which the promiſe of audience was tyed, 2. Chron. 6. 34. The Iewes refuſing the eating of Swines fleſh, did confeſſe the whole religion of God and faith of the Church, and totall obedience to all Gods Commandements, which was that which Antiochus did aime at, as appeareth, 2. Mac. 6. 2. 7. and 18. 24. and 7. 1. 2. 4.

Laſtly, to both caſes, the meere commandement of a Magiſtrate and an idolater, was oppoſed to the eſpeciall commandement of God, Dan. 6. 7. 9. 10. 2. Mac. 7. 30. In which reſpect God muſt of neceſſitie bee obeyed before man, Act. 5. 29. There being no ſuch materiall circumſtance in the caſe in queſtion, whereby it alſo appeareth, that they did not neglect a greater dutie to performe a leſſer, but paſſed by an inferior dutie to performe a farre greater. And thus much of obiections to the firſt point, which being anſwered, I proceede vnto the ſecond point which is this:

That to ſuffer depriuation for refuſing to conforme, is the neglecting of a greater duetie to performe the leſſer.

For the proofe and clearing this point, two trueths muſt be confirmed:

The firſt that two duties, both commanded of God, doe offer themſelues in the queſtioned caſe to bee obſerued: where one of the two cannot be done, and therefore muſt be left vndone: The former dutie is to preach the word, the which duety is commanded to all the Miniſters of Chriſt, Mat. 28. 19. 20. 2. Tim. 4. 2. 1. Pet. 5. 1. 2. 1. Cor. 9. 16. and is included in the ſecond Commandement: Now this duety cannot bee done with vs ordinarily, as things doe ſtand, if Miniſters doe not conforme: for by order they are to be depriued of their Miniſtery, as very many wee ſee haue beene. Lincol. Apo. arg. 1. againſt the ceremonies: Except. 2 fol. 17. & arg. 4 excep. 2. fol. 45. 49.

The other duty, is to refuſe Ceremonies, as they pretend, incōuenient in their vſe, though in their nature indifferent, which is commanded in the ſecond cōmandement, Ez. 14. 7, as alſo to auoid occaſions of ſuperſtition. And to preuent ſundry offences, and other inconueniences, ariſing from the vſe of things in different commanded, 1. Theſ. 5. 21. Iude verſe 23. 1. Cor. 10. 32. and 8. 9. 12. Rom. 14. 3. 4. 10. 15. 16. 19. 20. 21. 22. 23. The which deuties, in reſpect of diuerſe and ſundry perſons, which will take offence in the vſe of them, cannot be well performed, if Miniſters doe conforme vnto the Ceremonies.

The ſecond point is this, that for a Miniſter to continue in preaching, is a greater deutie of ſuperior reaſon, and of higher bond to tye the conſcience, then the dutie of labouring vnto fit Ceremonies, or of refuſing inconuenient Ceremonies, ſuch as ours are preſumed to be. And this appeareth by reaſons, drawne firſt from their nature, and ſecondly, from their effects.

Firſt, from the nature of either worke or dutie: it is manifeſt that the dutie of preaching, is a duty of farre greater moment, then the dutie of performing fit Ceremonies, or of refuſing inconuenient Ceremonies, ſuch as they pretend ours are, or the like. Firſt, becauſe the dutie of preaching the Goſpel, is a matter ſimply good in nature, but the refuſing of ſuch Ceremonies as ours are, ſuppoſing them to be inconuenient, or the practiſe of other Ceremonies in their ſteede ſuppoſing them to bee more fit, is a labouring about matters in their nature ſimply indifferent, as before is manifeſt, and after appeareth further, ſo that in this caſe there is a refuſall, of a thing ſimply good, as preaching of the word, and propagation of the Goſpel. Secondly, becauſe the dutie of preaching the Goſpel, is a ſubſtantiall externall worſhip of God: the dutie of vſing fit Ceremonies, or of refuſing vnfit (ſo they be not impious) is a matter ceremoniall, and circumſtantiall: For the Ceremonies are but circumſtances, tending to the better performance of the ſubſtantiall worſhippes, and doe ſerue thoſe ſubſtantiall worſhips of God: that is, they muſt be ſo ordered, as they may beſt ſerue to edifie, and further the ſubſtantiall worſhips of God, and meanes of edification. Wherefore to omit preaching, is the violation of a dutie ſubſtantiall, the conforming to inconuenient Ceremonies, is but the violating of a dutie circumſtantiall. It is better ſuffering an vntoward handmaide in the houſe, then by thruſting out the handmaide, to thruſt the miſtreſſe out of dores. Thirdly, becauſe preaching the word is a dutie particularly commanded in the word: but the dutie of the practiſe of fit Ceremonies, or of refuſing the practiſe of vnfit (ſo they bee not ſimply and in nature euill) is included onely vnder generall rules of neceſſitie, of edification, expediencie, &c. Fourthly, becauſe the dutie of preaching is preſſed on the Church, as a dutie perpetuall to the worlds end, Matth. 28. 19. 20. till we all meete, Epheſ. 4. 11. 12. till the appearing of Chriſt. 1. Tim. 6. 14. But the performance of Ceremonies are variable, as appeareth by the frequent and lawfull variation of them: as in the chang of the time of the Lords ſupper from night to morning aboliſhing of the kiſſe of loue: and of the feaſt of charitie; ſometimes in ſome Church Ceremonies burdenſome and ſcandalous are needefully impoſed and practiſed as Iewiſh rites by the Apoſtles: ſometimes in other Churches, others more needfull and they pernitious, Galath. 2. 3. 5. and 4. 9. 10. and 5. 2. Colloſſ. 2. 20. 21. Beſides all Churches differ in their Ceremonies one from another, and that in ſuch like Ceremonies as ours are: The Primitiue from the reformed, and all among themſelues, ſome vſing more, others leſſe conuenientrites and ceremonies. But the preaching of the Goſpel, which giueth life and being to the Church, is perpetuall and vniforme for the ſubſtance thereof in all true Churches of all times and places; They all agree therein. Fifthly, Becauſe the preaching of the Word, is an eſſentiall and inſeparable marke of the true Church, without the which a Church cannot conſiſt, fit ceremonies are no marke of the Church, neither doe vnfit and inconuenient ouerthrow the being thereof: and to this I adde that by continuance of preaching (by which the Church is gathered and vpholden) the danger of the ceremonies, whatſoeuer it would be preuented and auoyded by the purity of doctrine: but the purity of ceremonies, or the refuſing incō uenient ceremonies will not counteruaile the loſſe of preaching. Corrupt ceremonies deface the wals, & perhaps may in time impaire ſome part of the out houſe: But the nullity of preaching ouerthroweth the whole Church, walls, couering, ornament, foundation, and all.

Sixthly, Becauſe the preaching of Gods Word is the ordinary meanes of new birth, faith, hope, and of all grace, and finall ſaluation, 1. Cor. 1. 21. 1. Tim. 4. 16. Rom. 10. 15. 17. Eph. 4. 12. Fit Ceremonies are no ſuch meanes, neither do vnfit Ceremonies deſtroy the power & efficacy thereof.

Seuenthly, Becauſe the dutie of preaching is ſimply neceſſary, both in reſpect of Gods particular command, and alſo in reſpect of the preacher, who is attended with a woe if he neglect, 1. Cor. 9. 16. Hoſ. 4. 6. and in reſpect of the people who are ordinarily by this meanes gathered, edified and ſaued, Epheſ. 4. 11, 12, 1. Cor. 1. 21, and doe periſh if they haue it not, Prou. 29. 18, Hoſ. 4. 6. But the vſing of conuenient Ceremonies is not ſimply neceſſarie, onely ſecundum quid, for the ſake of preaching to further and vphold it, in which reſpect ſcandelous and dangerous ceremonies may be neceſſary to be inioyned and practiſed, Act. 15. 28. 29. And with inconuenient and hurtful Ceremonies, a Church may be a true church (as the Apoſtolical Church of Antioch was, as the moſt part of primitiue churches were, and of reformed Churches vſing far worſe ceremonies then ours are pretended to be:) Alſo a Chriſtian may haue the being of a true Chriſtian, & may ſo remaine ſtanding in the true practiſe of faith, repentance, loue, patience, &c. and in the aſſurance of his election, adoption, iuſtification, and in that ſtate may finally be ſaued, albeit hee liue and die in the practiſe of as euill ceremonies as ours are ſuppoſed; who if he ſhould continue without the meanes of preaching, the Word might haue great cauſe to doubt of all.

Eightly, Becauſe of their ſubordination, for Ceremonies (as before is noted) and the determination of them doe ſerue the ordinance of preaching the Word, and are by the Church to be determined, as may beſt ſerue for the furtherance thereof, ſo they be not formally & in their nature impious, in which reſpects (as before is ſaid) it may be expedient to admit of very inconuenient, and accidentally hurtfull Ceremonies namely for the furtherance of the Goſpel, & edification of the church: Elſe the Apoſtles by direction of the holy Ghoſt, ſinned in their doctrine and practiſe. But the ordinance of preaching doth at no time ſerue fit Ceremonies, neither ſhould giue place by laboring againſt vnfit.

Thus from the nature, now from their effects it doth in like ſort appeare, that the duty of preaching tieth the conſcience with a farre greater bond, then the duty of refuſing of the preſcribed Ceremonies. Firſt on the better part: The benefit of preaching the Word is incomparably greater, then the benefit of auoyding theſe or the like inconuenient Ceremonies. By the preaching of the Word, the Church hath name and being, yea, though Ceremonies, as is noted, be very inconuenient, and doe remaine in the Church as timber, hay, and ſtuble vpon Chriſt the foundation: Ceremonies be they euer ſo well ordered without preaching, are of no force to giue name or being to the Church. Now farre greater is the Churches being, the progreſſe and liberty of the Goſpell, the publike vſe of the meanes of new birth, faith and ſaluation, and the viſibility of Chriſt his kingdome vpon earth, then the auoyding of offence, and ſuch other inconueniences accidentall, not inherent, neither purpoſed by Ceremonies in their nature not euill, but meerely indifferent: the one bringing a publike good to the whole Church, the inconuenience of the other but priuate to a few, who take offence, and in this caſe by their owne default. Beſides experience ſheweth, how God hath proſpered multitudes of latter times, that haue entred by conformitie in euery place, and ſuch who ſtanding in their places haue with a grounded conſcience, not by ſiniſter reſpects conformed to preuent their depriuation, or to redeeme it being loſt: The Lord hath done as much good by them, as by any Miniſter depriued, by the conuerſion, confirmation, conſolation, reclamation, excitation, edification, I ſay not refuſing Ceremonies, ſpeaking againſt Biſhops, pleading for Church diſcipline, but in the maine doctrines and duties of ſauing grace and goodneſſe: Gods bleſsing hath beene on them as much as euer before, the Papiſts and enemies of righteouſneſſe haue beene no leſſe vexed and conuinced; yea Saints no leſſe comforted and confirmed; the Church no leſſe fortified, and the truth of the Goſpell no leſſe propagated if not much more. And the reaſon hereof is plaine: becauſe experience ſheweth, that the Church is not builded vp, but deſtroied rather, afflicted conſciences nothing quieted, but troubled rather, doubtful mindes not ſetled, but diſtracted rather, zealous mindes not rectified but diſordered rather, Papiſts and Browniſts not wonne or conuinced▪ but rather driuen further backe by the doctrine, practiſe, & endleſſe diſputations of diſcipline, ceremonies, conſtitution of Churches, and the like: but by the ſound doctrine & eſſentiall practiſe of repentance from dead works, faith in Chriſt, loue, patience, and good works, which ſauing points of the miſtery of godlineſſe are more taught and better practiſed by ſimple hearts, when the ſtumbling blockes of theſe leſſe pertinent queſtions (as Mint and Cummin in reſpect of Mercy and Iudgement) are remoued, or more ſparingly and peaceably debated.

Secondly, on the worſer part: The miſchiefe, offence, and inconuenience of the Miniſters depriuation, for not conforming to the Ceremonies, ſeemeth in reaſon, and hath appeared in experience, to bee more by many degrees, then the ſcandall, and inconueniences ariſing of conforming to redeeming of their preaching, which thing appeareth;

Firſt, becauſe the Papiſtes doe more reioyce, the Godly are much more grieued, the Libertines doe much more triumph, and ſo are like to doe (as they haue all more cauſe) to behold the Goſpel interrupted, the trueth obſcured, the Church weakened, the Miniſters of God throwne out, the flocke of Chriſt ſcattered, and the viſible kingdome of Chriſt diuided and deſſolued, then they would be to behold ſome inconuenient Ceremonies: theſe greater things of the law remaining entire, whereby Antichriſt and ſinne is dayly diſcouered and waſted; and by the which trueth and pietie, doe more encreaſe and preuaile. Admit that by inconuenient Ceremonies, the Church ſhould bee blemiſhed, and the conſciences of many ſcandalized: yet in depriuation of teachers, without ſupply of as good, the Church of God tendeth to deſſolution, and vtter ruine: yea the ſoules of all the people are endangered to periſh. Prouerb. 29. 18. Hoſ. 4. 6. Math. 15. 14. For without the preaching of the worde, there is no publique ordinary meanes of ſaluation left: and ſo by conſequence no ordinary meanes of the hope of ſaluation, though all both Miniſter and people, ſhould abſtaine from theſe inconuenient Ceremonies: Wheras ſo long as the word and Goſpel preached doeth remaine, Chriſt the foundation doeth remaine, both in ſound and doctrine, 1. Cor. 3. 11. Ephe. 2. 20. as alſo in aſſured preſence, Matth. 18. 20. and 28. 20. the infinite value of whoſe blood clenſeth from all ſin, 1. Ioh. 1. 7. and 5, 12, howſoeuer the ſtubble of corrupt doctrine, & Ceremonies do remaine withall, and ſo the Church, both Miniſter, and people retaining and laying hold, on the foundation may bee ſaued, though as by fire, 1. Cor. 3. 15.

Secondly, experience teacheth vs, what a decay of grace, and backe ſliding of many moſt forward profeſſors of religion, what increaſe of Popery, and all prophaneneſſe in euery corner of the Land, and euen in ſundry of the places, where the depriued Miniſters were placed, haue enſued this their ſuffering of themſelues, to be thus put beſides their Miniſtrie. And being thus depriued, what good haue they done vnto the Church? Or what good vſe haue they imployed their talent, in more then to ſome few priuate families, wherein ſome of them haue beene exerciſed? Verily in ſundry others, eſpecially the younger and more vnſtaied ſort, eſpecially of them which draw neere the brincke of Browniſme, it hath falne out, that after the loſſe and leauing their Miniſtrie, ſmall other fruite hath happened in them, then to make the Churches rent the wider, to ſpeake euill, and ſcoffe at perſons in authoritie, which had more neede to haue beene prayed for in theſe dangerous times: to breede diſtraction in the hearts of the people, to vilifie their Godly breathren, which haue ſubmitted themſelues to conformitie, to ſwell in ſcorne and pride againſt them, and to prepare the mindes of vnſtable perſons, of tender conſciences, and ſhallow knowledge to ſchiſme and ſeperation, and in the meane time, to neglect the maine dueties of true Godlineſſe, as meekenes, mercie, tender heartednes, patience, viſiting the ſicke, comforting the feeble minded, inſtructing the ignorant, chatechiſing children, perſwading of Papiſts to the trueth, reproouing raigning ſinnes in wiſedome, loue, and meekeneſſe: conference of godlines to edification, prouoking to loue, to good workes, painefull labouring in ſome honeſt trade of life, to preuent the eating of the bread of idleneſſe: which I write not in reproach, but in ſoberneſſe, and tender hearted greife, declaring that which I haue ſeene not in a few. And further to this end, it may be profitably noted, what degrees of grace doe appeare in ſuch as are violently carried this way: ſurely it is commonly ſeene, that the more eager people are againſt the Ceremonies, and for reformed diſcipline, their zeale is ſo exerciſed, and their affections carried to things without them, as that they finde ſmall leaſure to looke into Gods kingdome within them: their tongues, pennes, practiſe are carried this way together with their hearts, ſo that they commonly neglect mercy, iudgement, fidelitie, and loue of God, mortification of ſinne, moderation of affections, holy guidance of the tongue, fruites of loue, and conſcience in their walking before men, and are brought at laſt ſo neere vnto their practiſe, who were taxed by our Sauiour that they can hardly eſcape their reproofe, viz. To ſtraine at a Gnat, and ſwallow a Cammell. Let the Browniſts and ſuch as draw neere vnto them, witneſſe for themſelues, both in their owne practiſe and report of faithfull witneſſes, and in the diſmall proceedings of ſuch fierie ſpirits, whom Arianiſme, Familiſme, Anabaptiſme, Libertiſme, or plaine prophaneneſſe haue ſwallowed and vndone at laſt. For it is a true maxime in Theologie, That when men beſtowe more zeale vpon circumſtantialls or ceremonialls, matter right or wrong, one way or another, for them or againſt them, then they doe vpon ſubſtantialls, they are vndoubtedly ſetled in the high way to hypocriſie. Laſtly, this poynt will the rather appeare by the enumeration of ſundrie inconueniences, which are by ſome alleadged to ariſe from the preſcribed Ceremonies, and comparing of thoſe euills, with the euill or inconueniences, which would ariſe from the generall doctrine and practiſe of ſuffering Depriuation, by refuſing to conforme.

Obiect. The preſcribed Ceremonies, doe blemiſh the worſhips of God, viz. the Word, the Sacraments, and the pure adminiſtration of them.

Anſw. But Depriuation of all preaching Miniſters ouerthroweth them quite: Vtrum horum?

Obiect. The continuing in the practiſe of theſe Ceremonies, will be occaſion of future ſuperſtition.

Anſw. They will much more ſo doe, when all preaching is taken away, which ſhould teach the people the true nature of them.

Obiect. It is moſt expedient to reduce the Church from humane mixtures & burdens, to Apoſtolicall ſimplicitie and purity.

Anſw. But if it be not in the power of priuate perſons, ſhall we all giue ouer, and let all alone, & the whole Church fall downe on the ground, becauſe we cannot doe all the good that we would?

Obiect. The Ceremonies preſcribed, doe hinder the true knowledge of Chriſt, and ſincere worſhips of God, and the maine duetie of godlineſſe: the mindes of ignorant people being led aſide by theſe, ſo that they put religion, and Gods worſhip in them.

Anſw. How much more will the knowledge of Chriſt be obſcured, the ſincere worſhip of God, and duties of pietie bee neglected, and theſe Ceremonies turned into will worſhip, if the generall preaching of the Word (which is our direction) ſhould be interrupted.

Obiect. Theſe Ceremonies, are vailes and ſhadowes to couer Antichriſt, and the myſterie of iniquitie, from the eyes of the people, that they cannot ſo well diſcerne, deteſt, and flee from Popery, as is enioyned by Gods expreſſe Commandement.

Anſw. Generall depriuation of Preachers, is the high way, not ſo much to hide, as to bring in Antichriſt againe, with all his abhominations.

Obiect. The Ceremonies doe diſgrace our Church, and hinder the growth thereof.

Anſw. Generall ſuffering of depriuation, kills the Church, and ouerthroweth not the growth and grace, but the life and being thereof.

Obiect. The continuing of Ceremonies, doeth take away all hope of future reformation.

Anſw. The diſcontinuing of Preaching, doeth take away the hope of the continuing of the Goſpell, yea the ordinarie meanes, of the hope of our ſaluation.

Obiect. The Ceremonies doe take from many good chriſtians a great part of the comfort of their conſciences in the ſeruice of God.

Anſw. Suffring depriuation, taketh away the ordinary meanes of ſaluation and bringeth a greater diſcomfort in the place.

Obiect. The Papiſts, & other enemies of godlines & religion wil reioyce greatly, to ſeevs conforme, and draw neere to them.

Anſw. But will they not more reioyce to ſee you depriued: and being emptied of Preachers, will they not thinke the places fitter for their Maſſe-prieſts?

Obiect. The Papiſts by thoſe Ceremonies are ſhrouded, are confirmed by them in ſuperſtition, are occaſioned by them to commit ſuperſtition, they kindle in them, an hope of letting Popery in againe.

Anſw. All theſe things are tenne times more effected by generall depriuation of the Word.

Obiect. Very many godly mindes, are vexed and grieued in their conſciences, at the Ceremonies in the Church, much more if their Paſtors doe conforme.

Anſw. But will they not be much more troubled and grieued to be vtterly depriued of them?

Obiect. It wil be very inconuenient for the Miniſter to conforme in many reſpects.

Anſw. And in many more, it will bee inconuenient for him to ſuffer depriuation, to looſe the comfort of his labour, to bid farewell to his deere neighbours, and hearers, to bee turned with his wife and children, from his houſe and meanes of liuing, into ſilence, contempt, and beggery. Thus is this ſecond point confirmed, viz. that the duty of preaching the Word, is a greater dutie, tying the conſcience with a greater band, then the dutie of refuſing to conforme, or the like. Theſe two points therefore being thus confirmed it followeth: That for a Miniſter to ſuffer himſelfe to be depriued of his Miniſtery for refuſing to conforme to the preſcribed Ceremonies, is contrary to Gods word, and ſo an error in doctrine, and ſinne in practiſe.

Now I will anſwere the obiections, which are brought againſt this poynt.

Obiect. The Ceremonies preſcribed in our Church, are vnlawfull, as they are prooued by ſundry reaſons, by the depriued Miniſters: therefore wee may not conforme vnto them, but rather ſuffer depriuation: for wee may not doe euill, that good may come thereof, Rom. 3. 8.

Anſw. If it ſhould be granted which they cōtend for: It followeth Anſw. not, that becauſe they be vnlawfull in ſome reſpect, therefore they may or bee conformed vnto: becauſe a man may doe that which is vnlawfull in ſome reſpect and yet not ſinne againſt God, as appearth by theſe inſtances out of Scripture. A man may breake the Sabboth (It is our Sauiours phraſe) in ſome reſpects, and yet be blameleſſe before God, Mat. 12. 5. A man may doe that in ſome caſe, which by Gods Law is not lawfull for him (as our Sauiour Chriſt ſpeaketh) to doe, and yet bee innocent, Matth. 12. 3. A man may in ſome caſes performe ſome circumſtances in a ſubſtantiall worſhip of God, not as it is written, and yet performe that worſhip in Gods acceptation, and with his bleſſing, 2. Chron. 30. 18, 19, 20, 21, 25, 26. A man may in ſome caſe practiſe lawfully and neceſſarily, Act. 15. 19, 20. ſuch Ceremonies, which in ſome other caſes to practiſe were impotent and beggarly rudiments, Gal. 4. 9. will worſhips, traditions, commandements, and doctrines of men, Colloſ. 2. 20, 21, 22, 23. and in many maine reſpects, euill and vnlawfull. Againe, vnto the Apoſtles ſaying, I further ſay, that a man may bee ſayde to doe ſome euill to doe ſome good. Which anſwere will appeare out of the ſayde places; For to breake the Sabboth was euill, yet to breake the Sabboth in ſome duetie, to further a greater duetie in Gods worſhip, which was good, made the Prieſts blameleſſe. To doe a thing not lawfull was euill, yet to preſerue life, which is good, made Dauid innocent before God. To performe Gods worſhip not as it was written, was 〈 in non-Latin alphabet 〉 , and a ſinne: yet to further Gods ſubſtantiall worſhips, which was a good thing, was not regarded of God. To practiſe antiquated, and ſuperannuated, vnprofitable, yea very hurtfull Ceremonies was vnlawfull: yet to purchaſe the libertie of the Goſpell, and vnitie of brethren, which was good, made their practiſe good and neceſſary. So that this rule of the Apoſtle muſt bee limited, and in ſome caſes holdeth not: for that as wee ſee a man may bee ſayde to doe ſome euill, that ſome greater good may come thereof; the reaſon whereof is included in the foregoing argument, the ſumme whereof is this; Becauſe the relinquiſhing of obedience to a leſſer duty leaueth to be a ſinne, when a greater duety commeth in place, which yet were euill if the greater duety were abſent. As for example, to violate ſacrifice, (namely to breake the Sabbath by rubbing eares of corne: to eate that which is expreſly forbidden him of God, and ſo to doe a thing not lawfull) is noe ſinne, when mercy and neceſſity comes in place, which if mercy or other ſuperior worke and duety were away, were ſinne. In a word a man may doe a thing euill in vſe, circumſtance, and by accident, ſo it be not ſimply and in nature euill: alſo a man may violate a duety ceremoniall to further or accompliſh a morrall good thing, in which caſe the euill of the action ceaſeth, and this was the Apoſtles in the practiſe of the Iewiſh ceremonies. Obiect. But the ceremonies preſcribed in our Church are not onely euill in the vſe or inconuenient, but are in their nature ſimply euill, eſpecially in their vſe, as appeareth by the reaſons made againſt them in ſundry writings of the depriued Miniſters. Ergo by noe meanes may they bee conformed vnto, to procure the greateſt good.

An. 1 The reaſons alleadged by the depriued Miniſters to prooue theſe ceremonies to be ſimply euill are very weake, and friuolous, becauſe (as it is noted in the firſt argument) they al of them, or the moſt part be applied to the Iewiſh ceremonies practiſed & enioyned by the inſpired Apoſtles, and therefore either the practiſe and preſcription of ſuch ceremonies in a caſe of neceſſity leaueth to bee a ſinne, or elſe the Apoſtles muſt be accuſed for practiſing of ſuch things as were ſimply a ſinne: and it is not in Apoſtolicall power to make a matter ſimply and in nature ſinne to be noe ſinne at all.

Howſoeuer theſe ceremonies bee now iudged in their nature ſimply euill by the depriued Miniſters, yet they were neuer ſo iudged of in the church of chriſt in any age or place by any ſound teacher, or wel grounded Chriſtian, & the moſt curious ſights among them that moſt ſtand for reducing of the Church to the primitiue purity in diſcipline & ceremonies that euer looked on them in theſe dayes, though they wiſhed them to bee aboliſhed, as being many wayes inconuenient, yet they iudged of them in their nature as things indifferent, not onely as they are conſidered in themſelues, but as they are in vſe with vs. Thus iudged they of a ſurpleſſe or linnen garment in the worſhip of God.

In a ſurpleſſe there is no impious thing per ſe, noe not Bucer. in the vſe of it. Script. Anglican fol. 79. Hoopero.

Theſe garments are not impure of themſelues ſpeaking alſo of their vſe. idem in his Epiſtle to Io. Alaſco.

In the Engliſh litargie there is nulla manifesta impietas. Epiſt Caluin. P. Martyr. 200. fol. 336. Per ſe ſunt 〈 in non-Latin alphabet 〉 ; theſe garments are of themſelues indifferent. Loc. com. fol. 1085. amico cuidam.

The vſe of them not impious or pernitious per ſeſe, aut ſua natura verbo dei contrariae. ibidem. 1086. Hoopero.

Theſe garments are not per ſe impiae impious of themſelues, that a Miniſter ſhould rather leaue his Miniſtry then Beza. vſe them. Epiſt. 12. fol 98. I graunt them to bee indifferent, being conſidered in themſelues.

It is adiaphoron natura, in the vſe a matter indifferent in nature. Enchirid. Tit. 1. de Adiaph. Claſ. 3. cap. 16. Hemingius. fol. 375.

It is liberum per ſe, a free matter of it ſelfe to vſe or not Zanchius. to vſe. de redempt. lib. 1. cap. 16. fol. 445. yea magis deceret veſtis linea quam lanea.

It is an indifferent thing. Lo. 33. Quaest. 13. fol. 382. Bucan.

It is a thing indifferent in vſe, in Ezech. cap. 44. fol. 807. Polanus.

The ſurpleſſe in the owne nature indifferent, meaning Cartwright in the vſe, for hee perſwaded to the vſe, in the caſe of depriuation. Reſt. of the ſecond reply. fol. 262.

Thus alſo iudged they of the Croſſe in Baptiſme, and of kneeling at Communion, & the reſt, which afterward ſhalbe alleadged. The reaſons prouing this poynt are theſe.

Becauſe they are neither expreſly Commaunded nor forbidden of God. Bucanus vbi ſuperius, this rule alſo of a thing indifferent hath Polanus Syntag. lib. 6. cap. 38. fol. 3036. Paraeus Colleg. 2. cap. 31. ſect. 15. fol. 274. Illyricus claue Scriptur. fol. 22. part. 1. Adiap. And are diſtinguiſhed from things ſimply good, which are expreſſely Commaunded, from things ſimply euill which are expreſſely forbidden of God, being in their nature neither morrally good or euill, neither Commanded nor forbidden of God, and by accident may bee both good and euill. Exerc. part inter. Theſ. fol. 826.

Obiection. Beza contra Sarauiam cap. 25. fol. 200. ſaith indifferent things I call which are neither expreſſely nor ſecretly Commaunded, nor forbidden by the word, neither maketh vs the better being vſed, nor the worſe if wee vſe them not. But our ceremonies are forbidden in the word in generall, and in particular in our vſe. Ergo.

Anſwere. So may be ſaid of the Iewiſh ceremonies rather then of ours: both they and theſe are in nature indifferent not impious, and in the caſe of depriuation or neceſſity are not forbidden any way, but commaunded rather: becauſe wee muſt vſe indifferent things for the furtherance of the Churches edification, and not refuſe them, (though they ſeeme to vs inconuenient,) to the Churches deſtruction; And as for Beza with all other ſound writers, that are of other mindes concerning our ceremonies they hold them in their nature indifferent, and not forbidden in the word, eſpecially in our vſe, and in the caſe of ſimple neceſſity.

2 Becauſe in ſome caſes a man may vſe them and not ſinne: which, a thing in nature euil, he can neuer vſe, but he ſhal incuitably ſin: of this nature are Idolatry, adultery, blaſphemy, periury: which ſins no circumſtance can euer amend. Beza cont: Saraui. cap. 25. fol. 199. Indifferentia ſunt, quorum vſus modo bonus, modo illicitus prout viz bene vel male illis vtitur, quae naturam habeant neque ad bonum neque ad malum determinatam.

3 Becauſe in ſome reſpects, and in ſome vſe they may bee good: a thing in nature euill, can neuer bee put to any profitable vſe: Peter Martyr ſaith, Adiaphoris bene vel male vti poſſumus: L. Claſ. 4. cap. 4. fol. 707.

4 Becauſe in ſome reſpects and in the ſame vſe they may bee good and neceſſary, as the Iewiſh rites were in the Apoſtles practiſe.

5 Becauſe they are of the ſame nature with the Iewiſh rites, practiſed by the Apoſtles. Of this opinion is Peter Martyr Loc: cum. inter Epiſt. fol. 1087. Zanchius in Philip. 1. fol. 45. Polanus in Ezech. 44. fol. 807. which ceremonies by the ſtreame of all ſound writers are holden as indifferent in nature in the caſe wherein they vſed them.

6 Becauſe a man vſing them all the dayes of his life, as they are preſcribed in our Church, and that without repentance, for ſuch vſe of them, may ſtill remaine a godly and good man, and preſuppoſing him otherwiſe to walke in holineſſe, may in that eſtate bee ſaued, whereas one ſinne in nature, as to liue in fornication, 1. Cor. 6. 9. 10. Being continued in eſpecially if it ſhould bee pleaded for, and defended, Mat. 5. 9. Cannot ſtand with his ſaluation. So Bucer. ſcript. Anglican. 1458. Martyr inter Epiſto. fol. 1085. Amico cuidam. Aretius ſayth that indifferent things are ſuch as are in equall reſpect to good and to bad, Prob. cap. 83. de Adiaph. fol. 266.

7 Becauſe if they were in nature euill, a godly perſon could not communicate with a good conſcience with our Church (which doth preſcribe and practiſe them, and remoueth them not being admoniſhed) neither in the Miniſtery or any worſhip of God. Bucer Epist. Io. Alaſco. Martyr. fol 1086. Hoopero.

8 Becauſe all ſuch as haue continued in the vſe of them, and defended, the ſame might be iudged impiouſe and wicked, ſuch as are the Martyrs and other worthy perſons of our Church, and other Churches alſo: yea the Apoſtles and all faithfull teachers and Churches ſince their time ſhould be condemned; yea it might bee taught as a doctrine, that ſuch as vſe them with continuance, or maintaining them, could not be ſaued, which I ſuppoſe none of the Miniſters which are depriued will iuſtifie, Martyr. fol. 1086. Hoopero.

Simply euill may be taken for any thing particularly forbidden of God, or the omiſſion of a thing particularly commanded of God: ſundry things of which kind, though in themſelues conſidered are euill, may bee done lawfully for a ſuperior good, and in that caſe doe leaue to be ſimply euill, as to doe ſeuile labour on the Sabbaoth day, to eate ſuch bread as God had forbidden to the perſons which did eate thereof, to come, or admit commers in a legall vnſanctified eſtate to the Sacraments, and the like, which ſhall bee after mentioned more fully: therefore to this purpoſe I diſtinguiſh of euill (as before) which may bee two wayes conſidered: either for that which is intrinſically, formally, and in the nature thereof euill, not onely becauſe God hath forbidden it, or commaunded the contrary, which kinde of euill is immutabiliter malum, as murther, periury, adultery, &c. Being againſt the immutabilitie of Gods nature, no circumſtance can make them good, though by circumſtances they may bee leſſened or made greater: of this nature our Ceremonies are not, neither can they bee euills of this kinde; or elſe euill is taken for that, which being indifferent in nature, yet by accident is euill, namely in vſe, when offence will be taken thereat, by diuers perſons in diuers reſpects, or rather inconueniences will ariſe, which were euill therefore to vſe, if it lay in mans power to refuſe them: Againe, for that which being particularly forbidden of God in his Word, is therefore vnlawfull to doe.

The euill of both which latter kinde may by circumſtances bee amended, and the practiſe thereof may leaue to be a ſinne, namely in a caſe of ſuperiour reaſon, when a dutie of greater band doth tie the conſcience; which that it may be the better manifeſted, we may obſerue two points.

