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
Westerne Church did Euseb Hist. Ecclesiast lib. 5. cap. 24. 13 This opinion concerning NECESSITIE ought chiefely and specially to be taxed lest the Righteousnes of the Gospell may be thought to be any such externall Policie also that there be no contentions by reason of the difference in the obseruation of rites and ceremonies 14 This Libertie is granted in the Gospell neither can the same be taken away by any Humane authoritie 15 So Christ will haue vs know that Rites are not NECESSARIE whether they be Mosaicall or of Humane Traditions as Coloss 2.16 Let no man condemne you in meate or drinke c. that is Let no man binde or iudge your conscience for these rites 16 Againe If you be dead with Christ free from the ordinances of the world that is from such precepts and constitutions whereby this humane life is gouerned wherefore as though you liued in the world are you burdened with traditions As Touch not Taste not Handle not Coloss 2.20.21 17 And Galat. 5.1 Stand fast in the libertie wherewith Christ hath made vs free and be not intangled againe with the yoke of bondage He willeth them to retaine the doctrine of Libertie lest they be vexed with the foolish torment of conscience or should moue contentions and discord if there be any Church which obserueth not the same rites and ceremonies with vs. 18 In Respect of any Priuate person in the Church It is not lawful for any priuate person to violate or to contemne the ordinances of the Church that Libertie is not such that any man by carelesse and wilfull negligence pride disdaine or contempt may without great sinne violate the ordinances and constitutions of the Church 19 Otherwise what seedes of discord would the confusion of those things be if it were lawfull for euery man at his pleasure to alter and change those things which belong vnto the common state and policie Ecclesiasticall seeing ONE and the SAME thing will neuer please all men if all things being as it were set in the middest should be left vnto euery mans particular discretion and choice 20 Neither is it sufficient to exclaime and crie out The BISHOPS haue no power and authoritie to make Lawes therfore we may LAVVFVLLY violate and transgresse their Traditions For we OVGHT to obey but yet so as that they doe not ordaine those Ceremonies for the WOASHIP of God or for things profitable for attaining Remission of sinnes as we shall shew afterwards 21 And as concerning the power and authoritie to make Lawes The power of making Ecclesiasticall Lawes after what manner it ought to be Such tyrannie ought not to be permitted in the Church that the Lay sort as they are termed ought to assent and applaud ALL without choice whatsoeuer the Bishops shall decree 22 Neither ought this power to bee Democraticall whereby euery man promiscuously should haue license to crie out to moue doubts to propose doctrine to ordaine ceremonies But rather it ought to be Aristocraticall wherin the chiefe Rulers and Magistrates the Bishops and Princes ought orderly to communicate their counsels For the Cognition both of the Doctrine and Rites belongeth VNTO THE CHVRCH that is to the Bishops and Princes who also when the matter shall be decided and agreed vpon ought to be the Keepers maintainers and defenders of the externall Discipline and the putters in execution of the sentence and decree of the Synode so as they prohibite and forbid idolatrous worship blasphemies peruerse and wicked opinions also the contempt of meere Indifferent and profitable rites and punish the professors thereof 23 II. II. Speciall SPECIALLY or particularly the Forme of Things Indifferent is that whereby euery Indifferent thing hath his peculiar and proper reason deliuered and determined by GOD and the Church which verily ought not to bee changed or violated by the authoritie and will of any priuate Spirit 24 Things Contrarie vnto the Forme of Things indifferent Things contrary vnto the Forme of Things indifferent are I. To change the forme of Rites ordained by the Church according vnto the Rules of holy Scriptures and that either through Hypocrisie or through Impietie 25 Hypocrisie offendeth herein two waies 1. In the Excesse by heaping together ouer many externall Ceremonies 2. In the Defect either by contemning such Ceremonies as are lawfully ordained or by reiecting ALL altogether 26 Impietie substituteth other Ceremonies the true and lawfull rites being abolished as Antichrist hath done 27 II. To obserue Ceremonies superstitiously and to neglect faith not to heare and learne the Word of God and so to perswade himselfe that by the very worke wrought they are acceptable vnto God And so much for the Formall Cause Now followeth the Finall CHAP. V. Of the FINALL Cause of Things Indifferent THE FINALL Cause of Things indifferent The Finall Cause of Things indifferent is that which the Apostle 1. Cor. 14. prescribeth to wit that ALL things be done in the Church Decently and in Order and for Edification 2 For GOD wil haue men publiquely to meet together to heare his Word and to receiue the Sacraments that with one accord they might call vpon GOD and praise him and not after the manner of Beasts to lurke in dennes and caues and there like Beares murmure with themselues 3 Where there is no Order and no Discipline The necessitie of Order there men cannot be taught But it is necessarie that the Gospell be taught and heard For GOD doth not otherwise gather his Church but by the voice of the Gospell neither is the Holy GHOST effectuall but by the Gospell neither can we imagine that there is any Church of the Elect but in this visible companie wherein the Gospell is purely and rightly taught Wherefore wee must of necessitie loue and cherish and retaine the Ministerie of the Gospell that there may bee solemne meetings vnto which these following ought sufficiently to perswade the godly 4 I. What things ought to moue men to frequent the publique Assembles of the Church The Will of GOD declared in his commandements of the Conseruation of the Ministerie and of the Sanctification of the Sabbath 5 II. Our Necessitie because experience teacheth that Inuocation of God and the whole studie of godlinesse and pietie doth by little and little waxe cold and faint in those who abstaine from the publique Assemblies of the Church 6 III. The greatnes of the Diuine benefit in gathering a Church vnto himselfe by the Gospell which of his speciall goodnesse he hath ordained now preserueth and still reformeth amongst men if need shall require 7 IV. The Diuine promise of GODS speciall presence in the publique meetings of the Church and of the efficacie of publique Prayers 8 V. Contrariwise the Consideration of such punishments as GOD threatneth vnto the contemners of the Ministerie such as are blindnes priuate and publique punishments amongst which the most grieuous and miserable are the famine of the Word of God the tyrannie of the
