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
Ecclesiasticall Traditions wherein some haue labored for retaining and obseruing ALL manner of Traditions without difference All Tra ditions are not to be reiected and others againe for reiecting and despising ALL without any scruple or regard Yet had I rather encline to their assertion who sayling as it were in the wide Ocean of humane opinions take the middle course or line going directly betweene both the two former Rockes that is of such who neither refuse ALL nor yet retaine ALL without due regard examination and triall 2 For it is the part of Christian discretion and wisdome to obserue the Rule of the Apostle Trie ALL things keepe that which is GOOD 1. Thess 4 21. 3 Seeing the Apostle willeth vs to TRIE ALL things doubtlesse he giueth vs to vnderstand that ALL things are not either to be reiected or to be receiued but rather wisely to be examined and tried And seeing he counselleth vs to KEEPE that which is GOOD he sufficiently admonisheth vs to beware that we embrace not those things which are EVILL neither despise those which are GOOD since thot both these argue a man to be either of very weake iudgement or altogether irreligious such as Christians cannot be without great offence and reproach 4 Now vnder the word ALL are also comprehended Traditions wherefore seeing the Apostle speakes generally TRIE ALL THINGS they also ought not to be exempted from triall 5 Let Traditions therefore be tried and examined with competent discretion after the Rule of GODS truth Traditions ought to be tried wherby the euill may be discerned from the good and whereby those things which we ought to obserue may be obserued and those which we ought to reiect may be reiected 6 But it is easily propounded generally that such Traditions are to be obserued which are good profitable indifferent and such also to be reiected and refused which are euill hurtfull pernicious But when we are particularly to declare what Traditions be good and indifferent this thing is not so easilie determined 7 Wherefore that both Truth and Falsehood may appeare herein and that godly religious and sober men may vnderstand and know out of GODS word what they ought to follow and what to auoid in this busines it is expedient that we prosecute this point somewhat more exactly 8 Hereupon I thought it would be answerable vnto my labour and counteruaile my trauell if that I should repeate the whole doctrine of THINGS INDIFFERENT methodically handled and should lay it open before all mens eyes to behold the same and to iudge thereof 9 Wherefore being about to speake of Things indifferent Of Things Indifferent we must first declare the Nature of the word and name thereof What the Word signifieth and then shew what the thing it selfe is 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things indifferent as Suidas thinketh the Grecians terme such whose vse lyeth in the middest so as we may vse them WELL or ILL at our pleasure which make not a man truly happie or vnhappie 11 These are called of Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things as be in our owne power and middle and of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things placed in the middle such as be Riches honor health strength of body and the like which of thēselues cause not perfect happines albeit they do not a little adorne the same being rightly applied and vsed 12 And they are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as Go before or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as Go not before 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and things Going before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grecians call those which containe honor and dignity in themselues the lawfull and right vsage whereof maketh our felicitie the more noble and glorious For example Amongst the Gifts of the mind such Indifferent things Going before is good towardlines a faire condition an easie and facile nature a sharpe and readie witte Amongst the Giftes of the body strength and health Amongst outward Gifts riches honor and glorie For these goe before true vertue wherein the Philosophers place perfect happines and doe as it were prepare the way and open an enterance to felicitie 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such as Go not before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather depart and turne aside from felicitie yea and sometimes obscure and blemish the beautie and glorie thereof Such amongst the Gifts of the mind are dulnes of wit stupiditie and slouggishnes In the Body sicknes and diseases In outward estate pouertie and scarsitie of friends which otherwise are accounted amongst miseries 15 This explication of the name and Word doth agree with Ecclesiasticall matters for which cause that appellation was transferred from the vse of common life vnto the vse of the Church For euen as Philosophers