plow is still preserved and continued But as for Titius who will rather be silenced then conforme it is evident that the cause of his silencing being his own refractarinesse which is onely personall and proper to himselfe and yet hath no facultie in himselfe to appoynt or admit of a successor he may be sayd to haue properly caused his owne suspension and deprivation This case needeth no long demurring on for there is not one sentence in all the length of it which doth not smell without any uncasing 1. are all those factious and schismaticall men that refuse to conforme vvas Hooper such a kind of man vvas Peter Martyr and Mr. Perkins such vvhen one at Oxford and the other at Cambridge refused to vveare the Surplice was Mr. Goodman Mr. Deering Mr. More Mr. Rogers and such like heavenly men the lights and glory of our Churches vvere all these factious and schismaticall In the presence of God it is well known they were were not But our prelats haue this prerogatiue they may dubbe whom they please factious aud schismaticall and after that there is no redemption they must be such be they otherwise never so full of all grace 2 Are all peaceable discreet men which are placed in the deprived ministers stead For the best of them they are still as great eyeâ— sores to our Bishops almost as the other because they reprove a great deale of Episcopall darknesse by their practises For the rest the congregations over whom they are set cannot finde it the voyce of all the countrey is otherwise for many of them yet according to the Prelats measure who meat as it seemeth the vertues and vices of a minister by certaine ceremonies of their owne imposing it cannot bee denied but the most of them are very peaceable discreet Even so as many of the Bishops themselves were known to be afore they were Bishops and shew themselves to be still for Episcopatus plures accepit quam fecit bonos 3 What sence can this haue The Bishop depriveth Titius respectiuely that he may constitute Sempronius Doth hee know before-hand vvhom he shall constitute then there is grosse legerdemaine betwixt him and that Semâ—ronius For with what conscience can one seeke and the other assigne the place of him that is in possession This is but some time in those benefices vvhich are fatter and whose patrons are more foolish Ordinarily the vilest minister that is to be found may succeed in the place of him that is deprived for ought the Bishop knoweth or for ought he can doe except he will endure a quare impedit which in case of morall unworthinesse hath scarce been ever heard of 4 The charge which he sayth our Bishops haue of appoynting Ministers I vvonder from whence they haue it or by vvhat conveyance They say that they themselues are the proper pastors of all the parishes in their Diocesse It is well if they haue an ubiquitary facultie and vvill to performe the office of pastors to so great a people but vvho made them such Christ and his Apostles never knew of ordinary pastors having charge of so many Churches But suppose they did by vvhom doth Christ call one of our Bishops by the Kings congedelier the Chapiters nominall election or by the Arch-bishops consecration There is none of these that can beare the triall of scripture nor of the Primitiue Churches example 6 Is the Bishops power of appointing a minister no wayes determinate to this or that minister then it seemeth his meere will determineth of the particular person without any iust reason For if there be certain causes or reasons which the Bishop is bound to follow in designing of this or that minister rather then another then is the Bishop determinate The Councel of Nice it selfe determined the authoritie even of Patriarches in this case viz. that the Elders should first nominate fit men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly that the people should elect or choose out of that number per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thirdly that the Bishop should confirme the elected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. l. â— p. 177. What exorbitant power is this then vvhich our Bishops doe now-a-dayes chalenge unto themselues All Classicall Divines do consent to that which Iunius setteth downe Conc. 5. l. 2. c. 6. n. 73. that no Bishop can send or appoynt a minister sine certa ac justa ecclesiae postulatione vvithout the certain fore-choyce of the Church Id enim esset obtrudere non mittere For that were to obtrude him not to send him 6 How is the course of Gods plow preserved when for the most part the succeeding minister is thrust vpon the people against their wills and so pernitious contentions arise of vvhich the Bishop is cause procreant and conservant by depriving the people of their minister and obtruding his own minister upon them and upholding him in al those courses vvherby he grieveth the poor people 7 As the Minister hath no facultie in himselfe to appoint a successor so hath not the Bishop neither of himselfe and by himselfe Thus much for the defendant his case Whereas he addeth that Beza and Mr. Cartwright determined with him in case of the Surplice I answer 1. they did not so for the crosse 2. they did not so for subscription to either 3. they did not so but by way of toleration requiring also that men did speake against the imposing of the Surplice 4. Beza was not throughly acquainted with the state of our Church Mr. Cartwright as I haue been certainly informed by his owne sonne recalled that passage of his booke and desired that his revoking of it might be made known I thought good overseeing the Presse to confirme the Authors report by a more particular relation which I haue receiued from a person of good credit set downe in writ as followeth MR. Cartwright being beyond the seas in printing the rest of his 2. Reply werein that indulgence is sent to the Ministers of England who sought reformation with him for their opinion of the use of the Surplice in case of deprivation 22 of whom met therabout of whom 19 ioyntly agreed that it was simply unlawfull in any case but the other three sayd otherwise wherefore it was agreeed by all that each part should write their opinion and their reasons to him which they did but the letter of the nineteene miscarried and that of the other three was delivered which he taking as the letter of the whole supposed their joynt consent had been that the losse of the ministerie altered the case of the unlawfulness and so that they were all against him whereupon he mistrusting his owne judgement and being much perplexed thereabout suffered himselfe to be swated unto what is there written but afterward understanding the right hee was much more perplexed yea as he sayd more then ever he was in that to the great prejudice of the truth he had suffered his conscience to be so defiled which was forbidden 1.