Ecclesiasticall Traditions wherein some haue labored for retaining and obseruing ALL manner of Traditions without difference All Tra ditions are not to be reiected and others againe for reiecting and despising ALL without any scruple or regard Yet had I rather encline to their assertion who sayling as it were in the wide Ocean of humane opinions take the middle course or line going directly betweene both the two former Rockes that is of such who neither refuse ALL nor yet retaine ALL without due regard examination and triall 2 For it is the part of Christian discretion and wisdome to obserue the Rule of the Apostle Trie ALL things keepe that which is GOOD 1. Thess 4 21. 3 Seeing the Apostle willeth vs to TRIE ALL things doubtlesse he giueth vs to vnderstand that ALL things are not either to be reiected or to be receiued but rather wisely to be examined and tried And seeing he counselleth vs to KEEPE that which is GOOD he sufficiently admonisheth vs to beware that we embrace not those things which are EVILL neither despise those which are GOOD since thot both these argue a man to be either of very weake iudgement or altogether irreligious such as Christians cannot be without great offence and reproach 4 Now vnder the word ALL are also comprehended Traditions wherefore seeing the Apostle speakes generally TRIE ALL THINGS they also ought not to be exempted from triall 5 Let Traditions therefore be tried and examined with competent discretion after the Rule of GODS truth Traditions ought to be tried wherby the euill may be discerned from the good and whereby those things which we ought to obserue may be obserued and those which we ought to reiect may be reiected 6 But it is easily propounded generally that such Traditions are to be obserued which are good profitable indifferent and such also to be reiected and refused which are euill hurtfull pernicious But when we are particularly to declare what Traditions be good and indifferent this thing is not so easilie determined 7 Wherefore that both Truth and Falsehood may appeare herein and that godly religious and sober men may vnderstand and know out of GODS word what they ought to follow and what to auoid in this busines it is expedient that we prosecute this point somewhat more exactly 8 Hereupon I thought it would be answerable vnto my labour and counteruaile my trauell if that I should repeate the whole doctrine of THINGS INDIFFERENT methodically handled and should lay it open before all mens eyes to behold the same and to iudge thereof 9 Wherefore being about to speake of Things indifferent Of Things Indifferent we must first declare the Nature of the word and name thereof What the Word signifieth and then shew what the thing it selfe is 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things indifferent as Suidas thinketh the Grecians terme such whose vse lyeth in the middest so as we may vse them WELL or ILL at our pleasure which make not a man truly happie or vnhappie 11 These are called of Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things as be in our owne power and middle and of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things placed in the middle such as be Riches honor health strength of body and the like which of thēselues cause not perfect happines albeit they do not a little adorne the same being rightly applied and vsed 12 And they are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as Go before or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as Go not before 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and things Going before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grecians call those which containe honor and dignity in themselues the lawfull and right vsage whereof maketh our felicitie the more noble and glorious For example Amongst the Gifts of the mind such Indifferent things Going before is good towardlines a faire condition an easie and facile nature a sharpe and readie witte Amongst the Giftes of the body strength and health Amongst outward Gifts riches honor and glorie For these goe before true vertue wherein the Philosophers place perfect happines and doe as it were prepare the way and open an enterance to felicitie 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such as Go not before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather depart and turne aside from felicitie yea and sometimes obscure and blemish the beautie and glorie thereof Such amongst the Gifts of the mind are dulnes of wit stupiditie and slouggishnes In the Body sicknes and diseases In outward estate pouertie and scarsitie of friends which otherwise are accounted amongst miseries 15 This explication of the name and Word doth agree with Ecclesiasticall matters for which cause that appellation was transferred from the vse of common life vnto the vse of the Church For euen as Philosophers do terme those things INDIFFERENT which of themselues do not consummate ciuill felicitie neither yet do hinder the same albeit they are an ornament and as it were an helpe vnto it So the Church calleth those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indifferent things what they be Indifferent which of