Reply to Mortons Defense of Ceremonies, Response to chapter 6

Reply to Mortons Defense of Ceremonies · Response to chapter 6

p. 91CHAP. VI.

SECT. III.

NOW vve are come to the sixt and last generall Argument, viz. that the imposition of these ceremonies is opposite unto Christian liberty. Here the Def. observeth first… that the state of this question is about liberty from the necessary observation of such things as are in their own nature indifferent. This (saith he) the Objector implyeth. But I answer, the Objector doth not imply it: he speaketh of ceremonies lawfully appointed by man, that these are to be used as things indifferent. Neither if one private Obj. had granted it, ought it therefore to be set down as the received state of the question, seeing the Abridgment, which in this defence is chiefly opposed, doth every where deny the cerem… to be in their own nature indifferent. But let that passe & examine his resolution. Ther be two kinds of necessities incident unto humane p. 92precepts and ordinances, in the case of indifferencie: one is necessitie of obedience to the command … which can not properly prejudice Christiin …: the other is doctri… necessity: when any of those properties which are essentiall unto divine Ordinances are attributed unto a humane constitution: as I immediately to …inde the conscience: 2 to be a necessary meanes to salvation: 3 to hold it altogether unalterable by the authority of man: this is a presumption and preva…ication, not onelyonly against Christian liberty, but also against the soveraigntie of God himselfe. But I vvhat meaneth this new distinction betwixt necessite doctrinall and obediential? doctrinal before p. 3 was opposed unto ceremoni… now unto obedientiall; both without a logick, or sound reason. 2 He should hauehave told us vvhat kind of necessitie obedientiall he meaneth: for B…ll… de. pont. rom. l. 4 c. 17, useth the same pretence of obedience, and alledgeth the same places of Scripture for it: and yet is confuted by Iunius, Whitakers and our Divines. 3 If there be doctrinall necessitie, in all those humane constitutions, which hauehave properties attributed unto them essentiall unto divine ordinances, then our ceremonies in controversie not onelyonly hauehave such a mysticall signification attributed unto them as is proper unto divine Ordinances; but also that they are imposed as parts of Gods vvorship. 4 For the three properties, which the Def. mentioneth, they are such as Papists in imposing of their ceremonies (vvhichwhich yet by the judgement of all our Divines depriue men of Christian liberty) doe disclaime. As for immediate binding of mens consciences, no learned Papish useth such a phrase. Azorius a Iesuit …. m…r. parte 1, lib. 5 cap. 6, saith expresly that humane lawes doe not bind, directe, proxime, & per se; directly, immediately, and of themselues. Bellarmine also, de Rom. pont. l. 4, cap. 20 ad arg. 9, saith as much; leges humanae non obligant sub poena mortis, nisi quatenus violatione legis humane offend… Deus. i. e. they doe not immediately binde mens consciences. For necessity to salvation, the same, Bellarmine de verb. non script c. 11 saith plainly▪ That those things which are simply necessary unto salvation are set down in Scripture; and that the rest are not simply necessary. And it is plaine enough that they doe not hold them altogether unalterable by that authority vvhichwhich brought them in: for beside, that no reasonable man can deny so manifest a truth, they hauehave altered many ancient Rites, as all the learned know. So that the Defendant his distinction is proved nothing else but a confusion, common to him vvith the Papists, to our ceremonies and theirs.

SECT. IIII. V.

IN the 4 Section, the Def. objecteth to himselfe under the name of the Abridgement, the words of the Apostle, 1 Cor. 7. 35, This I speake to your profi…e, not that I might cast a snare upon you, shewing that the imposition of necessity upon things indifferent, is a very snare of mens consciences. Now though these vvords are not in the Abridgement, yet because as D. Whitakers saith, de pont. de pont. c. 4 qu. 7… aureus bic locus est, nostrae libertatis vindex; this is a golden charter of liberty; therefore it is worthy of due consideration. The summe of the Def. his answer is, that to impose a necessity where God hath left a liberty, is indeed a snare: but this necessitie is not taught in our Church. I answer, it is taught in our Church (now a daies) that Ecclesiasticall canons doe binde mens consciences. It is taught in our Church that mans will is a sufficient reason for these canons about ceremonies. It is taught in our Church, that Sacraments may not be administred, or God publickly served vvithout these ceremonies: that Ministers called and allowed of God for these ceremonies must be silenced; that they are to be excommunicated ips… facto, and accursed which oppose themselues unto them. It is taught also, that though a man doubte… in his conscience of the lawfulnesse of them, though evident scandall vvill follow upon the using of them, yet they may not be omitted. If this be not necessity enough to insnare a mans conscience, I know not vvhat then is.

In the fift Section two places are objected out of the Abridgement, viz. Gal. 1, Col. 2. 20, and one of them after a fashion answered. The first answer is, that the Apostle there speaketh onelyonly of Iewish rites, vvhichwhich is Bellarmines answer just, de e…. sacr. c. 32 loquitur Paulus de servitute judaica, qua serpierant illi sub antiqu… lege. The second answer is, that the Apostles meaning vvas of such an observation of these ceremonies as had an opinion of necessity, overthrowing the new Testament, and establishing the old. So Bellarmin. … illi cum circumcidi vellent, excidebant a gratia Christi, & simul obligabant se ad omnem legem servandam, quod erat prorsus re…e ad s…atum veteris testamen…. We on the other side vvith Daneus against that place of Bell. say generate est Pau… dictum & prece…um; the words are generall, belonging to all parts of Christian liberty, though principally there applyed to one.

