OF TRADITIONS

Moreouer that wee may make that difference of diuine worship, and of things indifferent, fully and wholy manifest: and answere to an obiection of theirs who defend worshippes inuented by men, with such places of Scripture, as where god willeth vs to obey the commandements of mē: we wil note and obserue that there are foure sorts of those things, which men commaund. 1. The ordinaunces of god, which god wil that men propose vnto others to be obserued: but not in their own name, but in the name of god himselfe, as being themselues the ministers, and messengers, not the autors thereof. So the ministers of the church propound the heauenly doctrin of god to the church: parents to their children, & Maisters to their scholers: so Magistrates propound the commaundements of the Decalogue vnto their subects. The obedince of these commaundementes is and is called Gods woorship: because they are not humane ordinances, but diuine, which are necessarily to bee obeied, although no autoritie or commaundement of any creature came thereto, yea although all creatures should commaund the contrary. Hither appertaine many places of Scripture. As, Prouer. 6.20. My Sonne, keepe thy Fathers commaundement, and forsake not thy Mothers instruction. 1. Thessal. 4.2. Yee know what commaundementes we gaue you by the Lord Jesus. He therefore that despiseth these, despiseth not man, but god. Matth. 23.2. The Scribes and Pharisees sit in Moses seate. Al therefore whatsoeuer they bid you obserue, that obserue and doe. These and the like sayinges will vs to obey men as the ministers of god, in these thinges which belong vnto the ministery, that is, which god by expresse commaundement hath testified that hee will haue published and commaunded by them, but they graunt not authority vnto any to institute newe worshippes of god at their owne pleasure, according as it is said, Prouer. 36. Put nothing vnto his words, least he reproue thee, and thou bee found a liar. And 1. Timoth. 1. Commaund some that they teach none other doctrine.

2 The ciuill ordinances of men, which are determinations and prescriptions of circumstances necessarie and profitable to the keeping of the morall commandements of the second Table. Such are the positiue Lawes of magistrats, parents, masters, & of al who bear rule ouer others in the ciuil state. The obedience of these Lawes, as touching the generall, is the worshippe of God; because the generall thereof is morall, and commaunded by God himselfe, namely obedience towards magistrates, and others which beare rule in the common-wealth. But as concerning the special of the action, or as touching the circumstances, it is no diuine worship; because those woorkes are diuine woorshippe, which must necessarilie be doone in respect of Gods commaundement, although no commandement or respect of any creature were adioined: but these, except they were commanded by the magistrates, might be done or omitted without any offence against god: but yet notwithstanding such ciuil ordinances of magistrates and other gouernours binde the consciences of men; that is, we must necessarily perfourme them; neither are they neglected without the displeasing of God: and therefore by reason of these commandements of Magistrates we are bound also to performe the works enioined vs by these commandements, euen although wee could omit them without giuing any offence; if wee meane to reteine our obedience pure and sound. So to carrie weapons or not to carry weapons; to pay a lesser or greater tribute or subsidie, is not in it selfe the worship of God; but the obedience which is in these and the like matters due to bee rendered vnto the Magistrate, is Gods worshippe. Therefore if the Magistrate neither command nor forbid either, it is free to be either: but if he command any one thing, he sinneth whosoeuer doth the contrarie, although he coulde keepe it neuer so close, neither offend any man thereby. The reason is, because the generall, namelie obedience towardes the Magistrate, which is gods worshippe, is violated. Wherefore these specials and particulars are by an accident made the worship of god, to wit, by the commaundement of the Magistrate.

