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
man to the performance of them in case of absolute Necessitie 27 Because CHRIST himselfe dispenfed with his owne diuine Law in case of necessitie when his Disciples plucked and rubbed the eares of Corne Matth. 12.1 c. 28 And that all lawes both Ecclesiasticall and Ciuill may be dispensed withall in perill of saluation S. Paul euidently teacheth 2. Cor. 13.10 when he saith We haue power to edification and not to destruction 29 In like maner Col. 2.22.23 if there be any peril of the bodie the same S. Paul dispenseth with it where hee condemneth foolish lawes and ordinances against the necessitie of the bodie As Touch not Taste not Handle not which all perish c. 30 V. 5 If our Aduersaries require the obseruation of their Traditions as of things of absolute necessitie to saluation then in their presence and to their teeth we may safely doe the contrarie without respect of scandall for euery part of Christian Libertie ought to be so deare vnto vs and safely preserued by vs that we may not yeeld any peece or fragment thereof to treacherous or malitious minded Aduersaries 31. From this occasion it is reported Matth. 15.12.13.14 Thou hast heard that the Pharisies were offended at this saying our Sauiour Christ maketh this answere not caring for the offence of such vipers Euery plant which my heauenly Father hath not planted shall be plucked vp by the rootes Let them alone they are blind guides of the blinde c. 32 And for this cause S. Paul would not circumcise Titus at the request of the Iewes requiring it as a thing necessarie Galath 2.3 33 VI. 6 If there be any among the weake that may be instructed for their instruction sake any man may do contrarie to the vsuall Traditions or Ceremonies that so he strengthen and confirme their tender consciences 34 So S. Paul reproued Peter because that by his example he did not confirme their consciences which were weake among the Gentiles 35 VII Amongst those weake ones 7 which may be easily instructed we must both do the worke of charitie and obserue the Traditions 36 Euen as S. Paul did when he came to Ierusalem where among a great multitude he found a very few that vnderstood plainly the Libertie of the Gospell he both obserued the Traditions and was himselfe also shaued according to the manner of Iewes Act. 21. 37 And hereunto is to be referred that kind of Scandal which is mentioned in the Epistle to the Romans Chap. 14. and 1. Cor. 9. There were some that did obserue the Ceremonies of the law and againe there were some that did not obserue them Now when the Obseruants saw such as did not obserue them they began to doubt in their minds and consciences whether what they did were lawful or no and stayed not heere but also went farther beginning to thinke amisse of Christian religion as though it gaue liberty to the flesh against the Law of God And many times the Weaker were drawen against their consciences following the example of the stronger to neglect the Ceremonies whereupon afterwards they fell to be perplexed Heere S. Paul chargeth the stronger sort to beare with these vntill they were better instructed and learned when he saith Beare with the weake in faith c. Rom. 14.1 38 IIX Necessity excuseth all scandal or offence 8 as we may see Matth. 12.1 and 2. Sam. 21.7 and so also doth the Precept or Prohibition of the Church arising from iust cause Act. 15.28 39 IX 9 We must take heede of multitudes of Ceremonies albeit otherwise they be tolerable in themselues for thereby pure Religion and true piety is not only very often not holpen but much hindered obscured and impaired if not cleerely extinguished CHAP. IIX Of the power of Lawes especially of Ecclesiasticall Lawes whether they bind the conscience where also is handled of Ciuill and Ecclesiasticall Magistrates and of Christian Libertie BEcause the LAVV of God the summe or abridgement whereof Of Humane LAWES is comprised in the Decalogue containeth many generall principles out of which euery man is not able to collect and deriue speciall Conclusions or Lawes for the common benefit of Church and Common-wealth therfore it was needfull that Almighty GOD should raise vp speciall wise and vnderstanding Men who might more sufficiently and prudently expound and draw exact Rules out of that Diuine Law for the profit and conseruation of the Common-wealth 2 Hence first of all proceeded all HVMANE LAVVES which were not only conceiued declared and proclamed by Men as Ministers and Messengers but deriued out of Mans vnderstanding and witte as from an author and inuentour 3 Now if these be iust and righteous they are worthy the name of LAVVES but if they be vniust and tyrannicall who can affoord them such a title or appellation 4 Wherefore to the intent What things are required in iust Lawes that we be not deceiued in our iudgment let vs see what things appertaine to the right ordination of euery Law 5 There are two things requisite in euery iust Law Necessarie Reason and Iust or lawfull Authoritie 6 Necessary Reason doth also depend vpon two things 1. Necessarie Reason to wit vpon the Originall of the Law and vpon the End thereof 7 The Originall of euery Law The Original of Humane Lawes ought to be taken out of the only fountaine of Lawes namely THE ETERNALL LAVV OF GOD commanding the eternall LOVE of GOD and MAN 8 The End of the Law is two-fold Subordinate The End of Lawes and Principall wherof the former which is the safetie profit of the people ought to be subiect vnto and serue the latter that is the Principall which is the Glory of GOD. For if any Law doth not serue for this purpose it cannot be iust 9 The Authoritie or power which is requisite to the sanction or ordinance of a righteous Law 2. Just Authoritie is the soueraigntie of the lawfull Magistrate ouer his Subiects 10 This soueraignty albeit it may seeme to be alwaies iust in respect of the Subiects yet it degenerateth and becommeth vniust if it be not subordinate and subiect to the the Law of GOD. 11 For as all Humane authoritie is sinite and limited Humane Authority ought to be subiect to that which is Diuine so of necessitie it must be subordinate and subiect to that authority which is infinite of which sort there is no other authority but only GODs from which if any Humane power doth swarue by abuse it becommeth vniust and tyrannous 12 Humane Lawes are of two sorts Ecclesiastical Humane Lawes twofold 1. Ecclesiasticall and Ciuill 13 Ecclesiasticall Lawes are the Determinations of Circumstances necessary or profitable for the keeping of the Morall Precepts of the first Table 14 For they belong either to the preseruation of good order and comlinesse in the Congregations of the Church in the vse and practise of the Ecclesiastical Ministerie or to the outward
