profitable for the Churches than vnlearned and negligent Ministers 57 Furthermore the refractarie Ministers confirme the enemies of the Gospell in their errors and in their furies against the true Church who by this shamefull tergiuersation and looking backe of the Ministers are now become more obstinate and more insolent than they were before 58 Neither can there be any spectacle more wished for Dissention among the Reformed Churches a pleasant spectacle vnto Antichrist and pleasing vnto ANTICHRIST than when he seeth the true Christians by mutuall dissentions and domestique iarres to be consumed one of another whom hee hath hitherto laboured in vaine to reduce vnder the yoke of his Tyrannie 59 Contrariwise there cannot happen any thing But very lamentable vnto the Church of Christ more lamentable and more miserable vnto the CHVRCH OF CHRIST than when she beholdeth the fire of Dissention to be kindled at home and feeleth her owne bowels to be pitifully torne and rent asunder by them who with one heart and hand ought to haue opposed themselues against the Common Aduersarie 60 But these Diuine Comminations and threatnings are seriously to be considered and regarded WOE vnto the man by whom the Offence commeth c. I will require my flock at their hands and will confound them which verily are not spoken in vaine 61 Wherefore it were to bee wished that all these Challengers and Rescuers of LIBERTIE would haue some care and regard of their owne saluation and that they would free themselues from these so horrible Scandals For this argument cannot possibly be refuted by any meanes That the Bishops are not Authors of Scandall 62 And in that they labour to retort the Scandall vpon the BISHOPS and the Ciuill MAGISTRATE affirming that they are the Cause thereof We know well that some clamorous Preachers mainely crie out euen vntill they are hoarse againe that the Prelates prophane the Worship of GOD with horrible and intolerable impietie 63 But as it commonly happeneth in factions and part-takings they do but indulge and giue the raines vnto their partiall affections shewing the extremitie of their hatred contumacie against the Magistrate vniustly traducing the most reuerend Prelats of our Church who now these many yeeres to their great commendation and honor with infinite trauell haue laboured to promote the Saluation of the people to the singular profit and edification of the godly and haue excellently wel deserued of the Church of Christ 64 Yet we deny not but that euill and contentious men might haply TAKE occasion of Offence out of the deeds and discipline of the Bishops but that they GAVE any or could preuent al inconueniences or are now bound to make all such good this is it that we constantly deny 65 What NW If in the feeding of Christs sheepe and in the Gouerning of them EVERY CHVRCH careth for the flock committed to her owne custodie and charge and prescribeth nothing vnto others nor medleth with them Is it not equitie reason that the CHVRCH OF ENGLAND should enioy her owne Libertie whereof also she hath speciall reason and is ready to render an account thereof vnto Christ Iesus the assertor of our Libertie and to his Catholique Church 66 But let the true Authors of Scandal look into themselues The Refractarie Ministers are Schismatiques and consider what it is to rend the Church and to sow the seeds of SCHISME but only to ayme and strike at the throate of Charitie 67 Which they verily do who with priuate preiudice carpe at and reprehend the publike iudgment of the whole Church and brand with a blacke coale the Magistrates authoritie in Things indifferent 68 And thus am I forced to breake off this not Disputation because the thing is euident and plaine but Complaint which verily is much shorter and feebler then is required by the greatnes of the mischiefes and euils which by the ouerflowing petulancie and licence which euerie man hath to speake and to write what he listeth haue risen in the Church do still rise yea and will arise daily more and more vntill the Sonne of GOD our Lord IESVS CHRIST shall deliuer his Church shewing himselfe vnto all mankind hauing raysed the Dead CHAP. X. Of the WORSHIP of God And that Things Indifferent and Ceremonies ordained for Order and Decencie in the Church are not the Worship of God WORSHIP OF GOD The Worship of God what it is is all that seruitude obseruancie reuerence and religion whereby as well inwardly in the heart as outwardly in the worke it selfe wee honour GOD and serue him 2 This if it be rightly performed according vnto the will of GOD is termed True Worship but if contrariwise it is called False and Idolatrous Worship 3 True Worship of God True worship what is euery worke inward and outward commaunded by GOD performed in faith to this principall end that GOD may be glorified 4 And to worship GOD truly is so to worship him as he hath commanded in his Word how he would be worshipped 5 The Efficient Cause The Efficient Cause of Worship I meane the first and Principall Efficient of true Worship is the Holy Ghost by whom we are moued and stirred vp to worship and honor God 6 