themselues are not necessarie to euerlasting saluation and the happines of Soules neither doe make the Worship of GOD more acceptable vnto him yet in regard of men they adde a certaine outward honor and grace vnto Religion 16 And although this very terme and word be not expressely found in the holy Scriptures yet the Apostle describeth the thing it self where he saith that there are some things in which a Brother or a Sister is not bound to performe necessary seruice or worshiop vnto GOD 1. Cor. 7.15 17 The whole matter shal better appeare by examples It is in a Christian mans free choise to lead a maried or single life so that he liue chastly also it is free for him to endure bondage and seruice or honestly to free himself therfrom In the Primitiue Church it was lawfull either to be circumcised or to refuse circumcision also to be present at feasts with the Gentiles or to auoid them so that by his libertie he did not scandalize the weake nor giue occasion of offence vnto the enemies In like manner the vse of meates or abstinence from the same and the obseruation of dayes c. are permitted in the free will and power of a Christian so that he beware of superstition wantonnesse or Ieuitie The Definition of Things indifferent Matth. 11.18.19 1. Cor. 8.8 c. 18 Now Things indifferent and Traditions are such ceremonies rites actions things workes or businesses in the Church which are neither expressely commanded nor forbidden by the Word of GOD being brought into the Church and vsed for good order decencie discipline and edifications sake which we may safely vse or abstaine from without any damage to our religion or hurt to our conscience which of themselues commend not a man the more before God being vsed neither being refrained from doe they make the abstainer the more acceptable vnto the
Diuill and the licentiousnes of life and manners 9 VI. Hitherto appertaineth the reason of Scandall which is committed when through our example others are made more negligent 10 VII The power and efficacie of that heauenly consolation that there are no Elect but only in the companie of such as be Called 11 IIX Because these Assemblies are a representation and image of the Life euerlasting where the Son of God that WORD shall teach vs laying open vnto vs all the treasures of the Diuine Wisedome and where GOD shall immediatly communicate himselfe vnto vs. 12 Besides these things it is certaine that we haue need of Lawes Order and some Ceremonies 13 Hence may be gathered the NECESSITIE of Lawes and Traditions Ecclesiasticall which ought to be The necessity of Ecclesiasticall Lawes as it were the bonds of Order and Decencie 14 What things soeuer are done in Order they also are done Decently and such things as are done in Order and Decency they also appertaine vnto Edification So that vnder this one word EDIFICATION the whole Finall Cause of indifferent Ceremonies may seeme to be comprehended Yet we will speake of all three in particular and first of Order 15 ORDER in the Church is that composition ORDER in the Church what it is which hindereth al confusion barbarisme contumacie and taketh away all Sects and dissensions 16 The Apostle Paul most grauely said 1. Cor. 14.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all things be done honestly and according to order where he requireth not ORDER only but a special care of adorning Order Wherefore he added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honestly that we should consider what best befitteth the persons places and times 17 We must meete in Churches with greater modestie and reuerence then at Theaters The actions and speeches of the Teachers must be more peaceable and grauer in that Assemblie gathered by God wherein Christ himselfe and the Angels are present then at the Scene or Stage 18 In Order two things are contained Note well wherof the First is that euery one of the Teachers and Hearers doe rightly execute his office and dutie and accustome himselfe to the obedience of GOD and true Discipline 19 The Second is that the State of the Church being wel ordered euery man do endeuor to preserue mutuall peace concord and amitie 20 Againe Vnder Order◠are comprehended 1. Persons those things that are comprehended vnder Order may be referred either vnto Persons or vnto Time and Place or else vnto Actions 21 For the PERSONS Some ought to be Doctors Pastors and Ministers of the Church Others according vnto their age learning and other giftes in regard of Ecclesiasticall Policie ought to be Superiors as also Paul placeth Bishops aboue the Deacons And in regard of their giftes GOD himselfe maketh difference and order amonst men Ephes 4. 22 For all men haue not the life giftes ALL are not fit to decide and determine obscure controuersies of doctrine ALL are not able to exercise iudgement 23 And in this imbecillitie and weaknes of men seeing that some inspection and ouersight of the wiser sort is very needfull and that Iudgements also are necessarie therfore there must be certaine places and certaine persons vnto whom this waightie busines ought to be committed 24 And these places ought to be so furnished with fit persons and wealth as that as much as mans diligence can prouide there may be hope that such policies may continue for many ages Wherefore there must be BISHOPS as a degree aboue the rest of the Ministers 25 Now euery Gouernment doth require Ministers and maintenance Wherefore Bishops doe neede some companie of learned men for the right exercising of ordination of examinations of institution and instruction of those that are to be ordained of visitations of Counsels of writing of embassages of Synods or Councels so the Gouernments of Athanasius Basilius Ambrosius and such like haue been full of businesses and haue comprehended MANY CHVRCHES that many nations might be furnished against Heretickes and that there might be some companie of learned men in the Synods Also Iohn the Euangelists and after him Polycarpus and many others had alwaies with them many companies of excellent men both Teachers and Hearers very