Firſt the degrees; Secondly, the ſubordination of duties commanded in the Law of God. Conſider firſt, that there are degrees of duties of both Tables of the Law, which appeareth in reaſon: for there are duties ſubſtantiall, and duties circumſtantiall. Subſtantiall duties are both internall of the firſt Table, as loue, knowledge, feare, and confidence in God: of the ſecond Table, as loue, reuerence, patience, kindneſſe, compaſſion, iuſtice, &c. Subſtantiall externall alſo of the firſt Table, ſtandeth in the maine worſhips of inuocation, preaching, and hearing of the Word, receiuing of the Scraments, lawfull ſwearing, &c. Of the ſecond Table, as outward reuerence, obedience, helpe, and tribute to ſuperiours, kindneſſe and thankfulneſſe ſhewed to equalls, almes, reward, correction, and inſtruction to inferiours: The circumſtantiall duties of either Table are externall circumſtances, actions, or Ceremonies, for the more orderly, fit, and decent performance of the ſubſtantialls: as obſeruation of fit time, as either night or day, and this or that houre, in either place publike or priuate, ſite of body, as ſitting, ſtanding, kneeling, high or low, ſinging, ſaying, and the like. The which degrees, and differences of duties are thus diſtinguiſhed vnto vs by the holy Ghoſt himſelfe, who hath taught vs to ſeuer the loue of God, a ſubſtantiall of the firſt Table, and iudgement, mercy, fidelitie, ſubſtantialls of the ſecond Table, from the tithing of mint, cummin, anniſſe, rue, and all manner of hearbes, a ceremoniall Law, which yet was a duty being commanded, and muſt be done, calling the one ſort of duties, the weightier matters of the Law, Matthew 12. 23. Luk. 11. 43. ſeparating them by that title, from the other which muſt be leſſe weightie, or (as they called) the leſſer commandement, Matthew 25. 19. Calling the one mercy, the other ſacrifice, Matthew 12. 7. the one, the knowledge of God, the other burnt offerings, Hoſea 6. 6. the one Gods kingdome, the other not ſo, Rom. 14. 17. betweene the which he teacheth vs to put as much difference, as betweene a Cammell, and a Gnat, Matth. 23. 23. 24. himſelfe accepting the former without the latter, Marke 16. 15. 16. but not the latter without the former: tying the promiſe of ſaluation ſimply to the greateſt, but not to the inferiour without the greater. Conſider that there is a ſubordination of theſe duties of the Law (whereof there are theſe forenamed degrees) as namely, that the greater duties, ſuch as haue in them greateſt reaſon and band, doe tye the conſcience, doe ouerrule the leſſer, and command obedience with the neglect of the other for that preſent, when they meete together. So as the neglect of the leſſer leaueth to bee a ſinne, for the performance of the greater: as the neglect of obeyſance to a noble man, or inferiour perſon is no offence in preſence of a King: and this ſubordination is generall to all the duties of the Law, except the ſupremeſt of all other, then which there is none higher; as the higheſt duties vnto God, feare, loue, confidence, repentance, which muſt neuer be commanded & ouerruled by other duties inferior, whatſoeuer they be: and the reaſon is, becauſe the ſupremacy of God, and the immediate proximity betweene theſe duties and God: which alſo in reſpect of the immutable nature, & attributes of God, which muſt leaue to be God, and deny his titles of iuſtice, of mercy, goodneſſe, truth, &c. if hee ſhould diſpence with them. Now the truth of this ſubordination I wil in order manifeſt in 4. propoſitions following.

Firſt, the ſubſtantiall duties of the firſt Table, doe ouerrule Propoſ. 1. the ſubſtantialls of the ſecond Table. Loue of Chriſt (a ſubſtantiall of the firſt Table) ouerruleth the loue of parents, of wife, children, friendes, brethren, ſubſtantialls of the ſecond Table, Matthew 10. 37. yea ſo farre muſt the one yeeld vnto the other, that for the loues ſake of Chriſt, the loue of parents muſt bee turned into hate, Luke 14. 26. 33. and tokens thereof, Deut. 13. 6. 7. 8. 9, 13, Pſalme 139. 21. 22. 2. Chronicles 19. 2. Obedience to good meeting, the obedience to the Magiſtrate ouerruleth it, Acts 4. 19. and 15. 29. This was the caſe of the three children, of Daniel praying, and of the Iewes refuſing Swines fleſh: who diſobeyed the Magiſtrate to obey GOD, and neglected life, a ſubſtantiall of the ſecond Table, to profeſſe GODS trueth, and to refuſe Idolatrie, ſubſtantialls of the firſt Table.

Secondly, The ſubſtantialls of the ſecond Table, doe ouerrule the ceremonialls of the firſt Table: ſo to ſuſtaine nature in prouiding and eating corporall food, meeting with the ſtrict ceremoniall reſt of the Iewiſh Sabbaoth, the one a ſubſtantiall of the ſecond Table, the other a ceremoniall appendix to the firſt Table, the former ouerrules the latter: in which caſe GOD ſayth, I will haue mercy and not ſacrifice, Matthew 12. 47. Alſo workes of neceſſitie, implying ſeruile labour, as the carrying whom of a bed, Iohn 5. 8. 9, 10, mercie to a man ſicke and diſeaſed, Matthew 12. 10. 12, 13, Luke 13. 14. 15, 16, mercie to a beaſt to ſaue his life, Matthew 12. 11. 12, to giue him neceſſaries, Luke 14. 5. 6, and 13, 15, meeting at the ſame time with a ceremoniall obſeruation of the Sabbaoth, though commaunded in the Law, and a dutie, Exodus 20. 10. and 31, 15, 16, and 35. 3. The former ouerrules the latter, by the reaſon yeelded by our Sauiour, That the Sabbaoth was made for man, and not man for the Sabbaoth, Mark. 2. 27, and it is lawfull (though violating ceremoniall reſt) to doe morrally well vpon the Sabbaoth, Matthew 12. 12, for in theſe caſes God will haue mercy and not ſacrifice.

Thirdly, the ſubſtantials of the ſecond table, of greater reaſon do ouerule the ſubſtantialls of the ſecond table of leſſer reaſon. Thus it is a duty of Magiſtrates to put wilfull murtherers to death Gen. 9. 6. Exo. 21. 12. 14. Leuit. 24. 17. Deut. 19. 11. 12. 13. Num. 35. 16, without recompence or diſpenſation, Numb. 35. 31. 32. the not executing of which law draweth on the whole land, the heauy plagues of God, Numb. 35. 33. Deut. 21. 8. 9. And this was a ſubſtantiall dutie of the ſecond table, yet this dutie is ouer ruled by a caſe of neceſſitie: for the ſafetie of the policie of the kingdome and ſtate of the Church, (ſo Ioab the wilfull murderer of Abner, 2. Sam. 3. 27. of Amaſa, 2. Sam. 12. 10. and that in the time of peace, 1. Kin. 2. 5. and of Vriah, 2. Sa. 11. 16. 17. is ſuffered to liue all the time of King Dauid, viz. becauſe he was (being Captaine of the hoſt) too hard for him, 2. Sam. 3. 39. which implyed the ſafetie of himſelfe, and of all the whole ſtate, which was a ſubſtantiall of the ſecond table, of greater reaſon then the other: neither is Dauid reprooued, or the land plagued for this thing: neither was it repented, becauſe it was no ſinne in him, to paſſe by leſſer worke commanded for the performance, of a worke of greater reaſon. Againe it is a breach of a ſubſtantiall dutie of the ſecond table, Exo. 10. 14. and euen of the law of nature, for ab initio non fuit ſic, Mar. 10. 6. 7. 8. 9. Math. 19. 8. for the Mageſtrate or the Church, Mat. 19. 3. 4. 8. Mar. 10. 6. 7. 8. 9. to command, Deut. 24. 1. 2. Mar. 10. 3. 5. Mat. 19. 7. or to permit Matth. 19. 8. husbands to put away their wiues for euery cauſe, Matth. 19. 3. as namely for ſome filthyneſſe eſpied in them, Deut. 24. 1. yet this did Moſes to preuent the breach of an higher precept: namely many grieuious inconueniences in the whole policie of the Iewes, ariſing from the obſtinacie and cruelty of an obdurate people, ſuch as were the Iewes. In which reſpect, Moſes is not reproued for this thing by our Sauiour Chriſt, and that from the reaſon, for which Moſes did permit this inconuenient precept, which was the hardneſſe of the Iewiſh nations heart, Matth. 19. 8. Marke 10. 5. Alſo it is not lawfull, for it is not good, to caſt away the good creatures of God, which may ſerue for the life of man, but they muſt bee preſerued that nothing bee loſt, Matthew 15. 26. Iohn 6. 12. 13. yet in a caſe of neceſſitie to preſerue life, and preuent violent death, a ſubſtantiall of the ſecond table of greater reaſon, Paul and the reſt of his company which were in the Ship, with him in danger of Shipwracke, did lawfully caſt with their owne handes the tackling, and the wheate out of the Ship into the Sea, where it was ſpoiled and deſtroyed. Acts 27. 19. 38.

Fourthly and laſtly, the ſubſtantials of the firſt table, doe ouerrule the ceremonials of the firſt table, which includeth the caſe in queſtion. It was vnlawfull in the law for the Prieſtes to admit, or for the people to come vnto the Sacraments, otherwiſe then as it was written, though the failing was but a ceremoniall matter: yet ſo did the people come, and the Prieſtes admit the people in the time of Hezekias, that the ſubſtantiall worſhip of God in the Paſſeouer ſhould not bee hindred: In which reſpect God layed not the breach of dutie to the charge of ſuch as ſought God in that Sacraments with their whole heart, 2. Chron. 33. 18. 19. 20. likewiſe the ſubſtantiall worſhips of God, requiring paines and labour of body, ſuch as the ſacrifice of the law, and other buſineſſe to be done vpon the Sabboth, meeting the precept of bodily reſt vpon the Sabboth, by which practiſe the Sabboth in reſpect of the reſt is broken, Mat. 5. 12. yet in reſpect of performance of the ſuperior and ſubſtantiall worſhips, they were blameleſſe for breaking the Sabboth in the ceremoniall reſt thereof. The vnlawfulneſſe of Iewiſh Ceremonies, in many reſpects hath before appeared: whereby was violated a ceremoniall circumſtantiall dutie of the firſt Table: which yet the Apoſtles we ſee did practiſe to further the ſubſtantials thereof, namely the libertie of the Goſpel, and edification, and peace of the Church of God. By all which inſtances wee may ſee this concluſion prooued: A matter euill by it ſelfe alone conſidered, leaueth to be euill when a ſuperior dutie commeth in place to ouerrule it, whereby we may inferre, that admitting the Ceremonies preſcribed to bee euill in ſome ſence, yet in performance of a ſuperior worke, as to continue in preaching of the worke they leaue to bee a ſinne. Becauſe the dutie of refuſing of ſuch like Ceremonies, is a ſubordinate dutie to the practiſing of the word by preaching, the one being a dutie circumſtantiall, the other an externall dutie ſubſtantiall.

Obiection. To conforme to theſe Ceremonies preſcribed, is the violation of a negatiue precept, now negatiue precepts doe bind ad ſemper, and as Maſter Perkins ſaith, (Golden Chaine. cap. 19.) they bind at all times, and to all times: The affirmatiue bindeth at all times but not to all times: A negatiue is broken by acting or doing a thing forbidden: an affirmatiue is broken by omitting ſome dutie poſitiuely commanded, as for example; I may for a time omit preaching or prayer, I am not bound continually to vſe them, but haue houres of omiſſion: But no ſinne of adultery, bowing to an idoll, murther, ſwearing, prophaning of the Sabboth, ſo neither of conforming to forbidden Ceremonies. The negatiues are theſe; Thou ſhalt not make to thy ſelfe any ſimilitudes, Exodus 20. 4. giue no offence to the Church 1. Cor. 10. 32. vſe not the faſhions of idolaters, Leuit. 19. 27. 28. wherefore we may not neglect the refuſing of Ceremonies to redeeme our dutie of preaching.

Anſwere. 1 This rule is not rightly conceiued, for Maſter Perkins ſaith not, that all negatiues doe alway bind, and in all caſes, ſo that in no caſe, they may at any time be violated, but only addeth, that negatiues are of more force then affirmatiues, which indeede is trew.

Alſo this rule is not generally true: for theſe precepts were negatiue, which yet were violated, none but Prieſtes muſt eare ſheaw bread: let none of the people eate thereof [not lawfull but onely for Prieſtes, Matth. 12. 4.] yet Dauid did lawfully violate it, and they that were with him out of ſtanding reaſon, I will haue mercie not ſacrifice, Matthew 12. 7. thou ſhalt doe no worke, Exodus 20. 10. yet the Prieſtes brake this and are blameleſſe: the Apoſtles violate it and are innocent by the former reaſon, I will haue mercie and not ſacrifice, Matthew 12. 1. 2. 5. 7. In the the like caſe men doe lawfully feede and ſaue the life of their cattle, Mat. 12. 11. 12. Lu. 14. 5. 6. and 13. 15. ſeruile labour is vſed as carrying of a bead, Ioh. 5. 8. 9. 10. caſt not bread to whelpes, Matth. 15. 26. let nothing of Gods good creatures be loſt, Ioh. 6. 12. 13. yet Paul and his company doe lawfully caſt away the goods in the Ship, to ſaue their liues, Acts 27. 19. 38. Let no murtherer liue▪ let not thine eye ſpare a man hating and killing his neighbour, Deut. 19. 11. 12. 13. Num. 35. 30. 31. 32. 33. yet Dauid ſuffered Ioab the murtherer of Amaſa, Abner, Vriah all his dayes, vpon this ground hee was to hard for Dauid, 2. Samuel 3. 39. till after his death, 1. Kings 2. 5. 6. neither was Dauid reprooued, or the land plagued as it was threatned, Numb. 35. 33. Deut. 21. thou ſhalt not kill, Exodus 20. 13. no not in heart or intention, Matthew 5. 21. 22. yet Abraham ſinned not, but is commended and rewarded of God, for purpoſing and ſetling himſelfe to kill his onely ſonne, Geneſis 22. 11. 16. grant no diuorce betweene man and wife for euery cauſe, not for light cauſe, Ab initio non fuit ſic. Matthew 19. 8. yet Moſes is not blamed for permitting or commanding ſuch a bill, Matthew 19. 8. Deut. 24. 1. 2. but is iuſtified, becauſe hee did it for the hardneſſe of their hearts, Matthew 19. 8. Marke 10. 5. Let none bee vncircumciſed after eight dayes, Geneſis 8. 11. 12. 13. yet for fortie yeeres there was not one circumciſed, Ioſ. 5. 5. 6. 7. 9. let none legally vnſanctified be admitted to the Paſſeouer, 2. Chron. 30. 18. Matth. 7. 6. yet in caſe of neceſſitie ſome were admitted and approued of God, being internally ſanctified, 2. Chro. 30. 19. 20. hate not father, mother, brother, ſiſter, wife, life, Exodus. 21. 17. Pro. 20. 20. yet when Chriſt calleth vs to ſhew our loue to him, and that the loue of theſe will not ſtand with our loue to Chriſt, we muſt hate them indeede, and teſtifie it by our outward practiſe, Luke 14. 26. 33. Deut. 13. 6. 7. 8. 9. 2. Chro. 15. 16. for the better explication of this rule, and to ſee how farre it holdeth, and how ſmally it concernes our caſe, I ſay firſt, that this rule holds in the duties of the firſt table, which forbides ſinne which by no circumſtance can be amended, but are formally euill, and in nature, and oppoſite to the puritie and immutability of Gods nature, as in theſe, Haue none other gods, Commit not Idolatry, Take not Gods name in vaine. There is no time, or occaſion, or duety ſuperior, wherein a man may violate the precepts, they are ſempiternally, and irreuocably inuiolable, without exception. Duties alſo of the ſecond table, as reſiſt not the Magiſtrate Rom. 13. 2. deſpiſe not thy parents. Prou. 23. 22. commit not murther, commit not adulterie, ſteale not, beare not falſe witneſſe, couet not, neither may theſe duties in any caſe bee, or for any ſuperior reaſon violated: neither haue they beene heretofore broken, but onely in a caſe of exception, and that is of Gods ſpeciall command. For in this caſe the common rule holdeth: That a particular command of God vnto one perſon or more ouer rules a generall; In which caſe the ſubſtantiall negatiues of the ſecond table, doe yeeld to the ſubſtantiall affirmatiues of the firſt, as being all ſubordinate to the loue of God: As the particular command of God to Abraham, to kill and offer his ſonne Iſaack, Gen. 22. 10. 12. ouerrules the generall command of God, Thou ſhalt doe no murther: and in Abraham it was no murther, notwithſtanding that command which elſe had beene. The particular command of God to Iehu, if not Ieroboam, 1. Kin. 11. 35, 37, 38, and 12. 24. to ſmite the houſe of Ahab his maſter, the Queene, and the blood royall. 2. Kin. 9. 6, 7, 9, 10, & 10, 15, 16, 17, 30. which elſe had beene vtterly vnlawfull for him to doe. So Gods particular command vnto the Iſraelites to borrow that of the Egyptians, which they neuer paid and ſo ſpoyling them, Ex. 3. 22, and 11. 2. and 12. 35. ouerſwayd the general command, Thou ſhalt not ſteale, which elſe had bin theft in them. Alſo the particular command of God vnto the Prophet Ezechiel not to mourne for his dead and moſt deere wife, Eze. 24. 15, 16, 17, 18. which elſe had beene argued want of naturall affection. I will not giue inſtance of Gods particular command to Hoſea, cap. 1. 2. to marry a wife of fornications, becauſe the place is otherwiſe interpreted by 〈1 page duplicate〉〈1 page duplicate〉 the beſt iudgements, as Zanchius, Druſius, Iunius, Paraeus, item. Eman. Sad. in hunc locum, though others vnderſtand it otherwiſe, that is litterally. The like is of the Lord particular command of ſmiting the Prophet, 1. King. 20. 35, 36, 37. In which caſe it was no ſinne to ſmite and wound the innocent Prophet, and it was a good worke of obedience to ſmite him, which without the particular command of God, had beene a ſinne. Secondly, this rule holdes, excepting in a caſe of ſimple neceſſitie: In which reſpect, it was lawfull for Paul to caſt the wheate into the Sea, though otherwiſe it were not good to doe it, Mat. 15. 26. and for Dauid to ſpare Ioab the murtherer, in a caſe of neceſſity, becauſe he was too hard for him: alſo Moſes command for permiſſion of diuorce, is heereby iuſtified, for the hardneſſe of the Iewes hearts, a caſe of neceſſitie: Alſo the Apoſtles preſcribing and practiſing the Iewiſh Ceremonies was vnlawfull, but in a caſe of neceſſitie: of like nature, is Dauids eating the Shew-bread, the Apoſtles rubbing of the eares of Corne: vnder this kinde commeth the lawfull vſe of all indifferent ſcandalous things, ouerruled by neceſſitie: and ſo is the conformity vnto the Ceremonies preſcribed, made lawfull, for all the negatiue prohibitions, whether one or other in this caſe of neceſſitie. Thirdly, this rule holdeth alſo in matters circumſtantiall and ceremoniall, excepting when a ſuperior duety meetes with them, to ouerrule them: of this kind is the caſe of Dauids eathing Shew-bread, and the Apoſtles practiſing and preſcribing Iewiſh Ceremonies, for the Churches peace and furtherance of the Goſpel: which hade not elſe beene lawfull to haue done, and here is alſo an image of our caſe. Here it is demanded, whether an affimatiue ſubſtantiall of the firſt table, meeting with a negatiue circumſtantiall of the firſt table, the former doeth ouerrule the latter? I anſwere yea: For ſuch were the former caſes of Dauids eating the Shew-bread, of the Apoſtles practiſe of Moſaicall Ceremonies, and the like. By this alſo we haue an anſwere againſt the objection; That we may lawfully omit good, to doe ſome ſuperior duety, or to omit good for a time, to preuent a miſchiefe of ſinne, or harme to others or our ſelues: as to conceale a trueth to ſaue ones life, or to omit preaching, to quench an houſe on fire. But we may not commit an euill, to purchaſe or procure any good. Which obiection is both vntrue, for Dauids eating Shew-bread, the Apoſtles practiſing of Iewiſh, ſcandalous, and hurtful Ceremonies, and the like inſtances before rehearſed, were matters of commiſſion, not of omiſſion, and beſides, this obiection is incident into the former: For omiſſion is of duties affirmatiue, and commiſſion is againſt duties negatiue.

Obiect. Theſe Ceremonies are againſt the ſecond Commandement, which forbiddeth humane inuentions in Gods worſhip, ſignificatiue Ceremonies, abuſed to ſuperſtition, by Idolators, and apt to be abuſed by vs alſo, which commandeth vs all poſſible purity and ſimplicity, in the worſhips of God; Ergo our Ceremonies are vnlawfull, ſimply, and in nature euill, as being idolatrous, and may not be practiſed.

Anſw. This obiection is not wel vrged by any as yet, that I know, becauſe it is vrged confuſedly, and diſtinguiſheth not of the parts of this commandement, neither declareth the degrees of the duties commanded, or of the ſinne committed againſt this command, that ſo the reaſon might bee euident, why, and how farre theſe Ceremonies are againſt the ſecond Commandement. But I anſwere, though a man ſhould admit the antecedent, that theſe Ceremonies in theſe reſpects are againſt the ſecond commandement, yet it followeth not, therefore wee may not vſe them to preuent depriuation, or to redeeme the libertie of the Goſpell; and the reaſon is, that as the reaſon of the refuſing of ſuch Ceremonies as ours are, be commanded, ſo alſo is the preaching of the Word commaunded in the ſecond Commandement: the former as a circumſtantiall duety, to which all Ceremonies are as a leſſer worke to a greater. The leſſer may not commaund or ouerrule a greater: if it bee ſayde theſe Ceremonies are Species idoloatriae kindes or degrees of idolatry: I anſwere, that admit it were ſo, yet it is ſuch aſpecies, as the wearing of ſome apparrell a little too fine (yet not being euill in it ſelfe) or the ſmile of the wife of another man, a little too familiar, without euill intention may bee aſpecies, or gradus of adultery, that is of the leaſt degree thereof, quatenus, it may be an occaſion, and accidentall meanes of ſcandall in ſome, and vncleaneneſſein others, which is farre from making a diuorce, or ſo much as ſturring indignation in the husband: But if we would make a paralell and equall cauſe, betweene that caſe and ours, it muſt be thus, namely, in a caſe of neceſſitie, that a man muſt either goe naked, and ſo impaire his health, or indanger his life, and goe after an vnſeemely faſhion, or elſe hee muſt weare ſome inconuenient apparrell, in the wearing whereof, ſome good mindes will bee offended with him in the vſe, others will take it as an occaſion by the faſhion, to bee vnlawfully inamored with his perſon, and ſo may be an occaſion to draw them to actuall adultery in thought, deſire, intreatie, or attempt: ſuppoſe alſo, that other men doe vſe the ſame faſhion or fineneſſe to pride, and intention of adultery, take away the neceſſitie, and I confeſſe, euen the leaſt occaſion of theſe ſcandalles were vnlawfull: but with the neceſſitie, it leaueth to bee a ſinne in the wearing thereof, becauſe a greater dutie comes in place: nay it were a ſinne to neglect health, by leauing the apparrell; and compare this caſe with ours, it may as well bee ſay de to bee adultery, as this idolatrie, it being a violation of a negatiue precept as well as this is ſuppoſed to be, for all the occaſions of the ſinne, are forbidden with the ſin, that a ſinne of commiſſion as well as this is conceiued to bee, and the redeeming of preaching the Word, the meanes of mans life ſpirituall and celeſtiall, may be paralled, and put in ballance, with the redeeming of our health, and naturall life, in compariſion of the other: other compariſons may bee made out of other precepts, but this ſufficeth. Secondly, This Obiection doeth ineuitably accuſe the Apoſtles of idolatry in preſcribing and practiſing Ceremonies ſcandalous, ſignificant, abuſed, and apt to bee abaſed to ſuperſtition, and in many other reſpects in conuenient: yea, what Church in the world ſhall eſcape cenſure, for preſcribing and practiſing Ceremonies of the like nature, which euer in the pureſt Churches haue beene vſed more or leſſe? yea if this hold, how can any manioyne to the Church of England, or to any primitiue or reformed Church of any age; ſeeing by this they may all be ſayd to be Churches, practiſing and maintaining of idolatry, and ſo idolatrous Churches? How can any depriued Miniſter communicate in any aſſembly in England, where kneeling at the Communion is, if kneeling at Communion be idolatry, albeit hee ſit himſelfe, ſeeing he communicateth with an idolatrous Church, and with a company of idolators? and ſo muſt needes be driuen to ſeparate from England, with the Browniſts, and from all the moſt and beſt reformed Churches, primitiue and latter? For we muſt come out from idolators and touch no vncleane thing, 2. Cor. 6. 17. Rom. 18. 4. By which reaſon alſo our Sauiour Chriſt himſelfe, his Mother, his Apoſtles, & al the faithfull of thoſe times, could not eſcape the gilte of a ſinne, for communicating with the Word, Sacraments, inuocation, and Miniſtery of ſuch a Church, as propoſed ſome Ceremonies of meere humane inuention, as the worſhips of God, and neceſſary to ſaluation, Mat. 5. 8. 9. Laſtly it takes away ſaluation from the Apoſtles, the Martyrs, and all faithfull teachers which communicate with ſuch like ceremonies, both becauſe Idolators ſhall neuer enter, 1. Cor. 6. 11. Gal. 5. 19. 20. 21. Reu. 21. 8. as alſo becauſe preſuppoſing it to be a breach of the loweſt degree thereof: yet breakers of the leaſt commandement, and teaching ſo cannot be ſaued. Mat. 5. 19.

Obiect. Admitting the ceremonies of our Church to bee indifferent, yet we may not by the vſe of any indifferent thing offend or ſcandalize our brethren, rather wee muſt neuer vſe it. 1. Cor. 8. 9. 12. 13. & 10. 28. Rom. 14. 15. 16. 21.

Anſw. True, we may not vſe any indifferent thing, by which our weake brother is offended, if the not vſing or vſing thereof be voluntary & within our power, as that indifferent thing ſeemeth not to be, the vſe whereof is commanded by a Magiſtrate, or publique law: whom therefore wee muſt obey whoſoeuer bee offended, and the offence that any doth take in this caſe, is Scandalum acceptum, non datum.

A Magiſtrate onely commandes my outward man, and inflictes an outward penalty, whom albeit I am commanded to obey, and that of conſcience in a thing indifferent: yet if I diſobey him not of purpoſe or contempt, but with a conſcionable and charitable reſpect of not offending weake or godly Chriſtians, that ſo I may not deſtroy my brother, Ro. 14. 15. 20. 1. Cor. 8. 10. 11. neither wound his conſcience, neither ſinne againſt Chriſt▪ 1. Cor. 8. 12. I doe not ſin againſt God, but am onely lyable to the penalty enioyned, my conſcience is not herein touched before God, becauſe I reſpect and follow a greater duety. 2. A Magiſtrate cannot command me to vſe a thing, whereby either purpoſely, or by accident I ſhal offend my weake brother, & ſin againſt Chriſt 1. Chro. 8. 12. though he ſhould, yet God commands me to auoyde it, and tells me it is a ſinne againſt Chriſt, 1. Cor. 8. 1 • . a ſuperior command and of ſuperior reaſon, better obey God then man.

Anſw. All this is in ſome ſence true, howbeit al this holdeth onely in caſe of outward and ciuill penalty, where I ought to beare ſome corporall paine, or externall loſſe, to violate the magiſtrates command, in not offending the godly weake brother. But it holdeth not in a caſe of ſpirituall, publique & generall penalty, as of depriuation of the miniſtry, which to auoyd by vſing a thing indifferent is a duty of ſuperior reaſon, then by not vſing a thing indifferent to giue offence, where (in that caſe) it ſhould not be broken, which apeareth two wayes. Firſt by the greatneſſe of in conuenience; for it is ten times more in conuenient by not vſing of the ceremonies (things indifferent in nature to ſuffer depriuation of miniſtery, the Goſpell to be hindred & ſuppreſſed the whole Church, & viſible kingdome of Chriſt to be vtterly diſſolued and diſſipated, then by vſing them to redeeme theſe benefits, to offend ſome few, who in this caſe ſhould not be offended, and that they are is meerely their ſinne. Secondly, by the proportion of offence and ſcandall. For the Papiſt & Athieſt will much more triumph and reioyce, and a Godly Chriſtian wil much more grieue & be troubled, to ſee a worthy, painefull, and profitable miniſter be depriued and ſilenced, then to weare a ſurpleſſe & vſe ſome few ceremonies, the one being a ſmal in cōuenience, but the other a deadly miſchiefe to the Church of Chriſt, & ſo much of the ſecond argument of the firſt reaſon.

Argum. 3 Now followeth the third prouing, That to ſuffer depriuatiō for the refuſing to cōforme to the preſcribed ceremonies, is contrary to Gods word, and therefore a ſin; becauſe it is contrary to a ſecond ground of Gods word, namely the royall law of loue: for the further euidencing of this reaſo, there are two points to be conſidered and proued. Firſt that to do any thing that is contrary to the law of loue, is contrary to the word of God. Secondly to refuſe conformity to the preſcribed ceremonies in caſe of depriuation, is contrary to the law of loue. The firſt point is of it ſelfe cleere ynough without any further proofe, howbeit it appeareth by theſe reaſōs, that namely it is cōtray to Gods word to do any thing cōtrary to the law of loue. Firſt becauſe if loue be the fulfilling of the law, Ro. 13. 8. 12. thē the violatiō of this law, is the violatiō of the law of God, which is a ſin. 1. cor. 16. 14. al our things muſt be done in loue. Secondly becauſe of the fulfilling of the law of loue, according to the ſcrip. by wel doing; for the Apoſt ſaith, If ye fulfil it ye do wel, Iam. 2. 10. thē the violatiō of the law is euil doing, which is ſin. Thirdly becauſe the violation of the law of loue is a breach of the end of the cōmandemēt, 1. Tim. 1. 5. 6. which is a ſin. Fourthly becauſe the violatiō of the law of loue is a breach of the law of loue to God, Io. 3. 17. & 4. 20. 21. & 5. 1. therefore a ſin. Fiftly Becauſe the violation hereof putteth out the infallible and true badge in vs of being ture chriſtians, *Ioh. • 3 35. 1. Ioh. 4. 7. & 13. 10. 19. which is a ſin. Sixtly becauſe the violatiō of this law putteth out the internall aſſurance of regeneratiō, & of being the childrē of God, *& that wee be tranſlated from death to life, which is a ſinne.

The ſecond point is alſo prooued thus, namely, That to incurre and ſuffer depriuation for refuſing to conforme, 2 Poynt. is contrary to the royall law of loue. The reaſons are theſe;

Reaſon. 1 Firſt, becauſe this doctrine and practiſe is a greate enemy to mans ſaluation, which is a breach of this law of loue in the higheſt degree. Rom. 14. 15. This appeareth, becauſe it doeth by abſtaining from a thing in nature indifferent (ſuch as our ceremonies are prooued to be) needleſly depriue him of the ordinary meanes of his ſaluation, which is the preaching miniſtry of the word of God, and of the Sacraments. For as things doe ſtand, all ſuch as doe not conforme vnto the ceremonies, are to be depriued without exception.

Obiect. A man may haue the miniſtry of others, though ſome be depriued.

Anſw. Surely very hardly: For where almoſt in any place many thouſands of perſons fearing God, in this land, enioy a preaching miniſter, hauing loſt their faithfull teachers by this doctrine of ſuffering depriuation for refuſing conformity to our ceremonies, which haue no teachers neerethem in a greate compaſſe, and are tyed by neceſſitie of outward meanes that they cannot remooue their dwelling, where they may enioy this ordinary meanes of their ſaluation. Secondly this obiection is nothing to the point in hand: for in that ſome preachers remaine for the comfort of Gods people, is Gods extraordinary bleſſing and grace, of whoſe mercy it is, that wee are not conſumed, becauſe his compaſſion fayles not. Howbeit this is no thanke to this doctrine of ſuffering depriuation for indifferent ceremonies, which if it might preuayle according to their minde, would leaue noe preacher in England at this houre, but ſweepe them all away at once, which I thus manifeſt. Firſt our Soueraigne King and the Eccleſiaſticall gouernors vnder him with the whole ſtate (as appeareth by the Statutes yeat in force) doe remaine reſolued and vnremooued to maintaine the practiſe of ceremonies preſcribed indifferent, and that it is not a conuenient thing, neither yet ſafe, neither ſtanding with the credit of the Church, or commonwealth, to remoue theſe things, which they hold to haue bin at firſt with mature aduice eſtabliſhed; and this reſolution of theirs, experience in the loſſe of many woorthy preachers hath taught vs. Secondly, the doctrine of ſuffering depriuation for inconuenient ceremonies, if it bee truth, as they ſuppoſe it be, who haue beene for that cauſe depriued, doth tie all Miniſters alike, ſo that if it tie the conſcience of one, it tieth alſo the conſcience of another, yea of a thouſand beſides, not one excepted. Wherefore no man (if wee preſuppoſe the ſtate of things to remaine as they doe) may by that doctrine without ſinne, conforme to redeeme his Miniſtery, not onely at this time, but not in any poſteritie heereafter: and ſo this doctrine doth vniuerſally depriue all places of this Land at all times (things ſtanding as they doe) of the ordinary meanes of their ſaluation, which is the Miniſtery of the Word and Sacraments.

Obiect. God bleſſeth the priuat meanes of priuat reading, catechiſing, inſtruction, reproofe, comfort, exhortation, and inuocation, in the abſence of the publike.

Anſw. True vnto ſuch perſons, as are not cauſe of depriuing themſelues needleſly of the publike meanes: in which caſe I know God accepteth a man according to that he hath, and not according to that he hath not. But what is that to the Miniſters, that doe not on iuſt cauſe, but needleſly ſuffer depriuation for refuſing to conforme? whereby it ſeemeth that they incurre the danger of two miſchiefes. One by needleſly ſuffering the light of Gods publike ordinance to be quenched, they create to themſelues iuſt feare that hee will not bleſſe their priuat meanes to them, being guilty of the needleſſe leauing of the publike. The other, that they may alſo feare leaſt they haue done (though in ignorance & purpoſe of well doing) as much as in them lay, needleſly to deſtroy the flocke committed to their charge, by denying further inſtruction to them, and publike ordinary meanes of their ſaluation, which they might haue with good conſcience continued in, to the comfort & conuerſion of many a ſoule.

Obiect. Wee muſt ſo loue our neighbour, as that wee muſt loue Chriſt aboue our deereſt friends, Matth. 10. 37. Luk. 14. 26. Secondly, loue reioyceth in the truth, not in iniquity, 1. Cor. 13. 6. Thirdly, wee muſt ſo loue our neighbour, as that we offend not God, by breaking his will. Fourthly, wee muſt ſo loue our neighbour, as that we offend not God, by violating a good conſcience, and breaking our peace, Heb. 13. 18. Fifthly, we muſt not doe euill, that good may come thereof: wherefore wee muſt not vſe the ceremonies, though wee ſuffer depriuation, and by this practiſe wee breake not the law of loue, but keepe it.

Anſw. Firſt wee loue Chriſt, when we keepe his Commaundements, Ioh. 14. 21. 24. who hath commanded his Miniſters to preach his Word to the worlds end, Matt. 28. 19. 20. he breaketh not Chriſts commandement, that doth practiſe indifferent ceremonies, though in ſome reſpects accidentally inconuenient, to redeeme the fulfilling of his greater duty of teaching the Goſpel to the flocke, which is a great argument of our loue to him, Ioh. 21. 15. 16. 17. Secondly, the truth is this, wherein true loue reioyceth, that for tender loue vnto the ſheepe of Chriſt, that Miniſters muſt conforme and practiſe euen inconuenient ceremonies, that the Goſpell may haue a free paſſage, which truth is proued, Act. 16. 1. 3. & 15. 28. 29. & 21. 23. 24. 25. 26. Thirdly, we breake the will of God, if we neglect the preaching of Gods Word, 2. Tim. 4. 2. but vpon iuſt cauſe, and draw the heauy woe vpon vs, 1. Cor. 9. 16. Fourthly, what good conſcience may a man haue by breaking a greater duty, to performe a leſſer? by committing a greater ſinne, to auoid that which in this caſe leaueth to bee a ſinne? to make conſcience of that, where none in this caſe is to be made, and to make no conſcience of that, where great conſcience is to bee made, namely of continuing to feede the flocke committed to their charge. Fifthly, this obiection is anſwered before, and holds in matters euill onely by nature, not in things indifferent of nature, and in vſe onely inconuenient.