For the Spirit is he which giueth vs Faith it selfe from whence floweth Worship and exciteth vs to do the works of pietie both internall and externall He worketh in vs both the will and the deed after the good pleasure of his will as the Apostle speaketh 7 The Secondarie and lesse Principall Efficient Cause of Worship are We our selues who adore and honor God The Material Cause of Worship 8 The Materiall Cause is the Worke it selfe commanded by GOD whereby we serue him a loring him with the greatest reuerence we possiblie may for no Creature hath any right of instituting the Worship of God 9 Hereupon is excluded all Will-worship and the figment of good Intention to wit when men do euill that good may come thereof or when they themselues doe inuent workes which they obtrude vnto God for Worship not workes euil in themselues but yet not commanded by God 1. Sam. 15.22 Ezech. 20.19 Matth. 15.9 Esay 29.13 10 For it is not sufficient NW for Worship that some worke be not euill or not forbidden but it ought to be Commanded by GOD 1. Sam. 15.22 Ezech. 20.19 Matth. 15.9 Esay 29.13 11 The Formall Cause The Formall Cause of Worship is Faith For good workes and iust actions do not only flow from Faith as from the Efficient Cause euen as all humane actions proceed from the Soule but also those workes haue their being from Faith as from a Forme whereby they are godly holy and therefore acceptable vnto God 12 The Finall Cause The Finall Cause of Worship Worship of God two-fold 1. IMMEDIATE which is is the Glory of God whereunto must be referred all the whole Worship of God 13 Worship of God is two-fold Immediate or
diuine Maiestie The Generall kind of Things indifferent is Morall 19 The Generall kind of these is morall seeing they are determinations of circumstances necessarie or profitable for the obseruation of the morall precepts of the first Table that is to preserue order and decencie in the assemblie and meetings of the Church and in the vse of the Ecclesiasticall Ministrie or for publike or priuate exercises of pietie or to shun and auoid the scandall of the weake and to bring them to the Church and the acknowledgement of the truth 20 Hence it is Note well that they are and may be called Worship of GOD namely in their General not in their Special kind I will speake more plainly 21 Things indifferent Traditions or Ecclesiastical precepts of men are the WORSHIP of GOD as they be Morall but not as they be Ceremoniall 22 For examples sake The assemblie or meeting together of the Church to exercise the duties and offices of pietie is the Worship of God Publique and priuate Prayers Diuine Sermons c. are the worship of God but to meete to gether this or that day or houre to conceiue or recite our prayers to sing Psalmes or other holy hymnes in this or that forme of words or pronunciation either standing or sitting or kneeling is not the Worship of God It is a Worshiop of God not to scandalize our neighbour but to eate or not to eate flesh is not a Worship of God Hitherto haue we declared the Definition and Nature of Things indifferent It followeth that we speake of the Causes thereof CHAP. II. Of the CAVSES of Things Indifferent And first of the EFFICIENT Cause THe EFFICIENT Cause of Things Indifferent The Efficient Cause of Things indifferent 1. Principall is two-fold Principall or Adiuuant 2 The Principall Efficient Cause is GOD by whom Things Indifferent are GENERALLY instituted and commanded who in his Word declareth vnto the Bishops and Gouernours of the Church the fountaine from whence they ought to be deduced and drawne gouerning also their wittes and directing their tongues in that busines For GOD will haue all things to be done in good order so as they may serue both for the setting forth of his owne glory and also for the edification of the Church 1. Cor. 14.40 seeing he is the GOD of order and not of confusion 2. Adiuuant and this is either 3 The Adiuuant Cause is either the Whole Church together or Certaine wise and intelligent Men to whom the Church hath committed the institution of Things indifferent 4 The whole Church The Whole Church because she hath power to appoint and prescribe rites and ceremonies in particular for all things are the Churches 1. Cor. 3.22 which performeth this her Office with a Free and Godly will Free being no manner of way compelled Godly that is fitted and accommodated to the will of God which may only regard the glorie of God and the edification of good and godly men and no way seeke after humane or worldly commodities by the institution or vse of any Indifferent things 5 Now the institution and ordering of these rites and ceremonies Or Certaine Men. the Church ought to commit to the care of certaine godly wise and circumspect Men whom she perceiueth to be endued with diuine gifts and well able to iudge of such matters So the Apostles command the Church to chuse and ordaine such Deacons Act. 6.3 And that chosen vessell of God writeth vnto the Church of Corinth that she ought to ordaine Iudges who might vnderstand and decide the controuersies and causes of the Christians 1. Cor. 6.7 6 