whole Parliament What reward the Defender deserueth for this bold slander against the Parliament house I leaue to their wise consideration and censure whom it concerneth and more neerely toucheth His error is Crimen falsi III. ARGVMENT It is a sinne not to recompense a good turne receiued Ergo The refractarie Ministers are to be regarded and spoken for ANSVVERE I. IT is true Answere good deeds must be rewarded specially the Ministers faithfull labours The Apostle saith 1. Cor. 9.11 If we haue sowen vnto you spirituall things is it a great thing c. II. But in that the refractarie Ministers haue looked backe and withdrawne their hands from the plough Luk. 9.62 making a manifest Schisme and disturbing the peace of the Church this deserueth no recompense Here the Defender bestirreth himselfe Reply and produceth all his forces Whether the refractarie Ministers be Schismatiques to prooue that the refractarie Ministers are not Schismatiques I say first of all saith he that this accusation of vs to be Schismatiques is a most beggerly begging of the Question most vniust vntrue and vncharitable neuer yet proued neither able to be proued vntill they proue the matters in controuersie to be meerely indifferent to such vses as whereto they are imploide and vrged by them yea good and laudable ceremonies matters of decencie and order in the Church yea that wee also refuse to conforme our selues vnto them more of stomacke than of conscience Two things the Defender saith must be performed by vs The Defenders first Reason that the Ministers are not Schismatiques ouerthrowne before the refractarie Ministers will acknowledge themselues to be Schismatiques 1. That we proue the matters in controuersie to be indifferent 2. That we euince them to refuse conformitie rather of stomacke then of conscience Touching the first we haue already in diuers Bookes and Treatises purposely written to that end more then sufficiently proued the things in controuersie to be meerely indifferent both in their owne nature and to such vses as the Church allotteth and appointeth them And for the Second I know not well what the Defender meaneth thereby What shall a thiefe be a thiefe notwithstanding that to steale be not against his conscience shal an heretique be an heretique albeit he thinketh he holdeth nothing but truth and must not a Schismatique be a Schismatique vnlesse he be conuinced to sinne against his owne conscience Note the Defenders absurditie What Schismatique will euer confesse that he is such euen against his conscience By this meanes no man shall euer be conuinced to be a Schismatique But we know that obstinate contumacie against the Church in things lawfull is a schisme whatsoeuer a mans conscience be Consciences are of two sorts 1. Too large 2. Too strict Consciences are of diuers and sundrie sorts there is one Conscience that is too large and prophane and another Conscience too strict and superstitious a Popish Conscience and a Precise Conscience I meane in the extreame So then the first part of this Argument being abundantly proued by vs and the second being atheologicall and ridiculous what remaineth but that the Defender labour the refractarie Ministers to acknowledge their ouersight and to yeeld to conformitie The Defenders second Reason Reply to proue that the refractarie Ministers are not Schismatiques is this There is nothing heere obiected against vs wherwith our ancients and betters haue not been charged in former times Eliah was charged with troubling Israel Michaiah might haue been charged with singularitie and Schisme for dissenting from the 400. Prophets Ieremie was accused by the Priests and Prophets to haue spoken against the State of the Citie Amos was charged with conspiracie against the King The enemies of Daniel framed the like accusation against him to Darius Our Sauiour himselfe was blasphemed by the name of a seducer and deceiuer Paul was accused that he taught against the Law and the Temple Such also haue been the accusation of all Martyrs by the common Aduersaries the Paptsts And such are the Prelats accusations against vs. I answere Reioynder The Defenders 2. Reason ouerthrowne As for Michaiah because the false Prophets did not accuse him of singularitie and schisme the Defender becomes their Aduocate and doth as much for them by what right let himselfe looke to it But who will not detest the impudencie of the Defender in that he dareth equall the refractarie Ministers case with the condition of the Prophets and Apostles of the blessed Martyrs yea of CHRIST himselfe But not to particularize I answere in generall The difference betweene the examples alleadged and their case is very great easie to be discerned 1. Those holy men did nothing contrarie to their vocation these do 2. They taught nothing but the truth of God necessarie to be receiued these teach their owne fancies 3. They neuer oppugned the lawfull auctoritie of the Magistrate in Ecclesiasticall causes and Things indifferent these do 4. They were vniustly accused by the false Church for doing their office and dutie these are iustly taxed by the true Church as themselues cannot deny for hatefull schisme and faction 5. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His third Reason Reply is Do we varie from the sincere doctrine of the Scriptures Nay rather many of them doe much more swarue from the same touching generall grace and the death of Christ for euery particular person against particular election and reprobation for Images in Churches for deuotion touching the manner of Christs presence in the Eucharist that the Pope is not the Antichrist whereby they hinder the zeale of Christian Princes from executing that against him in generall and against his members in particular which the Word partly foretelleth and partly commandeth to he done concerning the necessitie of Baptisme touching auricular confession for ignorance in the people Who can lay any such points to vs or to any of vs I answere Reioynder 1. The Defenders report of our doctrine is vtterly vntrne The Defender slandereth our Church for false Doctrine for we derest and abhorre euen all and euery of the particular points he saith we teach Wherefore let him either iustifie these things to be true out of the Confession of the faith of our Church which he ought to do if he challenge vs for Doctrine or by any writer of ours of credit in the Church or let him feare without repentance and satisfaction for it by confessing his ignorance and malice in thus slandering the Church of God the iust condemnation of Lyers and false witnesses whose portion is with hypocrites 2. His Argument is this The Defenders 3. Reason ouerthrowne The refractarie Ministers do not varie from the sincere doctrine of the Scriptures Ergo They are not Schismatiques To let the Antecedent passe for I haue not obserued that any of them erre in any fundamentall or materiall point of doctrine which we thanke God for praying farther for their preseruation vnto
this day we see whole families and assemblies compelled to flie out of their owne countrie and to liue in exile for Religion sake II. When the sinceritie of faith is so corrupt that holesome doctrine as the Apostle speaketh can bee neither taught nor learned the godly may depart For agreement and vnitie is commendable onely in the truth if truth be away wee ought to make no question of agreement and vnitie III. When the Sacraments are so corruptly administred that there is not scarse any step to be seene of Christs institution There is no doubt but a man may lawfully separate himselfe from that societie which retaineth not true Doctrine and the lawfull vse of the Sacraments But here both the Separatists and the Refractaries step in Obiections of the Brownists and Refractaries and labour to defend their Schisme alleaging 1. That we liue not according to our dostrine neither Ministers nor people 2. That whereas we abound with wickednesse yet we admit euery one promiscuously vnto the Lords Supper without further censure or discipline 3. That we vse Popish ceremonies in the worship of God I answere Answ generally These are no iust and sufficient causes to make a Schisme as appeareth in that the truth of doctrine and puritie of faith consist not in these things which whilest they grant vnto vs they condemne themselues in that they haue inconsideratly made a schisme from vs without iust cause Neither is it any hard matter to answere all their arguments in particular excepting the first Touching the Munisters therefore It is most certaine Of Scandalous Ministers that a faithfull Minitier of Christ ought not onely to know the will of God but also to do thereafter What Paul spake of the Law that not the hearers but the doers thereof should be iustified Rom. 2.13 that Christ speaketh of his Disciples Ioh. 13.17 If you know these things happie are you if you doe them But it cannot bee denied but that some Ministers offend this way which how they will answere before God let themselues looke vnto For my owne part I can say no more of such Ministers than what Christ saith of the Scribes and Pharisies Mat. 23.2.3 They sit in Moses chaire All therefore whatsoeuer they bid you obserue that obserue and doe but after their works do not for they say and do not It ought to content vs that they teach true doctrine and that they liue not thereafter it hurteth not me for they shall carrie their owne burdens The doctrine is ours the life is theirs let vs take the doctrine and leaue the manners I had rather haue a sincere Preacher of Gods Word that will declare Christ vnto me purely rebuke my sinful liuing comfort me with the sweete promises of the Gospell shew me how I ought to frame my life according to the will of God c. albeit his manners be somewhat corrupt and dissent from his preaching then to haue a wicked Heretique a pestilent Pharisie or a superstitious Hypocrite who outwardly shall pretend a certaine grauitie and a pure manner of liuing and yet corrupt the holy Scriptures leade the people into superstitious errors slatter the hearers preach for lucre mangle the doctrine of Christ and obscure the way of truth Of such Christ warneth vs to take heed saying Matth. 