as before I sayd for that and other causes But altars in the same place he condemneth which yet are retained in our Cathedrall Churches and I hope the crosse being an Idoll it selfe had as immediat commuâ—ion with Idolatry as Zepper or any reasonable Iudge would require for the cashiering of it As for Peter Martyr howsoever in one epistle to Hooper he setteth as good a colour upon the reliques of Idolatry as he could because he thought by a little yeelding of Hooper and such men the superstitions themselues might quickly be removed yet in another Epistle p. 1125. he giveth this peremptorie sentence Profecto si ex animo superstitiones edissemus vel ipsa eorum vestigia omnibus modis curaremus extirpanda 1. If wee hated superstition from the heart wee would abolish all the reliques of it To the same purpose he speaketh p. 1127. vvhere he sheweth that his conscience would never suffer him to weare the Surplice when he vvas Canon of Christ church in Oxford If this vvere not his reason hee had some other very much a kin to this Neither will the Defendant say hastily I hope that either Peter Martyr or Hooper were disorderderly exorbitant men in those times fit to be displaced that more discreet conformists might come in their places as now he pronounceth of those that refuse to conforme SECT XXX WHen all faile a contradiction must be found betwixt our conclusions and our confessions and practises but I assure my selfe there is not any reader so simple but if hee look over this section will presently see that he hath not brought one example of any humane ceremonie not necessarie notoriously known to haue been abused unto Idolatry that is allowed by us Why then should I spend ink and paper in labouring to unâ—wine such ropes of sand Onely I would ask the Defendant certaine questions 1. If a Temple a Bell or a Table-cloth haue such idolatry put uppon them by the Papists as the crosse hath 2 If his own heart do not tell him that there is a civill use of such things which cannot be imagined of the crosse 3 What superstition there was in the meere significations given by Durandus unto Bells and Bell-ropes vvhich is not to be found in the Crosse and Surplice 4 Whether the Pagan use of Bay-leaues vvhich was aboue a thousand yeares past doth cast such a reflection upon our civill use of bay-leaues as the Popish superstition doth upon our ceremonies 5 What sence he had to find fault with us for not altering the situation of Churches 6 If it be all one to call a ship by the name of Castor and Pollux as Paul doth Act. 28. 11. and to use a religious ceremonie in Gods worship vvhich is taken from these Idolls 7 If it be one thing to change copes into cushions and to use a Masse vestiment in Gods worship 8 If it be not a kind of slander to say that the Church of Geneva imposeth a round wafer cake like the Papists to be used in the Lords Supper when as onely unleavened bread is used because custome in that part more prevailed then the grave advice of Calvin Farel Viret and the other excellent pastors And if it bee not a wide leap to bring in the practise of Geneva for an instance of the Non-conformists practise in England By that time these questions be truely answered the Defendant vvill haue but a small harvest out of our confessions and practises CHAP. V. SECT I. ad X. THE Authours of the Abridgement framed a strong Argument against our ceremonies from the rules of ceremonies prescribed in the Word p. 43 c. with this Argument vvhen the Defendant vvas not able to grappell as it stood in the parts combined he thought good to sever some parcels of it and try vvhat he could say to them apart Thus out of this one Argument he hath taken that which he calleth our first and out of the same he hath made up this fift and yet hee hath quite left out a great part of the sinewes wherewith that one reason is knit together in the Abridgement The argument is taken from the scandall or offence vvhich the imposing and using of these ceremonies do bring unto divers sortâ— of men The Defendant heere maketh great flourishing in nine whole Sections defining dividing and subdividing a scandall as if he would make all cleare before him but at the end of all this preparation he maketh no application of these Rules unto the matter in hand at all but onely telleth his Reader p. 154 That these divisions and subdivisions will expedite all difficulties so that out of them he may collect the true and false sense of Scriptures alledged It vvere sufficient therefore either to deny this power to be in his divisions or else to set down as many other subdivisions of scandall vvhich vvere easie to doe and then tell him that these vvill expedite the controversie and that from them hee may collect the errours of his answer But I will notwithstanding briefly shew my opinion concerning some of these dictates The