Cor. 8. 7. which hee hartily sorrowed to many professing that if he againe put pen to paper about that subiect he would cleare the cause and blame himselfe praying them to signify the same freely in the meane time the which they did so that it ever since hath been currant among all his friends and constantly affirmed by them to all on due occasions and particularly affirmed to M. Sprint by a Gentleman in the presence of one Nobleman two Gentlemen 27. ministers and many professors in his course in the scanning his booke then about to be printed divers yeares before it was printed sundry also of those ministers avouched the same some on their owne knowledge others vpon undoubted testimonie which yet is ready to be avouched in due case of need and should now be expressed were not the naming of the avouchers dangerous unto them and so not to be done without their knowledge which now cannot be For the poynt it selfe when a man doth but stand in doubt betwixt using the ceremonies and suffering of deprivation it must needs be more safe patiently to suffer himselfe to bee thrust from his ministerie then to reteine it and offend his conscience by using the ceremonies For to bee restrained by authoritie from his lawfull function because hee will not yeeld to the doing of that vvhich to him is sinne is no more sinne in the sufferer then to surcease his publicke preaching whilest he is held in prison where he wanteth occasion Thus the use of that is avoyded which he disalloweth and the blame of leaving his standing is theirs vvho cast him from thence and not his So no sin is committed either in the use of that hee disalloweth or in susteining deprivation But to hold his place and to practise against conscience is to commit one great sin at the least Thus having examined the Defend his adventurous charges of false presumptuous irreligious partiall and pernitious I finde them all to bee but rash vvords of distemper SECT XV. IN the last place the Defendant bringeth forth to answer the vvords of the Apostle 1. Thess. 5. 22. Abstaine from all appearance of evill But as this argument is not found at all in that page of the Abridgement vvhich he citeth so in the words or sence vvhich he setteth downe I dare say it is not used either of them or any other against the ceremonies Yet let us heare his answer The Apostle speaketh sayth he of the opinions of privat men But 1. vvhat vvarrant hath he to restraine a generall precept when the vniversalitie of it agreeth vvith the law Abstain from all appearance sayth the Apostle 1. sayth the Def. from some privat opinions 2. Why must appearance of evil be needs understood of opinions onely two or three interpreters indeed do understand it of doctrine most properly but the most otherwise the word translated appearance signifying rather an obiect of seeing then of hearing leads us rather to the eye as in actions gesturs garments then to the ear in doctrines 3. For that vvhich he addeth of privat mens opinions there is no circumstance of the text nor any reason or authoritie that doth vvarrant such a glosse SECT XVII AMong his accusations wherein he chargeth us with manifold scandalls the first is that some weak ones by occasion of these differences stand amazed and so become more remisse in profession of religion Where 1. it is to bee observed that when wee spake of weake-ones sect 12. it was put off with this pretence that they vvere such as we had catechised Now then vvho are these vveak ones I hope the Bishops provide that people of their Diocesses are well catechised whence then is this weaknesse 2. Differences in matters of circumstance are not wont to breed scandal vntill some authoritie injoyne uniformitie as vve may see in the primitiue churches 3. If differences be the occasion of this scandal surely those that differ from us may as vvell be accused therefore as we that differ from them especially vvhen we urge nothing of ours upon them but they impose their owne devices upon us and so are causes of the differences 4. the amazement vvhich some haue vvondring vvhat vvill be the event of differences is no damnable error which by the Def. is required to a scandall sect 1. And if they grow remisse in religion upon it that is their sinne I am sure zeale against superstition and for pure and undefiled worship hath no fitnesse in it to vvork remissenesse in religion but urging of humane devices in Gods vvorship tendeth directly thither SECT XVIII THe second charge of scandall is in respect of the Separatists Where 1. I aske if Gaius had made a separation from the Church wherein Diotrephes lived vvhether the Apostle Iohn had been cause of that scandal because he condemned his abuse of excommunication 3. Ioh. 9. 10. 2. If any separate from Churches where Images are retained who is the cause they that dislike of Images or they that retaine them 3. The dislike of ceremonies is not the cheife cause for vvhich separation is made but the intollerable abuses vvhich are in Ecclesiasticall Courts by which it commeth to passe that many poore men being troubled at the first for a small thing afterward are driven to flye the countrey and flying with a hatred of such courses are ready to receiue that impression which is most opposite unto them The thing it selfe is plaine enough to all indifferent men that Ecclesiasticall corruptions urged and obtruded are the proper occasion of separation SECT XIX XX. IN the next place the Papists are alledged as persons offended by Non-conformitie because they are utterly unperswadeable to enter into a Church where all ancient rites are professedly rejected But 1. the refusing of conformitie by the Ministers doe not I hope make these ancient rites much lesse all to be professedly reiected by our Church For then we may plead the profession of our mother as well as the Defendant which he I am sure will not grant 2. This assertion which is given as a reason is evidently false For in Scotland France the Low-countries and such like Churches vvhere none of these ceremonies are retained the power of Gods word vvhich doth not depend on human ceremonies is as â—ffectuall to the conversion of Papists as in England 3. How doth this agreâ— vvith that vvhich the Defendant hath so often told us that our ceremonies are not the same with the Papists ceremonies and that the Papists haue no great conceit of our ceremonies cap. 2. sect 1â— 4. If our contentions about these things bee a scandall to the Papist let them looke to it that cast these apples of contention into the Church under the pretense of peace and uniformitie 5. One minister without conformitie as old Mr. Midsly of Ratsdell vvho vvas after silenced for his labour hath converred more Papists then any I might say then all of the Bishops in England vvith all his ceremoniall observations 6. It is