Now the servitude from vvhichwhich Christ hath made us free is not onelyonly in those things vvhichwhich the Def. speaketh of, but also as Iun. con…. 3 l. 4 c. 17 n. 19 & 21, sheweth in subjection of our consciences unto elements of mans appointing, Gal. 4 10, and unto the p. 94will of men, 1 Cor. 7 23, vvhichwhich place Beza vvell noteth, is to be understood of superstitions which some doe foolishly call indifferent things. It is not onelyonly therfore a freedome from Iewish ceremonies, but also and even therfore as D. Whitakers gathereth from all humane ceremonies that binde or presse our consciences, Whit. de rom. pont. q. 7 c. 3 ad 5. But it is in vaine for me to alledge our Divines in this question: the Abridgement alledgeth diverse, whom the Def. would not vouchsafe an answer.

One thing heere the Def. noteth, that in the Abridgement mysticall and carnall are unsoundly confounded. But I say this is unsoundly collected: for these two are joyned together there only in respect of Iewish worship, and that vvhichwhich imitateth it: And therefore it is to no end to instance in the Sacraments instituted by Christ, of cleere signification, and accompanied with the promise and liuely vvorking of the Spirit. The same poore instance hath Bellarmine de cult. l. 3 c. 7 for significant ceremonies.

But it savoureth of the flesh (saith the Def.) to call our ceremonies carnall. Why so I pray? the Iewish ceremonies deserved that name, you your selfe say, even vvhen they were in force: and surely ours devised by man, abused by idolaters, without necessary use, destitute of all promise and spirit, are farre more vvorthy to be called carnall, then Gods own Ordinances. Those vvere onelyonly carnall because in comparison they vvere externall, heavie, dull things: but ours are more heavie and dull, and beside they are sinfully carnall, as hath been proved.

But vvhat soundnesse doth this savour of, that the Def. saith generally of the Iewish ceremonies, they signified first and prima…ily outward and carnall promises, shadowing heavenly things onelyonly under … second veile? I vvill not exagitat this assertion, because it is in the by.

SECT. VI.

HEere an objection is fained out of the Abridgement p. 34, I say fained, because there is none such found in the place quoted. That vvhichwhich is there spoken concerning other Popish ceremonies, is a sixt proofe of the second Argument, distinct from the fift, vvherto that of Christian liberty doth belong. That also is handled by the Def. c. 3 l. 7, and there maintained against him. So that this might well be omitted. Yet because there is some force in the consequence, let us heare his Defence. The objection which he frameth is this: If these ceremonies do not take away our Christian liberty, and insnare the consciences of men, by their imposition; how shall not the Popish ceremonies be excusable, and free from accusation in this behalfe? His answer is, that Popish ceremonies doe infringe Christian p. 95liberty both in regard of their nature, and also in regard of their number. And of both these M. Calvin giveth witnesse. I answer 1 for the nature, it hath been shewed before, that a multitude of Popish ceremonies hauehave no other nature and necessity allowed unto them by the learned Papists, then ours hauehave by the Defendant himselfe. See for this Bellarmine de effect. sacr. c. 30. That which M. Calvin saith of this point is true notwithstanding in regard of the conceit which is commonly among the simple Papists, fostered by unlearned Monkes, Friers, and other Priests, for filthy lucre sake. 2 The comparisons which M. Calvin use, viz. That it is held among the Papists a greater wickednesse to omit auricular Confession, then to liue impiously; eat flesh on fasting daies, then to liue in fornication; to worke on Saints holy-dayes, then to act mischiefe, &c. These he gathereth principally from that practise of the Papists, whereby they punish more severely the breach of their ceremonies then of Gods law. Now this is not onelyonly practised by our Prelates, but also maintained by this Defendant, chap. 2 sect. 12, vvith such faire pretence, as the Papists may well use for the defense of their practise. 3 As for the multitude of ceremonies among the Papists, that maketh their bondage greater thē ours; but doth it make ours none at all? Besides, when a few mysticall humane ceremonies are admitted, the gate is let open for a multitude: even untill the Convocation will say there be too many. For Bellarmine himselfe will grant that ceremonies are not to be multiplyed over much. Fatemur ceremonias non esse nimis multiplicandas de eff. sacr. c. 30, but what is too much, that must be left to the judgement of the Church or Convocation, saith he, and the Defendant both.

SECT. VII. VIII. IX. X.

IN all these Sections, the Def. goeth about to teach us the doctrine vvhichwhich concerneth binding of mens consciences. In the first his conclusion is good and sound, God therfore and not man doth properly and directly binde the conscience of man. It is sufficient therefore to note that it is an improper phrase to say that mens lawes doe binde mens consciences, in respect that God command…th to obey the just lawes of men: for so, as Gerson observeth, the Phisitions praescripts should also binde a sick mans conscience, in respect of Gods vvill, whereby a sick man is tied to follow the good and wholesome counsell of his Physition.

In the 8 Section two of our Divines are brought in to proue that men are bound in conscience to obserue the just lawes of Magistrates, which none of us ever doubted of.

p. 96The 9 Section is spent in proving, that Ecclesiasticall lawes hauehave as great force in respect of conscience as politicke. Which if it bee granted, yet nothing can from thence be concluded for the advantage of ceremonies unlawfully imposed. But 1 it is diligently to be observed, that the Church hath no commission for to make any lawes properly so called: as I hauehave formerly shewed in cap. 1 sect. 16. 2 the common received opinion of all our Divines is contrary to that which the Defendant heere saith: as may be seene in Bellarmine de Pont. Rom. l. 4 c. 15, and Iunius, Whit…kers, with the rest, who vvriting against Bellarmine doe not denie but defend that which he saith, Lutherani & Calvinistae omnes docent. 3 The interrogatories vvhichwhich the Defendant ministreth unto us in this case doth not proue his Assertion. For the Church is a Society, but not compleat, if it be considered as not comprehending Christ the Head and onelyonly Law maker of it. Breach of peace is not a sinne against an Ecclesiasticall, but a divine law. Obedience is to be yeelded unto lawfull Ecclesiasticall Governours, vvhen they bring the charge of Christ vvhose Ministers they are. See D. Whitakers de pont. Rom. cont. 4 q▪ 7 c. 2 ad 12. The Kings stamp, but vvith an act of Parliament maketh a law in England. As for Apostolicall constitutions (to vvhichwhich our canons are as like as Apples are to Oisters) the same answer which Doctor Whitakers, contra 4 q. 7 c. 2 ad 5. vvith other of our Divines giveth to Bellarmine, may serue for our Defendant.