7.15 Beware of false Prophets which come to you in sheepes cloathing but inwardly are rauening wolues These things our Schismatiques know very well but not contented herewith they vrge Such a man was vnworthie to be admitted and now being in the Ministerie be ought to be put out which I leaue to the Magistrates and such as be in auctoritie to consider of As for the People Of Scandalous People the Separatists and Refractaries do limite and hedge in the Church too narrowly and straightly It is very lamentable indeed that the doctrine of truth is not heard with more fruit yet do they offend who looke for pure assemblies in earth without spot or blemish Christ compareth the Gospell vnto a net that containeth fish and filth and the Lords field hath in it both good corne and tares which yet must not be weeded out vntill haruest be come Vainely therefore doe they labour to seeke pure assemblies albeit if they would looke into their owne societies it may be they might finde therein as many Sinners as are in ours But these men ought to content themselues as the godly haue euer done that the wicked being knowne cannot hurt the saithfull who either haue no auctoritie to curbe them or cannot otherwise prouide for publique peace then by tolerating such And yet there want not in the meane time publique Lawes and penalties to restraine and bridle such as be notorious offenders That which they speake concerning the Communion Of promiscuous admission to the Communion is very inconsiderate also and foolish seeing neither Christ nor the Apostle Paul did euer speake any thing at all concerning the censuring and examining of others But command only that euery man should examine himselfe Christ celebrated his Supper with his weake Disciples and admitted Iudas to be partaker thereof as many excellent Diuines do hold Paul expressely commandeth that euery man examine himselfe It is my dutie to looke vnto my selfe and thine vnto thy selfe of euery other vnto himselfe So that a faithfull Minister seemeth to haue sufficiently discharged his dutie if he shall diligently admonish the Communicants hereof and not curiously prie into the secrets of other men Concerning manifest crimes the Church hath prescribed Lawes of admonition of Counsell c. If any list to communicate contemning these I see not how any man may exclued those from the Communion whom God the Father and Christ Iesus admit their ghuests neither doest thou know what God may worke in a Sinner euen in that very houre It is not a signe of an ingenuous and charitable mind to depart because of Sinners whom Christ inuiteth to come vnto him The Apostle saith 2. Tim. 2.20 In a great house there are not only vessels of gold and siluer but also of wood and of earth c. we must endeuour that we may be vessels of gold and siluer God only is to breake the vessels of earth in pieces As touching that we vse Popish Ceremonies in the Worship of GOD that appeares otherwise in my booke De Adiaphoris whereunto I referre the Reader Many men moue this Question Whether Schismatiques may be compelled Whether Schismatiques ought to be compelled to vnitie I answere Compulsion seemeth to be hard specially in such things as ought to be voluntarie Augustine confesseth that he was once of mind that neither Schismatiques nor Heretiques ought to bee compelled Lib. Retract cap. 5. But afterwards hauing by vse and experience learned what good a little discipline would effect he altreth his opinion and plainly defendeth that Schismatiques ought by all meanes to be compelled to concord and vnitie Yet herein great moderationought to be vsed we must
diuine Maiestie The Generall kind of Things indifferent is Morall 19 The Generall kind of these is morall seeing they are determinations of circumstances necessarie or profitable for the obseruation of the morall precepts of the first Table that is to preserue order and decencie in the assemblie and meetings of the Church and in the vse of the Ecclesiasticall Ministrie or for publike or priuate exercises of pietie or to shun and auoid the scandall of the weake and to bring them to the Church and the acknowledgement of the truth 20 Hence it is Note well that they are and may be called Worship of GOD namely in their General not in their Special kind I will speake more plainly 21 Things indifferent Traditions or Ecclesiastical precepts of men are the WORSHIP of GOD as they be Morall but not as they be Ceremoniall 22 For examples sake The assemblie or meeting together of the Church to exercise the duties and offices of pietie is the Worship of God Publique and priuate Prayers Diuine Sermons c. are the worship of God but to meete to gether this or that day or houre to conceiue or recite our prayers to sing Psalmes or other holy hymnes in this or that forme of words or pronunciation either standing or sitting or kneeling is not the Worship of God It is a Worshiop of God not to scandalize our neighbour but to eate or not to eate flesh is not a Worship of God Hitherto haue we declared the Definition and Nature of Things indifferent It followeth that we speake of the Causes thereof CHAP. II. Of the CAVSES of Things Indifferent And first of the EFFICIENT Cause THe EFFICIENT Cause of Things Indifferent The Efficient Cause of Things indifferent 1. Principall is two-fold Principall or Adiuuant 2 The Principall Efficient Cause is GOD by whom Things Indifferent are GENERALLY instituted and commanded who in his Word declareth vnto the Bishops and Gouernours of the Church the fountaine from whence they ought to be deduced and drawne gouerning also their wittes and directing their tongues in that busines For GOD will haue all things to be done in good order so as they may serue both for the setting forth of his owne glory and also for the edification of the Church 1. Cor. 14.40 seeing he is the GOD of order and not of confusion 2. Adiuuant and this is either 3 The Adiuuant Cause is either the Whole Church together or Certaine wise and intelligent Men to whom the Church hath committed the institution of Things indifferent 4 The whole Church The Whole Church because she hath power to appoint and prescribe rites and ceremonies in particular for all things are the Churches 1. Cor. 3.22 which performeth this her Office with a Free and Godly will Free being no manner of way compelled Godly that is fitted and accommodated to the will of God which may only regard the glorie of God and the edification of good and godly men and no way seeke after humane or worldly commodities by the institution or vse of any Indifferent things 5 Now the institution and ordering of these rites and ceremonies Or Certaine Men. the Church ought to commit to the care of certaine godly wise and circumspect Men whom she perceiueth to be endued with diuine gifts and well able to iudge of such matters So the Apostles command the Church to chuse and ordaine such Deacons Act. 6.3 And that chosen vessell of God writeth vnto the Church of Corinth that she ought to ordaine Iudges who might vnderstand and decide the controuersies and causes of the Christians 1. Cor. 6.7 6 Concerning which Ceremonies notwithstanding the iudgement and censure thereof is to be permitted vnto the Church as also of the whole Doctrine taught by the Ministers and Pastors according vnto that which the Apostle saith Let two or three Prophets speake and let the other iudge And if any thing be reuealed to another that sitteth by let the first hold his peace The Spirit of the Prophets is subiect to the Prophets 1. Cor. 14.29.30.32 And the Doctors and Teachers of the Church are not LORDS ouer the same but Ministers and Seruants vnto it 7 Out of these things which haue been spoken of the Efficient Cause it is plainly gathered Ecclesiasticall Traditions are not meerly Humane but also Diuine that such Indifferent things as by the Church haue been lawfully and orderly instituted and approoued are so farre Humane as that they are also Diuine and therefore haue more than Humane authoritie yea plainly DIVINE 8 The reason hereof is Because the Church is directed and gouerned by the Spirit of Christ who is Truth therefore the Precepts of the Church in THINGS INDIFFERENT are both true and holy 9 Moreouer sithence the Church of Christ doth alwaies depend on the Word of God insomuch that if it should erre which notwithstanding is impossible and fall from the same it should not bee the Church of Christ Therefore the Traditions and Constitutions which are ordained by the Church following the Word of God are grounded vpon the authoritie of GOD himselfe and drawne out of the holy Scriptures and therefore consequently DIVINE 10 An example hereof we haue in the Surplice which Ministers vse to put on Question in the solemnizing of Diuine Seruice or the administration of the Sacraments It is demanded Answere Whether this be an HVMANE Tradition or not I answere It is so an HVMANE Tradition as that it is also DIVINE It is DIVINE so farre foorth as it is a part of that Decencie the care and obseruation whereof is commended vnto vs by the Apostle 1. Cor. 14.37.40 But it is HVMANE as it doth particularly designe what hath been generally pointed at rather than plainly declared Note For it si our part to determine in particular and precise forme and manner that Decencie and Order which in generall termes is deliuered in the holie Scriptures By this one example may appeare what we are to thinke and iudge of all other of this kinde 11 These things repugne and are contrarie to the Efficient Cause What things are contrarie vnto the Efficient Cause namely I. To institute and ordaine such rites and ceremonies as are contrarie vnto the will and Word of GOD. 12 Of which sort are in the Church of Antichrist the Popes Supremacie the Sacraments of Penance Confirmation Order Matrimonie Extreame Vnction the oblation of the sacrifice of the Masse the Communion vnder one kind Crucifixes Inuocation of Saints Prayers for the dead Purgatorie Indulgences Single life of Priests Auricular confession Papisticall satisfactions c. 13 II. To peruert contrarie vnto the Word of GOD such Ceremonies as are lawfully and aduisedly instituted by the Church 14 III. To appoint and ordaine indifferent Ceremonies and rites to be obserued without the consent and approbation of the Church 15 IV. Wilfully or carelesly to neglect and omit those indifferent ceremonies which the Church hath lawfully commanded and
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
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
