De Adiaphoris. THEOLOGICAL AND SCHOLASTICAL POSITIONS, CONCERNING the Nature and Use of Things Indifferent. WHERE ALSO IS METHODICALly and briefly handled, of Civil and Ecclesiastical Magistrates, of human Laws, of Christian Liberty, of Scandal, and of the Worship of God. A Vowed Work, destinated (by the grace of GOD) to appease the Dissensions of the Church of ENGLAND. Written in Latin by M. Gabriel Powel, and translated into English by T. I. AT LONDON Imprinted by Felix Kyngston, for EDWARD WHITE, and are to be sold at the little North-door of Paul's, at the sign of the Gun. 1607. THE TRANSLATOR TO the Reader. Having been very desirous not long since, to be resolved in the truth of the Controversies of our Church, and lighting upon this excellent and learned Treatise of Things Indifferent; I received such satisfaction thereby, out of the very grounds and principles of Divinity, that I could not hear any difficulty objected touching the things in controversy, but presently I was able to resolve the same, out of those very grounds which here I had learned. Wherhfore having received so great profit by this Book: I thought it part of my duty, to communicate the same unto others, in a more familiar language, not doubting but many may receive the like satisfaction thereby, as I have done. And albeit in the very translating, it hath lost much of that elegancy, wherein it was originally penned by the Author: yet I have endeavoured to come as near his meaning as possibly I could. Thus much I thought good to signify unto thee. Adieu. From OXFORD this 28. of November 1606. Thine in what he may, T. J. TO THE RIGHT HONOURABLE AND RIGHT REVEREND FATHER IN GOD, RICHARD VAUGHAN Doctor of Divinity and L. Bishop of LONDON, his very good Lord; All prosperity and happiness external, internal, eternal. Whatsoever be the opinions of others (Right Reverend and most worthy Prelate, my singular good Lord) concerning the Adiaphoristicall Controversy, which so long time hath troubled the state of our Church: I am not any whit dismayed, but have very great hope thereof, in so much that I am not afraid, to expect and promise unto myself a very happy and desired issue of all these domestical jars. Specially, The ROCKS whereat the refractory Ministers impinge. because I seem to descry and discover those dangerous ROCKS, whereat many both heretofore have been, and at this present (alas!) are not a little dashed: which being detected and propalated unto the whole world, the Godly may provide for themselves, and safely sail in the main Ocean of the Gospel's work, without danger or fear of shipwreck. Now these ROCKS are specially three; whereof The FIRST is, I. ROCK. That Christ is a Lawgiver. that some do suppose, that Christ jesus, as a LAWGIVER, hath instituted a certain POLICY in his Gospel, and decreed Ecclesiastical Laws, which every man ought necessarily to observe and obey: upon which sandy foundation the whole frame and building of the Presbyterian Discipline is founded. But whence this new and insolent false-Position is drawn, no man can be ignorant, that hath but superficially read over the Decrees and Canons of the Council of Trent. For thus those purple Fathers have superciliously defined, or thundered rather; If any man shall say, that Christ jesus was given of God unto men, as a Redeemer, whom they ought to put confidence in, and not also as a Lawgiver, whom they ought to obey, let him be accursed. Concil. Trid. Sess. 6. Can. 21. But (o the immortal GOD!) The Detection of the 1. Rock. what manner of Christ, do both the Tridentine Fathers, and the refractory Ministers propose unto us! Of CHRIST our Redeemer, they make also a LAWGIVER; yea they transform JESUS the Saviour of the world, into MOSES the Lawgiver. This they do, after the example of Mahomet, who feigned that GOD sent CHRIST into the world, to propound a perfecter Law, than Moses did. Yet Christ himself (out of the Prophecy of Esay, cap. 61. vers. 1.) teacheth us, that he is sent, to Preach the GOSPEL unto the poor (Luc. 4.18.) Now to * Evangelizare. Preach the Gospel, that is, to bring glad tidings, is not, to propound new Laws. And albeit (in Matth. cap. 5.) Christ interpreted and expounded certain Precepts, yet thereby he did not make, or deliver us any new Law; but only vindicated the law of Moses from the corrupt and false glosses of the pharisees, and restored it to the former perfection. That we ought to obey Christ according unto the Precepts of the Decalogue, which Moses delivered, no sober man ever denied: but this is it, that we constantly disavow and gainsay, to wit, that CHRIST is a LAW GIVER; or that the Gospel, which is the glad tidings concerning spiritual and eternal righteousness, hath ordained any new corporeal Policy. Yea rather, it commandeth us, to obey the present Magistrates and Laws, if they do not repugn the laws of nature; and willeth that we endeavour to defend, maintain and beautify the present Policies. Excellent well hath M. CALVIN written hereof: Because in the external Discipline and Ceremonies of the Church (saith he) God would not particularly prescribe what we ought to follow (because he did foresee that these depended of the condition of the times, Note well. neither did he judge that one form could be convenient for all ages) therefore herein we ought to have recourse unto those general Rules, which he hath given (in his Word) that what things soever, the necessity of the Church shall require to be commanded for order and decency, they may be examined by them. Therefore hath he delivered nothing expressly concerning these things, because they are not necessary unto salvation: and aught to be diversly fitted for the edification of the Church, according unto the different manners of every Nation and Age, as the profit of the Church shall require, aswell for the changing and abrogating the usual Discipline and Ceremonies, as also for instituting of new, as shall be convenient. Caluin. Institut. lib. 4. cap. 10. §. 30. The SECOND Rock whereat the Ministers impinge, II. ROCK. That whatsoever is performed in the Worship of God, is Worship. is that some have inconsiderately defined, that nothing at all may be performed in the duties of Religion, or in the exercise of divine Worship, which is not Worship itself, or at leastwise some part of the Worship of God. Hereupon they exsecrate the Consignation of the Cross in the Sacrament of Baptism, and the bowing of the Knee in the Lord's Supper, as new Worships. But who would have thought, The Detection of the 2. Rock. that any man, by any importunity of opinion, could be brought into this sentence, to define thus? I see the Prophets and Apostles oftentimes calling upon GOD and fasting. I see CHRIST himself kneeling and praying (Luc. 22.41.) What? Do the Ministers think, that fasting and kneeling, are the Worship of God? Unpossible. Yet these things are performed in the very exercise of Divine Worship. The THIRD Rock, III. ROCK. That the Church can ordain no significant Ceremonies. is that some have determined, that the Church hath no power to ordain any significant Ceremonies. Hence also they do condemn the Consignation of the Cross in Baptism, and the use of the Surplice in the celebration of Divine Service. But who doth not see, The Detection of the 3. Rock. that this Paradox is deduced and derived from the former? Because the Ministers think, that all such actions as serve for order, decency or edification in the Worship of God, are very Worship itself, therefore they will have no Ceremonies at all to be ordained. But all the holy Scripture, and the whole World reclaim the judgement of the Ministers herein, as we have abundantly and at large proved in the Book itself. We must diligently and warily avoid such monsters of opinion, and such strange kind of speaking, as manifestly and directly contradict the express sentence of holy Scripture: for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach otherwise, as Paul speaketh. These be those pernicious ROCKS, which now I have plainly discovered and detected, to forewarn the weaker and unlearneder sort, that they be not moved with Syrenian sweet songs, to fall into the gulf of eternal ruin. And verily I do not doubt, but the Ministers for the most part all of them (such is the grace, wisdom, learning & conscience GOD hath endued them with) will easily understand and embrace this counsel: Only I greatly fear the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. curiosity and business of the Lay sort (whom for b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The intolerable curiosity of the laity. difference sake we do so nominate) in this matter. For these are wont, even with tribunitical clamours to reprehend and tax c Vetera instituta mediocria. ancient Constitutions moderately ordained, to decree new Laws, to prescribe Policies, and what not? These urge the Ministers with continual importunity, and add oil unto the fire. But let them know, that the Discipline and Government of the Church, is committed to other artificers, not unto them; and let them remember that usual precept, that every man adorn his own boat. Even as, Aristophanes' his Cleon. in Aristophanes, Cleon is said, to have one foot in the Court, and another in the Tents: So amongst us, there are many restless Cleon's, who have one foot in the Court, and another in the Church; and in such manner build their City and frame their Policy, as the Ape did, in the Fable of Hermogenes; which I will briefly recite, that all men may behold the picture, or image of their foolishness who frame new Policies. There was an old APE, Hermogenes his Ape. that had long time lived amongst men; which at length, being negligently looked unto, made an escape, and returned unto the other Apes, into the woods and plains. There she declareth, that the life of men was very happy and blessed, who were guarded, with houses against rain, cold and heat, and with walls against wild beasts and enemies: she showeth also the corn stored up in their granaries, their assemblies and meetings, their theatres, their sights, their plays. She exhorteth the rest of the Apes, to imitate this wisdom of Men, to build houses, and to compass them in with walls, to keep away other wild beasts. Whole troops of Apes are met together, to hear this new Counsel. All of them applaud such a specious and profitable sentence: and presently the Senate and People of the Apes did publish a Decree, that forthwith they should begin to build a City. But the younger Apes being sent to provide and fetch in timber and stones, when they wanted instruments, and had no means, to hue down trees, to polish and fit the stones; at last they learn by experience, and acknowledge, that foolishly they attempted a thing impossible, and abhorrent from their nature. Such altogether, are all those Builders of new Cities, who dream of new Policies, and a new Discipline. And albeit it be credible, that in all Ages there were some such Apes: yet our Age (alas for pity!) hath seen very many, who have been the cause, of great perturbation in the Commonwealth, and of horrible ataxy in the Church, and now for a great time have troubled all England. But let the wiser and godlier sort remember the precept delivered in this Fable, and let them not rashly and inconsiderately contend against Politic constitutions, which do not contain manifest impiety or turpitude. I would have spoken more to this purpose (Right Reverend and most worthy Bishop) but that I did know your Lordship's Wisdom and Learning to be such, that you do far better understand these things, than they can be spoken by me. To conclude therefore, I have presumed to publish these Positions of THINGS INDIFFERENT, which according to my weak ability, I have described in a most brief and plain method, as it were in a table, under the defence and protection of your Lordship's name: which mean signification of a grateful mind, most prone and ready to your Lordship's service, I humbly beseech your Honour that you would vouchsafe to accept in good part. The Lord jesus Christ preserve your Lordship, and still more and more heap upon you his blessings spiritual and temporal, for the good both of Church and Commonwealth. From you Ho. Palace at LONDON, this 7. of February, 1606. Your Lo. Domestic Chaplain humbly to command, Gabriel Powel. THE CONTENTS OF this Book. CHAP. I. 1 Of the Definition of Things indifferent. CHAP. II. 2 Of the Causes of Things indifferent: and first of the Efficient Cause. CHAP. III. 3 Of the Material Cause of Things indifferent. CHAP. IV. 4 Of the Formal Cause of Things indifferent. CHAP. V 5 Of the Final Cause of Things indifferent. CHAP. VI 6 What things be truly and rightly termed Indifferent. CHAP. VII. 7 Of the lawful Use of Things indifferent. CHAP. JIX. 8 Of the power of Laws, especially of Ecclesiastical Laws: and whether they bind the Conscience. Where also is handled of Civil and Ecclesiastical Magistrates; and of Christian Liberty. CHAP. IX. 9 Of Scandal. And who in the Church of England are the Authors of Scandal; whether the Reverend Bishops and the Civil Magistrates, who require obedience in the received and approved Ceremonies; or certain Ministers who rather forsake their ministery and places, then that they will conform themselves. CHAP. X. 10 Of the Worship of God. And that Things indifferent, and Ceremonies ordained for Order and Decency in the Church; are not the Worship of God. CHAP. XI. 11 A Solution of the Refractory Ministers Objections. 12 The Conclusion, unto our beloved Brethren in Christ, the Ministers who are unconformable unto the Discipline and Ceremonies of the Church of England. THEOLOGICAL AND SCHOlastical Positions concerning Things Indifferent. CHAP. I. Of the DEFINITION of Things Indifferent. ALbeit in this most exulcerate and distressed age of the world, the Church of God hath been long encumbered with needless Disputations about THINGS INDIFFERENT, or Ecclesiastical Traditions; wherein some have laboured for retaining and observing ALL manner of Traditions, without difference, All Tra ditions are not to be rejected. and others again for rejecting and despising ALL without any scruple or regard: Yet had I rather incline to their assertion, who, sailing as it were in the wide Ocean of human opinions, take the middle course or line, going directly between both the two former Rocks; that is, of such, who neither refuse ALL, nor yet retain ALL, without due regard, examination and trial. 2 For it is the part of Christian discretion and wisdom, to observe the Rule of the Apostle, Try ALL things, keep that which is GOOD, 1. Thess. 4, 21. 3 Seeing the Apostle willeth us, to TRY ALL things, doubtless he giveth us to understand, that ALL things, are not, either to be rejected, or to be received; but rather wisely, to be examined and tried. And seeing he counseleth us, to KEEP that which is GOOD, he sufficiently admonisheth us, to beware, that we embrace not those things which are EVIL, neither despise those which are GOOD; since thot both these argue a man, to be either of very weak judgement, or altogether irreligious, such as Christians cannot be, without great offence and reproach. 4 Now under the word ALL, are also comprehended Traditions: wherefore seeing the Apostle speaks generally, TRY ALL THINGS, they also ought not to be exempted from trial. 5 Let Traditions therefore be tried and examined with competent discretion after the Rule of GOD'S truth, Traditions ought to be tried. whereby the evil may be discerned from the good; and whereby those things which we ought to observe, may be observed, and those which we ought to reject, may be rejected. 6 But it is easily propounded generally, that such Traditions are to be observed, which are good, profitable, indifferent; and such also to be rejected and refused, which are evil, hurtful, pernicious. But when we are particularly to declare, what Traditions be good and indifferent, this thing is not so easily determined. 7 Wherefore, that both Truth and Falsehood may appear herein; and that godly, religious and sober men may understand and know, out of GOD'S word, what they ought to follow, and what to avoid in this business; it is expedient that we prosecute this point somewhat more exactly. 8 Hereupon I thought it would be answerable unto my labour, and countervail my travel, if that I should repeat the whole doctrine of THINGS INDIFFERENT methodically handled, and should lay it open before all men's eyes, to behold the same, and to judge thereof. 9 Wherefore being about to speak of Things indifferent; Of Things Indifferent. we must first declare the Nature of the word and name thereof; What the Word signifieth. and then show what the thing itself is. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Things indifferent, as Suidas thinketh, the Grecians term such, whose use lieth in the midst, so as we may use them WELL, or ILL, at our pleasure; which make not a man truly happy or unhappy. 11 These are called of Basil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such things as be in our own power, and middle; and of Nazianzen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things placed in the middle: such as be Riches, honour, health, strength of body, and the like; which, of themselves, cause not perfect happiness, albeit they do not a little adorn the same, being rightly applied and used. 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 contain honour and dignity in themselves, the lawful and right usage whereof, maketh our felicity the more noble and glorious. For example; Amongst the Gifts of the mind, such Indifferent things Going before, is good towardliness, a fair condition, an easy and facile nature, a sharp and ready wit. Amongst the Gifts of the body, strength and health. Amongst outward Gifts, riches, honour and glory. For these go before true virtue, wherein the Philosopher's place perfect happiness, and do as it were prepare the way, and open an entrance to felicity. 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are such as Go not before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but rather depart and turn aside from felicity, yea and sometimes obscure and blemish the beauty and glory thereof. Such amongst the Gifts of the mind, are dullness of wit, stupidity, and slouggishnes: In the Body, sickness and diseases: In outward estate, poverty and scarcity of friends, which otherwise are accounted amongst miseries. 15 This explication of the name and Word, doth agree with Ecclesiastical matters: for which cause, that appellation was transferred, from the use of common life, unto the use of the Church. For even as Philosophers do term those things INDIFFERENT, which of themselves do not consummate civil felicity, neither yet do hinder the same; albeit they are an ornament, and as it were an help unto it: So the Church calleth those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Indifferent things what they be. Indifferent, which of themselves are not necessary to everlasting salvation, and the happiness of Souls; neither do make the Worship of GOD more acceptable unto him, yet in regard of men, they add a certain outward honour and grace unto Religion. 16 And although this very term and word, be not expressly found in the holy Scriptures: yet the Apostle describeth the thing itself, where he saith, that there are some things, in which a Brother or a Sister is not bound to perform necessary service or worshiop unto GOD, 1. Cor. 7.15. 17 The whole matter shall better appear by examples. It is in a Christian man's free choice, to lead a married or single life, so that he live chastened: also it is free for him to endure bondage and service, or honestly to free himself therefrom. In the Primitive Church it was lawful, either to be circumcised, or to refuse circumcision: also to be present at feasts with the Gentiles, or to avoid them; so that by his liberty he did not scandalise the weak, nor give occasion of offence unto the enemies. In like manner, the use of meats, or abstinence from the same, and the observation of days etc. are permitted in the free will and power of a Christian, so that he beware of superstition, wantonness or jevitie. The Definition of Things indifferent. Matth. 11.18.19. 1. Cor. 8.8. etc. 18 Now Things indifferent and Traditions, are such ceremonies, rites, actions, things, works or businesses in the Church, which are neither expressly commanded, nor forbidden by the Word of GOD; being brought into the Church and used, for good order, decency, discipline and edifications sake, which we may safely use, or abstain from without any damage to our religion, or hurt to our conscience; which of themselves commend not a man the more before God being used, neither being refrained from, do they make the abstainer the more acceptable unto the divine Majesty. The General kind of Things indifferent is Moral. 19 The General kind of these, is moral; seeing they are determinations of circumstances necessary or profitable for the observation of the moral precepts of the first Table; that is, to preserve order and decency in the assembly and meetings of the Church, and in the use of the Ecclesiastical Ministry; or for public or private exercises of piety; or to shun and avoid the scandal of the weak, 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 speak more plainly. 21 Things indifferent, Traditions, or Ecclesiastical precepts of men, are the WORSHIP of GOD, as they be Moral, but not as they be Ceremonial. 