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
whole Parliament What reward the Defender deserueth for this bold slander against the Parliament house I leaue to their wise consideration and censure whom it concerneth and more neerely toucheth His error is Crimen falsi III. ARGVMENT It is a sinne not to recompense a good turne receiued Ergo The refractarie Ministers are to be regarded and spoken for ANSVVERE I. IT is true Answere good deeds must be rewarded specially the Ministers faithfull labours The Apostle saith 1. Cor. 9.11 If we haue sowen vnto you spirituall things is it a great thing c. II. But in that the refractarie Ministers haue looked backe and withdrawne their hands from the plough Luk. 9.62 making a manifest Schisme and disturbing the peace of the Church this deserueth no recompense Here the Defender bestirreth himselfe Reply and produceth all his forces Whether the refractarie Ministers be Schismatiques to prooue that the refractarie Ministers are not Schismatiques I say first of all saith he that this accusation of vs to be Schismatiques is a most beggerly begging of the Question most vniust vntrue and vncharitable neuer yet proued neither able to be proued vntill they proue the matters in controuersie to be meerely indifferent to such vses as whereto they are imploide and vrged by them yea good and laudable ceremonies matters of decencie and order in the Church yea that wee also refuse to conforme our selues vnto them more of stomacke than of conscience Two things the Defender saith must be performed by vs The Defenders first Reason that the Ministers are not Schismatiques ouerthrowne before the refractarie Ministers will acknowledge themselues to be Schismatiques 1. That we proue the matters in controuersie to be indifferent 2. That we euince them to refuse conformitie rather of stomacke then of conscience Touching the first we haue already in diuers Bookes and Treatises purposely written to that end more then sufficiently proued the things in controuersie to be meerely indifferent both in their owne nature and to such vses as the Church allotteth and appointeth them And for the Second I know not well what the Defender meaneth thereby What shall a thiefe be a thiefe notwithstanding that to steale be not against his conscience shal an heretique be an heretique albeit he thinketh he holdeth nothing but truth and must not a Schismatique be a Schismatique vnlesse he be conuinced to sinne against his owne conscience Note the Defenders absurditie What Schismatique will euer confesse that he is such euen against his conscience By this meanes no man shall euer be conuinced to be a Schismatique But we know that obstinate contumacie against the Church in things lawfull is a schisme whatsoeuer a mans conscience be Consciences are of two sorts 1. Too large 2. Too strict Consciences are of diuers and sundrie sorts there is one Conscience that is too large and prophane and another Conscience too strict and superstitious a Popish Conscience and a Precise Conscience I meane in the extreame So then the first part of this Argument being abundantly proued by vs and the second being atheologicall and ridiculous what remaineth but that the Defender labour the refractarie Ministers to acknowledge their ouersight and to yeeld to conformitie The Defenders second Reason Reply to proue that the refractarie Ministers are not Schismatiques is this There is nothing heere obiected against vs wherwith our ancients and betters haue not been charged in former times Eliah was charged with troubling Israel Michaiah might haue been charged with singularitie and Schisme for dissenting from the 400. Prophets Ieremie was accused by the Priests and Prophets to haue spoken against the State of the Citie Amos was charged with conspiracie against the King The enemies of Daniel framed the like accusation against him to Darius Our Sauiour himselfe was blasphemed by the name of a seducer and deceiuer Paul was accused that he taught against the Law and the Temple Such also haue been the accusation of all Martyrs by the common Aduersaries the Paptsts And such are the Prelats accusations against vs. I answere Reioynder The Defenders 2. Reason ouerthrowne As for Michaiah because the false Prophets did not accuse him of singularitie and schisme the Defender becomes their Aduocate and doth as much for them by what right let himselfe looke to it But who will not detest the impudencie of the Defender in that he dareth equall the refractarie Ministers case with the condition of the Prophets and Apostles of the blessed Martyrs yea of CHRIST himselfe But not to particularize I answere in generall The difference betweene the examples alleadged and their case is very great easie to be discerned 1. Those holy men did nothing contrarie to their vocation these do 2. They taught nothing but the truth of God necessarie to be receiued these teach their owne fancies 3. They neuer oppugned the lawfull auctoritie of the Magistrate in Ecclesiasticall causes and Things indifferent these do 4. They were vniustly accused by the false Church for doing their office and dutie these are iustly taxed by the true Church as themselues cannot deny for hatefull schisme and faction 5. