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
Westerne Church did Euseb Hist. Ecclesiast lib. 5. cap. 24. 13 This opinion concerning NECESSITIE ought chiefely and specially to be taxed lest the Righteousnes of the Gospell may be thought to be any such externall Policie also that there be no contentions by reason of the difference in the obseruation of rites and ceremonies 14 This Libertie is granted in the Gospell neither can the same be taken away by any Humane authoritie 15 So Christ will haue vs know that Rites are not NECESSARIE whether they be Mosaicall or of Humane Traditions as Coloss 2.16 Let no man condemne you in meate or drinke c. that is Let no man binde or iudge your conscience for these rites 16 Againe If you be dead with Christ free from the ordinances of the world that is from such precepts and constitutions whereby this humane life is gouerned wherefore as though you liued in the world are you burdened with traditions As Touch not Taste not Handle not Coloss 2.20.21 17 And Galat. 5.1 Stand fast in the libertie wherewith Christ hath made vs free and be not intangled againe with the yoke of bondage He willeth them to retaine the doctrine of Libertie lest they be vexed with the foolish torment of conscience or should moue contentions and discord if there be any Church which obserueth not the same rites and ceremonies with vs. 18 In Respect of any Priuate person in the Church It is not lawful for any priuate person to violate or to contemne the ordinances of the Church that Libertie is not such that any man by carelesse and wilfull negligence pride disdaine or contempt may without great sinne violate the ordinances and constitutions of the Church 19 Otherwise what seedes of discord would the confusion of those things be if it were lawfull for euery man at his pleasure to alter and change those things which belong vnto the common state and policie Ecclesiasticall seeing ONE and the SAME thing will neuer please all men if all things being as it were set in the middest should be left vnto euery mans particular discretion and choice 20 Neither is it sufficient to exclaime and crie out The BISHOPS haue no power and authoritie to make Lawes therfore we may LAVVFVLLY violate and transgresse their Traditions For we OVGHT to obey but yet so as that they doe not ordaine those Ceremonies for the WOASHIP of God or for things profitable for attaining Remission of sinnes as we shall shew afterwards 21 And as concerning the power and authoritie to make Lawes The power of making Ecclesiasticall Lawes after what manner it ought to be Such tyrannie ought not to be permitted in the Church that the Lay sort as they are termed ought to assent and applaud ALL without choice whatsoeuer the Bishops shall decree 22 Neither ought this power to bee Democraticall whereby euery man promiscuously should haue license to crie out to moue doubts to propose doctrine to ordaine ceremonies But rather it ought to be Aristocraticall wherin the chiefe Rulers and Magistrates the Bishops and Princes ought orderly to communicate their counsels For the Cognition both of the Doctrine and Rites belongeth VNTO THE CHVRCH that is to the Bishops and Princes who also when the matter shall be decided and agreed vpon ought to be the Keepers maintainers and defenders of the externall Discipline and the putters in execution of the sentence and decree of the Synode so as they prohibite and forbid idolatrous worship blasphemies peruerse and wicked opinions also the contempt of meere Indifferent and profitable rites and punish the professors thereof 23 II. II. Speciall SPECIALLY or particularly the Forme of Things Indifferent is that whereby euery Indifferent thing hath his peculiar and proper reason deliuered and determined by GOD and the Church which verily ought not to bee changed or violated by the authoritie and will of any priuate Spirit 24 Things Contrarie vnto the Forme of Things indifferent Things contrary vnto the Forme of Things indifferent are I. To change the forme of Rites ordained by the Church according vnto the Rules of holy Scriptures and that either through Hypocrisie or through Impietie 25 Hypocrisie offendeth herein two waies 1. In the Excesse by heaping together ouer many externall Ceremonies 2. In the Defect either by contemning such Ceremonies as are lawfully ordained or by reiecting ALL altogether 26 Impietie substituteth other Ceremonies the true and lawfull rites being abolished as Antichrist hath done 27 II. To obserue Ceremonies superstitiously and to neglect faith not to heare and learne the Word of God and so to perswade himselfe that by the very worke wrought they are acceptable vnto God And so much for the Formall Cause Now followeth the Finall 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 haue men publiquely to meet together to heare his Word and to receiue the Sacraments that with one accord they might call vpon 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 loue and cherish and retaine the Ministerie of the Gospell that there may bee solemne meetings vnto 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 vnto 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 vnto 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