22 For examples sake. The assembly or meeting together of the Church, to exercise the duties and offices of piety, is the Worship of God: Public and private Prayers, Divine Sermons etc. are the worship of God: but to meet together this or that day, or hour; to conceive or recite our prayers, to sing Psalms, or other holy hymns, in this, or that form of words, or pronunciation, either standing, or sitting, or kneeling, is not the Worship of God. It is a Worshiop of God, not to scandalise our neighbour; but to eat, or not to eat flesh, is not a Worship of God. Hitherto have we declared the Definition and Nature of Things indifferent; It followeth that we speak of the Causes thereof. CHAP. II. Of the CAUSES of Things Indifferent. And first of the EFFICIENT Cause. THe EFFICIENT Cause of Things Indifferent, The Efficient Cause of Things indifferent. 1. Principal. is twofold, Principal, or Adiwant. 2 The Principal Efficient Cause, is GOD (by whom Things Indifferent are GENERALLY instituted and commanded) who in his Word declareth unto the Bishops and Governors of the Church, the fountain, from whence they ought to be deduced and drawn, governing also their wits, and directing their tongues in that business. For GOD will have all things to be done in good order, so as they may serve both for the setting forth of his own 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. Adiwant: and this is, either. 3 The Adiwant Cause, is either the Whole Church together, or Certain 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 glory of God, and the edification of good and godly men; and no way seek after human or worldly commodities, by the institution, or use of any Indifferent things. 5 Now the institution and ordering of these rites and ceremonies, Or, Certain Men. the Church ought to commit to the care of certain godly, wise and circumspect Men, whom she perceiveth to be endued with divine gifts, and well able to judge of such matters. So the Apostles command the Church, to choose and ordain such Deacons (Act. 6.3.) And that chosen vessel of God, writeth unto the Church of Corinth, that she ought to ordain judges, who might understand and decide the controversies and causes of the Christians. 1. Cor. 6.7. 6 Concerning which Ceremonies notwithstanding, the judgement and censure thereof, is to be permitted unto the Church, as also of the whole Doctrine taught by the Ministers and Pastors, according unto that which the Apostle saith; Let two or three Prophets speak, and let the other judge. And if any thing be revealed to another that sitteth by, let the first hold his peace. The Spirit of the Prophets is subject to the Prophets. (1. Cor. 14.29.30.32.) And the Doctors and Teachers of the Church, are not LORDS over the same; but Ministers and Servants unto it. 7 Out of these things which have been spoken of the Efficient Cause, it is plainly gathered; Ecclesiastical Traditions are not merely human, but also Divine. that such Indifferent things, as by the Church have been lawfully and orderly instituted and approved, are so far human, as that they are also Divine, and therefore have more than human authority, yea plainly DIVINE. 8 The reason hereof is. Because the Church is directed and governed by the Spirit of Christ, who is Truth: therefore the Precepts of the Church in THINGS INDIFFERENT, are both true and holy. 9 Moreover, sithence the Church of Christ doth always depend on the Word of God; insomuch that if it should err (which notwithstanding is impossible) and fall from the same, it should not be the Church of Christ: Therefore the Traditions and Constitutions which are ordained by the Church, following the Word of God, are grounded upon the authority of GOD himself, and drawn out of the holy Scriptures; and therefore consequently DIVINE. 10 An example hereof we have in the Surplice, which Ministers use to put on, Question. in the solemnizing of Divine Service, or the administration of the Sacraments. It is demanded, Answer. Whether this be an HUMAN Tradition, or not? I answer: It is so an HUMAN Tradition, as that it is also DIVINE. It is DIVINE, so far forth, as it is a part of that Decency, the care and observation whereof is commended unto us by the Apostle (1. Cor. 14.37.40.) But it is HUMAN, as it doth particularly design, what hath been generally pointed at, rather than plainly declared. Note. For it si our part, to determine in particular and precise form and manner, that Decency and Order, which in general terms is delivered in the holy Scriptures. By this one example may appear what we are to think and judge of all other of this kind. 11 These things repugn and are contrary to the Efficient Cause, What things are contrary unto the Efficient Cause. namely, I. To institute and ordain such rites and ceremonies, as are contrary unto the will and Word of God. 12 Of which sort are in the Church of Antichrist, the Pope's Supremacy, the Sacraments of Penance, Confirmation, Order, Matrimony, Extreme Unction, the oblation of the sacrifice of the Mass, the Communion under one kind, Crucifixes, Invocation of Saints, Prayers for the dead, Purgatory, Indulgences, Single life of Priests, Auricular confession, Papistical satisfactions, etc. 13 II. To pervert, contrary unto the Word of GOD, such Ceremonies, as are lawfully and advisedly instituted by the Church. 14 III. To appoint and ordain indifferent Ceremonies and rites to be observed, without the consent and approbation of the Church. 15 IV. Wilfully or carelessly to neglect and omit those indifferent ceremonies, which the Church hath lawfully commanded and received: to despise them, as merely human, and to account them superstitious and Idolatrous. 16 V. The Church of Antichrist, or the Papacy, false Prophets and Heretics, who imitate the Church of GOD in outward rites and ceremonies. Thus much of the Efficient Cause: Next followeth the Material. CHAP. III. Of the MATERIAL Cause of Things indifferent. THE MATTER of Things indifferent, The Matter of Things indifferent. may be considered two ways: 1. As Constituent. 2. As Concomitant. 2 The Constituent Matter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Constituent. termed by the Schoolmen Materia exqua, whereof consist Things indifferent; are Ceremonies, actions, things, works or businesses performed by certain rites. 3 And they are, either Words, such as are used in blessings; or Actions, such as are practised in particular gestures; or else they are, referred unto time, place or person. 4 The Concomitant Matter, 2. Concomitant; which is, either as it hath respect either unto the Subject, or unto the Object, is twofold, 1. Materia in qua, that wherein it standeth. 2. Materia circa quam, that whereabout it is employed. 5 The Matter in which, In which. as it is referred unto the Subject, is the Church of Christ, wherein Things indifferent are handled and exercised aright, according unto her own free will and pleasure. 6 For GOD hath given absolute power and authority unto the Church over all Indifferent actions, rites and outward ceremonies, to dispose of them, for her own conservation, utility, decency, order and discipline. Which appeareth manifestly out of the holy Scriptures to have been used and practised in the Primitive Church in the Apostles times. Neither can any man justly deny the same power to be granted unto the Church, even in these our days. 7 For seeing that the sefesame SPIRIT governeth the Church in all ages; wherefore should it not be as lawful for the Church of these latter times, to institute laws and orders concerning external rites, as it was in times past? 8 The Matter about which Things indifferent are exercised, Or, whereabout. as it hath reference unto the Object, are these following; the Worship of God, pure Religion, and necessary Confession. 9 For these (as we have said before) are Determinations, necessary or profitable, for keeping and observing of the Precepts of the first Table of the Moral Law. 10 The things which repugn and are Contrary to this doctrine, Things contrary unto the Matter of Things indifferent. of the Matter of Things indifferent, are either the Changing of the matter thereof, or else the substituting of foreign and strange matter. Such as are, 11 I. Things commanded of GOD concerning Faith, or good Works, which Epicures account among Things indifferent, with whom it is all one, whether they exercise the duties of Piety and Charity, or not. 12 II. Things forbidden by God; such as are sins against every of the Commandments of God, which profane Men reckon amongst Things indifferent; and namely Blasphemy, drunkenness, gluttony, Usury, deceit in buying and selling, Simony, riot, licentiousness, and such like. 13 Moreover, there are some who impudently account simple Fornication (as they term it) amongst Things indifferent. But seeing that these sins and the like, are manifestly prohibited in the Moral Law, it is a sign of Epicurean profanity, to go about to place them amongst the number of Things indifferent. So much for the Matter of Things indifferent: Next of the Form. CHAP. IV. Of the FORMAL Cause of Things indifferent. THe FORM of things in different, The Form of Things Indifferent. 1. external. is either external, or Internal. 2 The external Form of Things indifferent, consisteth herein, namely, that they are such Constitutions and Traditions, which have been wisely and discreetly ordained, though without the express letter of the Scriptures, yet not without the foundation of the Scriptures. 3 The Internal Form of Things indifferent, 2. Jnternall, which is twofold. aught to be considered two manner of ways; either Generally in regard of the whole; or Specially and particularly, as every such Thing indifferent hath a proper consideration in itself. 4 I. GENERALLY the Form of Things indifferent, I. General. is Indifferency itself; because this properly and essentially belongeth to all & every Thing indifferent, namely that they be free for every Church to use, or not to use, according to the circumstances of times and persons, and every occasion that shall happen: for if they should not be free, they should no longer be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Indifferent. 5 Our Lord God hath comprehended all the parts of his WORSHIP, and whatsoever is necessary for our salvation, in the holy Scriptures: and therefore nothing ought to be admitted in matters of fairh and religion, without the manifest testimony thereof, as absolutely and simply necessary either to be believed, or to be done. 6 But in the outward Discipline, The Discipline, Government and Ceremonies, may be diversly fitted according unto the manners and nature of every nation and age. ceremonies and government of the Church, he would not particularly prescribe what we ought to follow; because he did foresee, that this depended upon the condition of the times; and that ONE FORM of Government would not be convenient for all ages. 7 Therefore herein we ought to have recourse to those Rules, which he hath generally propounded in his Word, that whatsoever the necessity of the Church requireth to be commanded and ordained for Order and Decency, it may be ordered and performed after the direction and line of the Scriptures. 8 Wherein also, those things which seem not profitable for the edification of the Church, may be changed and taken clean away; and such as seem commodious thereto may be retained, according as the diversity and variety of several Churches, nations, places, times, adversaries, and other circumstances shall require. For it is not needful that the same Ceremonies and orders should be observed in all Churches, at all times: but are to be used as they be most behoveful for the edification of the Church; therefore they are always mutable, and most free. 9 But this Freedom is twofold; How Things Indifferent are said to be Free. for it may be considered either in Respect of the Whole Church; or in Respect of any Private person in the Church. 10 In Respect of the Whole Church (I mean a particular Church) every Thing indifferent is FREE: because the Church hath power and authority, to change or to abrogate any thing that is presently used, and to institute new, where it shall seem expedient so to do. 11 Wherefore, Note well. in regard of diverse observation of Indifferent Ceremonies, no Church ought to condemn another, as an Apostatique, seditious or schismatical Church, separated from the people of God, or excluded from the Communion of Saints. 12 As with an hostile mind VICTOR Bishop of Rome unjustly and tyrannically condemned and excommunicated the whole Eastern Church, because they did not celebrate the Feast of Easter on the same day, that the Western Church did. Euseb. Hist. Ecclesiast. lib. 5. cap. 24. 13 This opinion, concerning NECESSITY, ought chiefly and specially to be taxed, lest the Righteousness of the Gospel may be thought to be any such external Policy; also, that there be no contentions by reason of the difference in the observation of rites and ceremonies. 14 This Liberty is granted in the Gospel; neither can the same be taken away by any human authority. 15 So Christ will have us know, that Rites are not NECESSARY, whether they be Mosaical, or of human Traditions: as (Coloss. 2.16.) Let no man condemn you in meat or drink, etc. that is, Let no man bind or judge your conscience for these rites. 16 Again, If you be dead with Christ, free from the ordinances of the world; that is, from such precepts and constitutions, whereby this human life is governed, wherefore as though you lived in the world, are you burdened with traditions? As, Touch not, Taste not, Handle not? Coloss. 2.20.21. 17 And (Galat. 5.1.) Stand fast in the liberty, wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. He willeth them to retain the doctrine of Liberty, lest they be vexed with the foolish torment of conscience; or should move contentions and discord, if there be any Church which observeth not the same rites and ceremonies with us. 18 In Respect of any Private person in the Church, It is not lawful for any private person, to violate, or to contemn the ordinances of the Church. that Liberty is not such, that any man by careless and wilful negligence, pride, disdain or contempt, may without great sin violate the ordinances and constitutions of the Church. 19 Otherwise, what seeds of discord would the confusion of those things be, if it were lawful, for every man at his pleasure, to alter and change those things, which belong unto the common state and policy Ecclesiastical, seeing ONE and the SAME thing will never please all men? if all things, being as it were set in the midst, should be left unto every man's particular discretion and choice? 20 Neither is it sufficient to exclaim and cry out, The BISHOPS have no power and authority to make Laws, therefore we may LAWFULLY violate and transgress their Traditions. For we ought to obey; but yet so, as that they do not ordain those Ceremonies, for the WOASHIP of God; or for things profitable for attaining Remission of sins; as we shall show afterwards. 21 And as concerning the power and authority to make Laws. The power of making Ecclesiastical Laws, after what manner it ought to be. Such tyranny ought not to be permitted in the Church; that the Lay sort (as they are termed) ought to assent and applaud ALL, without choice, whatsoever the Bishops shall decree. 22 Neither aught this power to be democratical, whereby every man promiscuously should have licence to cry out, to move doubts, to propose doctrine, to ordain ceremonies. But rather it ought to be Aristocratical, wherein the chief Rulers and Magistrates, the Bishops and Princes, ought orderly to communicate their counsels. For the Cognition both of the Doctrine, and Rites, belongeth UNTO THE CHURCH, that is, to the Bishops and Princes: who also, when the matter shall be decided and agreed upon, aught to be the Keepers, maintainers and defenders of the external Discipline, and the putters in execution of the sentence and decree of the Synod; so as they prohibit and forbid idolatrous worship, blasphemies, perverse and wicked opinions, also the contempt of mere Indifferent and profitable rites; and punish the professors thereof. 23 II. II. Special. SPECIALLY or particularly the Form of Things Indifferent, is that whereby every Indifferent thing hath his peculiar and proper reason delivered and determined by GOD and the Church: which verily ought not to be changed or violated by the authority and will of any private Spirit. 24 Things Contrary unto the Form of Things indifferent, Things contrary unto the Form of Things indifferent. are I. To change the form of Rites ordained by the Church according unto the Rules of holy Scriptures; and that either through Hypocrisy, or through Impiety. 25 Hypocrisy offendeth herein two ways: 1. In the Excess, by heaping together over many external Ceremonies. 2. In the Defect, either by contemning such Ceremonies as are lawfully ordained, or by rejecting ALL altogether. 26 Impiety substituteth other Ceremonies, the true and lawful rites being abolished; as Antichrist hath done. 27 II. To observe Ceremonies superstitiously, and to neglect faith, not to hear and learn the Word of God: and so to persuade himself, that by the very work wrought they are acceptable unto God. And so much for the Formal Cause: Now followeth the Final. CHAP. V Of the FINAL Cause of Things Indifferent. THE FINAL Cause of Things indifferent, The Final Cause of Things indifferent. is that which the Apostle (1. Cor. 14.) prescribeth; to wit, that ALL things be done in the Church Decently, and in Order, and for Edification. 2 For GOD will have men publicly to meet together, to hear his Word, and to receive the Sacraments, that with one accord they might call upon GOD, and praise him: and not after the manner of Beasts, to lurk in dens and caves, and there, like Bears, murmur with themselves. 3 Where there is no Order, and no Discipline, The necessity of Order. there men cannot be taught: But it is necessary that the Gospel be taught and heard. For GOD doth not otherwise gather his Church, but by the voice of the Gospel: neither is the Holy GHOST effectual, but by the Gospel: neither can we imagine that there is any Church of the Elect, but in this visible company, wherein the Gospel is purely and rightly taught. Wherefore we must of necessity love and cherish, and retain the ministery of the Gospel, that there may be solemn meetings: unto which these following aught sufficiently to persuade the godly. 4 I. What things ought to move men to frequent the public Assembles of the Church. The Will of GOD, declared in his commandments of the Conservation of the ministery, and of the Sanctification of the Sabbath. 5 II. Our Necessity: because experience teacheth, that Invocation of God, and the whole study of godliness and piety doth by little and little wax cold and faint in those, who abstain from the public Assemblies of the Church. 6 III. The greatness of the Divine benefit, in gathering a Church unto himself, by the Gospel, which of his special goodness he hath ordained, now preserveth, and still reformeth amongst men if need shall require. 7 IV. The Divine promise, of GOD'S special presence in the public meetings of the Church, and of the efficacy of public Prayers. 8 V. Contrariwise, the Consideration of such punishments, as GOD threateneth unto the contemners of the ministery; such as are blindness, private and public punishments, amongst which the most grievous and miserable are, the famine of the Word of God, the tyranny of the Devil, and the licentiousness of life and manners. 9 VI. Hitherto appertaineth the reason of Scandal, which is committed, when through our example, others are made more negligent. 10 VII. The power and efficacy of that heavenly consolation, that there are no Elect, but only in the company of such as be Called. 11 JIX. Because these Assemblies are a representation and image of the Life everlasting; where the Son of God, that WORD, shall teach us, laying open unto us all the treasures of the Divine Wisdom; and where GOD shall immediately communicate himself unto us. 12 Besides these things, it is certain that we have need of Laws, Order, and some Ceremonies. 13 Hence may be gathered the NECESSITY of Laws and Traditions Ecclesiastical, which ought to be, The necessity of Ecclesiastical Laws. as it were the bonds of Order and Decency. 14 What things soever are done in Order, they also are done Decently; and such things as are done in Order and Decency, they also appertain unto Edification: So that under this one word, EDIFICATION, the whole Final Cause of indifferent Ceremonies may seem to be comprehended. Yet we will speak of all three in particular, and first of Order. 15 ORDER in the Church, is that composition, ORDER in the Church what it is. which hindereth all confusion, barbarism, contumacy, and taketh away all Sects and dissensions. 16 The Apostle Paul most gravely said (1. Cor. 14.40.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let all things be done honestly, and according to order: where he requireth not ORDER only, but a special care of adorning Order. Wherefore he added [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, honestly] that we should consider what best befitteth the persons, places and times. 17 We must meet in Churches with greater modesty and reverence, then at theatres. The actions and speeches of the Teachers, must be more peaceable and graver in that Assembly gathered by God, wherein Christ himself and the Angels are present, then at the Scene or Stage. 18 In Order, two things are contained; Note well. whereof the First is, that every one of the Teachers and Hearers do rightly execute his office and duty; and accustom himself to the obedience of GOD, and true Discipline. 19 The Second is, that the State of the Church being well ordered, every man do endeavour to preserve mutual peace, concord and amity. 20 Again, Under Order● are comprehended, 1. Persons. those things that are comprehended under Order, may be referred, either unto Persons, or unto Time and Place, or else unto Actions, 21 For the PERSONS; Some aught to be Doctors, Pastors, and Ministers of the Church: Others, according unto their age, learning and other gifts, in regard of Ecclesiastical Policy, aught to be Superiors: as also Paul placeth Bishops above the Deacons. And in regard of their gifts GOD himself maketh difference and order amongst men, Ephes. 