exercises of pietie whether publique or priuate or for the auoiding of the Scandall of the weake and for their conuersion to the Church and knowledge of the truth as we haue said before 15 Ciuill Lawes 2. Ciuill are the Determinations of Circumstances necessary or profitable for the keeping of the morall Precepts of the second Table 16 Because they concerne the Conseruation of Order and Comlinesse in common life and ciuill society and of peace amongst men 17 And albeit both the Ecclesiasticall and Ciuill functions be Both the functions haue all others subiect vnto themselues euerie one in regard of it selfe Principall hauing all other functions subordinate and subiect thereunto yet are they distinguished one from another by certaine boūds and limits in the administration of the affaires of Religion 18 For the Minister of the Church instructeth the consciences of men by the Word The Minister whereunto the greatest Magistrate is as well bound to harken and yeeld obedience as the inferiour citizen of lowest degree 19 And the Ciuill Magistrate taketh charge and care The Magistrate that the Word be truly taught preached and receiued punishing with the external sword the violators and contemners of Discipline whether they be Ministers or common people 20 And this is certaine The Ecclesiasticall and Ciuill functions are distinct Offices that these two Offices or functions are distinct and different one from the other which Satan hath marueilously confounded in the Papacie but we and all other good Christians must watch diligently that they be not confounded againe 21 From whence it ariseth Note well that one and the same Person cannot be a Bishop and a Prince or King also a Pastor and a Master of a familie For as these Offices are diuided and seuered so ought also the Persons to be 22 And yet ONE MAN may vndergoe and beare both Persons Whether one and the same Man may beare two persons as the same N. may be both a Minister and a Master of a family So N. being one and the same man may be both Duke of Cornwall and Archbishop of Yorke and yet the Duke of Cornwall cannot be Archbishop of Yorke 23 A Bishop as he is Bishop hath no power ouer the Church to impose any Law Tradition or Ceremony without the consent thereof either expresse or implied 24 Because the Church is a free Lady or Mistresse and the Bishops ought not to beare rule ouer the faith of the Church nor to oppresse or burthen her against her will For they are the Stewards and Ministers of the Church and not LORDS ouer the same 25 But if the Church doth giue her consent and ioyne as one body with the Bishops then they may impose what they please vpon themselues prouided it be not against the analogie of faith and so againe omitte and release the same at their owne pleasure 26 A Bishop as he is a Prince much lesse may burthen the Church with any constitutions for this were to confound both Offices and to be indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speak this of the Church as it is a Church and distinguished from the Ciuill estate 27 A Bishop as he is a Prince may impose whatsoeuer he thinketh good vpon his Subiects as they be Subiects and they are bound to yeeld obedience thereunto so it be godly and lawfull For then they obey not as they are the Church but as citizens and Subiects For there is a two-fold Person in one and the same man 28 So N. as he is Duke of Cornwall commanding all his Subiects to keepe a generall fast or any other such lawfull thing this commandement constraineth all them that acknowledge his power as he is Duke to obedience but not all those which acknowledge him to be their Archbishop namely which are subiect to some other temporall Duke or Prince albeit they be of the Prouince of Yorke 29 Euen as N. compelleth his Seruant to be obedient vnto his Oeconomicall or Domestique Lawes and Orders but not his Church N. 30 But to come neerer the point The Office of the Ciuil Magistrate in Ecclesiasticall matters there is a three-fold Office of the Ciuil Magistrate in Ecclesiastical affaires First that after the example of Dauid 1. Chron. 16.27 he prouide that true Doctrine the sincere Worship of God may flourish in euery part of his kingdome and that the Churches may be rightly setled and gouerned by able and sufficient persons 31 The Second Office is that the Magistrate doe by his publique authority approue establish that Order which was ordained by GOD himselfe for this end and purpose Euen as the godly King Iehoshaphat destroyed the groues and tooke away the high places out of Iuda and sent his Nobles with the Priests and Leuites through all his kingdome with the Booke of the Law which they had that they might goe about all the cities of Iuda and teach the same to all the people 2. Chron. 17.6 32 So also Ezekias sent letters and messengers into all Israel to call them to the house of the Lord at Ierusalem to offer the Passeouer to IEHOVAH the God of Israel 2. Chro. 30.2 c. 33 And so Nehemiah caused the Booke of the Law to be read in the eares of the people and according to the Law therein contained he separated and put away al the strange wiues which the Israelites had married contrarie to the ordinance of GOD Nehem. 13.1 c. 34 The Third Office is that they prouide that all those things which doe appertaine to God and concerne the consciences of men be administred onely by the Ministers of the Church and yet themselues ought to assist and defend the Ministerie with their presence counsell protection and authoritie so as there may be a coniunction and not a confusion of both these Orders and functions 35 According to the Rule and counsell of Dauid to his sonne Salomon when hee exhorteth him to the care and charge of building the Temple and also of prouiding for the holy Worship of God 1. Chro. 28.21 Let all the Priests and Leuits be with thee in all the Ministerie of the house of God 36 The Summe briefly is The Ciuill Magistrate is the keeper of the Law of God for so much as concerneth the outward discipline that the difference betwixt the Ministerie of the Gospell and the Magistracie may alway bee preserued 37 The Ministerie of the Gospell proponeth the Gospel of grace whereby the Holy Ghost is effectuall in the beleeuers as it is 2. Cor. 3.6 He hath made vs able Ministers of the new Testament not of the letter but of the spirit 38 And yet in the meane time the Magistrate hath his outward Office for the repressing of all Scandals for forbidding Idolatrie as well as adulterie and murder Which thing is notablie manifested by S. Paul saying The law was giuen against the vnrighteous profane and despisers of God And the same Apostle calleth this the LAVVFVL vse
imitation and offence whereupon it hath the name Scandall 7 ACTIVE or Giuen Scandall is that I Of Actiue Scandall the fault whereof proceedeth from the Author of that thing or action wherof the Offence commeth Or it is when any man ministereth an effectuall cause of falling vnto another 8 And this if you respect the Matter thereof ariseth either from a fact which in it selfe is Euill that is expressely forbidden by the Law of God or from a fact which in it selfe is Indifferent but either done or omitted importunely against the rule of Charitie In that there is committed a two-fold sinne in this one only 9 Of the Former Christ speaketh vnto Peter Matth. 16.23 Go behind me Satan thou art a Scandall or an offence vnto me For albeit indeed Christ was not scandalized yet it was not long of Peter but that Christ being terrified with the cogitation of the Crosse did breake the course of his vocation and the saying of Peter did verily grieue him and vnto the weake might haue been an occasion of ruine 10 Vnto this kind of Scandall are subiect NW all Heresies all hainous Crimes all actions or omissions repugnant vnto the Law of God briefely whatsoeuer is contrary vnto the Loue of God or of our Neighbour 11 This Scandall ought all the godly and such as haue any care of their saluation to beware of no otherwise then they would beware of Hell it selfe seeing our Sauiour himselfe hath said that it were better for a man then to be the Author of this Scandall that a Mil-stone were hanged about his necke and that he were drowned in the depth of the Sea Matth 18.6 12 Of the Latter kind the Apostle speaketh 1. Cor. 8.13 For S. Paul would not that any man should either vse Things indifferent or abstaine from the vse of them with the offence of his Neighbour 13 But heere we must consider three sorts of Men. Three sorts of Men to bee considered in the vse of Things indifferent Some haue learned Christian Libertie who therefore are accounted Firme and Strong Vnto these an Indifferent fact cannot be a Scandall but rather ioy and consolation 14 Some are Obstinate and indocible Concerning these the Rule of Christ is to be obserued 1 Let them go they are blind 2 and the leaders of the blind 15 Some are Weake 3 and as it were Yonglings in the Schoole of Christ Of these there must speciall regard and care be had in the Vse of Things indifferent 16 For whosoeuer vseth Things indifferent with the Scandall of such that is of them that are Weake he violateth the Law of Charity and denieth the Faith of Christ And hitherto of Actiue or Giuen Scandall it followeth that we speake of that which is Passiue and Receaued 17 PASSIVE or Receaued Scandall II. Of Passiue Scandall is that which Men take vnto themselues either from the good deeds sayings or counsels of others or from true Doctrine and the externall forme of the Church or generally from any other thing whatsoeuer 18 More specially It is some fact of ours or saying or counsell that in it selfe is godly iust and honest or at least some Indifferent thing not wickedly nor importunely done for the which notwithstanding some man either of peruerse morositie or of enuy and euill will or of some other sinister malignitie or error of mind iudgeth euill of vs and so draweth it into occasion of Offence 19 And this Passiue or Receaued Scandall is two-fold Passiue Scandall two-fold Humane or Diabolicall 20 Passiue Humane Scandall is either of Wicked Men 1. Humane which is either or of Godly Weake Men. 21 The Passiue or Receaued Scandall of Wicked men Of Wicked Men. either of Worldlings and Wise men out of the Church or of Hypocrites in the externall Assemblies of the Church is when the Wicked are offended 22 I. Either with the base estate humilitie and crosse of Christ in his assumpt Nature or Man-hood 1 Cor. 1.23 23 II. Or with the vnwisely conceiued and supposed absurditie of the Gospel the suspicion of noueltie the simplicitie of the Doctrine of truth the preaching of Grace the article of Predestination and with the mortification of the old-Man Matth. 15.12 24 III. Or with the externall forme of the Church 25 IV. Or with the Life and actions of the Godly whereby they peaceiue themselues to be reproued in the free vse of Things indifferent 26 V. Or with the Crosse and persecutions which euer accompany the profession of the Gospell 27 The Passiue or Receiued Scandall of the Godly Or of the Godly-Weak is that which is taken by the Weak ones which are in the Church and they not of the worser sort but is greedily caught by those that are malignant that they may make the doctrine of the Gospell vncertaine and doubtfull vnto the ruder and simpler people And that 28 I. Either from the oppression of the Church and punishment of such as be Innocent 29 II. Or from the Heresies and Contention which disturbe the Church 30 III. Or from the multitude power and authoritie of the Aduersaries of the celestiall Doctrine 31 IV. Or from the flourishing fortunes and prosperous successe of the Wicked Psal 73.2 32 But the Godly ouercome this Scandall againe the Holy Ghost confirming them partly by the Examples of the Church of Christ in all ages and partly by feruent Prayers c. 33 Passiue Diabolicall Scandal 2. Diabolicall is that when Men wickedly take hold of the falles and vices of the Saints for license of Sinning that so without all shame they may plunge themselues in all licentious wickednes Genes 9.22 Genes 19.30.31 2. Sam. 11.2.3.15 Matth. 26.72.74 Luk. 19.8 34 This kind of Scandall is termed Diabolicall from the qualitie not from the subiect because it is maliciously vsed to the shame and reproach of the holy Fathers and to the dishonor and contempt of almightie GOD. Wherfore this is most of all to be auoyded and abhorred Now let vs applie these things vnto our purpose 35 As Of the Reformation of the Church of England amongst all the Churches of Europe none instituted the Restauration of Religion and Diuine Worship more opportunely nor embraced the fame in a more conuenient order and forme then did the CHVRCH OF ENGLAND wherein nothing was done tumultuously nothing by force of armes nothing by deceipt and fraude but althings were reuoked restored according vnto the prescript Rule of Gods word and the vndoubted Example of the purer Primitiue Church with the greatest applause of all States and degrees with the vniforme consent both of Prince and People of Nobles and Commons euen in the open and publique Assemblie of Parliament 36 So the OVTVVARD FACE OR FORME OF THE CHVRCH doth not any where else appeare with more lustre and magnificence in other Prouinces or Kingdomes wherein all things hanging on the pleasure of the Presbyterie and plebeiall or common sort of people do