that therefore I censure the Parliament house c. or charge them with rashnes and foole-hardines For the Parliament house is not of their faction and straine as wee haue noted before What they deserue for this their continuall insolencie and malepertnes in slandring the high Court of Parliament I referre vnto the religious censure of that noble and wise Assemblie II. To the Consequence I Answere This Consequence hath no coherence with the Antecedent For there are great ods betweene these examples proposed and the refractarie Ministers case The Defender replieth Reply There should be such ods For the Auctor reasoneth not à similibus or paribus from likes or equals but from the lesse to the greater But the oddes are such Reioynder that they make the Argument to be plainly inconsequent for the Auctor of the Supplication makes that lesse which is euery way greater as shall appeare in examining the particulars II. In the time of Nehemiah Answere the Church of the lewes hauing been long captiuated was in great affliction and reproach and the walles of Hierusalem were broken downe Nehem. 1.3 which was not so in the daies of their Fathers But our Church hauing by the mercies of God now long continued in prosperous and flourishing estate is God be thanked glorious still yea more now then euer it was in the daies of our Fathers Furthermore Nehemiah after he had wept mourned fasted and prayed Nehem. 1.4 spake vnto King Artashaste an Heathen and prophane man and finding grace in his eyes obtained leaue to build vp Hierusalem Nehem. 2.6 But Sanballat Tobiah Geshem and others deriding and despising the Iewes laboured to hinder the worke but preuailed not Nehem. 2.19 and 4.7.15 Then Nehemiah prayed My God remember thou Tobiah and Sanballat according vnto these their workes Nehem. 6.14 So euen in the very beginning of our religious Soueraignes raigne many worthy Nehemiahs finding grace in his eyes haue moued his Maiestie for the continuance of the prosperous estate of our Church as it was in the daies of our late blessed Queene albeit his Highnesse was more readie to graunt their request then they to aske it And now so many Sanballats Tobiahs and Geshems as there be refractarie Ministers and Papists deriding and despising vs labour to hinder our Ministerie blaspheming the same either to be none at all or adulterate and very corrupt but God willing shall not preuaile And we still thinking that most of them do sinne of ignorance cease not to pray vnto God O Lord open the eyes of these men and lay not this sinne to their charge The Defender replies Reply All things being granted that you say concerning the glorie of our Church doth not hinder but further the cause The more the Church flourisheth the more easie it is to grant that which the Arguments pleade for Ministers also of the Word are as necessarie for preseruing and increasing of the glorie of Churches as for the procuring thereof at the first Not hinder Reioynder If our Church be glorious and flourishing both in the entire and sound profession and practise of Gods truth in the exercises meanes and signes of faith which is the true and principall glorie of the Church and also in the outward state Discipline and Gouernment thereof which Glorie is secondarie and depending of the former how can it bee but that giddie innouation the vtter ouerthrow of Ecclesiasticall policie and the bringing in of the Presbyterian prelacie euen almost equalizing Papall tyrannie should be a maine blemish and vncurable maime vnto the GLORIE of our Church It is true indeed that the Ministers of the Word are necessarie for preseruing and encreasing of the glorie of Churches but are there no Ministers but such as be refractarie Haue we not store God be praysed of sufficient religious Ministers alreadie And are not the Vniuersities able continually to afford farther supplie But alas Reply saith the Defender I would God our Church did so flourish as you pretend Indeed it hath many rich mercies God be blessed for them but he that seeth not what the Church wanteth doth not rightly acknowledge that which it hath We want some of those