est idem secuÌ„dum speciem naturae potest ordinari sicut in finâ—m ad conservationem justititae ad satisfaciendum irae Et ne hoc erunt diversi actus secundum speciem mâ—ris quia uno modo erit actus v rtutis alâ—o modo erit actus vitiâ— Thom. 12 41 art 3. ends and conditions are made unchangeably good or evill Archip. The danger is great I perceiue in the application For if I passe that for indifferent vvherupon the Lord hath before passed his determination to be good or evill I fall into the transgression of the law of God and under his curse and therfore I would heare more of that Application Epaph. Two observations for sound applicatioÌ„ of the first determination Circumstanâ—ae vel accidentia fixitaÌ„ti momenti sunt ut penes illa peccatum judicetur id quod agitur Pet. Martyr Loâ— Com. p. 347. Humani actus non solum ex objectâ—s verum ex circumstantus boni vel mali dicuntur Thom. 2.2 qu. 18. art 3. Quando circumstantia resâ—â—icit ordinem actionis pro vel contra ex tali circumstantia censtâ—uitur allqua species mora is actus in bonitate vel maâ—itia Ibid. art 10. Ipsae Circumstantiae interdum constituunt rerum earum quae aguntur speciem ex qua res sive actiones nostrae diâ—uâ—tur bonae aut malae Nam quae vâ—s simpliciter perâ— bonae sunt eae interâ—uÌ„ malae fiunt circumstantus est tempus quo res bona aut indifferens redditur mala quia intempeâ—tiva est similiter de loâ—o instrumentis Iunius de Pâ—â—t Mâ—ssis c. 7. thess 34. For that end I giue you two Observations vvithout vvhich it can never be sound One is that the Accidents or Circumstances of a morall or spirituall action are of the same essence and substance thereof The squarest Conformitant shall either proue a praecisian heere in standing upon circumstances or else quit his conformity vvith the law of God The circumstances of persons vvill make fornication adulterie incest the circumstance of place sacriledge of time the profanation of Sabboth c. Archip. I vvill never think it strange then that the observation of one day is good service to God and the observation of another is will worship and superstition that the circumstance of a private person or a Midwife the circumstance of a private place where the Congregation is not assembled the removall of a table the taking away of Sacramentall distribution the hurting of Sacramentall fraction c. doe alter the substance of the ministration of the Sacrament of Baptisme or of the Lords Supper That kneeling in one action be pious in another action at another time be idolatrous Circumstance will make an action otherwise laudable to be laesae majestatis and he that can swallow a Camel in the matters of God vvithout an hoast vvill straine a gnat in the circumstances of his own affaires as though they vvere all substance What is your second observation Epaph. That the ten commandements be not taken literally as ten vvords but largely as Christian Pandects and common-heads of all morall duties toward God and Man to be exponed extendâ—d according to the commentary of the Prophets Christ the Apostles in the old and new testament according to the perfection of the large law of God vvhich commands every duâ—y forbiddeth every sin So that whatsoever is coÌ„manded or forbiâ—â—eÌ„ in the whole word is coÌ„tained here contrary to the sinistrous glosses of naturall men the least degree of every sin is censured under the name of the highest degree grossest of that kind Vnadvised anger is murder All vvhâ—ch vvhich I vvould haue you to obserue may be reduced to three heads Some are so naturally evident that none is found who vvill deny them as loue to God and our neighbour vvorship of God c. Praeceptorum mora â—â—m triplex est gradus nâ— quaeâ—am â—â—t coÌ„munâ—ssima quaedam vâ—ro sunt mâ—gis determinata qu◠〈◊〉 â—â—ique quorum ratio non est â—uâ—l beâ— nâ—anisâ—â—â—a sid soâ—â—â—â— Sâ—â—iâ—â—tibus Thom. 12 qu 100 art 11. The second sort is of such duties and sinnes as may be easily discerned and yet in this blindfolded estate of man may be unknown or denyed by some as the particular sins and duties expressed in the severall commandements and other duties are sinnes like unto them As perhaps some are ignorant that they cannot tell vvhich of the commandements forbiddeth drunkâ—nnesse gluttony c There is finally a third sort of such as are not known but by the vvise through a diligent search of Scripture as Levit. 14. the rising up before thâ— hoary head is to be reduced to the fift commandemant The abomination of the Nations forbidden in many particulars Dâ—ut 18 is to be reduced to the first and second command All vvhich expositions and determinations are also moral precepts by the force of nature obliging no lesse then the letter of the ten commandements Archip. Every thing that may be reduced to the ten commandements and that is a determination of the morall Law is not morall for all the precepts Ceremoniall and Iudiciall Istâ— autem â—on unâ— determ nativa praecâ—ptorum deâ—aâ—ogâ—â—a vi iâ—siâ—iutioâ—â—â— sed eâ— vi natuâ—alis insâ—â—nctus Thom. ibid. may and must be reduced thither and yet they are alterable as the ceremonies of the Kirk seeme to be Epaph. Ye haue touched that string vvhich hath deceived many even of the learnedest eares Consider then that the exposition and particular determinations of the morall precepts be of two sorts some are immediate and determine by force of the law of nature Another sort are positiue and oblige by mediation of another law and force of institution Had Mr. Sprint sounded this ground he might haue felt that the comparison of Ceremoniall duties and morall the one having the force of institution onely the other of the law of nature as wel as the rising before the hoarie head the one mediately the other immediately commanded was no sure ground to build his necessitie upon The ignorance of that thiâ—â— sort of duties and sinnes extends the bounds of indifferencie beyond her right Archip. I perceiue that every externall thing vvhich vve call a ceremonie is not of the ceremoniall Law but many of them be of the law Morall Both made pâ—ain in the second commandement and therefore unchangeable as being sparkles of the light of the law of nature Make your second observation plaine in some partâ—cular commanâ—ement Epaph. The first commandement bidding us haue Iehova onely for our God forbiddeth the having of no God at all the sin of Atheist Psal 14 the having of strange Gods and not the true as the Pagans Acts 14 11 12 the having of strange gods with the true as the Samaritanes 2 King 17 33 the not having of the true God aright Tit. 1 16. But the second commandement is a more pertinent example vvhich enjoyning to vvorship the true