Rocke III. ROCKE That the Church can ordaine no significant Ceremonies is that some haue determined that the Church hath no power to ordaine any significant Ceremonies Hence also they doe condemne the Consignation of the Crosse in Baptisme and the vse of the Surplice in the celebration of Diuine Seruice But who doth not see The Detectiō of the 3. Rock that this Paradoxe is deduced and deriued from the former Because the Ministers thinke that all such actions as serue for order decencie or edification in the Worship of God are very Worship it selfe therefore they wil haue no Ceremonies at all to be ordained But all the holy Scripture and the whole World reclaime the iudgement of the Ministers herein as we haue abundantly and at large prooued in the Booke it selfe Wee must diligently and warily auoide such monsters of opinion and such strange kind of speaking as manifestly and directly contradict the expresse sentence of holy Scripture for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach otherwise as Paul speaketh These be those pernicious ROCKES which now I haue plainly discouered and detected to forewarne the weaker and vnlearneder sort that they be not moued with Syrenian sweete songs to fall into the gulfe of eternall ruine And verily I doe not doubt but the Ministers for the most part al of them such is the grace wisedome learning conscience GOD hath endued them with will easily vnderstand and embrace this counsell Onely I greatly feare the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curiositie and businesse of the Lay sort whom for b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The intollerable curiositie of the Laytie difference sake wee doe so nominate in this matter For these are wont euen with Tribuniticall clamours to reprehend and taxe c Vetera instituta mediocria ancient Constitutions moderatlie ordained to decree new Lawes to prescribe Policies and what not These vrge the Ministers with continuall importunitie and adde oyle vnto the fire But let them know that the Discipline and Gouernement of the Church is committed to other artificers not vnto them and let them remember that vsuall precept that euery man adorne his owne boate Euen as Aristophanes his Cleon. in Aristophanes Cleon is said to haue one foote in the Court and another in the Tents So amongst vs there are many restlesse Cleons who haue one foote in the Court and another in the Church and in such manner build their Citie and frame their Policie as the Ape did in the Fable of Hermogenes which I will briefly recite that all men may behold the picture or image of their foolishnes who frame new Policies There was an old APE Hermogenes his Ape that had long time liued amongst men which at length being negligently look't vnto made an escape and returned vnto the other Apes into the woods and plaines There she declareth that the life of men was very happie and blessed who were guarded with houses against raine cold and heate and with walles against wilde beasts and enemies she sheweth also the corne stored vp in their granaries their assemblies and meetings their theaters their sights their playes She exhorteth the rest of the Apes to imitate this wisedome of Men to build houses and to compasse them in with walles to keepe away other wilde beasts Whole troupes of Apes are met together to heare this new Counsell All of them applaud such a specious and profitable sentence and presently the Senate and People of the Apes did publish a Decree that foorthwith they should begin to build a Citie But the yonger Apes being sent to prouide and fetch in timber and stones when they wanted instruments and had no meanes to hew downe trees to polish and fit the stones at last they learne by experience and acknowledge that foolishly they attempted a thing impossible and abhorrent from their nature Such altogether are all those Builders of new Cities who dreame of new Policies and a new Discipline And albeit it bee credible that in all Ages there were some such Apes yet our Age alas for pitie hath seene very many who haue been the cause of great perturbation in the Common-wealth and of horrible ataxie in the Church and now for a great time haue troubled all England But let the wiser and godlier sort remember the precept deliuered in this Fable and let them not rashly and inconsideratly contend against Politique constitutions which doe not containe manifest impietie or turpitude I would haue spoken more to this purpose Right Reuerend and most worthie Bishop but that I did know your Lordships Wisedome and Learning to be such that you doe farre better vnderstand these things than they can bee spoken by me To conclude therefore I haue presumed to publish these Positions of THINGS INDIFFERENT which according to my weak abilitie I haue described in a most briefe and plaine method as it were in a table vnder the defence and protection of your Lordships name which meane signification of a gratefull minde most prone and readie to your Lordships seruice I humbly beseech your Honour that you would vouchsafe to accept in good part The Lord Iesus Christ preserue your Lordship and still more and more heape vpon you his blessings spirituall and temporall for the good both of Church and Commonwealth From you Ho. Palace at LONDON this 7. of Februarie 1606. Your Lo. Domestique Chaplaine humbly to command Gabriel Powel THE CONTENTS OF this Booke CHAP. I. 1 Of the Definition of Things indifferent CHAP. II. 2 Of the Causes of Things indifferent and first of the Efficient Cause CHAP. III. 3 Of the Materiall Cause of Things indifferent CHAP. IV. 4 Of the Formall Cause of Things indifferent CHAP. V. 5 Of the Finall Cause of Things indifferent CHAP. VI. 6 What things be truly and rightly termed Indifferent CHAP. VII 7 Of the lawfull Vse of Things indifferent CHAP. IIX 8 Of the power of Lawes especially of Ecclesiasticall Lawes and whether they bind the Conscience Where also is handled of Ciuill and Ecclesiasticall Magistrates and of Christian Libertie CHAP. IX 9 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 that they will conforme themselues CHAP. X. 10 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 CHAP. XI 11 A Solution of the Refractarie Ministers Obiections 12 The Conclusion vnto our beloued Brethren in Christ the Ministers who are vnconformable vnto the Discipline and Ceremonies of the Church of England THEOLOGICAL AND SCHOlastical Positions concerning Things Indifferent CHAP. I. Of the DEFINITION of Things Indifferent ALbeit in this most exulcerate and distressed age of the world the Church of God hath been long encombred with needlesse Disputations about THINGS INDIFFERENT or
diuine Maiestie The Generall kind of Things indifferent is Morall 19 The Generall kind of these is morall seeing they are determinations of circumstances necessarie or profitable for the obseruation of the morall precepts of the first Table that is to preserue order and decencie in the assemblie and meetings of the Church and in the vse of the Ecclesiasticall Ministrie or for publike or priuate exercises of pietie or to shun and auoid the scandall of the weake and to bring them to the Church and the acknowledgement of the truth 20 Hence it is Note well that they are and may be called Worship of GOD namely in their General not in their Special kind I will speake more plainly 21 Things indifferent Traditions or Ecclesiastical precepts of men are the WORSHIP of GOD as they be Morall but not as they be Ceremoniall 22 For examples sake The assemblie or meeting together of the Church to exercise the duties and offices of pietie is the Worship of God Publique and priuate Prayers Diuine Sermons c. are the worship of God but to meete to gether this or that day or houre to conceiue or recite our prayers to sing Psalmes or other holy hymnes in this or that forme of words or pronunciation either standing or sitting or kneeling is not the Worship of God It is a Worshiop of God not to scandalize our neighbour but to eate or not to eate flesh is not a Worship of God Hitherto haue we declared the Definition and Nature of Things indifferent It followeth that we speake of the Causes thereof CHAP. II. Of the CAVSES of Things Indifferent And first of the EFFICIENT Cause THe EFFICIENT Cause of Things Indifferent The Efficient Cause of Things indifferent 1. Principall is two-fold Principall or Adiuuant 2 The Principall Efficient Cause is GOD by whom Things Indifferent are GENERALLY instituted and commanded who in his Word declareth vnto the Bishops and Gouernours of the Church the fountaine from whence they ought to be deduced and drawne gouerning also their wittes and directing