3 The Ecclesiastical or Ceremonial ordinances of men, which are determinations or prescriptions of circumstances necessarie, or profitable for the keeping of the commaundementes of the first table. For they belong either to the keeping and maintaining of order and comelines in Church-assemblies and in the Ecclesiastical administration of the ministerie; or to externall exercises of godlines, both publique and priuate, or to auoide the giuing of offence vnto the weaker, & to bring them vnto the Church and knowledge of the truth: Of which kind are, the time, place, form, & course of sermons, & prayers, & readings in the Church, likewise fastes, the manner of proceeding in election of ministers, in gathering and distributing almes, and such like, whereof god hath commaunded nothing in speciall. The generall also of these Lawes, as of the ciuil, is moral, if they be rightlie & profitably made, and therefore is it the worship of God: as it is gods worship, to heare the woord of god, to pray vnto god as wel publiquely with the company of the faithfull, as priuately, to bestowe almes vpon our poore brethren, to receiue the sacramentes. But the Ceremonies themselues are not onelie no worship of God, but neither doe they binde mens consciences, neither is the obseruation of them necessarie, except the omitting of them breede offence. So it is no worship of god, but a thing indifferent, and not binding mens conscience, to vse this or that forme of praier, at this or that time, at this or that houre, in this or that place to heare the woorde of god, to pray, to receiue the sacraments. Neither hath the Church onely this right and power to constitute or abrogate or alter by her owne authoritie these ordinances, as she iudgeth it to be most expedient for her common edification: but the consciences also of particular men reteine this libertie, so that they may either omit these or doe otherwise without any offence against god, if there arise no scandal or offence thereby among men, that is, if they doe it neither of contempt, or neglect of the ministerie, nor of wantonnes, or ambition, or of a desire of contention & noueltie, nor with the offending of weake ones. The reason is, because then lawes are rightlie obserued, when they are obserued according to the mind and purpose of the law-giuer. But the Church ought to will that such ordinances and statutes as are made concerning thinges indifferent bee obserued, not in respect of her owne authoritie or commaundement, but onely for the maintenance of order and comlinesse, and for the auoiding of scandals and offences. Wherefore as long as comlinesse or order is not violated, neither offence giuen, it leaueth euerie mans conscience free to himselfe. For not in respect of the Churches or ministers commandement, but in respect of the iust causes of commaunding, thinges indifferent are necessarily sometimes to be done, or to bee omitted; and the conscience is hurt not by the neglect of any humane commaundement, as in ciuill matters, but by the neglect of the causes for which they are commaunded. Hither belongeth the precept of Saint Paul, 1. Cor. 10.27. Jf anie of them which beleeue not, call you vnto a feast, and if yee will goe, whatsoeuer is set before you eate, asking no question for conscience sake. But if anie man saie vnto you, this is sacrificed vnto Jdoles, eate it not, because of him that shewed it, and for the conscience (for the earth is the Lords, and all that therein is) And the conscience I saie, not thine, but of that other: For why should my libertie be condemned of another mans conscience? For if J thorough Gods benefite bee partaker, why am I euill spoken of, for that wherefore J giue thankes? Likewise, the Decree of the councell of the Apostles, Acts. 15. Of thinges sacrificed to Jdols, of bloude, and that which was strangled. Likewise, the precept giuen concerning women to be couered. 1. Cor. 11. Likewise, the Lordes daie substituted by the Church in place of the Sabboth for the exercise of the ministerie, &c.