make humane significant ceremonies in Gods worship agree with Christian liberty As for superstition vvhich the Defendant doth now the second time most ridiculously object I haue answered in the beginning of this Confutation Now onely I note 1 how loosely he describeth that superstition vvhich he calleth affirmative as if no man could use any thing superstitiously except he did hold that without it the faith of Christianity or the true worship of God could not possible consist Never was there such a description given by any man that considered what he said 2 Hovv manfully he concludeth our negatiue superstition upon this ground that Christ hath left these ceremonies free which is the maine question betwixt him and us 3 How he mis-reporteth our opinion in saving absolutely that weâ— hold a Surplice to haue unholinesse and pollution in it wheras we hold that it is onely made more unfit for Gods service then it was before through idolatrous abuse but yet unto other usâ—s it may be applyed 4 That in stead of Scripture he bringeth forth the universall practise of men in the Church vvhich yet hath been formerlyly also refuted 5 That he can finde no Divine that calleth opposing of ceremonies superstition but onely M. Calvin in one place speaking rhetorically as he useth to doe and not intending any definition or distribution of that vice 6 How he corrupteth P. Martyrs words to haue some colour for a new accusation P. Martyr taking there upon him the person of an adversarie unto Hoopers opinion with whom notwithstanding afterward he consented and recalled the counsell which then he gaue as appeareth p. 1125 saith that if we should refuse all things that the Papists used vve should bring the Church into servitude which assertion is most true because the Papists abused many necessarie things even Christs own Ordinances the observing of which is liberty Now the Def. would haue that precisely uâ—derstood and that in the rigour of every word concerning the Surplice I haue here subioyned apart an Epistle of Zanchius who otherwaies was somewhat favourable to Bishops wherein the Reader may see his iudgement concerning superstitious garments To the most renowmed Queene Elizabeth Defendresse of the Christian Religion and most mighty Queen of England France and Ireland H. Zanchius sendeth greeting MOST gracious and most Christian Queene we haue not without great griefe understood that the fire of contention about certaine garments which we thought had been quenched long agone is new againe to the incredible offence of the godly as it were raised from hell and kindled a fresh in your Majesties Kingdome and that the occasion of this fire is because your most gracious maiestie being perswaded by some otherwise great men and carried with a zeal but certainly not according to knowledge to retaine unitie in religion hath now more then ever before resolved and dâ—câ—eed yea doth will and command that all Bishops and Mâ—nisters of the Churches shal in divine service put on the white and linnen garments which the Popish Priests use now in Poperie yea that it is to be feared least this fire be so kindled and cast its flame so farre and wide that all the Churches of that most large and mightie kingdome to the perpetuall disgrace of your most renowned Maiestie be set on a flaming fire seeing the most part of the Bishops men greatly renowned for all kinde of learning and godlines had rather leaue their office and place in the Church then against their owne conscience admit of such garments or at the least signes of Idolaâ—rie and Popish superstititon and so defile themselues with them and giue of fence to the weak by their example Now what other thing will this be then by retaining of these garments to destroy the whole body of the Churchâ— For without doubt that is Satans intent by casting a seed of dissentions amongst the Bishops And that hee aimed at in the infancie of the Church by stirring vp discord between the East and West Churches about the Passover and other ceremonies of that kind Therfore Ireneus Bishop of Lions had just cause in his Epistle sent out of France to Rome sharply to reproue Victor the Pope of Rome because he out of a kind of zeale but not according to knowledge was minded to excommunicate all the churches of Asia because they celebrated not the Passover just at the same time as they at Rome did For this was nothing but by an unseasonable desire to retaine the same ceremonies in all churches to rent and teare a peeces the vnitie of the Churches I therefore so soone as I heard that so great a ruine hanged over the Church of Christ in that kingdome presently in respect of that dutie which I owe to the Church of Christ to your gracious Maiestie and to that whole kingdom intended to write thither and to try by my uttermost endevor whether so great a mischiefe might possibly be withstood some that fear Christ and wish wel to your Maiestie exhorting me to the performance of this dutie But when I had scarcely begun to think of this course behold our most illustrious Prince commanded 〈◊〉 to do it which command of his did not onely spurre me one who of mine owe accord was alreadie running but laid a necessitie of writing upon me Wherefore this my boldnesse will seeme the lesse strange unto your gracious Maiestie seeing my writing proceedeth not so much from mine owne will and counsell of friends as from the commandement of my most Noble Prince who is one of your gracious Maiesties speciall friends Now I thought I should doe a matter verie worth the paines taking if first I should humbly admonish your most famous Maiestie what your dutie is in this cause and secondlie if as your humble suppliant I should beseech you for our Lord Iesus Christs sake to performe the same I beseech your gracious Maiestie to take this my writing in good part for it proceedeth from a Christian loue toward the Church and from an especiall reverend respect that I beare to your most gracious Maiestie The Lord knoweth all things Now to the matter in hand Whereas the Apostle writing to Timothie commandeth that praiers be made for Kings and all other that be in authoritie and saith that the end wherefore they bee ordained is that wee may lead a peaceable and quiet life in all that is perfect godlinesse and honestie he teacheth plainlie enough what is the dutie of godlie Kings and Princes namelie that they take care and bring to passe that first and aboue all things true religion and the true worship of God where it is banished bee restored and being restored bee kept pure all things which smell of impietie being farre removed Secondlie that men may liue honestlie and holilie all kinds of vncleannesses beeing abandoned Lastlie that publicke peace and holie friendship bee maintained among the subiects all occasions of contentious being as much as possiblie may be taken out of the way As the
it is much lesse praise-worthy if godly Bishops be enioyned laying aside or at least changing the honest and ancient apparrell which the Apostles wore to wit that common and graue habit to put on the ridiculous and execrable or accursed garments of godlesse Mass-priests Now concerning the third part of the Princes duties there is nothing fitter to trouble the publicke peace of the Church then this counsell For everie noveltie especially in religion either by it selfe if it bee evill disturbs and troubles a good peace or if it bee good gives occasion of trouble by accident by causing contention betweene evill and good men But as in things which be good of themselves of which nature the reformation of the Churches according to the will of God is we are not to care for the troubling of that vngodlie peace that is of the world for Christ came not by his Gospell to keep such a peace but rather to take it away and to send a sword so assuredly by the urging of things indifferent to trouble the peace of Churches and to cause strife between good men and bad yea between godlie men themselues is so wicked that it can by no meanes bee defended so that Ireneus had just cause to reproue Victor Bishop of Rome for this cause as hath been sayd afore For it must needes bee that at such times the Churches be rent in peeces then which thing what is more hurtfull Many examples in the histories of the Church proue this which I say How many and how great troubles arose in the Primitiue Church between those who beside the Gospell urged also circumcision and the law and between those who upon good ground reiected them And how great evills would this dissention haue brought to the Church of Christ had not the Apostles betime withstood them by that councell gathered together at Ierusalem by a lawfull examination and discussing of the cause by manifest testimonis