definition vvhich he onely alloweth of as accurate is that a scandall is a wilfull offence against Christians in provoking of them unto any damnable errour or sinne by any sensible externall meanes Sect. 1. Wherein notwithstanding many faults may be found For 1 every scandall is not wilfull except the word be taken more largely then use of speech will allow 2 Every scandall is not against Christians 3 A scandall is not onely by provoking to sinne but also in hindring from good 4 what doth he meane to put in the word damnable the occasioning of any sin sufficeth to make up a scandall Among his subdivisions the first thing I except against is section 5 vvhere he distinguisheth so betwixt persons and causes either determined or undetermined that in matters determined by the Church as he teacheth obedience is to be given without respect of scandall and onely in matters undetermined there is a charitable consideration to be had of other mens consciences This is a new and a tickle point of Divinity touching the tenderest part of our spirits even our consciences and other mens also It ought therefore either not to haue been propounded or else to be well confirmed either with testimonies or vvith reasons drawn out of Scripture But alas the Def. thrusteth it upon us without any such vvarrant The peace of the Church saith he is to be preferred before the grievance i. e. scandall of any sort of men As if the peace of the Church did not more consist in avoyding of scandals then in observing of humane ceremonies it is not the peace of God which is broken by a charitable care of avoyding offences but by rushing into them A scandall in the nature of it is spirituall murder Now suppose a Superiour should command a thing in it selfe indifferent whereupon murder vvere like to follow as to runne a horse or a cart in a certain way at
plow is still preserved and continued But as for Titius who will rather be silenced then conforme it is evident that the cause of his silencing being his own refractarinesse which is onely personall and proper to himselfe and yet hath no facultie in himselfe to appoynt or admit of a successor he may be sayd to haue properly caused his owne suspension and deprivation This case needeth no long demurring on for there is not one sentence in all the length of it which doth not smell without any uncasing 1. are all those factious and schismaticall men that refuse to conforme vvas Hooper such a kind of man vvas Peter Martyr and Mr. Perkins such vvhen one at Oxford and the other at Cambridge refused to vveare the Surplice was Mr. Goodman Mr. Deering Mr. More Mr. Rogers and such like heavenly men the lights and glory of our Churches vvere all these factious and schismaticall In the presence of God it is well known they were were not But our prelats haue this prerogatiue they may dubbe whom they please factious aud schismaticall and after that there is no redemption they must be such be they otherwise never so full of all grace 2 Are all peaceable discreet men which are placed in the deprived ministers stead For the best of them they are still as great eyeâ— sores to our Bishops almost as the other because they reprove a great deale of Episcopall darknesse by their practises For the rest the congregations over whom they are set cannot finde it the voyce of all the countrey is otherwise for many of them yet according to the Prelats measure who meat as it seemeth the vertues and vices of a minister by certaine ceremonies of their owne imposing it cannot bee denied but the most of them are very peaceable discreet Even so as many of the Bishops themselves were known to be afore they were Bishops and shew themselves to be still for Episcopatus plures accepit quam fecit bonos 3 What sence can this haue The Bishop depriveth Titius respectiuely that he may constitute Sempronius Doth hee know before-hand vvhom he shall constitute then there is grosse legerdemaine betwixt him and that Semâ—ronius For with what conscience can one seeke and the other assigne the place of him that is in possession This is but some time in those benefices vvhich are fatter and whose patrons are more foolish Ordinarily the vilest minister that is to be found may succeed in the place of him that is deprived for ought the Bishop knoweth or for ought he can doe except he will endure a quare impedit which in case of morall unworthinesse hath scarce been ever heard of 4 The charge which he sayth our Bishops haue of appoynting Ministers I vvonder from whence they haue it or by vvhat conveyance They say that they themselues are the proper pastors of all the parishes in their Diocesse It is well if they haue an ubiquitary facultie and vvill to performe the office of pastors to so great a people but vvho made them such Christ and his Apostles never knew of ordinary pastors having charge of so many Churches