famous for learning and vertue 26 To this businesse there doth neede many fellowes and Ministers who cannot liue without maintenance and stipends also it is needfull that Bishops haue some store of liuing whereby they may be enabled to bestow and vndergoe necessarie charges in Gouernment 27 Furthermore the inferiour Ministers may be promoted as it were by certaine staiers degrees to more weightie and ample functions and also to greater commodities of which S. Paul maketh mention when he saith They get to themselues a good degree least that as a certaine man did say They first sit at the helme before they handle the oaer 28 But now if the Policie of Bishops should be dissipated contrarie to the will of God and the consent of Churches of all times then there would follow tyrannies barbarismes and infinite vastnes because both Kings and Princes which do gouerne worldly Empires are very often times busied in other affaires little regarding the Ecclesiasticall businesses 29 Also there ought to be certaine TIMES 2. Time daies and houres wherein they may meete together and certain Lessons and Psalmes fitting and agreeing to the times 30 Wherefore the order of Festiuall daies was not rashly instituted for all Histories cannot be recited in one day Of Festiuall Daies therefore it is more fit and commodious that one part bee propounded rather at one time than at another And seeing the distribution of the times doth agree with the euēts this is not onely commendable but also doth helpe the memorie 31 Neither haue Men onely kept a certaine order of daies but also GOD himselfe hath in like manner obserued an order of certaine Feasts in his wonderfull workes in the old and new Testament 32 As when he willed that the Paschall lambe should be killed in the beginning of the Spring so in the same time of the yeere our Lord IESVS CHRIST was crucified and rose againe As in the fiftith day after the comming from Aegypt there was proclaimed a law by manifest testimonie in mount Syna so in the fiftith day after the feast of Passeouer the Holy Ghost was giuen also by manifest testimonie 33 Furthermore 3. Place there must be a publique PLACE instituted for the sacred Actions of the Church For that in the times of the Apostles and afterwards in the Primitiue Church they met in the night time and in priuate houses yea euen in caues and holes in the earth which were called Cryptae from hiding that was done of Necessitie which hath no law as the Prouerb is 34 And for the ACTION 4 Action when the people shall be assembled in greater multitude then Prayers and praises ought to be made in a knowne speech and something ought to be read
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
Mediate 14 Immediate Worship is when our Workes are performed and attributed immediately vnto God Which is generally contained in the first Table of the Decalogue 15 And this is either Internall or Externall 16 Internall-Immediate Worship I. consisteth of many parts Internall which howbeit they are indeed inseparable one from another yet are they really distinguished among themselues and haue a certaine order 17 And first of all NW this Worship is distinguished into two principall kindes of Actions For Some answere GOD speaking vnto vs manifesting himselfe promising and offering the grace of the Couenant and other goood things vnto vs by beleeuing in him knowing him humbling out selues adoring and receiuing his graces And Some subscribe vnto God couenanting with vs and commanding by promising in like manner and yeelding obedience vnto him 18 Vnto the former Kind do appertaine I. Faith which is adhibited vnto GOD speaking vnto vs. 19 II. Knowledge of God such as hee manifesteth in his Word by the Holy Spirit 20 III. Adoration and Feare whereby a faithfull man submitteth himselfe vnto GOD being knowne and reuerently adoreth and feareth him 21 IV. Confidence whereby he receiueth and resteth in the promised and offered Grace and wholly dependeth vpon GOD. 22 V. Hope and Patience whereby a faithfull man exspecteth the performance of the promises yea euen in the middest of death 23 Vnto the latter Kinde doe appertaine I. Loue whereby euery man doth consecrate vnto GOD his whole heart bodie and Soule 24 II. Inuocation whereby euery one opening his wants and necessities vnto GOD offereth yeeldeth and as it were deliuereth himself vnto him to be cured eased holpen and saued 25 III. Thanks-giuing whereby he offereth vnto GOD the sacrifice of praise for all his benefits 26 IV. Repentance whereby he killeth his owne heart yea himselfe wholly body and Soule with the sword of the Spirit and offereth vnto GOD a liuing holy reasonable and pleasing sacrifice 27 V. Obedience whereby hee willingly offereth and exhibiteth vnto GOD his minde readie and carefull to fulfill all his commandements And so much for the Internall-immediate Worship Now followeth the Externall 28 Externall-Immediate Worship is two-fold II. Externall and this is 1. Morall which is either Morall and Ceremoniall 29 Morall Externall-Immediate Worship is that which consisteth in the externall obedience of Gods Morall Commandements proceeding notwithstanding from the internall obedience 30 Of this is disputed in euery Precept of the first Table NW whereunto is to be referred whatsoeuer is otherwhere spoken by Moses the Prophets and Apostles in all the Scriptures seeing all these things are the exposition of the Decalogue 31 And it is of two sorts for either it consisteth in Words which wee call Verball or in Fact deede and worke termed Reall 32 Verball Morall Worship Verball are an Oath in generall Confession of the faith and name of GOD Inuocation of GOD conceiued in words Thanks-giuing Praises of GOD Witnesse of the truth and whatsoeuer the tongue can performe both publiquely and priuately whereby GOD may be glorified and honoured 33 Reall Morall Worship O Reall is that which consisteth in deede fact or worke such as are all other the externall workes of faith 34 Ceremoniall Externall-Immediate Worship 2. Ceremoniall is that which consisteth in