Reaſ. 2 Becauſe the doctrine and practiſe of ſuffering depriuation for inconuenient ceremonies, is a great enemy to the edification of the Church, which is a ſpeciall property and effect of loue: for loue edifieth, Epheſ. 4. 16. 1. Cor. 8. 1. For by ineuitable conſequence, it ouerthroweth all the Churches and miniſtery of Chriſt in England, yea al the reformed churches Zanch. in Phil. 1. fol. 45. b. Read the Queſtion. of Chriſtendome at this houre yea all Churches ſince Chriſt and his Apoſtles. Wherefore this doctrine and practiſe is oppoſite vnto the law of Loue. The ineuitable ouerthrow, diſſipation, and deſtruction of all Churches by this doctrine and practiſe, appeareth by this that followeth. Firſt wee muſt conſider this, that no Church ſince the Apoſtles time, but hath practiſed inconuenient Ceremonies in ſome reſpect: neither is there any true reformed Church at this houre in the Chriſtian world, German, Daniſh, Bohem, Heluetian, Dutch, or French, which doth not practiſe ſome inconuenient ceremonies: ſome of them doe practiſe farre more then ours, and more liable to exception; all which is made euident in Argument the fourth. Yea, the Apoſtolicall Churches did practiſe inconuenient ceremonies & that by the Apoſtles command, and that as things good and neceſſary for the Church, Act. 15. 28. 29. Secondly, it therefore followeth by this doctrine of ſuffering depriuation for inconuenient ceremonies, that all the Miniſters of England, yea of al Chriſtendom, muſt neceſſarily ſuffer depriuation for refuſing their inconuenient ceremonies (ſeing all Churches doe ſtrictly tie their Miniſters to the practiſe of their ceremonies:) yea the Apoſtles by this doctrine did very ill, and committed ſin to perſwade others to conforme to inconuenient ceremonies, Act. 21. 23. 24. yea to command them to conforme to them, as good and neceſſary in that caſe, Acts 15. 28. 29. Yea to practiſe this conformity on themſelues, Act. 21. 26. Yea and on others alſo, Acts 16. 1. 3. Yea, they ſhould rather haue ſuffered their Apoſtleſhip to haue bene forfeited, and left the preaching of the Goſpel to haue bene ſuppreſſed, the Churches of Chriſt to haue bene diſſolued and deſolated, then to haue yeelded to this conformity of inconuenient ceremonies. But to admit of this is apparantly abſurd: wherfore the reaſon followes and remaines in force.

Reaſ. 3 Becauſe this doctrine and practiſe doth needleſly, on no ground or iuſt cauſe, breed or produce ſundry ſcandalls and offences againſt diuers ſorts of perſons, which is againſt the law of loue, as appeareth. Firſt, it is the occaſion of fraternall diſcord, mouing the Miniſters to • udge and account of the reuerend Biſhops, as of Antichriſtian, and tyrannous Prelates, and the Biſhops to eſteeme of them, as of pernitious and vnſufferable Schiſmatickes. This diſturbeth the Churches peace, maketh the common enemy inſult and blaſpheme the Goſpel, at our mutuall diſcords, and deuoureth our owne ſtrength, by biting one another, and is Ergo againſt the law of loue, 1. Theſſ. 5. 13. Galat. 5. 13. 14. 15. Rom. 12. 8. Whereas if in the caſe of depriuation, the Miniſters did peaceably conforme, this ſcandall would be cut off, or exceedingly made leſſe and mittigated: of which ſin the authors and acceſſaries are guilty before God. Secondly, it two fold more ſcandalizeth the Papiſt, then conformity: for hee doth farre more reioyce and inſult to ſee a godly Miniſter thruſt out, and with him all the truth of the Goſpel, feruently and continually preſſed (the greateſt enemy to Popery that can be) then to ſee him weare a Surpleſſe in the face of our Church, with his mouth opened, and ſtomacke inlarged againſt Antichriſt, and his ſuperſtitions, and will worſhips. Thirdly, it two fold more ſcandalizeth the Atheiſt, and carnall Libertine and Epicure, who by the painfull Miniſters depriuall, will exceedingly triumph to ſee a doore opened for him without reſiſtance, to liue in drunkenneſſe, whoordome, ſwearing, oppreſſing, & to bring in ſecurely wanton dancings, Church-ales, profane wakefeaſts, reuells, vnlawfull ſports, and a thouſand euills, much more then to ſee the Miniſter, though conforming to the ceremonies, yet preſent to withſtand, diſgrace and ſuppreſſe theſe ſins and therein to glorifie God, to further his kingdome, to edifie his Church, to propagate his Goſpel, with a Surpleſſe on his backe.

Fourthly, it two fold more ſcandalizeth ſuch one as doth truly feare the name of God, who could bee more contented to enioy the meanes of his Faith and ſaluation, and of the Communion of Saints, and viſible proſperity of Chriſt his kingdome vpon earth, with a ſmall inconuenience of ſome Ceremonies, which hee grieueth at, and is not guilty of, then to loſe his Paſtor, the Goſpel and ordinary meanes of his ſauing faith, yea of his ſaluation: and heereby to ſee (if it ſo fall out) loyterers and Wolues in ſheepes clothing, take the charge of the flocke of Chriſt, and to behold the ſheepe and lambes, ſo deerely bought, and heeretofore ſo well inſtructed, to lie ſcattered vp and downe, which were vnited in one fold together, and led into the greene paſtures of grace and life.

Fiftly, it offendeth the Magiſtrate, by prouoking him (perſwaded and reſolued as hee is) to diſgrace theſe otherwiſe well deſeruing Miniſters, and to ſtrike them with the ſword of authoritie, and that in the dayes and light of the Goſpel, which would ceaſe by conforming in this caſe. And if wee ſhould not offend a priuate perſon, much leſſe ſhould we offend the Magiſtrate, which is a publicke perſon, about the vſe of a thing indifferent. If it be ſaide, that therefore they abſtaine from the Ceremonies that they might not giue offence to godly mindes, I ſay againe, that good mindes ſhould not bee offended in this caſe, which if they do we muſt neglect, for that by refuſall of conformity the Magiſtrate is prouoked to depriue them; and ſuch as are well minded haue farre more occaſion of offence at the depriuation of a good teacher, (which is a miſcheefe) then at his conformity (which is but a ſimple inconuenience at the moſt.)

6 Sixtly, it vniuſtly condemneth the harmonie of all true Churches, that euer were Primitiue and reformed, for teaching falſe doctrine, and many godly and moſt reuerend perſons, who in caſe of depriuation partly haue taught the doctrine of neceſſary conformity to inconuenient Ceremonies, partly who aduiſed thereunto, partly who practiſed the ſame themſelues: which hath bene an vniuerſall doctrine of all ſound Teachers, of all times, and places: (as appeareth elſe where in the following arguments) yea it condemneth the very inſpired Apoſtles of Ieſus Chriſt, and the Churches of their planting, which (for performance of greater duties) did conforme themſelues, perſwade others to conforme, and commanded the ſame to others as a duty good and neceſſary. All which inconueniences by conformity, euen vnto inconuenient Ceremonies, in the caſe of depriuation would bee wholy auoyded: which by not conforming are needleſſely maintained, ſtrengthened and vpholden. It followeth therefore, that the doctrine and practiſe of ſuffering depriuation for refuſing Ceremonies, though in ſome reſpect inconuenient, is oppoſite vnto the law of loue, and ſo by conſequence, and error and a ſinne. Touching the doctrine of this point, and application thereof vnto the practiſe of like Ceremonies to ours in a like caſe, looke Gual. in act. 16. 3. hom. 106. fol. 199. P • ſc. in act. 15. 28. Idem in act. 21. 20. Idem in act. 16. 3 Calu. in act. 15. 28. fol. 265. Idem in act. • 8. 18. Aret. in act. 15. 28. fol. 72. Idem in act. 16. 3. fol. 75. Beza annot. in act. 15. 29. & in act. 16. 4. & 21. 20. & 18. 18.

Reaſon 2 Thus much of the firſt maine reaſon, prouing that the doctrine and practiſe of ſuffering depriuation, for refuſing to conforme to the preſcribed Ceremonies, is contrary to Gods word, and therefore an error and a ſinne.

Argu. 4 Now the ſecond maine reaſon ſtandeth in this: becauſe the doctrine and practiſe of ſuffering depriuation for refuſing to conforme to the Ceremonies preſcribed (in the preſent Church of England) or the like, tendeth directly to condemne all true Churches of Chriſt, Primitiue and latter: and all ſound teachers and ſincere Chriſtians of all times and places ſince the time of the Apoſtles, which appeareth to bee an errour in doctrine, and a ſinne in practiſe.

For the further manifeſtation of this reaſon, there muſt be proued, theſe two points.

That to condemne all true Churches, and ſound Teachers of all times and places, primitiue and latter, for teaching error in any doctrine, or maintaining or committing maintained ſinne in practiſe, is a ſinne and error.

That this Doctrine and practiſe of ſuffring depriuation, for refuſing to conforme to the preſcribed Ceremonies, in our preſent Church of England, or to the like, doth condemne all true Churches, and ſincere Teachers, of all times and places, ſince the times of the Apoſtles.

Which points being prooued, the concluſion will ineuitably follow, that to ſuffer depriuation for refuſing to conforme, is a ſinne and an error to be taught and practiſed.

Touching the former point: That namely to condemne 1. Point. all true Churches and ſound teachers for teaching, and maintaining falſe doctrine and ſinne, is both an error and a ſinne: Firſt, I ſay it is an error:

Becauſe in condemning their doctrine for falſe doctrine, euen in this point they condemned the inſpired doctrine of the holy Apoſtles for falſe doctrine (as before appeareth) which muſt needes bee an error and a ſinne, of no light degree.

Becauſe it condemneth their doctrine & practiſe, which are followers of the Apoſtles in their inſpired doctrine and practiſe, and which walke ſo as they haue them for an example: which rule of doctrine and practiſe, being commended as true, and commanded as iuſt, Phil. 3. 17. and 4. 9. the contrary thereto muſt needes be an error.

Becauſe the true Catholike Church indefinitely, taken for the company of the faithfull in all ages, being as they are euer built on the foundations of the Prophets, and Apoſtles, and Chriſt the corner ſtone, Eph. 2. 20. is the pillar and ground of trueth, 1. Tim. 3. 15. but whatſoeuer is againſt the ground of trueth, muſt needes be an error.

Becauſe the true Church of all ages being defined truely, ly, to bee the congregation of the faithfull, conſiſteth of a company of ſpirituall perſons, (not of carnall blinde or prophaine perſons, or hereticall Idolatours and tiranious Popes or Prelates as the Papiſtes:) Now the ſpirituall man diſcerneth all things, 1. Corinth. 2. 15. euen the deepe things of God, verſ. 10. by the ſpirit which God hath giuen him, ver. 12. how much more is the whole company of all the ſpirituall, able to performe the ſame: wherefore the contrary to their doctrine muſt needs be an error.

Becauſe it condemneth the whole ſtreame of the faithfull teachers, and Churches of all ages, of an hainous and damnable crime, namely the breaking the leſſer commandements of God, and the teaching of men ſo to doe: whereby they exclude them, by neceſſary conſequence out of heauen, Matthew 5. 19. which muſt needes bee a groſſe error, and no ſmall ſinne.

Becauſe no ſcripture is of priuate interpretation, 2. Peter 1. 20. either of priuate ſpirits of carnall perſons, though they be many as the interpretations of the Romiſh Popes and Doctors, or of other heretickes failing in the foundation: or of a few Godly and well affected Perſons, againſt the Ocean and world of the faithfull: but the iudgements of the Engliſh depriued Miniſters, being againſt the whole true Church of Chriſt, is but as a litle ſtreame vnto the Ocean, or a ſmall field vnto the world: their opinion therefore againſt the whole Church is of priuate interpretation, and an error.

Becauſe it is againſt the rules of Gods word, and meanes appointed of God for the finding out of the trueth, euen in ſuch like caſes as this, for a few Miniſters and other perſons, be they otherwiſe neuer ſo faithfull, to be oppoſite in iudgement to the whole Church.

1 One meanes is for learners to obey their teachers, Hebrew. 13. 17. eſpecially teaching ſecundum legem, according to the law, Deut. 18. 11. but the Fathers and Godly learned Doctors, ſince them being the Miniſters of the Church of Chriſt in all ages, are the Teachers of all others, ſpecially, if they teach ſecundum legem, which muſt be hearkened vnto and obeyed, and whoſoeuer doth not hearken to them ſo teaching, erreth.

2 An other meanes and ordinance of God is this, that two or three Prophets ſpeaking, the reſt muſt iudge of that they ſpeake: and that the ſpirit of the Prophets muſt bee ſubiect to the Prophets, 1. Cor. 14. 29. 32. When therefore a few Engliſh Miniſters doe ſpeake in the Church, the will of God is this; that the whole Church of all ages and places ſhould iudge: but for the whole Catholike Church of all ages and places to ſpeake, and a few Miniſters of one only Prouince and of one time to iudge and cenſure them, is the mother of confuſion, and an enemie to peace, as the Apoſtle ſaith, 1. Cor. 14. 32. 33. and contrary to this rule and ordinance of God, and therefore the way to error.

3 An other meanes of Gods appointment euen in the like caſe with this: that in matters of difference, not onely about fundamentall points, but alſo in matters of Ceremonies, when the peace of the Church is broken about them, the vnitie of brethren deuided, and the courſe of the Goſpel hindred and interrupted: to aske and ſeeke the iudgement of other true Churches and Teachers, about the caſe in queſtion: As the Apoſtles did in, Act. 15. 2, 3, 4, 6. and the Primitiue ages following after their example, alſo did imitate as their duty was, Ph. 3. 17. and 4. 8, 9. in which caſe if the iudgment of one, two, or twenty Churches be to be harkned to, and not deſpiſed or contradicted raſhly, how much leſſe the iudgement, of all true Churches, of all times and places. Now for a few perſons of one Prouince (as of England and of one ſeaſon, to ſway againſt all Churches, & to condemne their doctrine, and practiſe of ſinne and error, is againſt this ordinance of God, and the way to error.

Becauſe the ſwaying againſt the iudgement and practiſe VIII. of all Churches and Teachers, is againſt the equity of many forcible and maine reaſons: For:

1 Who are more likely to know the trueth, euen in ſuch a point as this, then the whole company of ſuch? Firſt, who are indued with the moſt excellent gifts in the Church, and greateſt degrees of knowledge and vnderſtanding of Gods word, and with meanes tending thereunto? doe not the beſt ſights, beſt iudge of colours? Secondly, who are and haue been endued with greateſt degrees of euident ſanctity? Thirdly, whoſe labours haue beene moſt of all bleſſed of God, for the conuerſion of ſoules, for the ouerthrow of ſinne, and Antichriſt, and Hereſies? Fourthly, who haue liued and died moſt comfortably in the Lord? If a man ſhould not reſt in the iudgements of the whole company of ſuch, where ſhould he reſt? or what peace or aſſurance ſhall hee haue to haue all theſe (ſo many as all and ſo incomparable perſons) his aduerſaries: as in condemning ſuch for ſinners and falſe Teachers.

2 No one point of error can be ſhewed, which is eſtabliſhed by this rule: namely, by the conſent of iudgement and practiſe of all Churches, primitiue, and reformed latter. For albeit▪ ſome faithfull perſons, and ſome true Churches, may differ from ſome other in ſundry points, and thereby there muſt needes bee error in one part or other: yet it were hard for a few priuate perſons, to conuince them all of errour, in a matter wherein they all agree: if they were in errour; is it not ſtrange, no age ſhould bee able to diſcerne it?

3 Such as haue wilfully and profeſſedly differed from this rule, haue beene found to haue beene Newfangles, Heretickes, Schiſmatickes, and prophane perſons; ſuch as Donatiſts, Anabaptiſts, Browniſts, Arians, Fameliſts, and the like: and are of infinite varieties, one from another, and therefore all, or the very moſt, muſt needes bee an errour, for there is but one trueth.

4 By the reiecting of this rule, euery Sect maketh a way open to their owne contempt. For if the iudgement of ſo reuerend, and ſo excellent lights and agreement of them all, is to bee deſpiſed and reiected by any particular: why ſhould not others reiect and contemne them and their iudgement, the matter being difficult, and of diſputable nature, and themſelues being ſo many thouſand degrees behind the perſon whom they thus deſpiſe, in their worth or number?

5 It opens a doore to ſingularitie, noueltie, and of endleſſe differences, errors and contentions, and leaues no rule of Peace, or of ending diſſentions in the Church of God: For if one may vnder colour of trueth, teach and practiſe what he liſt in his diuerſitie: why may not another do the like? or what rule will there be, to compoſe the diſſention, that doe and will ariſe in the Church! which one part hauing the trueth, may vrge vnto the other voyd of truth: why ſhould hee rather follow this part then that? wherefore in this caſe wee are to note, that no priuate perſon or perſons, may raiſe vp any new opinion, and pretend Scripture for it, and ſo propoſe it for a Doctrine and a truth in the Church, though hee condemne the whole Church beſide for an error and a ſinne. Becauſe as the Scriptures are not of priuate interpretation, ſo Gods Spirit is not priuate, but generall to all the faithfull.

Thus wee ſee this doctrine of ſwaying againſt all true Churches and Teachers of all ages and places, and condemning them of ſinne and error, is falſe doctrine. Whereupon alſo it followeth ſecondly, that it is a ſinne: which alſo appeareth further.

I Becauſe Dauid doth iudge himſelfe that he treſpaſſed, in that he being a priuate man condemned and cenſured all the generation of Gods children, Pſal. 73. 13. 14. 15. Againe becauſe God laieth a woe vpon the practiſe of taking away the righteouſneſſe of the righteous from him, Eſa. 5. 23. or of condemning the iuſt, Pr. 17. 15. But that doctrine & practiſe which laieth a ſin vnto the charge of all Gods Church, takes away their righteouſnes and condemnes them in that point. Therefore it is a ſinne, euen of bearing falſe witneſſe againſt the whole congregation of neighbours.

2 Becauſe the cenſuring of all true Churches, for a ſin, or of falſe Doctrine, is contrary to the Commandements of God: who would haue the Teachers obeyed and hearkened vnto, which doe teach and define ſecundum legem: as aboue I noted, Heb. 13. 17. Deut. 17. 9, 10, 11, 12. and would haue the reſt to iudge of the words of a few which propheſie, 1. Cor. 14. 29. 32. and of the commandement, of walking in the wayes of good men, Pro. 2. 20. Phil. 3. 17. and 4. 9. It is alſo contrary to the practiſe of the holy Apoſtles, who determined one Churches differences by another, Act. 15. 2. as before I noted.

3 Becauſe this Doctrine is the ground, and mother of ſchiſme: For S. Paul noteth, that they cauſe diuiſion and offences, that teach and practiſe contrary to the doctrine which the whole Church hath receiued eſpecially from the Apoſtles, Rom. 16. 17. Therefore this doctrine is a ſinne.

Obiect. Againſt this point it is alleadged, firſt, that it is a Popiſh ground, to make the Church the ground of our Faith: It contradicteth the Doctrine of our Churches againſt the Papiſts.

Anſw. This point includeth no Popiſh ground; nor doeth it contradict the Doctrine of our Churches againſt the Papiſts: For the Churches deſire nothing ſo much againſt the Papiſts, then that they would grant the elect and faithfull to bee the onely Church: and then that they would ſtand to the iudgement, determination, and practiſe of ſuch as are faithfull in all ages. But that this may the better appeare to bee no Popiſh ground, Wee are to note:

1 The Papiſts vnderſtand the Church, to conſiſt onely of perſons in office, and thoſe often hereticall, ſacrilegious, and prophane perſons ſuch as their Popes, Cardinalls, carnall Biſhops: Wee, the only faithfull in all times and places, whether in office or not.

2 They vrge Apocriphall and baſterd Fathers, for the patronage of their errors: Wee the vndoubted writings of the approued Fathers.

3 They vrge the Fathers errors, and things wherein they differ: we their truth, ſo farre foorth onely as they agree and conſent.

4 They alleadge the vngrounded opinions of ſome priuate fathers: we their trueth, ſo farreforth as they agree to Gods word, and examples of the Prophets of Chriſt and his Apoſtles.

5 They inſiſt vpon Fathers further from the Apoſtles, & from Apoſtolicall and Primitiue purity, wee moſt of all inſiſt on thoſe who were moſt neere to the Apoſtles, as being moſt pure and free from Antichriſtian contagion.

6 They are only for the former Fathers we bring the conſent of all our later worthy Fathers and teachers of the moſt reformed and pureſt Churches of the world.

Obiect. This were to giue and to aſcribe as much to man as to God, to make them the grounds and iudges, of our faith or practiſe: yea it is ſo farre from being a ſinne, to ſway from all iudgements, that it is a ſinne to iudge that all iudgements ſhould bee the rule of our conſciences.

Anſw. This obiection is both vnfit and vntrue: It is vnfit becauſe the argument concludeth not that they are, or that we ſhould make them the grounds and iudges of our faith and practiſe: But that it is an errour and a ſinne to condemne the whole Church of Chriſt, for teaching errour, and for practiſing and maintaining ſinne. Next it is an vntruth to call the whole company of Saints and ſpirituall perſons, (Man) oppoſed vnto God. Which appeareth further by conſidering the aequiuocation of the word (Man). For man is taken either for meere man (i) a carnall man, or to the poynt, a company of carnall men, prophane, ignorant and erronious, which cannot know nor perceiue the things of God, becauſe they are ſpiritually diſcerned, 1. Cor. 2, 14. and ſo it is true, if the caſe were thus, that wee ſhould put the iudgement of this thing, to a company of carnall perſons, for in this caſe, it is ſayde that all men are lyers, Rom. 3. 4. But there is alſo the ſpirituall man which hath vnderſtanding to iudge what other men do ſay, 1. Cor. 10. 15. and diſcerneth all things, euen the deepe things of God, Pſal. 25. 14. 9. 1. Cor. 2. 15. 10. 12. Dan. 12. 10. Iohn 7. 17. 1. Iohn 2. 27. The conſent in iudgement of which company, is not to be termed a company of men oppoſed againſt God: But ſuch as being built one the foundation of the Prophets, Apoſtles, and Chriſt, the corner ſtone, Eph. 2. 20. are alſo called by holy the Ghoſt in this reſpect the pillar and ground of trueth, 1. Tim. 3. 15.

Obiect. A priuate man may ſee a truth which a great many Godly men may not diſcerne.

Anſw. Though a priuate man may ſee more into ſome trueth, and explicate or confirme it better than many other: yet it were abſurd to ſay, that one man might ſee more then all the faithfull, all godly learned Teachers, all true Churches that euer were in the world, for the rule is good which Lyrinenſis giueth, Nouè non noua: The Papiſts take the Church, for onely perſons in office, as Pope, Cardinall, Biſhops, and Abbots, and other Doctors gathered in a Councill: and it was well maintained by Gerſon, that a priuate man, by the light of Gods word, may ſee more then they all: And the reeſon is plaine. Firſt, becauſe thoſe perſons haue many wayes prooued themſelues to be carnall, and prophane, and not able to diſcerne the things of God, which are ſpiritually to be diſcerned. And againe, becauſe they iudge not as it was inioined to the Prieſt in the law, Secundum legem Deut. 17. 11. and ſo there can be no light in them, Eſa. 8. 20. But the caſe in queſtion is quite oppoſite to this, in either part, and therefore this obiection toucheth not the point.

Obiect. The whole Church of God may erre in ſome circumſtantiall matters: All viſible Churches may erre in matters, not fundamentall: The conſent of Churches and of the faithfull teachers, according to Gods word, a rule of fundamental truths; that is of al ſuch truths as may quiet a mans conſcience, it is not ſo in matters of circumſtance.

Anſw. 1 Wee hold rightly againſt the Papiſts that all particular Churches may erre: whereupon wee aſſume and inferre: But the Roman Church is a particular Church: Therefore it may erre. But that the Catholique Church taken in the ſence, that our part doe explicate it, (i) for the company of the faithfull in all ages, it was neuer holden by any ſound diuine: But the cleane contrary.

2 Though the iudgement of all true Churches in matters fundamentall, be infallible, becauſe without fundamentalls, they could not be Churches: and againe albeit all particular Churches may erre in matters circumſtantiall and ceremoniall: yet it is an hard ſpeach to ſay that the generall or Catholique Churches, or company of the faithfull, in all ages haue generally conſented in an error, neither can there poſſibly on inſtance be ſhewed of ſuch a point, no not of a circumſtantiall point.

3 The depriued Miniſters hold it a ſinne in nature to practiſe the ceremonies preſcribed in our Church or the like: but ſinne in nature is a thing ſubſtantiall, in the practiſe whereof a mans conſcience cannot bee quieted, and therefore if the iudgements of all Churches bee brought againſt them, either they muſt confeſſe their doctrine in this point, to be an error: or elſe that the whole general Church, ſince Chriſt haue erred fundamentally, which is not farre from haereſy and blaſphemy, and I earneſtly do pray them to conſider of this poynt.

Obiect. Churches and fathers haue exceedingly differed among themſelues in all times: heere ſhould wee make their iudgement, and conſent to bee a rule of our doctrine and practiſe.

Anſw. This is ſoone anſwered becauſe I ſpeake not of their differences or of the things wherein they are deuided: but only of ſuch things wherein they all conſent and agree: as namely they all agree that the Chriſtian Sabbath muſt bee ſanctified, and that from the ground, and in memoriall of Chriſt his reſurrection: for they agree that al the bookes of Scripture are the word of God: and in the point in queſtion, they agree that Churches may vary in their ceremonies and diſcipline, and yet retaine their peace one with another. And that ceremonies, as inconuenient (as our ceremonies are ſuppoſed to be,) & in ſome reſpect, fit to be aboliſhed, yet may they be retained, and ought to be practiſed to preuent the diuiſion of brethren: diſquiet of the Church, & hinderance of the Goſpel; and there are few points wherein they agree more conſtantly then in this.

Obiect. We are commanded to call no man our teacher vpon earth, becauſe one is our Doctor and teacher, euen Chriſt, Mat. 23. 8. 10. there is one law giuer, Iam. 4. 12.

Anſw. This obiection is much vrged by Browniſts, as ſome of the others are. But what will they conclude from hence? ſurely if any ſuch thing, it muſt be this. Therefore we may not make the iudgement of the Fathers or whatſoeuer men in earth, a rule of our conſcience. And indeed I ſay 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 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. 8.

They gaue the Euchariſt vnto the ſicke if they required it, euen when they were ſpeachleſſe, Euſeb. 6. 43. Decret. cauſ. 26. quaest. 6. 7. 8. 10.

They gaue the Euchariſt vnto the Baptiſed, immediately after Baptiſme, Cryſ. Epi. 1. ad Innoc.

Touching Prayer.

THeſe were their Ceremonies, to ſtand in prayer and not to kneele, and all the Dominicall or Lordes dayes, Baſil. de Spiritu ſancto cap. 27. Tertullianus de reſurrectione carnis, Hieron. cont. Lucif. cap. 4. This Ceremony was done in token or ſignification of their reſurrection, and further to teach them that on the day of Chriſt his reſurrection, they ought to ſeeke heauenly things, Baſil ibidem Auguſt. Epiſt. 119. de conſecrat. diſt. 3. cap. 10. quoniam, out of the Nicene Councell where it was decreed: This was commended to bee an Apoſtolicall tradition, Tertull. cont. Marci. & de coron. mil.

To ſtand in prayer and not to kneele, on all dayes betweene Eaſter and Whitſontide, commended alſo as Apoſtolicall, Baſil. Tertul. Hieron. ibid.

To pray towards the Eaſt, and that for this cauſe and ſignification, becauſe we ſeeke to Paradiſe our old and auncient countrie, and is commended and Apoſtolicall, Baſil. ibid.

To pray in ſome places by candle light, Socrat. lib. 5. cap. 22. in the day time, Hier. con. vigil.

They did alſo weare a linnen garment, or Surpleſſe in the worſhips of God, Cryſ. hom. 83. in Mat. Hier. lib. 1. contra Pelag. and of this iudgement is Zanch. de redemp. cap. 16. lib. 1. fol. 444. a. and citeth Hier. P. Martyr. Loc. Epist. Hoopero fol. 1087. citeth Chriſostom, and Cyprians examples out of Pontius Diacon. and Saint Iohns Petalus out of Eccleſiaſtical Hiſtorie, to prooue that the originall of the Surpleſſe was not of Antichriſt, Bulling. and Gual. in an Epiſtle doe cite Theodoret. hist. 2. 27. Socra. 6. 22. Iohn the Euangeliſt his example out of Euzebius, Pontius Diacon. of Cyprian, and Chriſostom. It is cited by A. B B. C. Whitgift defence. fol. 2618. Polanus citeth Hieron. comment. in Eſec. cap. 44. fol. 807. Zepperus citeth Chryſostome and Hieron. ſhewing that they vſed them for a ſigne and admonition of honeſt and pure life de Polit. Eccl. lib. 1. cap. 12. the like doth Zanch. vt ſup.

Touching dayes.

TO celebrate the dayes of Chriſts Natiuitie, Paſſion, Reſurrection, Aſcenſion to heauen, and deſcenſion of the Spirit, or Pentecoſtin the remembrance of theſe things, this was obſerued in all the world, Auguſt. Epiſt 118. cap 2. Origen cont. Celſum lib. 8. concil. Agatheus can. 14. 39. alſo the feaſt of the natiuitie of Iohn the Baptiſt, ibid. can. 14.

To keepe Saturne day holiday, and frequent the Eccleſiaſticall aſſembly, as on the Lords day, Sozomen. 7. 19. & 6. 41. Socrat. 6. 8.

To keepe the Fryday holiday, vſing thereon the Eccleſiaſticall aſſemblies, in remembrance of Chriſt his paſſion, as they did obſerue the Lords day in remembrance of his reſurrection; this was commanded by Conſtantinus Magnus, Sozomen. 1. 8. Hist. tripartit. 1.

To celebrate Eaſter day on the foureteenth of Aprill in halfe the world, namely in the Eaſterne part, but on the Lords day in the Weſterne part; this was commended on either part to come from the Apoſtles, which yet could not both bee true, but the trueth is (ſaith Socrates) that the Apoſtles left no Lawes concerning dayes, but left them as a matter free, lib. 5. cap. 22.

Touching fasting.

TO faſt on Thurſdayes all the yeere, in remembrance of Chriſt his aſſention, and on Fridayes in remembrance of Chriſt his Paſſion, this was commended, as an Apoſtolicall tradition, Epiphanius cont. haer. in Epilogo.

To faſt on Saturnedayes in ſome places, in other places not, Augustinus Epist. 118. cap. 2. Hieronymus ad Licin. Epiſt.

To faſt euery Lords day, ſo they did at Rome, Socrates ibid. this Auguſtine reprooueth in his dayes as an euill and ſcandalous thing in the Roman cuſtome, becauſe it was vſed by the Maniches, and enioyned to their followers: in other places they would by no meanes faſt on the Lords day, Auguſtinus ibidem, Hieronymus ad Lucif. Tertull. de coron. mil.

To faſt the time of Lent before Eaſter, by ſome three weekes, by ſome ſixe weekes, and by ſome ſeuen weekes, Socrates, 5. 22. Diſt. 4. cap. 5. This was commended alſo, as an Apoſtolicall tradition by Ambroſius, & Hieronimus, ad Marcell. And by Epiphanius Haereſ. 75. 80. who ſheweth, that the Apoſtles inioyned, that all men ſhould eate in Lent nothing but Bread, Salt, and Water, howbeit, this is denied by Socrat. lib. 5. cap. 22. by affirming that namely, the Apoſtles neither made, nor left any lawes for faſting, but left it alſo as a matter free, the like doeth August. Epist. 86.

To faſt from kindes of meate: ſome from euery kinde of liuing creatures: ſome eating onely fiſh, and fowles of the ayre: ſome not egges, nuttes, apples, nor any kinde of fruit: ſome onely dry bread: ſome not ſo much as that: Socrat. 5. 22. ſome onely bread, ſalt, and water, Epiphan. Haer. 75.

Touching ſundry other Ceremonies.

TO ſigne ones ſelfe with the ſigne of the Croſſe ad omnem progreſſum: at euery going abroad, and comming home: at putting on of apparrell, putting on of ſhooes, waſhing, ſitting, lying downe, &c. Tertull. de coron. mil. Diſt. 11. cap. 5. eccl. ex Baſilio, commended to bee Apoſtolicall.

To make an offering yeerely for a mans birth day, Tertullian. cont. Marcion. lib. 1. & de coron. mil. commended as Apoſtolicall, yet afterward aboliſhed for Gentiliſme.

To waſh ones feete at a certaine ſeaſon, Aug. Epi. 119. cap. 18.

The Temples were erected to ſtand Eaſt and Weſt, the Altars of the Church ſtood Eaſtward; and ſome toward the Weſt, Socrat. 5. 22.

III. Laſtly concerning the effects of theſe Ceremonies and abuſe of them. It is alſo manifeſt, that they farre exceeded our Ceremonies preſcribed in their euill effect, and were much more abuſed: Firſt in the Fathers themſelues, and next alſo in the people.

Touching the Fathers and Biſhops of the Church ſome being ſimple and of ſmall capacitie, and ſhallow iudgement, as Euſebius ſaith, receiued traditions without any ſearching of writings, as out of bare report. Such one was Papias, the hearer of S. Iohn, and companion of Policarp, who in this ſimplicity broached fabulous doctrine of the Chiliaſt error: by whom Irenaeus & others which were of the like opinion were deceiued, namely by pretending and reuerencing of his antiquity, Euſeb. 3. 35. ſuch were Tertullian and Lactantius.

Some were indued as Caluin inſtit. 4. 10. 18. and P. Martir. noteth Loc. com. claſſ. 2. cap. 5. §. 20. & Zanch. de redempt. lib. 1. cap. 15. fol. 366. 〈 in non-Latin alphabet 〉 quadam, with a certaine falſe, and erronious zeale, by being deſirous to imitate the Iewiſh Ceremonies: which they doe both confirme and iuſtifie out of Aug. cap. 20. de catechizand. rudib. and Caluin noteth, that many of thoſe Fathers, were non ſatis conſiderati & nimis curioſi ac cupid, iquorum vt quiſ que poſterior erat, ita ſtulta aemulatione cum ſuis deceſſoribus certauit ne 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 Sanderus viſib. Monarch. lib 7. num. 22, 23, 24, 25 fol. 246, 247, 248. Sanders, Bellarm de Rom pont. l. 2. c. 19. Bellarmine, Baron. Annal. Tom. 1. anno. 198. Baronius, & 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 a feeble Primacy, the Pope had in thoſe times, beſides his poſſibilities and actuality of erring, euen in Catheàra being ſo countermaunded reprooued, and diſobeyed, by ſuch incomparable Churches, and teachers.

Secondly, how dangerouſly the Papiſts put the iumpe of all their ſempiternall expectations vppon the credit, euen of the greateſt clerkes, which ſo vntruely, falſly, and corruptly relate the recordes of antiquity.

Next, for the effect and abuſe of theſe things in the people, wee may eaſily ſee that if the fountaines bee troubled the ſtreames cannot bee cleere, as may appeare by that which followeth.

Many things commaunded in the holy Scriptures, and of very holſome and good vſe, were leſſe reſpected and cared for, then many light matters, whereof they ouerbouldly preſumed, Auguſt. Epiſt. 119. cap. 19.