their tongues in that busines For GOD will haue all things to be done in good order so as they may serue both for the setting forth of his owne glory and also for the edification of the Church 1. Cor. 14.40 seeing he is the GOD of order and not of confusion 2. Adiuuant and this is either 3 The Adiuuant Cause is either the Whole Church together or Certaine wise and intelligent Men to whom the Church hath committed the institution of Things indifferent 4 The whole Church The Whole Church because she hath power to appoint and prescribe rites and ceremonies in particular for all things are the Churches 1. Cor. 3.22 which performeth this her Office with a Free and Godly will Free being no manner of way compelled Godly that is fitted and accommodated to the will of God which may only regard the glorie of God and the edification of good and godly men and no way seeke after humane or worldly commodities by the institution or vse of any Indifferent things 5 Now the institution and ordering of these rites and ceremonies Or Certaine Men. the Church ought to commit to the care of certaine godly wise and circumspect Men whom she perceiueth to be endued with diuine gifts and well able to iudge of such matters So the Apostles command the Church to chuse and ordaine such Deacons Act. 6.3 And that chosen vessell of God writeth vnto the Church of Corinth that she ought to ordaine Iudges who might vnderstand and decide the controuersies and causes of the Christians 1. Cor. 6.7 6 Concerning which Ceremonies notwithstanding the iudgement and censure thereof is to be permitted vnto the Church as also of the whole Doctrine taught by the Ministers and Pastors according vnto that which the Apostle saith Let two or three Prophets speake and let the other iudge And if any thing be reuealed to another that sitteth by let the first hold his peace The Spirit of the Prophets is subiect to the Prophets 1. Cor. 14.29.30.32 And the Doctors and Teachers of the Church are not LORDS ouer the same but Ministers and Seruants vnto it 7 Out of these things which haue been spoken of the Efficient Cause it is plainly gathered Ecclesiasticall Traditions are not meerly Humane but also Diuine that such Indifferent things as by the Church haue been lawfully and orderly instituted and approoued are so farre Humane as that they are also Diuine and therefore haue more than Humane authoritie yea plainly DIVINE 8 The reason hereof is Because the Church is directed and gouerned by the Spirit of Christ who is Truth therefore the Precepts of the Church in THINGS INDIFFERENT are both true and holy 9 Moreouer sithence the Church of Christ doth alwaies depend on the Word of God insomuch that if it should erre which notwithstanding is impossible and fall from the same it should not bee the Church of Christ Therefore the Traditions and Constitutions which are ordained by the Church following the Word of God are grounded vpon the authoritie of GOD himselfe and drawne out of the holy Scriptures and therefore consequently DIVINE 10 An example hereof we haue in the Surplice which Ministers vse to put on Question in the solemnizing of Diuine Seruice or the administration of the Sacraments It is demanded Answere Whether this be an HVMANE Tradition or not I answere It is so an HVMANE Tradition as that it is also DIVINE It is DIVINE so farre foorth as it is a part of that Decencie the care and obseruation whereof is commended vnto vs by the Apostle 1. Cor. 14.37.40 But it is HVMANE as it doth particularly designe what hath been generally pointed at rather than plainly declared Note For it si our part to determine in particular and precise forme and manner that Decencie and Order which in generall termes is deliuered in the holie Scriptures By this one example may appeare what we are to thinke and iudge of all other of this kinde 11 These things repugne and are contrarie to the Efficient Cause What things are contrarie vnto the Efficient Cause namely I. To institute and ordaine such rites and ceremonies as are contrarie vnto the will and Word of GOD. 12 Of which sort are in the Church of Antichrist the Popes Supremacie the Sacraments of Penance Confirmation Order Matrimonie Extreame Vnction the oblation of the sacrifice of the Masse the Communion vnder one kind Crucifixes Inuocation of Saints Prayers for the dead Purgatorie Indulgences Single life of Priests Auricular confession Papisticall satisfactions c. 13 II. To peruert contrarie vnto the Word of GOD such Ceremonies as are lawfully and aduisedly instituted by the Church 14 III. To appoint and ordaine indifferent Ceremonies and rites to be obserued without the consent and approbation of the Church 15 IV. Wilfully or carelesly to neglect and omit those indifferent ceremonies which the Church hath lawfully commanded and
receiued to despise them as meerely Humane and to account them superstitious and Idolatrous 16 V. The Church of Antichrist or the Papacie false Prophets and Heretiques who imitate the Church of GOD in outward rites and ceremonies Thus much of the Efficient Cause Next followeth the Materiall CHAP. III. Of the MATERIALL Cause of Things indifferent THE MATTER of Things indifferent The Matter of Things indifferent may be considered two waies 1. As Constituent 2. As Concomitant 2 The Constituent Matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Constituent termed by the Schoolemen Materia exqua whereof consist Things indifferent are Ceremonies actions things workes or businesses performed by certaine rites 3 And they are either Words such as are vsed in blessings or Actions such as are practised in particular gestures or else they are referred vnto time place or person 4 The Concomitant Matter 2. Cōcomitant which is either as it hath respect either vnto the Subiect or vnto the Obiect is two-fold 1. Materia in qua that wherein it standeth 2. Materia circa quam that whereabout it is imployed 5 The Matter in which In which as it is referred vnto the Subiect is the Church of Christ wherein Things indifferent are handled and exercised aright according vnto her owne free will and pleasure 6 For GOD hath giuen absolute power and authoritie vnto the Church ouer all Indifferent actions rites and outward ceremonies to dispose of them for her owne conseruation vtilitie decencie order and discipline Which appeareth manifestly out of the holy Scriptures to haue been vsed and practised in the Primitiue Church in the Apostles times Neither can any man iustly denie the same power to be granted vnto the Church euen in these our daies 7 For seeing that the sefesame SPIRIT gouerneth the Church in all ages wherefore should it not bee as lawfull for the Church of these latter times to institute lawes and orders concerning externall rites as it was in times past 8 The Matter about which Things indifferent are exercised Or whereabout as it hath reference vnto the Obiect are these following the Worship of God pure Religion and necessarie Confession 9 For these as we haue said before are Determinations necessarie or profitable for keeping and obseruing of the Precepts of the first Table of the Morall Law 10 The things which repugne and are Contrarie to this doctrine Things contrary vnto the Matter of Things indifferent of the Matter of Things indifferent are either the Changing of the matter thereof or else the substituting of forraine and strange matter Such as are 11 I. Things commanded of GOD concerning Faith or good Workes which Epicures account among Things indifferent with whom it is all one whether they exercise the duties of Pietie and Charitie or not 12 II. Things forbidden by God such as are sinnes against euery of the Commandements of God which prophane Men reckon amongst Things indifferent