The Nature and Use of Things Indifferent, Chapter 5
CHAP. V. Of the FINALL Cauſe of Things Indifferent.
THE FINALL Cauſe of Things indifferent, The Finall Cauſe of Things indifferent.is that which the Apoſtle (1. Cor. 14.) preſcribeth; to wit, that ALL things be done in the Church Decently, and in Order, and for Edification.
2 For GOD wil hauehave men publiquely to meet together, to heare his Word, and to receiue the Sacraments, that with one accord they might call vponupon GOD, and praiſe him: and not after the manner of Beaſts, to lurke in dennes and caues, and there, like Beares, murmure with themſelues.
3 Where there is no Order, and no Diſcipline, The neceſſitie of Order.there men cannot be taught: But it is neceſſarie that the Goſpell be taught and heard. For GOD doth not otherwiſe gather his Church, but by the voice of the Goſpell: neither is the Holy GHOST effectuall, but by the Goſpell: neither can we imagine that there is any Church of the Elect, but in this viſible companie, wherein the Goſpell is purely and rightly taught. Wherefore wee muſt of neceſſitie louelove and cheriſh, and retaine the Miniſterie of the Goſpell, that there may bee ſolemne meetings: vntounto which theſe following ought ſufficiently to perſwade the godly.
4 I. What things ought to moue men to frequent the publique Aſſembles of the Church.The Will of GOD, declared in his commandements of the Conſeruation of the Miniſterie, and of the Sanctification of the Sabbath.
5 II. Our Neceſſitie: becauſe experience teacheth, that Inuocation of God, and the whole ſtudie of godlineſſe and pietie doth by little and little waxe cold and faint in thoſe, who abſtaine from the publique Aſſemblies of the Church.
6 III. The greatnes of the Diuine benefit, in gathering a Church vntounto himſelfe, by the Goſpell, which of his ſpeciall goodneſſe he hath ordained, now preſerueth, and ſtill reformeth amongſt men if need ſhall require.
7 IV. The Diuine promiſe, of GODS ſpeciall preſence in the publique meetings of the Church, and of the efficacie of publique Prayers.
8 V. Contrariwiſe, the Conſideration of ſuch puniſhments, as GOD threatneth vntounto the contemners of the Miniſterie; ſuch as are blindnes, priuate and publique puniſhments, amongſt which the moſt grieuous and miſerable are, the famine of the Word of God, the tyrannie of the Diuill, and the licentiouſnes of life and manners.
9 VI. Hitherto appertaineth the reaſon of Scandall, which is committed, when through our example, others are made more negligent.
10 VII. The power and efficacie of that heauenly conſolation, that there are no Elect, but only in the companie of ſuch as be Called.
11 IIX. Becauſe theſe Aſſemblies are a repreſentation and image of the Life euerlaſting; where the Son of God, that WORD, ſhall teach vsus, laying open vntounto vsus all the treaſures of the Diuine Wiſedome; and where GOD ſhall immediatly communicate himſelfe vntounto vsus.
12 Beſides theſe things, it is certaine that we hauehave need of Lawes, Order, and ſome Ceremonies.
13 Hence may be gathered the NECESSITIE of Lawes and Traditions Eccleſiaſticall, which ought to be, The neceſſity of Eccleſiaſticall Lawes.as it were the bonds of Order and Decencie.
14 What things ſoeuer are done in Order, they alſo are done Decently; and ſuch things as are done in Order and Decency, they alſo appertaine vntounto Edification: So that vnderunder this one word, EDIFICATION, the whole Finall Cauſe of indifferent Ceremonies may ſeeme to be comprehended. Yet we will ſpeake of all three in particular, and firſt of Order.
15 ORDER in the Church, is that compoſition, ORDER in the Church what it is.which hindereth al confuſion, barbariſme, contumacie, and taketh away all Sects and diſſenſions.
16 The Apoſtle Paul moſt grauely ſaid (1. Cor. 14.40.) foreign, Let all things be done honestly, and according to order: where he requireth not ORDER only, but a ſpecial care of adorning Order. Wherefore he added [foreign, honestly] that we ſhould conſider what beſt befitteth the perſons, places and times.
17 We muſt meete in Churches with greater modeſtie and reuerence, then at Theaters. The actions and ſpeeches of the Teachers, muſt be more peaceable and grauer in that Aſſemblie gathered by God, wherein Chriſt himſelfe and the Angels are preſent, then at the Scene or Stage.