But suppose they did by vvhom doth Christ call one of our Bishops by the Kings congedelier the Chapiters nominall election or by the Arch-bishops consecration There is none of these that can beare the triall of scripture nor of the Primitiue Churches example 6 Is the Bishops power of appointing a minister no wayes determinate to this or that minister then it seemeth his meere will determineth of the particular person without any iust reason For if there be certain causes or reasons which the Bishop is bound to follow in designing of this or that minister rather then another then is the Bishop determinate The Councel of Nice it selfe determined the authoritie even of Patriarches in this case viz. that the Elders should first nominate fit men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly that the people should elect or choose out of that number per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thirdly that the Bishop should confirme the elected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. l. â— p. 177. What exorbitant power is this then vvhich our Bishops doe now-a-dayes chalenge unto themselues All Classicall Divines do consent to that which Iunius setteth downe Conc. 5. l. 2. c. 6. n. 73. that no Bishop can send or appoynt a minister sine certa ac justa ecclesiae postulatione vvithout the certain fore-choyce of the Church Id enim esset obtrudere non mittere For that were to obtrude him not to send him 6 How is the course of Gods plow preserved when for the most part the succeeding minister is thrust vpon the people against their wills and so pernitious contentions arise of vvhich the Bishop is cause procreant and conservant by depriving the people of their minister and obtruding his own minister upon them and upholding him in al those courses vvherby he grieveth the poor people 7 As the Minister hath no facultie in himselfe to appoint a successor so hath not the Bishop neither of himselfe and by himselfe Thus much for the defendant his case Whereas he addeth that Beza and Mr. Cartwright determined with him in case of the Surplice I answer 1. they did not so for the crosse 2. they did not so for subscription to either 3. they did not so but by way of toleration requiring also that men did speake against the imposing of the Surplice 4. Beza was not throughly acquainted with the state of our Church Mr. Cartwright as I haue been certainly informed by his owne sonne recalled that passage of his booke and desired that his revoking of it might be made known I thought good overseeing the Presse to confirme the Authors report by a more particular relation which I haue receiued from a person of good credit set downe in writ as followeth MR. Cartwright being beyond the seas in printing the rest of his 2. Reply werein that indulgence is sent to the Ministers of England who sought reformation with him for their opinion of the use of the Surplice in case of deprivation 22 of whom met therabout of whom 19 ioyntly agreed that it was simply unlawfull in any case but the other three sayd otherwise wherefore it was agreeed by all that each part should write their opinion and their reasons to him which they did but the letter of the nineteene miscarried and that of the other three was delivered which he taking as the letter of the whole supposed their joynt consent had been that the losse of the ministerie altered the case of the unlawfulness and so that they were all against him whereupon he mistrusting his owne judgement and being much perplexed thereabout suffered himselfe to be swated unto what is there written but afterward understanding the right hee was much more perplexed yea as he sayd more then ever he was in that to the great prejudice of the truth he had suffered his conscience to be so defiled which was forbidden 1.
make humane significant ceremonies in Gods worship agree with Christian liberty As for superstition vvhich the Defendant doth now the second time most ridiculously object I haue answered in the beginning of this Confutation Now onely I note 1 how loosely he describeth that superstition vvhich he calleth affirmative as if no man could use any thing superstitiously except he did hold that without it the faith of Christianity or the true worship of God could not possible consist Never was there such a description given by any man that considered what he said 2 Hovv manfully he concludeth our negatiue superstition upon this ground that Christ hath left these ceremonies free which is the maine question betwixt him and us 3 How he mis-reporteth our opinion in saving absolutely that weâ— hold a Surplice to haue unholinesse and pollution in it wheras we hold that it is onely made more unfit for Gods service then it was before through idolatrous abuse but yet unto other usâ—s it may be applyed 4 That in stead of Scripture he bringeth