In the 10 sect. he setteth downe nothing but that vvhichwhich he knoweth we all grant.

SECT. XI.

AGainst the Accusation of contempt, there vvas (as it seemeth) alledged by M. Nic. that by the same reason that Non-conformitie is contempt; bowling, disusing of capps, and such habites prescribed should be contempt. Heere the Defendant first bringeth divers interpretations out of the Casualists: and then taketh one for granted vvithout rendring of any reason, that he may by it excuse bowling and disuse of cappes. But vvhat if vvee take hold of another interpretation, esteeming the obligation by the intent of the Law-makers, vvhichwhich vvas against Popish Recusancie of our Communion-booke, and not against refusall of some few ceremonies contained therein? I speake now of the Statute Law, not of lawlesse canons. Or what if wee should stand upon that interpretation, vvhichwhich fetcheth the obligation from the vveight of the matter imposed, p. 97vvhichwhich in our ceremonies is very little? Some of these I am sure the Bishops must flye, if they vvill defend their disuse of the Crosier staffe, vvhichwhich they are bound by our Lawes as vvell to use, as the Ministers are surplusses.

But all this is needlesse, because there can be no contempt in a conscionable forbearance of unlawfull impositions; such as the ceremonies are sufficienaly proved to be.

SECT. XII.

HEere certaine Divines are brought in witnessing, 1 that superstitious opinions doe depriue men of Christian liberty: vvhichwhich we deny not, but take their testimonies as making against our ceremonies: because as I hauehave formerly shewed some of these superstitious opinions are inseparable from the imposing and using of them. 2 That Christian liberty doth not consist in the use or disuse of things indifferent: vvhichwhich we also vvillingly grant. But I would hauehave the Defendant remember, that all freedome is not in the minde and conscience. For vvhere the minde is free, the body may be bound; else Christians should not taste so much of this vvorlds misery as they doe. Now Christ hath left unto us not onelyonly an inward liberty of minde and conscience, but also an outward freedom of our bodies and outward man, from such bodily rites in his worship as hauehave not his stampe upon them, and his Spirit and blessing promised unto them. Of this the Defendant saith nothing at all.

SECT. XIII. XIIII.

COncerning the profession of our Church so often brought in, enough hath been said before, now it sufficeth to answer, that no profession whatsoever can make humane significant ceremonies in Gods worship agree with Christian liberty.

As for superstition, vvhichwhich the Defendant doth now the second time most ridiculously object, I hauehave answered in the beginning of this Confutation. Now onelyonly I note: 1 how loosely he describeth that superstition vvhichwhich he calleth affirmative: as if no man could use any thing superstitiously, except he did hold that without it the faith of Christianity, or the true worship of God could not possible consist. Never was there such a description given by any man that considered what he said.

2 Hovv manfully he concludeth our negatiue superstition, upon this ground, that Christ hath left these ceremonies free, which is the maine question betwixt him and us.

3 How he mis-reporteth our opinion, in saving absolutely that we… hold a Surplice to hauehave unholinesse and pollution in it: wheras we hold that it is onelyonly made more unfit for Gods service then it was before through idolatrous abuse: but yet unto other us…s it may be applyed.

4 That in stead of Scripture, he bringeth forth the universall practise of men in the Church: vvhichwhich yet hath been formerlyly also refuted.

5 That he can finde no Divine that calleth opposing of ceremonies superstition, but onelyonly M. Calvin in one place speaking rhetorically, as he useth to doe, and not intending any definition or distribution of that vice.

6 How he corrupteth P. Martyrs words, to hauehave some colour for a new accusation. P. Martyr taking there upon him the person of an adversarie unto Hoopers opinion (with whom notwithstanding afterward he consented, and recalled the counsell which then he gaue, as appeareth p. 1125) saith that if we should refuse all things that the Papists used, vve should bring the Church into servitude: which assertion is most true, because the Papists abused many necessarie things, even Christs own Ordinances, the observing of which is liberty. Now the Def. would hauehave that precisely u…derstood, and that in the rigour of every word concerning the Surplice.

I hauehave here subioyned apart an Epistle of Zanchius who otherwaies was somewhat favourable to Bishops: wherein the Reader may see his iudgement concerning superstitious garments.

To the most renowmed Queene Elizabeth, Defendresse of the Christian Religion, and most mighty Queen of England, France and Ireland H. Zanchius sendeth greeting.

