Showing the Necessity of Conformity, Treatise · Reformed practices · Part 6

Showing the Necessity of Conformity · Treatise · Reformed practices · Part 6

p. 108Touching diſcipline.

THey hauehave 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 hauehave 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 hauehave holy dayes of Chriſt his Natiuitie, Paſſion, Reſurrection, Pentecoſt, &c. in the Heluetian Churches, lib. p. 109de 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 hauehave 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 hauehave 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 p. 110in 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 p. 111Victor 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 eueryevery 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 p. 112practiſe 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 eueryevery Church are to be kept, and obſerued which doe not hurt vntounto 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 giuegive 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 p. 113whole 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 vsus 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 vponupon the condition of the times, neither did he iudge one forme to agree to all ages, & therfore in this caſe the Church muſt run vntounto 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 p. 114and 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 eueryevery 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 hauehave libertie left vntounto 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 eueryevery 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 eueryevery 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 p. 115edification 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 eueryevery Church the ſame, and obſerued eueryevery 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 hauehave 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 louelove: 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 LoueLove 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: p. 116or 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 eueryevery 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 eueryevery 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. p. 117fol. 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 hauehave 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 p. 118ſeeing 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 eueryevery 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. eueryevery 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 giuegive a reaſon, of his frowardneſſe to God, howbeit the ſaying of Paul ſhould ſatisfie vsus, 1. Cor. 11. 16. wee hauehave 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 p. 119of 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 vnderunder 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 foreign, 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 vntounto 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 p. 120righteouſneſſe, 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 eueryevery Ceremonie, or tradition hauehave ſome certaine cauſes, for which, and ſome certaine end to which they be ordained, and therefore eueryevery 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 eueryevery 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 vntounto 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 vnderunder 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 p. 121may, 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 eueryevery 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 onelyonly 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 vsus 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 p. 122which 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 vsus 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 hauehave 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 giuegive notice of foure points. Firſt of the iudgment & cenſure of our claſsicall writers, touching theſe p. 123Ceremonies 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 vntounto 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.