Many of them neglected and ſwallowed great things, placing opinion of religion, and ſhewing great diligence in following or practiſing ſuch things as had in them ſmall profit, Hieronymus. in Mattheum cap. 23.

Many of them were obſerued to bee troubleſome to others by being caried on with a contentious obſtinacy, others by a ſuperſtitious timorouſneſſe about ſuch trifles, as neither were comfirmed, by authority of the holy Scripture, nor by the cuſtome of the Church in generall, neither ſerued for any profit to the amendment of life and manners, Auguſt. Epiſt. 118. cap. 3.

As for example they were very ſuperſtitious and preciſe in bearing about certaine little peeces of the Goſpels: and of the wood of the croſſe. & iſtiuſmodi rebus, and in the like things, and vſque bodié factitant, doing it euen to that day, hauing the zeale of God, but not according to knowledge, ſtraining at a gnat and ſwallowing a Cammell, Hieron. in Matt. cap. 23.

They were maruelous preciſe in their faſtings; for on their faſting dayes, they would eate no oile nor bread, but figges, pepper, nutts, dates, flower, hony, piſtachia, all herbes and fruits growing in the garden (& delicias) and other delicates, they would not drinke water, but they would haue inſtead thereof, ſorbitiunculas delicatas: delicate ſuppings, and the Iuice of herbes preſſed out, and that not in a cup, but in the ſhell of a Sea-fiſh: they ſought famam abſtinentiae, in delitijs, commendation of their abſtinence, by vſing, delicates: Hierom. calleth theſe things, ineptiae: ſuperstitiones: Ieiunium ſuperſtitioſum in Epiſt. ad Neapot.

They cenſured ſuch as dined on the Sabbath ſoberly, and did not faſt as the manner of ſome places was: that namely they were in the fleſh, and could not pleaſe God; that they were wicked perſons, belly mongers, and that they ſauoured of the fleſh, and of death, and their voice was this, recedant a me iniqui, viam eorum eſſe nolo, and they ſeparated from them, Aug. Epiſt. 86. ad Caſulanum.

They would not ſerue God in a temple once abuſed to Idolatry, neither eate any herbes growing in the garden, nor drinke any water running from the fountaine of an Idoll-temple, Idem Epiſt. 154. Publicol.

They would more ſharpely reprooue a man (qui per octauas ſuas terram nudo pede tetigerit) Who during the time of their octaues, ſhould touch the ground with his bare feete, then a man which was with wine ſtarke drunke, Idem Epiſt. 119. cap. 19.

Some of them did abſteine from eating fleſh, with ſuch a mind, as that they iudged thoſe perſons vncleane which did eat thereof: This Auguſtine writeth out of the report of Ianuar. Epiſt. 119. cap. 20. and giueth his cenſure thereof, that namely, apertiſſimé contra fidem ſanam que doctrinam eſt.

In a word, many of them, out of their owne fancies, or from the cuſtome of other places, did cauſe ſuch litigious queſtions about theſe matters vngrounded in the Scripture, and vnprofitable in their nature, that they thought nothing right, which they did not themſelues, Auguſt. Epiſt. 118. cap. 3.

And thus in part, we ſee a ſmall glimſe of the ſtate of the Primatiue Church of Chriſt, which we commonly account and is heere extended from the daies of the Apoſtles, vntil the time of S. Auguſtine or there about: For afterwards the ſame (which then was clouded) declined vnto darke night, and we will deſcend no lower, knowing that iuſt exception might be taken at it in this argument.

Now in the next place we will giue a taſte of the doctrine and practiſe of the Fathers, and the faithfull in the middeſt of theſe corruptions, that we may ſee how the doctrine of ſuffering depriuation for inconuenient ceremonies (farre more for number, and worſe for qualitie then ours are pretended) hath by them beene propoſed and practiſed. Touching their doctrine of this point, thus they taught:

That the Apoſtles driftin their writings, was not to ſet downe Canons and Decrees concerning Feaſts and Holidaies (or ſuch like Ceremonies of the Church) but to ſet downe a preſident of pietie, good life and godly conuerſation, Socrat. 5. 22.

Seeing there is no man able to ſhew any preſident or record in writing (of faſting daies or the like traditions) it is euident that the Apoſtles did leaue free choice and libertie to euery Church at the diſcretion thereof, without feare, compulſion, and conſtraint to vſe that which ſeemeth good and commendable for it ſelfe, ibid. the like doth Auguſtine, Epiſt. 86. ſpeake of faſting.

They obſerued three ſorts of Traditions or Ceremonies in the Churches of their times; Firſt, ſuch as Chriſt left to his Church, expreſly ſet downe in the Canonicall Scriptures, which Augustine calleth an eaſie yoke and light burthen, very few for the number, very eaſie for the obſeruation, very excellent for ſignification (he mentioneth onely baptiſme and the Lords Supper) whereby hee hath knit together the ſociety noui Populi of the new Church.

Secondly, ſuch Traditions or Ceremonies in the Churches of their times, as are not written but deliuered, and are obſerued throughout the whole world, ſuppoſed to proceed from the Apoſtles, or from the preſcription of generall Councells (whoſe authority was wholeſome (quoth he) to be eſteemed of) ſuch as the dayes obſerued yeerely to the memoriall of Chriſt his paſſion, reſurrection, aſenſion, and deſcenſion of the holy Ghoſt, commonly called Pentecoſt or Whitſontide.

Thirdly, ſuch as in diuers parts and places of the world are obſerued diuerſly, as for example, that ſome doe faſt on the Sabboth, others doe not ſo; ſome doe daily receiue the Communion, other receiue it on certaine dayes: In ſome places it is celebrated on all dayes without exception, other where onely on Saturne dayes, and on the Lords day: Et ſi quid aliud huiuſmodi animaduerti poteſt, totum hoc genus rerum liberas habet obſeruationes, August. Epiſt. 118. cap. 1. & 2. Ianuar.

That there ought of neceſſity one faith to be ſpread ouer the whole Church, as the ſoule within the members, albeit this vnitie of faith, be celebrated and ſolemnized with diuers obſeruations, by which diuerſity that which is true in the ſubſtance of faith, nullo modo impeditur, is no way hindred becauſe all the beautie of the Kings daughter is within: but the outward Ceremonies which are diuerſly obſerued, are as vpon her garment, Auguſt. Epiſt. 86.

That the difference and variety of faſtings, or of dayes obſerued in diuers Churches (or Ceremonies of like nature) doth not interrupt or impaire but commend the vnity and conſonance of faith, ſo ſaith Irenaeus, Euſeb. 5. 24. the like is, in Diſtinct. 12. cap. 3. ſcit. Sancta.

That if their be any matter of this quality, which is contrary to the grounded obſeruation of Chriſt and his Apoſtles; It muſt be reduced to the doctrine & practiſe of Chriſt and his Apoſtles; againe, though their predeceſſours of ſimplicitie or ignorance had erred (which by Gods mercy might be pardoned to them) in which caſe men ought not to obſerue, what any man before them did thinke fit to be done, but what Ieſus Chriſt (who is farre before all) did performe himſelfe, Cypr. Epiſt. 3. lib. 2. Legantur plura.

That Ceremonies and Traditions (ſuch as faſting on a certaine day, as on the Lords day) after that they haue beene vſurped and abuſed by deteſtable and damnable Heretikes (as that was by the Maniches) ought not to be obſerued, but diſuſed for the ſcandall thereof, Aug. Ep. 86. Caſul.

That all ſuch Ceremonies and Traditions, which are not contained in the holy Scriptures, neither eſtabliſhed by general Councels, neither vniuerſally obſerued in the Church, but are varied innumerable waies in diuers Churches, which either for number did ouerload the Church with a ſeruile burthen, or for whoſe continuance there could not be giuen a ſound reaſon, albeit it doe not appeare that they be contra fidem, yet vbi facultas tribuitur, ſine vlla dubitatione reſecanda exiſtimo: They ought without ſtaggaring to bee cut off, when conueniently they may ſaith Auguſtine, Epiſt. 119. cap. 19. Ianuario.

That theſe cautions in eſtabliſhing of Ceremonies (being obſerued) ſuch Eccleſiaſticall Traditions as do no hurt vnto the faith, are ſo to be obſerued, as they are deliuered of the auncients, neither ought the oppoſite cuſtome of ſome, ouerthrow or preiudice the cuſtome of other, diſt. 12. cap. 4. Illud. out of Hier. Epiſt. 28. ad Lucinum. In the which Epiſtle hee concludeth alſo thus, Vnaquaeque prouincia abundet in ſenſu ſuo. Touching Ceremonies, let euery Countrey abound in their owne ſence, preſuppoſing their former caution that therein they impaire not the faith.

That whatſoeuer is inioyned in any Church, which is, Neque contra fidem, neque contra bonos mores, neyther oppoſite againſt faith, neyther yet good manners, is to beholden as indifferent, and to be kept, according to their cuſtome with whom wee liue, Auguſt. Epiſt. 118. cap. 2. Ianuar.

That in matters whereof the Scripture hath determined no certainty, the cuſtome of Gods people is to be followed, August. Epist. 86.

That there is no rule or diſcipline better, or more fit for a graue and prudent Chriſtian, then to doe after that manner as he ſeeth to be performed in that church, to the which it falleth out that he ſhal come, Aug. Epist. 118. This is to be vnderſtood of ſuch Ceremonies, as before he ſaith are not contrary to faith nor manners, for of ſuch hee expreſly ſpeaketh, and then alſo he preſuppoſeth a true Church.

That into whatſoeuer Church a man ſhal come, he ought to obſerue the cuſtomes or Ceremonies which hee findeth there to be in vſe, if he will not giue ſcandall to others, neither receiue ſcandall from other. This was the counſell of Ambroſe to Auguſtine, on the behalfe of his mother Monica; Ego verò (ſaith Auguſtine) de hâc ſententia etiam atque etiam cogitans ita ſemper habui, tanquam eam caeleſti oraculo ſuſceperim, Epiſt. 118. cap. 3.

That vpon occaſion of refuſall of theſe matters, Cauendum eſt ne tempeſtate contentionis ſerenitas charitatis obnubiletur, Auguſt. Epiſt. 86. The law of charity muſt moderate this controuerſie.

That if diſputation bee once admitted on the one ſide, from the diuers cuſtome of ſome Churches, to condemne others in theſe Ceremonies, there will ariſe interminata luctatio, a boundleſſe ſtrugling or contention, which with toile of ianling will produce no concluſions of any certaine truth, Aguſt. Epiſt. 86.

That if on the other ſide, men do labour to ground their particular Ceremonies on the authoritie of the Apoſtles: thence alſo commeth interminabilis contentio generans lites, non finiens quaestiones, an in determinable contention breeding ſtrife, without deciding of the queſtion, Idem ibid.

That it was moſt euidently oppoſite to faith, and to ſound doctrine for Chriſtians, about the vſing or not vſing of theſe things, to cenſure one another, in reſpect of their ſtanding in true grace, by iudging one another to be vncleane, Auguſt. Epiſt. 119. cap. 20.

Thus of their doctrine: Now of their practiſe.

ALthough the teachers of diuers Churches, did vary very much in the iudgement & practiſe of diuers Ceremonies, as for example in the obſeruation of faſting, ſome faſting one day, ſome two, ſome more, ſome fortie, as Euſeb. 5. 24. as alſo in the celebration of the daies, as of the daie of Eaſter, ſome obſeruing it on the Lords day (as the Weſterne Churches did) ſome keeping it on the foureteenth of the moneth: both ſides deriuing their practiſe from the Apoſtles, Socrat. 5. 22. yet for all this difference they were at vnitie one with another, thus writeth Irenaeus to Victor, Euſebius. 5. 24. they were not at diſcord one with another, neither fell they out, Socrat. 5. 22. they varied not among themſelues about theſe trifling matters, Euſeb. 5. 24. they perſwaded not one another vpon either ſide to practiſe other then they did, Euſeb. 5. 24. they vſed not a word of diſcord about this matter, ibid. they did not euer excommunicate one another for this difference, Euſeb. 5. 24. they did communicate on with another for all this difference, Socrat. 5. 22. they parted when they met one from another in peace, Euſeb. 5. 24. they neuer deuided the Communion of the Church, neither brake they aſunder the bonds of amitie, Socrat. 5. 22. nor depart from their mutuall Communion, Sozom. 7. 19. but all of them in their variety held faſt the bond of loue and vnitie, Euſeb. 5. 24. and the reaſon is well added and expreſſed by Sozom. 7. 19. for they held it (quoth he) a friuolous thing and that deſeruerdly, for thoſe to be mutually ſeparated from the benefit of eithers Communion: Qui in praecipuis religionis capitibus conſentirent, which agreed in the chiefe and fundamentall points of religion: For neither (ſaith he) ſhall you finde the ſame traditions in all Churches alike in euery point, albeit they agree among themſelues: and to proue this hee fetteth downe a multitude of differences, of diuers Churches, both of diſcipline and Ceremonies.

They ſharpely reproued ſuch, Euſeb. 5. 24. and bitterly inueighed againſt them, Socrat. 5. 22. as troubled the Church by attempting to compell other Churches from their owne auncient cuſtome to their practiſe, and for threatning them with excommunication, for not obeying their admonition, as before we noted.

They regarded not thoſe excommunications, neither obeyed they ſuch admonitions, but perſiſted in their courſe, and ſo proteſted openly that they would do, Euſeb. 5. 23. 25.

The Church of God in thoſe times, being placed among much chaffe and many tares, did tollerat many things (which for the time ſhe could not well amend) & tamen quae ſunt contra fidem (ſaith Augustine) vel bonam vitam non approbat, nec tacet, nec facit, yet neither did ſhe appoue, conceale, nor practiſe any thing which is contrary to the faith▪ or good life, Epiſt. 119. cap. 20.

They held their Ceremonies not neceſſary, but alterable: for Conſtantine ſent Oſius Biſhop of Corduba, to make an vniformitie of obſeruing Eaſter, Sozom. 1. 15. but Oſius returned and could doe nothing therein, cap. 16. thereupon the Necene Councill was by Conſtantine gathered, wherein the matter of the Eaſterne controuerſie was ended, and all conformed in one order, ibid. namely to the order obſerued in the Weſterne part, Theodoret. Hist. Eccleſi. 1. 9. fol. 585.

They grieued and lamented to behold many perturbations of weake Chriſtians, to haue beene wrought, partly by the contentious obſtinacy, partly by the ſuperſtitious timerouſneſſe, quorundam fratrum, of certaine brethren, which raiſed ſuch contentious queſtions about Ceremonies, and matters of this nature, which were neither grounded on authoritie of holy Scripture, nor on the generall obſeruation of the Church, nor were profitable for correction of life and maners in as much, as they thought nothing to be right, but that themſelues did▪ Auguſt. Epiſt. 118. cap. 3.

They grieued exceedingly to ſee many holeſome precepts of diuine Scripture to bee leſſe regarded, and ſuch aboundance of preſumptuous euery where, that they would more ſharpely reproue a man for the violating of a trifling Ceremonie, then they would reproue a man for drunkenneſſe Auguſt. Epiſt. 119. cap. 19.

There were many ſuch inconueniences, which they durſt not reproue more freely then they did, that they might auoid the offence and ſcandall, partly of certaine holy perſons, and partly alſo of ſome other turbulent perſons, ibid.

They practiſed the Ceremonies of euery Church, whereſoeuer they came, as they ſaw them there practiſed and vſed, ſo they were not oppoſite to faith and good maners: ſo did Ambroſe, and ſo did Auguſtine and his mother Monica, at the perſwaſion of Saint Ambroſe, Auguſt. epiſt. 86. & 119. cap. 3.

They perſwaded euery Church to follow her owne cuſtome, Sozom.

They perſwaded euery Miniſter compaſſionately to correct, as much as in him did lye, whatſoeuer was amiſſe, and that hee could not amend, to beare it patiently, and with a tender and louing affection to grieue and mourne at it, Auguſt. contra Parmen. lib. 3. cap. 2.

They perſwaded the members of the Church, euery one of them to obſerue, as much as in them lie, the ceremonies & cuſtomes of the Church, wherin they did come or remaine, if they be not contra fidē aut contra bonos mores, vt decet eccleſiae prudentē ac pacificū, as becommeth a prudent and peaceable, ſome of the Church, Auguſt. Epiſt. 118. cap. 5. 7. thus did Ambroſe teach and perſwade Auguſtine, telling him that he would teach him none other, then he practiſed himſelfe: Et ſi melius noſſet, id potius obſeruaret: herein alſo did Auguſtine and his mother reſt, this aduiſe they reuerenced as an Oracle, and practiſed the ſame; and thus the ſame Saint Auguſtine perſwaded others, as namely Caſulan. and Ianuar. to whom he wrote, Epiſt. 86. & 118. c. 3.

Laſtly, they taught vnto men the doctrine, and perſwaded them vnto the practiſe of their Chriſtian libertie, from all humane ordinances when by them it was endangered or queſtioned, as alſo in a caſe of neceſſitie, or of ſuperior reaſon, ſo Spiridion the B B. of Cyprus, when his gueſt hauing nothing elſe to eate, denied to eate Porke fleſh in the time of Lent, becauſe hee was a Chriſtian; yea rather eate (quoth hee) becauſe thou art a Chriſtian, for that all things are cleane to the cleane. Sozom. lib. 1. cap. 11. Hiſt. tripartit. 1. 10. of the like nature is that of Auguſtine before alleadged, Epiſt. 119. cap. 20.

And ſo much of the iudgement and practiſe of the Primitiue Churches and fathers, out of the which I know it is not poſſible, that any man ſhould conclude the doctrine of the neceſſitie of ſuffering depriuation, for refuſing inconuenient Ceremonies; for my part, I ſuppoſe it clearely cruſhed and quelled, in the vniforme iudgement and practiſe of the Primitiue times. Neither truely doe I know, or haue euer read, or heard any thing much differing from this which is here ſet downe, not that I make their iudgement or practiſe the infallible rule of trueth, to ouerrule and guid my conſcience or the conſciences of others by, but it proueth the point in queſtion clearely, that namely the doctrine and practiſe of depriuation, is oppoſite to all the beſt iudgements, the moſt ſpirituall and Godly minded, yea the moſt eminent lights, and muſt ſanctified veſſels of Gods grace, after the times of the Apoſtles in the Primatiue Churches. Neither doe I thinke that there were any better or many other then theſe to bee found, vnleſſe a man ſhould picke out the opinions of conuinced and condemned Heretikes and Schiſmatikes. And for my part ſince I perceiued this their vniforme conſent, I durſt not bee peremptory or refractorie in diſſenting therefrom, eſpecially perceiuing withall the conſenting harmony of all our later writers, and reformed Churches, to agree and iumpe with them, both in doctrine and in practiſe of theſe things, and in matters of this nature; which now in the next place, by the helpe of God, I will labour to make manifeſt.

Secondly therefore I will prooue the ſecond part of the aſſumption, namely, [that the doctrine and practiſe of leauing ones miniſterie by ſuffering depriuation for not conforming to the Ceremonies preſcribed, is oppoſite vnto the doctrine and practiſe of all true reformed Churches and teachers or all claſſicall writers.]

That this point alſo may bee made euident, wee muſt conſider (as wee did before) two points: firſt of the eſtate of reformed Churches in reſpect of Ceremonies: Next, the iudgement, doctrine, and practiſe of the moſt excellent teachers and claſſicall writers of our time.

The former of theſe points will teach vs, that the eſtate Point. 1. of reformed Churches, in reſpect of inconuenient Ceremonies exceedeth ours, (ſuppoſing ours to bee inconuenient, as is pretended) in three points, euen in number, nature, and effect. For the Ceremonies of other reformed Churches, are for number more, and for their nature and effect much worſe, whereof the intelligent Reader may eaſily vnderſtand, in conſidering ſome of their particular Ceremonies, which I here ſet downe.

Touching Baptiſme.

THey doe vſe the ſigne of the Croſſe in the Daniſh and Lutheran Churches: Heming. ſyntag. 4. lege Decalog. §. 3. fol. 365.

They doe vſe exorciſme in Baptiſme: planè Papistico more, ibid. Putaeus lib. 2. exercit. 24. fol. 170. Lutherani exorciſmum cum ſignatione crucis defendunt, vt Muller. Leiſer.

They permit allow and defend the Baptiſme of Women, Colloqu. Mompelgart. fol. 499. Conrad. Schluſſelb. lib. 1. cap. 18 fol. 60.

They vſe the old hallowed Fonts to baptize in Berne, and Lanſanna: Beza in vita Caluini anno 1538. and euerie where.

They haue ſuch as vndertake for childrens education in Baptiſme, commonly called Godfathers, Caluin. Ep. 302. fol. 491. So in the Lowe Countries, as appeareth, in Actis inferioris Germaniae, M. Can. 41. anno 1581. apud Sculting. Anachr. Hierarch. lib. 9.

Touching the Lords Supper.

THey vſe kneeling at the Communion in all the Lutheran Churches, Harmon. confeſſ. Bohem. §. 14. fol. 120 and that is the more dangerous, becauſe of their doctrine of conſubſtantiation.

They vſe the Wafer cake, as the Papiſts doe, in the Church of Geneua, Bez. in vita Caluin.

They giue it in priuate, and vnto the ſicke, Schluſelb. lib. 1. cap. 30. fol. 161, 162. Harm. confeſſ. §. 16. Witenberg. fol. 197. Yea, they gaue it vnto onely two, ibid. §. 14. fol. 146.

They retaine the name of Miſſa, the Maſſe, Harm. confeſſ. §. 14. fol. 107. Augustan.

They keepe none backe from the Communion, be they neuer ſo ſcandalous of life, in the Churches of Heluetia, in libello de ritibus Eccleſ. Tigur. fol. 16.

The miniſters doe put in the Bread and Wine into the mouthes of the Communicants, ibid. fol. 15.

Touching the holy Scripture.

THey make the Epiſtle to the Hebrewes, and that of Solom. Geſner. compend. de Script. fol. 11. Iames, and the ſecond and third of Iohn, and Iude, with the Apocalyps, to be either Apocryphals, or at leaſt of more doubtful authority then other parts of Scripture in the Lutheran Churches, Chemnit. Enchir. fol. 63. propoſitiones Marpurg. tom. 1. Hunnij. fol. 3. tom. 2. Winkelman. fol. 5. Laelius de verbo Dei propoſit. 22. fol. 113. propoſ. 22. 130.

They reade the Scriptures after the forme of Epiſtles and Goſpels in the Churches of the Lutherans, Heluetians, Naſſouians, Countie Palatines, as appeareth by the Epiſtle of Luther, Melancthon. Heming. Gualt. Oleuian. Textor. So Harm. confeſſ. §. 1. fol. 9. Bohem. lib. de ritibus Eccleſ. Tigur. fol. 4.

They reade publikely the Apocryphal Books of Scripture in the Church.

Touching prayer and Leturgie.

THey retaine the forme of their Leturgie like vnto the Maſſe booke, Harm. confeſſ. §. 14. fol. 127. Auguſtan. fol. 131. ibid. Looke the Booke de ritibus Eccl. Tigur. fol. 12, 13, 15, 16. they haue the Angelicall Hymne, Goſpels, gloria Patri, gloria tibi Domine after the Goſpel, &c.

They haue ſundry prayers and Hymnes in the Latine tongue, Harm. confeſſ. §. 14. fol. 127. Aug.

They haue the vſe of Waxe candles in the Lutheran and Daniſh Churches, Heming. ſyntag. 4. lex. Decal. §. 33. fol. 365. Simlerus de vita Bulling. fol. 34.

They vſe the Surpleſſe, Heming ibid. Simler. ibid.

They vſe no ſinging of Pſalmes in ſome Churches of Heluetia, in lib, de ritibus Eccle. Tigur. fol. 9. b.

They ſuffer and doe vſe priuate prayers at burials, ibid. fol. 27. a. b.

Touching Churches.

THeir old Churches idolatrouſly abuſed, ſtanding Eaſt and Weſt, with the Chancell, and in forme of a Croſſe retained euery where.

They retaine Images in their Churches, and maintaine a lawfull vſe of them, Colloq. Mompelg. fol. 390, 403, 404. Schluſheb. Theolog. Calu. li. 1. cap. 10. fol. 35. 36. Eckhard. Faſc. quaeſt. cap. 8. quaeſt. 3. Heming. ſyntag 4. lex Decal. §. 33. fol. 365. Siml. b. ſup.

They retaine Altars, in ſtead of the Communion Table, ſo placed in the Church, as are the idolatrous altars of the Papiſts, Colloqu. Mompelgart. fol. 424. 425. In the Lutheran Churches, and alſo in the Church of Berne, Ibid. Heming. ſyntag. 4. lex decal. §. 33. fol. 365. They retaine the vſe of Organs in the Church and other muſicall inſtruments, Colloq. Mompelg. fol. 391. 409.

Touching diſcipline.

THey haue Dioceſan Biſhops and Archbiſhops in Simler. in vit. Bulling. fol. 35, 36. Heming. enchirid. claſſ 3. cap. 10. ord. Eccle. fol. 348. Idem. Syntag. tit. gubernat. Eccl. §. 15, 16, 17. fol. 228. Denmarke, and ſuperintendants, and euen Abbots in Germany among the Lutherans, Melancht. conſil. part. 1. fol. 95, 96, 225, 276, 610. Harm. confeſ. §. 17. fol. Auguſtan. Some Biſhops of France conuerted from Popery, retained their place and office ſtill by common conſent of the French Church, Caluin. Epiſt. 373. fol. 646, 647, 648. So Martyr. Loc. com. ad finem, inter Ep. fol. 1143. Bezae.

They haue no vſe at all of excommunication in the Churches of Countie Palatine Heluetia, of Witenberg, & Mompelgart. Eraſt. de excommunica. fol. 356, 382. Vrſin catech. part. 2. qu. 83, 84. fol. 620. Caluin. Epiſt. 166, 170, 366. neither ruling Elders, T. C. his admonit. fol. 83, 84.

They haue holy dayes of Chriſt his Natiuitie, Paſſion, Reſurrection, Pentecoſt, &c. in the Heluetian Churches, lib. de ritib. Eccl. Tigur. fol. 4. In the Churches of the Low-countries. Browniſt 2. Letters to Iunius, in the Churches of Denmarke, Heming. Syntagm. 4 lex Decal. 22. 24. 25. fol. 363. 364. Alſo in the Church of Berne, Aretius Problem. loc. 99. fal. 289.

They haue holidaies conſecrated to the memoriall of the Virgin Mary, the twelue Apoſtles, S. Paul, S. Iohn Baptiſt, S. Stephen, Innocents, Saint Michael, Al Saints, as appeareth in the Epiſtles which are before alleadged, alſo Heming. vbi ſup. Harm. confeſſ. §. 19. fol. 176. Bohem.

Their Miniſters are called by them, Sacerdotes Prieſts, as are the Popiſh Maſſ-prieſts Harm. confeſſ. Bohem. §. 11. fol. 47. & fol. 4. 62. Aug. Item. §. 13. fol. 93. Bohem. Heming. ſyntag. 4. lex Decal. §. 11. fol. 43. albeit otherwiſe the Tigurines diſclaime this name being taken in the worſer ſence Harm. confeſſ. §. 11. fol. 38.

They haue Deacons not Collectors for the poore, but a degree to the Miniſtry and an aſſiſtant to him: yea ſupplying the place of a Miniſter in his abſence. Harm. confeſſ. 11. fol. 47. lib. 2. de ritibus Eccle. Tigur. fol. 7. & 16.

Their Miniſters in the Heluetian Churches doe play the Deacons, and gather contributions for the poore, lib. de ritibus. Eccleſ. Tigur. fol. 22.

They practiſe and maintaine auricular confeſſion and priuate abſolution Harm confeſſ. §. 8 fol. 142. 143. Bohem § ibid fol. 147. 150. Auguſt. ‖ ibid fol. 154. Saxon. ‖ ibid. fol 160. Wittenberg. ſchluſſelb. Theol. Caluiniſt. lib. 1. cap. 19. fol. 6. 9. Simlerus in vita Bullingeri. fol. 34. calleth it priuatam quandam confeſſionem parum a Papistica differentem: yet looke Zepper. de Sacram. cap. 35. fol. 787. 798.

They allow and practiſe a kind of preaching and abſolution of repentant ſinners by women, in the abſence of the miniſter among the Lutherans, Colloqu. Mompelg. fol. 499.

And thus wee ſee in part the eſtate of reformed Churches in reſpect of ceremonies, Not that hereby I doe goe about to iuſtifie theſe Ceremonies which they doe practiſe, but thinking and profeſſing many of them rather moſt fit to be aboliſhed in many reſpects, and the Churches of Chriſt to be reduced ſo much as is poſſible to Apoſtolicall ſimplicity. Non damnamus veteres illos qui morem hunc ſeruârunt; habuerunt enim graues pro ratione illorum temporum cauſas. Chemnit. Exam. part. 2. fol. 102. As neither doe I vtterly condemne their practiſe of theſe things, as knowing that there may bee iuſt and many occaſions for Churches to retaine inconuenient ceremonies, and that by the examples of the very Apoſtles, yet here wee may ſee how farre more iuſtifiable our Churches eſtate is which (to ſpeake the truth) hath fewer, and thoſe more conuenient and decent ceremonies, then many other reformed Churches, whoſe ceremonies are more lyable to exception then ours, whether we reſpect the number, or the nature, or the euill effect of the ſaid ceremonies. Now it followeth that we conſider of the iudgement, and practiſe of the moſt excellent teachers and claſſicall writers of our reformed Churches; who excelling in the greateſt meaſure of knowledge, ſanctification, power, & bleſſing, were made the marueilous and mighty inſtruments of God in this latter age, to propagate the euerlaſting Goſpell to the Church and to reueale, and ruinat the kingdome of Antichriſt. Firſt of their iudgement touching ceremonies in generall appeareth to be this that followeth.

Firſt touching the Fathers, albeit they doe teſtifie their diſlike of the want of heedfullneſſe, with abundance of curioſity, aemulation and of Zeale, with ſome Lacke of knowledge for their iniunction ſtrict defending and multiplying of ceremonies in ſundry of the Fathers, as may further appeare, Caluin. Inſtit. lib. 4. cap 10. ſect. 18. Beza confeſſ. de eccleſ. cap. 5. §. 20. fol. 129. Idem Epist. 8. fol. 71. 72. 73. P. Martyr Loc. claſſ. 2. cap. 5. §. 20. Zanch. de redempt. lib. 1. cap. 5. fol. 366. b & c ‖ yet they all generally approue of the fore alleadged doctrine and practiſe of the Fathers concerning the ceremonies namely:

They iuſtify Irenaeus for reproouing Victor, and condemne Victor for cenſuring other Churches for the difference in ſuch trifles. Alſo they commend the ſaying of Irenaeus: That the difference of faſting, doeth not diſſolue the conſent of faith, Caluin. inst. 4. 7. 7. Idem Epiſtola 118. fol. 215. Zanch. confeſſ. cap. 24. §. 10. fol. 207. Idem compend. Loc. 16. fol. 654. Harm. confeſſ. § 16. fol. 176. Heluet. Poster. Beza. Epiſt. 8. fol. 71. calleth the meſſage of Irenaeus to Ʋictor, inſignis Epiſtola. Looke alſo Polanus Symphonia, Cathol. cap. 47. fol. 1212. Zepper. Polit Eccleſ. lib. 1. cap. 11. fol. 74. Idem de Sacrament. cap. 13. fol. 329. Paraeus in Rom. 14. Dub. 4. fol. 1203.

They commend the iudgement and ſaying of Socrates: That the Apoſtles left no ordinance of Ceremonies in writing: That theſe things were left by them free for euery Church: That no Religion doeth obſerue the ſame Rites: That they who agree in the faith, doe differ in their Rites among themſelues, Harm. confeſſ. § 16. Heluet. Poſter. fol. 176. & ibid. Auguſtan. fol. 187. 191 Where they alleadge the ſaying of Socrates out of Tripartit. Hiſt. 9. 38. Harm. confeſſ. §. 17. Heluet. Poſter. fol. 211. Zanch. Compend. Loc. 16. fol. 654. Zepper. Polit. Eccleſ. lib. 1. cap. 11. fol. 74.

They commend the practiſe of Polycarp with Anicetus, Pius, Higinnus, Teleſphorus, and Xist: who as Grinaeus noteth in his note on Euſebius 5. 23. Propter adiaphora non mouebant certamina.

They commend the doctrine of Ceremonies contained in Auguſtine, and of Ambroſe, alleaged by him, Epiſt. 86. 118. 119. before alleadged, Harm. confeſſ. §. 16. fol. 187. 189. Auguſt. Caluin. Inſtit. 4. 10. § 13. 14. 19. Peter Martyr Loc. Claſſ. 2. cap. 4. § 39. fol. 203. and Claſſ. 4. c. 4. §. 4. fol. 7. Sadeel de verbo Dei Scripto, cap. 5. fol. 32. Regula 4. Ibid. fol. 34. Obi. 9. Aretius Problem. cap. 83. de adiaph. fol. 267. Paraeus in Rom. 14. Dub. 4. fol. 1203. Quibus de rebus in genere vehementer probamus at que amplectimur vtram que Epiſtolam Auguſtini ad Ianuar. ſaith Zanchius confeſſ. cap. 24. § 15. fol. 2 • 1. and cap. 25. §. 30. fol. 251. yea they doe ſpecially commend the practiſe of that councill which was giuen by Ambroſe to Aug. Namely that all men ought to faſhion themſelues for ceremonies according to the cuſtome of the church, wherof they are, or whereto they come; So as thoſe ceremonies be not againſt faith or good manners, Zanch de operibus redempt. cap. 10. fol. 188. 6. & cap. 19. fol. 696. item Danaeus Iſag. part. 3. lib. 4 cap. 18. fol. 410.

They allow of the doctrine of Hierom: ad Lucin. Epist. That the conſtitutions of euery Church are to be kept, and obſerued which doe not hurt vnto the faith, Sadeel de verbo Dei Script. cap. 5. Regula. 4. fol. 32. Zanch. comp end. Loc. 16. fol. 655. Polanus. Symphon. Catholike, cap. 49. Theſſ. 4. fol. 1239. and of this ſaying alſo of his in place, In his rebus abundet quaeuis in ſenſu ſuo P. Martyr Loc. Claſ. 4. cap. 4. §. 4. fol. 711.

They doe partly excuſe, and partly commend and allow the ceremonies, vſed by the Fathers, and mentioned in Tertullian Zanch. in Eph. 5. fol. 448.

They giue a probable and a commendable reaſon of the Fathers Studious commending of traditions & Eccleſiaſticall rites, vt vias omnes ſchiſmaticis obstruerent, Sadeel. de verbi Dei Script. cap. 5. fol. 32.

They commend the ſaying of Pope Leo 9. & Nicholas the firſt, that the rites and cuſtomes which are diuerſified according to the circumſtances of the place and time, doe neither hurt the vnity of the Church, neither the Saluation of beleeuers, Harm. confeſſ. §. 16. fol. 191. August. & §. 17. fol. 215. Bohem. taken out of Decret. part. 1. Dist. 12. cap. 3. ſcit ſancta.