MOST gracious and most Christian Queene, we hauehave not without great griefe understood, that the fire of contention about certaine garments, which we thought had been quenched long agone, is new againe to the incredible offence of the godly, as it were raised from hell, and kindled a fresh p. 99in your Majesties Kingdome: and that the occasion of this fire is, because your most gracious maiestie being perswaded by some, otherwise great men, and carried with a zeal (but certainly not according to knowledge) to retaine unitie in religion, hath now more then ever before resolved and d…c…eed, yea doth will and command that all Bishops††Zanchius it is like was misinformed, for Bishops hauehave bin the chief devisers and advisers. and M…nisters of the Churches shal in divine service put on the white and linnen garments which the Popish Priests use now in Poperie; yea that it is to be feared, least this fire be so kindled, and cast its flame so farre and wide, that all the Churches of that most large and mightie kingdome, to the perpetuall disgrace of your most renowned Maiestie, be set on a flaming fire: seeing the most part of the Bishops, men greatly renowned for all kinde of learning and godlines, had rather leaue their office and place in the Church, then against their owne conscience, admit of such garments, or at the least signes of Idola…rie and Popish superstititon, and so defile themselues with them, and giuegive of fence to the weak by their example. Now what other thing will this be, then by retaining of these garments, to destroy the whole body of the Church… For without doubt that is Satans intent, by casting a seed of dissentions amongst the Bishops. And that hee aimed at in the infancie of the Church by stirring vp discord between the East and West Churches, about the Passover and other ceremonies of that kind. Therfore Ireneus Bishop of Lions, had just cause in his Epistle sent out of France to Rome, sharply to reproue Victor the Pope of Rome, because he out of a kind of zeale, but not according to knowledge, was minded to excommunicate all the churches of Asia, because they celebrated not the Passover just at the same time, as they at Rome did. For this was nothing but by an unseasonable desire to retaine the same ceremonies in all churches to rent and teare a peeces the vnitie of the Churches. I therefore so soone as I heard that so great a ruine hanged over the Church of Christ in that kingdome, presently, in respect of that dutie which I owe to the Church of Christ, to your gracious Maiestie, and to that whole kingdom, intended to write thither, and to try by my uttermost endevor whether so great a mischiefe might possibly be withstood: some that fear Christ, and wish wel to your Maiestie, exhorting me to the performance of this dutie. But when I had scarcely begun to think of this course, behold our most illustrious. Prince commanded … to do it, which command of his did not onelyonly spurre me one, who of mine owe accord was p. 100alreadie running, but laid a necessitie of writing upon me. Wherefore this my boldnesse will seeme the lesse strange unto your gracious Maiestie, seeing my writing proceedeth not so much from mine owne will and counsell of friends, as from the commandement of my most Noble Prince, who is one of your gracious Maiesties speciall friends. Now I thought I should doe a matter verie worth the paines taking, if first I should humbly admonish your most famous Maiestie what your dutie is in this cause: and secondlie, if as your humble suppliant I should beseech you for our Lord Iesus Christs sake, to performe the same. I beseech your gracious Maiestie to take this my writing in good part, for it proceedeth from a Christian louelove toward the Church, and from an especiall reverend respect that I beare to your most gracious Maiestie. The Lord knoweth all things. Now to the matter in hand.

Whereas the Apostle writing to Timothie, commandeth that praiers be made for Kings, and all other that be in authoritie, and saith, that the end wherefore they bee ordained, is, that wee may lead a peaceable and quiet life in all (that is, perfect) godlinesse and honestie, he teacheth plainlie enough what is the dutie of godlie Kings and Princes, namelie, that they take care, and bring to passe, that first and aboue all things, true religion, and the true worship of God, where it is banished, bee restored, and being restored, bee kept pure: all things which smell of impietie being farre removed. Secondlie, that men may liue honestlie and holilie, all kinds of vncleannesses beeing abandoned. Lastlie, that publicke peace and holie friendship bee maintained among the subiects, all occasions of contentious being, as much as possiblie may be, taken out of the way.