the externall obedience of GODS Ceremoniall Precepts 35 And this is diuided into that I. Which was before the Law II. Which was vnder the Law III. Which now is vsed in the Church since the Law 36 For the Church of GOD militant in earth NW neuer wanted Ceremonies neither can want them seeing that without Ceremonies the Faithfull can neither assemble and meete together nor worship GOD publikely 37 Wherefore euen from the beginning of the World yea before Moses was borne the Church euer had her Sacraments Sacrifices publique meetings publique prayers sacred rites and ceremonies as is euident out of the holie Scriptures 38 But this was common to euery particular state of the Church in Ceremoniall Worship that the same among all nations consisted and doth consist at this day partly in Words partly in Deede and worke as also we haue spoken before of the Externall Morall Worship 39 Because the Sacraments could neuer be administred nor Sacrifices euer offered no nor any thing performed aright in the Worship of GOD except Words were ioyned together with Deedes and workes Hitherto haue we spoken of the Immediate Worship of GOD. Now let vs come to the Mediate Worship 40 Mediate Worship of God 2. MEDIATE Worship of God is when Morall workes are performed vnto our Neighbour for GODS sake 41 This Mediate Worship which consisteth in duties towards Men or our Neighbours is contained in the second Table of the Decalogue 42 And it is in like manner Mediate Worship two-fold either Externall or Internall 43 Externall-Mediate Worship of GOD 1. Externall consisteth I. Partly in the Duties of Superiours towards their Inferiours and contrariwise of which Duties as also of Politique Order and such things as bee comprehended vnder the same is handled in the Fift Precept 44 II. Partly in the duties of one Neighbour towards another specified in the rest of the Commandements 45 And they are either the Conseruation of life and health both of himselfe and of others required in the Sixt Commandement 46 Or the Conseruation of chastitie and Wedlock established in the Seuenth Commandement 47 Or the conseruation of goods and possessions contained in the Eight Commandement 48 Or the Conseruation of Veritie and truth exacted in the Ninth Commandement 49 Internall-Mediate Worship of God 2. Jnternall is the rectitude or vprightnes of all our affections towards our Neighbour which is implied in all the precedent Commandements and is specially required in the Tenth Commandement And thus farre of the Mediate Worship of GOD. 50 Out of these things which haue been spoken Ecclesiasticall Ceremonies and Indifferent actions are not the Worship of God may plainly appeare that the Worship of GOD is such a work whose proper End is the Honour of GOD and by the performance whereof he is specially honoured and serued as by the omission of it he is dishonoured and reproched 51 Hence we gather that Ceremonies or Rites vsed in the publique assemblies and congregations of the Church and Indifferent works or actions such as are neither commanded nor prohibited by God are diligently to be distinguished and discerned from the Worship of GOD. 52 I. 1 Because that to inuent OTHER WORSHIP of God is to faine another Will of GOD and consequently another GOD. And such as doe so as Aron and Ieroboam sometimes did are no lesse to be accused of Idolatrie than if purposely they should worship some other God in the Church besides IEHOVAH the onely true GOD. 53 II. 2. Because that if diuers kinds of Worships be promiscuously vsed and confounded the true GOD is confounded with Idols which are honored with worship inuented by man
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
otherwise deale with the Auctors of Schisme and such as be stubborne and wilfull than with such as of meere ignorance and preposterous zeale of pietie are Seduced by others But I leaue this vnto the graue and religious consideration of the wise Magistrates IV. ARGVMENT Such whom the Lord hath made his instruments Supplicat for the spirituall deliuerance of many thousands from spirituall enemies are to be respected and recompensed Ergo The refractarie Ministers are to be remembred and restored ANSVVERE I THis Argument is parallel vnto the former Answere and is there fully answered II. The Ministers in deliuering thousands from spirituall enemies did but their duty for which they deserue loue of the people and commendation of all men but they should stil haue continued faithful in their Ministery and not shamefully haue forsaken their calling The Defender replies Reply If men should alwaies be so answered when in their necessities they should require some helpe and comfort in regard of some former kindnesse would not men condemne such Answerers of great ingratitude and inhumanitie viz. thus to be answered That which you haue done was but your dutie But with what conscience doth this man write The Defenders malicious dealing that insteed of the second answere vnto this Argument layeth downe only these words The Ministers did but their dutie c. suppressing the rest of the Answere and then shapes his Reply in most bitter manner to perswade all men that I had neither common humanitie not compassion not feeling of their miserie whereas the Lord knoweth my heart many times yerneth for sorow when I thinke of our domesticall controuersies which would GOD I might appease and reconcile that so the Church might enioy rest and quietnes though it were with the effusion of my dearest BLOOD In the meane time I feele oftentimes such inward pangues and griefe that I thinke the Defender hath neuer bin acquainted with the like Neither could my compassionate affection towards the refractarie Ministers be altogether vnknowne vnto this wrangling Aduocate if he had not alreadie made shipwracke both of ingenuitie and conscience For euen in this very Answere which he mangleth and curtolizeth at his pleasure he might haue seene that I acknowledge that for their labour and diligence in the Ministerie the Ministers deserue loue of the people and commendation of all men Also