of the Scripturâ—s and by sound reasons If your gracious Maiestie as you ought desire both to be and to seeme Apostolicke then imitate the Apostles in this matter Neither lay and impose this yoke upon the neckes of Christs Disciples your selfe nor suffer it to be imposed by others But if you see that the Bishops disagree about this matter among themselves assemble a Synod and cause this controversie to be examined by the Scriptures And then looke what shall be proved by plaine testimonies and strong reasons propound that to be observed by all and command by your decreeâ— that that be observed and so take disagreement out of the Church For your gracious Maiestie ought to be verie carefull that there be no innovation in religion but according to the word of God By this means shall a true peace concord and unitie of the Churches bee preserved But if the proceeding be otherwise what other thing will it be then to take away vnitie and to trouble the Christian peace And this I may not passe over with silence that by this noveltie of the busines not onely the publick peace shall be troubled in that kingdome but also manie else-where out of that kingdome will haue occasion given them to raise new contentions in Churches and that to the great hinderance of godlines and the more slow proceeding of the Gospell For all men know that the most part of all the Churches who haue fallen from the Bishop of Rome for the Gospels sake doe not onely want but also abhorre those garments and that there be some Churches though few in comparison of the former which doe as yet retaine those garments invented in Poperie as they verie stifly retaine some other things also because the reformers of those Churches otherwise worthy men and verie faithfull servants of Christ durst not at the first neither iudged they it expedient vtterly abolish all Popish things But as the common manner is every man likes his owne best Now I call those things a mans owne not so much which everie man hath invented as those beside which every man chooseth to himselfe receiveth retaineth and pursueth though they be invented to his hand by others But if there be also annexed the examples of other men they bee more and more hardened in them and are not onely hardened but also doe their uttermost endevour by word and writing to draw all the rest to be of their minde Therfore wee easilie see what the issue wil bee if your gracious Maiestie admit of that counsell which some doe giue you to take on apparrell and other more Popish things besides For some men who be not well occupied being stirred up by the example of your Maiestie will write bookes and disperse them throughout all Germanie of these things which they call indifferent to wit that it is lawfull to admit of them nay that they be altogether to be retained that Papists may bee the lesse estranged and alienated from us and so we may come the neerer to concord and agreement As if forsooth the Papists though we for peace sake admitted of all those things would ever amend their Doctrine and banish out of their Churches or at any hand lay downe their false and godless decrees manifest and abhominable superstitions and idolatries and there will bee some who will answer such bookes once dispersed So of this English fire there will rise a new burning flame in Germanie and France on which hot coles the Papists as so many Smiths a forging will sprinkle cold water to make the flame the more vehement And is not this a goodly benefite Who therefore doth not see that this counsell tends to the troubling of all Churches To conclude that golden saying of a certaine learned man is verie true and certaine and approved by long experience that indifferent things that is the question about indifferent things is that golden apple of contention So much shall suffice to haue spoken of the troubling of publick peace what should I say of the consciences of privat belevers It is manifest that they are greatly troubled with this commandement to put on these linnen garments For they do so greatly complain that their lamenting voyces grones doe reach vnto and are heard in Germany Now how grievous and distastfull an offence it is to trouble the consciences of the godly the holy Scripture sheweth partly when it commandeth that we make not the holy Spirit sad neither offend the weak ones partly when it threatneth grivous punishments against those who feare not to doe these things partly also when it propoundeth the examples of the Saints and specially of Paul who speakes thus If meat offend my brother I le eat no flesh while the world standeth that I may not offend my brother For in those words hee giveth a generall rule by his example taken out of the doctrine of Christ to wit that no indifferent thing is to be admitted and yeelded unto much less to bee urged upon others and least of all to be commended by decree if
properly because there is ceremoniall doctrine as vvell as morall or substantiall 4 To vvhich of these points vvill the Def referre the Hierarchie of Bishops or are they no points of Religion For the negatiue part of this answer that ceremoniall points of Religion are not revealed in the Scripture but left to the libertie of the Church it is too too nakedly set down for to beare any colour of truth vvith it For 1 vvas this true before the comming of Christ then all the ceremoniall law is Apocriphall 2 is this true universally as it is heere set down in the new Testament then vvater in baptisme and bread and wine in the Lords Supper are no ceremoniall points of Religion 3 the caution that is given Deut. 4. 2 and such like did they not conteyne in them ceremoniall points of Religion then it vvas lawfull for the Iewes to adde detract and alter the ceremonies according to their pleasure and doth not that law binde us as vvell as the Iewes then vve doe the Papists wrong in putting them to so much trouble as vve doe in finding out shifts to avoide the dint vvhich such places giue them But to leaue this mishapen distinction An answer is given at length to the place alledged out of Heb. 3. 2 concerning the comparison betwixt Christ and Moses sect 4 5. SECT IIII. IN this Section comparison is made betwixt Christ and Moses in reall faithfulnes as he calleth it But this sufficeth not to loose the knot For Moses vvas faithfull in all the house of God and Christ vvas not inferiour but in all parts of his office Propheticall concerning all points of Religion vvas no doubt as faithfull as Moses SECT V. HEre the Defendant can find nothing to bring out of Scripure for Christs faithfulnesse in rituall ordinances but as Moses appointed ceremonies so Christ removed them Is not this a proper explication of Scripture to interpret a similitude by a dissimilitude The Scripture maketh Christ like unto Moses this Defendant expoundeth the likenesse to be in this that Christ pulled down that which Moses had set up Out of M. Calvin Instit. lib. 4. c. 10. S. 30. he taketh upon him to decide this question But he should haue dealt more plainly and according to the scope of his author if he had cited Bellarmine de pont l. 4. c. 17. where the same words are according to his meaning For in that place of Calvin there is nothing at all which vvithout grosse aequivocation will serve the Defendants purpose For Calvins meaning was nothing lesse then to teach that Christ had given libertie unto men for to prescribe at their discretion mysticall signes in the Church but onely to dispose of such circumstances as in their kind are necessarie but in particular determination doe varie He instanceth in the next section in the circumstance of time vvhat houre the congregation should meet in the place how large or in what fashion the Church should bee built in meere order what Psalmes should be