vvit and from you rather sense then reason Beside the doolefull complaints of the Ancients resounded by so many late Divines vvishing in one heart and voice that the matter of contention vvere removed Besides the deep and drowned sighes of Hooker himselfe both in his own and Nazianzens vvords besides M. Sprint his first tables and ceremoniall bickerings vvith his palinod and necessity of recantantion for so was it with him in case of deprivation and beside the late speech of the Kirk our Mother daily experience of evill spirituall to the most of evill naturall oeconomicall civill and Ecclesiasticall to the best may let you see a world of evils issuing from them Archipp It will be said that all these millions of miseries which no man can deny haue entred vvith the ceremonies follow upon them onely by accident and that it is not their nature to beget so bad effects Epaph. He is not vvorthy of his hire that can say nothing for them Whether the evils be naturall and necessarie consequents let the observed universality in mixing of mans inventions with Gods institution beare witnesse that whatsoever hath been either brought in or maintained in the Kirk of God without warrant from himselfe hath ever proved like the brasen serpent and Gedeons Ephod Specificative Reduplicative The ornaments by the Philistimes added to the Ark albeit they vvere gold vvere but miâ—e and emerandes It is tragically felt and more to be feared that ceremonies shall proue in our Kirk such woodbâ—nd to the woâ—ship as Ministers haue found the dignity of Bishops to themselues no withstanding all their faire promises who as it is seen through the land doe beare them down as he great barren ashes doe the small fruitfull trees growing neere unto them and as the faâ— festivall daies make the fasting daies vvhich are next unto them the leanest in all he yeare But I hast to the third and last signification as the more principall and the most proper Archip. And I long to heare it for in the former two the question is not great Epaph. 3 Subiective et formaliter indifferâ—ns 3 By nature indifferent in 2 sensu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In 3 sensu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the third sense things are said to be indifferent which considered in themselues are neither good nor evill as not inclining to the one side more â—hen the other of their own nature but equally inâ—lnable and alike readie to be inclined to either by supervenient determination And therefore aâ— in the second sense they are called things sâ—rving nothing either f r happinesse or miserie so in this last sense they are called things in our power the middes betwixt extremes That yee may the more exactly take up their nature yee must learne to distinguish betwixt a naked action and an action cloathed vvith circumstances Inter aâ—um nudum sive praecisum à circumstantiis actum circumstantionatum Archip Teaâ—h me â—ow to distinguish betwixt them Epaph For the first All our thoughts speeches and actions as they lye before our eyes in their own nature before they be defined vâ—steâ— wiâ—h conditions and circumstantiate are morally indifferent our apprehension our reasoning our remembring our beleeving our lâ—ue hope joy hatred feare griefe or speaking and uttering Distinction betwixt naked actions and actions clothed with circumstances all these by word writ gesture or labouring resting eating â—â—â—nking standing sitting lying kneeling and vvhatsoever else is the operation or exercise of any power of the soule or bodie vvithin or vvithout nakedly considered and without all limitation are as yet indifferent neither good nor evill but may be good and may be evill and how farre they happen to be determined as much they loose of their indifferencie inclyne towards the extremee and become good or evill Thus all things are indifferent For the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est dei solius creaturae omnes etiam dignissimae in rebus omnibus etiam indignissimis imperiâ— prâ—videntiae subâ—iciuntur As all those naturall faculties and functions forenamed are of God through God and for God so is it his soveraignty to set down their marches for their morall or spirituall determination to make them good or evill Neither can any created power make that vvhich is good to be evill that which is evill to be good that which is indifferent to be good or evill except upon the supposall of Predetermination from him vvho is the Maker and Lord of all Except man had his being of himselfe and a vvorld of his own making his determinations could not be absolute or uncontrouleable in the meanest matters And thus upon the contrary nothing is indifferent as shall be more manifest afterward Archip. All the matter I see stands in that divine determination Would ye make it plaine how by vertue thereof things lay aside their indifferencie and become good or evill the light would be greater Epaph. This divine determination vvhich is indeed the principall part of our theame so farre as it concerneth your intention is threefold the first may be called Morall and Vniversall Three sorts of divine determination removing the indifferencie of