forth the universall practise of men in the Church vvhich yet hath been formerlyly also refuted 5 That he can finde no Divine that calleth opposing of ceremonies superstition but onely M. Calvin in one place speaking rhetorically as he useth to doe and not intending any definition or distribution of that vice 6 How he corrupteth P. Martyrs words to haue some colour for a new accusation P. Martyr taking there upon him the person of an adversarie unto Hoopers opinion with whom notwithstanding afterward he consented and recalled the counsell which then he gaue as appeareth p. 1125 saith that if we should refuse all things that the Papists used vve should bring the Church into servitude which assertion is most true because the Papists abused many necessarie things even Christs own Ordinances the observing of which is liberty Now the Def. would haue that precisely uâ—derstood and that in the rigour of every word concerning the Surplice I haue here subioyned apart an Epistle of Zanchius who otherwaies was somewhat favourable to Bishops wherein the Reader may see his iudgement concerning superstitious garments To the most renowmed Queene Elizabeth Defendresse of the Christian Religion and most mighty Queen of England France and Ireland H. Zanchius sendeth greeting MOST gracious and most Christian Queene we haue not without great griefe understood that the fire of contention about certaine garments which we thought had been quenched long agone is new againe to the incredible offence of the godly as it were raised from hell and kindled a fresh in your Majesties Kingdome and that the occasion of this fire is because your most gracious maiestie being perswaded by some otherwise great men and carried with a zeal but certainly not according to knowledge to retaine unitie in religion hath now more then ever before resolved and dâ—câ—eed yea doth will and command that all Bishops and Mâ—nisters of the Churches shal in divine service put on the white and linnen garments which the Popish Priests use now in Poperie yea that it is to be feared least this fire be so kindled and cast its flame so farre and wide that all the Churches of that most large and mightie kingdome to the perpetuall disgrace of your most renowned Maiestie be set on a flaming fire seeing the most part of the Bishops men greatly renowned for all kinde of learning and godlines had rather leaue their office and place in the Church then against their owne conscience admit of such garments or at the least signes of Idolaâ—rie and Popish superstititon and so defile themselues with them and giue of fence to the weak by their example Now what other thing will this be then by retaining of these garments to destroy the whole body of the Churchâ— For without doubt that is Satans intent by casting a seed of dissentions amongst the Bishops And that hee aimed at in the infancie of the Church by stirring vp discord between the East and West Churches about the Passover and other ceremonies of that kind Therfore Ireneus Bishop of Lions had just cause in his Epistle sent out of France to Rome sharply to reproue Victor the Pope of Rome because he out of a kind of zeale but not according to knowledge was minded to excommunicate all the churches of Asia because they celebrated not the Passover just at the same time as they at Rome did For this was nothing but by an unseasonable desire to retaine the same ceremonies in all churches to rent and teare a peeces the vnitie of the Churches I therefore so soone as I heard that so great a ruine hanged over the Church of Christ in that kingdome presently in respect of that dutie which I owe to the Church of Christ to your gracious Maiestie and to that whole kingdom intended to write thither and to try by my uttermost endevor whether so great a mischiefe might possibly be withstood some that fear Christ and wish wel to your Maiestie exhorting me to the performance of this dutie But when I had scarcely begun to think of this course behold our most illustrious Prince commanded 〈◊〉 to do it which command of his did not onely spurre me one who of mine owe accord was alreadie running but laid a necessitie of writing upon me Wherefore this my boldnesse will seeme the lesse strange unto your gracious Maiestie seeing my writing proceedeth not so much from mine owne will and counsell of friends as from the commandement of my most Noble Prince who is one of your gracious Maiesties speciall friends Now I thought I should doe a matter verie worth the paines taking if first I should humbly admonish your most famous Maiestie what your dutie is in this cause and secondlie if as your humble suppliant I should beseech you for our Lord Iesus Christs sake to performe the same I beseech your gracious Maiestie to take this my writing in good part for it proceedeth from a Christian loue toward the Church and