Officers that Christ hath commended by his Apostles to the Church What Christian heart is so stonie that it doth not mourne what eye so blind that it doth not gush out with teares to consider and behold the miserie of our supposed glorious Church by the spirituall nakednes blindnes and pouertie thereof I meane the great ignorance the super ficiall worship of God the fearefull blasphemies and swearings in houses and streetes the direfull cursings the open contempt of the Word and Sacraments the wicked prophanations of the Lords dates the dishonor of superiours the pride the crueltie the fornications adulteries and other vncleannesses the drunkenes the couetousnes the vsuries and other the like abominations almost as grieuous as either heretofore in the time or now in the places of Poperie when and where there was no preaching at all of the Gospell O behold and pittie the woefull and lamentable state of our Church in these things What maruell is it Reioynder that the Owle cannot SEE in a cleare Sun-shining day whose only delite is to flutter and to roue about in the profound darkenesse of the night And can any man thinke it strange that the Defenders eyes dazle at the Glorie and goodly order of our Church when nothing pleaseth him but the Aërian or Presbyterian confusion Oh but there want some Officers in our Church which Christ commended vnto vs by his Apostles What Officers be those ô they are the Lay Presbyterian Aldermen Hinc illae lachrimae heere lyeth the soare a bleeding We want the supposed Apostolicall Senate of Aldermen and for this cause we are spiritually naked and blind and poore and miserable and what not But when wil the Defender proue that either Christ or his Apostles commended any such Aldermen vnto vs Shall we beleeue him on his bare word What other proofe brings he or any other of the faction And yet vpon this most beggerly Supposition neuer granted by vs because neuer proued nor able to be proued by them he openeth his foule mouth The Defenders slanders against the Church most wickedly traducing and slandering the Church of GOD as guiltie of great ignorance of superficiall worship of GOD of blasphemies swearings direfull cursings and many other horrible and monstrous enormities which my pen doth euen blush to relate after him We reade 1. King 22.21.22 of a wicked Spirit that liberally promised his seruice in seducing King Ahab by being a lying Spirit in the mouth of all his Prophets Except this foule fiend hath entred into the Defender and wholly possessed him I cannot possibly imagine how his pen could so leasingly raue against our whole Church I beseech the Lord that hee would vouchsafe to rebuke the euill Spirit and to giue the Defender grace to repent him in time
as did not ouerthrow the high places sinned 58 III. With Christian Princes the case is otherwise for they are tied by no other Law but the Law of pietie and charitie whereby they are bound to doe those things which are more conducible and profitable for promouing of pietie the Glory of God and saluation of the Church 59 IV. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. To the Consequence 60 The Cosequence deceiueth by the Fallacie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this Argument doth not follow All Instruments of Idolatrie are to be taken away and abolished Ergo The Churches Surplices and the Consignation of the Crosse in Baptisme are in like manner to be destroyed and abolished These are no Instruments of Idolatrie OBIECTION IV. 61 Fourthly Obiect 11. they Obiect But it is a Scandall to fauour the Papists and to confirme them in their Idolatrie Ergo c. ANSVVERE 62 I. But to oppugne the Pope Answ is not only to oppugne his Name Who are the Authors of Scandall in the Church of England or some petie accidentall circumstances supposed to be Popish but to conuince him of false Doctrine in the very principles of Religion Neither doth it make any thing for the Papacie to retaine Ceremonies which were commonly vsed in the Church euen in the Apostles times before the Papacie was hatched 63 II. We do not obey the Papacie or any way fauour it because we do faithfully by the grace of GOD keepe and openly professe all necessarie heads of Doctrine and the lawful vse of the Sacraments 64 III. It is verily a Scandall to forsake the Churches for little or no cause and rather yeeld cause vnto the censure and iudgment of the Common people who exclaime that by our obstinacie we moue contention and trouble the peace of the Church than to giue any supposed occasion vnto others to calumniate our moderation And verily to contend and striue so much for meere indifferent things or for things that doe not at