not yeeld vnto the beholders that specious grace of Ecclesiasticall Policie nor that delightfull shewe of orderly forme of things which we see in ENGLAND 37 And this most orthodoxe and pure Religion wee haue now by GODS grace most constantly professed for the space of almost threescore yeeres excepting the lamentable fiue yeeres of Queene Mary as manifestly appeareth out of the Liturgie according vnto the prescript whereof we celebrate Diuine Seruice 38 But notwithstanding that any man being not monstrous Cyclopicall The rage of certaine Ministers against the Liturgie of the Church of England would willingly embrace and rest in this Consent both of GOD and the CHVRCH yet behold alas some Men interpreting all things into the worse sense not knowing any thing aright weighing no reasons and considering not the times doe insolently set vpon not the Doctrine against which the Diuell himselfe dares not mutter any thing but the Discipline and Liturgie of the Church of England and most boldly pronounce iudge of other mens Counsels and actions What is done they reprehend and carpe at what ought to bee done they prescribe and dictate They loath what is well deliuered and being full of arrogancie hunt after new opinions 39 Neither do they these things as good men are wont to doe modestly and timously and in due place but accusatorily and insolently and in the pulpit and before the Common-people vnto whom nothing is more pleasing than railing and backbiting 40 Yea and in the Streetes and tipling-houses they moue dispute about Ecclesiasticall Discipline and Ceremonies and that very superciliously and haughtily 41 From hence also certaine INFAMOVS LIBELS flie abroad of such factious and giddie braines Infamous LIBELS as feare lest by the moderation and gentlenes of some all Controuersies be composed and solide peace once againe established amongst vs. 42 This peruerse improbitie and importune licence with Tribuniticall clamours hath giuen cause of horrible distractions 43 For the most Reuerend Prelates of the Church together with the wise Ciuill Magistrates perceiuing that these are the Censures and clamours not of Men seeking the truth but for the most part of turbulent and seditious fellowes such as hate quietnes or hunt after popular applause or certainly of giddie and curious men of which sort there is not any man but hee is maleuolent and enuious as the Poêt noteth will not permit any vntimely alteration in the Liturgie or Discipline of our Church Alterations dangerous in which alwaies euen in the most peaceable times there is some discommoditie specially seeing this Age I know not by what destinie seemeth to be subiect to often changes and seeing the inconstancie curiositie and wantonnesse of mens wits is marueilous strange in these our times 44 Wherefore both for procuring of the peace of the Church and for preseruation of Order and Decencie in the Assemblies and Congregations they adde also a Commination that whosoeuer refuse to vse the Common and publike Liturgie according vnto the order established they depart from their places The tumults of the Refractarie Ministers 45 Hereupon certaine turbulent men being angrie and contentious either by nature or by euill custome louers of cauilling and sophistrie do not rest but perpetually braule and foolishly contend where there is no neede 46 And that they might stirre vp hatred and heape vp suspitions and iealousies they cite sundrie places out of our Liturgie which calumniously and malitiously they interprete directly against the sense and meaning of the Church Then tumultuously they exact the suffrages and consent of others and here and there they picke out certaine sentences out of our Writers that so they might seeme to haue not only witnesses but also abbettors of their Schisme and faction 47 In the meane time tragically complaining of the most grieuous and intolerable Yoke forsooth of Ceremonies and Humane Traditions namely of the Surplice What Ceremonies the Refractarie Ministers dislike in the celebration of Diuine Seruice and administration of the Sacraments of the Consignation of the Crosse in the Sacrament of Baptism and of Kneeling in the Lords Supper of a meere foolish morositie and contumacious obstinacie and stubbornnes they resist and contradict their Gouernours nourish strife and contention and either for the care of retaining the opinion of constancie or by the endeuour of gratifying others or for desire of licentious Libertie or for the loue of noueltie The Refractatie Ministers forsakers of their Churches or for the hatred of peace and order or out of the nature of the Spirit of giddinesse or for some other cause they forsake their Churches and charge and so by their owne pertinacious refractarines they impose deepe SILENCE vpon themselues 48 Now then seeing the matter standeth thus Who are the Authors of Scandall in the Church of England it is no difficult and hard thing to iudge who in the Church of England are THE AVTHORS OF SCANDAL 49 But this superstitious and obstinate SILENCE the impietie whereof is apparant and manifest Woe be vnto me if I preach not the Gospell c. ought not to be preferred before the inuocation of the true GOD in the Assemblies of the Church before the necessarie labours and works of our Vocation and calling before the eternall saluation of many thousand soules 50 And albeit subtle and craftie men inuent fig-leaues to palliate and couer their error yet this Veritie is so manifest that it can be ouerthrowne by no Sophistrie by no Sycophancie 51 For this OBSTINACIE AND PERVERSENES of the Ministers is a manifold SCANDAL The Ministers obstinacie is a manifold Scandall It grieueth the Holy Spirit of God in the Weaker sort who see themselues sorsaken of their Pastors without greater without any cause at all Also they are brought in doubt fearing that the vse of Libertie is not approoued by them whom they know to excell in learning and thinke to bee truly religious 52 Neither are the sighes and desires of good men in many Churches obscure whose pitifull moane and grieuous teares the Ministers ought to regard and bee affected with if they would be accounted PASTORS and not TYRANTS 53 For this cause Many being hindred for want of skil yea ouerwhelmed in the darknesse of ignorance doe not call vpon but rather flie from GOD. 54 And Many rush headlong into an Epicurean and Atheisticall contempt of Religion or are plunged ouer head and eares in the lamentable gulfe of Desperation 55 So that this morositie and contumacie of the Ministers hath drawne infinite multitudes of Soules from GOD and driuen them headlong into the pit of eternall destruction 56 O slintie hearts of Pastors forsooth if they doe not consider these so great mischiefes if they haue no commiseration and pitie at the lamentable destruction of so many Soules if they weigh not how grieuous a Sinne it is to hinder the true inuocation of Gods holie name if they think not that themselues being learned and diligent Teachers are more
of the fifteenth Age since Christ CALVINE and ZANCHIVS but that I had hitherto purposely abstained from citing any Humane Testimonies And I am not ignorant how little the Ministers esteeme Humane authoritie and how vngratefull it is vnto them to be pressed with the iudgement yea of the most learned Diuines 38 The Error is two-fold 1. A shamefull Begging of Question 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia OBIECTION III. 39 Thirdly they Obiect Obiect 7. All the monuments and instruments of Idolatrie ought vtterly to be taken away and destroyed Ergo The Churches wherein Masses haue been said the Surplice and Consignation of the Crosse in Baptisme are vtterly to be abolished ANSVVERE I. To the Antecedent 40 I. The Antecedent is not vniuerfally true For then Answ all instruments of Idolatrie and Superstition Of abolishing of things abused to Idolatrie are vtterly to be a bolished when they are rather hurtfull then profitable vnto Pietie and not simplie nor of themselues nor at all places and times 41 And this 1. Because it is not prohibited in the holy Scriptures vnto Christians to Worship God in all places and times Ioh. 4.21 Malach. 1.11 1. Tim. 2.8 2 Because euery Creature of God is good and the earth is the Lords and the fulnes thereof 3 Because whatsoeuer is in the world we may vse it for the glory of God and the profit of the Church 4 Because as no meate is vnlawfull vnto a Christian so it be receiued with thankes-giuing so also no Creature no place is prohibited vnto a Christian so that all things be taken from thence which repugne the Law of God 5 Because it is lawfull for a Christian to eate things sacrificed vnto Idols if there be no offence yeelded vnto the weake nor any occasion of Idolatrie nor the Aduersaries confirmed therein seeing an Idoll is nothing in the world and that meate doth not commend a man vnto God 1. Cor. 8. 9. 10. and in the new Testament Vnto the cleane all things are cleane 6 Because as it is lawful to conuert a man being an Idolater abolishing only the vicious affections of the mind and the Idolatrous Worship which he vsed So also is it lawfull to conuert the Instruments of Idolatrie vnto the godly vse of the Church the abuse only being taken away 7 Because Almightie GOD himselfe commanded that all the gold and siluer and brasse should be taken out of Ierico and put into the treasure of the house of the Lord Iosh 6.24 42 Two most certain Rules teaching what we ought to do in this case The FIRST II. But that no man be deceiued herein these two most certaine and infallible Rules are diligently to be obserued and remembred whereof the first is If there be any thing in any place vnprofitable and idle or not very conuenient and necessary which hath bin abused specially to Idolatrie that together with the abuse ought to be taken away albeit it be not impious of it selfe 43 So Ezechias tooke away the Brasen Sarpent that all occasion of euill might be remoued 44 So also the Apostle saith that we must abstaine not only from all euill but also from all apparance and shew of euill that is from all occasion of euill 45 And Christ himselfe saith Matth. 