in the Argument going before It is true Good deedes must be rewarded specially the Ministers faithfull labours c. And lastly to omit diuers other places in the Conclusion I cannot but grieue in my very soule when I heare the Ministers complaine of their pouertie and want of the benefits of this life c. And againe Loe the malice the enuie and spite which we whom they terme their Accusers doe beare vnto them GOD being witnesse vnto our consciences that we wish them all the good that may be These things whilest the Defender dissembleth how is he as good as his promise where he saith I will collect his words with such faithfulnes that the Answerer shall haue no iust cause to complaine of the said collections as vniust or not agreeing to his owne words Mild Defence pag. 1. What iustice is it to take only a piece of a sentence and to racke that vpon the tenture-hooke of malitious construction directly against the Auctors meaning III. Ionathans example alleadged by the Suppliants Answere is vnlike vnto the Ministers case For Saul in deepe hypocrisy had made a rash vow that whosoeuer did taste any food c. 1. Sam. 14.24 should be accursed and die the death wherefore the people iustly rescued him from the furie of Saul But the actions of our dread Soueraigne are not so exorbitant they are not rash and headie but aduised and iust intended for vnity and quietnesse in the Church to preuent and represse phanaticall giddinesse schisme factions and innouation The Defender replies Reply See how wise the children of this world are in their kinde The auctor altogether wisely and purposely as it seemeth concealed the name of Saul in the Argument that so the worke might be generally and simply respected in it selfe without any particular eye vnto Saul out of whose hands the people deliuered Ionathan If the Israelites iustly rescued Ionathan as the Answerer confesseth they did iustly much more iust is it that many Ministers should be relieued in their troubles Reioynder I thinke the Auctor of the Supplication is but little beholding vnto the Defender for ranging him amongst the Children of this world a phrase in Scriptures properly belonging vnto the Reprobates But I answere vnto the Reason The fallacie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For hee maketh that lesse which is not lesse there was greater reason for rescuing of Ionathan being the auctor of so great deliuerance from the furie of Saul who hypocritically without warrant from God had vowed that whosoeuer should taste any foode c. should die the death than there is for the rescuing of the refractarie Ministers from the iust execution of Law vpon them as well because by their wilfull obstinacie in perseuering singular and forsaking their calling they are not the auctors of deliuerance but rather of destruction to Gods people as also because the punishment inflicted vpon them is not vniust and vndeserued as Ionathans should haue been but iust and deserued for their schismaticall cariage c. V. ARGVMENT Many spake earnestly Supplicat yea and some haue aduentured their liues in behalfe of the Church of God as Nehemiah Hester so also did Joseph of Arimathea and Nicodemus for Christs bodie Ergo So should the high Court of Parliament do for the refractarie Ministers and for whole Christ ANSVVERE I. To the Antecedent THe zeale and courage of such as haue been earnest Answere or aduentured their liues and estate in Gods cause for defence of his eternall truth and Church is certainely much to be commended and imitated to their vtmost power of all such as desire to be called and be indeed members of the Church of God but it would be wisely considered that it were rashnesse and foole-hardinesse for any to aduenture hazard or manifest danger by intermedling in a friuolous and vnnecessarie quarell and much more for such cause as cannot be iustified by any probable reason The Defender replies Except by a friuolous quarell Replie and a cause not iustifiable you meane not the cause of the Ministers you speake nothing to the purpose If you meane that as needes you must then doe you not speake to vs poore Ministers alone but also to the Parliament and to all other Noblemen or Gentlemen that haue intermedled or shall intermedle in our cause Yea them doe you not cunningly but openly and plainly charge all such with rashnes and foole-hardines What should mooue the Defender Reioynder to imagine that I meane any other Cause but the Ministers I meane no other indeed and yet it followeth not
by confessing his malice against the Church of God But let vs heare what he saith further But to returne herein you erre not a little Reply in that you confound the state of the Church and of the Common-wealth of the Iewes The Common-wealth was indeede at that time in much miserie But was the Church also amongst them for such things as wherein chiefly consisteth miserie in as bad condition Doe I confound the Church and Common-wealth of the Iewes Was not the CHVRCH in distresse Reioynder being but lately returned from the Captiuitie of Babylon Can the Common-wealth be in extreame miserie and the Church haue no feeling thereof Was not the Temple at Hierusalem the speciall place of Gods worship which now by reason of the desolation of the Citie was but little regarded and the lawes not executed Did not Nehemiah after his returne from Artashaste reforme many things as well in the Church as in the Common-wealth It seemes the Defender cares not what he writes so he contradicts my sayings But he proceedeth The ods that before he spake of Reply now he maketh likes Is this to dispute ad idem and to the purpose As I said before Reioynder so I say still that there is GREAT ODS betweene the example of Nehemiah and the refractarie Ministers case And doe I now make those ODS LIKES Nay contrariwise I make Nehemiahs case to be OVRS and the refractarie Ministers Tobiahs Sanballats and Geshems Is not this adidem and to purpose Where is the Defenders vnderstanding Touching his Worthie Nehemiah whom he compareth to ancient good Nehemiah let this be obserued