Concerning which Ceremonies notwithstanding the iudgement and censure thereof is to be permitted vnto the Church as also of the whole Doctrine taught by the Ministers and Pastors according vnto that which the Apostle saith Let two or three Prophets speake and let the other iudge And if any thing be reuealed to another that sitteth by let the first hold his peace The Spirit of the Prophets is subiect to the Prophets 1. Cor. 14.29.30.32 And the Doctors and Teachers of the Church are not LORDS ouer the same but Ministers and Seruants vnto it 7 Out of these things which haue been spoken of the Efficient Cause it is plainly gathered Ecclesiasticall Traditions are not meerly Humane but also Diuine that such Indifferent things as by the Church haue been lawfully and orderly instituted and approoued are so farre Humane as that they are also Diuine and therefore haue more than Humane authoritie yea plainly DIVINE 8 The reason hereof is Because the Church is directed and gouerned by the Spirit of Christ who is Truth therefore the Precepts of the Church in THINGS INDIFFERENT are both true and holy 9 Moreouer sithence the Church of Christ doth alwaies depend on the Word of God insomuch that if it should erre which notwithstanding is impossible and fall from the same it should not bee the Church of Christ Therefore the Traditions and Constitutions which are ordained by the Church following the Word of God are grounded vpon the authoritie of GOD himselfe and drawne out of the holy Scriptures and therefore consequently DIVINE 10 An example hereof we haue in the Surplice which Ministers vse to put on Question in the solemnizing of Diuine Seruice or the administration of the Sacraments It is demanded Answere Whether this be an HVMANE Tradition or not I answere It is so an HVMANE Tradition as that it is also DIVINE It is DIVINE so farre foorth as it is a part of that Decencie the care and obseruation whereof is commended vnto vs by the Apostle 1. Cor. 14.37.40 But it is HVMANE as it doth particularly designe what hath been generally pointed at rather than plainly declared Note For it si our part to determine in particular and precise forme and manner that Decencie and Order which in generall termes is deliuered in the holie Scriptures By this one example may appeare what we are to thinke and iudge of all other of this kinde 11 These things repugne and are contrarie to the Efficient Cause What things are contrarie vnto the Efficient Cause namely I. To institute and ordaine such rites and ceremonies as are contrarie vnto the will and Word of GOD. 12 Of which sort are in the Church of Antichrist the Popes Supremacie the Sacraments of Penance Confirmation Order Matrimonie Extreame Vnction the oblation of the sacrifice of the Masse the Communion vnder one kind Crucifixes Inuocation of Saints Prayers for the dead Purgatorie Indulgences Single life of Priests Auricular confession Papisticall satisfactions c. 13 II. To peruert contrarie vnto the Word of GOD such Ceremonies as are lawfully and aduisedly instituted by the Church 14 III. To appoint and ordaine indifferent Ceremonies and rites to be obserued without the consent and approbation of the Church 15 IV. Wilfully or carelesly to neglect and omit those indifferent ceremonies which the Church hath lawfully commanded and
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 haue we spoken of the Causes of Things indifferent CHAP. VI. What Things be rightly and truly tearmed INDIFFERENT WHat things are to be accounted held INDIFFERENT and what not may be collected by the precedent Disputation about the Definition and Causes of Things indifferent 2 But yet for the more plaine demonstration of this point How Things meerely Indifferent may be discerned and to the end that no error be committed in the Vse of Things indifferent these succeeding Distinctions Canons and Cautions are diligently to be marked and remembred 3 I. The Generall kind of euery ceremonie 1. Distinction rite thing action fact worke c. is either Commanded by GOD or Forbidden 4 If the Generall kind be Commanded then also the Speciall kind worke thing or action it selfe is rightiy termed INDIFFERENT 5 As for example This Generall kind Order or Decency in the Church is to be kept is Commanded by GOD 1. Cor. 14.40 Therefore all the Speciall kinds of this Generall as the circumstances of time place persons garments and such like are free and indifferent 6 But if the Generall kind be Prohibited and forbidden by GOD then cannot the Speciall kind or worke be accounted in our owne power and indifferent 7 As it is Forbidden that any man worship God with the Traditions of Men Therefore the Popish Masse and all other inuentions of wil-worship contained vnder a forbidden Generall kind are not to be placed among Things indifferent 8 II. Among Things indifferent 2. Distinction Some are Free and lawfull but at some certaine Times And some are Alwaies Free and lawfull 9 Things in diffdrent at a certaine Time were the Iewish Mosaicall Feasts obserued by the weake Christians in the Apostolicall Primitiue Church and so also was Circumcision and