As the Apostle teacheth manifestlie, as we hauehave seene, so all learned men who bee of sound judgement concerning the Magistrates office, doe with one consent affirme, that these bee the three chiefe parts of the office of the Prince, and of everie godlie Magistrate. Which thing being so, I see not how your gracious Maiestie can, with good conscience, propound againe the garments in question, and other things of that kinde, smelling as yet of Popish superstition, and once banished out of the Churches, to the consciences of the BishopsPauls Bishops …hee meaneth, or els as I sayd before, he is misinformed. to be taken on againe, and so propound them that you should compell them p. 101by your commandement to receiue them againe. For first, this is quite contrarie to the first and chiefe part of the Princes office. For if the Magistrate ought to hauehave a chiefe care, that the worship of God be kept pure and without mixture; and if for this cause all things are to bee abandoned which may anie way either by themselues, or by accident defile this worship: and therefore all things are to bee called backe as much as may be, to the rule of God, and to the former and Apostolicall, and so the more pure and simple forme of religion: Finallie, if as the Apostle commandeth, we bee to abstaine, not onelie from all evill, but also from all appearance of evill; to what end, I beseech you most renowned and most godlie Queen, should those things bee brought againe into the Church of God, by the Princes commandement, which be contrarie to the puritie of the Apostolicall worship, which smell of Popish superstition, which bee neither availeable to the edification of the godlie, nor to order, nor for ornament, except that which is whoorish: which lastlie, can bring no profit, but on the contrarie, manie evills to the Church? It is out of all doubt, that by this law concerning apparrell, all godlie men will be offended, but the wicked will laugh in their sleeve, and hereby be put in hope to get manie moe things: as for those of the middle sort, that is, such as bee newlie converted and turned from ungodlines to godlines, and be not as yet well grounded, they will be in great danger, and if we speake according to mans judgement, they will rather looke back to the old superstition, to which by nature wee are inclined, then fixe and fasten their eyes upon true religion. And therefore this is … a decree which will bring no advancement at all to godlines, but may much further vngodlinesse. For though these garments bee not evill and vncleane of and by themselves, that is, of their owne nature, yet because of the former and late abuse, they are not altogether free from uncleannesse. Certainlie it cannot bee denied, but that they will at the least, …giuegive occasions of manie evills and verie grievous superstitions. Now the verie occasions also of evills are to bee shunned. To what end then should these bee thrust upon the Church, from whom no profit can bee hoped, verie much evill may come? for this is to tempt God. Your famous Maiestie may well remember, that not without cause it was written, Hee that toucheth pitch, shall bee defiled with it: p. 102that the Apostle had reason to command, that we should purge out the old leaven, that a little leaven leaveneth the whole lumpe. And that Hosea did not foolishly reprove the Iewes, because they translated and brought a yong graffe (of superstitions) out of Israel into their owne garden, that is, the true Church. We ought, most religious Queene, to hauehave nothing at all to doe with the Papists in matter of religion, saue in those things which they hauehave common with the Apostles. Why, I beseech you, were some kings, otherwise godly, reproved and blamed in the Scriptures, that they had not taken away Churches or Temples for divine service in the mountaines, which were built by holy Fathers ere the building of the Temple, in which the Lord was wont to bee worshipped? Surely, because the Temple being now builded and ordained for divine service, God would not hauehave any footsteps of any other chappell at all to bee extant. Therfore also when once the kingdome of Christ was manifested, the ceremonies and garments of Aaron ought not any more to take place. For this cause the Apostles were upon good ground carefull, that after Christs ascention, they should so be taken away, that no relickes of them remained. And if they tooke them away holily, unholily hauehave the Papists called them back againe. Now whether it be better to follow the godly simplicitie of the Apostles, or the ungodly pompe of the Papists, who is ignorant? This recalling of such Popish garments, your gracious maiestie may beleeue me, will bee a greater evill, then peradventure it may bee seene, even to very wise men at the first blush: For me thinkes I see and heare the Monks crying out with very loud voyces in the Pulpits, both confirming their followers in their ungodlie religion, by the example of your gracious Maiestie, and also saying, What? doth not even the Queene of England also, a most learned and a most prudent Princess, beginne by little and little to come back to the religion of the holy Church of Rome, the most holy and sacred vestments of the Clergie men being taken on againe? we are to be in good hope that the day will come, wherein she will a length, though now they be thought to be dead, recall also all the other rites and sacraments of the holy Church of Rome. These and such like words, no doubt, most prudent Queene, the Monkes and Iesuites will use in the Pulpits. For they take all occasions to confirme their superstitions. Therfore to recall these stinking garments, and other rubbish of the Popish Church into the Church of Christ at this p. 103time, what is it but to giuegive the Papists an occasion, and the best that may bee, to confirme and harden themselves and thei… in their superstitions, and also to helpe them in this businesse? But let us heare what the Prophet sayd to Iehosaphat King of Iuda, when he helped Ahab; Darest thou helpe the wicked, and louelove those vvho hate the Lord? For this thing the vvrath of the Lord is vponupon thee. And what other thing will this bee, then even to call backe the weake from the studie of pure Religion, and to giuegive them a privie warning to looke backe, and returne into Aegipt? It is an easie matter for us weake men, who of our owne nature are prone to superstition, to slide backe to impietie. Therefore