4. 22 For all men have not the life gifts: ALL are not fit to decide and determine obscure controversies of doctrine: ALL are not able to exercise judgement. 23 And in this imbecility and weakness of men, seeing that some inspection and oversight of the wiser sort is very needful; and that judgements also are necessary; therefore there must be certain places, and certain persons, unto whom this weighty business ought to be committed. 24 And these places ought to be so furnished with fit persons and wealth, as that, as much as man's diligence can provide, there may be hope that such policies may continue for many ages. Wherefore there must be BISHOPS, as a degree above the rest of the Ministers. 25 Now every Government doth require Ministers and maintenance. Wherefore Bishops do need some company of learned men, for the right exercising of ordination, of examinations, of institution and instruction of those that are to be ordained, of visitations, of Counsels, of writing, of embassages, of Synods or Counsels: so the Governments of Athanasius, Basilius, Ambrose, and such like, have been full of businesses, and have comprehended MANY CHURCHES, that many nations might be furnished against Heretics, and that there might be some company of learned men in the Synods. Also john the Evangelists and after him Polycarpus, and many others, had always with them many companies of excellent men, both Teachers and Hearers, very famous for learning and virtue. 26 To this business there doth need many fellows and Ministers, who cannot live without maintenance and stipends: also it is needful that Bishops have some store of living, whereby they may be enabled to bestow and undergo necessary charges in Government. 27 Furthermore, the inferior Ministers may be promoted, as it were by certain stairs & degrees, to more weighty and ample functions, and also to greater commodities: of which S. Paul maketh mention, when he saith, They get to themselves a good degree, lest that, as a certain man did say, They first sit at the helm, before they handle the oaer. 28 But now, if the Policy of Bishops should be dissipated, contrary to the will of God, and the consent of Churches of all times; then there would follow, tyrannies, barbarisms and infinite vastness; because both Kings, and Princes, which do govern worldly Empires, are very often times busied in other affairs, little regarding the Ecclesiastical businesses. 29 Also there ought to be certain TIMES, 2. Time. days and hours, wherein they may meet together, and certain Lessons and Psalms fitting and agreeing to the times. 30 Wherefore the order of Festival days was not rashly instituted: for all Histories cannot be recited in one day; Of Festival Days. therefore it is more fit and commodious, that one part be propounded rather at one time, than at another. And seeing the distribution of the times, doth agree with the events, this is not only commendable, but also doth help the memory. 31 Neither have Men only kept a certain order of days; but also GOD himself hath in like manner observed an order of certain Feasts in his wonderful works, in the old and new Testament. 32 As when he willed that the Paschall lamb should be killed in the beginning of the Spring; so in the same time of the year, our Lord JESUS CHRIST was crucified, and rose again. As in the fiftieth day after the coming from Egypt, there was proclaimed a law, by manifest testimony, in mount Syna; so in the fiftieth day after the feast of Passeover, the Holy Ghost was given, also by manifest testimony. 33 Furthermore, 3. Place. there must be a public PLACE instituted for the sacred Actions of the Church: For that in the times of the Apostles, and afterwards in the Primitive Church, they met in the night time, and in private houses, yea even in caves and holes in the earth, which were called Cryptae from hiding, that was done of Necessity, which hath no law, as the Proverb is. 34 And for the ACTION, 4, Action. when the people shall be assembled in greater multitude, than Prayers and praises ought to be made in a known speech, and something ought to be read out of the holy Scripture; and other exercises of godliness performed, as shall be convenient and agreeable to good Order. 35 And specially those things which do preserve Discipline, as Catechize, Ecclesiastical censures, fasting, etc. 36 Furthermore, we must beware, that many Actions be not done together in one Congregation, which may mutually hinder one another; as it was among the Corinthians, when many Prophets spoke at once to the people, and when many took together the Lords Supper, some of them being drunken, and othersome hungry, 1. Cor. 11.18. etc. 37 Such confusion was frequent and usual in the Papacy. For at one time, in one and the same Church, were celebrated many and divers Masses, and other Offices. Thus much for Order. It followeth to speak of Decency. 38 Then are things said to be done DECENTLY in the Church, DECENCY, & such things as belong thereunto. when they are performed with gravity not rashly, with authority not vainly or lightly, and with unfeigned piety. 39 As for example. It doth more become Men to speak in the Church, and to undergo offices, than Women, as also S. Paul prescribeth: and those that are ancient, rather than young; and in the morning, rather than in the evening; for which cause the Church hath ordained the Lord's Supper to be administered in the forenoon. 40 Hereunto do those things belong, which the Apostles have delivered, concerning the holy Congregations to be assembled on the Sabbath day, (Acts 20.7. 1. Cor. 16.2.) concerning the manner and order of Prophecysing, of Singing, and Praying in holy assemblies (1. Cor. 14.5. etc.) of covering of women (1. Cor. 11.5.6.) of the rite of ordaining Ministers of the Church, 1. Tim. 3.4. Tit. 1.7. etc. 41 All which things, Note well. although they were delivered and ordained by the Apostles, yet are they of less importance and regard, than are the Articles of faith, delivered by them; because the Grounds of religion remain immovable and unchangeable; but these are changeable, and may be altered upon necessary occasions. 42 There is a double End of this Decency. First, The end of Decency twofold. that when such Ceremonies are enjoined, as do win reverence unto the holy exercises, by such helps, we may be stirred up to piety. 43 Secondly, that modesty and gravity (which ought to be inseparable companions of all honest actions) may herein be most apparent and visible. 44 CONFORMITY also seemeth to belong unto Decency. For it is a comely and Decent thing, Conformity belongeth unto Decency. that in the weightier businesses, when certain things, being of one and the same nature and kind, have also, as it were, like attire and accidences. Wherefore it is requisite that in the ministery there should be a certain Conformity. 45 For herein the variety and diversity of the external form, doth not only argue a certain levity, but also seemeth to import as it were a diversity of Religion, whereby the simple and unlearned sort, are oftentimes scandalised. 46 Now Conformity, Conformity what it is. is a certain similitude or likeness of parts one with another, or also of things altogether unlike. 47 And this in the Church is required; either in the Greater and substantial points; or in the Lesser and accessory. 48 That Conformity which is required in the Greater points, as in Doctrine, and Sacraments, is every way necessary, and no way Indifferent. 49 For if there were not in ALL Churches, one Faith, one Baptism, and one Mediator, than were some necessarily in error. 50 But in the Lesser points, as in Ceremonies and outward rites, there is no such absolute necessity of Conformity: And yet notwithstanding even this also aught to be endeavoured, and embraced with all diligence and care, both for the preserving of Decency, and also for avoiding of the scandal of the weak. And thus much also of Decency. 51 Also, EDIFICATION. even these things, which are done Decently, and in Order, both may, and aught to be referred unto edification. 52 For God forbidden, that the gravity of the gracious ministery of the Gospel, should be only outwardly painted, with an idle and pageant like Decency and formal Order, and not apply all things to edification: that is, to promote true piety and godliness; that so they may serve to the sincere Worship of God, either Spiritual and internal, or Corporeal and external, which yet is ordained for the internal. 53 For there are two things required of those, which either speak, or do any thing in the Church. The First is, that whatsoever they do, they perform it with a purpose and intent of edification. The Second is, that they add, to their intention, such a way and means, whereby Aedificacation may be attained. 54 Unto this end, that is, to edification, doth also appertain, the care and charge of DISCIPLINE, excommunication, and other moderate, and not superstitious, Censures of the Church, whereby the Ecclesiastical Prelates ought to enforce not only Lay men, but also the Ministers or Clergy, to an honest and sober life; and seriously to see that no man abuse the freedom of the Spirit, to the carnal liberty of the Flesh. 55 But if profane Epicures and belly-gods will not be restrained by the Prelates and Church-governors, The Civil Magistrates ought to aid and assist the Prelates of the Church. but rage and strive against them, contemning their Censures; then ought the Civil Magistrate to put his helping hand, and assist the Bishops. 56 But (with grief I speak it) there are many which are negligent, and careless in this point, being alway in a foolish jealousy, lest the Ecclesiastical power should grow too great or strong: for they themselves would feign domineer over the Gospel, the easy and sweet yoke whereof they can in no wise endure. 57 And thus, foolish men, while they endeavour to avoid one vice, they fall into another. 58 For as in former times, they did not only submit themselves to the spiritual, or rather carnal, slaves of Antichrist, as to their Ghostly Fathers, but also in a manner worshipped them, as Gods, with all honour and reverence. So now on the contrary, they never think themselves FREE enough, except they tread and trample under their feet the holy Gospel, and faithful Ministers of CHRIST JESUS, and reign over them, like as Lords do over their bondmen. 59 But it cannot be, but that Almighty GOD, will take an horrible revenge for this wicked contempt of his holy ministery and ordinance, and for the damnable ingratitude for the restitution of true Christian liberty and piety. 60 The Things Contrary to the Final Cause of Things indifferent, are I. Things contrary to the Final Cause. To institute Ceremonies for private gain or respect, or else so to abuse such as are already lawfully instituted. 61 II. To observe or ordain any Ceremony with an opinion of Worship, or of merit, or perfection, or of absolute necessity. 62 III. To surcharge and ouerburthen the Church with overmany Ceremonies, whereby many better actions are hindered or neglected. 63 IV. To admit no profitable or lawful Ceremonies, such as belong to good Order and Decency. 64 V. To change and alter Ceremonies often, and without grave and just causes: which thing cannot, but lie open to scandal. 65 VI To place Order in trifling pomps and vain shows which hath nothing in it, but gliding and glittering shadows. 66 VII. To call that, Decency, wherein is nothing but an empty delight or pleasure, and riot without any good fruit. 67 JIX. To institute unnecessary, scandalous and impious Ceremonies (cunningly painted, and varnished over to deceive the simpler sort, as it were by sorcery) to destruction, and not to edification. So much for the Final Cause. And hitherto have we spoken of the Causes of Things indifferent. CHAP. VI What Things be rightly and truly termed INDIFFERENT. WHat things are to be accounted & held INDIFFERENT, and what not; may be collected by the precedent Disputation, about the Definition and Causes of Things indifferent. 2 But yet for the more plain demonstration of this point; How Things merely Indifferent may be discerned. and to the end, that no error be committed in the Use of Things indifferent; these succeeding Distinctions, Canons and Cautions are diligently to be marked and remembered. 3 I. The General kind of every ceremony, 1. Distinction. rite, thing, action, fact, work etc. is either Commanded by GOD, or Forbidden. 4 If the General kind be Commanded, then also the Special kind, work, thing, or action itself, is rightiy termed INDIFFERENT. 5 As for example. This General kind, Order, or Decency in the Church is to be kept, is Commanded by GOD (1. Cor. 14.40.) Therefore all the Special kinds of this General, as, the circumstances of time, place, persons, garments, and such like, are free and indifferent. 6 But if the General kind be Prohibited and forbidden by GOD; then cannot the Special kind, or work be accounted in our own power, and indifferent. 7 As, it is Forbidden, that any man worship God with the Traditions of Men: Therefore the Popish Mass, and all other inventions of will-worship contained under a forbidden General kind, are not to be placed among Things indifferent. 8 II. Among Things indifferent, 2. Distinction. Some are Free and lawful, but at some certain Times: And some are Always Free and lawful. 9 Things in diffdrent at a certain Time, were the jewish Mosaical Feasts, observed by the weak Christians in the Apostolical Primitive Church; and so also was Circumcision and some such other Ceremonies, permitted by the Apostles unto the weaker sort in the infancy of the Church: otherwise it was lawful for any man, to neglect them at his pleasure. 10 And yet these things, before the revelation of Christ, were not free to be done, or not to be done; but necessary parts of religion, because they were commanded by God himself. 11 But in the Apostles time, although they were abrogated, yet they were made Indifferent, so that if any did observe them, for peace and quietness sake, he was not reckoned an offender against Christian faith. 12 Add also, that this was the will and counsel of GOD, that the Ceremonies of the Law should not be abrogated, and taken away altogether, and at once; but by little and little, one after another, until the Temple were utterly subverted: for he would not that the Temple should stand without any Ceremonies. But after that the Temple was taken away, then also were all the Feasts and Sacraments of the jews made unlawful to all the Church. 13 And this is that which S. Augustine wrote to S. Jerome, that the jewish Synagogue was to be lead with pomp to her funeral, and to be buried with honour. 14 Wherefore, after the Church was established, they ceased to be Indifferent, even as at this day also, they are Forbidded in the Church of Christ, according to the saying of S. Paul (Gal. 5.2.) If you be circumcised, Christ shall profit you nothing at all. 15 Those things which are Always Indifferent, are these; to eat flesh, and not to eat, to marry a wise, or to remain unmarried, to use a Surplice in the ministerial office, or not to use it, and such other things. 16 III. 3. Distinction. Indifferent things are considered two ways, First In themselves, as middle things, without relation to persons: Secondly, Relatively, as they are referred to the persons that use them. 17 Being conddered In themselves, then, Such things as are Indifferent in their own natures, are all free, and such as neither please, nor displease God: for they neither come under the compass of his precept, nor of his prohibition. 18 But being considered Relatively, they may be either Lawful, or Unlawful, according to the respective quality of the men that use them: who are of two sorts. 19 For some of them, are men Regenerate, and some Unregenerate, never borne again in the womb of the Church. 20 Among such as are Regenerate; some are Strong in faith, and some are Weak. 21 If any Regenerate man which is Strong in faith, do use any of the Indifferent things, without doubting or scruple of conscience, then are they to him Lawful, and his obedience in Things indifferent pleaseth Almighty God. 22 For we ought to be persuaded, out of the Word of God, what things are permitted, commanded, or forbidden unto us, according to that saying (Rom. 15.5.) Let every man have a full persuasion in his own mind. And again (in the vers. 14.) Nothing is unclean in itself; but to him that thinketh any thing unclean, to him it is unclean. And (in the 22. and 23. verse.) Blessed is the man that doth not condemn himself in the thing which he alloweth, etc. 23 Neither is the saying of S. Paul against this, That Things Indifferent want not the authority of the Word of God. when he writeth (in Rom. 14. vers. vlt.) Whatsoever is not of faith is sin. Because that those Things which are INDIFFERENT, do not altogether want the authority of the WORD OF GOD, but rather are established upon the same, for so much as concerneth the General kind of the particular fact, from whence it cometh, that the Work hath his estimation in the sight of God, if it be performed in faith. 1. Cor. 14.37. 24 Ezechias had no EXPRESS Word of GOD, for the taking away of the brazen Serpent, and yet it pleased God: because the General kind of that particular fact, was commanded by God, to wit, to take away all Idolatry, and the occasions thereof. And therefore this fact of Ezechias being done of faith, pleased God, and was acceptable unto him. 25 But if the Regenerate be as yet Weak in faith: that is, If they do use any of these Indifferent things to the scandal, either of themselves, or of any other, then are they unto them Unlawful, as is manifest. 26 And if a man Unregenerate useth them, or an Infidel, to him they are also Unlawful, because the minds and consciences of such men are polluted. (Tit. 1.15.) for Whatsoever is not of faith, is sin (Rom. 14. vlt.) that is, it is polluted, and accursed before God. 27 Now then, it remaineth that we express a certain Canon or RULE whereby we may assuredly know what Things are INDIFFERENT unto us, and what are not: and the RULE is this. 28 If these Traditions, on the one side, A Certain RULE to know what Things are Indifferent. be grounded upon the Written Word of GOD, or, at the least, be not repugnant unto it: and on the other side, tend to the advancement of godliness and piety; that is, if they be profitable, as well for the exciting, conserving, promoving of the Inward Worship, which consisteth in faith, hope, charity and a good conscience; as also for the more reverent exercising of the Outward Worship, which consisteth in the hearing of the Word, receiving of the Sacraments, public Prayers and such like: then we constantly affirm, that such Traditions and Ceremonies are profitable Indifferent things: and therefore being commanded by the Church, they are necessarily to be observed, and entertained as godly and wholesome. 29 The Reason of this Rule or Canon, is because all the Traditions of the Apostles, had these two things, First, They had Grounds from the Scriptures; Secondly, Profit to the furtherance and help of public piety and edification. 30 And this is manifested by two arguments. First, out of the general Rule which the Apostle prescribeth for these matters (1. Cor. 14.) Let all thingi be done to edification: and again, Let all things be done decently, and in good order. Secondly, by a particular Induction of those places, wherein we read the Constitutions of the Apostles, whereof I have thought good to express some Examples. 31 (1. Cor. 11.) The Apostle ordaineth, that Women should pray in the Church covered, and Men bareheaded. First of all, this is not repugnant to holy Scriptures. Secondly, the end of this Constitution, is honesty, the preservation of Decency, and the edification of the Church; that is to say, that the outward Worship may be performed with greater honesty and comeliness. Again, Another End of that Ceremony, is, that thereby every one might be admonished and put in mind of his own place and duty; namely that the Man is the head of the Woman: and the Woman was put in mind of her subjection to the Man: which things are profitable to the Internal Worship. 32 In the same place; the Apostle setteth down an order, for the due celebration of the Lords Supper, that all of them should meet and assemble together, and tarry one for another. First, he showeth that this aught to be done out of the Word of God, that is, out of the Institution of Christ himself. Secondly, The End hereof, is their Salvation, lest they should be guilty of the body and blood of Christ. Thirdly, that the same holy Supper might be celebrated with greater reverence. Lastly, that this outward Ceremony of meeting and assembling together, might serve to the inward Worship, namely to faith, charity, and the spiritual union of the minds, or souls. 33 (1. Cor. 14.) He ordaineth, how Tongues may be used in the Church; to wit, that no man speak in a strange language, without interpretation and explication. First, How many reasons doth the Apostle use, drawn out of the holy Scriptures, to prove this ordinance, to be according unto will of God, to be good and honest? After many Reasons used to that purpose, at last he bringeth the authority of sacred Writ; saying, It is written in the Law, I will speak unto this (unbelieving) people in divers tongues, and with strange lips, that so they may not hear me: as if the Apostle had said in other words, Suffer not these men, to speak strange tongues in your congregation, without explication; for this were a sign that God loveth you not, for he is wont to send such Prophets to the unbelieving Nations, whom he would not have to know his will, or to attain to the knowledge of the truth. Secondly, he plainly affirmeth, that the End of this constitution, is the edification of the Church, that they might have consolation, exhortation, instruction, etc. that is, that it might serve the inward Worship, faith, love and consolation of Spirit. 