and namely Blasphemie drunkennesse gluttonie Vsurie deceit in buying and selling Simonie riot licentiousnes and such like 13 Moreouer there are some who impudently account simple Fornication as they terme it amongst Things indifferent But seeing that these sinnes and the like are manifestly prohibited in the Morall Law it is a signe of Epicurean profanitie to goe about to place them amongst the number of Things indifferent So much for the Matter of Things indifferent Next of the Forme CHAP. IV. Of the FORMALL Cause of Things indifferent THe FORME of things in different The Forme of Things Indifferent 1. Externall is either Externall or Internall 2 The Externall Forme of Things indifferent consisteth herein namely that they are such Constitutions and Traditions which haue bin wisely and discreetly ordained though without the expresse letter of the Scriptures yet not without the foundation of the Scriptures 3 The Internall Forme of Things indifferent 2. Jnternall which is twofold ought to be considered two manner of waies either Generally in regard of the whole or Specially and particularly as euery such Thing indifferent hath a proper consideration in it selfe 4 I. GENERALLY the Forme of Things indifferent I. Generall is Indifferencie it selfe because this properly and essentially belongeth to all euery Thing indifferēt namely that they be free for euery Church to vse or not to vse according to the circumstances of times and persons and euery occasion that shal happen for if they should not be free they should no longer be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indifferent 5 Our Lord God hath comprehended all the parts of his WORSHIP and whatsoeuer is necessary for our saluation in the holy Scriptures and therefore nothing ought to be admitted in matters of fairh and religion without the manifest testimonie thereof as absolutely and simplie necessarie either to be beleeued or to be done 6 But in the outward Discipline The Discipline Gouernment and Ceremonies may be diuersly fitted according vnto the manners and nature of euery nation and age ceremonies and gouernment of the Church he would not particularly prescribe what we ought to follow because he did foresee that this depended vpon the condition of the times and that ONE FORME of Gouernment would not be conuenient for all ages 7 Therefore herein we ought to haue recourse to those Rules which he hath generally propounded in his Word that whatsoeuer the necessity of the Church requireth to be commanded and ordained for Order and Decencie it may be ordered and performed after the direction and line of the Scriptures 8 Wherein also those things which seeme not profitable for the edification of the Church may be changed and taken cleane away and such as seeme commodious therto may be retained according as the diuersitie and varietie of seueral Churches nations places times aduersaries and other circumstances shall require For it is not needful that the same Ceremonies and orders should be obserued in all Churches at all times but are to be vsed as they be most behouefull for the edification of the Church therefore they are alwaies mutable and most free 9 But this Freedome is two-fold How Things Indifferent are said to be Free for it may be considered either in Respect of the Whole Church or in Respect of any Priuate person in the Church 10 In Respect of the Whole Church I meane a particular Church euery Thing indifferent is FREE because the Church hath power and authoritie to change or to abrogate any thing that is presently vsed and to institute new where it shall seeme expedient so to do 11 Wherefore Note well in regard of diuerse obseruation of Indifferent Ceremonies no Church ought to condemne another as an Apostatique seditious or schismaticall Church separated from the people of God or excluded from the Communion of Saints 12 As with an hostile mind VICTOR Bishop of Rome vniustly and tyrannically condemned and excommunicated the whole Easterne Church because they did not celebrate the Feast of Easter on the same day that the
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
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
not yeeld vnto the beholders that specious grace of Ecclesiasticall Policie nor that delightfull shewe of orderly forme of things which we see in ENGLAND 37 And this most orthodoxe and pure Religion wee haue now by GODS grace most constantly professed for the space of almost threescore yeeres excepting the lamentable fiue yeeres of Queene Mary as manifestly appeareth out of the Liturgie according vnto the prescript whereof we celebrate Diuine Seruice 38 But notwithstanding that any man being not monstrous Cyclopicall The rage of certaine Ministers against the Liturgie of the Church of England would willingly embrace and rest in this Consent both of GOD and the CHVRCH yet behold alas some Men interpreting all things into the worse sense not knowing any thing aright weighing no reasons and considering not the times doe insolently set vpon not the Doctrine against which the Diuell himselfe dares not mutter any thing but the Discipline and Liturgie of the Church of England and most boldly pronounce iudge of other mens Counsels and actions What is done they reprehend and carpe at what ought to bee done they prescribe and dictate They loath what is well deliuered and being full of arrogancie hunt after new opinions 39 Neither do they these things as good men are wont to doe modestly and timously and in due place but accusatorily and insolently and in the pulpit and before the Common-people vnto whom nothing is more pleasing than railing and backbiting 40 Yea and in the Streetes and tipling-houses they moue dispute about Ecclesiasticall Discipline and Ceremonies and that very superciliously and haughtily 41 From hence also certaine INFAMOVS LIBELS flie abroad of such factious and giddie braines Infamous LIBELS as feare lest by the moderation and gentlenes of some all Controuersies be composed and solide peace once againe established amongst vs. 42 This peruerse improbitie and importune licence with Tribuniticall clamours hath giuen cause of horrible distractions 43 For the most Reuerend Prelates of the Church together with the wise Ciuill Magistrates perceiuing that these are the Censures and clamours not of Men seeking the truth but for the most part of turbulent and seditious fellowes such as hate quietnes or hunt after popular applause or certainly of giddie and curious men of which sort there is not any man but hee is maleuolent and enuious as the Poêt noteth will not permit any vntimely alteration in the Liturgie or Discipline of our Church Alterations dangerous in which alwaies euen in the most peaceable times there is some discommoditie specially seeing this Age I know not by what destinie seemeth to be subiect to often changes and seeing the inconstancie curiositie and wantonnesse of mens wits is marueilous strange in these our times 44 Wherefore both for procuring of the peace of the Church and for preseruation of Order and Decencie in the Assemblies and Congregations they adde also a Commination that whosoeuer refuse to vse the Common and publike Liturgie according vnto the order established they depart from their places The tumults of the Refractarie Ministers 45 Hereupon certaine turbulent men being angrie and contentious either by nature or by euill custome louers of cauilling and sophistrie do not rest but perpetually braule and foolishly contend where there is no neede 46 And that they might stirre vp hatred and heape vp suspitions and iealousies they cite sundrie places out of our Liturgie which calumniously and malitiously they interprete directly against the sense and