occasions of sliding backe to vngodlinesse, ought to be taken away, and at no hand to bee given. And what else, I pray you, meant God in forbidding to plow with an Oxe and an Asse, to sow the same field with diverse kinds of seeds, and to weare a garment woven of linnen and wollen together? It is an odious and detestable thing with God, that the same field of the Lord should bee tilled by ungodlie and godlie Bishops together; If in the same Church Popish Doctrine be taught with the Doctrine of the Gospell; Finallie, if sacraments, ceremonies, and rites, partlie Apostolicke, and partlie Popish, be used, and the Church bee cloathed with them as with a garment of linsey-wossey. For what agreement hath light with darknesse? And therfore those things which bee not of God, but from them who hauehave defiled Gods worship, are utterlie to be cast away, which the Lord himselfe commanded to bee done, when hee charged utterlie to destroy all things which appertained to those who should giuegive vsus counsell to follow strange Gods, and to burne their garments, and all their stuffe with fire in the middest of the street, to shew our detestation of such Seducers, and that they might bee an execrable thing to the Lord. And who knoweth not that these garments are a part of the houshould stuffe of that Romish Seducer? There shall cleave nothing of the execrable thing, sayth hee, to thy hand, that the Lord may turne from the fiercenesse of his wrath, and multiplie thee, as he hath sworne to thy Fathers, &c. Wherefore to bring these garments, seeing they bee the houshold stuffe of Antichrist, into the Church of Christ, what is it else then to provoke God to anger, and to kindle his furie against us? Certaine it is, that he who is a true friend p. 104of Christ, will never seeke to hauehave the ornaments of Antichrist in his owne house, and much lesse will hee suffer them in the Temple of Christ. For who can indure the armes of his enemie in his owne house, and specially in the chiefest roome of the same? And if God will hauehave a thing destroyed and abolished, who are we that we dare build it up againe. But it is Gods will that after the death of Christ all garments of Aaron and Levi should be abolished: and hee hath plainlie enough manifested everie where, that in these our dayes he would hauehave all vngodlie and vaine ceremonies, pompes, deceits, and paintings of the Papists driven away by the shining brightnesse of the Gospell: because these things hauehave no power in them to kindle and increase godlines, but greatlie availe to the quenching of the same. Neither verilie can I see to what other end these garments tend, then in very deed (that I may now come vntounto the second head) to defile and disgrace the faire face; nay, the whole bodie of the Church of England reformed according to the††Vntrue, or misinformed. Gospell; as if the chaste and honest daughter of a King should bee attired with those verie garments wherewith some famous and notable whoore used to bee adorned, and when shee were so clothed, were commanded to goe abroad in the streets. Now who can allow or judge this to bee tolerable? Wherefore though for no other, yet for this very cause, such garments ought not to bee thrust upon the Church of Christ, because that harlot of Rome hath abused, and doth still at this day abuse them (though in their owne nature they bee not evill) to evill, and to cover her fornications, or rather to entice men to commit fornication. For all these pompes, and Popish ceremonies are nothing else but whoorish paintings invented and devised for this end, that men might thereby bee allured to spirituall fornication. Is it not therefore a filthie and dishonest thing, to hauehave these in the Church of Christ? If the brasen serpent, which had beene ordained of God, and that for the wholesome vse of the Israelites, was taken away by godly King Ezekias, because the Israelites had abused it contrarie to the word of God: and if Ezekias bee highlie commended for this so doing, because hee had …ned that Serpent into ashes, and commanded them to bee cast into the running water, that there might never bee any print or p. 105signe of it extant any more; how much more then are these vncleane garments to bee banished out of the Church of God, seeing the Apostles never vsed them, but the whoore of Rome hath used them in her Idolatrous worship, and to seduce men? For it is a verie dishonest thing, that such things as are of themselues indifferent, and hauehave been long used to the dispight and dishonour of God, should bee retained in the Church of God, to the hazard of the salvation of godlie men. And much lesse that kinde of garments, which is nothing but an invention of men, or rather of the Divell himselfe, devised to seduce the simple ones. Wee all know what praise those common-wealthes deserue, which make good lawes that the subiects shall not weare out-landish and strange apparrell, nor bring it into the Common-wealthes, because it is a corruption of good and honest manners, and of the Common-wealthes themselves. How then can that counsell which is given to your Maiestie, bee commended, to wit, that garments unknowne to the Christian world in tht time of the Apostles, and Apostolicall men, should bee brought into the Church of Christ. A…d if an out-landish kinde of attire bee not tolerated in well-governed Common-wealthes▪ how much lesse are Idolatrous, and heathenish garments to bee borne with in the Church, where God is to be worshipped in spirit and truth, and where hee would hauehave few and verie simple ceremonies? Also if God established by his Law, that a woman may not put on a mans apparrell, not a man a womans, the one beeing so well of it selfe dishonest, and contrarie to nature as the other: Why then should godlie Bishops,††still misinformed. and the servants of Christ bee clothed, or rather shamed and deformed with the garments of godlesse Priests, and slaues of Antichrist? Why should wee not rather, as wee bee of a divers religion from them, so also be discerned from them, at least in the performance of such duties as belong unto Gods worship, by outward signes, such as garments be? Verilie this was Gods will, and hee required of his people, that it should bee discerned from the prophane Gentiles, as by other things, so also by a divers sort of apparrell, and so should professe by this publicke signe, that it would hauehave nothing to doe with the Gentiles.