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His third Reason Reply is Do we varie from the sincere doctrine of the Scriptures Nay rather many of them doe much more swarue from the same touching generall grace and the death of Christ for euery particular person against particular election and reprobation for Images in Churches for deuotion touching the manner of Christs presence in the Eucharist that the Pope is not the Antichrist whereby they hinder the zeale of Christian Princes from executing that against him in generall and against his members in particular which the Word partly foretelleth and partly commandeth to he done concerning the necessitie of Baptisme touching auricular confession for ignorance in the people Who can lay any such points to vs or to any of vs I answere Reioynder 1. The Defenders report of our doctrine is vtterly vntrne The Defender slandereth our Church for false Doctrine for we derest and abhorre euen all and euery of the particular points he saith we teach Wherefore let him either iustifie these things to be true out of the Confession of the faith of our Church which he ought to do if he challenge vs for Doctrine or by any writer of ours of credit in the Church or let him feare without repentance and satisfaction for it by confessing his ignorance and malice in thus slandering the Church of God the iust condemnation of Lyers and false witnesses whose portion is with hypocrites 2. His Argument is this The Defenders 3. Reason ouerthrowne The refractarie Ministers do not varie from the sincere doctrine of the Scriptures Ergo They are not Schismatiques To let the Antecedent passe for I haue not obserued that any of them erre in any fundamentall or materiall point of doctrine which we thanke God for praying farther for their preseruation vnto
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
rather he doth it to recall vs from our sinnes of securitie vnthankefulnes pride c. The repressing of the Schismaticall Ministers not the Suppressing of the Ministerie of the Gospell as you speake is excluded from that End because it is no sinne to labout to recouer them and to reduce them to vnitie and obedience The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rest which the Defender addeth is true not of such as he is but of the faithfull Ministers of the Gospell II. REASON of the 17 Arg. Supplicat God hath lately deliuered the House of Parliament and the whole Land frō a bloodie intended Massacre Ergo That honorable Court specially ought to testifie their thankefulnesse vnto God by restoring the refractarie Ministers ANSVVERE AS if there were no other meanes Answere whereby that honorable Court might testifie their thankefulnes but by restoring Schismaticall Pastors vnto the Church the more to disturbe the peace thereof The Defender replies Reply We denie not but that there are other meanes whereby that honourable Court may testifie their thankfulnes yet this hindreth not but that this also may bee one But the other meanes differeth from this ex toto genere Reioynder That other is the true exercise of pietie and charitie this is horrible sinne which would prouoke GOD the more to punish vs. That which he addeth concerning mercie and crueltie towards mens soules is meere fopperie which hath been answered alreadie III. REASON of the 17. Arg. Many of the honorable Lords Supplicat and other members of the Parliament are very ancient and striken in yeeres and therefore neuer againe like to be of any other Parliament Ergo They ought to do good now by restoring the Depriued and Silenced Ministers ANSVVERE BVt it hath not been yet proued Answere that to restore the refractarie Ministers is to do Good and not rather to do hurt and to SINNE by being cause of nourishing faction and dissention in the Church The Defender replieth NOTHING but saith that this is Answered alreadie But where IV. REASON of the 17. Arg. Supplicat The refractary Ministers would be very glad if they were comforted restored and let alone Ergo They ought so to be ANSVVERE So would all Schismatiques Answere Heretiques Papists Atheists yea all malefactors murderers theeues cutpurses be very glad if they were comforted deliuered and let alone The Defender replies Reply In the bitternes of his Spirit he reckoneth vs vp with all Schismatiques Heretiques Papists murtherers theeues cut-purses That my SPIRIT IS BITTER Reioynder such as haue any familiar acquaintance with me know to bee the ERROR of your iudging and censuring Spirit a fault too common vnto the men of your stampe I doe not parallel you with