from an especiall reverend respect that I beare to your most gracious Maiestie The Lord knoweth all things Now to the matter in hand Whereas the Apostle writing to Timothie commandeth that praiers be made for Kings and all other that be in authoritie and saith that the end wherefore they bee ordained is that wee may lead a peaceable and quiet life in all that is perfect godlinesse and honestie he teacheth plainlie enough what is the dutie of godlie Kings and Princes namelie that they take care and bring to passe that first and aboue all things true religion and the true worship of God where it is banished bee restored and being restored bee kept pure all things which smell of impietie being farre removed Secondlie that men may liue honestlie and holilie all kinds of vncleannesses beeing abandoned Lastlie that publicke peace and holie friendship bee maintained among the subiects all occasions of contentious being as much as possiblie may be taken out of the way As the
it is much lesse praise-worthy if godly Bishops be enioyned laying aside or at least changing the honest and ancient apparrell which the Apostles wore to wit that common and graue habit to put on the ridiculous and execrable or accursed garments of godlesse Mass-priests Now concerning the third part of the Princes duties there is nothing fitter to trouble the publicke peace of the Church then this counsell For everie noveltie especially in religion either by it selfe if it bee evill disturbs and troubles a good peace or if it bee good gives occasion of trouble by accident by causing contention betweene evill and good men But as in things which be good of themselves of which nature the reformation of the Churches according to the will of God is we are not to care for the troubling of that vngodlie peace that is of the world for Christ came not by his Gospell to keep such a peace but rather to take it away and to send a sword so assuredly by the urging of things indifferent to trouble the peace of Churches and to cause strife between good men and bad yea between godlie men themselues is so wicked that it can by no meanes bee defended so that Ireneus had just cause to reproue Victor Bishop of Rome for this cause as hath been sayd afore For it must needes bee that at such times the Churches be rent in peeces then which thing what is more hurtfull Many examples in the histories of the Church proue this which I say How many and how great troubles arose in the Primitiue Church between those who beside the Gospell urged also circumcision and the law and between those who upon good ground reiected them And how great evills would this dissention haue brought to the Church of Christ had not the Apostles betime withstood them by that councell gathered together at Ierusalem by a lawfull examination and discussing of the cause by manifest testimonis of the Scripturâ—s and by sound reasons If your gracious Maiestie as you ought desire both to be and to seeme Apostolicke then imitate the Apostles in this matter Neither lay and impose this yoke upon the neckes of Christs Disciples your selfe nor suffer it to be imposed by others But if you see that the Bishops disagree about this matter among themselves assemble a Synod and cause this controversie to be examined by the Scriptures And then looke what shall be proved by plaine testimonies and strong reasons propound that to be observed by all and command by your decreeâ— that that be observed and so take disagreement out of the Church For your gracious Maiestie ought to be verie carefull that there be no innovation in religion but according to the word of God By this means shall a true peace concord and unitie of the Churches bee preserved But if the proceeding be otherwise what other thing will it be then to take away vnitie and to trouble the Christian peace And this I may not passe over with silence that by this noveltie of the busines not onely the publick peace shall be troubled in that kingdome but also manie else-where out of that kingdome will haue occasion given them to raise new contentions in Churches and that to the great hinderance of godlines and the more slow proceeding of the Gospell For all men know that the most part of all the Churches who haue fallen from the Bishop of Rome for the Gospels sake doe not onely want but also abhorre those garments and that there be some Churches though few in comparison of the former which doe as yet retaine those garments invented in Poperie as they verie stifly retaine some other things also because the reformers of those Churches otherwise worthy men and verie faithfull servants of Christ durst not at the first neither iudged they it expedient vtterly abolish all Popish things But as the common manner is every man likes his owne best Now I call those things a mans owne not so much which everie man hath invented