all appertaine vnto the matter of Religion hath neither precept nor example in the holie Scriptures or in the Church of God 65 IV. Those things that are propounded and decreed in the Church of England concerning Rites and Ceremonies doe appertaine specially for preseruation of vnitie in Doctrine and vniformitie in the Discipline and Ceremonies of our Church and not any way to confirme the Papacie 66 V. And that the Papists are incouraged by our domestique Contentions and made more insolent this verily is very lamentable but the whole fault resideth in them who contend so hotly for not necessarie rather then necessarie things and shamefully forsake their Churches 67 It were conuenient that these importunate fellowes did consider that we also doe vnfainedly loue the sincere Doctrine of the Gospell for whose sake it may be we do suffer and are readie to suffer if need shall so require more labour and more afflictions then they doe or for ought that I know are about to suffer and not so calumniously to slander vs with suspition and touch of Popish heresie which we euen with all our hearts exsecrate and detest as the pit of hell 68 Nay this rather is a new Popedome that this insolsnt kind of people do labour to compell all men to assent to their phanatique assertions and horriblie condemne all such as approue not their conceipts OBIECTION V. 69 Fifthly Obiect 12. Many do professe We could with a safe conscience yeeld vnto and vse all the Rites and Ceremonies of the Church of England excepting only the Consignation of the Crosse in the Sacrament of Baptisme yea there is not any thing that doth so offend vs as that Consignation of the Crosse ANSVVERE 70 But let vs not flatter our selues Answ Of the Crosse in Baptisme nor pretend infirmitie for simultation Many call themselues infirme and weak when indeed they are preuaricators and obstinate which is irrefutably euinced out of those false interpretations and vnheard glosses wherewith these men deceiue themselues and which our Church doth altogether abhorre and detest Namely That the Cousignation of the Crosse is the Worship of God that without it the Sacrament is not perfected that it is an inuention of Antichrist added vnto Baptisme that the Church of England attributeth the same efficacy vnto the Consignation of the Crosse which properly belongeth vnto Baptisme it selfe Away with madde Calumniations 71 Yet wee will answere vnto euery one particularly 1 Jt is not the VVorship of God I. The Consignation of the Crosse is not the Worship of God but a token and signe whereby men are put in mind that they ought not to be ashamed OF CHRIST CRVCIFIED which Rite doth serue to the Internall Worship to prouoke to the loue of Christ and also to the Externall for free confession c. 72 II. 2 It addeth nothing to Baptisme The Consignation of the Crosse is an Indifferent act which addeth nothing vnto the substance and efficacie of Baptisme being adhibited nor taketh any thing away being omitted 75 III. Neither is it that the Ministers should contend 3 It is not an inuention of Antichrist that this Ceremonie was inuented by Antichrist and added vnto Baptisme seeing mention is made thereof euery where in the ancient Fathers which euen Impudencie it selfe cannot deny 74 Yea and in the Consignation of the Crosse our Church expressely and by name addeth a manifest reprehension and reiection of all Popish errors and abuses 75 IV. Nor yet doe we attribute vnto this Ceremonie 4 It hath no effectuall vertue that vertue and efficacie which properly belongeth vnto Baptisme because Baptisme is the lauar of Regeneration whereby wee are vindicated into the grace and fauour of God and deliuered from the wrath of God from the power of darknes and from the tyrannie of Satan This efficacie ought in no wise to bee attributed to the Consignation of the Crosse Neither is this Ceremonie adhibited at all in that action before that the Infant be baptized OBIECTION VI. 76 Sixtly The Ministers Obiect Obiect 13. No man ought to doe any thing against the dictate of his owne conscience Ergo Those Ceremonies which a man doth not allow are vnto him vnlawfull ANSVVERE 77 Answ Of a doubtfull and erring Conscience It is certaine that wee must attempt nothing in all our actions whereof wee are not certaine that it pleaseth GOD whatsoeuer is done otherwise doth make vs guiltie before God The Apostle saith Blessed is he that condemneth not himselfe in that which he alloweth Whereupon it commeth to passe that hee that iudgeth and condemneth any thing and yet admitteth it or putteth it in practise hee is damned because he doth it not of faith 78 Conscience hath that vertue and power that if some Worke being of it owne nature Indifferent if the Conscience be good it maketh the worke also to be good and contrariwise if the Conscience be