34 The self same thing may be said of all other Canons, Constitutions and Ordinances of the Apostles, all which, it were very tedious to repeat in this place. First, They have their foundation in the Word of God, or else they do not repugn the same. Secondly, They serve to advance piety, to stir up repentance and faith: and finally, they serve to the end, that the godly in the Church, may with greater desire, and more fruit, hear the Word of God, receive the Sacraments, believe his promises, and observe his commandments all their whole life. 35 Out of these things, which hitherto we have declared, these Conclusions following, do manifestly follow. 36 I. What Traditions and Ceremonies are not to be accounted Indifferent. Those Traditions, which of their own nature are contrary unto the Word and Commandment of God, or which cannot be performed without sin, are not to be numbered among Indifferent things, because in themselves they are Things impious and damnable. 37 II. Even then also, when Traditions do speak of things in their own nature Indifferent, yet they are made impious and doctrines of Devils, by adding unto them the false opinion, to wit, 38 1. Of Merit, as though the observation of them did merit Remission of sins. 39 2. Of Worship: as though God would be worshipped thereby, contrary to that express saying (Matth. 15.) In vain do they worship me with the precepts of men. Also that (of Ezech. 20.) Walk in my commandments, and not in the precepts of your fathers. 40 3. Of Perfection, as if their observation did make us perfect before God. 41 4. Of absolute Necessity, as if it were simply necessary, to observe them for Conscience sake. 42 III. Ridiculous, Scenical, or theatrical gestures, idle and unprofitable Ceremonies, which neither serve for Discipline, nor for Order, but rather make ostentation and appearance of heathenish vanity, and expose Religion to contempt and scorn; which obscure true Doctrine, and are the sinews of Popish superstitions; which make men profane and without all true reverence of God: such as are, a pish & ridiculous gestures, processions about Churchyards, carrying about of Images and relics, the laying of Christ into the Sepulchre, the Play of Christ's resurrection and ascension, and such like fooleries: None of these are to be ranged among the number of Indifferent things. 43 IV. Those Ceremonies which are, either the Seminaries of superstition, or cannot be used without superstition, or certainly without some show or appearance of superstition, which they draw with them inseparably by the very use thereof; do not belong to this place of Indifferent things. 44 V. Neither are those Ceremonies rightly termed Indifferent things; by whose use, the Enemies of truth are confirmed, or the weak Christians offended. For all Ceremonies ought to be helps, provocations, inducements, and sinews of godliness, edification, the works of charity, Discipline, good Order, and Comeliness. CHAP. VII. Of the lawful USE of Things Indifferent. THE true Church of God hath liberty at all tiems, and in all places, The Church uleth Things Indifferent freely. to use those things which are truly Indifferent, to her own purpose and commodity, or else to abstain from them; also, to change and alter them, according to her own will and pleasure. 2 For so saith the Apostle (Coloss. 2.16.) Let no man judge you in meat and drink, or in a holy day, or new Moon, or Sabbaths, which are but shadows of good things to come, but the body is Christ. 3 And (1. Tim. 4.) speaking of the Indifferent use of meats, Every creature of GOD is good, and not to be rejected, but to be received with thanksgiving: for it is sanctified by the word of God and prayer. Also, God hath created meats to be received of the faithful with thanksgiving, and of all them that know the truth. 4 And seeing there is a twofold Condition of man's life, one Worldly, which we call Animal, A twofold Condition of Man's life. because it respecteth our being in this present world; the other Spiritual, which is referred to the world to come: Meats and every external Indifferent thing, are referred to the first condition of life in this world, and they ought not to be conjoined or mingled with the Spiritual estate or condition. 5 Therefore the Apostle (1. Cor. 6.13.) writeth, Meat is for the belly, and the belly for meat: and again, Meat doth not commend us to GOD, for if we eat, we have nothing the more, neither if we eat not, have we any thing the less, 2. Corinth. 8.7. 6 Whereupon the words of S. Paul (1. Cor. 10.25.) concerning Christian liberty and power, are rightly opposed against jewish Traditions. Whatsoever is sold in the shambles, that eat, ask no question for conscience sake, for the earth is the Lords and the fullness thereof. 7 And this Doctrine is also taught by our Saviour Christ, when he reproveth the pharisees, for taxing his Disciples eating meat with unwashed hands. That which goeth into a man doth not defile him, but that which cometh out, that defileth the man: for that which goeth into the mouth, descendeth into the belly, and is cast forth into the draft, Matth. 15.11.17. 8 But the place of S. A place of Rom. 14.1. etc. concerning Things Indifferent, expounded. Paul (to the Rom. cap. 14.) is most clear of all others, about the use of Indifferent things, wherein he prescribeth three remarkable Rules, whereby we may know, both what, and how this is to be performed. 1. That the Weak in faith ought not to be rejected or scandalised. 2. That no man's Conscience be charged or burdened thereby. 3. That by outward and indifferent things, we ought not to judge of other men's faith and religion. 9 And for the better understanding of that place of the Apostle, we will paraphrastically expound the nine first verses of this XIV. Chap. whereby this matter shall be made more clear. 10 Seeing there are many younglings, A Paraphrase of the 1. verse. weak or sick in faith, and such as have not attained to any great measure of spiritual strength, because they have not learned thoroughly the Doctrine of the Gospel, and the true use of Christian Liberty, but are still in opinion, that they are bound to observe the Ceremonial law of Moses, about forbidden meats, and other such external rites: yet they hear the Gospel preached, and are no enemies thereunto; it is therefore necessary, and not the least part of Christian charity, that such persons be not offended, but rather cherished, patiently tolerated, taught and instructed with all meekness and lenity, that they may be delivered from their present scruple, doubtfulness, and anxiety of mind and Conscience. And this aught to be done, not only by permitting them to live after such manner as they please, but also, by courteous and familiar conference, and connivency, and by applying or conforming our manners and behaviour to theirs, by a peaceable and delectable society or conversation, so long, until they be brought without all contention, scandal or dispute, to lay aside their vain persuasions, and to understand the doctrine of Christian Liberty, how by JESUS CHRIST we are delivered from sin, wrath and damnation; and therefore much more, from Ceremonial types, rites, sacrifices, observance of days, choice of meats and human Traditions. And before they can be brought to bear these things, their Consciences ought not to be troubled, neither aught any man to reason with them contentiously, racking and snatching their words, sayings or actions, unto the worse part: but their weakness is to be tendered, and cured by little and little, seeing they do not sin of malice, nor have any purpose to defend their errors stubbornly, but are docible, albeit they are not as yet confirmed and settled in judgement. 11 Hereupon, when those which are Stronger in faith, Verse 2. and well instructed in the Doctrine of Christian liberty, do know, that, notwithstanding the law of Moses, yet they have a freedom to eat any kind of meat, without any offence of God: And the Weaker, on the other side, strain at all the law of Moses, both for meats, days and other things, living upon herbs, and abstaining from meats, thinking that their religion cannot be sound and sincere, nor their conscience quiet, except after their old fashion they live according to the law of Moses; From hence one side falleth to despise another, and mutually accuse each others manners, whereby simultation, jealousies and contentions arise. Yet neither of both sides do well. 12 Wherefore, Verse 3. they ought to handle the matter in this sort. The Stronger that can eat any kind of meat, must not contemn, deride, or set light by the other which are Weak, as though they were blockish, superstitious, stubborn, froward, ignorant in the doctrine of Christian Liberty. Contrariwise, the Infirmer and weaker sort, which are not yet persuaded of Christian Liberty, but hang upon Moses Law, must not rashly condemn their Brethren, that abstain not from forbidden meats; or proclaim them, wicked, profane, rash and polluted persons. For there is one LORD of both, whom they serve, because they are both the members of Christ; converted unto the true faith and religion, and have one common right of Redemption, and know that they are equally cherished and nourished by the fatherly love of God. 13 Unto this their LORD, Verse. 4. and GOD, shall every one render an account for himself; not this man for thee, nor thou for him. And therefore it is nothing unto thee, what thy neighbour doth in this point; for he is not thy servant, but the servant of God. It is GOD'S right, and not thine, to give judgement or sentence upon his servant, who, if he do not well, shall be chastened by the Lord, but if he do well, he shall be approved and commended by him: and both these things shall be performed, without thy gain or loss, because that this whole business doth nothing at all belong unto thee. See therefore that thou do thy own duty, and cease from contemning and condemning thy Brother, for mere Indifferent things. And although he seem to thee, to sin every day more and more, and to wax worse and worse; yet is the contrary true: for he shall be established and confirmed, and so shall remain and be safely preserved in the grace and favour of God. For GOD (of whose good will and helping grace, we are well persuaded) who is wont to enlighten his own children, and to adorn them every day with increase of grace, is both able and willing to strengthen that weak member, that his faith may alway abide sound and safe, and receive no damage or hindrance by these In different actions. 14 I add also this. One man, Verse 5. after the law of Moses observeth the difference of days, as Sabbaths, the new Moons, the feast of Tabernacles, and such other holy days, although he know that none of these things are requisite and necessary to salvation. Another man observeth none of these, but accounteth all days Indifferent; one while labouring, another while resting, even as seemeth best unto himself: and yet is not a contemner of Religion, nor offendeth good men, nor yet with any untimely actions troubleth the peace of the Church. But whatsoever any man doth, he must principally regrad, that he be fully persuaded of the lawfulness of his own fact or deed, and consult with his own conscience, according to the rule of the Word of God, doing nothing doubtfully, but examining every thing, by a true and lively faith (which is a full assurance) and not hurt his conscience, by any rash and intemperate endeavour, or by the desire and lust of contention. 15 For they which are yet weak in faith, Verse. 6. and do observe the Festival days, after their old manner, but without opinion of Necessity, Merit, or divine Worship in them, they do not sin against God, but observe that difference, for the glory of God, until they be better instructed. And those which have perfectly learned the doctrine of Christian Liberty, and do (without scandal) not observe any of those Feasts, do not only not offend against God, but rather do that thing which cannot displease him. In like sort, he which eateth of every meat, doth not sin, but please God, unto whom he rendereth honour, and praise, and thanks, with all reverence, for all sorts and dishes of meats set before him. And he again, which abstaineth from some certain meats, contenting himself with herbs, doth not evil, but pleaseth God, unto whom also he giveth thanks, having a special care and regard of the tenderness of his conscience. 16 The Sum is. Verse 7. Whether we use our Christian Liberty in Indifferent things, or whether for reasonable causes, we abstain from the use thereof, for a season: yet we please God, and are approved by him; because all our actions proceeding from faith, whether we live, or die, tend to the praise and glory of his Name. For no man liveth for himself, or for his own commodity: No man liveth, or dieth to himself: No man ought to respect himself alone, nor once to imagine, that he can live by his own will and pleasure. For the faithful do acknowledge with thanksgiving that they have not their own, but the will and word of God, for the rule and canon of their life, acknowledging also that unto him alone they shall give account of their doings, being subject to his power, law and jurisdiction, both in life and death. 17 Therefore whether we live, Verse 8. we yield grateful obedience to God, which he accepteth; or if we die, we give him the same obedience, and are patiented in death: and alway both in life and death, we are his beloved Sons, the Brethren of our own only Saviour jesus Christ; yea we are wholly the Lords, and LORDS ourselves, being equally cared for, and respected by our Lord, 18 Who died for our sins, Verse 9 and rose again having overcome death, and now liveth for ever, the LORD both of quick and dead; who taketh us into his tuition and custody, and so nourisheth and saveth us, that whether we live or die, yet willeth us to be saved, that we might also live with him for ever. 19 Now we will join unto this Paraphrase, Canons of the lawful use of Things in different. certain Canons, whereby the lawful USE of Things indifferent, may more clearly and evidently appear. 20 I. 1 Among all those things which are commanded by GOD in his express law, there is not one of them, but aught to be confidently used, performed and taught, without fear of Scandal. 21 And that, Note well. because the Cause of faith, is to be preferred before Love: even as this one sentence (Act. 4.19.) doth abundantly prove, It is better to obey God, than man. And our Saviour Christ also speaketh of himself, (Matth. 10.34.) I came to send a sword, and not peace, etc. 22 Hereupon you may observe, that if the Church or any Magistrate shall command any thing, against the Law of God; you must not obey it, but constantly and confidently gainsay it. For we are no further bound to obey the Laws of our Superiors, than they stand in correspondency and similitude, with the Law of God. 23 No creature hath any power to command, or to do any thing contrary to the Commandments or Word of God; as we are taught by the first Precept of the Decalogue, Thou shalt have no other Gods, but me: and in another place, Walk in my Commandments, etc. 24 II. All necessary things must be done: 2 In things that are not absolutely necessary, we must ever observe that temper and moderation, that our examples hurt not other men's consciences, or break the common bond of concord & amity: as the Rule of the Civilians doth sufficiently declare; Quod tibi non nocet, & alteri prodest, id praestandum est. That which hurteth not thee, but profiteth thy brother, that aught to be performed. For it is a just thing, to abridge and restrain ones own liberty and privilege, for the salvation of another: as travelers, in a common journey, wherein the strongest and best footman tarrieth, to accompany the weakly, not overgoing him. 25 III. 3 All Indifferent things being considered In themselves, and in their own nature, are lawful and good. In Use, they are indifferent and free. By Accident, they are evil and unlawful, as when they are performed by the Unregenerate or by the Regenerate with scandal, either of himself, or of others. And by Accident they are necessary to be done, as when they are commanded by the Church, and cannot be omitted without great scandal & offence. Act. 15.28. 26 IV. Such Indifferent things, as are commanded, 4 either by Ecclesiastical, or by Civil authority, do not bind any man to the performance of them in case of absolute Necessity. 27 Because CHRIST himself dispenfed with his own divine Law in case of necessity, when his Disciples plucked and rubbed the ears of Corn, Matth. 12.1. etc. 28 And that all laws, both Ecclesiastical and Civil, may be dispensed withal, in peril of salvation, S. Paul evidently teacheth (2. Cor. 13.10.) when he saith, We have power to edification, and not to destruction. 29 In like manner (Col. 2.22.23.) if there be any peril of the body, the same S. Paul dispenseth with it; where he condemneth foolish laws and ordinances, against the necessity of the body, As, Touch not, Taste not, Handle not, which all perish etc. 30 V. 5 If our Adversaries require the observation of their Traditions, as of things of absolute necessity to salvation; then in their presence, and to their teeth, we may safely do the contrary, without respect of scandal: for every part of Christian Liberty ought to be so dear unto us, and safely preserved by us, that we may not yield any piece or fragment thereof, to treacherous or malicious minded Adversaries. 31. From this occasion it is reported (Matth. 15.12.13.14.) Thou hast heard that the pharisees were offended at this saying: our Saviour Christ maketh this answer, not caring for the offence of such vipers; Every plant which my heavenly Father hath not planted, shall be plucked up by the roots. Let them alone, they are blind guides of the blind, etc. 32 And for this cause, S. Paul would not circumcise Titus, at the request of the jews, requiring it as a thing necessary, Galath. 2.3. 33 VI. 6 If there be any among the weak, that may be instructed, for their instruction sake, any man may do contrary to the usual Traditions or Ceremonies, that so he strengthen and confirm their tender consciences. 34 So S. Paul reproved Peter, because that by his example, he did not confirm their consciences, which were weak among the Gentiles. 35 VII. Amongst those weak ones, 7 which may be easily instructed, we must both do the work of charity, and observe the Traditions. 36 Even as S. Paul did when he came to jerusalem, where among a great multitude, he found a very few, that understood plainly the Liberty of the Gospel, he both observed the Traditions, and was himself also shaved, according to the manner of jews. 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 observe the Ceremonies of the law; and again there were some that did not observe them. Now when the observants saw such as did not observe them, they began to doubt in their minds and consciences, whether what they did were lawful, or no? and stayed not here, but also went farther, beginning to think amiss of Christian religion, as though it gave liberty to the flesh, against the Law of God. And many times the Weaker were drawn against their consciences, following the example of the stronger, to neglect the Ceremonies; whereupon afterwards they fell to be perplexed. Hear S. Paul chargeth the stronger sort, to bear with these, until they were better instructed and learned; when he saith, Bear with the weak in faith, etc. Rom. 14.1. 38 JIX. 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 just cause, Act. 15.28. 39 IX. 9 We must take heed of multitudes of Ceremonies, albeit otherwise they be tolerable in themselves, for thereby pure Religion and true piety, is not only very often not helped, but much hindered, obscured and impaired, if not clearly extinguished. CHAP. JIX. Of the power of Laws, especially of Ecclesiastical Laws: & whether they bind the conscience. where also is handled of Civil and Ecclesiastical Magistrates; and of Christian Liberty. BEcause the LAW of God (the sum or abridgement whereof, Of human laws is comprised in the Decalogue) containeth many general principles; out of which, every man is not able to collect and derive special Conclusions or Laws, for the common benefit of Church and Commonwealth; therefore it was needful that Almighty GOD should raise up special wise and understanding Men, who might more sufficiently and prudently expound and draw exact Rules out of that Divine Law, for the profit and conservation of the Commonwealth. 2 Hence first of all, proceeded all HUMAN laws, which were not only conceived, declared, and proclaimed by Men, as Ministers and Messengers, but derived out of Man's understanding and wit, as from an author and inventor. 3 Now if these be just and righteous, they are worthy the name of laws, but if they be unjust and tyrannical, who can afford them such a title or appellation? 4 Wherefore to the intent, What things are required in just Laws. that we be not deceived in our judgement, let us see what things appertain to the right ordination of every Law. 5 There are two things requisite in every just Law; Necessary Reason; and Just or lawful Authority. 6 Necessary Reason doth also depend upon two things; 1. Necessary Reason. to wit, upon the Original of the Law; and upon the End thereof. 7 The Original of every Law, The Original of human Laws. aught to be taken out of the only fountain of Laws, namely, THE ETERNAL LAW OF GOD, commanding the eternal LOVE of GOD and man.. 8 The End of the Law is twofold, Subordinate, The End of Laws. and Principal; whereof the former, which is the safety & profit of the people, aught to be subject unto, and serve the latter, that is, the Principal, which is, the Glory of God. For if any Law doth not serve for this purpose, it cannot be just? 9 The Authority or power which is requisite to the sanction or ordinance of a righteous Law, 2. Just Authority. is the sovereignty of the lawful Magistrate over his Subjects. 