meaning of the Church Then tumultuously they exact the suffrages and consent of others and here and there they picke out certaine sentences out of our Writers that so they might seeme to haue not only witnesses but also abbettors of their Schisme and faction 47 In the meane time tragically complaining of the most grieuous and intolerable Yoke forsooth of Ceremonies and Humane Traditions namely of the Surplice What Ceremonies the Refractarie Ministers dislike in the celebration of Diuine Seruice and administration of the Sacraments of the Consignation of the Crosse in the Sacrament of Baptism and of Kneeling in the Lords Supper of a meere foolish morositie and contumacious obstinacie and stubbornnes they resist and contradict their Gouernours nourish strife and contention and either for the care of retaining the opinion of constancie or by the endeuour of gratifying others or for desire of licentious Libertie or for the loue of noueltie The Refractatie Ministers forsakers of their Churches or for the hatred of peace and order or out of the nature of the Spirit of giddinesse or for some other cause they forsake their Churches and charge and so by their owne pertinacious refractarines they impose deepe SILENCE vpon themselues 48 Now then seeing the matter standeth thus Who are the Authors of Scandall in the Church of England it is no difficult and hard thing to iudge who in the Church of England are THE AVTHORS OF SCANDAL 49 But this superstitious and obstinate SILENCE the impietie whereof is apparant and manifest Woe be vnto me if I preach not the Gospell c. ought not to be preferred before the inuocation of the true GOD in the Assemblies of the Church before the necessarie labours and works of our Vocation and calling before the eternall saluation of many thousand soules 50 And albeit subtle and craftie men inuent fig-leaues to palliate and couer their error yet this Veritie is so manifest that it can be ouerthrowne by no Sophistrie by no Sycophancie 51 For this OBSTINACIE AND PERVERSENES of the Ministers is a manifold SCANDAL The Ministers obstinacie is a manifold Scandall It grieueth the Holy Spirit of God in the Weaker sort who see themselues sorsaken of their Pastors without greater without any cause at all Also they are brought in doubt fearing that the vse of Libertie is not approoued by them whom they know to excell in learning and thinke to bee truly religious 52 Neither are the sighes and desires of good men in many Churches obscure whose pitifull moane and grieuous teares the Ministers ought to regard and bee affected with if they would be accounted PASTORS and not TYRANTS 53 For this cause Many being hindred for want of skil yea ouerwhelmed in the darknesse of ignorance doe not call vpon but rather flie from GOD. 54 And Many rush headlong into an Epicurean and Atheisticall contempt of Religion or are plunged ouer head and eares in the lamentable gulfe of Desperation 55 So that this morositie and contumacie of the Ministers hath drawne infinite multitudes of Soules from GOD and driuen them headlong into the pit of eternall destruction 56 O slintie hearts of Pastors forsooth if they doe not consider these so great mischiefes if they haue no commiseration and pitie at the lamentable destruction of so many Soules if they weigh not how grieuous a Sinne it is to hinder the true inuocation of Gods holie name if they think not that themselues being learned and diligent Teachers are more
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
But GOD wil be discerned from Idols by that properforme of worship instituted by himselfe 54 III. 3 Because that Whatsoeuer is not of Faith is Sinne Ro. 14 23. And he that doth any act to Worship GOD by with an ignorant and doubtfull conscience whether GOD will be so worshipped or not he doth it not of faith seeing he knoweth not whether such an act is pleasing or displeasing vnto GOD and thereby contemneth GOD for that he dareth do any thing albeit it please him not 55 But the Church obserueth Humane rites and ceremonies for corporall vtilitie that the people might know at what time to assemble and meet together that al things might be grauely performed in the Church for examples sake and that the common people might haue some excitation and inducements to pietie and reuerence 56 For these causes also the auncient Fathers obserued Traditions Ceremonies as Epiphanius plainly witnesseth in his Disputation against the Encratites who imagined as the Papists do at this day that Humane obseruations were the Worship of GOD and that Righteousnes wherby God was pleased and his wrath pacified 57 This Opinion Epiphanius improueth and condemneth affirming that there were other Ends of Traditions and Ceremonies in the Church For so he saith that those Traditions are to be allowed which were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is either to bridle the flesh or for the discipline and instruction of the rude people or for politique Order CHAP. XI A Solution of the OBIECTIONS opposed by the Refractarie Ministers HItherto we haue Catasceuastically fortified the Truth and demonstratiuely and plainely laid downe what wee hold concerning THINGS INDIFFERENT where also for the better vnderstanding of the Nature thereof we haue adioyned certaine Compound mixt Questions whēce may be drawne Generall Solutions of any Obiection Now it followeth that we choake Falshood and anasceuastically dispute against the Aduersaries of this Doctrine by Answering their particular Obiections OBIECTION I. 2 First therefore Obiect 1. the Ministers do Obiect It is not lawfull for any mortall Man to institute any new Worship of GOD. Ergo. The Church cannot institute any Ecclesiasticall Rites and Ceremonies ANSVVERE I. To the Antecedent 3 I. Answ Ecclesiasticall Ceremonies are not Worship I grant the Antecedent For if it were lawfull for men to institute new Worship then were the whole Worship of the Gentiles to be approued as also the Worship ordained by Ieroboam and others contrarie vnto the Law For what difference is there If it be lawfull for vs to institute new Worship wherfore is it not as lawful for the Gentiles and Israelites to do the same 4 II. If nothing can be affirmed concerning the will of God without the Word of God then is it certaine that God doth not approue any new Worship 5 The Apostle saith Whatsoeuer is not of faith is sinne Rom. 14.23 Wherefore seeing no new Worship hath any testimony out of the Word of God the Conscience must needs doubt whether it be acceptable vnto God and so cannot be done of faith 6 III. And verily the Worship of God is a worke commanded by GOD or instituted by the certaine and infallible testimonie of God whereby God pronounceth that he is honored to be done to this End either immediate or principall that God may be obeyed and celebrated as we haue abunbantly declared in the precedent Chapter And all Will-Worship is precisely condemned by name in the Holy Scriptures II. To the Consequence 7 I. The reason of the Consequence is none at all What Do not we plainly distinguish betweene the Worship of GOD and Ecclesiasticall Rites and Ceremonies 8 Worship is a worke whose proper End NW is the honor of GOD but the End of Rites and Ceremonies is Decencie Order Edification of the Church Discipline and necessarie Institution for publique life 9 II. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10 The Ministers insist Obiect 2. Such things as the Church commaundeth by the instinct of the Spirit of God are Diuine precepts and the Worship of God Good and profitable Constitutions are such things as the Church ordaineth being guided and gouerned by the Spirit of God as the Prelats of the Church of England will haue it Ergo. Such Constitutions of the Church are the Worship of God 11 ANSVVERE To the Proposition I. Such things Answ That Ceremonies are not Worship as the Church by the instinct in the name and authoritie of the Holy Ghost commandeth not retaining libertie of deliberating therin or of changing them or of omitting them out of the case of Scandall are indeed the Worship of God 12 II. But such things as the Church counselleth decreeth and commandeth in her owne name and authority are not the Worship of God albeit that in ordaining and commanding of such shee be gouerned and directed by the Holy Ghost 13 For the Spirit dictateth both vnto the Church as wel what is profitable for auoiding of Scādal as also that those things which are commanded for auoiding of Scandall are neither the Worship of God nor yet necessary to be obserued without the case of Scandall and contumacie as appeareth by those sayings 1. Cor. 7.6.35 I speake this by permission not by commandement This I speake for your owne commoditie not to entangle you in a snare but that you follow that which is honest and that you may cleaue fast vnto the Lord without separation 14 So S. Paul forbiddeth to eate things sacrificed vnto Idols with Scandall but without the case of offence he leaueth it free and indifferent for any man 15 So also the Apostles in the Synode at Hierusalem by the instinct of the Holy Ghost commaund abstinence from things strangled and from blood and they leaue it free vnto the Church to omit that precept without the case of Scandall and contempt 16 III. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there are foure Termes in the Syllogisme And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 Againe Obiect 3. they insist What things are done for the Glorie of God by them God is Worshipped But the Determinations of the Church are done for the Glorie of God if we will beleeue the Prelats Ergo. These things are the Worship of God 18 ANSVVERE Answ To the Proposition What things are done for the Glorie of God That Ceremonies are not Worship to wit of themselues that is such things as are commanded by God to this special End and purpose that by those workes we might declare our obedience towards him they are the worship of God 19 And not such as serue for the Glory of God accidentally that is such as doe sometimes serue for the performance of those things which are commanded by God for accidentall causes and circumstances which if they concurre not yet GOD may be honored as well by such as omit them as by those that performe them so they be omitted or performed of faith which causeth the person to be reconciled vnto
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
but not in that he made the golden Calfe Exod. 32.4 Peter was the Apostle of Iesus Christ in grace and fauour with him but not as he went not the right way to the truth of the Gospell Galat. 2.14 So the refractarie Ministers may be the Ministers of Iesus Christ and in grace and fauor with him but not as they erre or are schismaticall or Refractarie Where is the contrarietie Ad populum phaleras the Defender disputeth not ad idem His error is two-fold 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he that is in grace and fauour with God ought not to be disgraced and molested by men True they ought not to be molested in or for that thing which procures them grace and fauour with God which must be so restrained Otherwise the Defender must needs plead for immunitie and freedome for any transgressor and disturber of ciuil society to do what he listeth vncontrouled by the Magistrate or deny that any such is in grace and fauour with God which I thinke he will not doe The Errour is the same with the former II. It is true also Answere that not to speake and take paines for the Ministers of the Gospell for such things as properly belong vnto their Ministerie or are requisite vnto the performance thereof is to spare speech for GOD and for Iesus Christ according vnto the places quoted in the Argument and also to hinder the saluation of Gods people Here the Defender Reply and Reioynder as if he had lost himselfe in some inextricable labyrinth idly discourseth of the tearmes proper and necessarie and saith that I confound both which any man though but of meane capacitie may easily see I doe not adding moreouer Note the Defenders absurd Position that the Libertie of preaching doth not properly belong to the ministerie of the Gospell as if it were lawfull for Coblers and Tinkers to preach the Gospell which is absurd and scandalous The error is Puâ—ida 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia II. To the Consequence If the Suppliant had prayed your high Court of Parliament to intreate in their behalfe Answere for matters which had necessarily concerned the Gospell of Christ or their Ministerie thereof or the Saluation of many thousand-Soules then had your Honorable Assemblie some reason to mediate for them But seeing it is but only to free them from the Crosse and Surplice and such other laudable Ceremonies of the Church commanded for order and decencie sake which may well stand with the puritie of the Gospel seeing The kingdome of heauen stands not in meate and drinke c. Then haue these importunate Suppliants greater reason to beare that burden in the diligent applying their vocation and calling then to trouble your Wisdomes with such perie and small matters The Defender omitting the weight of Reason in this answere to the Consequence Reply snarleth onely at certaine words and phrases replying 1. If Crosse and Surplice bee lawdable Ceremonies then when or where the Sacraments are celebrated without them there wanteth some lawdable ceremonies This is absurd and impious What would further follow hereof I neede not to write This is neither absurd nor impious Reioynder neither can the Defender shew the least inconuenience that followeth hereof for there is no doubt but the Sacraments may bee administred without either these or diuers other lawdable ceremonies and yet no sinne committed neither in the omission nor in the vse of them if the particular circumstances and occasions so require And that the Defender may see Of the Ceremonies of the Lords Supper that this is so as I affirme I will insist onely for example sake in the ceremonies of the Lords Supper And because haply he doth not know so grosse his ignorance seemes to bee throughout this whole Defence what the learned meane by Ceremonies of the Lords Supper it may please him to vnderstand that therby they meane all the whole externall action of that Sacrament namely whatsoeuer is the obiect either of the eies of the eares or of the hands whether it be an element or gesture or words spoken by the Minister These Ceremonies therefore are of two sorts Ceremonies of the Lords Supper twofold 1. Essentiall Some be Essentiall and some Accidentall The Essentiall Ceremonies are these that Christ had 1. his Disciples gathered together 2. a fit table 3. true bread 4. naturall wine 5. that he gaue thankes 6. brake the bread 7. distributed it 8. declared the vse thereof 9. that his Disciples tooke ate and drunke 10. and so declared the Lords death These Ceremonies are so proper and necessarie vnto the Lords Supper that without them a man could not communicate rightly according vnto the institution commandement and example of Christ The Accidentall Ceremonies 2. Accidentall are that Christ celebrated his Supper 1. in the euening 2. in a chamber prepared 3. after meate 4. together with his twelue Disciples 5. sitting at the table 6. with vnleauened bread 7. so apparelled c. NW These Ceremonies doe not properly and necessarily belong vnto the action of the Supper because they do not signifie any mysterie neither