They perſwade and enforce the doctrine of Auguſtine againſt the Donatiſts cont Parmen. 2. 1. and 3. 1. 2. that if priuat perſōs do perceiue the corruptions of the Church to be but ſlackly reformed, they muſt not therefore preſently depart from the church: or if the paſtors themſelues cannot reforme all abuſes and corruptions as they would themſelues, they muſt not therefore caſt off their Miniſtery or (inuſitatâ aſperitate) with extraordinary harſhnes and eagernes trouble the whole Church, becauſe the life of Church diſcipline ſtands in this, to retaine the vnitie of the ſpirit in the bond of peace: and therefore out of Cyprian they doe exhort, Miſerecorditer igitur corripiat homo quod poteſt quod autem non poteſt patienter ferat, & cum dilectione gemat atque lugeat, Caluin. inſt. 4. 12. 11.

Next, let vs ſee their owne vniforme and intire doctrine and iudgement of thoſe things, thus they teach.

That all Churches ſhould labor, as much as poſſible may be, to Apoſtolicall ſimplicitie and paucitie of Ceremonies, which they iudge the ſafeſt, pureſt, and the beſt, Pet. Martyr. loc. com. inter Epiſt. fol. 1086. Hoopero & fol. 1125. amic. in Angl. Beza confeſſ. de Eccle. cap. 5. §. 20. fol. 129. Zanch. confeſſ. cap. 25. §. 30. fol. 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 〈 in non-Latin alphabet 〉 , 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 charitie and concord, others to diſcipline of manners and ſanctitie of life: the people of God, muſt bee inſtructed by the diligence of Miniſters, and vnderſtand how they may apply themſelues to euery of them, with fit and competent obſeruation, Muſcu. Loc. part. 2. de traditionibus § 6. fol. 31.

That if any man hath ſo profited in Chriſts religion, that himſelfe can receaue either no profite, or very ſmall from any on tradition: yet if this tradition bee ſo fitted as that it may ſerue for edification vnto the vnskilfull multitude, hee ought to obſerue that Ceremonie with that ſtudy of charitie, whereby ſuch as are perfect, are debters to the more imperfect, ſo farre forth that they harme them not by their example in thoſe things wherein they are bound, in the whole ſtudy of their life to profit them, Muſculus ibid.

That when men vnder the colour of the ſtudy of perfection cannot indure any imperfection, either in the body or members of the Church; then are they admoniſhed that the diuell attempteth to puffe them vp with pride, and to ſeduce them with hypocriſie, Caluin aduerſus Anabaptist. art.

That where the foundation remaines entire, albeit there remaine behind ſome ſtubble error, or corruption in doctrine, externall policie, manners, or Ceremonies: there we may, and ought bee preſent at Sermons, and receiue the Sacraments, and exerciſe, or hold charitie and peace with our brethren, yet ſo as making manifeſt our more ſound doctrine, and perſwaſion of theſe corruptions, and farther to ſignifie that for theſe corruptions, wee will make no ſchiſme, Zanch. in Philip. 1. fol. 37. Idem confeſſ. cap. 24. §. 10. fol. 207. Mornaeus de eccleſia cap. 20. fol. 32. and in reſpect of corruptios it were to be wiſhed indeed that the church were pure and without ſpot, yet if it be not, we muſt vſe patience, elſe it is ineuitable, that wee muſt needes make a priuate ſchiſme, which is moſt diligently to bee auoided of euery Chriſtian man. Wherefore thoſe errors for which a man ſhall ſeparate from the Church, in which he is baptiſed and is conuerſant, muſt not be of any other ſort, but onely ſuch as ouerthrow, and violate the very ſubſtance of faith, and articles of the faith, either directly and clearely, or in ſence and conſequence: Danaeus Iſagog. part. 3. cap. 13. fol. 148. Bucanus Loc. 41. qu. 22.

That there are many things which are not to bee approued in the Church, which are not worthy of contention, Caluin. Epist. 51. fol. 100.

That there may and ought many things to be tollerated, By tollerating them alſo, we meane practiſing, Beza Epiſt. 8. which yet are not rightly commanded, Beza Epist. 12. fol. 98.

That many things muſt of vs be tollerated, which is not in our power to reforme, Caluin. Epiſt. 148. fol. 254.

That albeit men muſt endeauour to purge the Church of corruptions, which ſprung vp out of ſuperſtition, yet this exception muſt go along, that certaine things although they bee not to bee approued, yet muſt bee borne with all, Caluin. Epiſt. 305. fol. 504. to Iohn Knox.

That ſome rites and Ceremonies, albeit not neceſſary are yet to bee tollerated, or borne withall for concords ſake, Beza Epiſt. 8. fol. 70.

That as the maners of doting parents ſo the cuſtoms, of our vnaduiſed country muſt bee endured: yea the ſeruitude which is without impietie, and that in matters of leſſer nature [in the Church] muſt bee borne withall, Harm. confeſſ. §. 11. fol. 860. Melanctho concil. Thelog. part. 2. fol. 107. and that there is euer ſome kinde of ſeruitude of the Church, more milde ſomewhere, ſomewhere more hard: howbeit more or leſſe, there is euer ſome, Malanch. ibid. fol. 92.

And thus we ſee their iudgement and doctrine concerning Ceremonies in generall. Now let vs ſee the generall practiſe of the Churches in theſe points: Thus they ſpeake thereof,

Albeit our Churches doe not equally obſerue all Rites and Cerimonies with other Churches, a matter which both cannot, neither yet is neceſſary to be done that namely in all places of Chriſtian aſſemblies, one and the ſelfe ſame Ceremonies ſhould bee vſed, yet doe they not impugne or oppoſe themſelues to any good and godly conſtitutions: Neither are they ſo minded, that they would raiſe vp any diſſentions for the cauſe of Cerimonies, albeit ſome of them might be iudged not very needfull: ſo as they be not found oppoſite to God, and to his worſhip and glory, and to the true iuſtifying faith in Ieſus Chriſt, Harm. confeſſ. §. 17. fol. 214. Bohem.

We the reformed Churches of theſe dayes, hauing diuerſitie of Rites in the celebration of the Lords Supper, and in ſome other things: yet in doctrine and faith we doe not diſſent, neither is the vnitie and ſocietie of our Churches rent or diuided thereby: But euer the Churches haue in theſe Rites, as in things indifferent, vſed liberty: That which we (the reformed Churches) at this day do alſo vſe, ‖ Harm. confeſſ. §. 17. fol. 211. Heluet. Poster.

So much for the iudgment and practiſe of the Churches, and of our claſsicall writers, concerning Ceremonies in generall: Now alſo we will conſider of them in particular: wherein we will giue notice of foure points. Firſt of the iudgment & cenſure of our claſsicall writers, touching theſe Ceremonies which are preſcribed in our Church, and the like, and their aduice to others touching the practiſe thereof, eſpecially in a caſe of Depriuation. Secondly the vſe and practiſe of theſe ceremonies, by the moſt excellent and worthy perſons in this caſe. Thirdly, the reaſons moouing them vnto this iudgement, practiſe, and aduice. And laſtly, the obiections againſt theſe things, eſpecially in the caſe of Depriuation anſwered by them.

Touching their iudgement and cenſure of our Ceremonies, I find them in a threefold difference. For ſome of them doe approue ſundry of our controuerſed Ceremonies as fit and commendable. Some againe do iudge of many of them as of things indifferent, to bee vſed or not vſed, euen as the Church ſhall thinke fitteſt for it ſelfe. And laſtly, ſome there be who account them as things in many reſpects vnlawfull and inconuenient: but yet in reſpect of greater inconueniences, (and namely of Depriuation) doe holde them tolerable and excuſable: which difference if any man be deſirous to make vſe of, he may diſcerne it in the reading and obſeruing of them ſeuerally.

In the iudgement, cenſure, and aduice of the godly learned touching our Ceremonies, we may obſerue firſt, what they thought in generall of the Common prayer Booke of our Church, and of the Ceremonies therein contained. Secondly what they thought concerning them in the ſeuerall particulars, which are vſually excepted againſt.

Touching the Common prayer Booke in general.

BVcer: In peruſing the Common prayer Booke of the Church of England▪ wherin he was ſet a worke by Biſhop Cranmer I gaue God thanks who had giuen you to reforme theſe ceremonies vnto that purity: I haue not found any thing in the Ceremonies of that leturgie, which is not taken out of the word of God, or at leaſt is 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: Ʋos 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, vt que 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 quàm 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, as to ioyne with the Church. Maſter Fox was one of the ſeuenteene that ſubſcribed to this Letter.

Alſo after all thoſe ſtirres vpon the point of their returne into England, after Queene Maries death, Iames Pilkington, Io. Mullins, Henry Carow, Alexander Nowell, &c. writing an anſwere to Io. Knox, Christopher Goodman, Miles Couerdale, Anthony Gilby, Willi. Whittingham, W. Williams, &c. We purpoſe not (as wee truſt theſe ſhall be no cauſe) to enter into contention with you. For Ceremonies to contend (where it ſhall lye neither in your hands or ours to appoint what they ſhall bee, but in ſuch mens wiſedomes as ſhall be appointed to the diuiſing of the ſame, and withall receiued by common conſent of the Parliament) it ſhall be to ſmall purpoſe but wee truſt that both true religion ſhall be reſtored, and that we ſhall not be burthened with vnprofitable Ceremonies, and therefore as we purpoſe to ſubmit our ſelues to ſuch orders as ſhalbe eſtabliſhed by authoritie, being not of themſelues wicked, ſo wee would wiſh you willingly to doe the ſame. For whereas all the reformed Churches differ among themſelues in diuers Ceremonies, and yet agree in the vnitie of doctrine, we ſee no inconuenience if wee vſe ſome Ceremonies diuers from them, for that wee agree in the chiefe points of your Religion, &c. Diſcourſe of troubles at Franck. fol. 189.

B B. Iewell: Wee are come as neere as poſſibly wee could to the Church of the Apoſtles, and of the olde Catholike Biſhops and Fathers, which Church wee know was ſound and perfect, and (as Tertullian termeth it) a pure Virgin, ſpotted with no Idolatry, nor with any fundamentall or euident errour. And beſides that, wee haue aymed not onely our doctrine, but our Sacraments alſo, and forme of our publike Prayers after the patterne of their rites and ordinances, Apolog. fol. 170.

Maſter Deering againſt Harding: Our Seruice is good and godly, euery title grounded on holy Scriptures; and with what face doe you call it darkeneſſe? ſure with the ſame that the Prophecies of the holy Ghoſt were ſometimes called dreames, the doctrine of the Apoſtles Hereſie, and our Sauiour Chriſt a Samaritane. As Elias ſaide to the Prieſts of Baal, Let vs take either our Bullockes (namely their Maſſe booke, and our booke of Common Praier) and lay the pieces on our Altars, and on which God ſendeth fire, let that bee the light—a little before—O Maſter Harding turne to your writings, examine your authorities, conſider your counſells apply your examples, looke if any line bee blamable in your ſeruice Booke, and take hold of your aduantage; I thinke Maſter Iewell will accept it as an Article.

This was their iudgement of our Ceremonies in generall, which how oppoſite it is vnto the doctrine, of ſuffering depriuation, for not conforming to them, I neede not ſay, no not to men of a contrary iudgement: wee will diſcend vnto the iudgement of the particulars.

Touching the Surpleſſe.

MElancthon & Benhagius, in the territories of Marques Albertus the Prince and court required the Paſtors, to embrace and follow the whole booke of the Auguſtane confeſſion: refuſall thereof was made (pio conſenſu) by the godly agreement of the Nobilitie, or Gentry, of the Citizens and Paſtors. The Court hereupon runneth on another deliberation, propoſing Articles which alter not the doctrine, and the Leturgie, but thruſt vpon them more Ceremonies, which yet howſoeuer may well enough bee borne, adding withall a threatning, that they who will not follow this preſcription ſhould depart; albeit many Paſtors had rather haue departed then yeld to ſuch condition; yet the Churches requeſted that they might not bee forſaken. In ſuch a ſtrait what councell ſhould bee giuen? ſome more forward affirme, that it were good the Court were frighted with ſome terrible writing, with the feare of ſedition, and with this ſcarcrow to repreſſe and hinder farther alteration.

There be many cauſes why wee would not giue any ſuch aduice: Neither would wee haue the Churches forſaken, as it came to paſſe in Sweuia, where in many Churches there remaineth either no Miniſter, or a Wolfe, which bring in againe impious doctrine and falſe worſhips. That it may euidently appeare that we wilfully diſſent not from the Papiſts our aduerſaries, wee contend about great matters, in the which the euidence of trueth doeth conuince the more ſound, euen among the aduerſaries: that we iudge to be more profitable, then to wrangle about a Surpleſſe or the like matter, where wiſe men will exclaime againſt vs, that wee withſtand and diſobey authoritie, and nouriſh diſſentions with a fooliſh frowardneſſe, Concil. Melanth. part. 2. fol. 90. 91.

Againe, we perſwade not that (by the vſe of theſe Ceremonies, as the Surpleſſe) the Churches ſhould be troubled, neither are wee (which thus perſwade in this caſe to conformitie) in leſſe griefe and perill then they who ſtand againſt it. But where new burdens are impoſed, wee thinke fit that it bee iudged, whether Churches bee to bee left to Woolues, or ſolitude and vtter ouerthrow of them to bee admitted: or elſe whether ſeruitude (of vſing theſe preſcribed Ceremonies) bee to bee endured. For neither would we haue any impious Ceremonies to bee receiued, neither the Churches to bee forſaken, without moſt weightie reaſons, as it is written, Not forſaking the fellowſhip, &c. ibid. fol. 92.

Againe Melancthon: Surely I could haue wiſhed in theſe great occaſions, that theſe Churches had by no alteration or impoſition of theſe Ceremonies (ſuch as Surpleſſe, &c.) bin troubled. But I cofeſſe, I perſwaded the Franck. Church and other, that they would not forſake the Churches for ſuch ſeruitude, which without impietie may bee ſuſtained. Miricus out cries, that rather deſolation ſhould be made in the Church, and that Princes are to bee frighted with the terror of inſurrection. For my part I will be author of no ſuch ſower aduice: And for our part it is euident, that wee endure farre more heauie and hard burdens in our places, then is a linnen garment, &c. fol. 106.

Againe Melancthon: I perſwaded that deſolation ſhould not be made in the Church for the refuſing of a linnen garment, or matters of the like nature, ibid. fol. 108.

Bucer: I am perſwaded that godly men may vſe theſe garments godly, In Script. Anglican. Cenſur. fol. 458.

Againe: To the queſtion mooued by Biſhop Cranmer to him, Whether the Miniſters of the Church of England might vſe the Surpleſſe preſcribed by the Magiſtrate: After he had put in this caueat, that his anſwer cōcerned only ſuch as were true and faithfull Preachers of Gods word, anſwereth, that hee iudged thoſe Miniſters who are ſuch in the Engliſh Church, might by the grace of God vſe theſe garments, if ſo withall they did preach the whole trueth, and perfect deteſtation of the Antichriſt of Rome; and teach withall that their meaning is not hereby to eſtabliſh any Antichriſtian corruption; that the Miniſters by them are nothing more holy then other men, neither the more effectuall to pleaſe God; neither that they thereby intend to reuolue 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 veſtiariā, 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 themſelue • 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 miſchie • 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 aboliſh • 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 to be forſaken, then to vſe or obſerue any ſuch Ceremonies, eſpecially if this caueat be alſo added; That theſe things are brought in, or tolerated to this houre, not properly to tie mens conſciences, but for other not trifling reaſons: I anſwere that it appeareth not to me, that the Churches ought to be forſaken for Surpleſſes, or Caps, or any other the like thing which is truely indifferent, Epiſt. 8. fol. 77. Grindallo.

Againe, But our Brethren demaund of vs, What iudge you that wee ſhould doe in this caſe, vpon whom theſe inconuenient Ceremonies are impoſed? We anſwere; Heere needeth a diſtinction: For the condition of Miniſters and people is different, beſides ſundry may and ought to bee tolerated, which are not rightly commanded. Therefore firſt I anſwere, albeit in our iudgement theſe ceremonies are not rightly commaunded. Therefore firſt I anſwere; Seeing theſe Ceremonies are not of the kinde of thoſe things which are impious in themſelues, they ſeeme not vnto vs of ſo great moment as that therefore the Paſtors ſhould rather forſake their miniſtry then weare thoſe garments, or that the flockes ſhould omit and leaue the publike food of their ſoules, then heare their Paſtors, being arraied in ſuch attire. And theſe things which they cannot reforme or alter, let them rather endure and beare withall, then by forſaking of their Churches to giue way to greater and more dangerous euils, ſo yeelding to the will of Satan ſeeking heerein nothing elſe, Idem Epiſt. 12. fol. 98. 99. This Letter is ſet downe & tranſlated in the diſcourſe of the troubles at Frankford, fol. 211. and ſubſcribed vnto by diuers Miniſters, among whom are theſe; Theodorus Beza, Nicol. Colladonus, Simon Goulartius, Franciſcus Port. Henricus Stephanus, &c.

Bullinger and Gualter: If you weare a Cap or a peculiar kinde of apparel, as a ciuill and politicke thing, it ſmelleth neither of Iudaiſme nor Monachiſme. For theſe will ſeeme to ſeparate themſelues from the ciuill & common life, and account a meritorious deed in the wearing of a peculiar garment. If in caſe any of the people be perſwaded that theſe things ſauour of Papiſme, Monachiſme, or Iudaiſme, let them be told the contrary and perfectly inſtructed therein: And if ſo be through the importunate crying out hereon before the people by ſome men many be diſquieted in their conſcience; ſet them beware which ſo doe, that they bring not greater yokes on their owne neckes and prouoke the Queenes Maieſty, and bring many faithfull Miniſters in ſuch daunger as they cannot ridde themſelues againe. In an Epiſt. ſent into England by them to Mr. N. and Mr M. It is cited in VVhit gift his defence fol. 277. They preſſe the vſe thereof in the Primatiue Churches, Idid. fol. 288.

Zanch. Touching the forme of garments, which Miniſters ought to vſe publikely, either in the execution of their Miniſtery, our iudgement is that about theſe things wee muſt not ſo contend, that for this cauſe the peace of the Churches ſhould be troubled, Confeſ. cap. 25. §. 30. fol. 249.

Againe, albeit ſeeing Chriſt neither his Apoſtles did not forbid, that any man ſhould take other garments, then the vſuall, honeſt graue and cleane garment, Liberum est per ſe vti, vel non vti alijs veſtibus: and albeit it be a free thing, and be accounted among matters indifferent, yet for ſignification it rather ſhould become a Miniſter in the adminiſtration of the Sacrament to vſe a linnen then a wollen garment: for that that colour is an embleme of innocencie and ſanctitie, hence in the Apocalyps, white garments are giuen to the Saints, Idem de operibus Redem. lib. 1. cap. 16. fol. 445.

Heming. I would not haue priuate perſons to alter any thing in Ceremonies ordained, and approued of our Magiſtrates by graue, and waighty reaſons and authoritie: neither ought a moſt exact reaſon of euery particular Ceremonie be enquired, ſo long as they ſauour not of manifeſt ſuperſtition and impietie: neither doe we iudge Ceremonies to bee of that moment, that for them ſchiſme ſhould bee moued in the Church, [hee nameth there among other Ceremonies the Surpleſſe] let the ſincerity of doctrine bee retained, as alſo the pure worſhip of God; let other things ſerue partly to the peace of the Church, partly to the infirmity of men, and let vs leaue theſe things to the wiſedome of gouerners, and let them determine of theſe matters, Syntag. in 4. Legem. Decalogi. §. 29. 30. 31. 32. 33. 34. fol. 365.

Againe, It is indifferent in nature to celebrate or performe holy things, as Baptiſme and the Lords Supper, in a white and linnen garment: howbeit if the vſe bee not free but be reſerued (ſuperſtitionis gratia) for ſuperſtition, it cannot be any longer accounted among things indifferent, for then as in a caſe of confeſſion of the trueth, they leaue to be indifferent, Idem Enchiridion Tit. de adiaph. cap. 16. claſ. 3. fol. 375.

Polanus moues a queſtion whether a Miniſter of the reformed Church, when hee ſpeaketh in the pew or pulpet, ought not to put on a linen grament, which they call a Surpleſſe vpon his vſuall attire? To which he anſwereth thus, Liberum videtur vtivel non vti in Sacris veſte linea: then hee ſheweth that in the time of Hieron. the cuſtome was in the Church that ſuch as did adminiſter the Sacraments, did were a linnen garment in the act of practiſe, citing the ſaid, Hier. contra Pelag. l. 1. thus ſpeaking, quae ſunt rogo inimicitiae contra Deum, ſi Epiſcopus Presbyter, Diaconus, & reliquis or do Eccleſiaſticus in administratione ſacrificiorum, candidâ veste proceſſerit, yet hee inclineth to the remouing of theſe graments out of the Church.

But further he demandeth and putteth caſe, that if in any reformed Church, the vſe of a Surpleſſe may not be omitted without the feare of ſchiſme, or incroaching of heretickes, what ſhall a Miniſter doe then? He anſwereth, In that caſe it is better for a man to weare a Surpleſſe, as an adiaphorall or indifferent thing, then by the obſtinate refuſall thereof, to ſtirre vp ſchiſme to interrupt the courſe of true doctrine, and to giue occaſion vnto heretickes of poſſeſſing the Church, which hee confirmeth by the example of Paul, which circumciſed Timothy for the Iewes ſake, becauſe they all knew that his father was a Graecian, Act. 16. 3. howbeit if God grant a full reformation vnto any Church, ſo as that with Idolatry it ſelfe, all inſtruments and helps thereof bee vtterly baniſhed, by ſo much the more is the grace of God to bee acknowledged, celebrated, and preſerued, in Ezech. cap. 44. fol. 807.

Zepperus: Although he teſtifie his diſlike of the ſuperſtitious hiſtrionicall, and corrupt vſe of the Surpleſſe among the Papiſts, calling it an Aharonicall garment, whereof there is no vſe, but aduiſeth men to vſe ſuch a ſimple and decent garment in the worſhips of God, as may ſeeme moſt honeſt or agreeable to euery Country or place; and that from the example of Chriſt, the Apoſtles and Primitiue Church: yet hee confeſſeth that Chriſoſtome Homil. 83. in Mat. & Hieron. lib. 1. contra Pelag. doe make mention of a white garment, which the Miniſters in thoſe dayes vſed without ſuperſtition, in token and admoniſhment of leading an honeſt life, De politia Eccleſ. lib. 1. cap. 12. fol. 19.

M. Cartwright: Touching the point whether a Miniſter ſhould weare it, although it be inconuenient: the trueth is, that I dare not bee authour to any to forſake his Paſtorall charge for the inconuenience thereof: Conſidering that this charge, being an abſolute commaundement of the Lord, ought not to bee layd aſide for a ſimple inconuenience, or vncomelineſſe of a thing, which in the owne nature is indifferent. After, if the Prince vpon the declaration of the inconuenience of ſuch Ceremonies, and humble ſute for releaſe of them, will nothing looſe of the cord of this ſeruitude, for my part, I ſee no better way, then with admonition of the weake, that they bee not offended, and prayer vnto God to ſtrengthen them thereunto, to keepe on the courſe of feeding the flocke committed to them in the end of his ſecond Replie, fol. 262, 263.

Touching the ſigne of the Croſſe.

BVcer: This ſigne of the Croſſe, both in reſpect that it is of moſt ancient vſe in the Church, as alſo that it is (admodum ſimplex & praeſentis admonitionis crucis Christi;) A Ceremonie Signe of the Croſſe neither indecent nor vnprofitable. of much ſimplicitie, and of preſent admonition of the Croſſe of Chriſt: I doe hold it nec indecens, nec inutile, neither indeecnt, nor vnprofitable. With this condition, that in the vſe thereof it bee purely vnderſtoode, and Religiouſly receiued, without the addition of any ſuperſtition or bondage of the element, or common cuſtome. In Script. Anglican. Cenſur. cap. 12. fol. 479.

Beza: Seeing theſe things (the ſigne of the Croſſe Not Idolatrous in it ſelfe & other things) are not perſe Idololatrica, Idolatrous in their owne nature, we thinke of theſe things, as wee did of the Ceremonies going before, fol. 100. and what was that, Not of that moment to ſuffer depriuation. namely (fol. 98.) that it ſeemeth not a matter of that moment, that for it Paſtors ſhould leaue rather their charge, then vſe (this ſigne) or that the Flockes ſhould let alone the publike foode of their ſoules, then heare their Paſtors vſing this ſigne.

Againe: Touching the Croſſe, what ſhall I ſay, admit there was a time wherin there was ſome vſe of this Signe, in oppoſition to the cotemners of Chriſt crucified. Admit alſo that it was willingly, and of long time vſed by Chriſtians for the externall profeſſion of the true Religion. After: Yet I know, that ſome renouncing the adoration of the Croſſe, retaine the vſe of this Signe [vtantur igitur ipſi ſicuti par est ſualibertate.] let them therefore vſe their libertie as is meet; wee in the French Churches for ſundry neceſſary cauſes may not tolerate it, Beza contra Baldwin.

Heming: Some are offended with our Ceremonies (in the Denmarke Churches, and crie out that they are popiſh: they ſay we haue (Sacerdotes) Prieſts, Altars, Surpleſſes, Cā dles, Images, Exorciſmes (ſignationes Crucis) ſignings with the ſigne of the croſſe, (plane Papiſtico more) meerly after the Popiſh faſhion. To thoſe men I anſwere, the true Church is diſtinguiſhed from the falſe by doctrine and worſhip, and not by Ceremonies, Quae per ſe adiaphora ſunt; which are Of it ſelfe indifferent. in themſelues indifferent. Neither doe we iudge indifferent Ceremonies to be of that moment, as that Schiſmes ſhould bee mooued for them in the Church. Let the ſinceritie of doctrine bee retained; let other matters (ceremoniall and circumſtantiall) ſerue partly for the peace and quiet of the Church, and partly to the infirmitie of men, Syntag. ad 4. legem Decalogi. §. 33, 34. fol. 365. Alſo, in commentar. ſuper 1. cap. Ioan. hee ſayth, Minime improbo ſignum Crucis.

Zanch: Other ſort of Traditions there are, not neceſſarily to be retained in the Church, albeit very ancient, and mentioned of the Primitiue Fathers: As that a Chriſtian ought to arme his forehead with the ſigne of the Croſſe, as alſo to faſt on Fridayes, and Saturndayes. For albeit they may bee vſed, ſi abſque ſuperstitione exerceantur, if their vſe It may be vſed. bee without ſuperſtition: yet they binde not the conſcience, Compend. Relig. loc. 16. De tradit. Eccleſiaſt. fol. 654.

Againe, If we diligently conſider the things which are reported of the ſigne of the Croſſe, wee ſhall finde that many things were fabulous, other matters fained of the Diuel, other vſes thereof true, but not to the confirmation of ſuperſtions: others alſo of that quality which in thoſe Primitiue times indeede, when as they were not as yet turned into ſuperſtition, Tolerari potuerunt, & verò fuerunt laude In ſome caſe tolerable. digna, might bee tolerated, nay they were worthy of commendation: yet from which vſes of this ſigne, for the preſent wee muſt wholly abſtaine for the danger of ſuperſtition. Other vſes in a word there were of this ſigne: Quae tolerari etiam nunc poſſunt, cum nihil in tali crucis vſu inſit periculi: which may be tolerated euen now in the Church, ſeeing in ſuch vſe of the croſſe there is no peril, Deredempt. l. 1. cap. 15. fol. 367. After he ſheweth that the Primitiue had the ſigne of the Croſſe in the forehead, to teſtifie that they were not aſhamed of the Crucifix: which was cauſa praecipua eaque non improbanda, The chiefe cauſe mouing them to vſe it, and that not to be diſliked, Ibid.

Polanus: The ſigne of the Croſſe might haue beene vſed of the holy Fathers without ſinne, ſo farre forth as it was a free and open teſtimony of the confident confeſſion of Chriſtians concerning Chriſt crucified, albeit he acknowledgeth that it was with good right aboliſhed out of many reformed Churches, becauſe it was Idolatrouſly abuſed by the Papiſts, and that all true worſhippers might know, that God is to bee ſerued by them in ſpirit and truth, In Ezech. cap. 9. v. 4. fol. 258.

Zepperus acknowledgeth the practiſe of the ſigne of the Croſſe to haue been an vſuall and ancient cuſtome of Chriſtians in the Primitiue Church, and maketh apology and good conſtruction of the holy Fathers vſe thereof, namely, that they vſed it not ſuperſtitiouſly as the Papiſts do, but to teſtifie their truſt and confidence in the croſſe, that is, in the paſſion and death of Chriſt, as the Iewes in Egypt did, which ſigned the doore poſt of their houſes, not as if the blood of the Lambe had any power to preſerue them from the deſtroyer, but becauſe it was a type of the blood and Croſſe of Chriſt, though otherwiſe he diſlike the vſe thereof in Baptiſme, becauſe not commanded of God but hath been abuſed by the Papiſts to Idolatry: yet hereby he ſheweth, as alſo do the reſt of our claſſicall Writers, that the vſe of this ſigne is not a thing ſimply and in nature euill, de Sacrament. cap. 16. fol. 357. 358. & de politia Eccleſ. l. 1. c. 10. fol. 57. 58.

Gowlartius: The ancient or Primitiue Chriſtians, did vſe the figure of the Croſſe without ſuperſtition, becauſe the doctrine of the merits of Chriſt preſerued them from error, which afterward crept in, Annotat. in Cyprian lib. ad Demetr. cap. 19. he calleth it a thing indifferent. Annot. Cyprian Epist. 56.

Maſter Perkins ſheweth, that the tranſient croſſe, that is, the ſigne of the croſſe made with the finger in the ayre, was in common vſe with the Primitiue and purer Church, and was vſed as a ſimple rite, as a ſigne of the externall profeſſion of their faith, and confidence in the Croſſe, that is, the death of Chriſt, and as a certaine monitory, whereby they ſtirred vp their faith, and that it was not adored or ſuperſtitiouſly vſed, as among the Papiſts. Problem. tit. ſignum crucis. Sect. 1. 2. 3. fol. 83. 84.

Touching kneeling in receiuing the Communion.

CHurches reformed: Bohem: Geneua: The Bohemian confeſſion touching the manner of their receiuing the Communion ſaith thus, The faithfull members of our Church doe moſt vſually receiue this Sacrament (in genua procumbentes) kneeling on their knees with thankeſgiuing, ioyfulneſſe, and ſinging Pſalmes. Harm. confeſſ. §. 14. Bohem. fol. 120.

Low-country Churches: In the adminiſtration of the Lords Supper, let euery Church impoſe or vſe ſuch Ceremonies, as they ſhall iudge to bee moſt expedient, ſo they looke that the Ceremonies taken out of Gods word, be not raſhly changed, and ſuperſtitions bee diminiſhed. Ex actis Synodalibus general. inferior. Germ. Middleburg. anno 1581. Can. 45. apud Sculting. Anachryſ. Hierarch. lib. 9.

Caluin being queſtioned of one, whether hee might receiue the Supper of the Lord from the Lutheran teachers, (in whoſe Churches kneeling is vſed, as appeareth before in the Bohem confeſ. as alſo appeareth in admonitiō of T. C. fol. 84.) In his anſwere to this queſtion, makes no difficulty in reſpect of kneeling, but of their erroneous doctrine of conſubſtantiation, and therefore inſinuateth it vnlawfull to receiue, niſi clara & ingenua praecedat ſanae doctrinae confeſſio: In which caſe he alloweth the receiuing thereof, notwithſtanding their kneeling. Epist 292. fol. 479.

Bucer: If you admit not this, I doe not ſee how you can graunt any Church, that it may celebrate the Lords Supper in the Morning, and in an open Church conſecrate to the Lord, that the Sacraments may be diſtributed to men kneeling or ſtanding; yea, to women as well as to men: For we haue receiued of theſe things neither couenant of the Lord, nor any example; yea, rather the Lord gaue a contrary example in theſe things, in Epiſt. ad Ioh. Alaſco.

P. Martyr: Neither doe I iudge that we ought immoderately to contend that rites and Ceremonies be the ſame, and euery where obſerued after the ſame manner. But this muſt be looked vnto, that they bee not repugnant to Gods word: yea, they ought to be ſquared vnto that, as much as poſſible may be, and to our vttermoſt indeuour, edification and decent order ſhould bee furthered: which conditions if they be obſerued, it is nothing materiall whether we receiue the Lords Supper ſtanding, ſitting, or kneeleng, ſo as the inſtitution of Chriſt bee kept, and occaſion of ſuperſtition cut off. Neither is it much to be reſpected while the Church receiueth the elements, whether ſome place of holy Scripture be rehearſed openly, or whether Pſalmes and thankeſgiuing be ſung of the people. Loc. com. claſſ. 2. cap. 4. §. 39. fol. 203.

Againe, concerning adoration, how it may be vſed in receiuing the Sacraments, I will ſay ſomething, namely, in a cleere caſe: For if ones minde bee applyed not to the elements, but to the things ſignified, adoration may lawfully bee interpoſed. Therefore when the Sacraments are receiued, & the promiſes as perteining thereto, if we adore the Lord by kneeling, we doe not thereby teſtifie the reall and corporall preſence of Chriſt in the Sacrament. Idem in defen. ad Gardiner. de Euchariſt. part. 1. ob. 1. fol. 5.

Beza: Kneeling at Communion while the elements are receaued hath indeede a ſhew of Godly and Chriſtian reuerence, and therefore might heretofore be vſed, (cum fructu) with ſome benefit, yet becauſe from this originall, that ſame deteſtable bread worſhip did firſt ariſe, and ſticketh as yet in the mindes of many, it ſeemeth worthily remoued (in the Churches where they vſe other geſture) yet againe ſeeing this Ceremonie is not per ſe idololatrica, idolatrous of it ſelfe wee iudge of it as wee did of the Surpleſſe, and other foregoing Ceremonies, Epiſt. 12. fol. 100. namely that it is not of that moment, as that for the refuſall thereof the Miniſters ſhould leaue their Miniſtery, or the people the Sacrament, Ibid. fol. 98. in another place, Epiſt. 8. fol. 77. albeit hee hold it inconuenient, yet he confeſſeth that it is not, per ſe impium, in it ſelfe impious.

Vrſinus: To a queſtion whether among them that defend Conſubſtantiation, a man might lawfully receaue the Lords Supper? he anſwereth thus, ſeeing in thoſe Churches the ſame foundation of ſaluation, and the ſame Chriſt is taught as is in ours: albeit ſome defects and blemiſhes doe ſticke vpon their Sacraments, and ſeeing the authoritie and vſe of the Sacraments, as alſo of the whole Miniſtrie, dependeth not on the perſons of the Miniſters, neither can their falſe opinions or ſinnes hurt and preiudicate, ſuch as rightly doe vſe Chriſts inſtitution; a man rightly informed, may holily communicate with them on theſe conditions. 1. If hee haue no more pure Miniſtrie in the place, or about the place of his aboade, or be driuen from the vſe thereof againſt his will; as now in theſe partes the communicating in the purer Churches is for bidden, to the orthodoxe vnder paine of proſcription. 2. If he receaue not the Communion with them, as a badge of approuing their error, and diſliking of the true doctrine; as it is vſed, ſaith he, in the quarters of our neighbourhood. 3. If before he come, he make confeſſion plainely, and ingenuouſly, without darkeneſſe, and doubtfulneſſe vnto the Miniſters, and know whether they will receiue him with this confeſſion, and acknowledge him as a member of the Church, yeelding confeſſion of the trueth to others alſo, but profeſſe it before all, requiring of him a reaſon of his faith, either in publike or in priuate: If the Miniſter refuſe him on theſe conditions, let him abſtaine, if he admit him and there be obiected to him, and layed before him his practiſe (vitioſae Ceremoniae) corrupt Cemonies, falſe opinions, ſcornings of the trueth by the aduerſaries, as if hee ſhould be infected with ſome ſuperſtition thereby, and that hee giueth ſcandall hereby to the weake, which may ſuſpect that he approueth their opinions, and ſo may be confirmed alſo in theſe things. It is anſwered thus, that this is ſcandall taken, not giuen, if he who endureth this ſeruitude, inioying in the meane while his Chriſtian liberty, doeth not omit the confeſſion of the trueth vnto the Miniſters and others; and with all doe openly profeſſe for what cauſe, on what conditions, on what perſwaſion, and to what end hee communicateth, and in what different reckoning he holdeth the ordinances of Chriſt, and the traditions of men; for thus all iuſt cauſe of offence is taken away.