sung at one time and what another time These and such like circumstances of order and comelinesse equally necessary in civill and religious actions are understood by Calvin not significant ceremonies proper unto religious worship such as ours are now in controversie This allegation therefore borroweth all the shew it hath from the ambiguous meaning of the word ceremonies The same deceit is in the known case which the Defendant adjoyneth to Calvins words For if by Rites he meaneth such circumstances of order and decencie as were before mentioned then I grant all he saith but if by Rites he meaneth ceremonies properly of religious nature use and signification such as the crosse in baptisme and surplice are knowne to be then there is no reason in his speech For 1. there is no necessitie that in any nation the Churches should haue any religious ceremonie of spirituall signification beside those which Christ hath appointed to all and if the Defendant can shew any such necessitie then I would desire him also to shew by what rules and for vvhat cause these religious ceremonies imposed upon us in England are fitter for us or tend more to our edification then other ceremonies would or then they would in any other nation under heaven Except both these positions be proved the words of this section are all but wind and proved I am sure they never were nor will be SECT VI. VII THe second place of Scripture handled by the defendant is 2. Sam. 7. 7. Where I cannot but marvell why so resolute a disputer would passe by in silence Deu. 4. 2. 12. 32. Prov. 30. 6. Lev. 10. 12. all which places are alledged by the Lincolnshire ministers against whom he professeth principally to write choose this place which they bring in after the former Was there not a cause But to take him as we finde him he professeth plainly that it vvas lawfull for David vvithout speciall vvarrant to build a house unto God and in this he is so peremptory that he condemneth the contrary opinion of notable precipitancie and presumeth to make this example a ground of confutation against his adversaries disputing as he pedantically speaketh first by extortion and then by retortion out of this place But if his extortion bee meere torting and torturing of the text we need not feare his retortion Now that the purpose of David vvas partly condemned appeareth plainly 1. because it vvas prohibited as here the Defendant in his answer expressely granteth 2. Because as honorable M. Calviâ— well observeth on Act. 7. 46. It was not lawfull for man to choose a place for Gods Name Ark but it was to be placed in that place which God himselfe should shew as Moses doth often admonish Neither durst David himselfe bring the Ark into the threshing floore of Arauna vntill the Lord by an Angel from heaven had witnessed unto him that that was the place chosen by himselfe 2. Sam. 24. 11. 3. Because it cannot bee absolutely excused from some mixture of rashnesse vvith zeal that he should resolue absolutely to build an house unto God before he knew either vvhat manner of house God vvould haue built or when or by whom seeing vvithout the especiall direction and assistance of Gods spirit nothing of this kind could bee well done How could David haue built a house except the Lord had filled vvith the spirit of vvisedome Bezaliel and Aboliab or some such The Arguments brought by the Defendant for the contrary opinion are nothing worth 1. Nathan sayth he had allowed the purpose of David v. 3. But iudicious Iunius answereth in his notes upon that place that so Samuel out of humane infirmitie said that Eliab vvas the man vvhom God vvould haue king 1. Sam. 16. 7. 2. God calleth Daâ—id his servant which hee never doth in reproofe Which is not true though the reproofe be for a thing simply evill as is plainly to be seen Isa. 1. 3 â—er 2. 13. and in many such places vvhere
Divines Bellarmines confession is alledged who saith That Protestants grant that the Apostles did ordaine certaine Rites and Orders belonging to the Church which are not set down in Scripture cont 1. lib. 4. cap. 3. To vvhich I answer 1 Rites and Orders may be ordained though such ceremonies as ours be unlawfull And Bellarmines meaning could not be of such Rites as our Ceremonies are except he spake against his conscience for he confesseth de cult sanct l. 3 cap. 7 that some of our Divines as Brentius by name condemne such as unlawfull 2 Bellarmine craftily bringeth in this confession of our diviues that he may make them contradict themselues as appeareth in the same place His Confession therefore in this place is not so indifferent as the Def. would haue it 3 our Argument is not from the Scriptures negatiuely against the authority of the Apostles which vvas all one with that of the Scriptures and therefore understood in our Proposition but against the ordinarie authority of the Church Except therfore the Def. can proue either that our ceremonies vvere the rites brought in by the Apostles or that our Convocation house hath the same authority vvhich the Apostles had this confession of Bellarmine is nothing to the purpose SECT XIX HEre the Protestants themselues are brought in confessing as much as Bellarmine said of them But the first witnesse Chemnitius saith nothing but that some Ecclesiasticall rites though they haue no commandement or testimonie in Scripture are not to be rejected vvhich in the sense now often expounded I willingly grant Yet the Def. should not in stead of Testimonie of Scripture haue put warrant of Scripture For testimonie neither in usuall acception nor yet in Chemnitius his own meaning is so large as warrant The place of Calvin hath been answered before Iunius is plainly of the same minde and so to be interpreted so also Zanchius Daneus and Whitaker But because Iunius is stiled here by the Def. vvith his deserved title of Iudicious it will not be amisse to shew his judgement fully about such additions as our ceremonies are To name therefore one place for all at this time because there he speaketh professedly his judgement and bindeth it with a solemn oath for the sincerity and impartialnesse of his conscience in that behalfe The place I meane is in his Ecclestasticus lib. 3 cap. 5. towards the end Where first he distinguisheth betwixt things necessarie and others not necessarie in the administration of the Church and concerning even the latter sort he modestly but throughly sheweth how little libertie is left unto men If any man saith he either by Civill or Ecclesiasticall authority will adde things not necessarie nor agreable to order wee would not pertinaciously contend with him but desire onely that he would seriously consider of three things 1 By what authority or example he is led to thinke that the holy Church of God and the simplicity of the mysteries of Christ whose voyce onely is heard by his sheep according to the commandement of the Father Ioh. 10 27 must be clad with humane traditions which Christ doth reject ◠2 To what end he judgeth that his things should be added unto those that are divine For if the end be conformitie with others it were more equitie that other Churches should conforme to those which come neerest to the word of God as Cyprians counsell is then that these should conforme to the other If the end be comelinesse what is more comely then the simplicity of Christ what is more simple then that comelinesse If there be no other reason beside will then that of Tertullian is to be thought of the will of God is the chiefe necessitie and that the Church of God is not tyed unto mans wills in things divine The 3 thing to be thought on it what event alwaies hath followed upon humane Traditions as daily experience doth shew This vvas the judgement of Iudicious Iunius vvherby it is manifest that he favoured not