5.29 If thy right eye cause thee to offend pluck it out and cast it from thee that is Thou oughtest to take away and cast from thee all things yea though they be most deare vnto thee which are an offence and hinderance that thou canest not follow Christ and make progresse in pietie 46 The SECOND The second Rule is If any thing seeme profitable and commedious for Edification that may be still retained and vsed in the Church the abuse being refuted by the Doctrine of the truth and abolished As appeareth out of that place Let no man iudge you in meate or drinke or in the part of an holy day c. Coloss 2 15. 47 III. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48 Obiect 8. The Ministers insist God plainly commandeth Deut. 7.25.26 The grauen Images of their Gods shall yee burne with fire and couet not the siluer and gold that is on them nor take it vnto thee lest thou bee snared therewith for it is an abomination before Iehouah thy God Bring not therefore abomination into thine house lest thou be accursed like it but vtterly abhorre it and count it most abhominable for it is accursed Ergo. Not only the abuse is to be taken away but also the thing abused it selfe is vtterly to abolished 49 ANSVVERE God forbiddeth not Answ The Commandement of taking away the gold c. of Idols how it is to be vnderstood but that the gold and siluer of Idols and such like things of value may be conuerted INTO THE VSE OF THE HOVSE OF GOD but only that they be not conuerted INTO PRIVATE VSE and that we do not HONOR them as euidently appeareth out of the Text Take not VNTO THEE lest THOV be ensnared therewith Bring it not into THINE HOVSE 50 The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 51 Againe they insist Obiect 9. But it is an expresse precept of God Numb 33.52 Yee shall driue out all the Inhabitants of the Land of Canaan before you and destroy all their pictures and breake asunder all their Images of mettall and plucke downe all their high places Ergo. All the monuments and instruments of Idolatrie are to be vtterly be abolished 52 ANSVV. I. Answ Christians are not tied vnto the Politicall Lawes peculiarly giuen vnto the Israelites Of things abused to Idolatrie Now that Commandement appertaineth vnto the Israelites only and speaketh onely of the temporal land of Canaan as is plainly manifest in the Text. 53 II. Before the comming of Messiah GOD would that there should be but one Temple onely amongst his people the mysterie whereof is not vnknowne wherefore he commandeth by law that there should not one of the Temples of the Gentiles bee permitted to stand but ought to be battered and made euen with the ground which law now in the Christian Common-wealth hath no place 54 III. The Errour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55 They insist Obiect 10. The godly Princes in the old Testament are commended because they not only tooke away the Idols out of Iuda but also destroyed all the high places and Temples and Altars of the Idols Contrariwise many Kings being otherwise godly are reprehended by the Holy Ghost because they did not take away the high places Ergo c. 56 ANSVVERE Answ I. We ought not to liue by Examples but by Rules and Lawes Of abolishing the instrumēts of Idolattie 57 II. The Kings of Israel were bound and tied by the Law of God vtterly to deface destroy and burne all the high places and all Idolatrous groues wherefore what they did was but their necessarie obedience and dutie and such
as did not ouerthrow the high places sinned 58 III. With Christian Princes the case is otherwise for they are tied by no other Law but the Law of pietie and charitie whereby they are bound to doe those things which are more conducible and profitable for promouing of pietie the Glory of God and saluation of the Church 59 IV. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. To the Consequence 60 The Cosequence deceiueth by the Fallacie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this Argument doth not follow All Instruments of Idolatrie are to be taken away and abolished Ergo The Churches Surplices and the Consignation of the Crosse in Baptisme are in like manner to be destroyed and abolished These are no Instruments of Idolatrie OBIECTION IV. 61 Fourthly Obiect 11. they Obiect But it is a Scandall to fauour the Papists and to confirme them in their Idolatrie Ergo c. ANSVVERE 62 I. But to oppugne the Pope Answ is not only to oppugne his Name Who are the Authors of Scandall in the Church of England or some petie accidentall circumstances supposed to be Popish but to conuince him of false Doctrine in the very principles of Religion Neither doth it make any thing for the Papacie to retaine Ceremonies which were commonly vsed in the Church euen in the Apostles times before the Papacie was hatched 63 II. We do not obey the Papacie or any way fauour it because we do faithfully by the grace of GOD keepe and openly professe all necessarie heads of Doctrine and the lawful vse of the Sacraments 64 III. It is verily a Scandall to forsake the Churches for little or no cause and rather yeeld cause vnto the censure and iudgment of the Common people who exclaime that by our obstinacie we moue contention and trouble the peace of the Church than to giue any supposed occasion vnto others to calumniate our moderation And verily to contend and striue so much for meere indifferent things or for things that doe not at all appertaine vnto the matter of Religion hath neither precept nor example in the holie Scriptures or in the Church of God 65 IV. Those things that are propounded and decreed in the Church of England concerning Rites and Ceremonies doe appertaine specially for preseruation of vnitie in Doctrine and vniformitie in the Discipline and Ceremonies of our Church and not any way to confirme the Papacie 66 V. And that the Papists are incouraged by our domestique Contentions and made more insolent this verily is very lamentable but the whole fault resideth in them who contend so hotly for not necessarie rather then necessarie things and shamefully forsake their Churches 67 It were conuenient that these importunate fellowes did consider that we also doe vnfainedly loue the sincere Doctrine of the Gospell for whose sake it may be we do suffer and are readie to suffer if need shall so require more labour and more afflictions then they doe or for ought that I know are about to suffer and not so calumniously to slander vs with suspition and touch of Popish heresie which we euen with all our hearts exsecrate and detest as the pit of hell 68 Nay this rather is a new Popedome that this insolsnt kind of people do labour to compell all men to assent to their phanatique assertions and horriblie condemne all such as approue not their conceipts OBIECTION V. 69 Fifthly Obiect 12. Many do professe We could with a safe conscience yeeld vnto and vse all the Rites and Ceremonies of the Church of England excepting only the Consignation of the Crosse in the Sacrament of Baptisme yea there is not any thing that doth so offend vs as that Consignation of the Crosse ANSVVERE 70 But let vs not flatter our selues Answ Of the Crosse in Baptisme nor pretend infirmitie for simultation Many call themselues infirme and weak when indeed they are preuaricators and obstinate which is irrefutably euinced out of those false interpretations and vnheard glosses wherewith these men deceiue themselues and which our Church doth altogether abhorre and detest Namely That the Cousignation of the Crosse is the Worship of God that without it the Sacrament is not perfected that it is an inuention of Antichrist added vnto Baptisme that the Church of England attributeth the same efficacy vnto the Consignation of the Crosse which properly belongeth vnto Baptisme it selfe Away with madde Calumniations 71 Yet wee will answere vnto euery one particularly 1 Jt is not the VVorship of God I. The Consignation of the Crosse is not the Worship of God but a token and signe whereby men are put in mind that they ought not to be ashamed OF CHRIST CRVCIFIED which Rite doth serue to the Internall Worship to prouoke to the loue of Christ and also to the Externall for free confession c. 72 II. 2 It addeth nothing to Baptisme The Consignation of the Crosse is an Indifferent act which addeth nothing vnto the substance and efficacie of Baptisme being adhibited nor taketh any thing away being omitted 75 III. Neither is it that the Ministers should contend 3 It is not an inuention of Antichrist that this Ceremonie was inuented by Antichrist and added vnto Baptisme seeing mention is made thereof euery where in the ancient Fathers which euen Impudencie it selfe cannot deny 74 Yea and in the Consignation of the Crosse our Church expressely and by name addeth a manifest reprehension and reiection of all Popish errors and abuses 75 IV. Nor yet doe we attribute vnto this Ceremonie 4 It hath no effectuall vertue that vertue and efficacie which properly belongeth vnto Baptisme because Baptisme is the lauar of Regeneration whereby wee are vindicated into the grace and fauour of God and deliuered from the wrath of God from the power of darknes and from the tyrannie of Satan This efficacie ought in no wise to bee attributed to the Consignation of the Crosse Neither is this Ceremonie adhibited at all in that action before that the Infant be baptized OBIECTION VI. 76 Sixtly The Ministers Obiect Obiect 13. No man ought to doe any thing against the dictate of his owne conscience Ergo Those Ceremonies which a man doth not allow are vnto him vnlawfull ANSVVERE 77 Answ Of a doubtfull and erring Conscience It is certaine that wee must attempt nothing in all our actions whereof wee are not certaine that it pleaseth GOD whatsoeuer is done otherwise doth make vs guiltie before God The Apostle saith Blessed is he that condemneth not himselfe in that which he alloweth Whereupon it commeth to passe that hee that iudgeth and condemneth any thing and yet admitteth it or putteth it in practise hee is damned because he doth it not of faith 78 Conscience hath that vertue and power that if some Worke being of it owne nature Indifferent if the Conscience be good it maketh the worke also to be good and contrariwise if the Conscience be