Neither is a perſon of ſound iudgement defiled, when as he vſeth the Miniſtrie of ſuch as erre; yea and obſerueth alſo haumane Ceremonies, if with all he cleerely and conſtantly diſliketh the errors, and doe neither commit in word nor deede any thing openly and impious in it ſelfe, and repugnant to the word of God, and withall profeſſe that he eſteemeth not humane traditions for the worſhip of God. So the Prophets & other Saints in the old Teſtament, and Chriſt and his Apoſtles in the New, did vſe the Miniſtery of the Prieſts, which many waies did corrupt the doctrine & worſhip of God: but in the mean while they themſelues did nothing in it ſelfe idolatrous or forbidden of God, but did ſharply reprehend the errors of the Phariſes & Saduces: So Paul by the obſeruation of Iewiſh aboliſhed Ceremonies did apply himſelf vnto the weake, when they fled from him as from an enemie of the Law, and of their countrey Cuſtomes, and in this thing did not ſinne. Peter applied himſelfe vnto the Iewes alſo, and yet is reproued, we ſee, of Paul: The cauſe was becauſe Paul did adde, but Peter did omit the neceſſary confeſſion and doctrine of the trueth: Therfore Peter gaue ſcandall to the weake, and confirmed them that erred in their error, which Paul did not. Of this queſtion (ſaith Vrſinus) I conferred heretofore at Zuricke, with P. Martyr of holy memory, not for mine owne ſcruple, but for others, of whom I was importuned for aduice, neither was his anſwer different from this of mine, Exercitat. part. 2 fol. 835, 836, 837, 838, 839.

Zanch: As he who with ſome kind of reuerence and honouring doth beare himſelfe vnto the Sacraments, is not to be blamed, ſo hee committeth idolatry which adoreth and worſhippeth the ſame: Hee giueth a reaſon hereof, becauſe the Bread & Wine of the Lords Supper are no longer common or prophane things, but holy, by which Chriſt doth communicate himſelfe & his grace, and in that reſpect thoſe elements are worthy of reuerence. For as the word which is preached, although it be not to beadored, yet it is reuerently to be heard and handled, as the word, not of man, but as the word of God: So alſo the elements of the Sacraments, in the act of the adminiſtration of them are worthy of ſome reuerence and honour, as things not prophane, but holy, and to this purpoſe is that where the Apoſtle commaundeth the Bread to be eaten, and the Wine to be drunke worthily. For albeit this dignity conſiſt properly in the mind, which is indued with faith & loue, yet not from the purpoſe doe we alſo referre the ſame to externall reuerence: Hence they who approach vnreuerently to the Lords Supper, as to a common or profane ſupper, were of God grieuouſly chaſtened, as the Apoſtle teacheth, 1. Cor. 11. 29, 30, 31. Wherefore there is no doubt but he doeth well and godly, and according to the wil of God; which adreſſeth himſelf to come with external reuerence (as bareheaded, kneeling, or the like geſtures) and ſo handleth, and partaketh of the Sacraments, De Redempt. lib. cap. 17. fol. 486.

Zepperus: Theſe Ceremonies of good order or matters indifferent, may be thus diſtinguiſhed, as that ſome of them may bee conſidered about the adminiſtration of the Sacraments: others are acceſſaries, or furtherers of good order, and of honeſty about externall worſhip: For albeit the Sacraments are not to be accounted among the number of adiaphorals, or things indifferent, yet there is a reall and great difference betweene the Sacramentall Ceremonies themſelues, which at mans pleaſure neither can, nor ought to be altered or changed, and betweene the circumſtances of thoſe Sacramentall Ceremonies; which circumſtances for the ſtate of Churches may by the Chriſtian libertie be differently appointed and obſerued, as for example, the time of adminiſtring the Sacraments, Situs vel poſitus corporis in vtendâ coenâ, the ſite and poſition or geſture of the body in vſing the Lords Supper; And the like, Polit. Eccleſ. lib. 1. cap. 11. fol. 76.

Againe, it is vſually obiected, that if wee will ſo exactly, and peremptorily ſift all things▪ and ſquare them to the inſtitution of Chriſt, then it will follow, that the Supper of the Lord, ſhall not bee celebrated but once a yeere, and that in the euening or night ſeaſon, and that lying along about the Table, as Chriſt did in his inſtitution, &c. He anſwereth thus, as if there were not great difference betweene the Sacramentall Ceremonies themſelues, and the circumſtances of the Sacramentall Ceremonies, ſuch as are the circumſtances of time, place, & ſite, or ſtate or poſition of body, to which we are not bound in the New Teſtament, but do heere reioyce in the Chriſtian liberty, according to that of Galat. 4. 10. & Col. 2. 16. And as Saint Paul of the vſe of the Supper of the Lord doth bring in and apply the Word Quotieſcunque. But the caſe is farre otherwiſe of Sacramentall Ceremonies, which appertaine vnto the ſubſtance of the Sacraments. Idem de Sacrament. cap. 13. fol. 321. 322. Looke Sarauia contra Bezam. defenſ. cap. 25. fol. 582. 583. and Luther in Gen. 47. where hee alloweth this Ceremony of Kneeling.

Touching Holy-Dayes.

THeſe are of two ſorts: ſome bearing title to the memoriall of Chriſt our Sauiour, and the parts of our redemption by him performed; as namely, the daies of Chriſt his Natiuitie, Circumciſion, Paſſion, Reſurrection, Aſſenſion, and Deſcenſion of the Holy Ghoſt: ſome others bearing the name and memoriall of the Virgin Mary, the Apoſtles and other of the Saints. The former ſort as they are in euery reformed Church in the world that I haue heard of practiſed (excepting in Geneua which onely obſerueth the day of Chriſts Natiuity, Caluin. Epiſt. 118. fol. 215. & Argentorat or Strausbourg, Caluin. Epist. 128. fol. 226.) as namely in the Churches of Denm. Heming. Syntag. in 4. leg. Decal. §. 22. fol. 363. 364. Of Bohem. Harm. Confeſ. §. 16. fol. 179. Saxony and high Germany, Harm. Confeſſ. §. 16. Augustan. fol. 186. Heluetia Harm. Confeſſ. §. 16. Heluet. poſterior. fol. 179. Item in libello de ritibus Eccleſ. Tigur. 8. fol. 1. of Baſil. Polan. Syntagm. lib. 9. cap. 35. fol. 4147. Belgick or Low-Countries as appeareth in the laſt letter of the Browniſts vnto Iunius laſt letter. Berne. Aretius Problem. loc. 99. fol. 289. Fulke in Rhem. Apoc. 1. 10. fol. 854. and in Gal. 4. 10. §. 5. fol. 63. So do all good and godly iudgements that I could light of (excepting only Piſcator in Gal. 4. 9. 10. 11. obſeruat. fol. 426.) concurre together to approue of them, ſo doth Bucer. Script. Anglican. in cenſura fol. 493. cap. 26. Pet. Martyr. loc. com. inter Epiſtolas fol. 1087. Bulling. in Epiſt. Caluin. 129. fol. 227. Zanch. confeſſ. cap. 25. fol. 250. & in Col. 2. 17. fol. 67. Zepper. de politia Eccleſ. lib. 1. cap. 13. fol. 94. Aretius Problem. de Ferijs fol. 289. Paraeus in Rom. 14. dub. 4. fol. 1203. 1204.

The latter ſort of holy dayes, albeit they be not vſed in ſome Churches, as in Heluetia, Belgia, France, county Palatine, &c. but are by ſundry godly perſons in ſome reſpects miſliked, as Har. confeſſ. §. 16. Heluet. Poster. fol. 175. Bulling. in Ep Caluin. 129. f. 227. & Dec. 2. Ser. 3. f. 126. Caluin. Ep. 278. fol. 456. & Ep. 379. fol. 658. Muſcul. loc. part. 1. in 4. praecept. fol. 133. 134. 135. Zegedine loc. cō. fol. 324. de feſt is Chriſtianorū Oleuian. in Rom. 14. 5. f. 691. 692. Idē in Gal. 4. 10. fol. 95. Rolloc. in Coloſſ. 2. 16. fol. 164. 165. Paraeus in Rom. 14. dub. 4. fol. 1204. 1205. 1206. Bb. Hooper on Command. 4. fol. 48. Paraeus in Rom. 14. Idem exercit. 29. lib. 2. fol. 200. Yet by ſundry reuerend perſons they are excuſed, and by ſome allowed and practiſed in ſundry Churches, as the Churches of the Augustane Confeſſion Daniſh, Bohem. Berne. and others Harm. Confeſſ. §. 16. Bohem. fol. 179. Hemming. ſyntag. in 4. legem Decal. §. 27. 28. fol. 363. 364. Aretius Problem. loc. 99. f. 289. Bucer. ſcript. Anglic. cenſura. cap. 26. fol. 494. allow them vpon condition that they bee ſanctified by preaching & practiſing of holy duties; and not profaned by ſin, belly cheare and vanitie. Zanchius excuſeth them in that the Fathers who firſt ordained them, did vpon thoſe dayes worſhip God, and not the Saints and beſides by this, Quod nulla lege prohibebantur id facere quod faciebant de redempt. cap. 19. fol. 601. as alſo in reſpect of their endes of inſtitution, the remembrance of the Saints excellency to our own profit, the declaration of their vertues to Gods glory, and an excitation of mens mindes to thankfullneſſe vnto God. Idem in Col. 2. 17. fol. 67. And therefore he concludeth, that as thoſe Churches did well to aboliſh the Popiſh ſupeſtitious dayes, which were abuſed to Idolatry; as the day of the Conception and Aſſumption of the Virgin Mary, &c. yea, they alſo did not euill, which for the ſtate of their Church did abrogate omnia praeter diem Dominicum, all dayes, being matters meerely indifferent, and to preuent future ſuperſtition, Zanch. in Coll. 2. 17. fol. 614. & de redempt. cap. 19. lib. 1. fol. 618. yet ſeeing they are matters in their nature indifferent, Liberum est Eccleſiae deligere ſibi dies Festos, Euery Church hath liberty to chuſe holy dayes for the edification of it ſelfe. Idem de redempt. cap. 19. fol. 615. Idem confeſſ. cap. 25. §. 30. fol. 250. on condition that they bee not too many, neither vſed prophanely or ſuperſtitiouſly, or when they be ſo abuſed, if they cannot well be reformed to aboliſh them. Idem de redempt. cap. 19. fol. 615. 618. confeſſ. vbi ſupra. And ſo he affirmeth, that theſe holy dayes ought by no man to be contemned, and that by the example of Chriſt, Zanch. in Col. 2. 17. fol. 67. a. Idem de Redempt. ibid. fol. 612.

The obſeruators on the Harmony of confeſſions on ſect. 16. ad Bohem. 1. doe thus affirme of theſe Holy dayes: As ſome Churches doe ſo farre ſubmit themſelues to their infirmity with whom they conuerſe, as that they doe obſerue theſe holy dayes (titled with the names of the Apoſtles) albeit with an vneuen, yea altogether a repugnant reaſon: So other ſundry Churches being driuen vnto it by no ſuch neceſſitie, haue taken theſe holy dayes alſo, not only as vnprofitable, but alſo in ſome reſpects hurtfull.

Hemingius ſheweth, that there is great difference between the obſeruation of theſe Holy dayes diſtinguiſhed by the names of Saints, as it is performed by the Papiſts and Heathens: The ends of whoſe obſeruing them (being idolatrous and prophane) we abhorre, (ſaith Hemingius) as vnworthy of whom any mention ſhould bee made among Chriſtians, and as it is obſerued among the reformed Churches, whereof he giueth 6. profitable ends: That the hiſtorie of the Church may be the better made knowen: That the benefits of God towards the members of his Church may bee thought vpon: That thankeſgiuing may be giuen to God for them: That the diuers caſes of the Saints may be conſidered & weighed: That we may imitate the Saints in repentance, life, worſhip, confeſſion, conſtancy, patience, and in other vertues: That laſtly with holy ſighes, we may deſire the communion of Saints, Syntag. ad 4. legem Decal. § 25. 26. 27. 28. fol. 364.

Caluin to the French Church at Mompelgart concerning the not receiuing of feaſts: I could wiſh you to bee more conſtant, yet ſo (vt non litigetis de quibus libet) as yee contend not about all the holy dayes; but about ſuch onely which neither make anything at all for edification, and beſides, doe manifeſt themſelues to bee ſuperſtitious in the very firſt appearance. He giueth inſtance of the holy dayes of the Conception and Aſſumption of the Virgin Mary, [which are built the one on falſe doctrine, the other on a lye] Epiſt. 51. fol. 100.

Againe, In another place, touching Feſtiuall dayes, and other ceremonies, as I ſuppoſe then to be ſubiect to the cenſure of God, which vnder the colour of I know not what conformitie and agreement among Churches, haue both nouriſhed an inconuenience, and turned aſide the remedy: and it is an hard matter for the godly Brethren to ſubiect themſelues to ſuch things which they apprehend neither to be right, nor profitable, Ita etiam defectus multos tolerandos iudico, vbi emendari non poſſunt; Euen ſo I do iudge that many defects are to be borne withall, where they cannot bee reformed: Wherefore I doe not thinke it fit that any of the Brethren ſhould for this cauſe inſiſt ſo farre, as to depart and ſeparate from the Church, whereof hee is a member, if the greater part of the Church bee carried in a contrary courſe; becauſe in ſuch caſes it ſeemeth vnto me ſufficient if that which we know to be right be of vs laboured vnto: for albeit it bee thruſt vpon vs, & malam caudam trahat, and doe draw a long ſome euill effects with all, yet becauſe it is not repugnant to the word of God, concedi poteſt, it may be yeelded vnto, eſpecially where the greater number doeth ouercome the leſſer, when as there is no poſſible way or meanes for him, which is onely but a member of that body, to porcure and to further reformation, Idem Epist. 379. fol. 658.

Aretius: Becauſe the appointing and determining of Feaſts hath euer beene a matter free, that is, that other Churches may adde other dayes to the Sabbath to bee kept holy, Nihil & in hac re vitij ineſſe iudicamus, Probl. Loc. 99. fol. 289.

Polanus: The obſeruing of holidayes in the beginning of the Chriſtian Primitiue Church, was a matter indifferent, and therefore diſcord and contention for the celebration of them ſhould not bee moued, Polan. 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 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. 423.

Name of Prieſt by the Latine word Sacerdos, Heming. ibid.

Againſt which Ceremonies, albeit the ſaid Beza doeth by many pregnant reaſons ſhew his diſlike, yet doeth he and Hemingius conclude them to be things of their owne nature (adiaphora) indifferent, howſoeuer in vſe inconuenient: alſo the obſeruators on the harmony of confeſſions doe mention other Ceremonies, ſuch as the vſe of Eccleſiaſticall diſcipline in Sect. 8. Auguſt. obſeruat. 6. Of Excommunication, in Sect. 10. Bohem. 3. in Sect. 11. Anglic. 1. Of Suſpē ſion, in Sect. 17. Gallic. 1. Of priuate Abſolution, in Sect. 8. Bohem. 1. and Saxon. 1. and Wirtemberg. 1. and in Sect 11. Bohem. 8. Putting on of hands on the head of the baptiſed, in Sect. 13. obſeruat. 1. Impoſition of hands on the head of the Miniſter, in Sect. 11. Heluet. prior. obſeru. 2. All of the which they doe not ſimply condemne, but doe leaue them to be done, or not, at the libertie of euery Church vpon two conditions. Firſt, that the libertie of other Churches of different practiſe being kept entire not preiudiced. Secondly, that the inconueniences of ſuch Ceremonies bee carefully preuented.

So that we ſee here the vnitie of iudgements of the godly learned to bee oppoſite vnto the doctrine of ſuffering depriuation, for not vſing or conforming to our inconuenient Ceremonies, or to the like.

Secondly alſo after the ſuruay of their iudgement, we will take a view of their practiſe alſo, what it hath beene in this reſpect.

In Geneua about Wafer-bread in the Lords Supper: This Church in the reformation thereof vſed common bread in the Lords Supper, and had aboliſhed the vſe of the Wafer-cake, as alſo their fontes to be baptiſed in, and all their holy dayes except the Lords day: Now it fell out that the Church of Berne aſſembling a Synod required a reſtoring of theſe things vnto the Churches of Geneua, Caluin. Coraldus, and Farell refuſing to conſent vnto them, or to adminiſter the Sacrament in ſuch maner, they were baniſhed therupon the Citie of Geneua, and within three dayes after their refuſall, were depriued of the vſe of their Miniſtery in that place, the great part commanding ouer the better. Now in their abſence ſundry godly perſons were ſo offended, with this change from common bread to the Wafer-cake, as that they thought beſt for them to abſtaine from the Lords Supper, and to ſeparate from their Miniſtry, rather then vſe the ſame with the ſayd Wafer-bread: Whereupon Caluin. ſeriò monuit ne ob iſtud 〈 in non-Latin alphabet 〉 litem mouerent, ſeriouſly admoniſhed them that they would not raiſe contention about this indifferent matter, which is ſet downe in his Epiſtle 17. fol. 37. 38. 39. 40. ſo (ſaith Beza) the vſe of the Wafer-bread tooke place and was eſtabliſhed; about the which, Caluin after he was reſtored to his Miniſtry againe [Nunquam contendendum putauit, minimè tamen diſſimulans quid alioqui magis eſſet probaturus] did not thinke it meete to contend, yet not diſſembling his minde what otherwiſe he did meane to approue. Beza in vita Caluini anno. 1538.

In Germany, about excommunication and diſcipline, Bullinger: There was neuer any contention about excommunication betweene our Church of Zuricke, and the Church of Geneua moſt beloued of vs, Apud Eraſt. de excom. fol. 365. alſo in another place: In the meane ſpace, wee neuer condemned the Church of Geneua which hath her diſcipline, albeit, we haue none, Ibid. fol. 350.

About the Surpleſſe: It being inioyned to the Miniſters of Sueuia; they vtterly relinquiſhed their Miniſtery rather then they would conforme vnto it: this practiſe did Melancthon, and Pomeranus vtterly diſlike and perſwaded the Miniſters of Marqueſſe Albertus dominions, to conforme rather then to ſuffer depriuation, which they yeelded vnto for the moſt part, Conſil. Melancth. part. 2. fol. 91.

About an Altar: There is a hiſtory related of two great perſons, a Prince and an Earle, the one a Lutheran, the other a reformed Proteſtant. The Earle ſuppoſing that hee had more iuriſdiction in a certaine Church then the Prince had, commanded an Altar in the Church to bee pulled downe, and a table to be erected in the place: The Lutheran Prince vnderſtanding thereof, commanded the table to bee taken downe, and the Altar to bee againe ſet vp: The Earle repeated his practiſe the ſecond time, ſo did the Prince, at laſt the Earle (in a matter of that nature) let alone the Altar in the Church, & ſuffered the contentious Prince to haue his will, Colloqu. Mompelgart. fol. 424.

In the Low-countries, about breaking bread of Lords Supper: A certaine perſon was accuſed to the generall Synod of the Low-countries, gathered at Midleborough 1581. That hee would not haue the bread in Lords Supper to bee cut (as the manner is of thoſe Churches) but would haue it broken out into parts, out of the whole loaues, the which Ceremonie of breaking is doubleſſe the more agreeable to the inſtitution of Chriſt who brake the bread, Mat. 26. 26. and to the analogie it had to Chriſt his Paſſion whoſe body was broken, 1. Cor. 11. 24. howbeit, it was demanded of the Synod, what was to be done and practiſed in this caſe? It was anſwered by the Synod, that they muſt remaine in the receiued cuſtome of the Belgicke Churches, and if any ſhould doe againſt the cuſtome, they muſt be admoniſhed to deſiſt and leaue of that their practiſe: In actis Syn. inferioris Germ. partic. interrogat. numb. 76. apud Schul. Anachryſ. Hierar. l. 9.

In America: When Ʋillagagno tranſported the French Coloniae into Braſil, anno 1555. vnder direction and protection of Gasper Colignius, Admirall of France, there was a queſtion on occaſion moued touching the elements of the Lords Supper, whether in defect of Wine, and ſo of Bread of Wheate, they might adminiſter the Sacrament in the Bread of Rootes, and common drinke of the Americans, made alſo of Roots? Hereof there was difference in iudgement, ſome holding that it were better to abſtaine from the Lords Supper, then to adminiſter or receiue it, ſeeing Chriſt mentioneth expreſly, Mat. 26. 16. Marc. 14. 25. of the fruit of the Vine: Others on the other ſide thought that our Sauiour ſpeaking of Bread and Wine, mentioned them onely as the common or vſual meat & drinke, not as determining thoſe very elements. To which cōtrouerſie, Ioan, Lerius, the reporter that was then preſent, inferreth, Albeit (quoth he) the greater part inclined to the latter iudgement yet becauſe there was not ſo great ſcarcitie of the things queſtioned, as then the controuerſie reſted to bee determined by further iudgement, yet this peaceable diſputation was cauſe of no kinde of diſcord among vs, who by the grace of God remained moſt neerely knit in our affection, in as much as I could willingly deſire and wiſh, that there were ſo good agreement betweene all thoſe which doe profeſſe the true Chriſtian Religion, as there was at that time among vs, Ioan. Lerius. Histor. nauigat. in Braſil. cap. 6. fol. 69.

In England: About Epiſcopal garments and Surpleſſe, Biſhop Hooper was a perſon exceeding peremptory both in preaching againſt the Ceremonies (as appeareth in his Sermons on Ionah, and on the Commandements, and in the obiections which hee made againſt them to Bucer, and P. Martyr as wee may perceiue in their anſwere to his Letter) as alſo in his flat refuſall of them; whereupon he was by the high Commiſſion conuented, and for his conſtant refuſal was impriſoned by them, where he remained for a ſeaſon. Howbeit, after his obiections were by Bucer and P. Martyr anſwered and by them, and by Caluin perſwaded to conforme, rather then to ſuffer depriuation: Hee conformed at the laſt, and wore the garments; and beeing appointed to preach before the King to trie his conformitie, he appeared in his Biſhoply Robes, namely, a white linnen Rotchet, a long ſcarlet Chimere, and a ſquare Cappe, Caluin. Epist. 120. fol. 217. Bucer. in Script. Anglican. fol. 705. de re Vestiar. Hooper. Pet. Martpr Loc. Com. ad fineminter Epiſtolas, fol. 1085.

About receiuing the Lords Supper with inconuenient Ceremonies, and perſons in differing doctrine: P. Martyr when hee came into England firſt, and the opinion of the corporall preſence of Chriſt in the Lords Supper was in force, and when the Miniſters albeit differing from him in iudgement, yet did not refuſe to admit him with open confeſſion of contrary iudgement, hee ioyned with them, and receiued the Lords Supper, Non obſtantibus illorum Ceremonijs ſibilicet ipſi molestis, notwithſtanding the Ceremonies, though very much troubling him. This counſell did P. Martyr giue to Vrſinus, and to other Chriſtians in Germany Ʋrſin. exercitat. lib 2. fol. 840.

About the Surpleſſe: M. Deering: While any law did bind me to weare Cap and Surpleſſe, I did weare both; ſince I neuer perſwaded any man to refuſe them &c. Regiſter, fol. 84.

M. Greenham: Albeit he affirme that he neither could, nor would weare the apparell, no, not ſo farre as he thought it might bee obſerued, Regiſter. fol. 87. yet from the obiection from authoritie, namely, that Bucer, Martyr, Bullinger, Beza, and Gualter, doe thinke rather that theſe inconueniences ſhould bee borne withall for a time, then the Flocke ſhould bee left to Woolues, ſure (ſaith hee) this reaſon is maine enough of it ſelfe, if it were not authorized with theſe learned and godly mens writings; And I pray to God the Father of Ieſus Chriſt, by his holy Spirit, to mooue others to bee as vnwilling to vſe it, (i.) to ſuffer their flockes by depriuation for the Ceremonies to bee left to Woolues, as I am vnwilling to anſwere it, and haue it practiſed on mee. I will not anſwere therefore this reaſon vntill there be no remedy, Regiſt. fol. 90.

The iudgement and practiſe of Biſhop Iewell, Doctor Whitaker and Doctor Fulke, is knowne this way.

Doctor Humfrey: Albeit it bee knowne that hee was a great aduerſary in his iudgement and long practiſe of refuſall of the Surpleſſe, as appeareth in a letter of his written of that thing; yet he did at the laſt conforme vnto the Surpleſſe.

The like of late wee know did Doctor Reinolds, Doctor Sparkes, Doctor Chaloner, Doctor Ayray, Maſter Chaderton, Maſter Knewstub, though they ſtood out and teſtified their diſlike againſt ſundry of the Ceremonies eſtabliſhed, yet did they in caſe of depriuation yeeld vnto them, and conforme, and ſtudiouſly perſwaded others in this caſe vnto this practiſe: The like did many other very godly and learned men at diuers times and in diuers places. Thus we ſee their practiſe alſo.

Thirdly, there commeth to bee conſidered the reaſons mouing theſe perſons to this iudgement & practiſe, namely, wherefore they perſwade and practiſed conformitie to preuent depriuation or the Churches deſolation, viz.

Becauſe theſe ceremonies, ſeeing they are (adiaphora) indifferent, they make no man in themſelues godly or vngodly, Martyr amico loc. fol. 1085. And therefore albeit it were granted that theſe Ceremonies were not fit to bee vſed: Yet if other things which are preſcribed by Gods Word doe remaine entire, theſe things may well be thought neither impious nor pernicious per ſeſe aut ſua natura, of themſelues, or of their nwne nature, Idem Hoopero loc. f. 1088.

Becauſe, where the doctrine it ſelfe is ſound and pure, and the Ceremonies vſed to a ciuill honeſty and decency, the inconueniences are rather to be paſſed by in ſilence, then that by occaſion of them men ſhould proceed to contentions and more grieuous tumults, Caluin. Epist. 303. fol. 497.

Becauſe, albeit theſe things bee not to be approoued, yet, ſomtimes theſe indifferent things, howſoeuer offenſiue and burthenſome, are to be borne withall, ſo far forth (quoad aliter non liceat) as conueniently wee cannot doe otherwiſe, leſt if men contend about them more bitterly then they ought, it be both an hinderance to the progreſſe of the Goſpell, and the things which in their owne nature are indifferent, bee taught by our vehement contention to bee plainly wicked; which two points do bring with them moſt grieuous inconueniences, P. Martyr. Hooper. loc. com. f. 1086. And therefore theſe things which the Paſtors cannot change, they ſhould rather beare withall, then by forſaking the Church for that cauſe they ſhould giue occaſion for farre greater and more dangerous miſchifes vnto Satan, who ſeeketh nothing elſe, Beza Epiſt. 12. fol. 99.

Becauſe it is better to vſe theſe Ceremonies (hee mentions a Surpleſſe) as a thing indifferent, then by the obſtinate refuſall thereof to raiſe vp Schiſme, and to interrupt the courſe of the doctrine of truth and to giue occaſion to Heretickes to poſſeſſe the Church, Polan. in Ezec. 44. fol. 807.

Becauſe ſuch is the example of Paul, who circumciſed Timothy for the Iewes, in that they all knew his father to bee a Graecian, Act. 16. 3. Idem Ibid.

Becauſe wee muſt giue place vnto the ſway of the times wherein wee liue, ſo farre forth as may ſtand with keeping faith and a good conſcience, Act. 28. 11. & 19. 10. 26. & 15. 28. 29. Maiſter Perkins caſes of Conſc. lib. 3. cap. 2. fol. 483.

Becauſe, if we cannot doe the good that moſt we deſire, in ſuch exquiſite manner as wee would, wee muſt content our ſelues with the meane, and in things which are good and to bee done, it is the ſafeſt courſe to ſatiſfie our ſelues in doing the leſſe, leſt in ventring to doe the more, which cannot be, we grow to the extreamity, and ſo faile to offend in our action, Eccleſ. 7. 16. read the proofes, Perkins caſes of Conſc. lib. 3. cap. 2. fol. 484. 485. 486.

Becauſe it may bee thought expedient, that theſe things for a time be borne withall; for it may perhaps produce this effect, that theſe contentions may be auoided, by the which contentions there is great perill, leſt greater and farre more important benefites bee hindred; and leſt the mindes of men be at the firſt beginning turned from the Goſpel, as we ſee it come to paſſe, Martyr. ibid. fol. 1085.

Becauſe, if the parity of Doctrine and of Faith doe remaine entire, the Paſtors may openly teach and preſſe vnto their flocks ſuch doctrine as may ſerue to take away offences ariſing by the vſe of theſe Ceremonies, Beza Epiſt. 12. fol. 99.

Becauſe, if wee preach and teach indifferent things to bee impious, we ſhall ſo alienate mens mindes from vs, that they will no longer endure to bee attentiue and patient hearers of ſound doctrine, and of neceſſary inſtructions, P. Martyr ib. fol. 1086. Hoopero.

Becauſe it is farre better to contend about greater matters, in which the euidence of trueth may conuince the Papiſts and other our aduerſaries, then to wrangle or braule about a Surpleſſe or the like thing, where wiſe men cry out vpon vs, that with peeuiſh way wardneſſe and obſtinacy we croſſe our gouerners, and nouriſh diſſentions, Melancth. concil. part. 2. fol. 91.

Becauſe the ſinew and principall members of Antichriſt ſhould firſt of all bee ſtudiouſly oppugned [ſuch as an vnlearned Miniſtry, ſlackned diſcipline, &c.] The which things, if all of vs on either ſide did vniformely with vnited force and indeuours ſet vpon, the abuſes of Surpleſſes and of all other inconuenient things would eaſily be aboliſhed, and all the markes and ſhadowes of Antichriſt would vaniſh: Elſevaine will bee the labour of driuing or expelling Antichriſts reliques and ſhadowes from the Church, Bucer ſcript. Anglican. Hoopro fol. 706. For if we did ſuffer the Goſpel firſt of all to be ſpread abroad to take deepe rooting, perhaps men would better and more eaſily bee perſwaded that they might remooue theſe externall inconuenient ſhewes and Ceremonies, like as a ſicke man luſting after ſome ſmall trifling meates, which, after hee is well againe, doeth voluntarily renounce as vnfit. Wherefore let England bee firſt diligently inſtructed, and confirmed in the chiefe and moſt neceſſary perils of Religion, and ſo afterwards in my iudgement the Church ſhall not much be offended to haue theſe things ſomewhat ſuperfluous to be remooued, P. Martyr loc. fol. 1086. Hoopero.

Becauſe if ſome things in their nature indifferent be impoſed it is not meete too egerly to contend about ſuch matters; eſpecially when as we ſee thoſe Magiſtrates by whom the light of the Goſpel is much furthered in England, and by whoſe authority it may much more be furthered, to oppoſe themſelues againſt vs. Peter Martyr ibid. fol. 1085. Hoopero.

Becauſe, whereas the Miniſters are willing to reforme abuſes, & the Magiſtrate is peremptory and reſolute, not to reforme for ſome reaſons of policy, the Miniſter in that caſe is not to leaue his miniſtery, or to trouble the Church, intempeſtiuis clamoribus, or to conteſt or contend with the magiſtrate: The reaſon is, becauſe this courſe tendeth to the ouerthrow of the Church, and is oppoſite to that charity which he oweth vnto Chriſt & to his church, out of which ground and rule he ought to preach, and to hold on in the courſe of his miniſtery. Hee ought indeede to teach publikely and priuately (as the matter requireth) what is to be done, but this he muſt performe without ſedition and troubling of the Church; but peaceably and diſcreetly. Charity will informe the Paſtor, if he loue the Church indeede, how hee ought in theſe caſes to behaue himſelfe, Zanch. in Philip. 1. fol. 45. Looke alſo, Muſculus loc. part. 2. de tradit. §. 6. fol. 31.

Becauſe the Apoſtles in this caſe being guided by the rule of loue, did at the inſtant requeſt of the Iewes, inioyne the Brethren, and the Churches which were gathered out of Gentiliſme, to abſtaine from ſtrangled meate and bloud; and choſe rather to burthen them for a ſeaſon with the obſeruation of theſe things which ſauoured of Iewiſh ſuperſtition. Alſo by the ſame rule of loue was Paul led whenas he came into the Temple with thoſe foure Iewes which had a vow vpon them, and purified himſelfe with them. Yet theſe Rites of thoſe times were (Stipulae cum fundamento Chriſto non cōgruentes) Stubble not agreeing with Chriſt the foundation: But the edification of the Church required this thing. Wherefore many things are to be tolerated by the Miniſters, that the peace of Churches be not rent, and that Schiſmes may bee auoyded, ſo that they bee not ſuch things, or doctrines which doe fight with the foundation and doe heaue at it, Zanch. ibid.

Becauſe if Paſtors cannot reforme all things which need amendment, according to their deſire, they muſt not therefore caſt away their Miniſtry, or trouble the whole Church with an vnvſuall aſperity. The reaſon: Becauſe all godly ground and forme of Eccleſiaſticall diſcipline ought euer to haue reſpect and haue reference to the vnitie of the ſpirit in the bond of peace; which the Apoſtle commanded to bee kept by ſeruing one another; and which rule not being kept, the medicine of diſcipline groweth to be ſuperfluous, and pernicious. It is confeſſed, that Paſtors ought with their vttermoſt endeuours to labour, that there remaine no corruption in the Church: but they muſt vſe that wiſdome which our Sauiour preſcribeth, leſt by plucking vp the tares, they hurt the good corne. Wherefore the precept of the Apoſtle of ſeparating the euill, (or of mending corruption) muſt by no meanes be neglected, cum ſine periculo violandae pacis fieri potest, when it may bee done without the danger of violation of the Churches peace: for elſe hee would not haue it done. Caluin. inſtit. 4. 12. §. 11. 13.

Becauſe the charge of preaching the word of God is an abſolute commandement of the Lord; and it is ſo neceſſary for him that is called thereunto, that a woe hangeth on his head if he doe not preach it: It ought not to be laid aſide for a ſimple incōuenience, or vncomlineſſe of a thing, which in its owne nature is indifferent; ſuch as the Surpleſſe is, whereof he ſpeaketh, or the like Ceremonies, Maſter Cartwright in the reſt of the 2. reply, fol. 262. 263.