things the second Ceremoniall and Nationall and the third Evangelicall and Christian Archip. I beseech you hast not but goe through them in order and stay upon every one of them till I be in some measure satisfied Now first vvhat call yee that Morall and Vniversall Determination Epaph. It is to be found in the ten Commandements of the Morall Law 1 Determination morall as they are an transumpt or rather an extended copie of the Law of nature given to man in the beginning from that first patterne of the law eternall And afterward framed for mans estate since his fall and restitution as it is expressed and exponed by Moses and the Prophets but vvithout any nationall respect to the people of the Iewes Archipp I would haue you to apply this determination that I may conceiue how it removeth the naturall Indifferencie of things Epaph. This law of the eternall God directs and commands all the foresaid faculties functions and actions inward and outward to thâ—â—r right objects and ends affecteth them vvith their inseparable accidents clotheth them vvith their unchangeable circumstances in such sort that the action good by this law can never be made evill that vvhich is evill by this law can never be made good that vvhich is good or evill by this Law can never be made indifferent For example by vertue of this determination the knowledge of God faith in God hope in God joy in God Loue of God c. are unchangeablie good Distrust hatred of God are unchangeable evils The true vvorship of God good Idolatry and vvhatsoever is idolatrous evill Both killing and kneeling offend not I pray you for it cannot be denyed vvhich nakedly considered vvere indifferent by the authority of this law according to the objects Occidere hominem quod
and the voyces of men in the world are farre different Thy times and wayes are in the Lords hands Set thy selfe in his presence view the course as it began proceeded hath been resisted should be refused and may end and see whether it shall be any griefe or offence of heart unto thee on that day that thou hast kept thy selfe in the loue of the truth from the beginnings of defection the end whereof no flesh can see and every heart may justly feare that it shall be beyong English Conformity in so farre as their lukewarm nesse hath been towards the hot and ours is after it towards the cold The Lord giue wisedome in all things Now unto him that is able to keep you from falling and to present you faultlesse before the presence of his glorie with exceeding joy To the onely wise God our Saviour be glory and majâ—ste dominion and power now and ever Amen The Course of Conformitie I. As it hath proceeded in times by past wherin consider 1 The incomparable goodnesse of God at the Reformation 2 The open malice of Satan to set up Idolatrie againe 3 The faithfulnesse of the ministry maugre all opposition preserving their 1 Vnitie 2 Authoritie 3 Order 4 Puritie of externall worship 4 The wiles of Sathan bringing in by degrees 1 For vnitie Division which 1 Entred at Perth 2 Increased at Dundie 3 Prevailed at Montrose 4 Brought forth many Tragedies deploted at 1 Bruntvland 2 Halyâ—udhouse 2 For authority Anarchie Begun about the Assembly of Aberdene and continued sensine 3 For order Episcopacâ— by 6 steps 1 Vote in parliameÌ„t at Perth 2 Perpetuall moderation at Linlithgow 3 High commission 4 Power Eccles at Glasgow 5 Consecracation brought from England 6 Ratification in Parliament at Edinburgh 4 For puritie of externall worship Antichristian Ceremonies in 5 articles 1 Motioned at Aberdene 2 Vrged at Saint-Andrewes 3 Enacted at Perth 5 The diligence of the Defenders by continuall 1 Preaching 2 Suplication 3 Protestation 4 Information 5 Reasoning 6 Admonition 7 Suffering II. As it is now coÌ„cluded in parliameÌ„t whereof consider 1. The preparation during the space 1. Of 3 yeares 1 Let time try and worke 2 The names of the kings service and conformitie 3 Rumour that the wise and learned are for it 4 Vrged in Synods 5 Inforced by the high Commission 6 Practised by some defended by others who never yet practised 7 After many stormes against pastors and professors a calme for a Parliament 8 A meeting for supply to the King of Bohemia pretended 9 A Parliament which was intended judged more convenient 2 Of 2 moneths 1 The Parliament continued 2 All dispositions sounded 3 Faire promises made 4 Great terrours threatned 5 Simple ones deluded 6 Great wits tempted to look too 3 of some dayes before the ParliameÌ„t 1 Privat and publick meetings of the plot-masters 2 Ministers commanded by open proclamation to leaue the Town 2 The proceedings The first day 1 Diligence used that no minister enter in the house 2 Search made if any had entred to remoue them 3 Orations framed for the purpose 4 Lords of the Articles cunningly chosen and the seven officers of estate joyned to them 2 the daies following 1 The kirk dispossessed of her place 2 The toleration at length disputed 3 The fiue articles suddenly concluded 4 The Lords of Articles set to hauking hunting c. till the way was prepared for voting in publick 5 Emissaries for triall of wits and hearts 6 Arguments fitted for every disposition 3 the last day 1 Absents made prresent by Proxeis wherethrough was made to vote 1 Strangers 2 Some who had their liceÌ„ces passed 3 some against their owne mindes 2 Some who had refused commission to vote notwithstanding 3 They who were present made absent 1 Some moved to leaue the towne 2 Some dealt with not to ride 3 Some not to vote who had ridden 4 The entry of the house kept that no Minister enter 5 Pithie speeches 1 exhortatorie 2 Apologetick 3 Declaratorie 4 Promissorie mixed with terrors 3 The conclusion 1 Confusion in voting 1 All the Articles hudled up in one 2 Negatiue voyces noted for affirmatiue 3 The distinction of the three Estates suppressed 2 Ratification denied to the negatiue Burroughes 3 Gratulation for great successe 4 Contradiction from 1 