owne conscience Reioynder Haue the reuerend and wise Prelats any reason to admit such to labour in the Ministerie who they know will disturbe the peace of the Church yea who plainly professe that they will neuer bee conformable vnto the Discipline established None at all Especially seeing the superiour Magistrate hath reposed such trust in their fidelitie and diligence that they would carefully to their vtmost abilitie endeuour to preserue pure Religion and vnitie among his subiects If the Refractarie Ministers were permitted to labour amongst vs why then their Consciences forsooth would not suffer them to performe either faithfull scruice vnto their Brethren or loyall obedience to his Maiestie Better it is for the Church of God that such Ministers and such Consciences should haue no part in our societie than that all States should be set together by the eares about idle and needlesse questions XVI ARGVMENT The Matters in question Supplicat viz. Subscription Ceremonies the strict obseruation of the Book and other Conformitie are not of any necessarie vse but are causes of diuision and bones of contention amongst vs. Ergo They both conueniently may and ought to be taken away ANSVVERE To the Antecedent I. IF the matters in question betweene vs Answere bee but Subscription Ceremonies c. as here the Suppliāts ingenuously confesse wherefore haue they hitherto mainely cried out that their contention was about the CAVSE OF GOD and his WORD WHOLE CHRIST and his GOSPELL the MINISTERIE thereof and SALVATION of the people The Defender replieth Reply The least transgression of Gods Word and the least obedience to Gods Word is the Cause of God as well as the greatest But the Defender ought first to haue proued Reioynder that wilfull contemning and kicking against the gouernment and rites established in our Church is OBEDIENCE TO GODS WORD also that dutifull and peaceable conformitie and exercising of the said ceremonies and rites established is TRANSGRESSION OF GODS WORD and then he had said somewhat But that will neither the Defender nor all the packe of the faction be neuer able to do II. Albeit we also do not hold Subscription Answere Ceremonies c. to be absolutely necessarie to saluation nor to be imposed vpon euery Church for why should not other Churches vse their owne libertie yea and our Church also hath power to alter these particulars yet we know that some Ordinances and Ceremonies are necessary for gathering of assemblies establishing of a Church and to be as it were the bonds and lincks of societie The Defender replies Reply How doth the first point of this Answere agree with that that some of the great Prelats hold that their auctoritie is Apostolicall and the Ceremonies matters of order and decencie Are not things Apostolicall and decent common to all Churches Or may our Church alter that that is Apostolicall Or why should these Ceremonies be more necessarie for our Church then for other Churches Or not decent for other Churches and yet decent for ours I answere particularly 1. Reioynder There is no contratietie betweene what I writ and what the Defender saith others of our side do hold for the calling of Bishops is Apostolicall who denies it 2. The Ceremonies we vse are matters of order and decency 3. There are many things both Apostolicall and decent which all Churches at all times are not bound vnto 4. The particular occasions and circumstances of our Church may be such that some things may be decent vnto vs which are not so for other Churches All which are perspicuously laid downe and proued by instances and examples in my Booke de Adiaphoris which here need not be repeated vnto which I referre the Reader III. Yea euen these particulars Subscription Answere Ceremonies c. being imposed by the Church and commanded by the Magistrate are necessary to be obserued vnder paine of sinne seeing he that resisteth auctoritie resisteth the ordinance of God Rom. 13. The Defender replies Reply What if they be commanded only by the Christian Magistrate not imposed by the Church Or imposed by the Church only the Magistrate being an Infidell or a persecutor of the Church Can paine of sinne also be without paine of damnation Are not those things that are to be obeyed vnder paine of damnation necessarie to saluation Hence also it followeth that things once commanded by the Church or Magistrate especially by both are as holy as the immediate Commandements of God The particular inconueniences and absurdities hereof are infinite What also is heere said that was not wont