did Christ say Doe this after meate or with such a number of communicants or sitting or so apparelled c. Wherefore herein euery man ought to follow the determination and practise of that Church wherein he liueth otherwise none but Ministers ought to participate this Sacrament and where should we finde the same chamber prepared the same table the same cloath the same dishes c. And who should be Christ who Iudas the traytor who Iohn that leaned on Christs breast such as were in that Supper To imitate these things were apish childish and foolish The Defenders error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia 2 Because I had said out of the Apostle Reply The kingdome of heauen stands not in meate and drinke the Defender replies The kingdome of heauen consisteth as well in the ABVSE of outward things as of other matters Good Lord Reioynder What is become of the Defenders reason and sense Did euer any man heare the like horrible speech vttered by a man of common sense Another Position of the Defenders much lesse by a Diuine The kingdome of heauen consisteth IN THE ABVSE of outward things I professe ingenuously I cannot imagine what he would say he speaketh so absurdly and grosly yea so blasphemously for I am sure this proposition is truer in Diuinitie The kingdome of HELL consisteth in the abuse of outward things O me that it was my hard hap to haue such an ignorant senselesse man to become my antagonist What had not the refractarie Ministers one Scholler amongst them to defend their cause Why then haue they made choice of this man to doe it who in true Theologie knowes not his right hand from his left The Errour is a monstrous and blasphemous 〈◊〉 〈◊〉
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
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
ought to receiue any fauour in that respect The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. Let the refractarie Ministers dutifully serue GOD and his Church Answere in their diligent and humble obedience in the worke of their vocation and then let them supplicate for kindnesse to be shewed vnto them The Defender replies Reply What is that diligent and humble obedience c To put on a Surplice â—o make a vâ—nishing Crosse to reade Seruice to acknowledge the Prelats to haue power to make ordinances against Gods word c How shall they supplicate With a 100. or 200. in a bagge Then perhaps if they arise betimes and ride a pase they shall haue a paire of benefices an Archdeaconrie c. yea libertie a soto go whither they will and neuer to come at any of their benefices This scorning and lying Spirit needeth no other reproofe but The Lord rebuke thee Reioynder Sathan X. ARGVMENT God threatneth seuerely to punish the wrongs and iniuries done vnto his Children and Seruants Supplicat euen in their outward state much more the crueltie towards their Soules Ergo The high Court of Parliament should neither proceed so hardly against the Ministers nor winke at others that do so proceed ANSVVERE To the Consequence I. NEither did the honorable Court of ParliameÌ„t Answere nor the Magistrates of this Land euer intend the least wrong to any Subiect in this Kingdome much lesse to any Minister of the Gospell no not in their outward estate much lesse towards the saluation of their soules And certainly it is an vngratefull yea an vngracious part of these Suppliants to taxe that honorable Assemblie or any Magistrate of this Land so vndutifully and vnchristianly for vniust cruell and mercilesse dealing The Defender 1. Reply and Reioynder Denieth that any of his faction euer taxed either the house of Parliament or any Magistrate but only admonished them of those faults which GOD forbiddeth as if vniust admonition and reprehension were not presumptuous taxing of men 2. Retorteth the argument vpon vs affirming that we not they taxe the high Court of Parliament all which needeth no farther answere Let the discreet Reader conferre the Supplication and the Milde Defence together and then iudge indifferently where the fault resideth II. The refractarie Ministers were neuer proceeded against for preaching the Gospell Answere or for opportune and sobcrexecuting their Ministeriall function but only for giddie innouation and noueltie for faction schisme and impugning the Magistrates auctoritie for disturbing the peace and quietnesse of the Church And would they request these vile enormities to bee left vnpunished An vnreasonable Suite The Defender replies This is vtterly vntrue Reply For some of vs haue been molested for preaching any thing tending against the present Hierarchie or any other corruptions some also for confuting the Popish doctrine of other though they haue done it neuer so soberly and some for other matters which are points of the Gospell as well as other Preaching against the present state and gouernment of the Church is not preaching the Gospel Reioynder Preaching against corruptions or sober confuting Popish doctrine was neuer no cause of the refractarie Ministers trouble By those OTHER MATTERS he speaketh of he meaneth the pretended DISCIPLINE which euery man knoweth is no point of the Gospell Heere is nothing but a meere contradiction of what I say It should seeme the Defender growes very barren XI ARGVMENT Pharaoh prouided for the Idolatrous Priests of Aegypt Supplicat And the Monkes and Friers at the dissolution of their idolatrous Houses were prouided for during their liues though they neuer had done any good Ergo Much more ought the refractarie Ministers to be prouided for hauing done so great good in the Church of God ANSVVERE To the Consequence THe argument doth not follow Answere because of the dissimilitude that is in the instances or examples alleadged and the Ministers case The Defender replies Reply The Argument doth follow the better because of the dissimilitude of instances This will appeare otherwise Reioynder in examination of the particulars I. Pharaoh ministered daily food vnto such Priests Answere whom he thought professed true Religion and diligently obeyed him in the function of their Office A rare example of a bountifull and magnificent Prince though otherwise in error But the refractarie Ministers though professing true Religon yet do they obstinately being blinded by superstition refuse to serue GOD and his Church in the faithful and diligent function and exercise of their Ministerie The Defenders replie is 1. Reply As Pharach was in error touching the religion and obedience of his Priests so are our Prelats touching our refractarines and Superstition Not so Pharaoh was indeed deceiued and in error Reioynder but our Prelats are not neither touching the Ministers Refractarines as daily experience testifieth nor touching their Superstition seeing they accompt that sinne which is no sinne 2. Our obedience towards his Maiestie is as good Reply as of the best of their side That mans obedience to a Maior of a towne or to any other inferiour Office of a Prince is alwaies the best that is most agreeable to the pleasure of the Prince himselfe In like manner that obedience is best vnto Princes that doth best agree with the pleasure of the Prince of Princes and King of Kings To obey the Inferiour without due regard of the Superiours pleasure is but flatterie and fawning not good obedience So to obey Princes without due regard to our dutie to God For it is more preiudiciall and hurtfull then beneficiall and profitable to such Princes Well Your obedience to his Maiestie is good Reioynder You say so But your deeds proue the contrarie for you daily kicke against his Maiesties auctoritie and will not be reduced to obedience Neither is there any thing here spoken but the Papists will say as much for themselues You limite how farre you are to be obedient vnto the King so do the Papists for neither of you will serue God vnder his Maiesties gouernment according vnto the Religion established You say you are as dutifull and obedient as any of our side so will the Papists pronounce of themselues if they might be their owne iudges But in the meane time the Defender doth not iustifie Pharaohs example rightly alleadged to procure compassion towards the refractarie Ministers Let vs come to the next instance II. The Monkes and Friers were depriued of all Answere against their will for Sodomie Heresie and Idolatrie which they had embraced in time of their ignorance But the refractarie Ministers are willingly depriued for obstinate superstition in refusing sincerely to preach the Gospell of Christ with vs not being conformable vnto the Christian Lawes of our Church and Magistrates The Defender replies Reply The more iustly that Monkes and Friers were put out the stronger is the argument for vs to be prouided for that