do terme those things INDIFFERENT which of themselues do not consummate ciuill felicitie neither yet do hinder the same albeit they are an ornament and as it were an helpe vnto it So the Church calleth those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indifferent things what they be Indifferent which of themselues are not necessarie to euerlasting saluation and the happines of Soules neither doe make the Worship of GOD more acceptable vnto him yet in regard of men they adde a certaine outward honor and grace vnto Religion 16 And although this very terme and word be not expressely found in the holy Scriptures yet the Apostle describeth the thing it self where he saith that there are some things in which a Brother or a Sister is not bound to performe necessary seruice or worshiop vnto GOD 1. Cor. 7.15 17 The whole matter shal better appeare by examples It is in a Christian mans free choise to lead a maried or single life so that he liue chastly also it is free for him to endure bondage and seruice or honestly to free himself therfrom In the Primitiue Church it was lawfull either to be circumcised or to refuse circumcision also to be present at feasts with the Gentiles or to auoid them so that by his libertie he did not scandalize the weake nor giue occasion of offence vnto the enemies In like manner the vse of meates or abstinence from the same and the obseruation of dayes c. are permitted in the free will and power of a Christian so that he beware of superstition wantonnesse or Ieuitie The Definition of Things indifferent Matth. 11.18.19 1. Cor. 8.8 c. 18 Now Things indifferent and Traditions are such ceremonies rites actions things workes or businesses in the Church which are neither expressely commanded nor forbidden by the Word of GOD being brought into the Church and vsed for good order decencie discipline and edifications sake which we may safely vse or abstaine from without any damage to our religion or hurt to our conscience which of themselues commend not a man the more before God being vsed neither being refrained from doe they make the abstainer the more acceptable vnto the
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
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
God and maketh the doing or omission of all indifferent actions to agree and stand with the Will of God 20 The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21 They insist Whatsoeuer is done of faith Obiect 4. and pleaseth God is the Worship of God Ceremonies and Ecclesiasticall rites as some men say are done of faith and do please God Ergo. They are the Worship of God 22 ANSVVERE The Proposition is particula◠Answ For it is not a sufficient Definition of Worship That Ceremonies are not Worship that some thing please God seeing Indifferent actions also may be done of faith and please God albeit farre otherwise then Worship doth properly so termed 23 For this so pleaseth God so as the opposite or contrarie thereunto doth displease him and therefore cannot be done of saith 24 But Indifferent things so please God NW as that the contrarie thereunto do not displease him and therefore both may be done of faith which maketh both the worke and the person accepted before God 25 The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia And an imperfect and lame Definition of Worship 26 They insist All actions rites and Ceremonies Obiect 5. which are performed in the publique Worship of God are Worship But the Ecclesiasticall Constitutions whereof there is such Contention in the Church of England are actions rites and Ceremonies which are performed in the publique Worship of God Ergo Such Constitutions of the Church are Worship 27 ANSVNERE To the Proposition Answ That Ceremonies are not Worship The Proposition is an assertion both atheologicall and alogicall For all such Constitutions of our Church are instituted either for Order and Decencie sake or for institution discipline sake wherefore they are not nor ought to be termed WORSHIP OF GOD but are only exercises attending vpon or seruing to the performance of Diuine Worship as namely the Sacraments Prayer faith repentance c. which verily are Worship 28 The Error is two-fold 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OBIECTION II. 29 Secondly Obiect 6. they Obiect It is not lawfull for any Church to institute Significant Ceremonies Ergo. Neither is it lawfull for the Church of England so to do ANSVVERE To the Antecedent 30 I. Answ The Antecedent is an in idle figment worthie rather to be exploded with laughter That the Church hath power to ordaine significant Ceremonies than seriously to bee refuted by any Scholasticall congresse For it is most certaine that Ceremonies ought not to be idle ridiculous or vnprofitable but conformable vnto the Word of God and fitted for the vse of the Church to prouoke and stirre vp mens affections to deuotion to pietie and the worship of God and by