to be said by the Papists against the Martyrs The Magistrate cannot impose any thing vpon the Church Reioynder without the consent thereof but the Church may impose any indifferent ordinance vpon it selfe without the consent of the Magistrate if the Magistrate be an Infidell or a Persecutor which cannot be wilfully transgressed vnder the penaltie of Sinne and so consequently of damnation without repentance for it Yet it followeth not that such Decrees are as HOLY as the Ordinances of God the reason hereof is apparant in my booke De Adiaphoris The Popish ordinances and rites are not things indifferent or lawfull in themselues ours are The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IV. And that they are things Indifferent in themselues Answere and may bee vsed without sinne wee haue proued at large in a peculiar Booke written of that Argument Lib. de Adiaphoris The Defender replies Reply Alas M. Powel make not such account of your Booke de Adiaphoris then which there neuer came more simple stuffe from any man reputed learned You had neede recant your blasphemous point therein against the auctoritie of Christ Iesus for making lawes in his Church Verily you might as well haue denied him to be a King and a Redeemer As by writing that Booke DE ADIAPHORIS a work not voluntarily vndertaken by my selfe Reioynder but imposed by Authoritie I neuer regarded to please Man at whose hands I looke not for my reward but laboured to serue the necessitie of Church vnto whose seruice I owe my self So now being written and published abroad I weigh not what any priuate Spirit being ouerruled by inordinate passions of loue or hatred will censure or account thereof for friends will flatter and aduersaries raile but wholly referre it vnto the iudgement of the CHVRCH of God at whose graue and iudicious sentence I stand or fall And touching the generall doctrine of the Protestants that CHRIST IS NO LAVVGIVER which you in your deep ignorance terme BLASPHEMIE obiect against it you shall God willing be answered But you professe pag. 156. that you will leaue that Book to other to shew my childish weakenes therein You doe very well for by so doing you prouide the better for your owne credit for that Book is written in Latin you cannot write true English V. Now that they are become the Bones of contention and Causes of diuision
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
〈◊〉 〈◊〉 〈◊〉 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
otherwise deale with the Auctors of Schisme and such as be stubborne and wilfull than with such as of meere ignorance and preposterous zeale of pietie are Seduced by others But I leaue this vnto the graue and religious consideration of the wise Magistrates IV. ARGVMENT Such whom the Lord hath made his instruments Supplicat for the spirituall deliuerance of many thousands from spirituall enemies are to be respected and recompensed Ergo The refractarie Ministers are to be remembred and restored ANSVVERE I THis Argument is parallel vnto the former Answere and is there fully answered II. The Ministers in deliuering thousands from spirituall enemies did but their duty for which they deserue loue of the people and commendation of all men but they should stil haue continued faithful in their Ministery and not shamefully haue forsaken their calling The Defender replies Reply If men should alwaies be so answered when in their necessities they should require some helpe and comfort in regard of some former kindnesse would not men condemne such Answerers of great ingratitude and inhumanitie viz. thus to be answered That which you haue done was but your dutie But with what conscience doth this man write The Defenders malicious dealing that insteed of the second answere vnto this Argument layeth downe only these words The Ministers did but their dutie c. suppressing the rest of the Answere and then shapes his Reply in most bitter manner to perswade all men that I had neither common humanitie not compassion not feeling of their miserie whereas the Lord knoweth my heart many times yerneth for sorow when I thinke of our domesticall controuersies which would GOD I might appease and reconcile that so the Church might enioy rest and quietnes though it were with the effusion of my dearest BLOOD In the meane time I feele oftentimes such inward pangues and griefe that I thinke the Defender hath neuer bin acquainted with the like Neither could my compassionate affection towards the refractarie Ministers be altogether vnknowne vnto this wrangling Aduocate if he had not alreadie made shipwracke both of ingenuitie and conscience For euen in this very Answere which he mangleth and curtolizeth at his