euill it maketh the work also euill 79 NW But yet neuerthelesse it cannot bee that any Worke being euill in it owne nature may by our conscience bee made good For whatsoeuer conscience thou hast yet when thou doest forsweare thy selfe or when thou committest adulterie thou doest grieuously sinne Wherefore the force of conscience hath power onely in Things indifferent and also in those actions which of their owne nature are good 80 Some thing may seeme to be against the Conscience two waies And amongst these things somewhat may seeme to be against a mans conscience or vnlawfull two waies First Vncertainly and doubtfully without full assent perswasion or resolution namely when a man doubteth or is vncertaine whether some thing bee lawfull or not Secondly Determinately and absolutely with a resolued perswasion to wit when a man is certainly perswaded that some thing is simply lawfull albeit by error of conscience or vpon false and erroneous grounds 81 If any thing appeares to bee vnlawfull vnto a man Vncertainely and doubtfully he is to abstaine from doing of it of himselfe so long as hee is at his owne free choice and libertie till his doubts be remoued 82 But if a certaine commandement of a lawfull Magistrate comes and commands it then the Subiect is bound to obey for his doubting vpon vncertaintie ought not to withhold his due obedience according to that Heb. 13.17 Obey and submit your selues obey with perswasion and yeeld though you be not perswaded 83 Euery commandement of the Magistrate NW either it is certaine that it is Iust and good and then the Subiect ought to obey Or it is certaine that it is Vntust and euill and then the Subiect ought not to obey A Rule in case of doubt Or peraduenture it is Doubtfull and in case of doubt this Rule is to be followed Tene certum relinque incertum Keepe that which is certaine leaue that which is vncertain Now it is CERTAINE that we must obey the Superiour Power if it doth not command those things which are manifestly vniust And verily the Subiects are worthily to be excused when in a doubtfull case they obey their Prince How a man may be perplexed in conscience and how he may be rid from such perplexitie 84 If any mans conscience albeit erroneous being lead by false and supposed grounds doth dictate vnto him Determinately and absolutely that some thing is vnlawfull that man should sinne if he should doe any thing against such a conscience Because it is a common axiome Conscientia errans obligat An erroneous conscience bindeth a man though not to doe according vnto the same yet not to doe any thing against it for he that doth any thing against his conscience is conuinced to haue a will to sinne 85 If any mans Conscience doth absolutely command him necessarily to doe that which of it selfe is euill and forbidden by the law of God or if it forbiddeth him to doe that which of it owne nature is good and necessarie and which God or the Magistrate doth command him It is a Sinne both to doe what his Conscience commandeth him and also not to do it For the Conscience hath a man so tied and bound that he can decline into neither part without sinne except he depose the error of his Conscience 86 NW For it is a Rule confirmed by the consent of all Diuines that The dictate of an erroneous Conscience in a vicious matter determined by precept or prohibition doth so binde a man that his conscience standing so he cannot doe any thing neither according to his conscience nor against it 87 Yet is he not in such a case to suspend his consent no not for neuer so little time but is presently bound to depose his erroneous conscience and to know that such a thing is not prohibited but commanded THE CONCLVSION VNTO THE BELOVED BRETHREN in Christ the Ministers who conforme not themselues vnto the Discipline and Ceremonies of the Church of England HItherto beloued Brethren haue we handled those things which seemed to appertaine vnto the true and lawfull vse of Things indifferent that so we might more throughly vnderstand the Nature thereof Wherein I presume I haue fully satisfied ALL SVCH as are Christianly affected who truly walke according vnto the Spirit and yeeld vnto the Truth embracing the same simplie sincerely and constantly In so much that in this Controuersie I dare vndergoe the censure and iudgement of all the Learned and good men throughout the whole world who I hope will allow of this my counsell and easilie perceiue that I haue not disputed concerning these so important matters with other mens affections nor with any desire of attaining the fauour of any man nor with the endeuor of dissenting from others nor for the loue of Noueltie nor of pertinacious obstinacie nor yet of any other euill and inordinate affection or desire but that I haue to my poore abilitie serued the necessitie of the Church For when I had vnderstood that in the first Visitation of the Right reuerend father in God the L. BISHOP OF LONDON there were many dissonant clamours of vnlearned men contending about many things specially about Ecclesiasticall Rites and Ceremonies I haue gathered the Summe of the Doctrine concerning THINGS INDIFFERENT deliuered by Caluin Melancthon Bucer Zanchius Vrsinus Beza and other learned and approued Diuines in their seuerall Volumes of Comentaries Sermons and other Tractats as it were into one Body whereby any man might plainly see at the first blush as in a Table what is to be held and what to be auoyded in this whole busines And I will that Writing to be vnderstood rightly and ingenuously without cauilling without calumniations It is certaine that in this so great infirmitie of men The Militant Church neuer perfect the Church can neuer be so pure but that there will bee some abuses therein And it is certaine also that wee must dissemble and beare with some abuses for maintaining of publique peace and concord NW Which must bee vnderstood of those abuses which by reason of infirmitie arise among vs the Doctrine of truth being safely preserued and not of such as ouerthrow the necessarie Articles of faith or are Idolatrous or compell men to manifest sinnes and impietie Hereupon some men most grieuously sinne both against themselues and against the rest of their Brethren who are contentious and turbulent for euery little moale or blemish so trouble both their owne and other mens consciences as if all Christianitie were in danger to be lost and wholly ouerthrowne Neither doe I speake this as if I thought that any corruption ought to be winkt at and tolerated Nay rather let the Earth swallow me vp or the Sea stop my breath before that I defend any corruption of the celestiall Doctrine or contend with the Church of God wherein I desire as in an eternall Schoole after this life to see and behold the Sonne of God the Patriarkes Prophets
and Apostles and to enioy their doctrine and familiaritie but because I iudge that those things that are to be pardoned and yeelded vnto Christian charitie are wisely to be distinguished from such as be execrable and wicked and that by the wisedome not of the flesh but of the spirit And verily it is not a small impietie to imagine that the whole vertue of Religion is placed either in contemning or in obseruing onely Ceremonies seeing all learned men who vnderstand of our dissentions and iarres smile in their bosomes and account it great follie to be much troubled of either side concerning Ceremonies Wherefore my reuerend and beloued Brethren I humbly pray and beseech you euen for His sake whose Glorie it is meete should bee preferred before all other things whatsoeuer without exception that you would vouchsafe to conuert all your endeuours and studies to this end specially that there may be some fit remedie speedily prouided against that so great mischiefe that breedeth all this vnkindnes amongst vs. Alas We haue Aduersaries enough abroad against whom the Sonne of God commandeth that we maintaine vnitie and concord But we contrariwise cease not euen to eate vp our owne shoulders and armes and the frame of our Church being shrewdly shaken our whole building threatneth downfall Euen as in times past whilest Eusebius Bishop of Cesarea and Basil the Great contended amongst themselues the Arrian Heresie took deep roote and was dispersed farre and neere so at this day whilest the members of the true Church doe mutually warre the one against the other we doe not onely cease to be a terror vnto our common Enemies but also for our intolerable petulancie and pride in coyning new opinions and dispersing the same abroad with all impunitie to the greatest Scandal of all Churches against the ancient orthodoxe Sanctions and the most strict and seuere prohibitions of our owne Lawes we are publiquely exposed to the censure and scorne of all men We hope Brethren that you are not so ignorant of all things that you know not the iudgements of others concerning these our controuersies nor so without common sense that you alone doe not see our dangers nor yet so inhumane and cruell that you are nothing affected with those miseries which wee feele and sustaine You know that the common Enemies of the Church of England will become more terrible and fearefull vnto vs if they shall set vpon our Church being tired and distracted with intestine hatred and contentions neither are you ignorant that domestique Distentions haue alwaies been a very mortal and deadly bane euen vnto great Churches How much better therefore is it that you bend all your forces to this that you may comfort and cherish our afflicted Church as much as safely you may and prouide that the sincere Doctrine of all necessarie things being faithfully taught may bee propagated vnto all posteritie Vnto which dutie first of all your pietie and deuotion towards GOD vnto whom we wholly owe whatsoeuer we are ought to excite and prouoke you Then your Zeale towards the holy faith and religion and the conscience of your Vocation and calling ought specially to inflame you That I speake nothing what your obedience towards the Kings Maiestie and other Magistrates requireth what the state of the Church of England your own louing Mother which now seemeth to be sicke of a consumption challengeth at your hands and lastly what your dutie towards your Country parents children kindred friends and neighbours doth expostulate All which being put together ought more than sufficiently not onely to moue and excite you but also to force and compell you that by your common helpe and meanes these Domestique fires be throughly extinguished Oh thinke with your selues and consider diligently and seriously how much honester is your godly submission and conformitie in Things indifferent than is your superstitious pride and arrogancie in forsaking your Churches But if vnder pretense of puritie and the Gospell you intend still to indulge and serue your owne partiall affections which GOD gratiously forbid yet in these so great dissipations and distractions of mindes and men the Godly may haue this speciall comfort N. best of all What a godlie man ought to do in these domestique tumults and contentions of the Church That where they heare the vncorrupt voice of true Doctrine and see the lawfull vse of the Sacraments and perceiue that Idols and errors repugnant vnto the voice of the Sonne of God are not defended there let them know that they are assuredly in the societie of the true Church neither let them doubt but that such assemblies are the Temples of the liuing God and that GOD is there present in the Ministerie of the Gospell and that out of such societies the Sonne of God our Lord and Sauiour gathereth his eternall inheritance according vnto that Wheresoeuer there are two or three gathered together in my name there am I in the midst of them This LORD I most humbly beseech that hee will mitigate the sorowes and heale the wounds of his Church that he will saue some remnants for himselfe and cleanse the Sonnes of Leui that is that he will stirre vp euery where true Treachers who as Bees carrie their labours into the hiue for the common good may in like manner all of them conferre their studies and duties to the saluation and peace of the Church that all dissentions being taken away they may hereafter with ioynt mindes and willes painfully spread abroad the true Doctrine of the Gospell diligently edifie the Church of God perspicuously and constantly refute all errors and heresies and faithfully deliuer the true state and vniforme sentence of the Controuersies of our times vnto all posterities to the worlds end APOCAL. 7.12 Amen Praise and Glorie and Wisedom and Thankes and Honor and Power and Might be vnto our GOD for euermore Amen FINIS A REIOYNDER vnto the MILD DEFENCE IVSTIFYING THE CONSIDERATION OF the silenced Ministers Supplication vnto the high Court of Parliament WHEREIN IS PLAINELY DIScouered the vanitie of the Ministers Arguments for their Restitution and they irrefutably euinced to be properly SCHISMATIQVES Vnworthie to be restored againe to the vse and libertie of their Ministerie By GABRIEL POVVEL G. P. Let there be no strife I pray thee betweene thee and me for we are Brethren Genes 13.8 The Milde Defender The words of his mouth were softer then butter yet warre is in his hart his words more gentle then oyle yet were they swords Psal 55.21 G. P. Iudge not and you shall not be iudged Luk. 6.37 Though they shew me all extremitie yet will I not cease to loue them and to seeke their good August AT LONDON Imprinted by Felix Kyngston for Edward VVhae TO THE RIGHT HONORAble the Lords Spirituall and Temporall the Knights Citizens and Burgesses of the high Court of Parliament IT is a remarkeable speech Right Honorable that was often vsed by a reuerend and iudicious Prelate of our Church Doctor Aylmer of