18 In Order, two things are contained; Note well.wherof the First is, that eueryevery one of the Teachers and Hearers doe rightly execute his office and dutie; and accuſtome himſelfe to the obedience of GOD, and true Diſcipline.
19 The Second is, that the State of the Church being wel ordered, eueryevery man do endeuor to preſerue mutuall peace, concord and amitie.
20 Againe, VnderUnder Order… are comprehended, 1. Perſons.thoſe things that are comprehended vnderunder Order, may be referred, either vntounto Perſons, or vntounto Time and Place, or elſe vntounto Actions,
21 For the PERSONS; Some ought to be Doctors, Paſtors, and Miniſters of the Church: Others, according vntounto their age, learning and other giftes, in regard of Eccleſiaſticall Policie, ought to be Superiors: as alſo Paul placeth Biſhops aboue the Deacons. And in regard of their giftes GOD himſelfe maketh difference and order amonſt men, Epheſ. 4.
22 For all men hauehave not the life giftes: ALL are not fit to decide and determine obſcure controuerſies of doctrine: ALL are not able to exerciſe iudgement.
23 And in this imbecillitie and weaknes of men, ſeeing that ſome inſpection and ouerſight of the wiſer ſort is very needfull; and that Iudgements alſo are neceſſarie; therfore there muſt be certaine places, and certaine perſons, vntounto whom this waightie buſines ought to be committed.
24 And theſe places ought to be ſo furniſhed with fit perſons and wealth, as that, as much as mans diligence can prouide, there may be hope that ſuch policies may continue for many ages. Wherefore there muſt be BISHOPS, as a degree aboue the reſt of the Miniſters.
25 Now eueryevery Gouernment doth require Miniſters and maintenance. Wherefore Biſhops doe neede ſome companie of learned men, for the right exerciſing of ordination, of examinations, of inſtitution and inſtruction of thoſe that are to be ordained, of viſitations, of Counſels, of writing, of embaſſages, of Synods or Councels: ſo the Gouernments of Athanaſius, Baſilius, Ambroſius, and ſuch like, hauehave been full of buſineſſes, and hauehave comprehended MANY CHVRCHES, that many nations might be furniſhed againſt Heretickes, and that there might be ſome companie of learned men in the Synods. Alſo Iohn the Euangeliſts and after him Polycarpus, and many others, had alwaies with them many companies of excellent men, both Teachers and Hearers, very famous for learning and vertue.
26 To this buſineſſe there doth neede many fellowes and Miniſters, who cannot liue without maintenance and ſtipends: alſo it is needfull that Biſhops hauehave ſome ſtore of liuing, whereby they may be enabled to beſtow and vndergoe neceſſarie charges in Gouernment.
27 Furthermore, the inferiour Miniſters may be promoted, as it were by certaine ſtaiers & degrees, to more weightie and ample functions, and alſo to greater commodities: of which S. Paul maketh mention, when he ſaith, They get to themſelues a good degree, leaſt that, as a certaine man did ſay, They firſt ſit at the helme, before they handle the oaer.
28 But now, if the Policie of Biſhops ſhould be diſſipated, contrarie to the will of God, and the conſent of Churches of all times; then there would follow, tyrannies, barbariſmes and infinite vaſtnes; becauſe both Kings, and Princes, which do gouerne worldly Empires, are very often times buſied in other affaires, little regarding the Eccleſiaſticall buſineſſes.
29 Alſo there ought to be certaine TIMES, 2. Time.daies and houres, wherein they may meete together, and certain Leſſons and Pſalmes fitting and agreeing to the times.
30 Wherefore the order of Feſtiuall daies was not raſhly inſtituted: for all Hiſtories cannot be recited in one day; Of Feſtiuall Daies.therefore it is more fit and commodious, that one part bee propounded rather at one time, than at another. And ſeeing the diſtribution of the times, doth agree with the euēts, this is not onelyonly commendable, but alſo doth helpe the memorie.
31 Neither hauehave Men onelyonly kept a certaine order of daies; but alſo GOD himſelfe hath in like manner obſerued an order of certaine Feaſts in his wonderfull workes, in the old and new Teſtament.
32 As when he willed that the Paſchall lambe ſhould be killed in the beginning of the Spring; ſo in the ſame time of the yeere, our Lord IESVS CHRIST was crucified, and roſe againe. As in the fiftith day after the comming from Aegypt, there was proclaimed a law, by manifeſt teſtimonie, in mount Syna; ſo in the fiftith day after the feaſt of Paſſeouer, the Holy Ghoſt was giuen, alſo by manifeſt teſtimonie.