10 This sovereignty, albeit it may seem to be always just, in respect of the Subjects, yet it degenerateth and becometh unjust, if it be not subordinate and subject to the the Law of God. 11 For as all human authority is sinite and limited, human Authority ought to be subject to that which is Divine. so of necessity it must be subordinate and subject to that authority which is infinite, of which sort there is no other authority, but only Gods'; from which, if any human power doth serve, by abuse it becometh unjust and tyrannous. 12 human Laws are of two sorts, Ecclesiastical, human Laws twofold. 1. Ecclesiastical. and Civil. 13 Ecclesiastical Laws, are the Determinations of Circumstances, necessary, or profitable for the keeping of the Moral Precepts of the first Table. 14 For they belong, either to the preservation of good order and comeliness in the Congregations of the Church, in the use and practise of the Ecclesiastical ministery; or to the outward exercises of piety, whether public, or private; or for the avoiding of the Scandal of the weak, and for their conversion to the Church and knowledge of the truth; as we have said before. 15 Civil Laws, 2. Civil, are the Determinations of Circumstances necessary or profitable for the keeping of the moral Precepts of the second Table. 16 Because they concern the Conservation of Order and Comeliness in common life and civil society, and of peace amongst men. 17 And albeit both the Ecclesiastical and Civil functions be, Both the functions have all others subject unto themselves. every one in regard of itself, Principal, having all other functions subordinate and subject thereunto, yet are they distinguished one from another, by certain bounds and limits in the administration of the affairs 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 hearken and yield obedience, as the inferior citizen of lowest degree. 19 And the Civil Magistrate taketh charge and care, The Magistrate. that the Word be truly taught, preached and received; punishing, with the external sword the violators and contemners of Discipline, whether they be Ministers, or common people. 20 And this is certain, The Ecclesiastical and Civil functions are distinct Offices. that these two Offices or functions, are distinct and different one from the other, which Satan hath marvelously confounded in the Papacy; but we, and all other good Christians, must watch diligently, that they be not confounded again. 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 family. For as these Offices are divided and severed, so ought also the Persons to be. 22 And yet ONE MAN may undergo and bear both Persons, Whether one and the same Man may bear 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 York; and yet the Duke of Cornwall cannot be Archbishop of York. 23 A Bishop, as he is Bishop, hath no power over the Church, to impose any Law, Tradition, or Ceremony, without the consent thereof, either express, or implied. 24 Because the Church is a free Lady or Mistress, and the Bishops ought not to bear rule over the faith of the Church, nor to oppress or burden her against her will. For they are the Stewards and Ministers of the Church, and not LORDS over the same. 25 But if the Church doth give her consent, and join as one body with the Bishops, than they may impose what they please upon themselves, (provided it be not against the analogy of faith) and so again omit and release the same at their own pleasure. 26 A Bishop, as he is a Prince, much less may burden 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 Civil estate. 27 A Bishop, as he is a Prince, may impose whatsoever he thinketh good upon his Subjects, as they be Subjects, and they are bound to yield obedience thereunto, so it be godly and lawful. For than they obey, not as they are the Church, but as citizens and Subjects. For there is a twofold Person in one and the same man. 28 So N. as he is Duke of Cornwall, commanding all his Subjects to keep a general fast, or any other such lawful thing, this commandment 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 subject to some other temporal Duke or Prince, albeit they be of the Province of York. 29 Even as N. compelleth his Servant to be obedient unto his Economical or Domestic Laws and Orders, but not his Church N. 30 But to come nearer the point, The Office of the Civil Magistrate in Ecclesiastical matters. there is a threefold Office of the Civil Magistrate in Ecclesiastical affairs. First, that after the example of David (1. Chron. 16.27. &.) he provide, that true Doctrine & the sincere Worship of God may flourish in every part of his kingdom; and that the Churches may be rightly settled and governed by able and sufficient persons. 31 The Second Office is, that the Magistrate do by his public authority approve & establish that Order, which was ordained by GOD himself for this end and purpose. Even as the godly King jehoshaphat destroyed the groves, and took away the high places out of juda, and sent his Nobles with the Priests and Levites through all his kingdom, with the Book of the Law, which they had, that they might go about all the cities of juda, 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 jerusalem, to offer the Passeover to JEHOVAH the God of Israel. 2. Chro. 30.2. etc. 33 And so Nehemiah caused the Book of the Law to be read in the ears of the people, and according to the Law therein contained, he separated and put away all the strange wives, which the Israelites had married, contrary to the ordinance of GOD, Nehem. 13.1. etc. 34 The Third Office is, that they provide, that all those things, which do appertain to God, and concern the consciences of men, be administered only by the Ministers of the Church: and yet themselves ought to assist and defend the ministery with their presence, counsel, protection and authority: so as there may be a conjunction, and not a confusion of both these Orders and functions. 35 According to the Rule and counsel of David, to his son Solomon, when he exhorteth him, to the care and charge of building the Temple, and also of providing for the holy Worship of God (1. Chro. 28.21.) Let all the Priests and levites be with thee, in all the ministery of the house of God. 36 The Sum briefly is. The Civil Magistrate is the keeper of the Law of God, for so much as concerneth the outward discipline: that the difference betwixt the ministery of the Gospel, and the Magistracy, may alway be preserved. 37 The ministery of the Gospel, proponeth the Gospel of grace, whereby the Holy Ghost is effectual in the believers; as it is (2. Cor. 3.6.) He hath made us able Ministers of the new Testament, not of the letter, but of the spirit. 38 And yet in the mean time, the Magistrate hath his outward Office, for the repressing of all Scandals, for forbidding Idolatry, as well as adultery and murder. Which thing is notably manifested by S. Paul, saying, The law was given against the unrighteous, profane, and despisers of God. And the same Apostle calleth this the LAWFUL use of the Law, namely, when the Magistrate, by outward punishment, represseth all offences committed against the Precepts of the first and second Table. 39 But here ariseth a very difficult Question, 1. Question. Whether human Laws do bind the Conscience? concerning the observation of human Laws; namely, Whether human Laws do simply bind the Conscience? And, With what conscience they are to be observed and obeyed? 40 Some boldly and magnifically brag of their CHRISTIAN LIBERTY, whereby they affirm, that in corporal things, they are exempted and freed from all Politic servitude and obedience. For, say they, if Obedience be necessary, then is there no Liberty; for Liberty and Obedience are things repugnant one unto the other. 41 Others hold, that the obligation of Ecclesiastical and Civil Laws are different and unlike, affirming that the Civil Laws do simply and absolutely bind the Conscience; and that the Ecclesiastical Laws do bind only in case of Scandal. 42 Unto whom we Answer: First, Of the Necessity of Laws among Men. As concerning Christian Liberty: there be some men so wild and rude by nature, that they hate all Laws, as they do a prison or jail, and never think themselves FREE enough, except they break all the chains and bonds of Civil obedience and Brotherly society. 43 But if once they did, but in their conceits, imagine such an estate of life, wherein there were no laws at all, then should they be forced, though against their will, to confess that that life of Man cannot want the safeguard and defence of Laws. 44 For in that lamentable and miserable estate, there appeareth nothing, but a confusion of all licentiousness and wickedness, and a commixtion of all heinous crimes, committed with freedom, without any controlment; all places abounding with robberies, slaughters, rapines, thefts and deceits. 45 Wherein no man bridleth or curbeth his own lusts, but dareth commit any villainy that cometh into his mind: so as no man, good or bad, can be secure and safe from open wrong, oppression and violence of others. 46 And to conclude, in this estate, there is not any appearance of the life of Men, but of Beasts, or rather of monstrous Cyclopes; who being asked in the Poet Euripides, what kind of life they did lead: they answered, We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brutish rogues and vagabonds, wandering from place to place amongst beasts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not one of us do hear or regard another. 47 Now by this it may be sufficiently acknowledged, how much we are to attribute to laws and ORDER, which whosoever goeth about to abrogate, or to remove from human society, it were verily to remove, or to take away the Sun out of the world. 48 And yet by this we do not abolish the Doctrine of Christian Liberty, The Obedience of laws taketh not away Christian Liberty. which concerneth matters of far greater importance, than civil and external Liberty. 49 But wicked Epicures and godless men, do above measure stretch and strain this doctrine, transferring it to that Liberty of the flesh, which is not allowed by God: because under the pretence of Liberty, they seek immunity from all Civil charges and burdens, from all Laws, and from Magistrates; whom our Lord JESUS CHRIST himself did not only by word, but also by his own example teach, that he doth not abolish the lawful Magistrate, or any godly and profitable Laws and Constitutions: but rather that he perpetually ratifieth them all, giving moreover this perpetual Rule or precept, Give unto Caesar the things which are Caesar's, and unto God the things which are Gods. 50 And for the more clear manifestation, Of Christian Liberty. and evident demonstration of this point, we will a little more exactly, (though briefly) express the sum of the Doctrine of Christian Liberty. 51 The LIBERTY of the Sons of God, is that benefit, whereby they by Faith are made the SONS OF GOD, and by the Righteousness of JESUS CHRIST, are delivered from spiritual bondage and thraldom, Galat. 5.1. 52 And this is called CHRISTIAN LIBERTY, aswell because it was obtained by JESUS CHRIST, as also because by him it is imparted, and left by perpetual legacy, to all Christians and faithful men of all ages to the world's end. 53 And this is, Liberty twosold. either Common to all the Believers and faithful men in the old and new Testament, or Proper and peculiar to them of the new Testament only. 54 I. I. Common, which is threefold. The Common Liberty of all the faithful in the old and new Testament, is threefold: First, from the Rigour and severity of the Moral Law. Secondly, the Bondage of sin. Thirdly, from the Yoke of human Traditions. 55 The Liberty from the Moral Law, is twofold: First, 1. From the rigiour of the Law. from the Strict exaction of perfect obedience. Secondly, from the Eternal curse and punishment, for violating the Law. 56 Whereupon it followeth, that we also have obtained Liberty from the power and tyranny of the Devil, from condemnation, and death eternal. joh. 8.26. 57 And herewith we are comforted and encouraged in the Combat of conscience, before the judgement feat of God. 58 The Liberty from the Bondage of sin, 2. From the Bondage of sin.. is that whereby we are delivered from the rule and dominion of Sin, or from sin reigning in us, that it might no more bear rule over us; but being justified and endued with the Holy Ghost, we may willingly and of our own accord, without constraint or bond, serve and live to GOD in all righteousness (joh. 8.34. 2. Cor. 3.17.) Where the Spirit of the Lord is, there is liberty. Rom. 6.6. etc. 2. Pet. 2.19. Galat. 5.13. 59 The liberty from the Yoke of human Traditions, 3. From the Yoke of Traditions. is that whereby all the faithful are freed from observation of men's Inventions, Ceremonies and Superstitions, which are obtruded and thrust upon the Church under colour of piety and religion, or else imperiously and by absolute power and tyranny commanded. 60 Such were the Pharisaical Traditions, which the faithful did not regard. (Matth. 24.4. Matth. 15.2. & 9.14.15.) Of this Liberty speaketh S. Paul, 1. Cor. 7.23. 61 II. II. Proper. which is twofold. The Proper Liberty of the Faithful in the new Testament, which is specially termed CHRISTIAN LIBERTY, is twofold: First, Freedom from all the judicial Laws and Ceremonies of Moses. Secondly, Freedom in Things Indifferent. 62 Liberty from the judicial and Ceremonial laws, 1. From the Ceremonials of Moses. is that whereby Christians are released from observing of those laws, namely, in as much and as far, as they concern only the Polity of Moses, and the instruction of the ancient people of the jews, Act. 15. 1. Cor. 9.1.19. 2. Cor. 3.17. Heb. 9.10. 63 For those things which are of the law of Nature, are not abrogated by Christian Liberty, but all Nations are still bound to obey them. 64 Liberty in Things Indifferent, 2. Liberty in Things Indifferent. is that by which Christians are free in the use, or abstinence of middle and indifferent things (1. Cor. 9.1.) which may be, either observed, or omitted, by force and virtue of Christian Liberty. 65 They may be observed verily, and kept for quietness and concord's sake, also for avoiding of Scandal (Rom. 14.15.16. 1. Cor. 8.19. & 11.29. 2. Cor. 11.12.) But yet so, as that the false opinion of Merit, Worship, Perfection, and Necessity, be removed and taken away. 66 Also they may be neglected and omitted without Sin, out of the case of Scandal, and without the appearance of the denial of the truth, and without the omission of necessary Confession. 67 They that, neglecting these things in the Reformed Churches, do violate such Indifferent Ceremonies, do grievously sin, albeit they cry out a thousand times Christian Liberty, Christian Liberty, etc. and make that a pretence, either of their boldness, or of their obstinacy. 68 Hence appeareth manifestly, The Servitude of the body repugneth not Christian Liberty. that neither Corporeal and outward Servitude and Subjection; as is that of Inferiors towards their Superiors; nor yet that Servitude and subjection, which is of the Spirit towards GOD (whereof the Apostle speaketh, 1. Cor. 9.27.) do any way repugn Christian Liberty: seeing nothing hindereth, but that a man may be free in mind, who is a Servant touching the Body. 69 Therefore S. Paul saith (1. Cor. 7.21.22.) Art thou called being a Servant? Care not for it; as if this calling were unworthy of Christ: But if yet thou mayest be free, use it rather. For he that is called in the Lord, being a Servant, is the Lords free man: likewise also, he that is called being free, is Christ's Servant. 70 The Kingdom of Christ, is a far other thing, The Kingdom of Christ what it is. then Political and Civil Liberty, namely, the restitution of eternal life, and everlasting righteousness: and is gathered in this life, of divers and sundry Nations, who use several Policies, Laws and Government. For it is most certain, Note well. that the GOSPEL HATH NOT ORDAINED ANY external OR CORPOREAL POLICY: but permitteth us freely to use the Policies of ALL Nations, as we do freely use the aer, meat, apparel, and arts amongst all Nations. 71 Yea he will have us (concerning the Body) to be subject to the Laws proper unto the Body, of meat and drink, of apparel, of Politic order: because meat, drink, apparel, wedlock, the education of children, Politic socientie, and defence, are NECESSARY for the Body: and it is written, We own honour unto the Body. 72 But yet the Consciences of the faithful are exempted from the power of Man, God only hath to do with men's Consciences. because our Consciences have to do, not with men, but with GOD only: neither are our Consciences bound by any Laws, but only Divine. 73 For, as the Prophet saith, JEHOVAH is our Lawgiver (Esay 33.22.) and the Apostle also, There is one Lawgiver, which can both save and destroy, jac. 4.12. 74 They therefore that impose Laws upon men's Consciences, do challenge unto themselves power to save, and to destroy, and do rob GOD of his own right. 75 And indeed, what difference should there be, betwixt human and Divine Laws; if they should as well bind the Consciences, as these do? So should any edict or commandment of man, be equal unto the Divine Precepts. 76 But lest any man stumble against this stone: A twofold regiment to be considered in man.. First, we must diligently observe the difference betwixt the Spiritual or internal, and the Politic or external regiment of man: for by the former, the Conscience is informed in the exercises of piety, and of the Worship of God; and by the latter, it is instituted in the outward duties of humanity and civility. 77 Now then, How man is subject unto human Laws. according unto the external and Politic regiment, every Christian is necessarily subject to all human Laws (I mean such as are lawful and just) whether they be made by the Civil Magistrate, or by the Church. According unto the internal and Spiritual regiment, the Consciences of the faithful are free before God. 78 The mixture and confusion of this difference, ought carefully to be avoided; lest that from Spiritual freedom, Politic Liberty be preposterously inferred. 79 Again, That Law is said to bind the Conscience, which doth simply and absolutely bind a man, without any consideration, regard, or respect, either of Men, or of any Circumstance. 80 So we ought simply to obey the Divine Commandments of almighty God, without any regard or difference of men, or of time, or of place, or of any other circumstance. 81 But we ought to obey human Laws, How far we ought to obey human Laws. because they are necessary for conservation of peace and tranquillity; NOT SIMPLY, but so as the Circumstances require. 82 As, he that is an English man, and liveth in England, is bound to yield obedience unto the Laws and policy of England: but if the same man go over into France, than he is not necessarily bound to obey the English Laws. 83 Which is a manifest and invincible Argument, that the Conscience was not simply and absolutely bound by those Laws; for than they were to be observed, as well in France or any other place, as in England. 84 Furthermore, Albeit S. Paul willeth, Of the place of Paul, For conscience sake etc. that the Magistrate should be obeyed, for Conscience sake, (that is, lest by our rebellion and contumacy against the Magistrate, we offend GOD; that so we might retain a good Conscience before him, who hath set the Magistrate over us) yet he doth not tie our Consciences with politic Laws, but only willeth that the Magistrate be obeyed so far, as he commandeth honest and lawful things, agreeing with the Word of God: because we have received this commandment from God, which ought in no wise to be gainsaid, or resisted, Rom. 13.5. 85 The Apostle doth not ensnare and entangle our consciences with every particular edict or precept of the Magistrate, but speaketh only of the AUTHORITY itself, which is holy, and may not be contemned, with a safe Conscience. 86 For it is the commandment of GOD, that we submit ourselves unto the Magistrate, and this Precept of God toucheth the Conscience. 87 Therefore we ought to obey the Magistrate, NW. in respect of the General kind, for Conscience sake: because we are by the general precept commanded, to yield obedience and subjection unto the Magistrate: yet the particular Laws of the Magistrate have no dominion over the Conscience. 88 To conclude, when we observe the particular Laws of the Magistrate, we do not respect the Precepts themselves, as if by performing of them, our Consciences were satisfied: but we respect the End, that is the Will of GOD, which commandeth obedience unto honest and just Laws. 89 Yea we willingly, readily, and with a free Conscience, obey all Laws necessary for preservation of peace, and Civil society; or such also, as concern Order and decency: yea and that, albeit we do not see and perceive that order. 90 The Sum is. Albeit GOD only doth properly bind the Conscience, yet in as much as either the Magistrate, who is the Minister of God, doth judge it behoveful for the Commonwealth, that some thing, although in itself lawful, be not done; or the Church, having a special regard unto Order, Decency, or Edification, doth lawfully and orderly make some Laws concerning Things indifferent; such Laws (we absolutely hold and affirm) the Godly ought to obey: And they do altogether bind the external work; yea and the Conscience also so far, that no man, wittingly and willingly, with a rebellious or contumacious mind, may without Sin, either do such things, II. Question. Whether Ecclesiastical & Civil Laws bind alike? That Civil and Ecclesiastical Laws have the same authority and bond. Proved, 1. From the Efficient Cause. 