as those beside which every man chooseth to himselfe receiveth retaineth and pursueth though they be invented to his hand by others But if there be also annexed the examples of other men they bee more and more hardened in them and are not onely hardened but also doe their uttermost endevour by word and writing to draw all the rest to be of their minde Therfore wee easilie see what the issue wil bee if your gracious Maiestie admit of that counsell which some doe giue you to take on apparrell and other more Popish things besides For some men who be not well occupied being stirred up by the example of your Maiestie will write bookes and disperse them throughout all Germanie of these things which they call indifferent to wit that it is lawfull to admit of them nay that they be altogether to be retained that Papists may bee the lesse estranged and alienated from us and so we may come the neerer to concord and agreement As if forsooth the Papists though we for peace sake admitted of all those things would ever amend their Doctrine and banish out of their Churches or at any hand lay downe their false and godless decrees manifest and abhominable superstitions and idolatries and there will bee some who will answer such bookes once dispersed So of this English fire there will rise a new burning flame in Germanie and France on which hot coles the Papists as so many Smiths a forging will sprinkle cold water to make the flame the more vehement And is not this a goodly benefite Who therefore doth not see that this counsell tends to the troubling of all Churches To conclude that golden saying of a certaine learned man is verie true and certaine and approved by long experience that indifferent things that is the question about indifferent things is that golden apple of contention So much shall suffice to haue spoken of the troubling of publick peace what should I say of the consciences of privat belevers It is manifest that they are greatly troubled with this commandement to put on these linnen garments For they do so greatly complain that their lamenting voyces grones doe reach vnto and are heard in Germany Now how grievous and distastfull an offence it is to trouble the consciences of the godly the holy Scripture sheweth partly when it commandeth that we make not the holy Spirit sad neither offend the weak ones partly when it threatneth grivous punishments against those who feare not to doe these things partly also when it propoundeth the examples of the Saints and specially of Paul who speakes thus If meat offend my brother I le eat no flesh while the world standeth that I may not offend my brother For in those words hee giveth a generall rule by his example taken out of the doctrine of Christ to wit that no indifferent thing is to be admitted and yeelded unto much less to bee urged upon others and least of all to be commended by decree if
superstition and not be accounted therefore a prevaricator if he doe or though he doe not let him consider vvhere the presumption lyeth But vvhy irreligious because it is persisting in an errour for the preservation of their own credit But 1 vvho taught the Def. to make that vvhich is in question the ground of an accusation in dispute First let him proue that it is an errour before he take it so for granted that upon that ground he vvill challenge mens reasons as irreligious 2 It is not their credit but the credit of their Ministery vvhich they speake of 3 Is it such an irreligious thing to desire that certaine ceremonies may not bee imposed upon them lest their Ministery be by that meanes prejudiced Why partiall because men should rather yeeld to Conformitie for the credit of the Church i. e. for the credit of the Convocation house Alas the credit which a great part of that generation doth seek for is that they may rejoyce in our flesh But suppose they meant sincerely vvould the Def. haue men discredit and prejudice their Ministery to bring some credit unto other mens decrees Or doth the forbearing of some ceremonies bring such discredit to the Authorizers of them surely then they are more for the honor of mortall men then for the honour of God For Gods honour and worship is no vvaies prejudiced by their absence The last charge is pernitious And heere many words are used to giue countenance unto that one The maine ground is Woe to me if I preach not the Gospell and Simon lovest thou mee then feed my sheep Wherupon he gathereth that it is a pernicious thing for a Minister to put himselfe unto silence But 1 vvhat is this to the question of discrediting ones Ministrie 2 Although we were most vvorthy to haue these remembrances out of Scripture rubbed upon us yet the Prelates are altogether unworthy and unfit to doe it Let any man conceiue vvith himselfe B. Bâ—ncroft or any other in the end of the Convocation after all the Canons were