some such other Ceremonies permitted by the Apostles vnto the weaker sort in the infancie of the Church otherwise it was lawfull for any man to neglect them at his pleasure 10 And yet these things before the reuelation of Christ were not free to be done or not to be done but necessarie parts of religion because they were commanded by God himselfe 11 But in the Apostles time although they were abrogated yet they were made Indifferent so that if any did obserue them for peace and quietnes sake he was not reckened an offender against Christian faith 12 Adde also that this was the will and counsell of GOD that the Ceremonies of the Law should not be abrogated and taken away altogether and at once but by little and little one after another vntill the Temple were vtterly subuerted for he would not that the Temple should stand without any Ceremonies But after that the Temple was taken away then also were all the Feastes and Sacraments of the Iewes made vnlawfull to all the Church 13 And this is that which S. Augustine wrote to S. Ierome that the Iewish Synagogue was to be lead with pompe to her funerall and to be buried with honor 14 Wherefore after the Church was established they ceased to be Indifferent euen as at this day also they are Forbidded in the Church of Christ according to the saying of S. Paul Gal. 5.2 If you be circumcised Christ shall profit you nothing at all 15 Those things which are Alwaies Indifferent are these to eate flesh and not to eate to marry a wise or to remaine vnmarried to vse a Surplice in the ministeriall office or not to vse it and such other things 16 III. 3. Distinction Indifferent things are considered two waies First In themselues as middle things without relation to persons Secondly Relatiuely as they are referred to the persons that vse them 17 Being conddered In themselues then Such things as are Indifferent in their own natures are all free and such as neither please nor displease God for they neither come vnder the compasse of his precept nor of his prohibition 18 But being considered Relatiuely they may be either Lawfull or Vnlawfull according to the respectiue qualitie of the men that vse them who are of two sorts 19 For some of them are men Regenerate and some Vnregenerate neuer borne againe in the wombe of the Church 20 Among such as are Regenerate some are Strong in faith and some are Weake 21 If any Regenerate man which is Strong in faith do vse any of the Indifferent things without doubting or scruple of conscience then are they to him Lawfull and his obedience in Things indifferent pleaseth Almighty God 22 For we ought to be perswaded out of the Word of God what things are permitted commanded or forbidden vnto vs according to that saying Rom. 15.5 Let euery man haue a full perswasion in his owne mind And againe in the vers 14. Nothing is vncleane in it selfe but to him that thinketh any thing vncleane to him it is vncleane And in the 22. and 23. vers Blessed is the man that doth not condemne himselfe in the thing which he alloweth c. 23 Neither is the saying of S. Paul against this That Things Indifferent want not the authority of the Word of God when he writeth in Rom. 14. vers vlt. Whatsoeuer is not of faith is sinnne Because that those Things which are INDIFFERENT do not altogether want the authority of the WORD OF GOD but rather are established vpon the same for so much as concerneth the Generall kind of the particular fact from whence it commeth that the Worke hath his estimation in the sight of God if it be performed in faith 1. Cor. 14.37 24 Ezechias had no EXPRESSE Word of GOD for the taking away of the brazen Serpent and yet it pleased God because the Generall kind of that particular fact was commanded by God to wit to take away all Idolatrie and the occasions thereof And therefore this fact of Ezechias being done of faith pleased God and was acceptable vnto him 25 But if the Regenerate be as yet Weake in faith that is If they do vse any of these Indifferent things to the scandal either of themselues or of any other then are they vnto them Vnlawfull as is manifest 26 And if a man Vnregenerate vseth them or an Infidell to him they are also Vnlawfull because the minds and consciences of such men are polluted Tit. 1.15 for Whatsoeuer
imitation and offence whereupon it hath the name Scandall 7 ACTIVE or Giuen Scandall is that I Of Actiue Scandall the fault whereof proceedeth from the Author of that thing or action wherof the Offence commeth Or it is when any man ministereth an effectuall cause of falling vnto another 8 And this if you respect the Matter thereof ariseth either from a fact which in it selfe is Euill that is expressely forbidden by the Law of God or from a fact which in it selfe is Indifferent but either done or omitted importunely against the rule of Charitie In that there is committed a two-fold sinne in this one only 9 Of the Former Christ speaketh vnto Peter Matth. 