The Ministers by supplications protestations informations c. 2 The hearts of the actors within 3 The good people without 4 The Heavens aboue 5 The judgements sinsyne III. As it should be refused against 4 Difficulties 1 Of appearance that the controverted ceremonies seeme not to bee matters of faith but indifferent removed by shewing that that be 1 Three degrees of matters of faith 2 Answerably as many degrees of Infidelity 3 Three sort of things indifferent 1 Indifferent by comparison made among things 2 In respect of the effects and consequents in this case 3 In their nature qualitie where distinguish betwixt a naked action and an action clothed with circumstances from divine determination which is three-fold 2 Of religious reasonable pretexts removed by shewing the like for 1 The foulest faults 2 The greatest Heresies 3 The grossest Idolatry 3 of promise that no more shall be urged 1 The times giue reply 2 The mysterie still prevailing 3 Against 1 The judgement of Prudence 2 The course of Gods dealing 3 Satans subtill working 4 Hard successe upon the Defenders 1 Dutie is ours successe is Gods 2 It may be better then is expected if we fall not away 3 More grievous Croceis and odious aspersions upon the worthiest 1 Of the foundation the principles of religion 2 Vpon the foundation their necessarie consequents 3 About the foundation whatsoever is in Scripture ceremonies should be of this degree condemneth 1 Ignorance in the first sort 2 Error in the second sort 3 obstinacie in the third sort 1 Of the same kinde Thus sitting best kneeling worst standing mid-way 2 Consisting in our knowledge Thus sitting best kneeling worst standing mid-way 1 Deplored 2 To the worst and to the weakest evill spirituall 3 To the best evill naturall oeconomicall civill Ecclesiasticall 1 Morall and vniversall removing Indifferencie from the controrverted ceremonies if ye consider 1 That circumstances are of the substance of an action 2 That the ten commandements bee not taken literally as ten words but largely as the common heads of all morall duties 2 Ceremoniall and Nationall among the Iewes Controverted ceremonies coÌ„pared with theirs in 4 periods of time 1 Before the giving of the law 2 Before the death of Christ 3 Before the destruction of the Temple 4 To the end of the world 3 Evangelicall christian where distinguish betwixt 1 Divine institutions 2 Ecclesiasticall constitutions to be made Human inventions such are they 1 Vpon matters in their nature indifferent knowne by 2 rules and their 3 consequents all removing indifferencie from the controverted ceremonies 2 According to the Apostolick rules transgressed by them THE COVRSE OF CONFORMITIE
God according to his vvill dischargeth all invention and vvil worship Coloss 2 all imitation of others vvithout the true Kirk Lev. 18 all translation of Gods owne ordinances 1 King 12 and finally all degrees to the least all signes all monuments meanes causes incentives occasions provocations beginnings of evill hat may tempt oâ— induce our hearts all shew and appearance of any of those evils And as every precept commands the communion of Saints to vvin our neighbour and to furthâ—r his salvation so every precept forbiddeth to haue any fellowship vvith the unfruitfull vvorkes of darkenesse or to be accessorie to other mens sinnes Whosoever faileth in any of them Quo ceremoniall loquendi gâ—nere legâ— imperato â—os tinetur mu ta quae in odio esse vrâ— bonis noâ—â—t Apost quarum quaâ—â—um est contagio Insius enim it Ambrosius noÌ„ solum crimen metuit sed conta ionem peccati Quintum est maula ex peccato His adde si placet sentum â— Thess 5 22 pecuni peccati quamvis a peccato perse aâ—â—nam Afferentes itaque dederum Iâ—câ—bo omnes deos alâ—ni populi qui erant in â—ann â—ua in aureâ—s quae â—rant in autibus sâ—â—â—â—â—sâ—â—ditque ea Iacob sub illa quercu quae prope Scheccâ—nam crat Iâ—â— in Iâ—â— 22. he faileth not in a ceremoniall as men vvould haue it but in a morall dutie His sin is not a sinne by accident but in it selfe and most kindly a sin directly against the law of God Peter Martyr proveth at length vvhat great evils there be in the occasions of evils Loâ— com p. 348. Iunius upon Iude v. 22 recordeth six things detestable to good men the sixt vvherof is the appearance of evils albeit in it selfe it be not evill which he maketh plaine by the example of Jacob and the like we may see in â—shâ—â— Elith Daniel Ierome upon Esay sheweth that by Gods stopping of the Israelites vvay vvith thornes lest they should returne to their former lovers that we haue need of a strong fence against Idolatry All our Divines use this Argument against the Lutheran Images Archipp Thinke ye that there is a divine determination passed upon the urged Ceremonies and that they fall in any sort ender the law morall Epaph. I put it our of question Besides the evill of Scandall The urged ceremonies transgressions against the first determination of the law Morall in respect wherof they be by accident sinnes and forbidden in the sixt commandement beside their externall superstition and idolatry vvhich cannot be denied more then that the glance of the eye that a gesture or a rash vvord of anger are Adultery and Murther by Christs own determination And as to command such glances of the eye and vvords or gestures of that sort howsoever they seeme nothing in the eye of the world were in Gods estimation to command adulterie and murther and to obey such lawes were to obey men rather then God so must we judge of authoritie and obedience in the other I say besides that they are many otherwaies transgressions of the second commandement iâ— in that thâ—y are occasions and shewes or appearance of another superstition and Idolatry more grosse and abominable For they are of that kind of evill actions vvherein there be two evils one externall that is seen to be done another internall imported and signified by that vvhich is done vvhich also