Becauſe when two commandements of the morall Law are oppoſite in reſpect of vs, ſo as we cannot doe them both at the ſame time; then the leſſer commandement (as auoyding inconuenient Ceremonies) giues place to the greater, (ſuch as preaching of the Word) and doeth not binde for that inſtant, Maſter Perkins in his Treatiſe of conſcience, cap. 2. fol. 14. 15.

Becauſe it is euident that Ieſus Chriſt our Lord did onely preſcribe the ſubſtance of the Miniſtry both of the Word and Sacraments in his owne words; and all other things which appertaine to the decent and profitable adminiſtration of his myſteries he hath left and admitted to be ordered by his Church: Hence wee celebrate the Lords Supper, neither in the euening, neither in a priuate houſe, neither leaning, neither yet with men onely. Now who would condemne the Church, if by a pure and holy conſent of the members thereof, it ſhould bee the cuſtome that euery communicant (as in the Primitiue Church the new baptiſed did) ſhould weare a white garment? Bucer. Script. Anglican. fol. 708. Hoopero. ſo alſo hee argueth in his Epiſtle to Io. Alaſco: Chriſt no where hath forbidden ſuch a vſe of them, as we haue expounded, namely of Ceremonies ſignificatiue ordained by the Church, not ſuperſtitiouſly, but purely vſed. This argument alſo hath Zanch. de redempt. cap. 16. fol. 445. a. There is a great queſtion (ſaith hee) in theſe our dayes about Miniſteriall garments: ſurely we read not that Chriſt and his Apoſtles did appoint any thing of this matter; neither that they changed their garments, either when they baptiſed, or when they adminiſterd the Lords Supper, but neither did they forbid, that men might not take other garments. Wherefore it is (liberum perſe) a matter free in it ſelfe to vſe or not to vſe other garments in the adminiſtration of the Sacraments.

Becauſe, if true Chriſtians, hauing the pure doctrine of Chriſt & diſcipline in their Churches, ſhould enioine ſome ſpeciall garment though abuſed by the Papiſts, for the commendation of the Miniſtery to the ſimple people, there is no Scripture forbidding a man to leaue ſuch Chriſtians to their iudgement: But there are ſundry Scriptures clearely teaching a man why he ſhould leaue them to this their practiſe, as Rom. 14. 1. Cor. 8. and 9. and many other places, namely, whereſoeuer we are taught of the libertie and good vſe of the creatures, not of meates onely, but of all creatures elſe. Hee giueth inſtance of a white garment vſed on the Baptized or Communicants of the Lords Supper, Bucer. Script. Anglican. fol. 708. Hoopero.

Becauſe they which defend theſe things, may pretend ſome honeſt and iuſt ſignification, not ſtrange from the Scriptures: As, [touching the Surpleſſe] the Miniſters of the Church are Angels, Mal. 3. 1. and the Angels alwayes for the moſt part appeared as apparelled in White garments, Pet. Martyr. loc. fol. 1085. Hoopero. Bucer will haue them ſignifie (Caelestē puritatem & candorē, omnium que virtutū ornatū) heauenly puritie and ſinceritie, and the ornament of all vertues, Script. Angl. fol. 682. ſo alſo fol. 707. 709. Againe, What ſhould let, but that the Churches may vſe this white Veſture, or more Veſtures, to moniſh vs preciſely of that diuine benefit, of the light and dignitie of the heauenly doctrine, which he giueth vs by the holy Miniſtery, and by the which the Miniſters themſelues may bee the more mindful of their office &c. Bucer in his Epiſtle to Io. Alaſco, at the end of the examination. This reaſon alſo hath Zanch. Albeit a garment be a free thing, ſaith he, and numbred vp among matters indifferent; yet for ſignification, a linnen garment were more decent then a woollen for a Miniſter to vſe in adminiſtring the Sacramēts, for that it is the Impreſſe, or type of innocencie and holineſſe; Hence in the Apocalyps white garments are giuen to the Saints, Zanch. de redempt. cap. 16. fol. 445. a.

Becauſe theſe Ceremonies are ancient, and haue ſome good vſe, it was an old cuſtome in the Church, that ſuch as adminiſtred the Sacraments, ſhould weare a white linen garment, Zanch. ibid. ex Hieron. cont. Pelag. li. 1. The ſigne of the Croſſe is vetustiſſima, very ancient, Beza Epi. 8. fol. 75. There was therfore ſome vſe therof, thogh ſince it hath bin horribly abuſed, and there be ſmall profit thereof, Bez. Ep. 12. fol. 99. Kneeling at the Communiō hath a ſhew indeed of godly & Chriſtian reuerence, and therefore might heretofore haue been vſed (cum fructu) with ſome profit, ibid. fol. 100.

Becauſe if we proceed to diſſwade from theſe indifferent things, as from pernicious and euill things, we ſhall thereby condemne very many Churches, not diſagreeing from the Goſpel; and ſhall taxe too bitterly innumerable Churches, which haue euer, and are of old celebrated, as moſt commendable and approued, P. Mart. loc. fol. 1086. Hoopero. If agreemēt in doctrine might be procured between the Saxon or Lutheran Churches and ours, there would be no ſeparation made for Surpleſſes, or Ceremonies of the like nature, ib fol. 1127. Bucer hath alſo this reaſon; If there be no liberty granted to the Churches, of ordeining 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 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 womē to the Cōmunion; of all which things they haue not onely no commandement of the Lord, 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 with his Apoſtles and after the receiuing of the Paſcall lambe notwithſtanding: Alſo, hee admitted not the women, among whom he had ſundry his moſt holy Diſciples, Bucer. Scrip. Anglic. fol. 807. 809. To this reaſon Pet. Martyr moueth an obiection. The Church authority preſent or paſt, ought not to be of that force, that the truth of Gods Word be thereby wronged; which (albeit the world do fall about our eares in peeces) ought to be kept inviolable. It is true (ſed propter 〈 in non-Latin alphabet 〉 ) but for things indifrent, I am reſolute, that by no meanes we may admit that either Churches ſhould be condemned, or that wee ſhould leſſe reuerently or honeſtly ſpeake of them, Ibid. fol. 1086.

Becauſe we muſt take heed, leſt theſe things which be of leſſe importance through our contention, may be the meanes or occaſions that thoſe things which ſhould be eſteemed of greater force and valew, either cannot at all be brought vnto the Church, or if they be once brought in they cannot be eſtabliſhed with continuance, Peter Martyr ibid. 1086.

Becauſe we muſt take heed of Satans accuſtomed ſleights, whereby he leadeth vs away from the care of neceſſary things, to the immoderate carefulneſſe of thoſe things which may well be let paſſe, and from ſearching out of the true doctrine of Chriſt, to induce vs to thoſe things wherein few can conſent alike: and finally, by the which he kindleth in diuers men a zeale to purge thoſe things which are without vs, thereby to neglect our inward deformities, Bucer. Epist. ad Ioan. Alaſco. After at the ende of that Epiſtle, This coulorable craft of Satan muſt be taken heed of, by which often he effecteth this, that wee reckon thoſe things ſinnes which are no ſins, and thoſe that bee ſinnes indeede, wee ſeeme not to regard them in our ſelues, or elſe againſt thoſe ſinnes which our conſciences define to bee ſinnes indeede, we vſe no ſuch ſeuerity as we ought.

Becauſe we ſhould in this Realme take moſt godly heedfulneſſe that wee further not vnawares the Diuels intents, who throweth in among vs ſundry queſtions and controuerſies, leaſt wee ſhould take in hand to handle the queſtion of ſetting forward the doctrine of the Goſpel, and reſtoring of diſcipline, and thereby to remoue all drones from Eccleſiaſticall Miniſteries, Bucer. in Ep. Io. Alaſcco.

Becauſe things in themſelues otherwiſe indifferent, doe after a ſort change or alter their nature, when as by any command of lawfull authority, they be either commanded or forbidden: becauſe they may not be omitted contrary to a iuſt commandement, if they bee commanded, neither may they be done againſt a prohibition if they be forbidden, as appeareth by the Law Ceremoniall, Bez. Epiſt. 24. fol. 143.

Becauſe there is ſome burthenſome ſeruitude in euery Church, in ſome more milde, in others more hard and the ſorrowes of ſuch ſeruitude and burthens ſhould be comforted by the Brethren, and not increaſed by their condemnation ſo long as the foundation is retained, Melancht. conſil. part. 2. fol. 92.

Becauſe concord and mutuall loue muſt by Brethren be defended, leſt inuocation in themſelues, or in the people be interrupted, and leſt lamentable and pernicious doubts be produced from queſtions not neceſſary, as of old time it did about Eaſter; they who haue their Chriſtian libertie leſſe reſtrained ſhould giue God thankes and vſe the ſame godly, for the illuſtration of doctrine, & not for that cauſe to ſlacken the raines of diſcipline the more: others in more burthen ſome ſeruitude ſhould acknowledge themſelues to be corrected of God, and let them not ſuffer the true worſhip of God to be corrupted, as it is written, All this hath come vpon vs, yet haue we not forgotten thee, Melancht. conſil part 2. fol. 92. And ſo much of the reaſons mouing theſe perſons to this iudgement and practice of admitting rather inconuenient ceremonies then to ſuffer depriuation, or the ouerthrow of the Church.

Fourthly and laſtly, wee will obſerue ſuch obiections, as haue beene made againſt this doctrine and practice, which haue by them the ſaid excellent perſons and pillars of Chriſt his Church beene anſwered and reſolued.

Obiect. Why haue yee not aboliſhed theſe Ceremonies and corruptions out of your Churches all at once?

Anſw. 1 Melancht. As it is with a Pilote of a ſhip, which muſt take that way, and runne ſuch a courſe, not which he knoweth to bee moſt right, but which the windes doe permit vnto him: ſo we when we could by no meanes hinder the greater, it was ſufficient to admit the leſſer, Conſil. part. 1. fol. 76.

2 Zanchius: I approue not their intemperancy, which doe nothing vnleſſe it bee tumultuouſly, and which haue more minde to teare and rend through all things, then diſcreetly and aduiſedly to vnrippe them, Compend. loc. 14. de Scandalo. fol. 6. 15. taken out of Caluin. Inſtitut. 3. 19. 13.

3 Illyricus: That Medicall and politicall rule heere taketh very good place, [omnis mutatio periculoſa] That all kindes of alterations are not without ſome perill: For alteration of Ceremonies cannot eaſily bee made without offence vnto the weake, nor without an imputation or aſperſion of leuity, or of ambition with the more wiſe, Clau. ſcript. part. 1. fol. 33. verbo adiaph.

4 Zepperus de Sacramentis cap. 13. fol. 324. 325. 326. 228.

1 The furious clamors and perſecutions of the Papiſts did not permit this reformation of Ceremonies at the firſt: which were ſo violent and bloody, that it gaue ſmall or no leiſure to the teachers and lights of the Church, neither was it ſafe for them to bend their care or cogitations this way.

2 The people were ſo drowned in the deepe darkeneſſe and Idolatry of the Papacy, that the amendment of Ceremonies, and of externall worſhip could not in thoſe beginnings be vndertaken. It was neceſſary to vſe doctrine, and to inſtruct the people of ſundry and horrible errors, Idolatry, Superſtitions, and abuſes, which the whole Papacie and Popiſh ceremonies haue in their departure, that ſo all thoſe ougly things might firſt bee remooued out of their mindes, before they were remoued from their ſight. That which is not the work of one yere, but a task of long ſeaſon: For as Ceremonies which are viſible things, and apprehended by the eyes, doe more affect and mooue then the inuiſible doctrine; So the people did cloſely ſticke to their accuſtomed Ceremonies, and oppoſed themſelues vehemently againſt the reformation of them: Euen as wee ſee at this day to come to paſſe, when as yet ſound doctrine hath preuailed and flouriſhed for aboue theſe 80. yeeres.

3. The Church in Popery was nothing elſe but a ſicke body: In which from the ſole of the foote, to the crowne of the head, there was nothing ſound and intire: Wherefore at the firſt beginning of reformation, that whole chaos and abomination of error, and of Popiſh Idolatry could not ſuddenly be perceiued, but vſe and experience did daily manifeſt and teach euery day more, then at the firſt. ‖

Obiect. Biſhop Hooper:] Your ceremonies are humane inuentions, and mans Traditions about Gods worſhip, and are ſpoken againſt, Matt. 15. Col. 2.

Anſw. P. Martyr:] 1 All humane inuentions about Gods ſeruice are not preſently to bee condemned: for it was an humane inuention, that we ſhould rather receiue the Lords Supper in the Morning, then after dinner. So it was an humane inuention, that the price of the things ſold in the Primitiue Church, ſhould be laid at the Apoſtles feete.

2 I confeſſe with you, that theſe ceremonies (ſuch as the Surpleſſe) are humane inuentions, and of themſelues they doe not edifie: Howbeit, to ſome it may bee thought expedient that they be borne with for a ſeaſon: for it may bring this to paſſe, that by theſe contentions there is great danger, leſt greater good fruit, and more rich commoditie will be hindred, and that the minds of men be ſuddenly turned from the Goſpel; the experience whereof, we haue ſeen heretofore, Loc. com. inter Epiſtolas Hoopero. fol. 1087.

Bucer:] 1 Whatſoeuer Scripture you alleadge againſt humane Traditions, that altogether you know to be vnderſtood only of thoſe things, whereby men wil by theſe things offer worſhip vnto God, and that alſo by letting paſſe the Commandements of God.

2 To the place of Matt. 15. Euen you B b. Hooper had rather receiue your meate with your hands waſhed, then with your hands vnwaſhed, (as the Phariſes did.) To Col. 2. Whatſoeuer is ſpoken there of beggerly and weake elements appertaineth to ſuperſtition: by which ſuperſtition theſe things were exacted as matters neceſſary or profitable to ſaluation, euen after Chriſt was reuealed: And whatſoeuer abuſe there bee of theſe garments, (or the like Ceremonies) that ſticketh not on the garments, but in impure mindes.

Obiect. Wee muſt adde nothing to Gods word, Deut. 12. Reue. 12. Pro. 30.

Anſw. No parts of worſhip to the worſhip of God.

1. Beza: There is a twofold opinion concerning the reformation of Churches, ſome hold that nothing at all ſhould be added to Apoſtolicall ſimplicitie, and by conſequence are of minde, that whatſoeuer the Apoſtles did, they thinke they are to doe it, but whatſoeuer the Church after the Apoſtles did adde to the firſt rites, they thinke them fit euen all at once to be aboliſhed: There are others on the other ſide, which hold that certaine ancient rites (beſides the Apoſtolicall ordinances) are to bee retained, partly as profitable and neceſſary: partly alſo albeit not neceſſary, yet to be tolerated for concord ſakes. For mine owne part I doubt not, but the Apoſtolicall doctrine to bee moſt abſolutely perfect 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 b • 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 actions, that chiefly ſeemeth to conduce which is written by the Apoſtle vnto Titus, All things are cleane vnto the cleane, And vnto Timothy, Euery creature of God is good: But it is not neceſſarily required, that we haue an expreſſe mention of euery particular and ſingular thing which we vſe to doe: This is ſufficient in generall, to know by faith that indifferent things cannot defile thoſe which vſe them with a ſincere minde and conſcience, Loc. com. inter Epist. fol. 1088. Hooper.

Obiect. Bb. Hooper:] Theſe Ceremonies are Aaronicall and Iewiſh, an imitation of the Aaronicall Prieſthood, and therefore ought to be eſchewed of all that loue Chriſt.

Anſw. Bucer:] 1. Though I admit your antecedent, yet your concluſion followeth not, for to imitate Aarons Ceremonies is not of it ſelfe vicious: but onely when men vſe them as neceſſary to ſaluation, or to ſignifie that Chriſt is yet for to come to take fleſh vpon him, Epist. ad Ioan. Alaſco. Nothing can truely be ſaid to appertaine to the Prieſthood of Aaron ſo farre forth as it is aboliſhed, but that which is vſed with ſuch like ſuperſtition as if it were now (after Chriſt reuealed) needfull to ſaluation, or profitable of it ſelfe, or whereby ſome occaſion is giuen to a man to aſſume or to retaine this ſuperſtition with himſelfe, or of troubling the peace and quiet of Brethren, Idem Script. Anglican. fol. 707. Hoopero.

2 For a Rite or Ceremony to be Aaronicall, adheareth or ſticketh not to any of the creatures of God in no garment, in no figure, in no colour, in no worke of God: But in the minde and profeſſion of ſuch as abuſe the good creatures of God to impious ſignification, idem ibid.

3 If by no meanes it be lawfull to vſe thoſe things which were of Aarons Prieſthood or of the Gentiles; Then it is not lawfull for vs to haue Churches nor holy-dayes: For there is no expreſſe commaundement by word in the holy Scriptures of theſe things. It is gathered notwithſtanding from the example of the old people, that they are profitable for vs to the increaſe of godlineſſe, which thing alſo experience proueth, Idem ad Ioan. Alaſco.

Petre Martyr: In the Law or Prieſthood of Aaron there were 1. Sacraments, whereby it pleaſed God to confirme and ſeale the promiſes of Chriſt to come, all which I know are aboliſhed & that we muſt beleeue that Chriſt is alreadie giuen, not to be giuen: And ſeeing other ſeales of Gods promiſes are vnder the Goſpell giuen by our Lord himſelfe, namely, Bread and Wine; we ought not to recall the antiquated ſignes. 2 Howbeit, there were ſome actions in the Law of that nature, that properly they may not be ſaid to be Sacraments: For they made to decency, to order and ſome benefit▪ which I doe iudge may be recalled and retained as agreeable to the light of nature, and furthering ſome profit to our ſelues: Who knoweth not that the Apoſtles for the peace and more comfortable conuerſing of beleeuers, did command the Gentiles that they ſhould abſtaine from bloud and ſtrangled? Thoſe things were out of queſtion Aaronicall, if you will comprehend all things generally which were in the Law. Further, no man is ignorant that Tythes are inioyned in innumerable places for the maintenance of Miniſters: beſides▪ if I might more diligently ſearch and conſider, as the time now will not permit me, I could finde out not a few things which our Church hath borrowed out of the law of Moſes, & that from the firſt beginning of the Church: And that I may not omit this one thing wee haue the feſtiuall dayes in memoriall of our Lord, Reſurrection, Natiuitie, Pentecoſt, and death of Chriſt; ſhall all theſe things bee aboliſhed becauſe they bee ſhadowes of the olde Law? By theſe things I ſuppoſe you ſee (B b. Hooper) that all things appertaining to the Aaronicall Prieſthood are not ſo aboliſhed, as that nothing thereof either may be retained, or vſed by vs. Martyr. loc. inter Epiſt. Hoopero. fol. 1087.

Obiect. B b. Hooper:] Theſe Ceremonies were of Antichriſts inuention.

Anſw. Bucer:] The vſe of ſuch garments (as the Surpleſſe, were vſed Godly by the holy Fathers, before the Pope became to be the Romiſh Antichriſt, Script. Anglic. fol. 682. Cranmero.

Martyr: I cannot eaſily grant that the diuerſity of garments had their originall from the Pope, ſeeing we reade in the Eccleſiaſticall Hiſtory, that Iohn the Euangeliſt ware Petalum, ſeu Lamina Pontificalis, a kinde of garment proper to a Miniſter or B b. and Pontius the Deacon witneſſeth of Cyprian the Martyr, that when as he was to be beheaded, he gaue his garment (named Birrus) to the executioners: His garment called Dalmatica hee gaue to the Deacons, and ſtood in his linnen garments. And Chriſtians when they were conuerted vnto Chriſt, did as the Fathers witneſſe, change their garment, and for a gowne did put on a cloake: For the which when they were mocked of the Heathen, Tertullian wrote a moſt learned booke (de Pallio) of the cloake. Beſides, Chryſostome maketh mention of the white garment of the Miniſters of the Church; Neither doe I thinke that you (B b. Hooper) are ignorant, that there was giuen a Whitegarment vnto thoſe that were admitted vnto the Church by Baptiſme. Wherefore it is cleere that there were ſome differences of veſtures before the tyranny of the Pope was in force. But admitte theſe things to The like anſwere and allegations doe Bullenger & Gualt. giue to the ſam obiection: Looke Whitgifts defence. fol. 268. be the Popes inuentions, I cannot perſwade my ſelfe, that the impiety of the Papacy is ſo great that whatſoeuer it toucheth, it maketh ſo polluted and defiled, as that the vſe of ſuch things may not be granted to good and Godly perſons. Martyr. Hoopero fol. 1087. Looke more for anſwere hereto, in the anſwere to the next obiection.

Obiect. Bb. Hooper:] Theſe things abuſed by Antichriſt, are ſo defiled, that they may not be permitted to any Church howſoeuer, knowing and worſhipping Chriſt, and acquainted with her liberty of all things.

Anſw. Bucer:] Surely I make great conſcience to ſay thus much: For 1. I ſee no Scripture whereby I may defend it. 2. The Scripture doth euery where preach, that euery creature of God is good vnto the good; that is, to ſuch as doe truely beleeue in Chriſt, and doe godly vſe his creatures: And that this creature of God is good, not only in naturall effects, as bread is good in the effects of feeding and ſtrengthening our bodies, and wine in the effects of drinking and heating vs, but alſo it is good in diuers ſignifications and admonitions: For godly men doe ſtirre vp and nouriſh in themſelues the remembrance and conſideration of many of Gods benefits from euery thing which is a creature of God. From hence are thoſe things in the Pſalmes, and in the Songs of the Saints concerning the praiſe and celebration of Gods Name, to the which all the works of God doe inuite them. 3. What Scripture teacheth, that there is ſuch power giuen to the Deuill, or to euill men, that by their abuſe they can make any creature of God which is good in it ſelfe, and good alſo in ſignification and admonition, to be in it ſelfe euill and impious? 4. Nothing can be ſaid to be a rite of Antichriſtianiſme, but ſuch whereby ſome profeſſion of, and communication with Antichriſt is exerciſed, or whereby ſuch profeſſion and communion is furthered, Script. Anglic. fol. 707. Hoopero.

Peter Martyr] By this which you alleadge I ſee not how it may be firmely concluded, that we may vſe nothing which is vſually done in Popery, ſurely wee muſt beware, leſt wee oppreſſe the Church of Chriſt, with too much ſeruitude or bondage, that namely it haue liberty to vſe nothing which appertaineth to the Pope. Surely our anceſtors (in the Primitiue times) tooke the Idoll Temples, and conuerted them into ſacred houſes, in the which Chriſt may bee worſhipped: and the reuenewes which were conſecrated to the Gods of the heathen, to ſtage playes and Veſtall Nunnes, they tranſlated for the maintenance of the Miniſters of the Church, when as theſe things did not only ſerue Antichriſt, but euen the diuell. Further the verſes of Poets, which were conſecrated to the Muſes, and to diuers of their Gods, or vſed in Plaies acted on ſtages to appeaſe their Gods (forſooth) the Eccleſiaſticall writers vſed ſuch of them as were fit, comely and true, and that by the example of the Apoſtle, which did not diſdaine to cite Menander, Aratus, and Epimenides, and that in the very body of the diuine Scripture which hee deliuered; and thoſe wordes which were otherwiſe prophane, hee fitted and applied (diuino cultui) to the ſeruice or worſhip of God: vnleſſe perhaps ye will ſay, that the words of Paul, which are written and ſet downe in the holy letters, doe leſſe ſerue to the worſhip of God, then the viſible words which are vſed in the Sacraments. Beſides who knoweth not that wine was conſecrated to Bacchus, bread to Ceres, water to Neptune, oyle to Minerua, letters to Mercury, ſongs to the Muſes or Apollo, and ſundry other matters of this nature you may finde in Turtullian (de corona militis) who there is moſt of all in this argument: Al which things notwithſtanding we are not afraid to vſe freely, as well in holy as prophane vſes, albeit, they haue beene dedicated to diuels, or to Idols (looke more in the former obiection, & in that which followeth) Loc. com. fol. 1087. Hoopero.

Obiect. Biſhop Hooper.] Theſe Ceremonies ars notes of Antichriſt, and they that communicate with them, doe communicate with Antichriſt.

Anſw. Bucer.] 1. For any thing to be a note of Antichriſt, is not in the nature of any creature in it ſelfe (for to that end nothing was made of God) But it hangeth altogether of conſenting to Antichriſts religion, and the profeſſing thereof: The which conſent and profeſſion being changed into the conſent and profeſſion of Chriſtianity, there can ſticke in the things themſelues, no note or marke of Antichriſts religion. The vſe of Bels was a marke of Antichriſtianity in our Churches, when the people by them were called to Maſſes, and when they were rung againſt Tempeſts: Now they are a token of Chriſtianitie, when the people by them are gathered together to the Goſpel of Chriſt, and other holy actions, why may it not then bee, that the ſelfe ſame garment (or other like Ceremonie) may ſerue Godly with Godly men, that was of wicked ſignification with the vngodly. 2 Truly I know very many Miniſters of Chriſt moſt Godly men, who haue vſed Godly theſe veſtures, and at this day doe yet vſe them: ſo that I dare not for this cauſe aſcribe vnto them any fault at all, much leſſe ſo hainous a fault of communicating with Antichriſt, for the which fault we may vtterly refuſe to communicate with them in Chriſt. 3 The Prieſts of diuels did celebrate in their ſacrifices, the diſtribution of bread, and of the cuppe, as Iustinus Martyr, and Tertullian make mention, what let is there why we may not vſe the ſame Ceremonies alſo?

Obiect. You will ſay wee haue a commandement of the Lord touching this Ceremonie.

Anſw. Very well: And by the ſelfe ſame it appeareth, that ſame thing to ſerue among the children of God, to the ſeruice of Chriſt, which the wicked abuſed in the ſeruice of diuels, if the commandement of Chriſt bee added thereto. But it is the commandement of Chriſt, that in our actions we inſtitute and vſe all things, ſo as comlineſſe and order be obſerued, that faith may bee edified, &c. 4 Many things which the Antichriſts haue made markes of their impiety may be tokens of the kingdome of Chriſt, as the ſignes of Bread and Wine, the water of Baptiſme, and the laying on of hands▪ Preachings, Churches, Holy-dayes, and many other things alſo: theſe places of ſcripture are of a great ſcope; The earth and the fulneſſe thereof is of the Lord, not of the Diuell, not of Antichriſt, not of the wicked: And againe, the Sonne of man is Lord of the Sabboth, and the Sabboth is made for man, and not man for the Sabbath; and all hings are pure to the pure, and euery creature o • God is good, nor can be defiled to good men, by the abuſe of euill men: The word of God muſt bee followed in all reſpects, as well in our priuate actions as publike: For all things are to be done in the Name of the Lord Ieſus, and to the glory of God. Then ſuch libertie as we grant vnto our ſelues in our priuate vſe of external things, let vs not denie in publike, Bucer. Epist. Ioan. Alaſco.

Hemingius] Some are offended with our Ceremonies, which they exclaime to bee Papiſticall. They ſay, wee in the Denmarke Churches haue Prieſts, Altars, Surpleſſes, Candles, Images, Exorciſmes, Signings with the Croſſe, plainly after the Papiſtical maner. To theſe I anſwer, that the true Church is to bee diſtinguiſhed from the falſe, by doctrine and worſhip, not by Ceremonies which are (per ſe adiaphora) in their owne nature indifferent; neither doe wee iudge indifferent Ceremonies of ſo great moment, as that for them Schiſmes ſhould be raiſed in the Church. Let the ſinceritie of Doctrine be retained, and the pure Worſhip of God; let other things ſerue partly for publike peace, partly for the weakeneſſe of men; and let vs leaue theſe things to the wiſdom of our gouernors, and let them determine of theſe matters, Syntag. ad 4. leg. decal. §. 33. 34. fol. 365.

Obiect. Biſhop Hooper] If ye grant ſo great libertie to Churches, as that they may vſe all things for holy ſignifications and inſtructions, we ſhall open a window to let in all manner of abuſes, Iewiſh, Gentiliſh, Antichriſtian, yea, Holy water, Cenſing, and innumerable matters of that kinde.

Anſw. Bucer] This inconuenience neede not to bee feared at all: For the Churches which I haue deſcribed, and to the which I iudge that libertie, whereof I ſpeake, cannot bee denied, wil ſo temper whatſoeuer Rites or garments, which they aſſume for their vſe, that they may ſerue to illuſtrate, and not obſcure the Goſpel of our Lord Ieſus Chriſt, Script. Angli. fol. 709. Hoopero.

P. Martyr] 1. There is a meaſure to bee appointed in thoſe things, which they reuoke, that the Church of the faithfull bee not burdened with theſe kinde of matters.

2. Neither that Gods worſhip, or the opinion of Relegion be placed therein, as wee ſee in Popiſh holy water, and in cenſing to haue been done.

3. Further, great care herein is to be vſed, that Chriſtian libertie bee not hereby indangered, that albeit ſome olde Ceremonies bee reſtored, yet they be not ſo reſtored or eſteemed of, as a neceſſary meanes to obtaine ſaluation: But ſo ought ſuch things as theſe are to bee tolerated, that when they ſeeme leſſe profitable, they be remoued, Loc. com. fol. 1087. Hoopero.

Obiect. Biſhop Hooper] Therefore by this graunt it is in the Churches libertie to communicate but once a yeere, or very ſeldome: To ſtand and behold the celebration of the Lords Supper, and not to receiue, and the like.

Anſw. Bucer] Theſe things I iudge to bee per ſe Papiſtica, (and the like to theſe) for they are contrary to the word of God, as there hee ſheweth: But thoſe other circumſtances of place, time, ſite or habite of the body, in the celebration or receiuing of the Lords Supper: of admitting women as well as men to the Communion: of the forme and maner of publike prayer to God, and of ſinging Pſalmes: as alſo of garments and other things appertaining to outward decencie, I doubt not but the Lord hath giuen free power to his Church, of appointing and ordaining, concerning theſe matters, ſuch things as euery Church doth iudge to bee moſt expedient for the vpholding and increaſe of reuerence in the people towards all the holy ordinances of God, Scrip. Anglic. fol. 708. Hoopero.

Obiect. Biſhop Hooper] Thus by impoſing of theſe Ceremonies, ſpirituall tyranny will bee eſtabliſhed on the conſcience.

Anſw. P. Martyr] I doe not thinke that tyranny is therefore brought in, if ſome indifferent thing (as the Surpleſſe, whereof hee ſpeaketh) be vndertaken or intertained to be practiſed in the Church, and be thereupon conſtantly obſerued of many. In theſe dayes wee doe ſo adminiſter the Lords Supper in the morning as that we will not haue the Communion adminiſtred after dinner; but who will call this tyrannicall, which all of vs doe performe with like will & one conſent. To me in truth it were much more pleaſing, that we did onely that which Chriſt practiſed and deliuered to his Apoſtles, but if ſome indifferent things be added, I would not for this cauſe now that to ſharpe contention be raiſed about it. Loc. com. fol. 1088. Hoopero.

Sarauia:] 1 Tyranny appertaineth to the Pope, which vndertaketh the command ouer mens conſciences, and vnder penalty of eternall curſe, commandeth & forbiddeth things (in their nature) indifferent, which cannot be approued for three cauſes. Firſt, becauſe he placeth religion in ſuch things whereby God is not worſhipped: Secondly, becauſe he aſſcribeth merit, expiation of ſins, and ſatisfaction to them: Thirdly, becauſe he hath no authority to exact theſe things of the people of God.

2 Yet we muſt know that the iuſt commaundements of lawfull authority, concerning things in their nature indifferent, doth euen with God tye the conſciences of men, albeit the Magiſtrate, and ſuch as haue lawfull authority, doe commit them to God, as for example; A Father commands his ſonne to digge his field: this ſonne cannot with ſafe conſcience diſobey his fathers command; that which was free vnto him before his fathers command, when the commandement came is made neceſſary. A Merchant deſireth to tranſport certaine wares, it is a thing indifferent, but if the exportation of thoſe wares be forbidden by the Princes Proclamation, albeit the Prince reſpect not his conſcience, yet it is not a good mans part to carry out wares againſt the command of his Soueraigne, albeit he may doe it ſecretly without any puniſhment: the like I ſay of all other things, whether they concerne the common affaires of our life or the externall comlineſſe of diuine worſhip, ſo as golden mediocrity be obſerued, Defenſ. fol. 580.

Obiect. Bb. Hooper:] Theſe Ceremonies are repugnant & oppoſite vnto the Word of God: they are impious ſuperſtitions.

Anſw. Caluin: In the Engliſh Leturgy as you (the Engliſh exiles at Frankford) do deſcribe vnto me, I ſpy out many tolerabiles ineptias, tolerable vnfit things: By which two words I expreſſe thus much, that there was not that purity which were to be wiſhed, which errors could not immediately the firſt day be corrected (Cum nulla ſubeſſet manifeſta impietas ferenda ad tempus fuiſſe) Seeing there was therein contained no manifeſt impiety, theſe things ſhould haue beene borne withall for a time, Epiſt. 200. fol. 336.

Bucer:] 1. In the Ceremonies of the Engliſh Leturgy, or Booke of Common Prayer▪ I haue not found any thing which is not taken out of the Word of God, or at leſt which is repugnant to it, ſo it be fauourably vnderſtood, Bucer. ſcript. Angl. in cenſ. fol. 456.

2 I am not perſwaded that there is in them (the Surpleſſes) any impious thing (per ſe) of themſelues, or in their owne nature, ſo that godly men may not vſe them godly, Ibid. fol. 458. To make the vſe of theſe garments impious in themſelues, I ſee no Scripture to allow it, Ibid. f. 709. Hooper.

3 As for my part, if I thought that thoſe Ceremonies and Veſtures were impure of themſelues, I would not take vpon me in any wiſe the office of a Miniſter or Biſhop, vntill by ordinary authority they were taken away, In Epiſt. to Io. Alaſco.

P. Martyr:] Theſe garments are (per ſe 〈 in non-Latin alphabet 〉 ) of themſelues indifferent, and doe make no man either godly or vngodly, loc. com. fol. 1085. amico cuidam. I doe not holde the vſe of theſe garments to be pernicious, or in their nature contrary to Gods Word, but doe eſteeme this vſe of them (omnino 〈 in non-Latin alphabet 〉 ) altogether indifferent, ib. fol. 1088, Hooper. This difference of garments I thinke not fit to be vſed, howbeit if other things which are preſcribed vnto vs from Gods Word, doe remaine entire, I hold ths vſe of theſe Veſtures neither impious, neither pernicious, (per ſe, aut ſuâ natur à) of themſelues, or in their nature. Ibid. fol. 1089. Hoopero.

2. I dare not condemne whomſoeuer I ſhall ſee vſe theſe garments: If I were ſo perſwaded, I would neuer haue communicated heere in England with the Church, wherein ſuch difference of garments is retained. Ib. f. 1486. Hoopero.

Beza:] Of Surpleſſes: They are not (ex earum rerum genere) of thoſe kinde of matters which are per ſe impiae, of themſelues wicked, Epiſt. 12. fol. 98. Some men will ſay they are indifferent things; I grant them verily ſo to be, being conſidered in themſelues, Ibid. fol. 97. Caps and Surpleſſes verè media & indifferentia, truely indifferent, Ibid. Epiſt. 8. fol. 78. Round wafer bread, kneeling at Communion: non per ſe impia, Ibid. fol. 77. Signe of the croſſe in Baptiſme, kneeling at the Communion, are not per ſe Idololatrica, matters of themſelues Idolatrous, Ibid. Epiſt. 12. fol. 99. 100.

