Twelve General Arguments, Argument 8 – Argument 9
The 8. Argument.
If it be lawfull to uſe theſe Ceremonies in Divine worſhip, it is therefore lawfull becauſe they are either lawfull in themſelves; or being things in their owne Nature indifferent, are made lawfull by the commaundment of the Magistrate to bee uſed in Divine Service.
But they are neither lawfull in themſelves to be uſed, nor therefore lawfull becauſe the Magistrate commaundes them ſo to be uſed, though they bee Matters in their owne Nature indifferent.
Ergo, They are unlawfull to be uſed in Divine Worſhip.
The Propoſition I think can not be denied, when it is, I hope it may bee prooved.
The firſt part of the Aſſumption is cleare: For if they were in themſelves lawfull, to be uſed, then might a Miniſter of the Goſpel being left to his own diſcretion, by the Magiſtrate, invent, inſtitute, and uſe the like Ceremonies, in the ſame maner without ſinne. For any man left to him ſelfe, may lawfully doe that which of it ſelfe is lawfull and indifferent. But a Miniſter ſhould ſinne againſt God, if hee ſhould of his owne head inſtitute, & uſe the like Ceremonies to theſe, though permitted by the Magiſtrate; Except wee ſhould hold, that it is lawfull, for a Miniſter to doe any indifferent thing in Gods Service, for a man may of any indifferent thing, make a Ceremonie like unto one of theſe.
The ſecond part of the Aſſumption is thus proved.
If they bee therefore lawfull, becauſe beeing things in their owne Nature indifferent, the Magistrate commaunds them to be done in Divine Service, Then whatſoever thing (being in it owne Nature indifferent) is or ſhalbe commaunded by the Magistrate is lawfull to bee done in Divine Service.
But all things that are in them ſelves matters indifferent, are not lawfull to bee done in Divine Service, though the Magiſtrate ſhould commaund them.
Ergo, They are not therefore lawfull to be uſed in Divine ſervice, becauſe the Magiſtrate commandes them, though they be things in their owne nature indifferent.
The Propoſition cannot be denied, For if ſome things indifferent in their owne Nature being commaunded by the Magiſtrate, are unlawfull: It can be no good Argumēt to ſay, Theſe things being indifferent are commaunded by the Magiſtrate. Ergo,
They may lawfully be done. Much-leſſe therefore they ought to be done. Or as the Doctors of Oxef. affirme that they binde the conſcience.
The Aſſumption is more cleare then the Propoſition. If it be conſidered either what things are indifferent indeed, or goe under the name and title of indifferent things. Eating & drincking; the avoiding the ſuperfluities of Nature; due benevolence betweene man and wife; ſpinning and carding; killing of Oxen and ſheep, &c. which of themſelves have in them neither vertue nor vice, are therfore indifferent Actions; and yet I thinke none except profeſſed Atheiſtes, but will hold it a foule ſinne to doe ſome of theſe Actions in any Aſſembly, much more in the ſolemne worſhip of God, though the Magiſtrate ſhould commaund the ſame even upon paine of death. But if it be further conſidered, That Carding and Dicing, Maſking and Dauncinge; for Men to put on Woomens apparell, and women mens: Drincking to healthes; Ribald, Stage-playes, &c. are things indifferent to be done even vpō the Lords owne day: May a Miniſter of the Goſpell uppon the Magiſtrates commaundement doe any of theſe in Divine Worſhip. And yet ther is none of theſe, but may have applied unto them by the Witt of Man, a Myſticall and Religious Sence; and then by this Biſh. of Canterburies Rule, They muſt needes be good and lawfull Ceremonies: for his principall Argument to proove them lawfull at his laſt Cōvention of London Miniſters before him, was this.
They are Ceremonies that teach good Doctrine,
Ergo They are good Ceremonies.
Whereas the filthieſt actions and thinges that are may teach good doctrine. The holy Ghoſt reſembleth the ſoule polluted with ſinne, to a menſtrous cloth: A man fallen againe into ſinne, to a Sowe wallowing in the mire: might therfore a filthie ſow and ſuch uncelane clothes be brought into the Church, to be viſible ſhadowes, & repreſentations of ſuch thinges? Nay, what may not by this meanes bee brought into Gods worſhip, & yet by this reaſon be defended to bee a good Ceremonie if the Magiſtrates and Biſhops ſhould decree the ſame? A fooles coate and a beggers, worne in Divine Service, may fitly teach this doctrine Not many Wiſe, not many Noble: A Miniſter clothed in ſuch apparel as thoſe that act the Divels part in a playe may teach this, That by Nature we are lymmes of Sathan and firebrands of hell, Men might weare Womens apparell, and Womens Men, The one to teach, That the Church is Chriſtes Wife; The other to teache, That Women in Chriſt are equall to Men. Beare-bayting may teache us, How Chriſt was bayted before the Tribunals of the Phariſies, or the combate betweene the fleſh and the ſpirit. But the groſſenes of theſe Aſſertions will appeare in our Speciall Reaſons againſt the Ceremonies in particular.
The 9. Argument.
To Administer unto the Church of God, Sacramentes that are not of Divine inſtitution, is to ſinne.
To uſe divers of theſe Ceremonies, viz. The Croſſe in Baptiſme, the Ring in Mariadge, the Surplice, &c. is to adminiſter unto the Church of God Sacraments that are not of Divine institution:
Ergo, To uſe theſe Ceremonies, is to ſinne.
The Propoſition is graunted of all, both Papiſt and Proteſtant.
The Aſſumption is thus prooved.
All mysticall bodily Rites and Signes of ſpirituall grace, administred to the Church of God in his ſolemne ſervice, to confirme grace, and that by him that repreſentes the perſon of Christ, are Sacramentes.
The greatest part of theſe Ceremonies in controverſie are ſuch, & not of any Divine Institution.
Ergo, To uſe them, is to administer Sacramentes that are not of Divine Institution.
The Propoſition is moſt evident, & can not bee denied of any that beares the face of a Divine.
The Aſſumption is as evident, only this one clauſe may bee doubted of: Whether theſe Ceremonies bee adminiſtred to confirme Grace, whiche is thus proved.
Thoſe Ceremonies that are administred to edifie the ſoule and conſciences, are administred to confirme grace.
Theſe Ceremonies are administred to edifie the ſoule and conſcience.
Ergo, They are administred to confirme Grace.
The Propoſition can not with anie colour be excepted againſt. For to edifie the ſoule, to confirme grace in the ſoule, and to feede the ſoule, are equivalent.
The Sacrament of the Supper therfore being for this onelyonly cauſe a Sacrament, becauſe it is a Myſticall Rite, whereby the ſoule ſpiritually feedeth uppon Chriſt. i. is edified in Chriſt: Theſe being Myſtical Rites alſo, wherby the ſoule is edified, which it cannot be but alſo by feeding upon Chriſt, It muſt needes follow, That theſe Ceremonies are Sacramentes.
The Aſſumption is their owne, for when they are urged with this, That all things muſt be done to edification, They hold all with one conſent, That they doe edifie.