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Of the rule by vvhich vve are to measure and trie, vvhat things are indifferent.
THat the Word of God is the onely rule, whereby wee must [Sect. I] judge of the indifferency of things, none of our Opposites (we hope) will denie. Of things indifferent saith t 1.1 Paybody, I
lay downe this ground, that they be such, and they onely, which Gods Word hath left free unto us.
Now these things which Gods Word leaveth free and indifferent (in respect of their nature and kind) are such things as it neither shew∣eth to be good nor evill. Where we are further to consider, that the Word of God sheweth unto us the lawfulnesse or unlawfulnesse, goodnesse or badnesse of things, not onely by precepts and prohi∣bitions, but sometimes also, and more plainly by examples. So that not onely from the precepts and prohibitions of the Word, but like∣wise from the examples recorded in the same, we may finde out that goodnesse or badnesse of humane actions, which taketh away the indifferency of them.
And as for those who will have such things called indifferent, as are neither commanded nor forbidden in the Word of Cod, I aske of them, whether they speake of plaine and particular precepts and prohibitions, or of generall onely? If they speake of particular pre∣cepts and prohibitions, then by their rule; the baptising of young children; the taking of water for the Element of Baptisme; A lectors publike reading of Scripture in the Church upon the Sabbath day; the assembling of Synods for putting order to the confusions of the Church; the writing and publication of the decrees of the same; and sundry other things which the Word hath commended unto us by examples, should all be things indifferent, because there are not in the Word of God, either particular precepts for them, or parti∣cular prohibitions against them. But if they speake of generall precepts and prohibitions, then are those things commanded in the Word of God, for which we have the allowed and commended ex∣amples of such as we ought to follow, (for in the generall wee are commanded to be followers of such examples, Phil. 4. 8. 9. 1 Cor. 11. 1. Eph. 5. 1.) Though there bee no particular precept for the things themselves thus examplified.
To come therefore to the ground which shall give us here some [Sect. II] footing, and whereupon we mind to reare up certaine superstruc∣tions: we hold, that not onely we ought to obey the particular pre∣cepts of the Word of God, but that also we are bound to imitate Christ, and the commendable example of his Apostles, in all things wherein it is not evident, they had speciall reasons moving them thereto, which doe not con∣cerne us. Which ground as it hath been of a long time holden and confirmed by them of our side, so never could, nor ever shall, our Opposites subvert it. It's long since the Abridgment confirmed and strengthened it, out of these places of Scripture. Eph. 5. 1, Be ye there∣fore followers of God. as deare children. 1 Cor. 11, 1. Be ye followers of me, even as I also am of Christ. 1 Thess 1. 6. And ye became followers of us and of the Lord, Phil. 3. 17, Bretheren be followers togither of me.
This ground is also at length pressed by u 1.2 Cyprian, who sheweth that in the holy Supper of the Lord, Christ alone is to be followed by us: that we are to doe what he did: and that we ought not to take heed, what any man hath done before us, but what Christ did, who is before all.
But Bishop x 1.3 Lindsey asketh of us, if we hold this rule, what is [Sect. III] the cause why at the celebration of the Sacrament, we blesse not the Bread severally by it self, & the Cup severally by it self, seeing Christ did so, yet having no cause to move him which concernes not us.
Ans. 1. Beside the common blessing of the Elements in the be∣ginning of the action, we give thankes also in the severall actions of distribution, saying after this or the like manner. The Lord Iesus, the same night he was betrayed, tooke Bread▪ and when he had given thanks (as we also give thanks to God who gave his Sonne to die for us) he breake it &c.
In like manner also after Supper, he tooke the Cup, and when he had given thankes (as we also give thankes to God who gave his Sonne to shed his blood for us) he gave it, &c. Which forme (we conceive) may be construed to be an imitation of the example of Chrict.
2. Though we did not observe such a forme, yet there were two reasons to move Christ to give thankes severally both at the giving of the Bread, and at the giving of the Cup, neither of which concer∣neth us.
1. The Eucharisticall Supper was one continued action with the other Supper which went before it, for it is said, That whiles they di•…•… eat, he tooke Bread, &c. Wherefore for more distinction of it from that Supper which immediately proceeded, it was fit that he should give thankes severally at the giving of each Element.
2. He had to doe with the twelve Apostles, (y) whose hearts bee∣ing * 1.4 so greatly troubled with sorrow, and (z) whose minds not well comprehending that which they heard concerning the death of * 1.5 Christ, much lesse those Misticall Symboles of it, especially at the first hearing, seeing, and using of the same, it was be•…•…ofefull for their cause, distinctly and severally to blisse those Elements, there∣by to help the weaknesse of their understanding, and to make them the more capable of so Heavenly Misteries.
Now having heard that which the B•…•… had to say against our rule, [Sect. IV] let us examine his owne. (a) He holdeth, That in the actions of Christ * 1.6 his Apostles, or the Customes of the Church, there is nothing exemplary and left to be imitated of us, but that which either beeing morall is generally comman∣ded in the Deealouge, or beeing Ceremoniall and circumstantiall is particularly commanded by some constant precept in the Gospell.
Ans. 1. This rule is most false, for it followeth from it, that the example of the Apostles making choice of the Element of Water in
Baptisme, and requiring a Confession of Faith from the person who was to be baptised; the example also both of Christ and his Apostles, using the Elements of Bread and Wine in the Holy Supper: a Ta∣ble at which they did communicate, and the breaking of the Bread, are not left to be imitated of us; because these things are ceremo∣niall, but not particularly commanded in the Gospell. So that ac∣cording to the rule which the Bishop holdeth, we sinne in imitating Christ and his Apostles in those things, for as much as they are not exemplary, nor left to be imitated of us.
2. His weapons fight against his owne fellowes, who alledge (as we have shewed b 1.7 elsewhere) the Custome of the Church, is a suf∣ficient warrant for certaine Ceremonies questioned betwixt them and us, which are not particularly commanded by any precept in the Gospell. These the B. doth unwittingly stricke at, whiles he hol∣deth, that such Customes of the Church are not exemplary, nor left to be imitated of us.
Wherefore wee hold still our owne rule for sure and certaine. [Sect. V] Christs actions are either Amanda, as the workes of Redemption, or Admiranda, as his miracles; or Notanda, as many things done by him for some particular reason, proper to that time and case, and not be∣longing to us, which things notwithstanding are well worthy of our observation; or Imitanda, and such are all his actions, which had no such speciall reason moving him thereto as doe not concerne us.
Calvine upon 1 Cor. 11. 1. saith well, that the Apostle there, cals back both himself and others to Christ. Tanquam unicum recte agendi exem∣plar. And Policarpus Lycerus, upon Math. 16. 24. Vnder that command of following Christ, comprehendeth the imitation of Christs ac∣tions.
Most certainly, it is inexcusable presumption, to leave the exam∣ple of Christ, and to doe that which seemeth right in our own eyes, as if wee were wiser then he. And now having layed downe this ground, we are to build certain positions upon it, as followes.
Apol. Part. 1. cap. 〈◊〉〈◊〉. sect. 1.
lib. 2. Epist. 3.
Proc. in Perth. As∣semb. part. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 38. & 40.
(〈◊〉〈◊〉) Io. 16. 6.
(〈◊〉〈◊〉) Io. 16. 12.
(〈◊〉〈◊〉) ubi su∣pra.
supra part. 3. cap. 6. sect. 12.