Reply. If the edictes of Magistrates binde mens consciences, why then doe not the traditions of the Church bind them also? Answere. God gaue this power and authority of making ciuill lawes vnto the Magistrate, and hath strengthened it with this band, in that hee threatneth and denounceth his anger against them which breake these lawes: but vnto the Church and to his Ministers hee hath not giuen any such authoritie; but yet notwithstanding hee would haue these lawes and constitutions to bee obserued, which the Ministers & the Church of their own authoritie command, not for any necessity that there is of obeying these lawes commaunded by the Church, but according to the rule of charitie, that is, for a desire of auoiding offence. This aunswere is deliuered in these places of scripture. Matth. 20.25. Yee knowe that the Lordes of the Gentiles haue domination ouer them, and they that are great, exercise authoritie ouer them: But it shall not bee so among you; but whosoeuer will bee great among you, let him be your seruaunt. 1. Pet. 5.3. Not as if ye were Lordes ouer Gods heritage, but that yee maie be ensamples to the flocke. Colos. 2.16. Let no man condemne you in meate and drinke, or in respect of an Holie-daie, or of the newe Moone, or of the Sabboth daies. Gal. 5.1. Stand fast in the libertie wherewith Christ hath made vs free. Neither are the causes obscure or harde to come by, for which God made this difference: namely, that there might bee an euident difference betweene the ciuill Magistrate, vnto whom it belongeth to beare rule ouer his subiects, and to constrain by corporall force such as obeie not; and the Ministers of the Church, vnto whom no such rule and power is graunted; but vnto them is committed the charge and office of teaching and instructing men concerning the will of GOD. Againe, because by the breach of Ecclesiasticall lawes, if it bee done without giuing of offence, the first table of the Decalogue, for which they are to serue, is not broken: but by the breach of ciuil lawes, albeit no offence be giuen thereby, the second table is broken, in as much as either some thing is taken frō the common wealth, or some occasion is giuē of iniurying it. Neither is this replie of force; That vnto the greater and worthier office greater obedience is due: And therefore the constitutions of the Ministers of the Church are no lesse necessarilie to bee kept, than the lawes of the ciuil Magistrate. For vnto the worthier greater obedience is due in those thinges which are properly belonging vnto his office. Now the proper office of the ciuil Magistrate is, to make lawes which are for the commaundement it selfe to bee obserued: but the proper office of the ministerie of the Church is, to sound foorth Gods commaundements: And the proper office of the Church is, to ordaine Ceremoniall decrees, which must bee kept, not for the commaundement of man, but for auoiding of offences.

4 Humane ordinances, which are repugnant vnto the ordinances of God. These God forbiddeth vs to obey, whether the ciuil Magistrate commaunde them, or the Church, or the Ministers of the Church. Acts. 5.29. We ought rather to obey God than Men. Matth. 15.3. Why transgresse yee the commaundement of god by your tradition?

Hauing now considered these foure kindes of ordinances deliuered by men, it is easie to make aunswere vnto that first obiection; God commaundeth vs to obey the commandementes of men. He doth so, first, Such as bee good, that is, not repugnant vnto his woorde. Secondly, such as hee himselfe hath commaunded by men, that worship maie be giuen him. Thirdly, Ciuil ordinances which depend on the authoritie of men, not obeiing them for diuine worshippe, but for conscience, sake: Fourthly, Ecclesiasticall or Ceremonial ordinances, obeying them, but not respecting therein anie diuine worshippe, or conscience, (neither of which they import) but onelie the auoiding of offence.

2 Obie. What things the church commandeth by the instinct of the holie ghost, those are diuine ordinances belonging to the worship of god. But the church decreeth good and profitable constitutions, being guided by the guiding of the holie ghost: Therefore good constitutiōs decreed by the church appertaine to the worship of god. Aunswere. The general indeede of those commandements, which the church prescribeth by the instinct of the holie Ghost, appertaineth to the worship of God. This general compriseth the diuine Lawes of God, of not breaking charity, and of auoiding offence, of keeping order and comelinesse in the church. And in respect of this general, the constitutions, which the church decreeth by the instinct and motion of the holy Ghost, are also diuine, or the constitutions of God, as namely they are a part of these diuine Lawes, the care and keeping whereof is commended vnto vs by god himselfe in his word. But those good constitutions of the church are humane, or the constitutions of men as they doe in speciall designe that which was in generall by these diuine Lawes signified rather than expounded. Wherefore those ordinances are no worship of god, which the church aduiseth, decreeth, receiueth or commaundeth for the countenaunce of mutual charity among vs, and for the preseruation of order and comelinesse, or for the auoiding of offences, albeit in the choosing and constituting of these shee be directed by the instinct of the holy ghost. For the holy ghost declareth both vnto the church; both what is profitable for the auoiding of offences, and also that those things, which are commaunded for the auoiding of offences, are neither the worship of god, nor necessary to be obserued, but in case of auoiding offence, and therefore that the church reteineth her libertie of deliberating of them, or of chaunging of them, or of omitting them, if there be no feare of offence. This doth Saint Paul manifestly declare, when as, 1. Corinth. 7. counselling them to single life, which haue the gift of continency, yet hee addeth further: But I speak this by permission, not by commandement. Again, This J speake for your owne commoditie, not to tangle you in a snare, but that yee followe that which is honest, and that ye cleaue fast vnto the Lord without separation. Here he affirmeth both; both that hee wisheth them, that are continent, to leade a single life, that so they may the more fitlie serue god; and that also hee leaueth it free vnto them to marry, and hee speaketh both by the instinct of the holie ghost.