their signification to leade vs vnto Christ 31 II. Apostolicall Ceremonies signisicant Let vs examine some of the apostolicall Ceremonies and see whether they were SIGNIFICANT and leading vnto PIETIE or not 1. Cor. 11.4.5 The Apostle instituteth that Women in the Church should pray couered and Men bare-headed Wherefore Namely that euery one by that Ceremonie might be warned of his dutie that the Man might know that he is head of the Woman and that the Woman might acknowledge her subiection vnto the Man 32 Againe 1. Cor. 11.33 He ordaineth that for celebrating of the Lords Supper all should meete together and that one should tarrie for another to wit that this externall Ceremonie of meeting together might serue the Internall Worship faith charitie and the vnion of mindes 33 Furthermore 2. Thess 2.13.14.15 We ought to giue thankes alway to God for you Brethren beloued of the Lord because that God hath from the beginning chosen you to saluation through sanctification of the Spirit and the faith of truth Whervnto he called you by our Gospell to obtaine the Glorie of our Lord Iesus Christ Therefore Brethren stand fast and keepe the instructions which you haue been taught either by Word or by our Epistle In which words the Apostle teacheth what manner of Constitutions and Traditions hee commendeth vnto the Thessalonians and which they receiued of him namely such as whereby they could haue been mooued more fully to obey GOD and receiue greater profit in sanctification of the Spirit in the faith of the Truth and in acquisition of the glorie of our Lord IESVS CHRIST Hence therfore we gather that all Traditions and Ceremonies Ecclesiasticall ought to serue for promoting sanctification of the Spirit faith of the Trueth and the acquisition of the Glorie of Christ 34 Moreouer 1. Cor. 55. The Apostle teacheth how Excommunication ought to be exercised against that Incestuous person that he being made ashamed according vnto the flesh might be more forcibly prouoked to repentance that his Spirit might be saued in the day of the Lord Iesus Therefore those Ceremonies and Traditions whereby men are the more prouoked vnto repentance are Apostolicall and good 35 Also The same Apostle 2. Cor. 7 8.9.10 doth allow that sorrow whereby men are excited and prouoked to repentance For albeit saith he I made you sorrie with a letter I repent not c. I reioyce that you sorrowed to repentance c. 36 Lastly The holy Kisse Rom. 16.16 1. Cor. 16.20 2. Cor. 13.12 which S. Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kisse of loue 1. Pet. 5.14 was a signe and testimonie most vsuall in the Primitiue Church of mutuall loue of humanitie of ciuilitie of shamefastnes and candor 37 The Meane to be obserued in Ceremonies is to be referred vnto three things 1. Paucitie in number 2. Facilitie in obseruation 3. Dignitie in signification which also consisteth in perspicuitie Caluin Institut lib. 4. cap. 10. §. 14. Is not this fault worthie reprehension namely that they the Papists doe propose Ceremonies not vnderstood as if they were but an histrionicall Scene or Magicall incantation For this is certaine that all Ceremonies are corrupt and hurtfull EXCEPT that by them men be directed to Christ But such Ceremonies as are vsed in the Papacie are separated from Doctrine that they might detaine men in signes destitute of all SIGNIFICATION Caluin Jastitut lib. 4. cap. 10. § 15. But lest any man should calumniate vs to be peeuish and scrupulous about externall things who precisely take away all libertie Here I would haue it KNOWNE vnto the Godly Readers that I DOE NOT CONTEND about such Ceremonies as serue only for Decencie and Order or also are the signes and incitations of that Reuerence which we owe vnto God Caluin in Tractat. de Optimo Ecclesias reformandi genere cap. 6. De Cultu Dei Bonis operibus It is necessary that Ceremonies be the exercises of piety leade vs with an euen hand vnto Christ Zanch. in Compend loc 16. pag. 638. Ceremonies are the exercises of pietie which by their SIGNIFICATION doe leade vs vnto Christ Zanch Ibidem pag. 639. Hereunto would I adioyne the graue Iudgement of those most bright Startes
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
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