hindred or neglected 63 IV. To admit no profitable or lawfull Ceremonies such as belong to good Order and Decencie 64 V. To change and alter Ceremonies often and without graue and iust causes which thing cannot but lie open to scandall 65 VI. To place Order in trifling pompes and vaine shewes which hath nothing in it but gliding and glittering shadowes 66 VII To call that Decencie wherein is nothing but an emptie delight or pleasure and riot without any good fruite 67 IIX To institute vnnecessarie scandalous and impious Ceremonies cunningly painted and varnished ouer to deceiue the simpler sort as it were by sorcerie to destruction and not to Aedification So much for the Finall Cause And hitherto haue we spoken of the Causes of Things indifferent CHAP. VI. What Things be rightly and truly tearmed INDIFFERENT WHat things are to be accounted held INDIFFERENT and what not may be collected by the precedent Disputation about the Definition and Causes of Things indifferent 2 But yet for the more plaine demonstration of this point How Things meerely Indifferent may be discerned and to the end that no error be committed in the Vse of Things indifferent these succeeding Distinctions Canons and Cautions are diligently to be marked and remembred 3 I. The Generall kind of euery ceremonie 1. Distinction rite thing action fact worke c. is either Commanded by GOD or Forbidden 4 If the Generall kind be Commanded then also the Speciall kind worke thing or action it selfe is rightiy termed INDIFFERENT 5 As for example This Generall kind Order or Decency in the Church is to be kept is Commanded by GOD 1. Cor. 14.40 Therefore all the Speciall kinds of this Generall as the circumstances of time place persons garments and such like are free and indifferent 6 But if the Generall kind be Prohibited and forbidden by GOD then cannot the Speciall kind or worke be accounted in our owne power and indifferent 7 As it is Forbidden that any man worship God with the Traditions of Men Therefore the Popish Masse and all other inuentions of wil-worship contained vnder a forbidden Generall kind are not to be placed among Things indifferent 8 II. Among Things indifferent 2. Distinction Some are Free and lawfull but at some certaine Times And some are Alwaies Free and lawfull 9 Things in diffdrent at a certaine Time were the Iewish Mosaicall Feasts obserued by the weake Christians in the Apostolicall Primitiue Church and so also was Circumcision and some such other Ceremonies permitted by the Apostles vnto the weaker sort in the infancie of the Church otherwise it was lawfull for any man to neglect them at his pleasure 10 And yet these things before the reuelation of Christ were not free to be done or not to be done but necessarie parts of religion because they were commanded by God himselfe 11 But in the Apostles time although they were abrogated yet they were made Indifferent so that if any did obserue them for peace and quietnes sake he was not reckened an offender against Christian faith 12 Adde also that this was the will and counsell of GOD that the Ceremonies of the Law should not be abrogated and taken away altogether and at once but by little and little one after another vntill the Temple were vtterly subuerted for he would not that the Temple should stand without any Ceremonies But after that the Temple was taken away then also were all the Feastes and Sacraments of the Iewes made vnlawfull to all the Church 13 And this is that which S. Augustine wrote to S. Ierome that the Iewish Synagogue was to be lead with pompe to her funerall and to be buried with honor 14 Wherefore after the Church was established they ceased to be Indifferent euen as at this day also they are Forbidded in the Church of Christ according to the saying of S. Paul Gal. 5.2 If you be circumcised Christ shall profit you nothing at all 15 Those things which are Alwaies Indifferent are these to eate flesh and not to eate to marry a wise or to remaine vnmarried to vse a Surplice in the ministeriall office or not to vse it and such other things 16 III. 3. Distinction Indifferent things are considered two waies First In themselues as middle things without relation to persons Secondly Relatiuely as they are referred to the persons that vse them 17 Being conddered In themselues then Such things as are Indifferent in their own natures are all free and such as neither please nor displease God for they neither come vnder the compasse of his precept nor of his prohibition 18 But being considered Relatiuely they may be either Lawfull or Vnlawfull according to the respectiue qualitie of the men that vse them who are of two sorts 19 For some of them are men Regenerate and some Vnregenerate neuer borne againe in the wombe of the Church 20 Among such as are Regenerate some are Strong in faith and some are Weake 21 If any Regenerate man which is Strong in faith do vse any of the Indifferent things without doubting or scruple of conscience then are they to him Lawfull and his obedience in Things indifferent pleaseth Almighty God 22 For we ought to be perswaded out of the Word of God what things are permitted commanded or forbidden vnto vs according to that saying Rom. 15.5 Let euery man haue a full perswasion in his owne mind And againe in the vers 14. Nothing is vncleane in it selfe but to him that thinketh any thing vncleane to him it is vncleane And in the 22. and 23. vers Blessed is the man that doth not condemne himselfe in the thing which he alloweth c. 23 Neither is the saying of S. Paul against this That Things Indifferent want not the authority of the Word of God when he writeth in Rom. 14. vers vlt. Whatsoeuer is not of faith is sinnne Because that those Things which are INDIFFERENT do not altogether want the authority of the WORD OF GOD but rather are established vpon the same for so much as concerneth the Generall kind of the particular fact from whence it commeth that the Worke hath his estimation in the sight of God if it be performed in faith 1. Cor. 14.37 24 Ezechias had no EXPRESSE Word of GOD for the taking away of the brazen Serpent and yet it pleased God because the Generall kind of that particular fact was commanded by God to wit to take away all Idolatrie and the occasions thereof And therefore this fact of Ezechias being done of faith pleased God and was acceptable vnto him 25 But if the Regenerate be as yet Weake in faith that is If they do vse any of these Indifferent things to the scandal either of themselues or of any other then are they vnto them Vnlawfull as is manifest 26 And if a man Vnregenerate vseth them or an Infidell to him they are also Vnlawfull because the minds and consciences of such men are polluted Tit. 1.15 for Whatsoeuer