16.23 Go behind me Satan thou art a Scandall or an offence vnto me For albeit indeed Christ was not scandalized yet it was not long of Peter but that Christ being terrified with the cogitation of the Crosse did breake the course of his vocation and the saying of Peter did verily grieue him and vnto the weake might haue been an occasion of ruine 10 Vnto this kind of Scandall are subiect NW all Heresies all hainous Crimes all actions or omissions repugnant vnto the Law of God briefely whatsoeuer is contrary vnto the Loue of God or of our Neighbour 11 This Scandall ought all the godly and such as haue any care of their saluation to beware of no otherwise then they would beware of Hell it selfe seeing our Sauiour himselfe hath said that it were better for a man then to be the Author of this Scandall that a Mil-stone were hanged about his necke and that he were drowned in the depth of the Sea Matth 18.6 12 Of the Latter kind the Apostle speaketh 1. Cor. 8.13 For S. Paul would not that any man should either vse Things indifferent or abstaine from the vse of them with the offence of his Neighbour 13 But heere we must consider three sorts of Men. Three sorts of Men to bee considered in the vse of Things indifferent Some haue learned Christian Libertie who therefore are accounted Firme and Strong Vnto these an Indifferent fact cannot be a Scandall but rather ioy and consolation 14 Some are Obstinate and indocible Concerning these the Rule of Christ is to be obserued 1 Let them go they are blind 2 and the leaders of the blind 15 Some are Weake 3 and as it were Yonglings in the Schoole of Christ Of these there must speciall regard and care be had in the Vse of Things indifferent 16 For whosoeuer vseth Things indifferent with the Scandall of such that is of them that are Weake he violateth the Law of Charity and denieth the Faith of Christ And hitherto of Actiue or Giuen Scandall it followeth that we speake of that which is Passiue and Receaued 17 PASSIVE or Receaued Scandall II. Of Passiue Scandall is that which Men take vnto themselues either from the good deeds sayings or counsels of others or from true Doctrine and the externall forme of the Church or generally from any other thing whatsoeuer 18 More specially It is some fact of ours or saying or counsell that in it selfe is godly iust and honest or at least some Indifferent thing not wickedly nor importunely done for the which notwithstanding some man either of peruerse morositie or of enuy and euill will or of some other sinister malignitie or error of mind iudgeth euill of vs and so draweth it into occasion of Offence 19 And this Passiue or Receaued Scandall is two-fold Passiue Scandall two-fold Humane or Diabolicall 20 Passiue Humane Scandall is either of Wicked Men 1. Humane which is either or of Godly Weake Men. 21 The Passiue or Receaued Scandall of Wicked men Of Wicked Men. either of Worldlings and Wise men out of the Church or of Hypocrites in the externall Assemblies of the Church is when the Wicked are offended 22 I. Either with the base estate humilitie and crosse of Christ in his assumpt Nature or Man-hood 1 Cor. 1.23 23 II. Or with the vnwisely conceiued and supposed absurditie of the Gospel the suspicion of noueltie the simplicitie of the Doctrine of truth the preaching of Grace the article of Predestination and with the mortification of the old-Man Matth. 15.12 24 III. Or with the externall forme of the Church 25 IV. Or with the Life and actions of the Godly whereby they peaceiue themselues to be reproued in the free vse of Things indifferent 26 V. Or with the Crosse and persecutions which euer accompany the profession of the Gospell 27 The Passiue or Receiued Scandall of the Godly Or of the Godly-Weak is that which is taken by the Weak ones which are in the Church and they not of the worser sort but is greedily caught by those that are malignant that they may make the doctrine of the Gospell vncertaine and doubtfull vnto the ruder and simpler people And that 28 I. Either from the oppression of the Church and punishment of such as be Innocent 29 II. Or from the Heresies and Contention which disturbe the Church 30 III. Or from the multitude power and authoritie of the Aduersaries of the celestiall Doctrine 31 IV. Or from the flourishing fortunes and prosperous successe of the Wicked Psal 73.2 32 But the Godly ouercome this Scandall againe the Holy Ghost confirming them partly by the Examples of the Church of Christ in all ages and partly by feruent Prayers c. 33 Passiue Diabolicall Scandal 2. Diabolicall is that when Men wickedly take hold of the falles and vices of the Saints for license of Sinning that so without all shame they may plunge themselues in all licentious wickednes Genes 9.22 Genes 19.30.31 2. Sam. 11.2.3.15 Matth. 26.72.74 Luk. 19.8 34 This kind of Scandall is termed Diabolicall from the qualitie not from the subiect because it is maliciously vsed to the shame and reproach of the holy Fathers and to the dishonor and contempt of almightie GOD. Wherfore this is most of all to be auoyded and abhorred Now let vs applie these things vnto our purpose 35 As Of the Reformation of the Church of England amongst all the Churches of Europe none instituted the Restauration of Religion and Diuine Worship more opportunely nor embraced the fame in a more conuenient order and forme then did the CHVRCH OF ENGLAND wherein nothing was done tumultuously nothing by force of armes nothing by deceipt and fraude but althings were reuoked restored according vnto the prescript Rule of Gods word and the vndoubted Example of the purer Primitiue Church with the greatest applause of all States and degrees with the vniforme consent both of Prince and People of Nobles and Commons euen in the open and publique Assemblie of Parliament 36 So the OVTVVARD FACE OR FORME OF THE CHVRCH doth not any where else appeare with more lustre and magnificence in other Prouinces or Kingdomes wherein all things hanging on the pleasure of the Presbyterie and plebeiall or common sort of people do