Separation two-fold it is two-fold for a Man may separate himselfe either absolutely from the whole Militant Church being caried away with error of mind and such is not in the Church Or by reason of some infirmitie or perturbation of mind because of offences he may separate himselfe from this or that particular Church Such may be of the Church seeing he is but rent from this or that member not from the whole body It is one thing to be cut off from the Body NW and another thing to be cut from a Member of the body He that is cut from the Body hath nothing common with the body He that is cut from a Member may be both formally by the Spirit and also materially by touch and cohesion of some other member ioyned to the body Now euery particular Church is a member of that Catholique body Also Vnitie considered two waies the Vnitie of the Church may be considered two waies for either it is Internall and formall by the Spirit of Christ in faith or it is Externall and materiall in the prosession exercises and signes of faith The former may really consist without the later but not contrariwise the later without the former For a Schismatique may breake the externall Vnion without breaking the Internall Neither do I speake this N. any way to excenuate the crime of this kind of Schisme for certainly euen this is a most pernicious Sinne because such a Schismatique as much as in him lieth destroyeth both himselfe and the whole Church also Which that we may the better vnderstand we must call to minde the Philosophers distinction of the WHOLE WHOLE two-fold which is of two sorts There is one WHOLE euerie part whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alike or of the same kind as earth water blood salt milke c. If diuision be made of any of these the powers of the whole do after a sort perish for by that separation and plucking in sunder it is much weakened yet in the parts the nature of the whole is preserued for euery part of earth is earth of water water c. There is another WHOLE euery part whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vnlike or diuers kind Such be all liuing creatures and plants made of diuers members and parts If a man diuide these then neither the Whole nor the parts can remaine A man being drawen asunder into parts ceaseth to be a man Now the Church NW being a bodie composed of diuers parts when it is diuided both it selfe after a sort is ruined and the parts thereof being distracted doe perish Schisme is two-fold Pure or Mixedwith Heresie Schisme twofold 1. Pure Pure Schisme is that whereby the Vnitie of the Church is broken either by separation or other contumacie notwithstanding that such retaine an intire profession of the truth of God 2. Mixed with Heresie Schisme mixed with Heresie is that wherein together with the departure or contumacie there is ioyned some error in matters of faith Which likely happeneth in the end of all Schismes euery one being desirous to iustifie his disobedience and contumacie or departure from the rest of Gods people Schisme differeth from Heresie The differēce betweene Schisme and Heresie 1 Because Heresie holdeth some false point of doctrine Schisme breaketh societie to defend it 2 Heresie ouerthroweth the sinceritie of faith Schisme hurteth the bond of peace 3 Heresie in the beginning thereof holdeth some peruerse opinion Schisme in the end bringeth foorth Heresie 4 Schisme is as it were the generall kinde Heresie the speciall kinde For euery Heresie is a Schisme but not contrariwise euery Schisme an Heresie 5 Schisme is a certaine disposition Heresie an indurate habite 6 Heresie may bee kept secret a long time Schisme is presently discouered Againe Schisme may be 1. In Externall things 2. In prosession Schisme is either in Externall things as in the choice of Bishops or other Gouernours and Pastors of the Church Or in the Profession of life as the diuers orders of Monkes and Friers wherein euery Sect followeth a diuers rule or way to attaine eternall life condemning all other different from it 3. In Ceremonies 4. Jn phrases and words Or in Rites and ceremonies of religion as that of the keeping of Easter Or in Phrases and strife of words as is that concerning the reall presence among the Reformed Churches and of Christs Passion and Descent into hell with vs. Furthermore NW Schisme euen from the originall thereof proceedeth from euill For all good is vnited not diuided and GOD the auctor of all good is one simple without diuision Amongst Schismatiques Some Schismatiques greater sinners then others some are greater sinners than other neither are all induced to bee such vpon the same grounds and reasons For Some are carried with hatred towards their brethren with which vice the Donatists seeme to haue been infected in Augustines time Others are lead by ambition and desire of rule Many such schismes haue happened in the Synagogue of Antichrist at what time there were two or three or foure Popes together at once Others are carried with blind affection and fauour towards mens persons such were the Corinthians in the Apostles time and such at this day are those fond Preachers that not caring for truth labour to please men Others follow factions of meere ignorance of the truth who are the more tolerable if their ignorance be not wilfull and affected such were the people in Christs time Ioh. 7.12.40.41.42.43 For some said of Christ He is a good man Other said nay but he deceiueth the people Some said Of a truth this is that Prophet Other said This is that Christ And some said But shall Christ come out of Galile c. So there was saith Iohn a Schisme