Heretiques Papists Atheists murtherers theeues cut-purses onely I shew the absurditie of the Suppliants reason seeing all these would bee as glad to bee let alone as you would V. REASON of the 17. Arg. Supplicat The House of Parliament by their mercie shewed to the refractarie Ministers shall not only treasure vp comfort vnto themselues against the day of their death but shall also make their Old-age the more honorable and their names memorable amōgst all posteritie Ergo They ought so to do ANSVVERE I. IF by Mercy Answere they meane their reclaiming from Schisme and faction I graunt the whole II. But if they meane their restoring againe they continuing still the same men they are now then is the Antecedent a foule Begging of the Question and the Argument inconsequent III. For contrariwise it may bee concluded The House of Parliament by Restoring Schismaticall Ministers to disquiet the peace of the Church shall not only attract guilt and remorse of conscience but also preiudice their honorable Age and make their names reproachfull amongst all posteritie The Defender replies Reply Onely herein the Answerers censure of the Parliament if they should restore vs is to be obserned viz. that they shall not onely attract guilt and remorse of Conscience but also preiudice their honourable Age and make their names reprochfull to all posteritie This toucheth not onely the Lords of the vpper house and body of the Commons in the nether house but also his most excellent Maiestie without whose Princely auctoritie nothing can be done by the other I censure not the honourable Court of Parliament Reioynder neither the vpper nor the lower House much lesse doe I censure his Maiestie because I know they will neuer RESTORE SCHISMATIQVES to disquiet the peace of the Church My words are plaine I speake vpon supposition of doing that which I assure my selfe will neuer be done to retort the Supplians Reason vpon themselues Is this censuring the Parliament and King No no that trade is proper vnto the Defenders faction and vnto their catercozens or fellow-censurers the Papists This fellowes malice seemes to exceede his learning VI. REASON of the 17. Arg. Supplicat As Jsrael was blessed aboue other women dwelling in tents for driuing a nayle into Siseraes head So should these Parliament men bee blessed aboue many former if they vtterly took away all the Whoore of Romes Ornaments yet remaining c. Ergo They ought to do so ANSVVERE THe instance is altogether different Answere For Sisera was a speciall enemie of the Children of Israël and of the Church of God Iudg. 4.2 But the Ornaments the Suppliants speake of are the good creatures of God hauing no hurt or ill in them The Defender replies Reply I. Was not Sisera also the creature of God and in that respect may it not be said that hee had no euill in him And is not the Pope also an enemie to the people and Church of God as well as Sisera was Sisera was indeede the creature of GOD Reioynder but an hurtfull enemie vnto the Israelites the Ornaments wee speake of are creatures in like manner but without hurt in them What saith the Defender is not the Pope also an enemie to the Church of God as if these Ornaments were the Pope II. Reply What doth the Answerer say for the Ornaments that might not haue been said for Images Yes forsooth Images are hurtfull Reioynder so are not the Ornaments We are prohibited to MAKE Images but not to VSE the Ornaments The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. Neither were the Popish Idolatrous Priests euer decked with our Ornaments Answere neither are they now III. Neither were our Ornaments euer worshipped or abused to Idolatrie neither are they yet IV. Neither if they had bin is it absolutely necessary to destroy the Substance of them together with the abuse but the abuse is to be abolished and the true vse restored The reasons hereof and cautions to be vsed in this point I haue laid downe in another place Cap. 11. lib. de Adiaph The Defender replies I. Are you sure Reply there is neuer a Surplice now in England that
of peace and Ciuill societie or such also as concerne Order and decencie yea and that albeit wee doe not see and perceiue that order 90 The Summe is Albeit GOD onely doth properly binde the Conscience yet in as much as either the Magistrate who is the Minister of God doth iudge it behouefull for the Common-wealth that some thing although in it selfe lawfull be not done or the Church hauing a speciall regard vnto Order Decencie or Edification doth lawfully and orderly make some Lawes concerning Things indifferent such Lawes wee absolutely hold and affirme the Godly OVGHT to obey And they doe altogether binde the externall worke yea and the Conscience also so farre that no man wittingly and willingly with a rebellious or contumacious minde may without Sinne either doe such things II. Question VVhether Ecclesiasticall Ciuil Lawes bind alike That Ciuill and Ecclesiasticall Lawes haue the same authority and bond Proued 1. From the Efficiēt Cause 2. From the right of authoritie as are so prohibited or omit such things as are so commanded 91 It remaineth that we speake of the other Question to wit Whether Ecclesiasticall and Ciuill Lawes do bind alike or Whether they binde with different obligation 92 ANSVVERE The obligation of both these Lawes is altogether like for the one bindeth as much as the other which may be prooued by many Reasons 93 First from the Efficient Causes for GOD is the author of both Powers Ecclesiasticall and Ciuill Luc. 22.25.26 2. Cor. 10. 