〈◊〉 〈◊〉 〈◊〉 in Theologia II. ARGVMENT The Ministerie of the Gospel is not only for earthly men Supplicat but also for heauenly Angels To speake for the Ministerie and Ministers thereof is to speake not only for God but also for the Angels Ergo The high Court of Parliament is bound to plead for the Ministers otherwise by Sparing Speech they shal prouoke both the Lord himselfe and also the whole host and armie of heauen against them ANSVVERE THe Defender disdaining to follow the resolution which I had made of this Argument and vnderstanding not his Auctor thus inspidely and vnfitly gathereth the Reason By the Ministerie of the Gospell the Angels of heauen receaue diuine reuelation to their farther ioy Ergo. To speake for the Ministerie and Ministers of the Gospell is to speake for Angels To say nothing how he gathereth this Antecedent from the Suppliants Reason what is this Conclusion to the Court of Parliament how doth it inforce them to speake for the schismaticall Ministers or are the Angels so distressed that they need intercessors But I answere as in the Consideration I. To the Antecedent I. That the Ministers of the Gospell is for Angels Answere is an ambiguous and perplexed speech and sauours of a Paradoxe For how will the Suppliants vnderstand this saying Is the Ministerie of the Gospell so ordained for Angels that they should bee Ministers thereof Vnpossible Is the Ministerie ordained to conuert them and to preach repentance vnto them Absurd Seeing they neuer sinned Or is it because thereby they might learne and know the Wisdome of God But so doe they also by all other the creatures and actions of God The Defender replieth No paradoxe at all Reply Neither had the Answerer any cause to make the first two questions That which he opposeth to the third against the knowledge of the Wisedome of God by the Gospell may as well be opposed to mens knowledge of the Wisedome of God by his word for they are also taught the Wisedome of God by his creatures and workes But I neuer denied Reioynder that the Angels vnderstood the Wisedome of God by the preaching of the Gospell as appeareth manifestly by my words wherefore vaine and idle is this needlesse defence Yet the Defender at last leauing his Auctor lying flat vpon his backe in the plaine field to shift for himselfe saith The further meaning of this argument in any speciall manner differing from other I leaue to the Auctor himselfe who is able no doubt to defend his meaning or to yeeld better reason to the contrarie To the contrarie of what to the contrarie that the Auctor cannot defend himselfe I know not what the Defender should meane by these last words to the contrarie but whatsoeuer his meaning be he confesseth plainly that he is not able to defend the Auctor of the Supplication and so leaueth him to our mercie II. What can this make for the Suppliants Answere The Controuersie betweene them and vs is not concerning the Ministerie of the Gospell but touching a few petie accidentall circumstances for which if any man forsake the necessarie function of his Ministerie and calling he hath the more to answere for The Defender Reply faining that this second answere hath receiued sufficient satisfaction alreadie but where addeth Whereas he chargeth vs to forsake our Ministerie for a few petie accidentall circumstances therein he discouereth the nakednes of the Prelates in inflicting so materiall and substantiall punishment for so few petie accidentall circumstances For iustice requireth a proportion betwixt the offence and the punishment But we acknowledge no offence Very well They acknowledge no offence Therfore Reioynder they doe not offend A found consequence I warrant you As touching the Prelats I answer that in inflicting the punishment he speaketh of they doe but their dutie by executing the lawes vpon offenders in obedience towards the superiour Magistrate for the peace and quietnes of the Church and let all the World iudge whether it be more meet fit that these self-conceited refractaries should dutifully conforme themselues or that the Magistrate to satisfie their wrangling and restlesse humour should dissolue the whole frame of so well setled gouernment III. Euery man is bound to promote the Ministerie of the Gospell to his power Answere and also to helpe and further a Minister thereof as he is a Minister not as he is in error or caried away with