is sometimes done sometimes not done according to the quality of the minde secret intention of he door For if the perill be great the doer simple as vvhen ignorant people kneel at the Sacrament both the evils concurre Another not so vvell informed as Peter Iudaizing vvith him and by his example might haue been indeed as superstitious as any of the Iewes vvhich he seemed onely to be And so it falleth out that there is a double guiltines both upon the strong and upon the weak Because they who are strong fall under the outward transgression and by their example make the vveak vvho can not distinguish and discern so punctually fall under the inward transgression vvhen vvith them they are committing the outward 2 They are transgressions of the second commandment as they be inventions of man and vvill worship or imitations of the enemies of God and a draught of that wine of Babels fornication wherwith the inhabitants of the earth haue been made drunk Revel 17 2 vvherof Gods people ought not to tast at all I am the Lord your God after the doing of the land of Egypt wherein yee dwelâ— shall yee not doe Levit. 18. Take heed to thy selfe that thou be not snared by following them Deut. 12. 3 As translations at least some of them of Gods own institutions Ministers like Gods Ministers dayes altars vestures likewise the sinne of Ieroboam ordaining a feast like unto the feast in Iudah 1 King 12 32 wherin the Proverbiall truth holds that the lâ—ker the â—se is to man the more deformed it is To leaue this first main determination of indifferencie let the stretching out of the hand and bowing of the knee in their nature be equally indifferent and the one capable of good anâ— evill â—s well as the other yet after determination of both by circumstances from God if vve condemne the one and command the other we may condemn murder and command idolatrie condemn the transgression of the second and command the transgression of the first table Archipp The Indiffâ—rencie of thâ—se ceremonies being taken away by divine determination of the morall law as ye haue made it sensible all the vvorld cannot makâ— them good or indifferent again As the fault of the first conâ—â—ction cannot be mended in thâ— second nor third so the errour of the first delibâ—ration upon thâ—se matters can neither be cureâ— by â—he caâ—â—on of the Kirk nor by the law of the Country It vvere good either to recant and vomit them up againe or else to let them passâ— with the excrements by the dungport For good nourishment I fâ—are shall they never proue but daily more and more the face of the Kirk shall become pale her knees feeble and armes vveak till all her beautie and strength be gone Your promise and my desire leades you now to the second determination Epaph. Second determâ—naâ—ion ceremonial The second I called Ceremoniall and Nationall making things ceremonially good or evill cleane or uncleane and therefore to be used or not to be used by the people of the Iewes by reason of divine institution which before in respect of morall and universall determination were left indifferent as having nothing intrinsecally in their own nature or by vertue of inherent circumstances vvhich might make them good or evill Archip. Aliis sacramentis preniÌ„ciare Christiâ— cum venturus esset aliis cum vâ—nisset annâ—â—â—aâ—o portuit sicut modo noâ—id ipsum â—oquentes divosiâ—is terum etiam compulit verba mutare siquiqu dem aliud est praenuntiare aâ—â—d 〈◊〉 aliud cum
venturus esset aliud um venisset Auguâ—l eâ—â—tâ—â— Immitibâ—â—s mutâ—biâ—uâ—n sicut reâ—torâ—ta noderâ—â—oâ— done universi saeculi pulchâ—â—â—â—o â—â—â—us pâ—â—tâ—nâ—ae uâ—t qâ—â— sus qu bu qâ—e temoâ—riâ—us aptâ— sunt veluâ—â— magnum â—armen â—â—â—uâ—dam â—nâ—ffabilis moderatoris eâ—â—urrat atâ—n â—nâ—e tran cat in aetâ—râ—am cantemâ—lationem speciti qui daâ—â— ritâ— co unt etiam cuâ— temâ—us est fileâ— August ibid. There vvas a time vvhen the Iewish ceremonies vvere not there is a time now vvhen they are not and in the time vvherin thâ—y vvere they vvere not ever in the same estate If yee intend a comparison of our ceremonies vvith theirs I would haue the times distinguished and everie thing considered in the owne time Epiph. They had their conception not onely in Gods purpose who did foresee from everlasting what formâ— of worship was most convenient for every time in himself unchaâ—geable did change accordingly but also in the practise of the Patriarchicall Kirk observing the seven precepts of Noah and Circumcision the seale of the covenant with Abraham Next they had their being in their birth vvhen the Lord brought his first born from Aegypt through the wombe of the read sea and their infancie during the 40 yeares peregrination and their perfection while they were establishâ—d at the temple in Canaan thâ—y had their death when Iesus their life lied upon the crosse and ascended unto heaven leauing them bâ—hâ—â—d as a dead corps to be buried and their buriall when thâ— Gospell vvas preached through the world Distinction of the ceremoniall â—aw in 4 periods of time 1 Nun cesse non esse 2 Necisse esse 3 Non necesse esse 4 Necessâ— non esse impossibâ—le esse and the Temple his typicall body demolished under the rubbish whereof they were to be layd without hope of resurrection And so the estate of ceremonies in respect of this second determination may belaid before your eyes in foure periods of time 1 before the giving of the law 2. befâ—re the death of Christ 3. before the destructâ—â—n of the temple and 4 from that time to the end of the world In the first time they were possible and more then possible for by their forerunners they were likely to be In the second time they had a being but mortall and yet during that time they were necessarie In the third time they were dead and no such necessitie that they should be and in the last time they are deadly they may not be Archip. Now let me know somewhat more of their estate in every