2. From the right of authority. as are so prohibited; or omit such things, as are so commanded. 91 It remaineth that we speak of the other Question; to wit, Whether Ecclesiastical and Civil Laws do bind alike? or, Whether they bind with different obligation? 92 ANSWER. The obligation of both these Laws, is altogether like: for the one bindeth as much as the other, which may be proved by many Reasons. 93 First, from the Efficient Causes: for GOD is the author of both Powers, Ecclesiastical and Civil, Luc. 22.25.26. 2. Cor. 10. 94 Secondly, from the right of Authority. The Civil Magistrate, by Divine authority, hath right out of the second Table of the Moral Law, to determine those things, which appertain to the defence of corporal life, and unto civil Society. 95 So also, the Ecclesiastical Power, by Divine ordinance, hath right, out of the first Table of the Decalogue, to determine the particular Circumstances appertaining to Religion and the Worship of God. 96 Thirdly, 3. From the transgression of both Laws. By the violation and breaking of Civil laws, the second Table of the Decalogue is broken; because either something is detracted from the Commonwealth, and politic society hurt; or else some occasion of hurting it, is yielded. 97 So also, by the transgression of Ecclesiastical Laws with scandal, contempt, contumacy, or careless negligence, the first Table of the Decalogue is violated, unto which they are subordinate and serviceable. 98 Fourthly, Even as it is said of the Civil Magistrate, 4. From Divine authority. Let every soul be subject unto the higher powers (Rom. 13.1.) Whosoever resisteth power, resisteth the ordinance of God (Rom. 13.2.) Put them in remembrance, that they be subject to principalities and powers, and that they be obedient, etc. (Tit. 3.1.) See also, Ephes. 6.1. Coloss. 3.22.23. 99 So also it is said of the Ecclesiastical, Obey them that have the oversight of you, and submit yourselves: for they watch for your Souls, as they that must give account, (Hebr. 13.17.) He that heareth you, heareth me; and he that despiseth you, despiseth me, (Luk 10.16.) If he will not hear the Church, let him be unto thee, as an Ethnique and Publican, (Matth. 18.17.) Ye know what Commandments we gave you by the Lord jesus. He therefore that despiseth these things, despiseth not man, but GOD, who hath given us his Holy Spirit. 1. Thess. 4.2.8. 100 Wherefore seeing the right of both powers be like, the Laws also bind alike. 101 Fifthly, 5 From the Matter. from the Matter about which they are employed. The Matter of the Civil power, is the society of men, and the conservation thereof, to live in this life under one and the same Magistrate. 102 So also the Matter of the Ecclesiastical power, is the Church, that is, a company of Christian men, as they are called by God, and consecrated to lead a spiritual life in the true obedience of God. Therefore there is the same reason of both. 103 Lastly, 6. From the End. from the proper End of both. The End of the Magistrate, is that he may maintain and preserve human society in peace and quietness, inform it with good Laws, conserve the bodies and goods of his Citizens and Subjects, and protect their lives; namely, as they are inhabiters of this world, and live in earth, Rom. 13.3.4.5. 104 So also, the direct and proper End of the Prelates and Pastors Ecclesiastical, is that they may edify, govern, inform, and teach by the Word of God, the Consciences of the Citizens of the Church; to wit, as they are heirs of the kingdom of heaven, and are, at one time or other, to be gathered thither, Ephes. 1.18. Philip. 3.20. Coloss. 3.2.3. 105 Whereupon the Ecclesiastical power, is termed; Ius Poli, the Law of Heaven: and the Civil, Ius Soli, the Law of Earth. 106 Every particular man, for defence of Common peace, aught to confer (as it were his shot) his obedience, tribute, and help; he that doth not so, defraudeth the rest; for he enjoyeth the labours and duties of other men, and conferreth nothing himself. Even as he, that, in a common banquet, payeth not his own shot, defraudeth the rest of the guests. 107 So in like manner, they that confer not their obedience (as it were their shot) unto the Ecclesiastical Laws, they hurt the faith, manners and consciences of other men, they raise Scandals, and rashly and schismatically disturb the peace and quietness of the Church. 108 Seeing therefore, that Love is hazarded and endangered by the transgression of the Laws of both Powers, and that Scandals arise therefrom; it followeth, that the Authority and Obligation of both these Laws, are altogether like. CHAP. IX. Of SCANDAL. And who, in the Church of England, are the Authors of Scandal. Whether the Reverend Bishops, and the Civil Magistrates, who require Obedience in the received and approved Ceremonies; or certain Ministers, who rather forsake their ministery and places, than they will conform themselves? SCANDAL, Scandal what it is. is whatsoever is either a cause, or an occasion of offence unto any man. Or, it is a saying, or fact, or example, or counsel of ours, whereby our Brother or Neighbour is grieved, or troubled, or offended, so as he is thereby, either hindered in his right course unto the way of life, or turned aside there from; or lead into some error or sin, or confirmed in his evil may, Rom. 14.15. 1. Cor. 8.9. 2 Scandal is twofold, Internal, and external. Scandal twofold. 1. Internal. 3 Internal, or inward Scandal, is when the old Man giveth offence unto the new Man (Matth. 5.29.) If thy right eye offend thee, etc. 4 external, or outward Scandal, 2. external. is that which cometh from without, and giveth any man either cause, or occasion of ruin. 5 external Scandal is twofold, Active or Given; external Scandal twofold. and Passive or Received. 6 In both these, two things are to be observed; First, NW. the Foundation or Matter, that is, the fact itself. Secondly, the Term or Form, that is, the occasion of imitation and offence: whereupon it hath the name, Scandal. 7 ACTIVE or Given Scandal, is that, I Of Active Scandal. the fault whereof proceedeth from the Author of that thing or action whereof the Offence cometh. Or, it is when any man ministereth an effectual cause of falling unto another. 8 And this, if you respect the Matter thereof, ariseth either from a fact, which in itself is Evil, that is, expressly forbidden by the Law of God; or from a fact which in itself is Indifferent, but either done, or omitted importunely, against the rule of Charity. In that, there is committed a twofold sin; in this, one only. 9 Of the Former, Christ speaketh unto Peter (Matth. 16.23.) Go behind me Satan, thou art a Scandal, or an offence unto me. For albeit indeed, Christ was not scandalised, yet it was not long of Peter, but that Christ being terrified with the cogitation of the Cross, did break the course of his vocation: and the saying of Peter did verily grieve him; and, unto the weak, might have been an occasion of ruin. 10 Unto this kind of Scandal are subject, NW. all Heresies, all heinous Crimes, all actions or omissions repugnant unto the Law of God; briefly, whatsoever is contrary unto the Love of God, or of our Neighbour. 11 This Scandal ought all the godly, and such as have any care of their salvation, to beware of, no otherwise, than they would beware of Hell itself; seeing our Saviour himself hath said, that it were better for a man, then to be the Author of this Scandal, that a Millstone were hanged about his neck, and that he were drowned in the depth of the Sea, Matth 18.6. 12 Of the Latter kind, the Apostle speaketh (1. Cor. 8.13.) For S. Paul would not, that any man should, either use Things indifferent, or abstain from the use of them, with the offence of his Neighbour. 13 But here we must consider three sorts of Men. Three sorts of Men to be considered in the use of Things indifferent. Some have learned Christian Liberty, who therefore are accounted Firm and Strong. Unto these an Indifferent fact cannot be a Scandal, but rather joy and consolation. 14 Some are Obstinate and indocible. Concerning these the Rule of Christ is to be observed: 1 Let them go, they are blind, 2 and the leaders of the blind. 15 Some are Weak, 3 and as it were Younglings in the School of Christ. Of these there must special regard and care be had in the Use of Things indifferent. 16 For whosoever useth Things indifferent with the Scandal of such, that is, of them that are Weak, he violateth the Law of Charity, and denieth the Faith of Christ. And hitherto of Active or Given Scandal: it followeth that we speak of that which is Passive and Received. 17 PASSIVE or Received Scandal, II. Of Passive Scandal. is that which Men take unto themselves, either from the good deeds, sayings or counsels of others; or from true Doctrine and the external form of the Church; or generally from any other thing whatsoever. 18 More specially, It is some fact of ours, or saying, or counsel, that in itself is godly, just, and honest, or at least some Indifferent thing, not wickedly nor importunely done; for the which notwithstanding, some man, either of perverse morosity, or of envy and evil will, or of some other sinister malignity or error of mind, judgeth evil of us, and so draweth it, into occasion of Offence. 19 And this Passive or Received Scandal is twofold, Passive Scandal twofold. human, or Diabolical. 20 Passive human Scandal, is either of Wicked Men, 1. human, which is either or of Godly Weak Men. 21 The Passive or Received Scandal of Wicked men, Of Wicked Men. either of Worldlings and Wise men out of the Church, or of Hypocrites in the external Assemblies of the Church, is when the Wicked are offended, 22 I. Either with the base estate, humility, and cross of Christ in his assumpt Nature or Manhood, 1 Cor. 1.23. 23 II. Or with the unwisely conceived and supposed absurdity of the Gospel, the suspicion of novelty, the simplicity of the Doctrine of truth, the preaching of Grace, the article of Predestination, and with the mortification of the old-Man, Matth. 15.12. 24 III. Or with the external form of the Church. 25 IV. Or with the Life and actions of the Godly, whereby they peaceive themselves to be reproved in the free use of Things indifferent. 26 V. Or with the Cross and persecutions, which ever accompany the profession of the Gospel. 27 The Passive or Received Scandal of the Godly, Or of the Godly-Weak. is that which is taken by the Weak ones which are in the Church, and they not of the worse sort: but is greedily caught by those that are malignant, that they may make the doctrine of the Gospel uncertain and doubtful unto the ruder and simpler people. And that, 28 I. Either from the oppression of the Church, and punishment of such as be Innocent. 29 II. Or from the Heresies and Contention which disturb the Church. 30 III. Or from the multitude, power and authority of the Adversaries of the celestial Doctrine. 31 IV. Or from the flourishing fortunes and prosperous success of the Wicked, Psal. 73.2. 32 But the Godly overcome this Scandal again, the Holy Ghost confirming them, partly by the Examples of the Church of Christ in all ages, and partly by fervent Prayers, etc. 33 Passive Diabolical Scandal, 2. Diabolical. is that when Men wickedly take hold of the falls and vices of the Saints, for licence of Sinning; that so without all shame, they may plunge themselves in all licentious wickedness, Genes. 9.22. Genes. 19.30.31. 2. Sam. 11.2.3.15. Matth. 26.72.74. Luk. 19.8. 34 This kind of Scandal is termed Diabolical, from the quality, not from the subject, because it is maliciously used to the shame and reproach of the holy Fathers, and to the dishonour and contempt of almighty God. Wherefore this is most of all to be avoided and abhorred. Now let us apply these things unto our purpose. 35 As, Of the Reformation of the Church of England. amongst all the Churches of Europe, none instituted the restoration of Religion and Divine Worship, more opportunely, nor embraced the fame in a more convenient order and form, than did the CHURCH OF ENGLAND: wherein nothing was done tumultuously, nothing by force of arms, nothing by deceit and fraud: but allthings were revoked & restored according unto the prescript Rule of God's word, and the undoubted Example of the purer Primitive Church, with the greatest applause of all States and degrees, with the uniform consent both of Prince and People, of Nobles and Commons, even in the open and public Assembly of Parliament. 36 So the OUTWARD FACE, OR FORM OF THE CHURCH, doth not any where else appear, with more lustre and magnificence, in other Provinces or Kingdoms, wherein all things hanging on the pleasure of the Presbytery and plebeiall or common sort of people, do not yield unto the beholders, that specious grace of Ecclesiastical Policy, nor that delightful show of orderly form of things, which we see in ENGLAND. 37 And this most orthodox and pure Religion, we have now (by GOD'S grace) most constantly professed, for the space of almost threescore years, excepting the lamentable five years of Queen Mary, as manifestly appeareth out of the Liturgy, according unto the prescript whereof, we celebrate Divine Service. 38 But notwithstanding that any man, being not monstrous Cyclopicall, The rage of certain Ministers against the Liturgy of the Church of England. would willingly embrace and rest in this Consent both of GOD and the CHURCH; 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, do insolently set upon, not the Doctrine (against which the Devil himself dares not mutter any thing) but the Discipline and Liturgy of the Church of England; and most boldly pronounce & judge of other men's Counsels and actions. What is done, they reprehend and carp at: what ought to be done, they prescribe and dictate. They loathe what is well delivered, and being full of arrogancy hunt after new opinions. 39 Neither do they these things, as good men are wont to do, modestly, and timously, and in due place: but accusatorily and insolently, and in the pulpit, and before the Common-people, unto whom nothing is more pleasing, than railing and backbiting. 40 Yea and in the Streets and tippling-houses they move dispute about Ecclesiastical Discipline and Ceremonies, and that very superciliously and haughtily. 41 From hence also certain INFAMOUS LIBELS fly abroad of such factious and giddy brains, Infamous LIBELS. as fear, lest by the moderation and gentleness of some, all Controversies be composed, and peace once again established amongst us. 42 This perverse improbity, and importune licence with tribunitical clamours, hath given cause of horrible distractions. 43 For the most Reverend Prelates of the Church, together with the wise Civil Magistrates, perceiving that these are the Censures and clamours, not of Men seeking the truth, but for the most part of turbulent and seditious fellows, such as hate quietness, or hunt after popular applause; or certainly of giddy and curious men, of which sort there is not any man, but he is malevolent and envious, as the Poêt noteth; will not permit any untimely alteration in the Liturgy or Discipline of our Church, Alterations dangerous. in which always even in the most peaceable times there is some discommodity: specially seeing this Age, I know not by what destiny, seemeth to be subject to often changes; and seeing the inconstancy, curiosity and wantonness of men's wits, is marvelous strange in these our times. 44 Wherefore, both for procuring of the peace of the Church, and for preservation of Order and Decency in the Assemblies and Congregations, they add also a Commination, that whosoever refuse to use the Common and public Liturgy according unto the order established, they depart from their places. The tumults of the Refractory Ministers. 45 Hereupon certain turbulent men, being angry and contentious, either by nature, or by evil custom, lovers of cavilling and sophistry, do not rest, but perpetually brawl, and foolishly contend where there is no need. 46 And that they might stir up hatred, and heap up suspicions and jealousies, they cite sundry places out of our Liturgy, which calumniously and maliciously they interpret, directly against the sense and meaning of the Church. Then tumultuously they exact the suffrages and consent of others; and here and there they pick out certain sentences, out of our Writers, that so they might seem to have, not only witnesses, but also abettors of their Schism and faction. 47 In the mean time tragically complaining of the most grievous and intolerable Yoke (forsooth) of Ceremonies and human Traditions: (namely of the Surplice, What Ceremonies the Refractory Ministers dislike. in the celebration of Divine Service and administration of the Sacraments; of the Consignation of the Cross, in the Sacrament of Baptism; and of Kneeling, in the Lord's Supper) of a mere foolish morosity and contumacious obstinacy and stubbornness, they resist and contradict their Governors, nourish strife and contention; and, either for the care of retaining the opinion of constancy, or by the endeavour of gratifying others, or for desire of licentious Liberty, or for the love of novelty, The Refractatie Ministers forsakers of their Churches. or for the hatred of peace and order, or out of the nature of the Spirit of giddiness, or for some other cause, they forsake their Churches and charge, and so by their own pertinacious refractarines they impose deep SILENCE upon themselves. 48 Now then, seeing the matter standeth thus, Who are the Authors of Scandal in the Church of England. it is no difficult and hard thing, to judge, who in the Church of England, are THE AUTHORS OF SCANDAL. 49 But this superstitious and obstinate SILENCE, the impiety whereof is apparent and manifest, Woe be unto me, if I preach not the Gospel, etc. ought not to be preferred before the invocation of the true GOD in the Assemblies of the Church, before the necessary labours and works of our Vocation and calling, before the eternal salvation of many thousand souls. 50 And albeit subtle and crafty men invent fig-leaves to palliate and cover their error, yet this Verity is so manifest, that it can be overthrown by no Sophistry, by no sycophancy. 51 For this OBSTINACY AND PERVERSENESS of the Ministers is a manifold SCANDAL. The Minister's obstinacy is a manifold Scandal. It grieveth the Holy Spirit of God in the Weaker sort, who see themselves sorsaken of their Pastors, without greater, without any cause at all. Also, they are brought in doubt, fearing that the use of Liberty, is not approved by them, whom they know to excel in learning, and think to be truly religious. 52 Neither are the sighs and desires of good men, in many Churches, obscure; whose pitiful moan and grievous tears, the Ministers ought to regard, and be affected with, if they would be accounted PASTORS, and not TYRANTS. 53 For this cause Many, being hindered for want of skill, yea overwhelmed in the darkness of ignorance, do not call upon, but rather fly from God. 54 And Many rush headlong into an Epicurean and Atheistical contempt of Religion, or are plunged over head and ears in the lamentable gulf of Desperation. 55 So that this morosity and contumacy of the Ministers, hath drawn infinite multitudes of Souls from GOD, and driven them headlong into the pit of eternal destruction. 56 O slintie hearts of Pastors (forsooth) if they do not consider these so great mischiefs! if they have no commiseration and pity at the lamentable destruction of so many Souls! if they weigh not how grievous a Sin it is, to hinder the true invocation of God's holy name! if they think not that themselves, being learned and diligent Teachers, are more profitable for the Churches, than unlearned and negligent Ministers! 57 Furthermore, the refractory Ministers confirm the enemies of the Gospel in their errors, and in their furies against the true Church, who by this shameful tergiversation and looking back of the Ministers, are now become more obstinate, and more insolent, than they were before. 58 Neither can there be any spectacle more wished for, Dissension among the Reformed Churches, a pleasant spectacle unto Antichrist. and pleasing unto ANTICHRIST, than when he seethe the true Christians, by mutual dissensions and domestic jars, to be consumed one of another; whom he hath hitherto laboured in vain to reduce under the yoke of his Tyranny. 59 Contrariwise, there cannot happen any thing, But very lamentable unto the Church of Christ. more lamentable and more miserable unto the CHURCH OF CHRIST, than when she beholdeth the fire of Dissension to be kindled at home; and feeleth her own bowels, to be pitifully torn and rend asunder, by them who with one heart and hand ought to have opposed themselves against the Common Adversary. 60 But these Divine Comminations and threatenings are seriously to be considered and regarded, WOE unto the man, by whom the Offence cometh, etc. I will require my flock at their hands, and will confound them; which verily are not spoken in vain. 61 Wherefore it were to be wished, that all these Challengers and Rescuers of LIBERTY, would have some care and regard of their own salvation; and that they would free themselves from these so horrible Scandals. For this argument cannot possibly be refuted by any means. That the Bishops are not: Authors of Scandal. 62 And in that they labour to retort the Scandal upon the BISHOPS and the Civil MAGISTRATE, affirming that they are the Cause thereof. We know well, that some clamorous Preachers mainly cry out, even until they are hoarse again, that the Prelates profane the Worship of GOD with horrible and intolerable impiety. 