faction The Defenders replie is Reply In his third answere he proclaimeth againe but proueth not our error and faction If we erre or be factious let vs in that respect be punished so notwithstanding that the people be not punished with vs and let vs be holpen as we are Ministers I haue proued so much as the Defender desires alreadie at large Reioynder in my booke De Adiaphoris neither was I in the Consideration to make any idle digressions but to keepe my selfe strictly to the point and question in controuersie there handled The refractarie Ministers are punished only as they are in error and factious as euery man knoweth and haue as much fauour as they can desire as they be Ministers And for the people neither are they punished with them nor for their sakes but both are and shall be sufficiently prouided for without their helpe seeing they doe so vndutifully forsake them II. To the Consequence I It doth not follow Answere that because the wise and iudicious assemblie of Parliament iustly refuse to intermeddle in the quarell of Schismaticall Ministers farther then to admonish them to desist from their singularity and turbulent dealing that therfore they shall prouoke the Lord of Hostes and all the Angels and Saints in heauen against them But rather it followeth on the contrarie II. If that Honorable Court should take part with Schismatikes and intercede for them to detaine both them and the people still in faction and error then certainly they should prouoke the wrath of God and the whole Host of heauen against them Psal 50.17.18 c. What saith the Defender to this Replie I reason from your owne words against you The wise and iudicious Parliament will not intermedle in the quarrell of Schismaticall Ministers further than to admonish them to desist from their singularitie But the Parliament hath further intermedled for vs. Ergo We are not Schismaticall I answere To let passe the forme of this Syllogisme Reioynder the Assumption is a foule and slanderous imputation malepertly and vniustly laid vpon the high Court of Parliament The Defender slandereth the honorable Parliament most impudently charging and challenging that honorable Assemblie not onely to fauour their seditious faction but also as a partie in their schisme to haue intermedled and dealt in their behalfe contrarie to the knowledge of the whole kingdome For what hath the Parliament done what haue they spoken for them where is their decree and statute Are two or three the
this day we see whole families and assemblies compelled to flie out of their owne countrie and to liue in exile for Religion sake II. When the sinceritie of faith is so corrupt that holesome doctrine as the Apostle speaketh can bee neither taught nor learned the godly may depart For agreement and vnitie is commendable onely in the truth if truth be away wee ought to make no question of agreement and vnitie III. When the Sacraments are so corruptly administred that there is not scarse any step to be seene of Christs institution There is no doubt but a man may lawfully separate himselfe from that societie which retaineth not true Doctrine and the lawfull vse of the Sacraments But here both the Separatists and the Refractaries step in Obiections of the Brownists and Refractaries and labour to defend their Schisme alleaging 1. That we liue not according to our dostrine neither Ministers nor people 2. That whereas we abound with wickednesse yet we admit euery one promiscuously vnto the Lords Supper without further censure or discipline 3. That we vse Popish ceremonies in the worship of God I answere Answ generally These are no iust and sufficient causes to make a Schisme as appeareth in that the truth of doctrine and puritie of faith consist not in these things which whilest they grant vnto vs they condemne themselues in that they haue inconsideratly made a schisme from vs without iust cause Neither is it any hard matter to answere all their arguments in particular excepting the first Touching the Munisters therefore It is most certaine Of Scandalous Ministers that a faithfull Minitier of Christ ought not onely to know the will of God but also to do thereafter What Paul spake of the Law that not the hearers but the doers thereof should be iustified Rom. 2.13 that Christ speaketh of his Disciples Ioh. 13.17 If you know these things happie are you if you doe them But it cannot bee denied but that some Ministers offend this way which how they will answere before God let themselues looke vnto For my owne part I can say no more of such Ministers than what Christ saith of the Scribes and Pharisies Mat. 23.2.3 They sit in Moses chaire All therefore whatsoeuer they bid you obserue that obserue and doe but after their works do not for they say and do not It ought to content vs that they teach true doctrine and that they liue not thereafter it hurteth not me for they shall carrie their owne burdens The doctrine is ours the life is theirs let vs take the doctrine and leaue the manners I had rather haue a sincere Preacher of Gods Word that will declare Christ vnto me purely rebuke my sinful liuing comfort me with the sweete promises of the Gospell shew me how I ought to frame my life according to the will of God c. albeit his manners be somewhat corrupt and dissent from his preaching then to haue a wicked Heretique a pestilent Pharisie or a superstitious Hypocrite who outwardly shall pretend a certaine grauitie and a pure manner of liuing and yet corrupt the holy Scriptures leade the people into superstitious errors slatter the hearers preach for lucre mangle the doctrine of Christ and obscure the way of truth Of such Christ warneth vs to take heed saying Matth. 