one of these periods And first before the giving of the Law Epaph. In that first time Estate of ceremonies before the giuing of the law as it was not a thing indifferent to the kirk of God to refusâ— or to alter any ceremony which the Lord had sanctified for his worship no more was it indifferent to institute either by their owne invention or by imitation of the children of mâ—n any rite or ceremony for the vvorship of God for by so doing they had transgressâ—d the law morall or the law of nature commanding all men vvho haue any sence of a Godhead to receiue and not to giue rules of vvorship The holy care of the olâ— Patriarches was to reverence and obey that which they had received and to attend vpon furthâ—r râ—direction Archip. That was a happy care and worthy of imitation but vvhat say you of the Iewish cerâ—monies betwixt the giving of the law and the comming of Christ for during that time the lavv of ceremonies vvas in her glory In the time of the law 3 sorts of Iewâ—sh ceremonies 1 Divâ—ne divinae 2 Divina-humana Epaph In that second time there vvere to be found among the Iewes three divers sorts of observations The first vvere altogether livine delivered in particular by Moses from the Lord either to be shadovves of things to come or to bee a singular forme of vvorship in the kirk during that timâ— The second sort vvere partly divine and partly humane vvhen the generall vvas divine and necessaâ—y either by the lavv of nature or by some ceremoniall institution but the particular left without determination from God as being in it selfe most indifferent variable and therefore difficult if not impossible to determine by general and unchangeable rule Then man behoved to determine in the particular not at his pleasure but according to the tenor of the law morall that is being persuaded that the matter was indifferent and so having faith for the first condition hee behoved for the second to rule all by loue that is to haue respect to Gods honour and mans salvation Archip. I think ye can hardly giue examples of this sort there being nothing in the whole worship left without particular determination Epaph. It is nothing hard for of this sort were the houres of the morning and evening sacrifice their synagogues oratories places of worship through the land the outward order of their ordinarie meetings their course of reading c. their pulpit chaires the times of fasting except that one expresse in the law according to the calamities and occurrences of the kirk whatsoever was Ecclesiasticall in their forms of mariage buriall Some things behoved to be done in the sacrameÌ„t of circumcision albeit not sacramental which was not expressed The great multitude of prescribed ceremonies made also a multitude of particular cases to be determined by themselves That we may say the moe ceremonies the moe questions the more determinations the more to be determined Archip To confesse the truth all these things behoved to bee done and yet there is no particular direction for them in Moses law Which is the third sort of obseruations Epaph. 1 Human 2. The third kind were neither meerely divine nor mixed but merely humane of mans invention or at least of mans institution such were the fastings oathes washings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offerings penance prayers Phylacteries c. of the Hasidaeans and Pharises taxed by our Saviour as the commandements of men Archip. What are the differences of good and evill in these three sorts of observations Epaph. Difference of good and evil in three sorts of ceremonies Ceremonies of the first sort albeit by the law of nature indifferent yet by force of divine institution they become positiuely good Albeit they were by nature changable the kirk had no power to change them all their changes were from their first authour for some of them were ordained onely for an houre to bee used in an individuall action as the 4 observations in the first Passover Exod. 12. Some onely for the time of the Wildernesse as their altars of earth and rough stones without degrees both vvhich vvere changed in Canaan Some lasted till after the Iudges that the kingdome was established some to Salomons time some to the captivitie some to the preaching of the Gospell and some during the whole time of the policie of the Iewes It was not lawfull
of the Iewes are antiquat is it not lawfull for the Christian Kirk to appoint new ceremonies in their place Epaph. D. Downam hath been in a great slumber vvhen he wrot pag. 69 of Christian liberty That as it is lawfull for Law-givers to make civill Lawes in stead of the abolished judicial Law that it is also lawfull for the Kirk in her Provincionall Nationall or Generall Synode to establish lawes Ecclesiasticall in place of the abrogated law of Ceremonies for vvhat vvere that else but to erect a new Ceremoniall law in place of the old to make it necessary albeit not by necessity of divine precept Si non necessitarâ— medii aut precepti divini at saltem necessitate praecepti humans in Christiana subversienem libertatis divini humani juris aquipondium as the former was during that time yet to the wreck of Christian liberty by the necessity of mans commandement Onely he that maketh summer to succeed after winter the night to day old age after youth may set down one forme of worship after another The saying of Vindicanus the witty Physition The medicine workes not because I directed it not Quia ego non jussi belongeth to the Lord in matters of his worship August epict 5. Archip. He seemes to haue gone too farre and I thinke in the Reformed Kirkes will find few followers Yet I am sure the Lord vvho hath appointed Kirk Assemblies hath granted them some power and vvherin can the power be except it be in matters of Ceremonie Epaph. That I deny not Three sorts of ordinances in the Christian Kirk compared with the three sorts of Iewish ceremonies 1 Divino divinae 2 Divino humanae 3 