our ceremonies nor would haue pleaded for them as the Def. under colour of his name Because Zanchius also is brought in with his deserved Title of a profound Divine speaking nothing to the purpose in hand I will set down his judgement concerning this point out of that Epistle to famous Qu. Elizabeth vvhere he treateth expresly of ceremonies and of our ceremonies Est autem Ecclesia sicut in doctrina sic etiam in ceremoniis ad Ecclesiae Apostlicae regulam informanda The Church must be ordered by the rule of the Apostolicall Church as vvell in ceremonies as in doctrine What can be said more contrarie to the Def. his distinction SECT XX. AT length vve are come to Reason But if this reason were sound and certaine I see no cause vvhy it should not haue had the upper hand of humane testimonies 1 The first reason is grounded on the Defendants phantasie meerly For it supposeth that vve hold some points of Religion to be onely besides the Word and no vvay against it vvhich not onely I haue confuted before as a cavill but M. Cartwright long since in his Reply p. 56 the very vvords also of this argument which the Def. here opposeth doe shew that vvee hold such things condemned by the Scriptures and therefore against the generall rule of them though onely beside their particular prescription 2 The second reason concludeth nothing vvhich we will not grant in the sense formerly expressed viz. that by those some ceremonies be meant circumstances of meere order and by man◠invention be understood mans particular determination Otherwise the assumption is palpably false Beside the proposition also is untrue if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing indifferent be taken in such a generall sense as some time it is found used in by Divines Vide Sopingii Apologet. respons ad lib. anonym p. 166. 3 The third and last reason is taken from the difference of ceremonies vvhich may and must be in the Churches of Christ. The answer is that this difference ought to bee onely in determination of particular circumstances of order for time place c. SECT XXI THis sect is of al other most ridiculous For first it supposeth every circūstance to be of the like nature with the ceremonies in controversie Secondly it supposeth all circumstances to be of institution Thirdly it supposeth contrary circumstances ceremoniously to be practised by the same men as of institution for otherwise the cavillation hath no shew Now all these are conceited dreames But vvhat if vve should argue thus You say these ceremonies are divine and yet dare not deny but the rejecting of them in other Churches is divine You retaine these ceremonies as divine and yet haue rejected other ceremonies of like nature as divine as these What divinitie is in such courses SECT XXII AFter al this adoe about the proposition of the first argument now vve are told of an assumption out of the Abridgment and M. Hy. viz. that these Ceremonies haue no
how they ought to be cleansed from the pollutions of the Heathen For which interpretation of the place they alledge Chrysostome Whitakers the Church of Wittenberg Calvin Virel Zepperus Fulk Rainoldus and others To all this the Def. answereth nothing but that with a simple denyall he sheweth that there were other causes vvhy our Saviour condemned those vvashings which is the very same thing vvhich the Abridgement affirmeth vvhen they say by this Argument among others our Saviour condemned them So that in all this Section nothing at all is said to the purpose saue that in the winding up the Defendant accuseth those of Sadduceisme vvhich depart so farre from the Pharisies Which accusation if it doth not touch our blessed Saviour himselfe I leaue to be considered by the Defendant himselfe Howsoever the mentioning of Phariseisme in this matter is idle for the Scripture saith expresly that this ceremony vvas common to all the Iewes Mar. 7. 3. SECT III. THE same kind of dealing vvhich vvas noted in the former Section we meet vvith also in this For vvhereas in the third confirmation of this argument the Abridgement bringeth in Augustine the Churches of France and Flanders Calvin Martyr Beza Sadeel Danâ—us Zepperus Polanus Iewel Humfry c. the Defendant calleth out Augustine alone by himselfe and that vvith a double trick For first he citeth but one place of Augustine vvhich vvas miscited or misprinted in the Abridgement and leaveth out the other out of Epist. 5 rightly quoted in the Abridgement Secondly he maketh this place to conclude the maine argument whereas in the Abridgement it illustrateth onely the third confirmation of that Argument Concerning Augustine he answereth 1 that in the first place cited there is no such thing vvhich I grant to be true but if in stead of lib. 3. cap. 35 be set lib. 2 cap. 1 then something vvill be found 2 That elsewhere not mentioning the fift Epist. which the Abridgement quoted Augustine saith that all holy signes are called Sacraments but yet it doth not follow from hence that in his opinion all such signes are Sacraments but onely in vvord or phrase of speech Neither vvas it brought in as he might haue marked to proue any such thing but onely to shew that such signes participate part of the nature of Sacraments and this as that use of the vvord Sacrament doth confirme so that vvhich was derived from thence and hath been in perpetuall use viz. that such ceremonies are called Sacramentalia Sacramentals But neither Augustine nor other fathers doe disallow such ceremonies saith the Defendant and this we doe not deny if by disallowing be meant constant rejecting of such things Yet something is to be found in their generall doctrine from vvhich we may soundly conclude against these inventions of man SECT IIII. BVt in this fourth Section more legerdemaine is used then â—n many other For when the Def. professeth to answer the testimonies of Protestant Divines found in the Abridgement he produceth onely foure as if there were no more to be found vvheras in the same place of the Abridgement viz. p. 33. there be many more ioyned to these as before I shewed by name and to them divers others are added p. 35. But let us heare what he can say to these foure vvhich himselfe hath chosen to answer To Calvin he sayth that he speaketh onely of those mysticall ceremonies which are properly sacramentall And this say I was the very poynt for vvhich this place vvas alledged viz. that such significant signes are properly sacramentall Is not this then good answering Concerning Mysticall-morall I vvill speake something in the next section Zepperus sayth hee hath not a word of mysticall signification The place is lib. 1. cap. 10. vvhere among divers rules he giveth this for one that sacramentall signes must signifie holy things to be sealed up in the heart from vvhence hee concludeth as against Humane traditions because God will not by them stirre up any grace in the heart of man so in speciall by this vvith some other rules hee concludeth against the signe of the Crosse and other such ceremonies in Baptisme Is this nothing Iewel insisteth onely in sacramentall signes and such sayth the Abridgement are all that signifie spirituall graces As for Beza hee granteth him in a manner to condemne all symbolicall signes But to extenuate his credit herein hee would haue the reader beleeve that no other Divine doth consent with him herein But if any man look upon the places quoted in the Abridgement p 35. viz Harm Confess part 2 p. 229. 230. Eiusd Sect. 17. ad Saxon. Confess obs 1. Calv. in Es 20. in Math. 21. 