among the people Others are puffed vp with admiration of their owne vertues or with a vaine perswasion of their owne holinesse Such were the Catharists or Puritanes in the daies of Tertullian who sought for pure assemblies Others flie out by reason of discontentments and want of preferments of which sort we haue too many examples in our daies I neede not particularly to applie these things either vnto the Brownists who haue separated themselues from vs or vnto the refractarie Ministers who are disobedient vnto their lawful Gouernours amongst vs and disquiet our Church with Contentions These grounds which I haue laid are so plaine and easie that I thinke there is not any man so simple but may manifestly discerne how and in what sense they are and may be rightly termed Schismatiques If it be demanded How Schisme may be excused Whether in any case Schisme may be excused I answere It may so in some speciall cases I. Necessitie excuseth Schisme namely when good men are publikely expelled and banished and violently put out of their Churches so that they can haue no place left them neither among the Teachers nor among the hearers As at
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
that therefore I censure the Parliament house c. or charge them with rashnes and foole-hardines For the Parliament house is not of their faction and straine as wee haue noted before What they deserue for this their continuall insolencie and malepertnes in slandring the high Court of Parliament I referre vnto the religious censure of that noble and wise Assemblie II. To the Consequence I Answere This Consequence hath no coherence with the Antecedent For there are great ods betweene these examples proposed and the refractarie Ministers case The Defender replieth Reply There should be such ods For the Auctor reasoneth not à similibus or paribus from likes or equals but from the lesse to the greater But the oddes are such Reioynder that they make the Argument to be plainly inconsequent for the Auctor of the Supplication makes that lesse which is euery way greater as shall appeare in examining the particulars II. In the time of Nehemiah Answere the Church of the lewes hauing been long captiuated was in great affliction and reproach and the walles of Hierusalem were broken downe Nehem. 1.3 which was not so in the daies of their Fathers But our Church hauing by the mercies of God now long continued in prosperous and flourishing estate is God be thanked glorious still yea more now then euer it was in the daies of our Fathers Furthermore Nehemiah after he had wept mourned fasted and prayed Nehem. 1.4 spake vnto King Artashaste an Heathen and prophane man and finding grace in his eyes obtained leaue to build vp Hierusalem Nehem. 2.6 But Sanballat Tobiah Geshem and others deriding and despising the Iewes laboured to hinder the worke but preuailed not Nehem. 2.19 and 4.7.15 Then Nehemiah prayed My God remember thou Tobiah and Sanballat according vnto these their workes Nehem. 6.14 So euen in the very beginning of our religious Soueraignes raigne many worthy Nehemiahs finding grace in his eyes haue moued his Maiestie for the continuance of the prosperous estate of our Church as it was in the daies of our late blessed Queene albeit his Highnesse was more readie to graunt their request then they to aske it And now so many Sanballats Tobiahs and Geshems as there be refractarie Ministers and Papists deriding and despising vs labour to hinder our Ministerie blaspheming the same either to be none at all or adulterate and very corrupt but God willing shall not preuaile And we still thinking that most of them do sinne of ignorance cease not to pray vnto God O Lord open the eyes of these men and lay not this sinne to their charge The Defender replies Reply All things being granted that you say concerning the glorie of our Church doth not hinder but further the cause The more the Church flourisheth the more easie it is to grant that which the Arguments pleade for Ministers also of the Word are as necessarie for preseruing and increasing of the glorie of Churches as for the procuring thereof at the first Not hinder Reioynder If our Church be glorious and flourishing both in the entire and sound profession and practise of Gods truth in the exercises meanes and signes of faith which is the true and principall glorie of the Church and also in the outward state Discipline and Gouernment thereof which Glorie is secondarie and depending of the former how can it bee but that giddie innouation the vtter ouerthrow of Ecclesiasticall policie and the bringing in of the Presbyterian prelacie euen almost equalizing Papall tyrannie should be a maine blemish and vncurable maime vnto the GLORIE of our Church It is true indeed that the Ministers of the Word are necessarie for preseruing and encreasing of the glorie of Churches but are there no Ministers but such as be refractarie Haue we not