concluded comming forth as Prolocutor and speaking thus to the Ministers assembled together before him Men and brethren the reverend fathers of this Convocation as they alwayes meditate on the law of God and every part of it both day and night so especially doe they lay to heart those passages of holy Writ which properly concerne their office as woe unto me if I preach not the Gospell and Simon lovest thou mee feed my sheep Out of these considerations being carryed with a fervent zeale both of preaching themselues in their severall plâ—ces and also of procuring more faithfull Preachers and more fruitfull preaching throughout the land they haue over and aboue the institutions of Christ appointed certaine ceremonies strictly to be observed of every Minister so that whosoever shall heereafter upon any pretense refuse to obserue the same they shall be esteemed factious schismaticall disarderly exorbitant men and for that cause by their Ordinary suspended and deprived oNw for the preventing of such a mischiefe your tender mother would haue you to understand by my mouth that if any man bee thrust out of the Ministery for not yeelding to these constitutions howsoever they may seeme unto him such as the Church cannot lawfully appoint nor hee obserue yet he is author of his own silencing and therefore you must all be exhorted to consider well of those parcels of Scripture which haue so much prevailed with your carefull mother Woe is me if I preach not the Gospell Simon lovest thou mee feed my sheepe Would not he that heard such a speech as this from a Prelate bâ— forced to call for for a bason and after he had recovered himselfe he might well giue answer in these words I heare the words of a deceitfull tongue Behold thou art called a Bishop and gloriest in that title thou perswadest thy selfe thou art a chiefe guide and father of the Church thou therefore that teachest another teachest thou not thy selfe Thou that sayest it is a woefull thing not to preach the Gospell doest thou neither preach Christ faithfully nor suffer those that would Darest thou by thine owne authoritie and for thine owne pleasure hinder so many able men from preaching thou that professest the flocke must bee fed doest thou thrust out feeders and keep in starvers Therefore thou art inexcusable ô Prelat whosoever thou art that condemnest another for that whereof thou art both beginning and ending Thirdly the Apostles woe 1. Cor. 9. belongeth to negligent slothfull and carelesse ministers properly such as our Prelats know where to find enough vvho yet neither feele nor feare that vvoe from the Bishops vvhich many faithfull preachers are wrapped in from time to time Fourthly the Apostle doth not pronounce any vvoe for not preaching vvhere imprisonment doth hinder Now hee vvhose conscience is against the ceremonies or doubteth of them is spiritually imprisoned so that he cannot by vsing of them make his vvay to the pulpit Fiftly it is a meere jest though a bitter one to say that we leaue our ministeries when we doe all that our consciences vvill suffer us to doe for the holding of our places and vvhen we haue done all that depart against our wills with sorrow Non discedit a statiâ—ne qui cedit invitus See Mr. Parker p. 1. c. 4. s. 14. But the Defendant undertaketh to proue that the cause of silencing â—is not in the Bishops that suspend and deprive us but in our selves He is as it seemeth a great adventurer For hee commeth forth upon this peece of service vvith flying colours Know you well what you say sayth hee when you lay the cause of your silencing upon the Bishops Yes surely very well For a cause is that which bringeth force or vertue to the being of another thing Now the first vertue or rather vice which tendeth to silencing of Ministers in this case is in the Bishops canons they therefore are the first cause The second vertue is in the Bishops and their officers which are executioners of those unconscionable canons they therefore are the secondarie cause Non-conformitie hath no vertue in it of it own nature nor by Gods ordinance to bring forth such an effect as the silencing of Gods Ministers isâ— though it bemade an occasion by the perversnesse of our Prelats I know well what I say and will make it good against the Defendants vain pretences The case standeth thus sayth he Titus It had been more proper to say Diotrephes the Bishop doth depriue Titius a factious schismatical minister that he may place Sempronius a peaceable and discreet man in his stead In this proceeding the intendment of Titus is not absolutely to deprive Titius as he is a Minister but as he was factious yet so onely respectiuely that Titius being deprived he may constitute Sempronius for the charge of a Bishop is not determinate to appoynt precisely this minister but indefinite to ordaine a minister so that the course of Gods