63 But, as it commonly happeneth in factions and part-taking, they do but indulge and give the rains unto their partial affections; showing the extremity of their hatred & contumacy against the Magistrate; & unjustly traducing the most reverend Prelates of our Church; who now these many years, to their great commendation and honour, with infinite travel have laboured to promote the Salvation of the people, to the singular profit and edification of the godly; and have excellently well deserved of the Church of Christ. 64 Yet we deny not, but that evil and contentious men, might haply TAKE occasion of Offence, out of the deeds and discipline of the Bishops: but that they GAVE any, or could prevent all inconveniences, or are now bound to make all such good; this is it that we constantly deny. 65 What? NW. If in the feeding of Christ's sheep, and in the Governing of them, EVERY CHURCH careth for the flock committed to her own custody and charge, and prescribeth nothing unto others, nor meddleth with them; Is it not equity & reason, that the CHURCH OF ENGLAND should enjoy her own Liberty? whereof also she hath special reason, and is ready to render an account thereof unto Christ jesus, the assertor of our Liberty, and to his Catholic Church? 66 But let the true Authors of Scandal look into themselves, The Refractory Ministers are Schismatics. and consider what it is to rend the Church, and to sow the seeds of SCHISM, but only to aim and strike at the throat of Charity? 67 Which they verily do, who with private prejudice, carp at, and reprehend the public judgement of the whole Church, and brand with a black coal the Magistrate's authority in Things indifferent. 68 And thus am I forced to break off this, not Disputation, (because the thing is evident and plain) but Complaint; which verily is much shorter, and feebler, than is required by the greatness of the mischiefs and evils, which by the overflowing petulancy and licence, which every man hath to speak, and to write what he listeth; have risen in the Church, do still rise, yea and will arise daily more and more, until the Son of GOD, our Lord JESUS CHRIST shall deliver his Church, showing himself unto all mankind, having raised the Dead. CHAP. X. Of the WORSHIP of God. And that Things Indifferent, and Ceremonies ordained for Order and Decency in the Church, are not the Worship of God. WORSHIP OF GOD, The Worship of God what it is. is all that servitude, observancy, reverence, and religion, whereby as well inwardly in the heart, as outwardly in the work itself, we honour GOD, and serve him. 2 This, if it be rightly performed according unto the will of GOD, is termed True Worship; but if contrariwise, it is called False and Idolatrous Worship. 3 True Worship of God, True worship what. is every work inward and outward commanded by GOD, performed in faith, to this principal end, that GOD may be glorified. 4 And to worship GOD truly, is so to worship him, as he hath commanded in his Word how he would be worshipped. 5 The Efficient Cause, The Efficient Cause of Worship. I mean the first and Principal Efficient of true Worship, is the Holy Ghost, by whom we are moved and stirred up to worship and honour God. 6 For the Spirit is he, which giveth us Faith itself from whence floweth Worship, and exciteth us to do the works of piety, both internal and external. He worketh in us both the will and the deed, after the good pleasure of his will, as the Apostle speaketh. 7 The Secondary and less Principal Efficient Cause of Worship, are We ourselves, who adore and honour God. The Material Cause of Worship. 8 The Material Cause, is the Work itself commanded by GOD, whereby we serve him, a loring him with the greatest reverence we possibly may: for no Creature hath any right of instituting the Worship of God. 9 Hereupon is excluded all Will-worship, and the figment of good Intention, to wit, when men do evil, that good may come thereof, or when they themselves do invent works, which they obtrude unto God for Worship, not works evil in themselves, but yet not commanded by God, 1. Sam. 15.22. Ezech. 20.19. Matth. 15.9. Esay 29.13. 10 For it is not sufficient, NW. for Worship, that some work be not evil, or not forbidden, but it ought to be Commanded by GOD, 1. Sam. 15.22. Ezech. 20.19. Matth. 15.9. Esay 29.13. 11 The Formal Cause, The Formal Cause of Worship. is Faith. For good works and just actions do not only flow from Faith, as from the Efficient Cause; even as all human actions proceed from the Soul: but also those works have their being from Faith, as from a Form, whereby they are godly, holy, and therefore acceptable unto God. 12 The Final Cause, The Final Cause of Worship. Worship of God twofold 1. IMMEDIATE, which is is the Glory of God; whereunto must be referred all the whole Worship of God. 13 Worship of God is twofold, Immediate, or Mediate. 14 Immediate Worship, is when our Works are performed and attributed immediately unto God. Which is generally contained in the first Table of the Decalogue. 15 And this is, either Internal, or external. 16 Internall-Immediate Worship, I. consisteth of many parts, Internal. which howbeit they are indeed inseparable one from another, yet are they really distinguished among themselves, and have a certain order. 17 And first of all, NW. this Worship is distinguished into two principal kinds of Actions. For Some answer GOD speaking unto us, manifesting himself, promising and offering the grace of the Covenant and other good things unto us, by believing in him, knowing him, humbling out selves, adoring, and receiving his graces. And Some subscribe unto God, covenanting with us and commanding, by promising in like manner and yielding obedience unto him. 18 Unto the former Kind, do appertain, I. Faith, which is adhibited unto GOD speaking unto us. 19 II. Knowledge of God, such as he manifesteth in his Word by the Holy Spirit. 20 III. Adoration and Fear, whereby a faithful man submitteth himself unto GOD being known, and reverently adoreth and feareth him. 21 IV. Confidence, whereby he receiveth and resteth in the promised and offered Grace, and wholly dependeth upon God. 22 V Hope and Patience, whereby a faithful man expecteth the performance of the promises, yea even in the midst of death. 23 Unto the latter Kind do appertain, I. Love, whereby every man doth consecrate unto GOD, his whole heart, body and Soul. 24 II. Invocation, whereby every one, opening his wants and necessities unto GOD, offereth, yieldeth, and as it were delivereth himself unto him, to be cured, eased, helped and saved. 25 III. Thanksgiving, whereby he offereth unto GOD, the sacrifice of praise, for all his benefits. 26 IV. Repentance, whereby he killeth his own heart, yea himself wholly body and Soul, with the sword of the Spirit, and offereth unto GOD a living, holy, reasonable and pleasing sacrifice. 27 V Obedience, whereby he willingly offereth and exhibiteth unto GOD, his mind ready and careful to fulfil all his commandments. And so much for the Internall-immediate Worship. Now followeth the external. 28 Externall-Immediate Worship is twofold, II. external, and this is 1. Moral, which is either. Moral, and Ceremonial. 29 Moral Externall-Immediate Worship, is that which consisteth in the external obedience of God's Moral Commandments, proceeding notwithstanding from the internal obedience. 30 Of this is disputed in every Precept of the first Table, NW. whereunto is to be referred, whatsoever is otherwhere spoken by Moses, the Prophets and Apostles in all the Scriptures; seeing all these things are the exposition of the Decalogue. 31 And it is of two sorts: for either it consisteth in Words, which we call Verbal; or in Fact, deed and work, termed Real. 32 Verbal Moral Worship, Verbal, are an Oath in general, Confession of the faith and name of GOD, Invocation of GOD conceived in words, Thanksgiving, Praises of GOD, Witness of the truth, and whatsoever the tongue can perform both publicly and privately, whereby GOD may be glorified and honoured. 33 Real Moral Worship, O Real. is that which consisteth in deed, fact, or work, such as are all other the external works of faith. 34 Ceremonial Externall-Immediate Worship, 2. Ceremonial. is that which consisteth in the external obedience of GOD'S Ceremonial Precepts. 35 And this is divided into that I. Which was before the Law. II. Which was under the Law. III. Which now is used in the Church since the Law. 36 For the Church of GOD militant in earth, NW. never wanted Ceremonies, neither can want them: seeing that without Ceremonies, the Faithful can neither assemble and meet together, nor worship GOD publicly. 37 Wherefore even from the beginning of the World, yea before Moses was borne, the Church ever had her Sacraments, Sacrifices, public meetings, public prayers, sacred rites and ceremonies, as is evident out of the holy Scriptures. 38 But this was common to every particular state of the Church in Ceremonial Worship, that the same among all nations consisted, and doth consist at this day, partly in Words, partly in Deed and work, as also we have spoken before of the external Moral Worship. 39 Because the Sacraments could never be administered, nor Sacrifices ever offered, no nor any thing performed aright in the Worship of GOD, except Words were joined together with Deeds and works. Hitherto have we spoken of the Immediate Worship of God. Now let us come to the Mediate Worship. 40 Mediate Worship of God, 2. MEDIATE Worship of God. is when Moral works are performed unto our Neighbour for GOD'S sake. 41 This Mediate Worship, which consisteth in duties towards Men or our Neighbours, is contained in the second Table of the Decalogue. 42 And it is in like manner, Mediate Worship twofold either external, or Internal. 43 Externall-Mediate Worship of GOD, 1. external. consisteth I. Partly in the Duties of Superiors towards their Inferiors, and contrariwise: of which Duties, as also of Politic Order and such things as be comprehended under the same, is handled in the Fift Precept. 44 II. Partly in the duties of one Neighbour towards another, specified in the rest of the Commandments. 45 And they are, either the Conservation of life and health, both of himself, and of others, required in the sixth Commandment. 46 Or the Conservation of chastity and Wedlock, established in the Seventh Commandment. 47 Or the conservation of goods and possessions, contained in the Eight Commandment. 48 Or the Conservation of Verity and truth, exacted in the Ninth Commandment. 49 Internall-Mediate Worship of God, 2. Jnternall. is the rectitude or uprightness of all our affections towards our Neighbour, which is implied in all the precedent Commandments, and is specially required in the Tenth Commandment. And thus far of the Mediate Worship of God. 50 Out of these things which have been spoken, Ecclesiastical Ceremonies and Indifferent actions, are not the Worship of God. may plainly appear, that the Worship of GOD, is such a work, whose proper End is the Honour of GOD: and by the performance whereof he is specially honoured and served, as by the omission of it, he is dishonoured and reproached. 51 Hence we gather, that Ceremonies, or Rites, used in the public assemblies and congregations of the Church, and Indifferent works or actions, such as are neither commanded nor prohibited by God, are diligently to be distinguished and discerned from the Worship of God. 52 I. 1 Because that to invent OTHER WORSHIP of God, is to feign another Will of GOD, and consequently, another God. And such as do so, as Aron and jeroboam sometimes did, are no less to be accused of Idolatry, than if purposely they should worship some other God in the Church, besides JEHOVAH the only true God. 53 II. 2. Because that, if divers kinds of Worships be promiscuously used and confounded, the true GOD is confounded with Idols, which are honoured with worship invented by man. But GOD will be discerned from Idols, by that properforme of worship instituted by himself. 54 III. 3 Because that Whatsoever is not of Faith, is Sin, (Ro. 14 23.) And he that doth any act to Worship GOD by, with an ignorant and doubtful conscience, whether GOD will be so worshipped, or not, he doth it not of faith, seeing he knoweth not whether such an act is pleasing or displeasing unto GOD; and thereby contemneth GOD, for that he dareth do any thing, albeit it please him not. 55 But the Church observeth human rites and ceremonies for corporal utility, that the people might know, at what time to assemble and meet together; that all things might be gravely performed in the Church for examples sake; and that the common people might have some excitation and inducements to piety and reverence. 56 For these causes also the ancient Fathers observed Traditions & Ceremonies, as Epiphanius plainly witnesseth (in his Disputation against the Encratites) who imagined (as the Papists do at this day) that human observations were the Worship of GOD, and that Righteousness whereby God was pleased, and his wrath pacified. 57 This Opinion Epiphanius improveth and condemneth, affirming that there were other Ends of Traditions and Ceremonies in the Church: For so he saith, that those Traditions are to be allowed, which were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, either to bridle the flesh, or for the discipline and instruction of the rude people, or for politic Order. CHAP. XI. A Solution of the OBJECTIONS opposed by the Refractory Ministers. HItherto we have (Catascevastically) fortified the Truth, and demonstratively and plainly laid down what we hold concerning THINGS INDIFFERENT: where also, for the better understanding of the Nature thereof, we have adjoined certain Compound & mixed Questions, whence may be drawn General Solutions of any Objection. Now it followeth, that we choke Falsehood, and (anascevastically) dispute against the Adversaries of this Doctrine, by Answering their particular Objections. OBJECTION I. 2 First therefore, object 1. the Ministers do Object, It is not lawful for any mortal Man, to institute any new Worship of God. Ergo. The Church cannot institute any Ecclesiastical Rites and Ceremonies. ANSWER. I. To the Antecedent. 3 I. Answ. Ecclesiastical Ceremonies are not Worship. I grant the Antecedent. For if it were lawful for men to institute new Worship, than were the whole Worship of the Gentiles to be approved, as also the Worship ordained by jeroboam and others, contrary unto the Law. For what difference is there? If it be lawful for us to institute new Worship, wherefore is it not as lawful for the Gentiles and Israelites to do the same? 4 II. If nothing can be affirmed concerning the will of God, without the Word of God; then is it certain that God doth not approve any new Worship. 5 The Apostle saith, Whatsoever is not of faith is sin, (Rom. 14.23.) Wherefore seeing no new Worship hath any testimony out of the Word of God, the Conscience must needs doubt, whether it be acceptable unto God, and so cannot be done of faith. 6 III. And verily the Worship of God, is a work commanded by GOD, or instituted by the certain and infallible testimony of God, whereby God pronounceth that he is honoured; to be done to this End, either immediate, or principal, that God may be obeyed and celebrated, as we have abunbantly declared in the precedent Chapter. And all Will-Worship is precisely condemned by name, in the Holy Scriptures. II. To the Consequence. 7 I. The reason of the Consequence is none at all. What? Do not we plainly distinguish, between the Worship of GOD, and Ecclesiastical Rites and Ceremonies? 8 Worship, is a work whose proper End, NW. is the honour of GOD: but the End of Rites and Ceremonies, is Decency, Order, Edification of the Church, Discipline and necessary Institution for public life. 9 II. The Error, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 10 The Ministers insist. object 2. Such things as the Church commandeth by the instinct of the Spirit of God, are Divine precepts, and the Worship of God. Good and profitable Constitutions, are such things as the Church ordaineth, being guided and governed by the Spirit of God; as the Prelates of the Church of England will have it. Ergo. Such Constitutions of the Church are the Worship of God. 11 ANSWER. To the Proposition. I. Such things, Answ. That Ceremonies are not Worship. as the Church, by the instinct, in the name and authority of the Holy Ghost, commandeth, not retaining liberty of deliberating therein, or of changing them, or of omitting them out of the case of Scandal; are indeed the Worship of God. 12 II. But such things as the Church counseleth, decreeth and commandeth in her own name and authority; are not the Worship of God, albeit that in ordaining and commanding of such, she be governed and directed by the Holy Ghost. 13 For the Spirit dictateth both unto the Church, as well what is profitable for avoiding of Scandal; as also that those things which are commanded for avoiding of Scandal, are neither the Worship of God, nor yet necessary to be observed without the case of Scandal and contumacy: as appeareth by those sayings (1. Cor. 7.6.35.) I speak this by permission, not by commandment. This I speak for your own commodity, not to entangle you in a snare, but that you follow that which is honest, and that you may cleave fast unto the Lord without separation. 14 So S. Paul forbiddeth to eat things sacrificed unto Idols with Scandal: but without the case of offence, he leaveth it free and indifferent for any man. 15 So also the Apostles in the Synod at Jerusalem, by the instinct of the Holy Ghost, command abstinence from things strangled, and from blood: and they leave it free unto the Church, to omit that precept without the case of Scandal and contempt. 16 III. The Error, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for there are four Terms in the Syllogism. And, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 17 Again, object 3. they insist. What things are done for the Glory of God, by them God is Worshipped. But the Determinations of the Church are done for the Glory of God, if we will believe the Prelates. Ergo. These things are the Worship of God. 18 ANSWER. Answ. To the Proposition. What things are done for the Glory of God, That Ceremonies are not Worship. to wit, of themselves; that is, such things as are commanded by God, to this special End and purpose, that by those works we might declare our obedience towards him; they are the worship of God. 19 And not such, as serve for the Glory of God accidentally, that is, such as do sometimes serve for the performance of those things which are commanded by God, for accidental causes and circumstances; which if they concur not, yet GOD may be honoured as well by such as omit them, as by those that perform them, so they be omitted, or performed of faith, which causeth the person to be reconciled unto 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. Whatsoever is done of faith, object 4. and pleaseth God, is the Worship of God. Ceremonies and Ecclesiastical rites (as some men say) are done of faith, and do please God. Ergo. They are the Worship of God. 22 ANSWER. The Proposition is particular: 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 far otherwise, than Worship doth, properly so termed. 23 For this so pleaseth God, so as the opposite or contrary thereunto doth displease him, and therefore cannot be done of saith. 24 But Indifferent things so please God, NW. as that the contrary thereunto do not displease him; and therefore both may be done of faith, which maketh both the work 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, object 5. which are performed in the public Worship of God, are Worship. But the Ecclesiastical Constitutions, whereof there is such Contention in the Church of England, are actions, rites and Ceremonies, which are performed in the public Worship of God. Ergo, Such Constitutions of the Church are Worship. 27 ANSUNERE. To the Proposition. Answ. That Ceremonies are not Worship. The Proposition is an assertion both atheological and alogical. For all such Constitutions of our Church, are instituted, either for Order and Decency sake, or for institution & discipline sake: wherefore they are not, nor aught to be termed, WORSHIP OF. GOD; but are only exercises attending upon, or serving to the performance of Divine Worship; as namely, the Sacraments, Prayer, faith, repentance etc. which verily are Worship. 28 The Error, is twofold, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. OBJECTION II. 29 Secondly, object 6. they Object. It is not lawful for any Church, to institute Significant Ceremonies. Ergo. Neither is it lawful for the Church of England so to do. ANSWER. To the Antecedent. 30 I. Answ. The Antecedent is an in idle figment, worthy rather to be exploded with laughter, That the Church hath power to ordain significant Ceremonies. than seriously to be refuted by any Scholastical congress. For it is most certain, that Ceremonies ought not to be idle, ridiculous or unprofitable, but conformable unto the Word of God, and fitted for the use of the Church, to provoke and stir up men's affections to devotion, to piety and the worship of God; and by their signification, to lead us unto Christ. 31 II. Apostolical Ceremonies signisicant. Let us examine some of the apostolical Ceremonies, and see whether they were SIGNIFICANT and leading unto PIETY or not? (1. Cor. 11.4.5.) The Apostle suiteth, that Women in the Church should pray covered, and Men bareheaded. Wherefore? Namely, that every one by that Ceremony might be warned of his duty, that the Man might know, that he is head of the Woman; and that the Woman might acknowledge her subjection unto the man.. 32 Again (1. Cor. 11.33.) He ordaineth, that for celebrating of the Lords Supper, all should meet together, and that one should tarry for another: to wit, that this external Ceremony of meeting together might serve the Internal Worship, faith, charity, and the union of minds. 33 Furthermore (2. Thess. 