p. 106And why should not wee doe the same? Are wee not the people of God? abides not the equitie of the same commandemet? And if the word honest bee derived of honour, what honour will it bee for the Church of Christ to hauehave Bishops attired and disguised with Popish visors in the administration of the Gospell and Sacraments, so as they shall rather be derided then be reverenced any whit by the people? And what commendation shall it be for your gracious Maiestie in true Churches, and among true beleevers, that you permit such trifles to bee called back into your Church? Therfore it standeth not with honesty, that holy Bishops††still misinformed. be compelled to receiue such visors, neither is it indeed a matter worthy of honour and praise, neither deserveth it the name of vertue. For if your Majestie should command that all English men, leaving that ancient and very graue and comely attire, should weare Turkie coats, or a souldiers weed, as it is called: who would ever approue this decree as honest? And it is much lesse praise-worthy, if godly Bishops be enioyned, laying aside, or at least changing the honest and ancient apparrell, which the Apostles wore, to wit, that common and graue habit, to put on the ridiculous and execrable or accursed garments of godlesse Mass-priests.

Now concerning the third part of the Princes duties, there is nothing fitter to trouble the publicke peace of the Church then this counsell. For everie noveltie, especially in religion, either by it selfe, if it bee evill, disturbs and troubles a good peace, or if it bee good, gives occasion of trouble by accident, by causing contention betweene evill and good men. But as in things which be good of themselves, of which nature the reformation of the Churches according to the will of God is, we are not to care for the troubling of that vngodlie peace, that is of the world (for Christ came not by his Gospell to keep such a peace, but rather to take it away, and to send a sword) so assuredly, by the urging of things indifferent, to trouble the peace of Churches, and to cause strife between good men and bad, yea between godlie men themselues, is so wicked, that it can by no meanes bee defended, so that Ireneus had just cause to reproue Victor Bishop of Rome, for this cause, as hath been sayd afore. For it must needes bee, that at such times the Churches be rent in peeces, then which thing, what is more hurtfull? Many examples in the histories of the Church proue this p. 107which I say. How many and how great troubles arose in the Primitiue Church, between those who beside the Gospell urged also circumcision and the law, and between those who upon good ground reiected them? And how great evills would this dissention hauehave brought to the Church of Christ, had not the Apostles betime withstood them by that councell gathered together at Ierusalem, by a lawfull examination and discussing of the cause by manifest testimonis of the Scriptur…s, and by sound reasons? If your gracious Maiestie (as you ought) desire both to be and to seeme Apostolicke, then imitate the Apostles in this matter. Neither lay and impose this yoke upon the neckes of Christs Disciples your selfe, nor suffer it to be imposed by others. But if you see that the Bishops disagree about this matter among themselves, assemble a Synod, and cause this controversie to be examined by the Scriptures. And then looke what shall be proved by plaine testimonies, and strong reasons, propound that to be observed by all, and command by your decree… that that be observed, and so take disagreement out of the Church. For your gracious Maiestie ought to be verie carefull, that there be no innovation in religion, but according to the word of God. By this means shall a true peace, concord and unitie of the Churches bee preserved. But if the proceeding be otherwise, what other thing will it be, then to take away vnitie, and to trouble the Christian peace? And this I may not passe over with silence, that by this noveltie of the busines, not onelyonly the publick peace shall be troubled in that kingdome, but also manie else-where out of that kingdome will hauehave occasion given them to raise new contentions in Churches, and that to the great hinderance of godlines, and the more slow proceeding of the Gospell. For all men know, that the most part of all the Churches, who hauehave fallen from the Bishop of Rome, for the Gospels sake, doe not onelyonly want, but also abhorre those garments, and that there be some Churches, though few in comparison of the former, which doe as yet retaine those garments invented in Poperie, as they verie stifly retaine some other things also, because the reformers of those Churches, otherwise worthy men, and verie faithfull servants of Christ, durst not at the first (neither iudged they it expedient) vtterly abolish all Popish things. But as the common manner is, every man likes his owne best. Now I call those things a mans owne, not so much which everie man hath invented, as those beside, p. 108which every man chooseth to himselfe, receiveth, retaineth, and pursueth, though they be invented to his hand by others. But if there be also annexed the examples of other men, they bee more and more hardened in them, and are not onelyonly hardened, but also doe their uttermost endevour by word and writing, to draw all the rest to be of their minde? Therfore wee easilie see what the issue wil bee, if your gracious Maiestie admit of that counsell which some doe giuegive you, to take on apparrell, and other more Popish things besides. For some men, who be not well occupied, being stirred up by the example of your Maiestie, will write bookes and disperse them throughout all Germanie, of these things which they call indifferent, to wit, that it is lawfull to admit of them, nay that they be altogether to be retained, that Papists may bee the lesse estranged and alienated from us, and so we may come the neerer to concord and agreement. As if forsooth the Papists, though we for peace sake admitted of all those things, would ever amend their Doctrine, and banish out of their Churches, or at any hand lay downe their false and godless decrees, manifest and abhominable superstitions and idolatries: and there will bee some who will answer such bookes once dispersed. So of this English fire there will rise a new burning flame in Germanie and France, on which hot coles the Papists as so many Smiths a forging, will sprinkle cold water to make the flame the more vehement. And is not this a goodly benefite? Who therefore doth not see that this counsell tends to the troubling of all Churches.

To conclude, that golden saying of a certaine learned man is verie true and certaine, and approved by long experience, that indifferent things, that is, the question about indifferent things, is that golden apple of contention. So much shall suffice to hauehave spoken of the troubling of publick peace; what should I say of the consciences of privat belevers? It is manifest, that they are greatly troubled with this commandement, to put on these linnen garments. For they do so greatly complain, that their lamenting voyces & grones doe reach vntounto, and are heard in Germany. Now how grievous and distastfull an offence it is to trouble the consciences of the godly, the holy Scripture sheweth: partly when it commandeth that we make not the holy Spirit sad, neither offend the weak ones▪ partly when it threatneth grivous punishments against those who p. 109feare not to doe these things: partly also when it propoundeth the examples of the Saints, and specially of Paul, who speakes thus; If meat offend my brother, Ile eat no flesh while the world standeth, that I may not offend my brother. For in those words hee giveth a generall rule, by his example, taken out of the doctrine of Christ, to wit, that no indifferent thing is to be admitted and yeelded unto, much less to bee urged upon others, and least of all to be commended by decree: if in the admitting, urging & commanding of it, the minds of good men, and consciences of the faithfull be offended, for a tender conscience, which feareth God, is a thing most pretious and acceptable to God. How therefore can that counsell be approved, which would hauehave a law established and proclaimed by the Princes command for the use of garments to be used by Ministers in the ministerie. For (to speak many things in few words) if such garments be to be propounded to the faithfull, they are to be propounded either as indifferent, or as necessary: If the later, wee doe vngodlily, because we make those things necessarie, which Christ would hauehave to be free: If the former, then are they to be left free to the Churches. But by commanding and compelling, we make things that bee free and indifferent, to be necessarie, and so fall into the same trespasse…. Moreover, either they be ordained of God by Moses, or they be delivered by Christ God manifested in the flesh, or they be ordained by the holy Ghost working and speaking in the Apostles, or they are of men, either godly or wicked. Those ceremonies and Levitical garments, which were ordained of God by Moses, ought all of them to hauehave an end after the death of Christ, as the scriptures shew plainly, especially the Epistles of Paul to the Coloss. and Hebr. therefore they cannot be revoked & called back without the transgression of Gods will. It cannot be sayd that Christ taught them, because ther is no word extant to that end, but rather he taught plainly oftentimes, that all Moses his ceremonies were ended. And the same I affirme concerning the Apostles. It remaines therefore that they be sayd to be of men. If they be from godly men, then were they ordained of them, either to edefication, or for order and comelines. But they avail not to edification, that is, to further comelines, but rather tend to the overthrow of it, as we saw before; neither for any good order, but rather they tend to disorder, for there is a confusion of godly and wicked Bishops, whereas it is meet and equall, that one of them bee discerned p. 110from anothe…, even by their garments also. Neither doe they make Christs spouse comelie, as we shewed a little before. Therfore we ought not to yeeld unto them. And such things as hauehave been invented by men, voyd of Gods spirit, doe nothing appertaine to us. Lastly, the Apostles vsed not these garments. For we hauehave no authenticke testimonie. Now the Church is to be fashioned after the rule of that Apostelicall Church in ceremonies and garments, as well as in Doctrine. What doe wee then with these garments in the Church? By whose authoritie can they be approved? What profit or wholsome use can the Christian people hauehave by them? But on the contrarie we hauehave shewed that godliness is weakned by them, the pure worship of God is violated, Popish superstition is by little and little called back, the godlie be offended, the wicked be confirmed and hardened in their ungodlinesses; the weak in faith are brought into hazard of their salvation; there are occasions of many evills given; Monkes and other Popish preachers are hereby helped to confirme their followers in their superstition; the wrath of God is provoked against us; those things which God would hauehave to bee destroyed, are hereby builded againe by …; the whole face of the Church is defiled and disgraced: there is a foule sinne committed against honest and good lawes forbidding the putting on of strange and outlandish garments: and so the whole Church is dishonored, Besides, the publick peace of the Church, yea of many Churches is troubled: one Bishop is set against another, the consciences of the godly are troubled, and the minds of goood men are offended, Gods spirit is made sad in them, and this apple of contention is cast, as it were, upon the table of the Gods.