pleasure he might haue seene that I acknowledge that for their labour and diligence in the Ministerie the Ministers deserue loue of the people and commendation of all men Also in the Argument going before It is true Good deedes must be rewarded specially the Ministers faithfull labours c. And lastly to omit diuers other places in the Conclusion I cannot but grieue in my very soule when I heare the Ministers complaine of their pouertie and want of the benefits of this life c. And againe Loe the malice the enuie and spite which we whom they terme their Accusers doe beare vnto them GOD being witnesse vnto our consciences that we wish them all the good that may be These things whilest the Defender dissembleth how is he as good as his promise where he saith I will collect his words with such faithfulnes that the Answerer shall haue no iust cause to complaine of the said collections as vniust or not agreeing to his owne words Mild Defence pag. 1. What iustice is it to take only a piece of a sentence and to racke that vpon the tenture-hooke of malitious construction directly against the Auctors meaning III. Ionathans example alleadged by the Suppliants Answere is vnlike vnto the Ministers case For Saul in deepe hypocrisy had made a rash vow that whosoeuer did taste any food c. 1. Sam. 14.24 should be accursed and die the death wherefore the people iustly rescued him from the furie of Saul But the actions of our dread Soueraigne are not so exorbitant they are not rash and headie but aduised and iust intended for vnity and quietnesse in the Church to preuent and represse phanaticall giddinesse schisme factions and innouation The Defender replies Reply See how wise the children of this world are in their kinde The auctor altogether wisely and purposely as it seemeth concealed the name of Saul in the Argument that so the worke might be generally and simply respected in it selfe without any particular eye vnto Saul out of whose hands the people deliuered Ionathan If the Israelites iustly rescued Ionathan as the Answerer confesseth they did iustly much more iust is it that many Ministers should be relieued in their troubles Reioynder I thinke the Auctor of the Supplication is but little beholding vnto the Defender for ranging him amongst the Children of this world a phrase in Scriptures properly belonging vnto the Reprobates But I answere vnto the Reason The fallacie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For hee maketh that lesse which is not lesse there was greater reason for rescuing of Ionathan being the auctor of so great deliuerance from the furie of Saul who hypocritically without warrant from God had vowed that whosoeuer should taste any foode c. should die the death than there is for the rescuing of the refractarie Ministers from the iust execution of Law vpon them as well because by their wilfull obstinacie in perseuering singular and forsaking their calling they are not the auctors of deliuerance but rather of destruction to Gods people as also because the punishment inflicted vpon them is not vniust and vndeserued as Ionathans should haue been but iust and deserued for their schismaticall cariage c. V. ARGVMENT Many spake earnestly Supplicat yea and some haue aduentured their liues in behalfe of the Church of God as Nehemiah Hester so also did Joseph of Arimathea and Nicodemus for Christs bodie Ergo So should the high Court of Parliament do for the refractarie Ministers and for whole Christ ANSVVERE I. To the Antecedent THe zeale and courage of such as haue been earnest Answere or aduentured their liues and estate in Gods cause for defence of his eternall truth and Church is certainely much to be commended and imitated to their vtmost power of all such as desire to be called and be indeed members of the Church of God but it would be wisely considered that it were rashnesse and foole-hardinesse for any to aduenture hazard or manifest danger by intermedling in a friuolous and vnnecessarie quarell and much more for such cause as cannot be iustified by any probable reason The Defender replies Except by a friuolous quarell Replie and a cause not iustifiable you meane not the cause of the Ministers you speake nothing to the purpose If you meane that as needes you must then doe you not speake to vs poore Ministers alone but also to the Parliament and to all other Noblemen or Gentlemen that haue intermedled or shall intermedle in our cause Yea them doe you not cunningly but openly and plainly charge all such with rashnes and foole-hardines What should mooue the Defender Reioynder to imagine that I meane any other Cause but the Ministers I meane no other indeed and yet it followeth not