idolatrous Recusant may it please your Wisedomes to consider that the benefit thereof through the blessing of God must needes be inestimable both to the present state of the Church in composing our home-Controuersies and recouering those our poore Brethren who now alas are enstranged and alienated from vs that there may bee but one flocke and one folde as there is but one Shepheard Christ IESVS and also to all posteritie who hauing the holy Doctrine and Sacraments of Christ vniformely taught and deliuered according to the truth of the Gospell as an inestimable treasure left and committed vnto their trust to be deliuered ouer from age to age to the end of the world should haue infinite cause to glorifie and praise God for so vnspeakeable a benefit and reuerently to keepe with all honour the famous names of their so Christian and noble progenitors and predecessors in euerlasting memorie Which so honourable an ACT for the seruice of GOD and infinite commoditie of the Church though I bee not worthie vpon my knees to make any such motion vnto your Wisedomes yet apprehending the benefit thereof to be such as I haue declared with your gracious fauours as kneeling before the barre of your most noble Court in all humilitie and reuerence I most humbly beseech your Honours for the zeale you beare to God and to his onely Sonne Christ Iesus for the loue you haue to the faith and doctrine of the Gospell for the pitie you must needs haue to behold the contentions and ruptures of our Church and finally for the happie example and direction not only of your own noble children and childrens children but of all the posteritie of Christendome to whom the knowledge hereof may happely come that it would please your Wisedomes to be the Honourable meanes vnder his excellent Maiestie who I know cannot but Royally assent to what you shall decree herein to vndertake so Christian and famous an enterprise and to see so worthy an ACT performed to the great Glorie of almightie GOD and the perpetuall settlement and quietnes of our most flourishing Church and kingdome Which worke of immortall fame to all posteritie if your Honours shall effect the Church of God shall pray for you and blesse you and the Lord IESVS shall abundantly reward you for it Thus leauing this most humble Suite not of one though offered by my vnworthie hand nor of a few but of the whole CHVRCH of Christ vnto your Honors godly Wisedomes and the same vnto the happie direction of Gods holy Spirit I come now to ioyne with my Antagonist A REIOYNDER VNTO THE MILD DEFENCE Justifying the Consideration of the silenced Ministers Suplication to the Parliament THe maine Proposition of this Defence The Defenders Proposition tendeth to the vindicating and clearing of the Arguments of the silenced Ministers in their Supplication vnto the high Court of Parliament against the iust exceptions taken against them in the Consideration thereof But how wel the Defender quitteth himself and iustifieth his Cause against all exceptions shall God willing be manifest in the sequele The Title of the Supplication Certaine Arguments to prouoke the present high Court of Parliament to zeale for the Ministers now silenced Supplication ANSVVERE The exception here generally taken in the Cōsideration was that all these XIIX Reasons vrged by the Suppliants were Common Arguments excepting one or two Answere and might be vrged for Poperie That the Suppliants Arguments are Common Arguments or for any other Heresie whatsoeuer which the learned know to be an intolerable fault in a Scholler and were a sufficient answere vnto them all c. The Defender replieth that they are not Common Arguments Replie Are Popish or other hereticall Priests saith he Ministers of Christ in grace and fauour with him Do the Angels so long after and reioyce in their Ministerie as in ours Do they as truly interprete the mysteries of God to eternall life as Ioseph interpreted dreames for this life The like may be said of the other Arguments But the question is not Reioynder what either these or they of the Defenders faction are indeed but what euery one of them esteemeth and taketh himselfe to be There is not one of these named by the Defender but will affirme that he is the Minister of Christ in grace and fauour with him that the Angels long after and reioyce in their Ministerie that they truly interprete the mysteries of God to eternall life and so of the rest as bodlly and as confidently as any of the Refractarie Ministers will Wherefore if all these will infill in and produce the very same Arguments for confirmation of their heresie and to procure grace and fauor vnto their partie as well as the Suppliants do how is it that they may not be termed Common Arguments The Defenders fallacie in his impertinent instances is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he changeth the state of the Question Wherefore the Defenders Epiphoneme which heere he hath vauntingly and triumphantly inserted may be returned into his owne bosome This beginning sheweth what we are to looke for in the rest of the Defence I. ARGVMENT The Ministers supplicated for Supplicat are the Ministers of Christ sent by God and in grace and fauour with God Not to speake for them is to spare speech for God himselfe for Christ Iesus and for the euerlasting saluation of many thousand Soules Ergo The honorable and high Court of Parliament ought to intercede with his Maiestie for them ANSVVERE I. To the Antecedent I WE willingly grant that the Refractary Ministers are indeed the Ministers of Christ in the ministration of his Gospell Answere that they are brought in question and we hope also that they are sent by GOD and in grace and fauour with GOD. Yet must they remember that their Sanctification being in part they haue but their measure of gifts and graces for our knowledge is but in part as the Apostle testifieth and therefore that they may be ignorant and ouerseene in some things wherein they ought not to flatter themselues but by all meanes labour to come to vnderstanding that they may attaine vnto the knowledge of the truth The Defender replieth Heere is a mnaifest contrarietie Replie He that is refractarie cannot be such a Minister of Christ. He that is in grace and fauour with God Reioynder In what sense the refractarie Ministers may be good Men. ought not to be disgraced and molested by men But I wonder the Defender is so Eagle-sighted that he can spie a contrarietie where there is none at all He that is Refractarie cannot be such a Minister of Christ. Well Neither do I say that he is such as he is Refractarie but in the ministration of the Gospell which words the Defender hath purposely if not maliciously omitted in my answere lest his cunning might haue bin espied at the first blush Aaron was the Priest of almighty God in grace and fauour with him
the end in the vnity of faith with vs albeit I know that many amongst them haue their particular fancies in some smaler points I deny the Consequence for a man may be a Schismatique and yet hold the entire and sound profession of the sauing truth of God as shall be manifest presently The Eiror is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Defender seemes not to vnderstand what Schisme is His returning of the Schisme vpon vs is ridiculous and not worthy the answering for Schisme is a contumacie or separation of the paits from the whole not of the whole from the parts The fourth Reason is Reply Haue wee made any departure from the Church We are depriued of our Ministerie and so thrust out of our liuings perforce against our willes as any man leaueth that which is vielently taken away but though wee be thus put from our Ministerie and liuings by our Prelats yet doe we not for sake the communion of the Church The argument is briefly thus Reioynder The Defenders 4. Reason ouerthrowne Schismatiques of two sorts 1. Separatists 2. Factious men The refractarie Ministers haue not for saken the Communion of the Church of England Ergo They are not Schismatiques I answere Schismatiques are of two sorts 1. Such as separate themselues from the Church and that either from the whole Catholique or from any particular Church 2. Such as raise contentions and stirre vp factions in the Church and are contumacious and disobedient towards their Gouernours Of which sort are the refractarie Ministers Touching that the Defender saith they leaue their charge as a man leaueth that which is violently taken away from him that doth not extenuate their fault any whit seeing they by their obstinate superstition disable themselues from doing that good in their places which they ought to doe and so disturbe the peace of the Church that for preseruation of vnitie the Magistrate is compelled to thrust them out of their places The fifth Reason Reply is Haue wee loitered in the worke of the Ministery haue we heaped benefice vpō benefice haue we eaten and drunke and beaten our fellow-seruants haue we sought our owne and not that which is Iesus Christs haue wee made our bellies our God haue we minded earthly things Whereas the word Schisme in the Greeke language signifieth a renting and the word Sedition in the Latine signifieth seorsim ire to goe aside or a going aside we haue proued that in these significations we cannot be charged with Schisme I answere Reioynder The Defen ders 5. Reason ouerthrowne This Reason is parallel vnto the next going before I marueile the Defender braggeth of the refractaries diligence in their Ministerie seeing they wilfully abandon their calling If at any time they haue been diligent I would God they had not looked backe but continued their diligence still