Now seeing the matter stands thus, most gracious Queene, not onelyonly I… but all my fellow-ministers, and all the godly prostrate before you, intreat your Maiestie, and for Iesus Christs sake, whom we are perswaded you louelove from your heart, we humbly beseech your Maiestie not to embrace that counsell aforesayd, neither to giuegive eare to such counsellors. For those counsells (most godly Queene) are not for the good of that your Church and kingdome, nor for the honor of your Maiestie, seeing they neither serve to the increase of godliness, nor to the retaining of the honestie of the Church, neither to the preservation of publick peace, but rather verie greatly weaken all these good things, which p. 111your. Princely Ma… ought chieflie to stand for. Let your Ma… rather bend all your thoughts,In making 3 sorts of officers afterwards Bishops Seniors, or Elders & Deacons, hee must take word Bishop in the scripture language, as common to all Pastors. authoritie and power hereunto, that first and aboue all you may hauehave Bishops, who be trulie godlie, and well exercised in the holie scriptures, as by the blessing of God you hauehave very many, and that you make much of, and giuegive eare to them. Secondlie, that you bee carefull that with all diligence they may discarge their office, watching over the flock teach sound doctrine, confute heresies, driue away Wolues, keepe everie man in his own calling, and exhort and stirre up everie man to lead a life beseeming a Christian. The Elders also and Deacons are to be admonished, that everie one be diligent in his own office, and if need be, they are to be compelled by your gracious Ma… authothoritie, that neither the former by their sleeping and winking at the misdemeanors of the flock, suffer the reines to be loosed to all licentiousnes, and to the lusts of the flesh; neither that the later, by reason of their immoderate care for their own private businesses, neglect the poore people of the Church, and omit such other things as belong to their office. For these three sorts of men bee the verie sinewes of the Church, upon whom the salvation or destruction of the Church doth chieflie depend. Furthermore, your gracious Ma… ought to vse great care and diligence, that the Vniversities, and in them good and godlie teachers, bee well looked to, cherished, liberally maintained and preserved, for these are as the mothers, and nurses of the Churches, in which and by which those are to be fashioned, borne, brought up and adorned, who being fit, may be called from time to time to rule and governe the Churches. Last of all such things as cannot be corrected & amended by the word and discipline of the Church, as it is necessarie, that according to Gods word they be cut off and taken away by the sword of the Magistrate, so your gracious Maiestie is to take care of them: as adulteries, blasphemies, and other capitall crimes of that sort. For God hath given the Magistrate the sword for this end, that ungodly seducers, filthy knaues, and unquiet men being restrayned, the rest may lead a quiet and peaceable life in all godlines and honesty. This is the matter (most gracious Queen) whereon you are to spend your thoughts, hereabout are your counsells to be occupied, here is all your strength to be shewed, namely, that (to end in a word) we all denying vngodlines and worldly lusts, may liue soberly, justly, and godlily in this present world. For this p. 112is the true and fairest garment of all other. For which everie man ought to take care, to wit, that having put off the old man with his workes, we put on the new man, that is, our Lord Iesus Christ, neither are there any other true ornaments which become Christian Bishops, besides those which the Apostle hath laid downe in his writings to Tim. and Tit. A Bishop must bee unreproveable, the husband of one vvife, vvatching, sober, modest, harborous, apt to teach, not given to vvine, no stryker, nor given to filthy luere, but gentle, no fighter, not covetous, one that can rule his house honestly, having children under obedience in all honestie, not forward, not angrie, righteous, holy &c. For garments and ornaments of Aarons high Priest, were types of these true ornaments; those were the shadowes, these be the bodie. Wherefore let those bee gone, and let these abide still. And then at length shall we hauehave the whole Church, and so the Bishops rightlie and trulie apparrelled.

Once againe I humblie beseech your gracious Maiestie, that thinking no more of those outward garments, you will mind and consider how these true and spirituall ornaments may be retained, put upon, and kept in the Churches. And as I said in the beginning, that according to your gracious Maiesties clemencie you will be pleased to pardon my boldnes in writing. Our Lord Iesus Christ long preserue your gracious Maiestie safe and sound to vsus, and to the whole Church. From Heidelberg. 10. Septemb. 1571.

THus (good sir) you see how I hauehave endevoured to satisfie your desire concerning the general part of the Defence. If this doe not fully content you, I vvill (if it please God) add vvhat is vvanting another time. For it is fit vve should helpe one another in private, concerning these things, lest the publick sway of formalitie should make us forget or forgoe that sinceritie vvhichwhich those men of God taught us, in whom vvhen we vvere yet children, we saw the power of godlines that made us louelove their footsteps.

Blessed is he that watcheth, and keepeth his garments, lest he walke naked, and they see his shame, Apoc. 16. 15.