3 Obiection. God is worshipped by those thinges, which are done to Gods glory. The things that the Church doth decree are don to Gods glorie. Therefore these also are the worship of God. Aunswere. Those thinges, that are done to the glory of god, by themselues, that is, which are commaunded by god, to this end, as that by these workes wee should declare our obedience towardes him, they are the worshippe of god: but not those thinges which serue for the glorie of god but by an accident, that is, which serue sometimes for the perfourming of those thinges, which are commanded by god, vpon some accidental respectes and causes, which if they do not concur, god yet may be honored both of those that do thē, and of those that doe them not, so that they be done, or left vndoone, of faith, which is assured and resolueth, that the person is not reconciled vnto god, and that the action, or omitting of the action doth agree with the word of god.

4 Obiection. The examples of those who haue worshipped God without his direct commandement, confirme that it is permitted to men to worship God with that worship which themselues ordaine. Auns. The example of Samuel sacrificing in Ramoth cannot at al establish Wil-worship. For as touching the sacrifices, they were the worship of god, because they were commaunded by god: and as concerning the places appointed for sacrifices, they were free, when as yet there was no appointed place for the arke of the couenaunt. Wherefore Samuel did appoint that towne for sacrifices, where hee dwelt, as being most fit and commodious. Verie wel knewe the holy Prophet that the woorship of God did not consist in this circumstaunce of place, which was left free vnto the godly before the temple was built of Salomon. Lastly as concerning the person, although the Prophets were not of Aarons family, yet had they by reason of their extraordinary function autority to sacrifice. This also may be said as touching Elias sacrificing in the mount Carmel. Now as for Manoah who is said to sacrifice in Zorah, either he did not himselfe sacrifice, but deliuered the sacrifice to be offered of the Angel, whom hee tooke to be a Prophet, or hee himselfe offered it being commanded by the Angell, and so did nothing besides the diuine Lawe of god.

In like manner is the aunswere easie to other examples which they heap together & bring in. Abel & Noah, Gen. 4. and 8. offer sacrifice: but not without the commandement of god, because they did it with faith, Heb. 11. But no faith can bee without the woord of god, Roman. 10. The Rechabites, Ier. 35. refraine from wine and husbandrie according to their father Jonadabs commaundement, and are therefore by God commended: But Ionadab meant not to institute any newe worship of god, but by this ciuil ordinaunce to banish from his posterity riot and such sinnes and punishmentes as accompany riot. So also Daniels fasting, Dan. 10. & the Nineuits fasting, Ion. 3. was no worship of god, but an exercise, seruing for the stirring vp of praier and repentaunce, which were that worship of God which is in those places commended, Now in John Baptist (Matth. 3.) not his kind of liuing, foode, and apparel, but his sobriety, and temperancy is commended, & is the worship of god. And, Hebr. 11. not the raiment made of sheepes and goates skins, neither the wandring in mountaines, caues, and dens, but faith and patience in calamities is set forth and commended as the worshippe of god.

5 Obiection. Whatsoeuer is done of faith, and pleaseth god, is Gods worship: These works, albeit they are vndertaken by men voluntarily, yet are done of faith, and please God. Therefore these workes vndertaken by men voluntarily, are the worshippe of God. Aunswere. This doth not suffice for the defining gods worship: for after a diuerse sort is the worshippe or god, and indifferent actions pleasing vnto god. The worshippe of god doth so please god, that the contrary there to displeaseth god: & therefore cannot be done of faith. But those things which are in themselues indifferent, are so liked of god, that their contraries also are not of him disliked or disalowed.