Heming: It is (adiaphorum natur â) a matter indifferent in nature to performe holy things, as Baptiſme, and the Lords Supper in a linnen garment, Enchirid. tit. de Adiaph. claſſ. 3. cap. 10. fol. 375.

Zanch: It is (liberum per ſe) a free matter of it ſelfe to vſe or not to vſe a linnen garment, De redempt. lib. 1. cap. 16. fol. 445.

Bucan: Indifferēt things are ſaid to be ſuch actions, which are neither preciſely commanded in the Law, or word of God, neither yet expreſly forbidden to be done: as to eate fleſh, or this or that kinde of meate, or not to eate it on this or that kinde of day: to be clothed in this faſhion or colour, or not to be clothed. Loc. 33. quaeſt. 13. fol. 382.

Cartwright:] The Surpleſſe is a thing in its owne nature indifferent; In the reſt of the 2. reply. fol. 262.

Polanus:] The vſe of a linnen garment is a thing indifferent, In Ezec. 44. fol. 807.

Obiect. Your common prayer Booke is framed like the Romiſh Maſſe booke. This obiection was made by ſuch as Alexander Aleſius calleth optimi & veritatus studioſiſsimi.

Anſw. Aleſius: To this obiection, albeit they giue anſwere which framed the Common prayer Booke themſelues [in the Preface of ceremonies] yet we alſo may ſay truely, that it is beſt in all changes and alterations, as little to digreſſe or differ much from thoſe things which are in vſe, as poſſible may bee: becauſe ſodaine and great alterations are euer very perillous: And it is much more ſafe to follow the commendable conſent of ſome few, then caſting all away, to begin and ordaine another altogether new. The errors and faults of the Maſſe bookes are not therefore approoued, if ſomething be defended which thoſe errors haue defiled, ſo the errors be remoued. Neither doth the Phiſitian flatter the diſeaſe, if preſently he cut not off, and caſt not away the member, which laboureth with a recouerable euill. This whether ye call it wiſedome, or moderation, or timorouſneſſe, or whatſoeuer, I ſay it neither ſerueth, neither gratifieth the impiety of any, but doth performe a neceſſary duety warily and circumſpectly, and with the feare of God; and ſerueth God and the Church, in profeſſing and defending, and keeping the heauenly trueth; and doeth glorifie the Sonne of God, which will be worſhipped by holineſſe and righteouſneſſe before God, and adored by the holy Ghoſt. This moderation will not content him that is more hot of nature; yet let ſuch a one looke what hee doth, and whither he goeth: Let him looke that he be not ouer-wiſe, more then he ought to be wiſe: Let him not cauill at other mens godly and temperate reaſons; neither let him inſolently condemne others leſſe ſtout and confident: For all muſt ſtand before the tribunall of God, to giue an account of the things they haue done: Let not therefore the high minded too curiouſly pry into all the ſayings and doings of the more humble: Let him beare with ſome things; let him ſlaunder none: Let him not hope by wrangling or brauling, that it is poſſible to giue helpe to things out of order, but rather to all agreement making, to bring two neceſſary affections, one of knowing the ſtate, another of pardoning the faults. Iudgement is a great and high thing. This by how much the buſineſſe is greater, is by ſo much the more diligently intended, and opinion is leſſe raſhly to be giuen: The cauſe ought to be euident, (not ambiguous) and of great weight, and by no meanes to be diſſembled, for the which one brother ſhould accuſe another, much leſſe that it hold a right affection to condemne him. Let euery one therefore looke that hee be not ſwift to ſpeake, but rather attentiue to know, and inclined to pardon, whereſoeuer he may lawfully do: but of this ſufficient, Inter. Script. Anglic. Buceri fol. 374.

Obiect. Biſhop Hooper:] Holy ſignificatiue ſignes are vnlawfull.

Anſw. Bucer:] 1. When as God by his word hath ſanctified all things by our prayers, and hath made all things pure to the pure, what cauſe can wee alleadge out of the word of God, to deny that God will not bleſſe the vſe of ſuch ſignes, (whereof we ſpeake) that it ſhould not be effectuall to that Church; to ſome commendation of the Miniſtrie, and thereof alſo to ſome edification of the faith? For how can it be but that hee, which promiſed to bleſſe the workes of our hands, which we take in his name, wil deny his bleſſing to theſe ſignes, ſeeing he hath no where forbidden ſuch an vſe of them as we haue expounded; and hath made vs Lords of the Sabbath, and all other things in the world? In Epist. Ioan. Alaſco.

2. Let vs conſider what the Holy Ghoſt teacheth, of the ſignification of a womans vaile, and couering of the mans head, 1. Cor. 10. wherefore doeth hee particularely mention the bright garments of the Angels? The Holy Ghoſt doeth nothing raſhly, and doeth by all creatures preach the ſaluation of his, which conſiſteth in the faith of the Goſpel, Script. Anglican. fol 709. Hoopero.

Petre Martyr:] The Miniſters of the Church are the Angels, and Meſſengers of the Church, as Malachy witneſſeth; and the Angels all wayes for the moſt appeared, as apparelled in white garments: [This hee calleth honeſta & iuſta ſignificatio a Scripturis non aliena an honeſt and fit ſignification of the Surpleſſe, not diſagreeing, or ſtrang from the Scripture.] How ſhall wee depriue the Church of this libertie, that it may not ſignifie ſome thing by her actions and Ceremonies; ſo as the people of Chriſt, bee not burdened with Ceremonies, and better things be not hindered? ye will ſay, let them declare themſelues to be Angels indeed, let them not ſignifieit. But this might be replied as well on Saint Paul, when hee appointed among the Corinthians, that a woman ſhould haue her head couered, & a man haue his head open, 1. Cor. 11. 5. for he only preſſeth the reaſon of ſignification, to confirme this Ceremonie. Now any man of the Corinthian Church might here reply vpon him thus; let the man declare himſelfe indeed to be the head of the woman, and let the woman ſhew her ſelfe ſubiect to her husband, by their deeds and life; let them not ſtriue to declare it by ſignes. But the Apoſtle ſaw that euen this might profitably be done, not onely that wee liue rightly, but alſo that by words and ſignes we be admoniſhed of our duetie, Loc. com. fol. 1089. Epiſt. Hoopero.

Zanchius:] Albeit, a garment linnen or wollen for a Miniſter, be numbred among indifferent things: yet for the ſignification (magis deceret veſtis linea quàm lanea) a linnen garment were more decent then a wollen for a Miniſter to weare in the adminiſtration of the Sacrament: for that it is the Symbole, or type of innocencie and holineſſe. Hence in the Apocalips, white garments are giuen the Saints, De redempt. cap. 16. fol. 445.

Obiect. Theſe Ceremonies bee offenſiue and ſcandalous; to the godly who are grieued and burdened with them; to the Papiſts who reioyce in our practiſe, and are confirmed in their damnable will worſhips; to the weake who ſtagger, and can by no meanes bee perſwaded of the lawfulneſſe of them, and many haue occaſion hereby to ſeparate; and in a word generally to all ſorts.

Anſw. Caluin:] 1. Touching holy-dayes and other Ceremonies: It is a very hard condition to the godly brethren to ſubiect themſelues to thoſe things, which they vnderſtand to be neither right nor profitable. For my part, I doe iudge, that many defects are to be tolerated, and borne with, wheras they cannot bee amended: wherefore I doe not thinke that any of the brethren ſhould for this cauſe proceede ſo farre, as to ſeparate and depart from the Church, whereof he is a member; if ſo bee the greater part of the Church be of a contrary iudgement, becauſe in ſuch caſes it ſeemes to mee ſufficient, if that which wee knowe to be right, bee of vs laboured vnto.

Obiect. That which is thruſt vpon vs doth bring with it ſcandall, and alſo drawes along an euill taile, namely, ſundry euill effects.

Anſw. Notwithſtanding this, becauſe theſe Ceremomonies are not repugnant to the Word of God, they may be yeelded to, eſpecially where the greater number doth ouerſway, and whenas there is no meanes for him that is only a member of the body to proceede further, Epist. 379 fol. 658.

2. I vnderſtood ſome difficultie caſt in your way about certaine Ceremonies, which thoſe your Hoſtes, and entertainers would haue you to vſe: Surely I ſee nothing more expedient, then to vſe moſt few Ceremonies in the Chriſtian Church: For it is ſufficiently euident by experience it ſelfe, how eaſie a matter it is, by occaſion of them to ſlide into ſuperſtition, howbeit the matter is otherwiſe, when authoritie reſteth not in vs, of admitting or refuſing what ſeemeth to vs meete: And thoſe Ceremonies are not matters of that qualitie, on occaſion whereof we ſhould voluntarily ſuſpend, or ſeparate our ſelues from the Supper of the Lord, and as much as in vs lieth, wee muſt procure that which is manifeſt to bee the beſt. But if wee may not obtaine what wee deſire (feramus illos defectus) let vs beare with thoſe defects, and not approue of them, ſo as there be therein no impietie, or other thing repugnant to Gods Word: As for example, If any ſhew or kinde of Idolatry were therein, we ought to withſtand it, euen to the death: But where the doctrine it ſelfe is ſound and pure, and the Ceremonies be vſed to a ciuill kinde of honeſtie and decencie, they are by vs to bee paſſed by in ſilence, rather then by occaſion of them wee ſhould proceed to contentions, and more grieuous tumults, Epist. 303. fol. 497.

3. This muſt bee euer remembred, that by whatſoeuer ſcandals Satan and the world doe labour to draw vs away from the commaundements of God, or to hinder vs from following that which he preſcribeth, we muſt notwithſtanding this ſtoutly proceede, Iust. 3. 19. 13.

P. Martyr] 1. We confeſſe wee muſt yeeld ſomething to the weake, but yet with Paul wee muſt not ſuffer this to be done, but onely in things indifferent; But that which is in it ſelfe euill, and forbidden of God, wee aduiſe that it bee not done for any mans ſake: For the rule remaineth vnremoueable, which granteth to no man to commit euill that good may come thereof, yea, and neither may wee alway yeelde vnto the weake in things indifferent, but onely ſo farre foorth, vntill they bee taught better and more perfectly: But when they vnderſtand the matter, and yet notwithſtanding this doe ſticke, their weakeneſſe muſt not be nouriſhed in them. Beſides, ſo much may not be yeelded to the weake, as that wee ſhould harme others, and many mo of the members of Chriſt by our example, Loc. com. claſ. 2. cap. 4. §. 32. fol. 201.

2. In that you write, that very many will bee offended with your wearing the Epiſcopall garments, and holy garments as they call them; I doe eaſily beleeue it: but you ſhall auoide the fault of ſcandall, if ye declare in your Sermons, that thoſe garments alſo are diſpleaſing vnto you, & withall do with all care endeuour, that they may at laſt bee aboliſhed Epiſt. Amic. in Angliam, fol. 1128.

3. If occaſion of erring be giuen to the weake hereby, let them bee admoniſhed, that they perſwade themſelues theſe things to bee indifferent: Let them bee taught by Sermons, that Gods worſhip is not placed in thoſe things, Loc. fol. 1089. Epist. Hoopero.

4 To this Obiection, that the eies of the beholders will be turned aſide from thinking on ſerious matters: Hee anſwereth, This it may be, wilnot be iudged to be true of al beholders: For firſt it may be anſwered, that will not come to paſſe if without coſt theſe garments be vſed ſimply, as they haue bin hitherto; for the vſe and profit of them do take away admiration: Againe perhaps it may be anſwered, that it is probable that the people being moued with admiration, may thinke of attentiuely the things that be more ſerious, for which cauſe the Sacramentall ſignes ſeeme to haue beene impoſed, that from the very ſight and ſenſe they may be drawne to thinke of diuine things, ibid.

Bucer: 1 Holdeth that the faithfull preachers of Gods Word may then vſe the Surpleſſe, if they ioyne withall the cleere preaching of Chriſt our Sauiour, and with all the detection and deteſtation of whole Antichriſt, as well of the Roman, as of any other, that they by the vſe of theſe garments meane not to eſtabliſh any of Antichriſts wicked lies which be thruſt vpon the people: That the Prieſts are in themſelues no whit holier, or more effectuall to appeaſe God then other Chriſtians are: That they doe not ſet Chriſt before his Father in the Communion, neither apply his merit by their deed and will to any man, morethen any man doth receiue by faith out of the words of the Sarcrament: That Aaronicall Rites are not to be recalled: That by the wearing of theſe garments, they onely giue obedience to thoſe gouernours, within the compaſſe of whoſe authoritie God will haue the determination of externall Rites (conſentientes tamen Verbo Dei) though yet agreeing to Gods Word. And that heereby they flee from the offence of troubling the common order, and the publike conſent, as alſo that heereby they doe witneſſe to godly perſons that euery creature of God is good, euen by the way of ſignification, and therefore that all Chriſtians truely beleeuing may well and godly vſe theſe things, howſoeuer impiouſly others haue abuſed them, Script. Anglic. Cranmero fol. 682.

2 To this that in England many vſe Veſtures with manifeſt ſuperſtition, and that they doe nouriſh and confirme in the people ſuperſtition; euen ſo it may be anſwered, very many abuſe all this whole Sacrament, as alſo Baptiſme and all other Ceremonies, Epist. Ioan. Alaſco.

Zanchius: In things indifferent ſomething is to be yeelded to the weaker, and that for a time; namely, vntill they be taught the truth. For if after that the truth is ſufficiently and cleerely laide abroad vnto them ſo as being conuicted they haue nothing more what they may obiect and yet will notwithſtanding ſticke in doubt; ſure their infirmity is not to be nouriſhed by their diſſembling with them or winking at them. For this is rather ſtrong obſtinacy then weakeneſſe, Deredemp. cap. 17. fol. 493.

Beza in a caſe of depriuation aduiſeth to conforme; yet before they conforme hee thus counſelleth them: That both the Paſtor and the flocke ſinne not againſt their conſcience (preſuppoſing the puritie of doctrine to be left entire:) We perſwade the Paſtors that after they haue freed their conſcience, both before the Kings Maieſtie and the Biſhops, by a modeſt (as it becommeth Chriſtians to be free from all tumult and ſedition) and yet weighty proteſtation (according as the greatneſſe of the caſe requires:) they then doe openly preſſe vnto their flockes thoſe things which doe tend to take away the offence ariſing from conformity, and doe withall diſcreetly and peaceably giue diligent indeauour for the amendment of theſe abuſes, as the Lord ſhall offer occaſion (and ſo to conforme) Epiſt. 12. fol. 99.

Cartwright: The offence in occaſioning the weake to fall, and the wicked to be confirmed in their wickedneſſe, is one of the fowleſt ſpots caſt vpon the Surpleſſe: But when it is laid in the ſcales with the preaching of the word of God, which is ſo neceſſary for him that is called thereunto, that a woe hangeth on his head if hee doe not preach it, it is of leſſe importance, then for the refuſall of it, wee ſhould let goe ſo neceſſary a duety. As for that which is vttered againſt the offence, it is as the reſt of this diſputation, to ſhew how inconueniently ſuch things are eſtabliſhed, not that they may not in any reſpect be borne with. In the vſe of thoſe indifferent things, and abſtaining from them, wee are ſo ſtraitly bound to haue regard vnto the weake brother, as no Magiſtrate is able to looſe the knot of that bond. But where offences cannot otherwiſe be redeemed then by leauing that vndone, which the Lord himſelfe hath not left free vnto vs, but caſt a yoke of neceſſary ſeruice vpon vs, there the caſe is otherwiſe: For if the Prince vpon declaration of the inconuenience of ſuch Ceremonies, and humble ſuite for the releaſe of them, will nothing looſe of the coard of this ſeruitude, for my part I ſee no better way, then with admonition of them thereunto, to keepe on the courſe of feeding the flocke committed vnto him. This is in few words my ſimple iudgement of the matter of this apparell and ſuch like ceremonies. In the reſt of his ſecond reply, fol. 262. 263.

Sarauia: To the obiection, that the Papiſts will be confirmed in their moſt damnable will-worſhips, by the vſe of theſe ceremonies. 1. This is denied for two cauſes: Firſt, for the publique contrary doctrine, which challengeth and reproueth thoſe which profeſſe the vſe of theſe ceremonies for ſuperſtition: Secondly, for the Publique authority, which, (as is knowen to all, doth forbid the Subiects of eating of fleſh, and commandeth other things) not for that end which the Pope intendeth. For there is great difference betweene thoſe things which are performed by way of obedience to publicke authority, and thoſe things which are ſuperſtitiouſly aſſumed to be done by priuate councell. There was a controuerſie among the Primitiue Chriſtians about the obſeruation of legall ceremonies; Some thought that euery kinde of foode was ſanctified: others beleeued the contrary. They which thought rightly, might eate of ſtrangled meate, and of blood, and it was ſuperſtition for them, to abſtaine of conſcience: Neither could any man make a Law vnto himſelfe of abſtaining from ſtrangled meate and blood, more then from ſwines fleſh. But after that it was vpon good aduice eſtabliſhed by the authority of the Church, (not to confirme any man in a falſe opinion) that ſuch as were conuerted from Paganiſme vnto the faith of Chriſt, ſhould abſtaine from ſtrangled meate and blood, that, which to doe on a mans priuate councell had been a ſinne, was made to be godly by the authority of the Churches conſtitution, Defenſ. de diuerſ. grad. miniſtr. cap. 25. fol. 580. 581.

2. Touching the ſcandall of the weake (by the vſe of theſe ceremonies) which is obiected, it cannot take place againſt a publicke law, to the which priuate perſons ought not to preferre their iudgement, but ſubiect it according to the publicke doctrine and profeſſion, as well of the Magiſtrates, as of the chiefe gouernors of the Church, Ib. f. 851.

3. Touching the Papiſts ſcandall: Small regard is to be had of them in this Kingdome; their error can admit of no excuſe, after ſo many yeeres preaching of the Goſpell: Paganiſme being aboliſhed, and the Idoles with their worſhip being caſt out, the Idolothytes or things offred Idoles, did ceaſe. Euen ſo the Pope, being caſt out and renounced, there ceaſeth whatſoeuer he brought in and polluted, in aſmuch as thoſe things which are done this day with vs at the Princes command, or for obedience ſake vnto our Lawes: whereas withall, ſound and Chriſtian doctrine flouriſheth of the grace of God, and mans merits: ſuch Ceremonies and actions cannot bee compared neither with the eating of a thing offred to Idoles, neither with Popiſh will-worſhip, &c. Ibid. fol. 582.

Obiect. Biſhop Hooper:] By the ſtrict preſſing and obedience to theſe Ceremonies, Chriſtian libertie will bee infringed and broken.

Peter Martyr:] The endangering of our Chriſtian libertie will bee preuented, if ſuch Ceremonies as bee reſtored bee not ſo reſpected, as if they were neceſſary to obtaine ſaluation: and againe if wee doe ſo beare with ſuch matters as theſe are, that when they ſeeme to bee leſſe profitable, they may bee remoued, Loc. fol. 1087. Hoopero.

Beza:] Albeit, the Chriſtian liberty hath taken away the yoke of the Ceremonial law, and inſteed therof it is not lawful, for any mortal man to put another yoke, yet the too promiſcuous vſe of things indifferent is lawfully reſtrained, both in generall and in ſpeciall. In generall it is reſtrained by the law of charitie, which is vniuerſall, that is reſpecting all perſons and things, and carefully bewaring, that nothing otherwiſe indifferent and lawfull be done, whereby ones neighbour be deſtroyed; and that nothing be omitted, whereby he may be edified. But here two cautions muſt be preſuppoſed, one that whatſoeuer may and ought to bee done, or omitted, ought alway to bee iudged by the word of God: the other that euery man haue a reſpect vnto his calling, thus are we to vnderſtand that of the Apoſtle, I am made all things to all men. In ſpeciall, if the vſe of things indifferent be reſtrained by a conſtitution, whether politicke or Eccleſiaſticall. For albeit, God onely bindeth the conſcience porperly: yet ſo farre forth as; either the Magiſtrate, which is the Miniſter of God doeth iudge it to bee 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, In Ep. dedicat. de Christo ſeruatore contra Socinum: Nihil noui attuli, ſed antiquam & receptam doctrinam, quam hoc ſaeculo Martinus Chemnitius, Iohannes Caluinus, Petrus Martyr, Zacharias Ʋrſinus, & multi alij Sancti Viri ex Dei verbo clarè & ſolide docuerunt, defendi & tutatus ſum: Idem ibid. Subijcio hunc librum iudicio ſanctae & orthodoxae Eccleſiae, quae Augustanam, Helueticam, Gallicam, Brittanicam & Belgicam confeſſiones ſequitur. Hanc enim eſſe veram Eccleſiam, & de his dogmatis quae in hoc libro tractantur rectè ſentire credo, cum hác me concordiam colere profiteor.

To theſe authorities there are ſome things excepted, which heere I will ſetdowne: And

Obiect. Friſt, that there is not that conſent in theſe authorities, no harmony nor agreement neither in iudgement nor in practiſe: Not in iudgement, for they diſagree among themſelues; ſome commend the Ceremonies, others diſcommend them, eſteeming them vnprofitable, inexpedient, hurtfull: Not in practiſe, for the firſt 200. yeeres their vniforme practiſe was anſwerable to the ſimplicity of the ordinance of Chriſt and his Apoſtles, in the parts of Gods publike worſhips, which will appeare if ye cite the vndoubted writings of the pure Fathers, and not their Apocryphals or Baſtard and ſuppoſed writings.

Anſw. 1 This obiection is quite beſides the queſtion, and is nothing to the point in hand, and therefore might haue well beene ſpared. The queſtion here is not whether the Churches and Writers agree or diſagree in their iudgement & practiſe of ſuch Ceremonies as ours are, but whether in a caſe of depriuation a man ought to conforme to Ceremonies as euill & inconuenient as ours are pretended to be, rather then ſuffer depriuation. The anſwer by me is affirmatiue, which concluſion all the forealleaged Authors, as well one as other, doe vniformely hold conſent and agree vpon: and of this there is an vndoubted harmony. For their differences, let them be vrged when queſtion is concerning any point wherein they differ. To giue inſtance hereof, ſuppoſe a queſtion betweene Timothy and Titus, whether it were fit that the Apoſtles ſhould viſit the Church which they had by preaching conuerted to the faith; and to finde out the truth heereof they will referre themſelues to the iudgement of Paul and Barnabas, who conuerted them vnto the truth: Timothy ſaith, that they ſhould doe well to viſit them, and alleadgeth that Paul and Barnabas did conſent in that iudgement and practiſe as appeareth, Acts 15. 26. Titus denieth it and ſaith, there was no conſent nor agreement in their iudgement nor practiſe: For Barnabas counſelled to take Iohn called Marke with him, but Paul thought it not meet. Heere may Timothy reply, that the queſtion betweene vs is not about the taking a long of Marke, wherein they diſagreed, but about the viſiting of the Churches wherein they were both of one minde.

Touching their practiſe of 200. yeeres, that it was anſwerable to the ſimplicity of the ordinance of Chriſt and his Apoſtles: I grant that it was much more pure for that ſpace then it was euer after; for as the time ran on, ſo purity vaniſhed, and ſuperſtition grew on, as in a praecipitium and deſperate downefall: Howbeit the myſtery of iniquity began to worke euen in the Apoſtles times: The Diuell in thoſe dayes began to ſowe his tares (as the watchmen began to ſleepe) both of falſe doctrine and corrupt Ceremonies, the controuerſie which troubled all the Chriſtian world, was within one hundred yeeres. And Anacletus, Euariſtus, Telesphorus, Anicetus, Victor, as alſo Polycarp, Irenaeus, which note the controuerſie about Eaſter, and others, were within the 200. yeeres: So were the Hereticks, Valentinus, Montanus, Chiliastae. and others, who brought innumerable ceremonies. Clemens Alexandrinus, and Tertullian within the 210. yeere did ſtirre in their writing: Origen about the 216. yere: Cyprian about the 240. yeere. In whoſe vndoubted and not baſtard writings may be ſeene, and hath beene alleadged the diuerſity and multitude of Ceremonies which were then in vſe: and much more might be ſaid touching the confirmation of this point, namely, that ſuch ceremonies as were then in vſe, as inconuenient in vſe and nature as ours, were practiſed by them: and the doctrine of ſuffering Depriuation for refuſing to conforme vnto ſuch Ceremonies as ours, was not by any of them taught, but by all of them confuted, partly by their doctrine, and partly by their practiſe.

Obiect. Theſe Churches and writers were ſtrangers to our cauſe, nor ſo well acquainted with the ſtate of our Church, and therefore could not ſo well iudge of our caſe.

Anſw. The perſons whoſe iudgements are alleadged, were either ſtrangers to our Church, or acquainted with the ſtate thereof. The ſtrangers thereto were the Fathers of the Primitiue Church, and the Lutheran authors; Both which becauſe they were the practiſers of more and worſe Ceremonies then ours can bee imagined to bee, it is nothing to the point, whether they were ignorant of our Church, or not: For they that for the Churches peace did practiſe and perſwade the practiſe of Ceremonies, more in number, and worſe for quality, would much more practiſe and perſwade the leſſer and the fewer in the ſame caſe, as all men know. For the reſt which were acquainted with the ſtate of our Church, they were either forreiners, or members of our Church: The forreiners were ſome of them inform'd of our Churches eſtate, by ſuch as were not partiall in the relation thereof; Such as Caluin, who had our Leturgy tranſlated, and ſent him to peruſe; Beza, Bullinger, Gualter, Zanchius, Vrſinus, Polanus, &c. Others were ſuch as dwelling in our Church, were eye-witneſſes themſelues of the ſtate thereof, ſuch as Bucer in Cambridge: For whoſe cenſure the common praier Booke was tranſlated into Latine. P. Martyr in Oxon. The members of our Church were no leſſe worthy then the Forreiners and could not be ignorant of the ſtate of this Church; ſuch as the Martyrs, Cranmer, Ridley, F. and Hooper who at laſt conformed. Exiles, as Foxe, Iewell, Nowell, Parkhuſt, Sanders, Grindall, Humphry, &c. And the latter teachers, as Deering Fulke Perkins, and eſpecially Maſter Cartwright, who with moſt exact diligence did ſift euery thing to the vtmoſt of his power, that might cary any ſhew of the warrant of an oppoſition.

Obiect. Theſe perſons which had notice of our ſtate, conſidered not of our grounds of Scripture, and of the arguments which we alleadge: they profeſſed that they ſaw: but if they ſaw our reaſons, and ſo vrged as we vrge them, they would doubtleſſe haue bene of other iudgement.

Anſw. They conſidered of all the maine reaſons which are now vrged, as appeareth before in the Anſweres of Maſter Bucer and P. Martyr, to the ſeuerall obiections of B b. Hooper; Beſides, the members of our Church were wel acquainted with the reaſons vrged againſt them, eſpecially the later.

Obiect. Some of the Authors which perſwade to vſe the Ceremonies, doe giue ſuch allegations as ouerthrow their owne grounds, and thereby we are more confirmed, that ſo great lights bring ſo weake grounds. For example: The Fathers did with one conſent teach a refuſall of all Ceremonies, which were contra fidem, & bonos mores: and therefore ſeeing our Ceremonies are contra fidem, & bonos mores, it followeth that the doctrine and practiſe of refuſing our Ceremonies, agreeth with the doctrine of the Fathers: as for their practiſe, if it were contrary to their doctrine, in that part it was their ignorance, we muſt leaue their practiſe, and follow their doctrine, Mat. 23. 2.

Anſw. 1 Neither doeth this obiection touch the queſtion, which is whether all Churches and faithfull teachers doe vniformely teach conformitie to ſuch Ceremonies as ours, in caſe of depriuation: yet I anſwere, that theſe allegations of theirs muſt bee produced and better ſifted, before it will bee granted, that they ouerthrow themſelues with their owne grounds, which when it is performed I will further anſwere if I can.

It is petitio principij, or a begging of the queſtion to conclude without any further proofe that our Ceremonies are contra fidem & bonos mores, and I thinke verely that our brethren themſelues, which doe thus obiect, will not ſay that they are fundamentall, or ouerthrowing Chriſt, which they ſhould doe if they were contra fidem & bonos mores. Let this be ſoundly proued and then I will yeeld the whole cauſe, but then with all it muſt bee concluded, that no Church can bee a Church, which retaineth fundamentall errors; No conformer to them without repentance can be ſaued: the practiſe of the Ceremonies ouerthrow faith & a good conſcience, and let it be conſidered how farre this will ſtretch, euen to the Apoſtles, and all Churches and faithfull teachers ſince the time of Chriſt.

Obiect. Many of the things alleadged touch not our cauſe, they might haue beene ſpared.

Anſw. Though ſome things concerne not the peculiar cauſe of the Miniſters depriued: yet all which I haue alleadged, do touch the queſtion propoſed, which euery intelligent diſputant is to follow and intend, neither is there any thing that I know propoſed, which may not ſerue as a true medius terminus, or pregnant argument tending directly to proue this concluſion: that all true Churches & teachers ſince the Apoſtles▪ did teach & practiſe conformitie, rather then they would ſuffer depriuation or ſeperation from the Church. But if any among ſo many things as are alleadged bee impertinent, let it bee ſhewed and put out with my good liking: there is enough beſides which is without all controuerſie to the purpoſe.

Obiect. The times are different, there may bee a matter fundamentall now, which was not then; in reſpect of the moſt cleere manifeſtation of the trueth thereof now, which was not then. Therefore their iudgement (though pure) is no rule for vs to follow now: It is no true arguing; They thus iudged, therefore we muſt thus iudge of theſe Ceremonies, as for example, It was a trueth that Chriſt ſhould be borne at Bethleem, and of the Virgin Mary, this trueth being fundamentall now, was not ſo before Chriſt was borne and manifeſted. Cornelius was a faithfull man before hee belieued in Chriſt the ſonne of the Virgin Mary: yet hee had the faith of the Meſſias in generall, ſufficient to his ſaluation; but after it was reuealed by the Apoſtles to him, euen this was alſo fundamentall.

Anſw. This obiection containeth a trueth; but it faileth in the application therof vnto the caſe in queſtion. For there muſt bee proued theſe two points, that this obiection may bee firme: Firſt, that the vſe of theſe Ceremones is growne to be a matter fundamentall, which ſometimes it was not, and the ſound reaſons thereof muſt be alleadged, which as yet they are not: it is not knowen as yet by any light that euer I preceaued or heard of, how theſe Ceremonies here queſtioned ſhould be rather fundamentall now then before, when by the ſame reaſons they were oppoſed as they are now: Secondly, that the refuſall of the Ceremonies queſtioned, bee a matter of that waight and nature, with the inſtance brought of belieuing in Chriſt the ſonne of the Virgin Mary, betweene which I confeſſe there ſeemeth to me to be ſo great and ſo reall a difference, as that I ſuppoſe it to be brought in quite beſides the point: When theſe two points bee ſolued, I will anſwere as occaſion is offered further.

Obiect. You haue omitted ſome things in this your argument or reaſon, whereunto wee muſt alſo conforme: Beſides conformitie is not ſufficient, wee ſhall be required to ſubſcribe, and further, theſe our ceremonies are nowe farre more ſtrictly enioyned and impoſed, then euer before.

Anſw. The queſtion is, of what in this caſe we may lawfully conforme vnto; if there be any thing beſides which may be proued ſimply vnlawful euen in this caſe of depriuatiō, to conforme vnto, let it be ſoundly diſcouered, wiſely and zealouſly eſchewed, and a reformation humbly laboured vnto by authoritie, or prayed for to God. In the meane time, let vs conſider whether in this caſe our conſciences be not tied to conforme, to redeeme the libertie of the Miniſterie. Touching the vrging or preſſing of theſe Ceremonies, it is true, they haue been impoſed with ſome vehemencie, yet they are not impoſed (nor pretended ſo to bee) vpon the conſcience, as the worſhips of God, or needfull to ſaluation, but they are taught as variable and free things, and in their nature indifferent but as they are commanded by authoritie, and ſo impoſed.

Obiect. The force of your argument lieth in this, that rather then we ſhould ſuffer depriuation, we ſhould receiue and vſe Ceremonies as inconuenient, hurtfull and ſcandalous, as were the Iewiſh Ceremonies, and thoſe which the fathers imbraced: but the Iewiſh Ceremonies were holden neceſſary to ſaluation, Act. 15. 1, 3. and the Ceremonies of the Fathers were holden operatiue: your argument ergo concludeth a neceſſitie of receiuing Ceremonies, though euen holden neceſſary and operatiue, rather then to ſuffer depriuation for refuſing ſuch. Thus may wee alſo diſpute for all other Popiſh Ceremonies, as for the ſhauen Crowne, Exorciſme, White garment in Baptiſme, Soot, Spittle, Creame, holy Water.

Anſw. 1. My argument concludeth onely for conforming to the Ceremonies which are preſcribed in the caſe of depriuation, and for none other, from an argument drawen from the conſent of all true Churches, and faithfull teachers of all ages and places, which did rather conforme to more and worſe then ours are pretended to bee: argumento à maiori ad minus ducto; which holdeth ſtrongly for conforming to our Ceremonies, which are farre more tolerable, and leſſe inconuenient and burdenſome then theirs. Neither can my argument bee farther drawen or racked then I vrge it.

2. Touching the Iewiſh Ceremonies, they were holden neceſſary to ſaluation by refractary Iewes, not by the Apoſtles and the godly well grounded Chriſtians. So our Ceremonies are holden by the Papiſts, but not by vs, therefore that inſtance concerneth vs no more thē the Apoſtles, and the faithfull of thoſe times.

3. Touching the Ceremonies of the Primitiue Fathers, they were alſo holden operatiue, not by the ſounder Fathers themſelues (as Zepperus, Perkins, and others doe alleadge for them) but by others, which did ſo accidentally, as the ſigne of the Croſſe was not holden operatiue by the Orthodoxall Fathers of it ſelfe opere operato, but they held their faith operatiue, which was exerciſed in them when they exerciſed that ſigne. Onely Tertullian is cited to holde that ſigne operatiue, but hee is noted thereby, as by many other his ſingularities, to haue beene a Montaniſt, who thus vſed the ſigne, & other Ceremonies, as operatiue in themſelues: and in like ſort our preſcribed Ceremonies are holden operatiue in themſelues, opere operato, by the Papiſt, but not by vs: Therefore neither doth this part of the obiection concerne our Church or this my argument, who vtterly and profeſſedly diſclaime theſe things.

4. For the Popiſh Ceremonies alleadged, ſuch as ſhauen Crowne, holy Water, Creame, Spittle, Salt, &c. they are not mentioned in this my argument, and there may bee other waighty cauſes alleadged wherefore wee may except againſt them iuſtly. The Lutherans vſe ſome of them, and we all account of them as of true Churches: And it is not poſſible for the true Church to put operation in them, or opinion of neceſſitie, or Gods worſhip or merit in the deed doing, for that this tendeth to ouerthrow the foundation, and ſo to nullifie the Church: But excluding theſe groſſe apprehenſions of thoſe Ceremonies, it might proue a matter very queſtionable, whether in caſe of neceſſity, as of depriuation of miniſtery and ouerthrow of the Church, they ought not to be vſed, euen by this my argument. Howbeit till queſtion bee made and iuſtly mooued vpon theſe points, we will omit further diſputation, becauſe it is a matter meerely needleſſe and vnprofitable. And ſo much of this matter.

Deo ſoli ſit Gloria.