10. Now we must hear, how the Rejoinder doeth say for the defence of those answers which the Def. gave to four• Divines, chosen out by himself to answer, of whom, Calvin is the first. Of whom it is said, that he condemneth only such Ceremonies, as are substituted to the very office of Sacraments. Where if he meaneth part of the office of Sacraments,1 he and we consent about Calvin but if he mean the whole complete office of Sacram. then he wrongeth Calvin. For upon Lev. 4.21. his meaning cannot be, that all the old Ceremonies of the Jews, had such a complete Sacramental office, as Circumcision, and the Passover had. Upon Isa. 20.2. speaking of Isaiah's going barefoot for a sign of future captivity (which was not the full office of a Sacrament) he saith: If Isaiah had done this of himself he might well have been laughed at. Those rites are of no worth which have not God for their author, which we are carefully to note, against the papists who obtrude upon us empty ceremonies for true Sacraments. This rule is for them: if they come from God we are to embrace them, if not, to scorn them, nay they cannot be received without dishonour to God, when therein mortal men take upon them the authority of God. And upon Mat. 21.25. he hath this doctrine: no sacred sign ought to be admitted among the godly, unless it be shown to be of God, 2nor is it in mens choice to mint any thing. But the Rejoinder affirmeth, that Calvin doeth expressly allow Symbolical signs, as exercises, and incitements of piety. The Place he meaneth is Inst. lib. 4. c. 10. sect. 14. where there is no express allowance at all, of mere humane Symbolical signs, but only of some Ceremonies, ⟨p. 241⟩to help the ruder sort of people in their unskilfulness. Now this kind of Ceremonies Calvin himself in the 28.29. sect. of the same chapter, doeth manifestly declare, to be matters of mere and necessary decency. The end of decency is, 3that (while such things are used which purchase respect to holy things we be stirred up to piety. That is a Decorum which so makes for the reverence of holy things that is that it be a fit exercise of Godliness. This being considered, and withal, that the Rejoinder in his great Charter, (cap. 1. […] 16.)
10. Now we must hear, how the Rejoynder doeth say for the defence of those answers which the Def. gave to four• Divines, chosen out by himselfe to answer, of whome, Calvin is the first. Of whome it is said, that he condemneth onely suche Ceremonies, as are subs•ituted to the very office of Sacraments. Where if he meaneth part of the office of Sacraments,1 he and we consent about Calvin but if he meane the wholle complete office of Sacram. then he wrongeth Calvin. For upon Lev. 4.21. his meaning cannot be, that all the olde Ceremonies of the Iews, had suche a complete Sacramentall office, as Circumcision, and the Passover had. Vpon Isa. 20.2. speaking of Isays goeing barefoot for a signe of future captivitie (which was not the full office of a Sacrament) he sayth: If Isaie had done this of himselfe he might well have been laughed at. Those rites are of no worth which have not God for their author, which we are carefully to note, against the papists who obtrude upō us empty ceremonies for true Sacraments. This rule is for them: if they come from God we are to embrace them, if not, to scorne them, nay they cannot be received without dishonour to God, when therin mortal men take upon them the authority of God. And upon Mat. 21.25. he hath this doctrine: no sacred signe ought to be admitted among the godly, unlesse it be shewwen to be of God, 2nor is it in mens choyse to mint any thing. But the Rejoynder affirmeth, that Calvin doeth expresly allow Symbolicall signes, as excercises, and incitements of pietie. The Place he meaneth is Inst. lib. 4. c. 10. sect. 14. where ther is no expresse allowance at all, of mere humane Symbolicall signes, but onely of some Ceremonies, ⟨p. 241⟩to helpe the ruder sort of people in their unskillfulnesse. Now this kinde of Ceremonies Calvin himself in the 28.29. sect. of the same chapter, doeth manifestly declare, to be matters of mere and necessarie decencie. The end of decencie is, 3that (while suche things are used which purchase respect to holy things we be stirred up to piety. That is a Decoium which so makes for the reverence of holy things that is that it be a fit exercise of Godlines. This being considered, and withall, that the Rejoynder in his great Charter, (cap. 1. 16.)
- 1Si Isayat sua sponte Loc f• cisset merito irises stusset. Nihili sunt ea symbola, quae Deum Anthorem non habent. Quod diligenter notandura est adversus Papistas, qui manes Ceremonias pro veris Sacramentis obtrudunt. Ipsit haec regula a• ponenda est: Si presiciscuntur a Deo ea •mplects debemus: sin minus intrepidè repu diare licet, imo sine Dei contumelia non r•cipiuntur: quiatum ejus aut bovitatem sibs usurpant mortales.Si Isayat sua sponte Loc f• cisset merito irris•s stusset. Nihili sunt ea symbola, quae Deum Anthorem non habēt. Quod diligenter notandura est adversus Papistas, qui manes Ceremonias pro veris Sacramentis obtrudunt. Ipsit haec regula a• ponenda est: Si presiciscuntur a Deo ea •mplects debemus: sin minus intrepidè repu diare licet, imo sine Dei contumelia non r•cipiuntur: quiatum ejus aut bovitatem sibs usurpant mortales.
- 2Doctrina est utilis▪ nullum sacrum signum deberae inter pios admitti, nisi a Deo profecta esse constat, nec esse in hominum arbi•rio quicquam […] udder.Doctrina est utilis▪ nullum sacrum signum deberae inter pios admitti, nisi a Deo profecta esse constat, nec esse in hominum arbi•rio quicquam 〈…〉 udere.
- 3Decori finis est partim ut dum adhibentur ritus, qui venerationem rebus sacris concilient talibi•s adminiculis ad pietat•• excitemur. Illud nobit decorum erit, quodita erit ad sacrorum mysteriorum reverentiam aptum ut sit idon•um ad pietatis exercitium, &c.