33 Furthermore, 3. Place.there muſt be a publique PLACE inſtituted for the ſacred Actions of the Church: For that in the times of the Apoſtles, and afterwards in the Primitiue Church, they met in the night time, and in priuate houſes, yea euen in caues and holes in the earth, which were called Cryptae from hiding, that was done of Neceſſitie, which hath no law, as the Prouerb is.
34 And for the ACTION, 4, Action.when the people ſhall be aſſembled in greater multitude, then Prayers and praiſes ought to be made in a knowne ſpeech, and ſomething ought to be read out of the holie Scripture; and other exerciſes of godlines performed, as ſhall be conuenient and agreeable to good Order.
35 And ſpecially thoſe things which doe preſerue Diſcipline, as Catechiſings, Eccleſiaſticall cenſures, faſting, &c.
36 Furthermore, we muſt beware, that many Actions be not done together in one Congregation, which may mutually hinder one another; as it was among the Corinthians, when many Prophets ſpake at once to the people, and when many took together the Lords Supper, ſome of them being drunken, and otherſome hungrie, 1. Cor. 11.18. &c.
37 Such confuſion was frequent and vſuall in the Papacie. For at one time, in one and the ſame Church, were celebrated many and diuers Maſſes, and other Offices.
Thus much for Order.
It followeth to ſpeake of Decencie.
38 Then are things ſaid to be done DECENTLY in the Church, DECENCIE, & ſuch things as belong thereunto.when they are performed with grauitie not raſhly, with authoritie not vainely or lightly, and with vnfained pietie.
39 As for example. It doth more become Men to ſpeake in the Church, and to vndergoe offices, than Women, as alſo S. Paul preſcribeth: and thoſe that are ancient, rather than yong; and in the morning, rather than in the euening; for which cauſe the Church hath ordained the Lords Supper to be adminiſtred in the forenoone.
40 Hereunto do thoſe things belong, which the Apoſtles hauehave deliuered, concerning the holy Congregations to be aſſembled on the Sabbath day, (Acts 20.7. 1. Cor. 16.2.) concerning the manner and order of Prophecyſing, of Singing, and Praying in holy aſſemblies (1. Cor. 14.5. &c.) of couering of women (1. Cor. 11.5.6.) of the rite of ordaining Miniſters of the Church, 1. Tim. 3.4. Tit. 1.7. &c.
41 All which things, Note well.although they were deliuered and ordained by the Apoſtles, yet are they of leſſe importance and regard, than are the Articles of faith, deliuered by thē; becauſe the Grounds of religion remaine immoueable and vnchangeable; but theſe are changeable, and may be altred vponupon neceſſarie occaſions.
42 There is a double End of this Decencie. Firſt, The end of Decency twofold.that when ſuch Ceremonies are enioyned, as doe winne reuerence vntounto the holy exerciſes, by ſuch helps, we may be ſtirred vp to pietie.
43 Secondly, that modeſtie and grauitie (which ought to be inſeparable companions of all honeſt actions) may herein be moſt apparant and viſible.
44 CONFORMITIE alſo ſeemeth to belong vntounto Decencie. For it is a comely and Decent thing, Conformity belongeth vntounto Decency.that in the waightier buſineſſes, when certaine things, being of one and the ſame nature and kinde, hauehave alſo, as it were, like attire and accidences. Wherefore it is requiſite that in the Miniſterie there ſhould be a certaine Conformitie.
45 For herein the varietie and diuerſitie of the externall forme, doth not onelyonly argue a certaine leuitie, but alſo ſeemeth to import as it were a diuerſitie of Religion, whereby the ſimple and vnlearned ſort, are oftentimes ſcandalized.
46 Now Conformitie, Conformity what it is.is a certaine ſimilitude or likenes of parts one with another, or alſo of things altogether vnlike.
47 And this in the Church is required; either in the Greater and ſubſtantiall points; or in the Leſſer and acceſſorie.
48 That Conformitie which is required in the Greater points, as in Doctrine, and Sacraments, is eueryevery way neceſſarie, and no way Indifferent.
49 For if there were not in ALL Churches, one Faith, one Baptiſme, and one Mediatour, then were ſome neceſſarily in error.