94 Secondly from the right of Authoritie The Ciuill Magistrate by Diuine authoritie hath right out of the second Table of the Morall Law to determine those things which appertaine to the defence of corporall life and vnto ciuill Societie 95 So also the Ecclesiasticall Power by Diuine ordinance hath right out of the first Table of the Decalogue to determine the particular Circumstances appertaining to Religion and the Worship of God 96 Thirdly 3. From the transgression of both Lawes By the violation and breaking of Ciuill lawes the second Table of the Decalogue is broken because either something is detracted from the Common-wealth and politique societie hurt or else some occasion of hurting it is yeelded 97 So also by the transgression of Ecclesiasticall Lawes with scandall contempt contumacie or carelesse negligence the first Table of the Decalogue is violated vnto which they are subordinate and seruiceable 98 Fourthly Euen as it is said of the Ciuill Magistrate 4. From Diuine authoritie Let euery soule be subiect vnto the higher powers Rom. 13.1 Whosoeuer resisteth power resisteth the ordinance of God Rom. 13.2 Put them in remembrance that they be subiect to principalities and powers and that they be obedient c. Tit. 3.1 See also Ephes 6.1 Coloss 3.22.23 99 So also it is said of the Ecclesiasticall Obey them that haue the ouersight of you and submit your selues for they watch for your Soules as they that must giue account Hebr. 13.17 He that heareth you heareth me and he that dispiseth you dispiseth me Luk 10.16 If he will not heare the Church let him be vnto thee as an Ethnique and Publicane Matth. 18.17 Yee know what Commandements we gaue you by the Lord Iesus He therfore that dispiseth these things dispiseth not man but GOD who hath giuen vs his Holy Spirit 1. Thess 4.2.8 100 Wherfore seeing the right of both powers be like the Lawes also bind alike 101 Fifthly 5 From the Matter from the Matter about which they are imployed The Matter of the Ciuill power is the societie of men and the conseruation thereof to liue in this life vnder one and the same Magistrate 102 So also the Matter of the Ecclesiasticall power is the Church that is a company of Christian men as they are called by God and consecrated to lead a spirituall life in the true obedience of God Therfore there is the same reason of both 103 Lastly 6. From the End from the proper End of both The End of the Magistrate is that he may maintaine and preserue Humane societie in peace and quietnes informe it with good Lawes conserue the bodies and goods af his Citizens and Subiects and protect their liues namely as they are inhabiters of this world and liue in earth Rom. 13.3.4.5 104 So also the direct and proper End of the Prelats and Pastors Ecclesiasticall is that they may edifie gouerne informe and teach by the Word of God the Consciences of the Citizens of the Church to wit as they are heires of the kingdome of heauen and are at one time or other to be gathered thither Ephes 1.18 Philip. 3.20 Coloss 3.2.3 105 Whereupon the Ecclesiastical power is termed Ius Poli the Law of Heauen and the Ciuill Ius Soli the Law of Earth 106 Euery particular man for defence of Common peace ought to conferre as it were his shotte his obedience tribute and helpe he that doth not so defraudeth the rest for he enioyeth the labours and duties of other men and conferreth nothing himselfe Euen as he that in a common banquet payeth not his owne shot defraudeth the rest of the guests 107 So in like manner they that conferre not their obedience as it were their shotte vnto the Ecclesiasticall Lawes they hurt the faith manners and consciences of other men they rayse Scandals and rashly and schismatically disturbe the peace and quietnes of the Church 108 Seeing therefore that Loue is hazarded and endangered by the transgression of the Lawes of both Powers and that Scandals arise there-from it followeth that the Authoritie and Obligation of both these Lawes are altogether like CHAP. IX Of SCANDALL And who in the Church of England are the Authors of Scandall Whether the Reuerend Bishops and the Ciuill Magistrates who require Obedience in the receiued and approued Ceremonies or certaine Ministers who rather forsake their Ministerie and places then they will conforme themselues SCANDALL Scandall what it is is whatsoeuer is either a cause or an occasion of offence vnto any man Or it is a saying or fact or example or counsell of ours whereby our Brother or Neighbour is grieued or troubled or offended so as he is thereby either hindered in his right course vnto the way of life or turned aside there from or lead into some errour or sinne or confirmed in his euill may Rom. 14.15 1. Cor. 8.9 2 Scandall is two-fold Internall and Externall Scandall two-fold 1. Internall 3 Internall or inward Scandall is when the old Man giueth offence vnto the new Man Matth. 