Humanae 1 Divinae instieutiones 2 Ecclesiastica constitutiones 3 Humana inventiones yet many are mistaken in taking up that power And so was I for a long time till I began in simplicity of heart to make the right comparison betwixt the Christian and Iudaicall Kirk the morall law keeping equall force in both Archip. I would gladly heare of that comparison that I may be as ye are who am as ye vvas Epaph. As in the Kirk of the Iewes there were three sorts of Ordinances some merely Divine some mixed and some meerly humane so haue there been answerably the same three kindes in the Christian Kirk Divine Institutions Ecclesiastick Constitutions humane inventions for so may they be named for distinction sake The Christian Kirk hath divine institutions as the Kirk of the Iewes had the Kirk of the Iewes behoved to haue Ecclesiastick constitutions as the Christian Kirk hath And both the kirk of the Iewes and the Christian Kirk through Satans subtill tentation and mans presuming superstition haue been polluted with traditions of men and will-worship Now when men will haue Ecclesiastick constitutions in the Christian Kirk whether they be alone or joyned vvith divine to succeed lineally to divine institutions in the Iewish Kirk and when men vvill haue their own traditions or inventions in the Christian Kirk to answer Ecclesiastick or Divine constitutions in the Iewish Kirk they goe awry either not knowing vvhat Christian liberty is or else wittingly turning it into licentiousnesse They abridge Gods marâ—hes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud. 19. Divine institutions in the one and the other Kirk compared and inlarge their owne Archip. What comparison make ye then betwixt Divine Institutions in the one Kirk and the other Epaph. Divine institution of Legall Evangelicall worship is equally full coÌ„pleat in all things necessary that could conveniently be determined according to the coÌ„mendation of good lawes which leaue as little undetermined without the compasse of the Law as may be Giving of lawes is no part of Christian liberty under the Gospell more then under the Law The King of the Kirk is her onely Lawgiver at all time Archip. Equally full and compleat that cannot be for divine institutions under the law were many in respect of the few institutions under the Gospell Epaph. Yee vvill say vvith me it must be if yee consider that in the ceremoniall law of Moses there vvere two things to be distinguished number and light multitude and direction the one vvas a burthen the other a benefite the one a yoke the other an ease Evangelicall liberty makes the Christian Kirk free of the number and multitude but the perfection of the Law-giver aboue Moses suffereth him not to giue lesse perfect and particular direction We haue not multitudes of Sacrifices and Sacraments as the Iewes had But our information concerning our few and easie Sacraments in every thing necessary and lawfull is as plaine and perfect and fewer questions referred to the Kirkes decision now then at that time As then negatiue conclusions from the Ceremoniall law vvere good and affirmatiue bad so are they now from the Gospell They concluded thus it is not commanded therefore it is not lawfull and not thus it is not forbidden therfore it is lawfull and so must vve now Affirmatiue conclusions of that sort are indirect accusations of the vvord of God and direct challenges of the personall ignorance of men vvho for the most part can as little giue a sufficient reason from Scripture against Arrian heresie Theologia in subjecto non adaequat Theologiam in objecto Rectum est sui obliqui norma Nihil extra praeter aut coÌ„tra â—cripturam nihil nisi ex scriptura doceri debet aut potest Nisi quis sorte naturam in suo genere perfectam Scripturam vero minus perfectam statuat ac proinde magis in natura Deum quum in Scriptura sap nisse Iun. Thes disp 6 thes 9. as against kneeling at the Communion Our knowledge ought to be fundamentally positiue and occasionally privatiue It is vvell if vve can giue a reason for our owne practise from the Word albeit vve cannot bring a place of Scripture against each errour that breaketh out of every crazie brain It is a safer conclusion in health to say this agreeable to my constitution therefore I vvill use it then I knovv no harme this can doe therefore I vvill use it The Author to the Hebrewes reasoneth many times negatiuely in that Epistle The Ancients use it frequently against the errour of their times The Papists use it unwittingly and all our Writers against the Papists use it purposely And yet it is refused in this cause by our Adversaries to us Archip. No marvell for it hath place onely in matters dogmaticall and of faith not in matters Traditionall and of Ceremony Epaph. The vvord also must be the soule that giveth life to the ceremonies vvithout vvhich they are but dead carkasses Verbum Del tanquam anima est quae ceremonias vivificat sublato verbo quicquid rituum observant homines etiamsi externa specie piâ—rum observationi conveniat nihil aliud est quam putida satua superstitio Nonne vides ista quâ—a in Sacrosancto hoc pharmacopolio non