7.15 Beware of false Prophets which come to you in sheepes cloathing but inwardly are rauening wolues These things our Schismatiques know very well but not contented herewith they vrge Such a man was vnworthie to be admitted and now being in the Ministerie be ought to be put out which I leaue to the Magistrates and such as be in auctoritie to consider of As for the People Of Scandalous People the Separatists and Refractaries do limite and hedge in the Church too narrowly and straightly It is very lamentable indeed that the doctrine of truth is not heard with more fruit yet do they offend who looke for pure assemblies in earth without spot or blemish Christ compareth the Gospell vnto a net that containeth fish and filth and the Lords field hath in it both good corne and tares which yet must not be weeded out vntill haruest be come Vainely therefore doe they labour to seeke pure assemblies albeit if they would looke into their owne societies it may be they might finde therein as many Sinners as are in ours But these men ought to content themselues as the godly haue euer done that the wicked being knowne cannot hurt the saithfull who either haue no auctoritie to curbe them or cannot otherwise prouide for publique peace then by tolerating such And yet there want not in the meane time publique Lawes and penalties to restraine and bridle such as be notorious offenders That which they speake concerning the Communion Of promiscuous admission to the Communion is very inconsiderate also and foolish seeing neither Christ nor the Apostle Paul did euer speake any thing at all concerning the censuring and examining of others But command only that euery man should examine himselfe Christ celebrated his Supper with his weake Disciples and admitted Iudas to be partaker thereof as many excellent Diuines do hold Paul expressely commandeth that euery man examine himselfe It is my dutie to looke vnto my selfe and thine vnto thy selfe of euery other vnto himselfe So that a faithfull Minister seemeth to haue sufficiently discharged his dutie if he shall diligently admonish the Communicants hereof and not curiously prie into the secrets of other men Concerning manifest crimes the Church hath prescribed Lawes of admonition of Counsell c. If any list to communicate contemning these I see not how any man may exclued those from the Communion whom God the Father and Christ Iesus admit their ghuests neither doest thou know what God may worke in a Sinner euen in that very houre It is not a signe of an ingenuous and charitable mind to depart because of Sinners whom Christ inuiteth to come vnto him The Apostle saith 2. Tim. 2.20 In a great house there are not only vessels of gold and siluer but also of wood and of earth c. we must endeuour that we may be vessels of gold and siluer God only is to breake the vessels of earth in pieces As touching that we vse Popish Ceremonies in the Worship of GOD that appeares otherwise in my booke De Adiaphoris whereunto I referre the Reader Many men moue this Question Whether Schismatiques may be compelled Whether Schismatiques ought to be compelled to vnitie I answere Compulsion seemeth to be hard specially in such things as ought to be voluntarie Augustine confesseth that he was once of mind that neither Schismatiques nor Heretiques ought to bee compelled Lib. Retract cap. 5. But afterwards hauing by vse and experience learned what good a little discipline would effect he altreth his opinion and plainly defendeth that Schismatiques ought by all meanes to be compelled to concord and vnitie Yet herein great moderationought to be vsed we must
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 haue 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 vpon 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 vnto 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 vnto Decencie For it is a comely and Decent thing Conformity belongeth vnto Decency that in the waightier businesses when certaine things being of one and the same nature and kinde haue 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 onely 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 euery 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 vnto AEDIFICATION 52 For God forbid that the grauitie of the gratious Ministerie of the Gospell should be onely 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 Vnto 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 onely 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 vnder 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