Reply that although he spake of the prayer and fasting of the ancient Nehemiah yet he speaketh not of the prayer and fasting of his new Nehemiah What may be suspected or noted herein I leaue to the consideration of the wise and iudicious Reader that remembereth What oppositioÌ„ many of the Prelats haue alwaies made to true fasting I spake not of ONE Reioynder but of MANY worthy Nehemiahs neither needed these to haue fasted and prayed the Church being not then afflicted as it was in auncient Nehemiahs daies and I thinke the Defender is not ignorant that Similitudes runne not with foure feete as the Prouerbe is As for the Opposition of many of the Prelats to true fasting it is vtterly vntrue that any Prelat euer opposed himselfe against true fasting except it were peraduenture against the disordered conuenticles and presumptuous practises of some hare-braind Refractaries contrary vnto all good Discipline and order Touching the Tobiahs Reply Sanballats and Geshems whom faine he would haue to be those that he cals refractarie Ministers as well as the Papists let him not deceiue himselfe herein For the wise and Christian Readers are able to discerne them to be most worthy of these names that striue most for mens precepts that studie more to please men then God that preach not themselues and hinder them that would whose chiefe worke is not to encrease God his kingdome but to vphold their owne fearing nothing more then the downefall thereof which also feed not the Lords people with the bread of eternal life but their owne bodies with the meate that perisheth and with carnall delights c. but the righteous Lord in the end shall plead our cause if not in this life yet in the world to come when some of our aduersaries without repentance in the meane time shall be throwne into the place Wherein is Weeping and gnashing of teeth Cease your rash iudgement 〈…〉 and restraine your censuring and lying Spirit if you can awhile and turne the backside of the wallet before you then consider that they most aptly resemble Tobiah Sanballat and Gesoem who by tooth and naile labour to let the building of the spirituall Hierusalem by withdrawing their seruice breaking vnitie and disturbing the peace of the Church of which sort are both the refractarie Mâ—â—â—sters and the Papists who are as guiltie herein as were Tobiah Sanballat and Geshem for hindering the building of the materiall Hierusalem Moreouer whereas I had said that I thought that most of the refractarie Ministers and Papists did sinne of ignorance the Defender replieth See how this man tumbleth vp and downe and how he contradicteth himselfe Hath not he before expressely charged all of vs to do that which we do for carnall respects I meane in his Preface See how the Defender iugleth vp and downe 〈…〉 on 1. Are noâ— my words spoken aswell of the Papists as of the refractarâ— Ministers 2. What is in my Preface contrarie to what I aâ— firme heere or rather doth not the Defender by some iugling tricke suppresse some words in my Preface whereby deceiuing his Reader he might perswade a contradiction The words are these It cannot be denied but that the Ministers presumptuously and wilfully contend with the Magistrates impugning his auctority in Things indifferent and soueraigntie in Ecclesiasticall causes which all of them do for carnall respects Some because they know not otherwise how to be maintained but by depending vpon that faction some to gratifie their benefactors and patrons and to please their friends some for discontentment and want of preferment some for giddines of innouation some for pride of heart and selfe loue some for hatred of order and restraint of their libertie some still to retaine the opinion of constancie in perseuering singular and others OF MEERE IGNORANCE which yet is wilfull and affected seeing they will not learne the state of the Controuersie which they are bound to know and therefore cannot be excused What Haue not I named IGNORANCE heere amongst the rest and is not Ignorance carnall Where then is the Contradiction Let the Reader iudge III. In the daies of the noble and renowmed Queene Hester Answere all the Iewes should haue been swallowed vp by the tyrannie of Haman had not that vertuous Queene by aduenturing her owne life deliuered her people from destruction But I hope the Suppliants do not thinke our Church to be in so desperate a state neither outwardly nor spiritually and if they do yet none can be so foolish as to beleeue it The Defender replieth Reply May we feare nothing to our whole Church and Kingdome for the hard dealing of the Prelats towards the soules of many thousands of our owne Nation Let no man deceiue vs with vaine words Ephes 5.6 Prou. 28.14 Blessed is the man that feareth alwaies There is danger in securitie there is much more safetie in a godly feare As for the spirituall danger of the Church it appeareth by the decay of the spirituall beautie and by the encrease of the spirituall deformitie that is of ignorance and of impietie in those places already which are depriued of their good Ministers But what is this Reioynder to proue that the example of Q. Hester was rightly alleadged by the Suppliants to prouoke the high Court of Parliament to speake for the refractarie