As for pluralitie of benefices what difference is there between heaping one benefice vpon another and one benefit vpon another their gifts and beneuolences are not vnknowne Is not reuiling and slandering their fellow-seruants to beate them Doe they not wilfully refuse their charge because they may not be tolerated in their superstition and faction Doe they not refraine to labour in Gods seruice to serue their owne appetites and affections and yet Ignorance of the Defender loe they minde no earthly things And for the Defenders philosophie touching Schisme and Sedition t is no marueile the rest of his booke being sutable vnto this he is ignorant that Sedition is that in the Common-wealth which Schisme is in the Church for he consounds both The sixt and last Reason is Reply All Schismatiques are abomination to the Lord. The Ministers pleaded for are not abomination to the Lord but in grace and fauour with him Ergo The Ministers pleaded for are no Schismatiques The Proposition is Salomons The Assumption is the Answerers I answere 1. The Proposition is true with this restraint Reioynder The Defenders 6. Reason ouerthrowne to wit as they be Schismatiques otherwise questionlesse diuers elect and holy Children of God by reason of the infirmitie of their nature may fall aswell into the sinne of Schisme as vnto any other sinne except that against the holy Ghost 2. The Assumption may be vnderstood two waies 1. The Ministers are not abomination to the Lord to wit as they be Ministers of the Gospell or holy men which is the sense that I granted it in and so it is true but then the middle tearme is not spoken ad idem with the Proposition for there are foure tearmes as the Schoole speakes in the Syllogisme contrarie to the law of true reasoning and so concludeth nothing 2. It may be vnderstood thus The Ministers are not abomination to the Lord to wit as they be schismaticall and factious which is the sense of the Proposition neuer granted by me and so the Assumption is vtterly false for the Ministers as they are schismaticall sinne and so are an abomination to the Lord. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hauing refuted the Defenders Reasons That the refractarie Ministers are properlie Schismatiques whereby he laboured to cleere the refractarie Ministers from the iust imputation of Schisme I thinke it not impertinent seeing the Defender hath referred this point to bee here discussed to speake something of SCHISME and to make it plaine and euident vnto all men that the refractarie Ministers are indeed and properly SCHISMATIQVES which wee will God willing irrefutably euince out of the true definition and nature of Schisme and the rather to stop their mouthes that hereafter when wee shall tearme them as they are indeed Schismatiques they may not except that wee begge the Question ΣΧΙΣΜΑ Schisme Of SCHISME is properly a renting diuiding or cutting in sunder of a solide bodie such as is the cleauing of wood which diuideth and separateth the vnited parts of the same This word is metaphorically retained in the Church and vsed by Diuines to signifie such as raise contentions and disquietnes in the Church or separate themselues from the same or institute or frequent priuate conuenticles and assemblies Schisme therefore is a wilfull breaking of the vnity of the Church Schisme defined either by separation from the same or by raysing contention within it or by refusing to submit and yeeld obedience to the lawfull Pastors and Guides thereof Thus the Corinthians were Schismatiques in that they diuided themselues into factions and caused dislentions in the Church whereby the societie of the faithfull was disturbed and diuided into sundrie partiall Sects the one holding of Apollos the other of Paul and the third of Cephas 1. Cor. 1.10.11.12 1. Cor. 3.3.4 Yea in Rites and Ceremonies they dissented one from another and auoyded one anothers communion as damnable 1. Cor. 11.16.17.18 And the Defender confesseth that he that rayseth vp dissention among Brethren is a Schismatique though he doth not separate himselfe from the Church Milde Def. pag. 48. As for Separation
ought to receiue any fauour in that respect The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. Let the refractarie Ministers dutifully serue GOD and his Church Answere in their diligent and humble obedience in the worke of their vocation and then let them supplicate for kindnesse to be shewed vnto them The Defender replies Reply What is that diligent and humble obedience c To put on a Surplice â—o make a vâ—nishing Crosse to reade Seruice to acknowledge the Prelats to haue power to make ordinances against Gods word c How shall they supplicate With a 100. or 200. in a bagge Then perhaps if they arise betimes and ride a pase they shall haue a paire of benefices an Archdeaconrie c. yea libertie a soto go whither they will and neuer to come at any of their benefices This scorning and lying Spirit needeth no other reproofe but The Lord rebuke thee Reioynder Sathan X. ARGVMENT God threatneth seuerely to punish the wrongs and iniuries done vnto his Children and Seruants Supplicat euen in their outward state much more the crueltie towards their Soules Ergo The high Court of Parliament should neither proceed so hardly against the Ministers nor winke at others that do so proceed ANSVVERE To the Consequence I. NEither did the honorable Court of ParliameÌ„t Answere nor the Magistrates of this Land euer intend the least wrong to any Subiect in this Kingdome much lesse to any Minister of the Gospell no not in their outward estate much lesse towards the saluation of their soules And certainly it is an vngratefull yea an vngracious part of these Suppliants to taxe that honorable Assemblie or any Magistrate of this Land so vndutifully and vnchristianly for vniust cruell and mercilesse dealing The Defender 1. Reply and Reioynder Denieth that any of his faction euer taxed either the house of Parliament or any Magistrate but only admonished them of those faults which GOD forbiddeth as if vniust admonition and reprehension were not presumptuous taxing of men 2. Retorteth the argument vpon vs affirming that we not they taxe the high Court of Parliament all which needeth no farther answere Let the discreet Reader conferre the Supplication and the Milde Defence together and then iudge indifferently where the fault resideth II. The refractarie Ministers were neuer proceeded against for preaching the Gospell Answere or for opportune and sobcrexecuting their Ministeriall function but only for giddie innouation and noueltie for faction schisme and impugning the Magistrates auctoritie for disturbing the peace and quietnesse of the Church And would they request these vile enormities to bee left vnpunished An vnreasonable Suite The Defender replies This is vtterly vntrue Reply For some of vs haue been molested for preaching any thing tending against the present Hierarchie or any other corruptions some also for confuting the Popish doctrine of other though they haue done it neuer so soberly and some for other matters which are points of the Gospell as well as other Preaching against the present state and gouernment of the Church is not preaching the Gospel Reioynder Preaching against corruptions or sober confuting Popish doctrine was neuer no cause of the refractarie Ministers trouble By those OTHER MATTERS he speaketh of he meaneth the pretended DISCIPLINE which euery man knoweth is no point of the Gospell Heere is nothing but a meere contradiction of what I say It should seeme the Defender growes very barren XI ARGVMENT Pharaoh prouided for the Idolatrous Priests of Aegypt Supplicat And the Monkes and Friers at the dissolution of their idolatrous Houses were prouided for during their liues though they neuer had done any good Ergo Much more ought the refractarie Ministers to be prouided for hauing done so great good in the Church of God ANSVVERE To the Consequence THe argument doth not follow Answere because of the dissimilitude that is in the instances or examples alleadged and the Ministers case The Defender replies Reply The Argument doth follow the better because of the dissimilitude of instances This will appeare otherwise Reioynder in examination of the particulars I. Pharaoh ministered daily food vnto such Priests Answere whom he thought professed true Religion and diligently obeyed him in the function of their Office A rare example of a bountifull and magnificent Prince though otherwise in error But the refractarie Ministers though professing true Religon yet do they obstinately being blinded by superstition refuse to serue GOD and his Church in the faithful and diligent function and exercise of their Ministerie The Defenders replie is 1. Reply As Pharach was in error touching the religion and obedience of his Priests so are our Prelats touching our refractarines and Superstition Not so Pharaoh was indeed deceiued and in error Reioynder but our Prelats are not neither touching the Ministers Refractarines as daily experience testifieth nor touching their Superstition seeing they accompt that sinne which is no sinne 2. Our obedience towards his Maiestie is as good Reply as of the best of their side That mans obedience to a Maior of a towne or to any other inferiour Office of a Prince is alwaies the best that is most agreeable to the pleasure of the Prince himselfe In like manner that obedience is best vnto Princes that doth best agree with the pleasure of the Prince of Princes and King of Kings To obey the Inferiour without due regard of the Superiours pleasure is but flatterie and fawning not good obedience So to obey Princes without due regard to our dutie to God For it is more preiudiciall and hurtfull then beneficiall and profitable to such Princes Well Your obedience to his Maiestie is good Reioynder You say so But your deeds proue the contrarie for you daily kicke against his Maiesties auctoritie and will not be reduced to obedience Neither is there any thing here spoken but the Papists will say as much for themselues You limite how farre you are to be obedient vnto the King so do the Papists for neither of you will serue God vnder his Maiesties gouernment according vnto the Religion established You say you are as dutifull and obedient as any of our side so will the Papists pronounce of themselues if they might be their owne iudges But in the meane time the Defender doth not iustifie Pharaohs example rightly alleadged to procure compassion towards the refractarie Ministers Let vs come to the next instance II. The Monkes and Friers were depriued of all Answere against their will for Sodomie Heresie and Idolatrie which they had embraced in time of their ignorance But the refractarie Ministers are willingly depriued for obstinate superstition in refusing sincerely to preach the Gospell of Christ with vs not being conformable vnto the Christian Lawes of our Church and Magistrates The Defender replies Reply The more iustly that Monkes and Friers were put out the stronger is the argument for vs to be prouided for that
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