store God be praysed of sufficient religious Ministers alreadie And are not the Vniuersities able continually to afford farther supplie But alas Reply saith the Defender I would God our Church did so flourish as you pretend Indeed it hath many rich mercies God be blessed for them but he that seeth not what the Church wanteth doth not rightly acknowledge that which it hath We want some of those Officers that Christ hath commended by his Apostles to the Church What Christian heart is so stonie that it doth not mourne what eye so blind that it doth not gush out with teares to consider and behold the miserie of our supposed glorious Church by the spirituall nakednes blindnes and pouertie thereof I meane the great ignorance the super ficiall worship of God the fearefull blasphemies and swearings in houses and streetes the direfull cursings the open contempt of the Word and Sacraments the wicked prophanations of the Lords dates the dishonor of superiours the pride the crueltie the fornications adulteries and other vncleannesses the drunkenes the couetousnes the vsuries and other the like abominations almost as grieuous as either heretofore in the time or now in the places of Poperie when and where there was no preaching at all of the Gospell O behold and pittie the woefull and lamentable state of our Church in these things What maruell is it Reioynder that the Owle cannot SEE in a cleare Sun-shining day whose only delite is to flutter and to roue about in the profound darkenesse of the night And can any man thinke it strange that the Defenders eyes dazle at the Glorie and goodly order of our Church when nothing pleaseth him but the Aërian or Presbyterian confusion Oh but there want some Officers in our Church which Christ commended vnto vs by his Apostles What Officers be those ô they are the Lay Presbyterian Aldermen Hinc illae lachrimae heere lyeth the soare a bleeding We want the supposed Apostolicall Senate of Aldermen and for this cause we are spiritually naked and blind and poore and miserable and what not But when wil the Defender proue that either Christ or his Apostles commended any such Aldermen vnto vs Shall we beleeue him on his bare word What other proofe brings he or any other of the faction And yet vpon this most beggerly Supposition neuer granted by vs because neuer proued nor able to be proued by them he openeth his foule mouth The Defenders slanders against the Church most wickedly traducing and slandering the Church of GOD as guiltie of great ignorance of superficiall worship of GOD of blasphemies swearings direfull cursings and many other horrible and monstrous enormities which my pen doth euen blush to relate after him We reade 1. King 22.21.22 of a wicked Spirit that liberally promised his seruice in seducing King Ahab by being a lying Spirit in the mouth of all his Prophets Except this foule fiend hath entred into the Defender and wholly possessed him I cannot possibly imagine how his pen could so leasingly raue against our whole Church I beseech the Lord that hee would vouchsafe to rebuke the euill Spirit and to giue the Defender grace to repent him in time
man to the performance of them in case of absolute Necessitie 27 Because CHRIST himselfe dispenfed with his owne diuine Law in case of necessitie when his Disciples plucked and rubbed the eares of Corne Matth. 12.1 c. 28 And that all lawes both Ecclesiasticall and Ciuill may be dispensed withall in perill of saluation S. Paul euidently teacheth 2. Cor. 13.10 when he saith We haue power to edification and not to destruction 29 In like maner Col. 2.22.23 if there be any peril of the bodie the same S. Paul dispenseth with it where hee condemneth foolish lawes and ordinances against the necessitie of the bodie As Touch not Taste not Handle not which all perish c. 30 V. 5 If our Aduersaries require the obseruation of their Traditions as of things of absolute necessitie to saluation then in their presence and to their teeth we may safely doe the contrarie without respect of scandall for euery part of Christian Libertie ought to be so deare vnto vs and safely preserued by vs that we may not yeeld any peece or fragment thereof to treacherous or malitious minded Aduersaries 31. From this occasion it is reported Matth. 15.12.13.14 Thou hast heard that the Pharisies were offended at this saying our Sauiour Christ maketh this answere not caring for the offence of such vipers Euery plant which my heauenly Father hath not planted shall be plucked vp by the rootes Let them alone they are blind guides of the blinde c. 32 And for this cause S. Paul would not circumcise Titus at the request of the Iewes requiring it as a thing necessarie Galath 2.3 33 VI. 6 If there be any among the weake that may be instructed for their instruction sake any man may do contrarie to the vsuall Traditions or Ceremonies that so he strengthen and confirme their tender consciences 34 So S. Paul reproued Peter because that by his example he did not confirme their consciences which were weake among the Gentiles 35 VII Amongst those weake ones 7 which may be easily instructed we must both do the worke of charitie and obserue the Traditions 36 Euen as S. Paul did when he came to Ierusalem where among a great multitude he found a very few that vnderstood plainly the Libertie of the Gospell he both obserued the Traditions and was himselfe also shaued according to the manner of Iewes Act. 21. 