5.29 If thy right eye offend thee c. 4 Externall or outward Scandall 2. Externall is that which commeth from without and giueth any man either cause or occasion of ruine 5 Externall Scandall is two-fold Actiue or Giuen Externall Scandall two-fold and Passiue or Receiued 6 In both these two things are to be obserued First NW the Foundation or Matter that is the fact it selfe Secondly the Terme or Forme that is the occasion of
idolatrous Recusant may it please your Wisedomes to consider that the benefit thereof through the blessing of God must needes be inestimable both to the present state of the Church in composing our home-Controuersies and recouering those our poore Brethren who now alas are enstranged and alienated from vs that there may bee but one flocke and one folde as there is but one Shepheard Christ IESVS and also to all posteritie who hauing the holy Doctrine and Sacraments of Christ vniformely taught and deliuered according to the truth of the Gospell as an inestimable treasure left and committed vnto their trust to be deliuered ouer from age to age to the end of the world should haue infinite cause to glorifie and praise God for so vnspeakeable a benefit and reuerently to keepe with all honour the famous names of their so Christian and noble progenitors and predecessors in euerlasting memorie Which so honourable an ACT for the seruice of GOD and infinite commoditie of the Church though I bee not worthie vpon my knees to make any such motion vnto your Wisedomes yet apprehending the benefit thereof to be such as I haue declared with your gracious fauours as kneeling before the barre of your most noble Court in all humilitie and reuerence I most humbly beseech your Honours for the zeale you beare to God and to his onely Sonne Christ Iesus for the loue you haue to the faith and doctrine of the Gospell for the pitie you must needs haue to behold the contentions and ruptures of our Church and finally for the happie example and direction not only of your own noble children and childrens children but of all the posteritie of Christendome to whom the knowledge hereof may happely come that it would please your Wisedomes to be the Honourable meanes vnder his excellent Maiestie who I know cannot but Royally assent to what you shall decree herein to vndertake so Christian and famous an enterprise and to see so worthy an ACT performed to the great Glorie of almightie GOD and the perpetuall settlement and quietnes of our most flourishing Church and kingdome Which worke of immortall fame to all posteritie if your Honours shall effect the Church of God shall pray for you and blesse you and the Lord IESVS shall abundantly reward you for it Thus leauing this most humble Suite not of one though offered by my vnworthie hand nor of a few but of the whole CHVRCH of Christ vnto your Honors godly Wisedomes and the same vnto the happie direction of Gods holy Spirit I come now to ioyne with my Antagonist A REIOYNDER VNTO THE MILD DEFENCE Justifying the Consideration of the silenced Ministers Suplication to the Parliament THe maine Proposition of this Defence The Defenders Proposition tendeth to the vindicating and clearing of the Arguments of the silenced Ministers in their Supplication vnto the high Court of Parliament against the iust exceptions taken against them in the Consideration thereof But how wel the Defender quitteth himself and iustifieth his Cause against all exceptions shall God willing be manifest in the sequele The Title of the Supplication Certaine Arguments to prouoke the present high Court of Parliament to zeale for the Ministers now silenced Supplication ANSVVERE The exception here generally taken in the Cōsideration was that all these XIIX Reasons vrged by the Suppliants were Common Arguments excepting one or two Answere and might be vrged for Poperie That the Suppliants Arguments are Common Arguments or for any other Heresie whatsoeuer which the learned know to be an intolerable fault in a Scholler and were a sufficient answere vnto them all c. The Defender replieth that they are not Common Arguments Replie Are Popish or other hereticall Priests saith he Ministers of Christ in grace and fauour with him Do the Angels so long after and reioyce in their Ministerie as in ours Do they as truly interprete the mysteries of God to