25. Perkins in Gal. 3. p. 231. he shall find that Beza is not alone in this poynt Beside Bellarmine confesseth that Brentius is of this minde De cult sanct lib. 3. cap. 7. and in his 2 book De effect sacr he ioyneth herein vvith Brentius Calvin and Chemnitius I vvill add one vvhom this Def. calleth worthily a judicious refuter of Bellarmine i. Iunius His words in his animadversions upon Bell. de cultu sanct lib. 3. c. 7. an 12 are these Quod si ad usum non potest quisquam instituere profecto neque ad significationem homo legitime potest adhibere c. 1. Humane ceremonies cannot be lawfully used for signification without incroching no not in private much less in the Church of God publick administration There can bee no blessing or consecration Ecclesiasticall without the word and prayer Here is no word of institution and prayer of faith there can be none where there is no commandement nor promise of God instituting To Iunius add Danaeus cont Bell. de Cult sanct l. 3. c. 7. It is blasphemy 〈◊〉 thinke that any outward thing may be made a signe in the Church unlesse it be expresly ordained in the word and commanded by God himselfe to be used unto that end SECT V. HEre that vvhich in the Abridgement is the third proofe of a proposition and backed with many allegations is nakedly brought in that it may be the better maistered Symbolycaâ—â— signification giveth unto ceremonies a chiefe part of sacraments For the clearing of this poynt the Defendant distinguisheth betwixt morall signes and sacramentall Of sacramentall he maketh two parts one after the manner of a signe and the other of a seale then he maketh a differencâ—â— betwixt morall and sacramental signes not onely that sacraments doe seale which morall signes do not but also that sacramentall signes doe represent a collation of grace given by God unto man whereas morall doe onely notifie a dutie of man which in some moral vertue he oweth unto God Then after he findeth fault with this that signification should bee called the chiefe poynt of a sacrament Now for the first I doe not marvell that he calleth his distinctions wedges for this is a most unhappy wedge indeed which riveth in sunder the holy sacraments of God and maketh way for humane inventions
vvell knowne that there are farre more Papists and Popishly affected in those places vvhere ceremonies are most observed then where they haue been disused 7. It is answered in the Abridgement pag. 47. 48. that ceremonies are not for the edification of the Papists but for the hardening of them And that Papists are not so much to be respected as brethren To the latter of vvhich words the Defendant replieth vvith a descant upon the tearme Brethren sect 20. but sayth nothing at all to the purpose 8. What manner of converts they are usually who are addicted to humane ceremonies vve may see in the Archbishop of Spalato and such others SECT XXI THe greatest scandall of all sayth the Defend is against the Church Now this Non-conformists are made guiltie of two vvayes 1. comparatiuely in this section and then absolutely in the next The comparatiue accusation is that we for avoyding of offence towards our brethren grievously offend our mother in that wherin wee owe obedience unto her Where 1. the question is taken for granted for we deny that we owe obedience in the ceremonies to any man or societie of men 2. If our mother be somewhat angry that is not presently a scandall by his definition sect 1. but vvhen shee is provoked to a mortall errour Now what mortall errour doe vve provoke the Church to Our desire and scope is that the ceremonies should be either wholly removed or else left free to use or disuse this is no mortall errour I hope The event by accident is the silencing depriving excluding and molesting of us for Non-conformitie This indeed is a great errour and sinne of the Prelates but as vvas formerly shewed the beginning of it is in their irregular Canons and the ending of it in their cruell executions 3. by applying our selues to the will of the Prelates in these ceremonies vvee should though not anger yet greatly scandalize them by confirming them in a sinne of making their owne will a rule to the Churches even in mysticall ceremonies of superstitious worship contrary to their and our daily prayer Thy will be done 4. The convocation doth not carry herselfe like a mother toward us neither doe we acknowledge any such honour to belong unto it As for the faithfull congregatious of England the greattest part of them would willingly be rid of these burthens The rest of this Section is nothing pertinent yet two things may bee noted in it 1. An errour that the number of the lewish Proselites was great and the converted Gentiles few Acts 15. 2 A grosse assertion that after the doctrine of Indifferencie in eating of meats was made publicke by the Church then to haue sought by abstaining to avoyd the offence of some had been to the preiudice of Christian libertie and to the scandall of the Church The other accusation of contempt is onely objected sect 22. and varnished over with a few glosing words sect 23. and therefore may well bee answered vvith contempt But hee that will see a full refutation of this let him read Mr. Parker chap. 5. sect 11. 12. I am wearie of wrastling with the winde yet one unworthy and unchristian taunt I cannot passe by that hee upbraideth the Ministers with liuing upon voluntary contribution and feare of offending their maintainers For 1. when as he confesseth he hath no windowes to look into mens consciences by what rule of religion will permit him to cast upon his brethren such a suspition contrary to their profession of practising and speaking against their consciences for gaining of a poore contribution Is there not farre more cause to thinke that great livings and worldly honors one of the choicest darts that satan hath in his quiver therfore tried against our Saviour himself when al other faild Mat 4. 8 9 is it not more likely I say that these promotions beare more sway in the mindes of our great Prelates then a poore supply of necessaries vvith others 2 Neither all nor the most part of them against whom he writeth did liue upon contributions Though they need not haue been ashamed thereof if they had seeing not onely the primitiuâ— Pastors did so but even in our time M. Perkins and other such lights of our Church haue vvith that kinde of life done more good then all our Cathedrall men vvith their great revenues 3 Who are the cause that many are forced to liue upon contribution haue not the Lâ—iterers of Cathedrall Churchesâ— ingrossed a great part of that maintenance vvhereby labouâ—ing Preachers should be maintained Doe not our Pluralists and Non-residents cary away the fat of the greatest livings and leaue scarce a Serving-mans wages to their Curats so that either they must be supplyed by contribution or else by begging Nay doe not the people in divers places take it for a great courtesie at the Non-residents hands if he vvill take his Tithes and suffer them to procure and maintaine to themselues an honest Minister in his place haue not our Honourable Parliament offered to provide some competent maintenance for the Ministers if the Clergie would forbeare their sinfull excesses 4. Why should the Ministers depend so much upon contribution if they had such accommodatiue consciences as this Def. surmiseth of them Some of them with serving the time and the addition of Simony might come to be Bishops the rest might be preferred by their meanes to some certaine in-comings CHAP. VI. SECT III. NOW vve are come to the sixt and last generall Argument viz. that the imposition of these ceremonies is opposite unto Christian liberty Here the Def. observeth firstâ— that the state of this question is about liberty from the necessary observation of such things as are in their own nature indifferent This saith he the Objector implyeth But I answer the Objector doth not imply it he speaketh of ceremonies lawfully appointed by man that these are to be used as things indifferent Neither if one private Obj. had granted it ought it therefore to be set down as the received state of the question seeing the Abridgment which in this defence is chiefly opposed doth every where deny the ceremâ— to be in their own nature indifferent But let that passe examine his resolution Ther be two kinds of necessities incident unto humane precepts and ordinances in the case of indifferencie one is necessitie of obedience to the command 〈◊〉 which can not properly prejudice Christiin 〈◊〉 the other is doctriâ—â— necessity when any of those properties which are essentiall unto divine Ordinances are attributed unto a humane constitution as I immediately to â—inde the conscience 2 to be a necessary meanes to salvation 3 to hold it altogether unalterable by the authority of man this is a presumption and prevaâ—ication not onely against Christian liberty but also against the soveraigntie of God himselfe But I vvhat meaneth this new distinction betwixt necessite doctrinall and obediential doctrinal before p. 3 was opposed unto ceremoniâ—â— now unto obedientiall both without a logick or