50 But in the Leſſer points, as in Ceremonies and outward rites, there is no ſuch abſolute neceſſitie of Conformitie: And yet notwithſtanding euen this alſo ought to bee endeuoured, and embraced with all diligence and care, both for the preſeruing of Decencie, and alſo for auoiding of the ſcandall of the weake.
And thus much alſo of Decencie.
51 Alſo, EDIFICATION.euen theſe things, which are done Decently, and in Order, both may, and ought to be referred vntounto AEDIFICATION.
52 For God forbid, that the grauitie of the gratious Miniſterie of the Goſpell, ſhould be onelyonly outwardly painted, with an idle and pageant like Decencie and formall Order, and not applie all things to Aedification: that is, to promote true pietie and godlineſſe; that ſo they may ſerue to the ſincere Worſhip of God, either Spirituall and internall, or Corporeall and externall, which yet is ordained for the internall.
53 For there are two things required of thoſe, which either ſpeake, or doe any thing in the Church. The Firſt is, that whatſoeuer they doe, they performe it with a purpoſe and intent of Aedification. The Second is, that they adde, to their intention, ſuch a way and meanes, whereby Aedificacation may be attained.
54 VntoUnto this end, that is, to Aedification, doth alſo appertaine, the care and charge of DISCIPLINE, excommunication, and other moderate, and not ſuperſtitious, Cenſures of the Church, whereby the Eccleſiaſticall Prelates ought to enforce not onelyonly Lay men, but alſo the Miniſters or Clergie, to an honeſt and ſober life; and ſeriouſly to ſee that no man abuſe the freedome of the Spirit, to the carnall libertie of the Fleſh.
55 But if prophane Epicures and belly-gods will not be reſtrained by the Prelates and Church-gouernours, The Ciuill Magiſtrates ought to ayde and aſſiſt the Prelates of the Church.but rage and ſtriue againſt them, contemning their Cenſures; then ought the Ciuill Magiſtrate to put his helping hand, and aſſiſt the Biſhops.
56 But (with griefe I ſpeake it) there are many which are negligent, and careles in this point, being alway in a fooliſh iealouſie, leſt the Eccleſiaſticall power ſhould grow too great or ſtrong: for they themſelues would faine dominiere ouer the Goſpel, the eaſie and ſweete yoke whereof they can in no wiſe endure.
57 And thus, fooliſh men, while they endeuor to auoid one vice, they fall into another.
58 For as in former times, they did not only ſubmitte themſelues to the ſpirituall, or rather carnall, ſlaues of Antichriſt, as to their Ghoſtly Fathers, but alſo in a manner worſhipped them, as Gods, with all honor and reuerence. So now on the contrary, they neuer thinke themſelues FREE enough, except they tread and trample vnderunder their feete the holy Goſpell, and faithfull Miniſters of CHRIST IESVS, and raigne ouer them, like as Lords doe ouer their bondmen.
59 But it cannot be, but that Almightie GOD, will take an horrible reuenge for this wicked contempt of his holie Miniſterie and ordinance, and for the damnable ingratitude for the reſtitution of true Chriſtian libertie and pietie.
60 The Things Contrarie to the Finall Cauſe of Things indifferent, are I. Things contrary to the Finall Cauſe.To inſtitute Ceremonies for priuate gaine or reſpect, or elſe ſo to abuſe ſuch as are alreadie lawfully inſtituted.
61 II. To obſerue or ordaine any Ceremonie with an opinion of Worſhip, or of merit, or perfection, or of abſolute neceſsitie.
62 III. To ſurcharge and ouerburthen the Church with ouer-many Ceremonies, whereby many better actions are hindred or neglected.
63 IV. To admit no profitable or lawfull Ceremonies, ſuch as belong to good Order and Decencie.
64 V. To change and alter Ceremonies often, and without graue and iuſt cauſes: which thing cannot, but lie open to ſcandall.
65 VI. To place Order in trifling pompes and vaine ſhewes which hath nothing in it, but gliding and glittering ſhadowes.
66 VII. To call that, Decencie, wherein is nothing but an emptie delight or pleaſure, and riot without any good fruite.
67 IIX. To inſtitute vnneceſſarie, ſcandalous and impious Ceremonies (cunningly painted, and varniſhed ouer to deceiue the ſimpler ſort, as it were by ſorcerie) to deſtruction, and not to Aedification.
So much for the Finall Cauſe. And hitherto hauehave we ſpoken of the Cauſes of Things indifferent.