eternall life as Ioseph interpreted dreames for this life The like may be said of the other Arguments But the question is not Reioynder what either these or they of the Defenders faction are indeed but what euery one of them esteemeth and taketh himselfe to be There is not one of these named by the Defender but will affirme that he is the Minister of Christ in grace and fauour with him that the Angels long after and reioyce in their Ministerie that they truly interprete the mysteries of God to eternall life and so of the rest as bodlly and as confidently as any of the Refractarie Ministers will Wherefore if all these will infill in and produce the very same Arguments for confirmation of their heresie and to procure grace and fauor vnto their partie as well as the Suppliants do how is it that they may not be termed Common Arguments The Defenders fallacie in his impertinent instances is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he changeth the state of the Question Wherefore the Defenders Epiphoneme which heere he hath vauntingly and triumphantly inserted may be returned into his owne bosome This beginning sheweth what we are to looke for in the rest of the Defence I. ARGVMENT The Ministers supplicated for Supplicat are the Ministers of Christ sent by God and in grace and fauour with God Not to speake for them is to spare speech for God himselfe for Christ Iesus and for the euerlasting saluation of many thousand Soules Ergo The honorable and high Court of Parliament ought to intercede with his Maiestie for them ANSVVERE I. To the Antecedent I WE willingly grant that the Refractary Ministers are indeed the Ministers of Christ in the ministration of his Gospell Answere that they are brought in question and we hope also that they are sent by GOD and in grace and fauour with GOD. Yet must they remember that their Sanctification being in part they haue but their measure of gifts and graces for our knowledge is but in part as the Apostle testifieth and therefore that they may be ignorant and ouerseene in some things wherein they ought not to flatter themselues but by all meanes labour to come to vnderstanding that they may attaine vnto the knowledge of the truth The Defender replieth Heere is a mnaifest contrarietie Replie He that is refractarie cannot be such a Minister of Christ. He that is in grace and fauour with God Reioynder In what sense the refractarie Ministers may be good Men. ought not to be disgraced and molested by men But I wonder the Defender is so Eagle-sighted that he can spie a contrarietie where there is none at all He that is Refractarie cannot be such a Minister of Christ. Well Neither do I say that he is such as he is Refractarie but in the ministration of the Gospell which words the Defender hath purposely if not maliciously omitted in my answere lest his cunning might haue bin espied at the first blush Aaron was the Priest of almighty God in grace and fauour with him
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
by confessing his malice against the Church of God But let vs heare what he saith further But to returne herein you erre not a little Reply in that you confound the state of the Church and of the Common-wealth of the Iewes The Common-wealth was indeede at that time in much miserie But was the Church also amongst them for such things as wherein chiefly consisteth miserie in as bad condition Doe I confound the Church and Common-wealth of the Iewes Was not the CHVRCH in distresse Reioynder being but lately returned from the Captiuitie of Babylon Can the Common-wealth be in extreame miserie and the Church haue no feeling thereof Was not the Temple at Hierusalem the speciall place of Gods worship which now by reason of the desolation of the Citie was but little regarded and the lawes not executed Did not Nehemiah after his returne from Artashaste reforme many things as well in the Church as in the Common-wealth It seemes the Defender cares not what he writes so he contradicts my sayings But he proceedeth The ods that before he spake of Reply now he maketh likes Is this to dispute ad idem and to the purpose As I said before Reioynder so I say still that there is GREAT ODS betweene the example of Nehemiah and the refractarie Ministers case And doe I now make those ODS LIKES Nay contrariwise I make Nehemiahs case to be OVRS and the refractarie Ministers Tobiahs Sanballats and Geshems Is not this adidem and to purpose Where is the Defenders vnderstanding Touching his Worthie Nehemiah whom he compareth to ancient good Nehemiah let this be obserued Reply that although he spake of the prayer and fasting of the ancient Nehemiah yet he speaketh not of the prayer and fasting of his new Nehemiah What may be suspected or noted herein I leaue to the consideration of the wise and iudicious Reader that remembereth What oppositioÌ„ many of the Prelats haue alwaies made to true fasting I spake