vvhat vvonder if all the reformed Kirkes creeped not forth of that Romane deluge equally accomplished vvhat greater vvonder then that any should be found free of the smell of that wine of fornication whereof they all for so many yeares were drunke Archip. For making the right application of necessity two points must be insisted upon 1 How and by vvhat notes I shall know such accidentall circumstantiall and individuall ceremonies as are the proper object of mans determination And thus vvhat particulars are left to be in nature indifferent 2 After what sort must the determination of man passe upon them that the actions about things indifferent may be good and so of their use For the first Lambertus Danaeus giveth some light (a) Distinguendum est de disciplinâ— partibus quaedam esse in ea essenâ— alia omnino quadam accidentalia Essentialia sunt omnia quae de Electione manere personarum Ecclesiasticarum hîc traduntur Accidentâ—â—â— sunt quae ad particularem earum rerum modum servandum sormamone aliquam constituâ—â—dum cujusque populi commoditatis ration in habendam pertinent veluis quotieâ— Episcopo sâ— la Heodomadâ— conclonâ—ndum quiebus diebus qua horâ— quo loco catera quae sunt hiâ— usmodi Danaus in 1 Tim. 3 15. while he distinguisheth betwixt things essentiall and things accidentall in the discipline of the Kirk All things are essentiall that are set down there concerning the office and election of Ecclesiastick persons Things accidentall are such as concerne the particular manner and forme of doing of things essentiall as may serue best for the commodity of every people as how oft the Bishop of the place shall preach every week upon vvhat daies what houre in vvhat place c. And Iunius to the same sense (b) Quaecunque in circumstantiis posita sunt corum traditiones in Ecclesia esse aut noÌ„ esse posse veruntamen teÌ„porales particulares liberas agnoscimus quaedam non nisi à praesente monstrantur ait Seneca non potest medicus per Epistolas cibi aut baâ—nei tempus eligere vena tangenda est vetus proverbium est gladiatorem in arena capere consilium Iun. disp 6 Thes 11 12. Traditions of things consisting in circumstances may be and may not be in the Kirk yet we acknowledge them saith he to be temporary particular and free He citeth Seneca to this effect saying Some things are not known but by him that is present The Physitian cannot chuse the time of meat or medicine for his patient by letter the veine must be touched And the fencer must advise vvhen he is now entred vvithin the listes I thinke both say well to the purpose What thinke yee Epaph. Ye haue both taken up the points very right and haue observed good grounds for the first It cannot be denyed but there is a mutability and oftentimes a necessity of mutation in Ecclesiastick Canons as well as in Civill Lawes and that upon two grounds one is the condition of the persons that make the constitutions vvho may become wiser and profite in knowledge in such measure that they be brought to the sight of their former errours or inexpediency of preceding constitutions In this case (c) Foelix est necessitas quae in meliora coÌ„pellit it is a happy necessity that compelleth men to doe better The other ground is the nature of the subject vvhereupon and the constitution of the persons for vvhom the Canons are made vvith other circumstances variable (d) Nam alia lux infanti sertur alia viro alia aratori serenti alia metenti alia câ—dibi alia conjugato Inn. de Posit Mosis c. 4. And therefore the Apostle saith vvell of one sort of Lawes saith the Lord. But of this sort I say not the Lord. (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 1 9. Quisquis les immutabiles ratione modo immutabili adminiserandus procuiandas putat is domi prudentiam parentum in regendis liberis ruri peritiam â—taterum in colâ—ndiâ— agris in alto peritiam nautarium in observandis ventis damnaturus est et lum constantem perpetuamque rationem servâ—e putat ves ipsas quibus ratio consulit contra rationem perdituâ—â—s Inn. cod cap. As there is a generall wisedome considering vvhat is lawfull so there is a particular prudence judging according to the occurrences vvhat is expedient Without these two cases when either the matter is not variable or the matter being variable the change is not to the better it is both without and against reason to change vvithout reason because vvhen the change is made into that vvhich is as good the one the other in reason is equall against reason (f) Ipsa mutatio consâ—â—indius etiam quae millitare survâ—◠〈◊〉 perâ—â—â—â— because the very change hindereth the common edification bringeth the discredite of innovation and extenuate the authority of the Law This poore Kirk hath the dolefull proofe of the latter All the question is of the former vvhether the things changed be in their nature variable Your observation giveth some light but the light vvill be greater both in our controverted particulars and in the matter of indifferency in generall if out of the humble consideration of the intention of Gods spirit in committing his vvill to writ and of his perfect wisedome for fulfilling that intention compared with the course of the Scripture it selfe and vvith the positions of all the Divines of the Reformed Kirks vvhose eyes haue not been blinded either vvith prejudice or loue of the vvorld we could resolue upon two grounds Archip. I pray you vvhich are these Epaph. One is vvhatsoever was of that condition First ground for knowing what is by nature indifferent vvhether under the law or the Gospell that it could not possibly or conveniently be determined by a generall and positiue law as it behoved to be so vvas it left to the determination of the true Kirk following the direction of the generall rules And hence the cause is evident vvhy the divine determination under the Gospell in the Oecumenick Kirk could not be so particular as in the Nationall Kirk of the Iewes But neither in the one not in the other vvas there any thing left to the Kirk vvhereupon particular determination conveniently could passe before Vnder the Law the daily sacrifice and more particularly the morning and evening sacrifice vvere appointed but the houre vvas left to the Kirk because it vvas hard vvithout scruple of conscience to be tyed to that and the precise observation thereof had been almost impossible Vnder the Gospell the Lords day is sanctified but the particular houre of the day for publick worship in divers Nations and seasons of the yeare could not be designed and therefore permitted to the discretion of nationall kirks and Particular Congregations observing the generall rules Vnder the Law the word behoved to be preached publickly in their Cities upon the Saboths vvhen they came not up to