37 And hereunto is to be referred that kind of Scandal which is mentioned in the Epistle to the Romans Chap. 14. and 1. Cor. 9. There were some that did obserue the Ceremonies of the law and againe there were some that did not obserue them Now when the Obseruants saw such as did not obserue them they began to doubt in their minds and consciences whether what they did were lawful or no and stayed not heere but also went farther beginning to thinke amisse of Christian religion as though it gaue liberty to the flesh against the Law of God And many times the Weaker were drawen against their consciences following the example of the stronger to neglect the Ceremonies whereupon afterwards they fell to be perplexed Heere S. Paul chargeth the stronger sort to beare with these vntill they were better instructed and learned when he saith Beare with the weake in faith c. Rom. 14.1 38 IIX Necessity excuseth all scandal or offence 8 as we may see Matth. 12.1 and 2. Sam. 21.7 and so also doth the Precept or Prohibition of the Church arising from iust cause Act. 15.28 39 IX 9 We must take heede of multitudes of Ceremonies albeit otherwise they be tolerable in themselues for thereby pure Religion and true piety is not only very often not holpen but much hindered obscured and impaired if not cleerely extinguished CHAP. IIX Of the power of Lawes especially of Ecclesiasticall Lawes whether they bind the conscience where also is handled of Ciuill and Ecclesiasticall Magistrates and of Christian Libertie BEcause the LAVV of God the summe or abridgement whereof Of Humane LAWES is comprised in the Decalogue containeth many generall principles out of which euery man is not able to collect and deriue speciall Conclusions or Lawes for the common benefit of Church and Common-wealth therfore it was needfull that Almighty GOD should raise vp speciall wise and vnderstanding Men who might more sufficiently and prudently expound and draw exact Rules out of that Diuine Law for the profit and conseruation of the Common-wealth 2 Hence first of all proceeded all HVMANE LAVVES which were not only conceiued declared and proclamed by Men as Ministers and Messengers but deriued out of Mans vnderstanding and witte as from an author and inuentour 3 Now if these be iust and righteous they are worthy the name of LAVVES but if they be vniust and tyrannicall who can affoord them such a title or appellation 4 Wherefore to the intent What things are required in iust Lawes that we be not deceiued in our iudgment let vs see what things appertaine to the right ordination of euery Law 5 There are two things requisite in euery iust Law Necessarie Reason and Iust or lawfull Authoritie 6 Necessary Reason doth also depend vpon two things 1. Necessarie Reason to wit vpon the Originall of the Law and vpon the End thereof 7 The Originall of euery Law The Original of Humane Lawes ought to be taken out of the only fountaine of Lawes namely THE ETERNALL LAVV OF GOD commanding the eternall LOVE of GOD and MAN 8 The End of the Law is two-fold Subordinate The End of Lawes and Principall wherof the former which is the safetie profit of the people ought to be subiect vnto and serue the latter that is the Principall which is the Glory of GOD. For if any Law doth not serue for this purpose it cannot be iust 9 The Authoritie or power which is requisite to the sanction or ordinance of a righteous Law 2. Just Authoritie is the soueraigntie of the lawfull Magistrate ouer his Subiects 10 This soueraignty albeit it may seeme to be alwaies iust in respect of the Subiects yet it degenerateth and becommeth vniust if it be not subordinate and subiect to the the Law of GOD. 11 For as all Humane authoritie is sinite and limited Humane Authority ought to be subiect to that which is Diuine so of necessitie it must be subordinate and subiect to that authority which is infinite of which sort there is no other authority but only GODs from which if any Humane power doth swarue by abuse it becommeth vniust and tyrannous 12 Humane Lawes are of two sorts Ecclesiastical Humane Lawes twofold 1. Ecclesiasticall and Ciuill 13 Ecclesiasticall Lawes are the Determinations of Circumstances necessary or profitable for the keeping of the Morall Precepts of the first Table 14 For they belong either to the preseruation of good order and comlinesse in the Congregations of the Church in the vse and practise of the Ecclesiastical Ministerie or to the outward