Apostle teacheth manifestlie as we haue seene so all learned men who bee of sound judgement concerning the Magistrates office doe with one consent affirme that these bee the three chiefe parts of the office of the Prince and of everie godlie Magistrate Which thing being so I see not how your gracious Maiestie can with good conscience propound againe the garments in question and other things of that kinde smelling as yet of Popish superstition and once banished out of the Churches to the consciences of the Bishops to be taken on againe and so propound them that you should compell them by your commandement to receiue them againe For first this is quite contrarie to the first and chiefe part of the Princes office For if the Magistrate ought to haue a chiefe care that the worship of God be kept pure and without mixture and if for this cause all things are to bee abandoned which may anie way either by themselues or by accident defile this worship and therefore all things are to bee called backe as much as may be to the rule of God and to the former and Apostolicall and so the more pure and simple forme of religion Finallie if as the Apostle commandeth we bee to abstaine not onelie from all evill but also from all appearance of evill to what end I beseech you most renowned and most godlie Queen should those things bee brought againe into the Church of God by the Princes commandement which be contrarie to the puritie of the Apostolicall worship which smell of Popish superstition which bee neither availeable to the edification of the godlie nor to order nor for ornament except that which is whoorish which lastlie can bring no profit but on the contrarie manie evills to the Church It is out of all doubt that by this law concerning apparrell all godlie men will be offended but the wicked will laugh in their sleeve and hereby be put in hope to get manie moe things as for those of the middle sort that is such as bee newlie converted and turned from ungodlines to godlines and be not as yet well grounded they will be in great danger and if we speake according to mans judgement they will rather looke back to the old superstition to which by nature wee are inclined then fixe and fasten their eyes upon true religion And therefore this is 〈◊〉 a decree which will bring no advancement at all to godlines but may much further vngodlinesse For though these garments bee not evill and vncleane of and by themselves that is of their owne nature yet because of the former and late abuse they are not altogether free from uncleannesse Certainlie it cannot bee denied but that they will at the least â—giue occasions of manie evills and verie grievous superstitions Now the verie occasions also of evills are to bee shunned To what end then should these bee thrust upon the Church from whom no profit can bee hoped verie much evill may come for this is to tempt God Your famous Maiestie may well remember that not without cause it was written Hee that toucheth pitch shall bee defiled with it that the Apostle had reason to command that we should purge out the old leaven that a little leaven leaveneth the whole lumpe And that Hosea did not foolishly reprove the Iewes because they translated and brought a yong graffe of superstitions out of Israel into their owne garden that is the true Church We ought most religious Queene to haue nothing at all to doe with the Papists in matter of religion saue in those things which they haue common with the Apostles Why I beseech you were some kings otherwise godly reproved and blamed in the Scriptures that they had not taken away Churches or Temples for divine service in the mountaines which were built by holy Fathers ere the building of the Temple in which the Lord was wont to bee worshipped Surely because the Temple being now builded and ordained for divine service God would not haue any footsteps of any other chappell at all to bee extant Therfore also when once the kingdome of Christ was manifested the ceremonies and garments of Aaron ought not any more to take place For this cause the Apostles were upon good ground carefull that after Christs ascention they should so be taken away that no relickes of them remained And if they tooke them away holily unholily haue the Papists called them back againe Now whether it be better to follow the godly simplicitie of the Apostles or the ungodly pompe of the Papists who is ignorant This recalling of such Popish garments your gracious maiestie may beleeue me will bee a greater evill then peradventure it may bee seene even to very wise men at the first blush For me thinkes I see and heare the Monks crying out with very loud voyces in the Pulpits both confirming their followers in their ungodlie religion by the example of your gracious Maiestie and also saying What doth not even the Queene of England also a most learned and a most prudent Princess beginne by little and little to come back to the religion of the holy Church of Rome the most holy and sacred vestments of the Clergie men being taken on againe we are to be in good hope that the day will come wherein she will a length though now they be thought to be dead recall also all the other rites and sacraments of the holy Church of Rome These and such like words no doubt most prudent Queene the Monkes and Iesuites will use in the Pulpits For they take all occasions to confirme their superstitions Therfore to recall these stinking garments and other rubbish of the Popish Church into the Church of Christ at this time what is it but to giue the Papists an occasion and the best that may bee to confirme and harden themselves and theiâ— in their superstitions and also to helpe them in this businesse But let us heare what the Prophet sayd to Iehosaphat King of Iuda when he helped Ahab Darest thou helpe the wicked and loue those vvho hate the Lord For this thing the vvrath of the Lord is vpon thee And what other thing will this bee then even to call backe the weake from the studie of pure Religion and to giue them a privie warning to looke backe and returne into Aegipt It is an easie matter for us weake men who of our owne nature are prone to superstition to slide backe to impietie Therefore occasions of sliding backe to vngodlinesse ought to be taken away and at no hand to bee given And what else I pray you meant God in forbidding to plow with an Oxe and an Asse to sow the same field with diverse kinds of seeds and to weare a garment woven of linnen and wollen together It is an odious and detestable thing with God that the same field of the Lord should bee tilled by ungodlie and godlie Bishops together If in the same Church Popish Doctrine be taught with the Doctrine of