not of ONE Reioynder but of MANY worthy Nehemiahs neither needed these to haue fasted and prayed the Church being not then afflicted as it was in auncient Nehemiahs daies and I thinke the Defender is not ignorant that Similitudes runne not with foure feete as the Prouerbe is As for the Opposition of many of the Prelats to true fasting it is vtterly vntrue that any Prelat euer opposed himselfe against true fasting except it were peraduenture against the disordered conuenticles and presumptuous practises of some hare-braind Refractaries contrary vnto all good Discipline and order Touching the Tobiahs Reply Sanballats and Geshems whom faine he would haue to be those that he cals refractarie Ministers as well as the Papists let him not deceiue himselfe herein For the wise and Christian Readers are able to discerne them to be most worthy of these names that striue most for mens precepts that studie more to please men then God that preach not themselues and hinder them that would whose chiefe worke is not to encrease God his kingdome but to vphold their owne fearing nothing more then the downefall thereof which also feed not the Lords people with the bread of eternal life but their owne bodies with the meate that perisheth and with carnall delights c. but the righteous Lord in the end shall plead our cause if not in this life yet in the world to come when some of our aduersaries without repentance in the meane time shall be throwne into the place Wherein is Weeping and gnashing of teeth Cease your rash iudgement 〈…〉 and restraine your censuring and lying Spirit if you can awhile and turne the backside of the wallet before you then consider that they most aptly resemble Tobiah Sanballat and Gesoem who by tooth and naile labour to let the building of the spirituall Hierusalem by withdrawing their seruice breaking vnitie and disturbing the peace of the Church of which sort are both the refractarie Mâ—â—â—sters and the Papists who are as guiltie herein as were Tobiah Sanballat and Geshem for hindering the building of the materiall Hierusalem Moreouer whereas I had said that I thought that most of the refractarie Ministers and Papists did sinne of ignorance the Defender replieth See how this man tumbleth vp and downe and how he contradicteth himselfe Hath not he before expressely charged all of vs to do that which we do for carnall respects I meane in his Preface See how the Defender iugleth vp and downe 〈…〉 on 1. Are noâ— my words spoken aswell of the Papists as of the refractarâ— Ministers 2. What is in my Preface contrarie to what I aâ— firme heere or rather doth not the Defender by some iugling tricke suppresse some words in my Preface whereby deceiuing his Reader he might perswade a contradiction The words are these It cannot be denied but that the Ministers presumptuously and wilfully contend with the Magistrates impugning his auctority in Things indifferent and soueraigntie in Ecclesiasticall causes which all of them do for carnall respects Some because they know not otherwise how to be maintained but by depending vpon that faction some to gratifie their benefactors and patrons and to please their friends some for discontentment and want of preferment some for giddines of innouation some for pride of heart and selfe loue some for hatred of order and restraint of their libertie some still to retaine the opinion of constancie in perseuering singular and others OF MEERE IGNORANCE which yet is wilfull and affected seeing they will not learne the state of the Controuersie which they are bound to know and therefore cannot be excused What Haue not I named IGNORANCE heere amongst the rest and is not Ignorance carnall Where then is the Contradiction Let the Reader iudge III. In the daies of the noble and renowmed Queene Hester Answere all the Iewes should haue been swallowed vp by the tyrannie of Haman had not that vertuous Queene by aduenturing her owne life deliuered her people from destruction But I hope the Suppliants do not thinke our Church to be in so desperate a state neither outwardly nor spiritually and if they do yet none can be so foolish as to beleeue it The Defender replieth Reply May we feare nothing to our whole Church and Kingdome for the hard dealing of the Prelats towards the soules of many thousands of our owne Nation Let no man deceiue vs with vaine words Ephes 5.6 Prou. 28.14 Blessed is the man that feareth alwaies There is danger in securitie there is much more safetie in a godly feare As for the spirituall danger of the Church it appeareth by the decay of the spirituall beautie and by the encrease of the spirituall deformitie that is of ignorance and of impietie in those places already which are depriued of their good Ministers But what is this Reioynder to proue that the example of Q. Hester was rightly alleadged by the Suppliants to prouoke the high Court of Parliament to speake for the refractarie