owne conscience Reioynder Haue the reuerend and wise Prelats any reason to admit such to labour in the Ministerie who they know will disturbe the peace of the Church yea who plainly professe that they will neuer bee conformable vnto the Discipline established None at all Especially seeing the superiour Magistrate hath reposed such trust in their fidelitie and diligence that they would carefully to their vtmost abilitie endeuour to preserue pure Religion and vnitie among his subiects If the Refractarie Ministers were permitted to labour amongst vs why then their Consciences forsooth would not suffer them to performe either faithfull scruice vnto their Brethren or loyall obedience to his Maiestie Better it is for the Church of God that such Ministers and such Consciences should haue no part in our societie than that all States should be set together by the eares about idle and needlesse questions XVI ARGVMENT The Matters in question Supplicat viz. Subscription Ceremonies the strict obseruation of the Book and other Conformitie are not of any necessarie vse but are causes of diuision and bones of contention amongst vs. Ergo They both conueniently may and ought to be taken away ANSVVERE To the Antecedent I. IF the matters in question betweene vs Answere bee but Subscription Ceremonies c. as here the Suppliāts ingenuously confesse wherefore haue they hitherto mainely cried out that their contention was about the CAVSE OF GOD and his WORD WHOLE CHRIST and his GOSPELL the MINISTERIE thereof and SALVATION of the people The Defender replieth Reply The least transgression of Gods Word and the least obedience to Gods Word is the Cause of God as well as the greatest But the Defender ought first to haue proued Reioynder that wilfull contemning and kicking against the gouernment and rites established in our Church is OBEDIENCE TO GODS WORD also that dutifull and peaceable conformitie and exercising of the said ceremonies and rites established is TRANSGRESSION OF GODS WORD and then he had said somewhat But that will neither the Defender nor all the packe of the faction be neuer able to do II. Albeit we also do not hold Subscription Answere Ceremonies c. to be absolutely necessarie to saluation nor to be imposed vpon euery Church for why should not other Churches vse their owne libertie yea and our Church also hath power to alter these particulars yet we know that some Ordinances and Ceremonies are necessary for gathering of assemblies establishing of a Church and to be as it were the bonds and lincks of societie The Defender replies Reply How doth the first point of this Answere agree with that that some of the great Prelats hold that their auctoritie is Apostolicall and the Ceremonies matters of order and decencie Are not things Apostolicall and decent common to all Churches Or may our Church alter that that is Apostolicall Or why should these Ceremonies be more necessarie for our Church then for other Churches Or not decent for other Churches and yet decent for ours I answere particularly 1. Reioynder There is no contratietie betweene what I writ and what the Defender saith others of our side do hold for the calling of Bishops is Apostolicall who denies it 2. The Ceremonies we vse are matters of order and decency 3. There are many things both Apostolicall and decent which all Churches at all times are not bound vnto 4. The particular occasions and circumstances of our Church may be such that some things may be decent vnto vs which are not so for other Churches All which are perspicuously laid downe and proued by instances and examples in my Booke de Adiaphoris which here need not be repeated vnto which I referre the Reader III. Yea euen these particulars Subscription Answere Ceremonies c. being imposed by the Church and commanded by the Magistrate are necessary to be obserued vnder paine of sinne seeing he that resisteth auctoritie resisteth the ordinance of God Rom. 13. The Defender replies Reply What if they be commanded only by the Christian Magistrate not imposed by the Church Or imposed by the Church only the Magistrate being an Infidell or a persecutor of the Church Can paine of sinne also be without paine of damnation Are not those things that are to be obeyed vnder paine of damnation necessarie to saluation Hence also it followeth that things once commanded by the Church or Magistrate especially by both are as holy as the immediate Commandements of God The particular inconueniences and absurdities hereof are infinite What also is heere said that was not wont to be said by the Papists against the Martyrs The Magistrate cannot impose any thing vpon the Church Reioynder without the consent thereof but the Church may impose any indifferent ordinance vpon it selfe without the consent of the Magistrate if the Magistrate be an Infidell or a Persecutor which cannot be wilfully transgressed vnder the penaltie of Sinne and so consequently of damnation without repentance for it Yet it followeth not that such Decrees are as HOLY as the Ordinances of God the reason hereof is apparant in my booke De Adiaphoris The Popish ordinances and rites are not things indifferent or lawfull in themselues ours are The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IV. And that they are things Indifferent in themselues Answere and may bee vsed without sinne wee haue proued at large in a peculiar Booke written of that Argument Lib. de Adiaphoris The Defender replies Reply Alas M. Powel make not such account of your Booke de Adiaphoris then which there neuer came more simple stuffe from any man reputed learned You had neede recant your blasphemous point therein against the auctoritie of Christ Iesus for making lawes in his Church Verily you might as well haue denied him to be a King and a Redeemer As by writing that Booke DE ADIAPHORIS a work not voluntarily vndertaken by my selfe Reioynder but imposed by Authoritie I neuer regarded to please Man at whose hands I looke not for my reward but laboured to serue the necessitie of Church vnto whose seruice I owe my self So now being written and published abroad I weigh not what any priuate Spirit being ouerruled by inordinate passions of loue or hatred will censure or account thereof for friends will flatter and aduersaries raile but wholly referre it vnto the iudgement of the CHVRCH of God at whose graue and iudicious sentence I stand or fall And touching the generall doctrine of the Protestants that CHRIST IS NO LAVVGIVER which you in your deep ignorance terme BLASPHEMIE obiect against it you shall God willing be answered But you professe pag. 156. that you will leaue that Book to other to shew my childish weakenes therein You doe very well for by so doing you prouide the better for your owne credit for that Book is written in Latin you cannot write true English V. Now that they are become the Bones of contention and Causes of diuision