2.13.14.15.) We ought to give thanks alway to God for you, Brethren beloved of the Lord, because that God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and the faith of truth: Whereunto he called you by our Gospel, to obtain the Glory of our Lord jesus Christ. Therefore, Brethren stand fast, and keep the instructions, which you have been taught, either by Word, or by our Epistle. In which words the Apostle teacheth, what manner of Constitutions and Traditions, he commendeth unto the Thessalonians, and which they received of him: namely, such as whereby they could have been moved more fully to obey GOD, and receive greater profit in sanctification of the Spirit, in the faith of the Truth, and in acquisition of the glory of our Lord JESUS CHRIST. Hence therefore we gather, that all Traditions and Ceremonies Ecclesiastical ought to serve, for promoting sanctification of the Spirit, faith of the Truth, and the acquisition of the Glory of Christ. 34 Moreover (1. Cor. 55.) The Apostle teacheth how Excommunication ought to be exercised, against that Incestuous person: that he, being made ashamed according unto the flesh, might be more forcibly provoked to repentance, that his Spirit might be saved in the day of the Lord jesus. Therefore those Ceremonies and Traditions, whereby men are the more provoked unto repentance, are Apostolical and good. 35 Also, The same Apostle (2. Cor. 7 8.9.10.) doth allow that sorrow, whereby men are excited and provoked to repentance. For albeit (saith he) I made you sorry with a letter, I repent not &c. I rejoice that you sorrowed to repentance, etc. 36 Lastly, The holy Kiss (Rom. 16.16. 1. Cor. 16.20. 2. Cor. 13.12.) which S. Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Kiss of love, (1. Pet. 5.14.) was a sign and testimony, most usual in the Primitive Church, of mutual love, of humanity, of civility, of shamefastness and candour. 37 The Mean to be observed in Ceremonies, is to be referred unto three things: 1. Paucity in number, 2. Facility in observation, 3. Dignity in signification, which also consisteth in perspicuity, (Caluin. Institut. lib. 4. cap. 10. §. 14.) Is not this fault worthy reprehension? namely, that they (the Papists) do propose Ceremonies not understood, as if they were but an histrionical Scene, or Magical incantation? For this is certain, that all Ceremonies are corrupt and hurtful, EXCEPT that by them men be directed to Christ. But such Ceremonies, as are used in the Papacy, are separated from Doctrine, that they might detain men in signs destitute of all SIGNIFICATION, (Caluin. Jastitut. lib. 4. cap. 10. § 15.) But lest any man should calumniate us to be peevish and scrupulous about external things, who precisely take away all liberty: Here I would have it KNOWN unto the Godly Readers, that I DO NOT CONTEND, about such Ceremonies, as serve only for Decency and Order, or also are the signs and incitations of that Reverence, which we own unto 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, & lead us with an even hand unto Christ, (Zanch. in Compend. loc. 16. pag. 638.) Ceremonies are the exercises of piety, which by their SIGNIFICATION do lead us unto Christ, Zanch Ibidem, pag. 639. Hereunto would I adjoin the grave judgement of those most bright Starts of the fifteenth Age since Christ, CALVINE and ZANCHIUS; but that I had hitherto purposely abstained from citing any human Testimonies. And I am not ignorant, how little the Ministers esteem human authority; and how ungrateful it is unto them, to be pressed with the judgement, yea of the most learned Divines. 38 The Error is twofold: 1. A shameful Begging of Question. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia. OBJECTION III. 39 Thirdly they Object. object 7. All the monuments and instruments of Idolatry ought utterly to be taken away and destroyed. Ergo, The Churches wherein Masses have been said, the Surplice, and Consignation of the Cross in Baptism, are utterly to be abolished. ANSWER. I. To the Antecedent. 40 I. The Antecedent is not univerfally true. For then, Answ. all instruments of Idolatry and Superstition, Of abolishing of things abused to Idolatry. are utterly to be a bolished, when they are rather hurtful, then profitable unto Piety; and not simply, nor of themselves, nor at all places and times. 41 And this, 1. Because it is not prohibited in the holy Scriptures unto Christians, to Worship God in all places and times, joh. 4.21. Malach. 1.11. 1. Tim. 2.8. 2 Because every Creature of God is good, and the earth is the Lords and the fullness thereof. 3 Because whatsoever is in the world, we may use it for the glory of God and the profit of the Church. 4 Because, as no meat is unlawful unto a Christian, so it be received with thanksgiving: so also no Creature, no place is prohibited unto a Christian, so that all things be taken from thence, which repugn the Law of God. 5 Because it is lawful for a Christian, to eat things sacrificed unto Idols, if there be no offence yielded unto the weak, nor any occasion of Idolatry, nor the Adversaries confirmed therein: seeing an Idol is nothing in the world, and that meat doth not commend a man unto God, (1. Cor. 8. & 9 & 10.) and in the new Testament, Unto the clean, all things are clean. 6 Because as it is lawful, to convert a man, being an Idolater, abolishing only the vicious affections of the mind, and the Idolatrous Worship which he used: So also is it lawful, to convert the Instruments of Idolatry, unto the godly use of the Church; the abuse only being taken away. 7 Because Almighty GOD himself commanded, that all the gold and silver, and brass should be taken out of jerico, and put into the treasure of the house of the Lord, Josh. 6.24. 42 Two most certain Rules teaching what we ought to do in this case The FIRST. II. But that no man be deceived herein; these two most certain and infallible Rules, are diligently to be observed and remembered: whereof the first is, If there be any thing in any place, unprofitable and idle, or not very convenient and necessary, which hath been abused, specially to Idolatry; that together with the abuse ought to be taken away, albeit it be not impious of itself. 43 So Ezechias took away the Brazen Sarpent, that all occasion of evil might be removed. 44 So also the Apostle saith, that we must abstain, not only from all evil, but also from all appearance and show of evil, that is, from all occasion of evil. 45 And Christ himself 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 dear unto thee, which are an offence and hindrance, that thou canest not follow Christ, and make progress in piety. 46 The SECOND. The second Rule is, If any thing seem profitable and commedious for Edification, that may be still retained and used in the Church, the abuse being refuted by the Doctrine of the truth, and abolished. As appeareth out of that place, Let no man judge you in meat, or drink, or in the part of an holy day, etc. Coloss. 2, 15. 47 III. The Error, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 48 object 8. The Ministers insist. God plainly commandeth (Deut. 7.25.26.) The graven Images of their Gods shall ye burn with fire, and covet not the silver and gold, that is on them, nor take it unto thee, lest thou be snared therewith: for it is an abomination before jehovah thy God. Bring not therefore abomination into thine house, lest thou be accursed like it, but utterly abhor it, and count it most abominable, for it is accursed. Ergo. Not only the abuse is to be taken away, but also the thing abused itself, is utterly to abolished. 49 ANSWER. God forbiddeth not, Answ. The Commandment of taking away the gold etc. of Idols, how it is to be understood. but that the gold and silver of Idols, and such like things of value, may be converted INTO THE USE OF THE HOUSE OF GOD; but only, that they be not converted INTO PRIVATE USE, and that we do not HONOUR them; as evidently appeareth out of the Text, Take not UNTO THEE, lest THOU be ensnared therewith: Bring it not into THINE HOUSE. 50 The Error, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 51 Again, they insist. object 9 But it is an express precept of God, (Numb. 33.52.) Ye shall drive out all the Inhabitants of the Land (of Canaan) before you, and destroy all their pictures, and break asunder all their Images of metal, and pluck down all their high places. Ergo. All the monuments and instruments of Idolatry are to be utterly be abolished. 52 ANSW. I Answ. Christians are not tied unto the Political Laws peculiarly given unto the Israelites. Of things abused to Idolatry. Now that Commandment appertaineth unto the Israelites only, and speaketh only of the temporal land of Canaan, as is plainly manifest in the Text. 53 II. Before the coming of Messiah, GOD would that there should be but one Temple only amongst his people, the mystery whereof is not unknown: wherefore he commandeth by law, that there should not one of the Temples of the Gentiles be permitted to stand, but aught to be battered and made even with the ground: which law now in the Christian Commonwealth hath no place. 54 III. The Error, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 55 They insist. object 10. The godly Princes in the old Testament are commended, because they not only took away the Idols out of juda; 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, etc. 56 ANSWER. Answ. I. We ought not to live by Examples, but by Rules and Laws. Of abolishing the instruments of Idolattie. 57 II. The Kings of Israel were bound and tied by the Law of God utterly to deface, destroy and burn all the high places, and all Idolatrous groves: wherefore what they did, was but their necessary obedience and duty: and such as did not overthrow the high places, sinned. 58 III. With Christian Princes the case is otherwise; for they are tied by no other Law, but the Law of piety and charity, whereby they are bound to do those things, which are more conducible and profitable for promoving of piety, the Glory of God, and salvation of the Church. 59 IV. The Error, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. II. To the Consequence. 60 The Cosequence deceiveth by the Fallacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For this Argument doth not follow: All Instruments of Idolatry are to be taken away and abolished Ergo, The Churches, Surplices, and the Consignation of the Cross in Baptism, are in like manner to be destroyed and abolished. These are no Instruments of Idolatry. OBJECTION IV. 61 Fourthly, object 11. they Object. But it is a Scandal to favour the Papists, and to confirm them in their Idolatry. Ergo, etc. ANSWER. 62 I. But to oppugn the Pope, Answ. is not only to oppugn his Name, Who are the Authors of Scandal in the Church of England. or some petty accidental circumstances supposed to be Popish, but to convince him of false Doctrine in the very principles of Religion. Neither doth it make any thing for the Papacy, to retain Ceremonies, which were commonly used in the Church, even in the Apostles times, before the Papacy was hatched. 63 II. We do not obey the Papacy, or any way favour it: because we do faithfully (by the grace of GOD) keep, and openly profess all necessary heads of Doctrine, and the lawful use of the Sacraments. 64 III. It is verily a Scandal, to forsake the Churches for little or no cause; and rather yield cause unto the censure and judgement of the Common people, who exclaim, that by our obstinacy we move contention, and trouble the peace of the Church; than to give any supposed occasion unto others, to calumniate our moderation. And verily to contend and strive so much, for mere indifferent things, or for things that do not at all appertain unto the matter of Religion, hath neither precept, nor example in the holy Scriptures, or in the Church of God. 65 IV. Those things that are propounded and decreed in the Church of England, concerning Rites and Ceremonies, do appertain specially for preservation of unity in Doctrine, and uniformity in the Discipline and Ceremonies of our Church; and not any way to confirm the Papacy. 66 V. And that the Papists are encouraged by our domestic Contentions, and made more insolent, this verily is very lamentable; but the whole fault resideth in them, who contend so hotly for not necessary, rather than necessary things, and shamefully forsake their Churches. 67 It were convenient, that these importunate fellows did consider, that we also do unfeignedly love the sincere Doctrine of the Gospel (for whose sake, it may be, we do suffer, and are ready to suffer (if need shall so require) more labour, and more afflictions, than they do, or (for aught that I know) are about to suffer:) and not so calumniously to slander us, with suspicion and touch of Popish heresy, which we, even with all our hearts, exsecrate and detest, as the pit of hell. 68 Nay, this rather is a new Popedom, that this insolsnt kind of people, do labour to compel all men, to assent to their fanatic assertions; and horribly condemn all such as approve not their conceits. OBJECTION V. 69 Fifthly, object 12. Many do profess. We could with a safe conscience yield unto, and use all the Rites and Ceremonies of the Church of England, excepting only the Consignation of the Cross in the Sacrament of Baptism; yea there is not any thing that doth so offend us, as that Consignation of the Cross. ANSWER. 70 But let us not flatter ourselves, Answ. Of the Cross in Baptism. nor pretend infirmity for simultation. Many call themselves infirm and weak, when indeed they are prevaricators and obstinate: which is irrefutably evinced out of those false interpretations and unheard glosses, wherewith these men deceive themselves, and which our Church doth altogether abhor and detest. Namely, That the Cousignation of the Cross is the Worship of God; that without it the Sacrament is not perfected; that it is an invention of Antichrist added unto Baptism; that the Church of England attributeth the same efficacy unto the Consignation of the Cross, which properly belongeth unto Baptism itself. Away with mad Calumniations! 71 Yet we will answer unto every one particularly: 1 It is not the Worship of God. I. The Consignation of the Cross is not the Worship of God, but a token and sign, whereby men are put in mind, that they ought not to be ashamed OF CHRIST CRUCIFIED: which Rite doth serve to the Internal Worship, to provoke to the love of Christ; and also to the external, for free confession, etc. 72 II. 2 It addeth nothing to Baptism. The Consignation of the Cross is an Indifferent act, which addeth nothing unto the substance and efficacy of Baptism, being adhibited; nor taketh any thing away, being omitted. 75 III. Neither is it that the Ministers should contend, 3 It is not an invention of Antichrist. that this Ceremony was invented by Antichrist and added unto Baptism; seeing mention is made thereof every where in the ancient Fathers; which even Impudency itself cannot deny. 74 Yea and in the Consignation of the Cross, our Church expressly and by name addeth a manifest reprehension and rejection of all Popish errors and abuses. 75 IV. Nor yet do we attribute unto this Ceremony, 4 It hath no effectual virtue. that virtue and efficacy, which properly belongeth unto Baptism: because Baptism is the lavar of Regeneration, whereby we are vindicated into the grace and favour of God, and delivered from the wrath of God, from the power of darkness, and from the tyranny of Satan. This efficacy ought in no wise to be attributed to the Consignation of the Cross. Neither is this Ceremony adhibited at all in that action, before that the Infant be baptised. OBJECTION VI. 76 Sixtly, The Minister's Object; object 13. No man ought to do any thing against the dictate of his own conscience. Ergo, Those Ceremonies which a man doth not allow, are unto him unlawful. ANSWER. 77 Answ. Of a doubtful and erring Conscience. It is certain that we must attempt nothing in all our actions, whereof we are not certain, that it pleaseth GOD: whatsoever is done otherwise, doth make us guilty before God. The Apostle saith, Blessed is he that condemneth not himself, in that which he alloweth. Whereupon it cometh to pass, that he that judgeth and condemneth any thing, and yet admitteth it, or putteth it in practice, he is damned, because he doth it not of faith. 78 Conscience hath that virtue and power; that, if some Work being of it own nature Indifferent, if the Conscience be good, it maketh the work also to be good: and contrariwise, if the Conscience be evil, it maketh the work also evil. 79 NW. But yet nevertheless it cannot be, that any Work being evil in it own nature, may by our conscience be made good. For whatsoever conscience thou hast, yet when thou dost forswear thyself, or when thou committest adultery, thou dost grievously sin. Wherefore the force of conscience hath power only in Things indifferent, and also in those actions, which of their own nature are good. 80 Some thing may seem to be against the Conscience two ways. And amongst these things, somewhat may seem to be against a man's conscience, or unlawful two ways. First, Uncertainly and doubtfully, without full assent, persuasion or resolution; namely, when a man doubteth or is uncertain, whether some thing be lawful, or not. Secondly, Determinately and absolutely, with a resolved persuasion, to wit, when a man is certainly persuaded, that some thing is simply lawful, albeit by error of conscience, or upon false and erroneous grounds. 81 If any thing appears to be unlawful unto a man Uncertainly and doubtfully, he is to abstain from doing of it of himself, so long as he is at his own free choice and liberty, till his doubts be removed. 82 But if a certain commandment of a lawful Magistrate comes and commands it, than the Subject is bound to obey; for his doubting upon uncertainty ought not to withhold his due obedience, according to that (Heb. 13.17.) Obey, and submit yourselves; obey with persuasion, and yield though you be not persuaded. 83 Every commandment of the Magistrate, NW. either it is certain that it is Just and good, and then the Subject ought to obey. Or it is certain that it is Vntust and evil, and then the Subject ought not to obey. A Rule in case of doubt. Or peradventure it is Doubtful, and in case of doubt, this Rule is to be followed, Tene certum, relinque incertum: Keep that which is certain, leave that which is uncertain. Now it is CERTAIN, that we must obey the Superior Power, if it doth not command those things which are manifestly unjust. And verily the Subjects are worthily to be excused, when in a doubtful case, they obey their Prince. How a man may be perplexed in conscience, and how he may be rid from such perplexity. 84 If any man's conscience, albeit erroneous, being lead by false and supposed grounds, doth dictate unto him Determinately and absolutely, that some thing is unlawful; that man should sin, if he should do any thing against such a conscience. Because it is a common axiom, Conscientia errans obligat, An erroneous conscience bindeth a man, though not to do according unto the same, yet not to do any thing against it: for he that doth any thing against his conscience, is convinced to have a will to sin. 85 If any man's Conscience doth absolutely command him, necessarily to do, that which of itself is evil, and forbidden by the law of God: or if it forbiddeth him to do, that which of it own nature is good and necessary, and which God or the Magistrate doth command him; It is a Sin, both to do what his Conscience commandeth him, and also not to do it. For the Conscience hath a man so tied and bound, that he can decline into neither part without sin: except he depose the error of his Conscience. 86 NW. For it is a Rule confirmed by the consent of all Divines: that The dictate of an erroneous Conscience in a vicious matter, determined by precept or prohibition, doth so bind a man, that his conscience standing so, he cannot do any thing neither according to his conscience, nor against it. 87 Yet is he not, in such a case, to suspend his consent, no not for never so little time: but is presently bound, to depose his erroneous conscience, and to know that such a thing is not prohibited, but commanded. THE CONCLUSION, UNTO THE BELOVED BRETHREN in Christ, the Ministers, who conform not themselves unto the Discipline and Ceremonies of the Church of England. HItherto, beloved Brethren, have we handled those things which seemed to appertain unto the true and lawful use of Things indifferent, that so we might more thoroughly understand the Nature thereof. Wherein, I presume, I have fully satisfied ALL SUCH as are Christianly affected, who truly walk according unto the Spirit, and yield unto the Truth, embracing the same simply, sincerely and constantly: In so much that in this Controversy, I dare undergo the censure and judgement of all the Learned and good men throughout the whole world; who (I hope) will allow of this my counsel; and easily perceive, that I have not disputed concerning these so important matters, with other men's affections, nor with any desire of attaining the favour of any man, nor with the endeavour of dissenting from others, nor for the love of Novelty, nor of pertinacious obstinacy, nor yet of any other evil and inordinate affection or desire: but that I have, to my poor ability, served the necessity of the Church. For when I had understood, that in the first Visitation of the Right reverend father in God, the L. BISHOP OF LONDON, there were many dissonant clamours of unlearned men, contending about many things, specially about Ecclesiastical Rites and Ceremonies; I have gathered the Sum of the Doctrine concerning THINGS INDIFFERENT, delivered by Caluin, Melancthon, Bucer, Zanchius, Vrsinus, Beza, and other learned and approved Divines, in their several Volumes of Commentaries, Sermons and other tractates, as it were into one Body, whereby any man might plainly see at the first blush, as in a Table, what is to be held, and what to be avoided, in this whole business. And I will that Writing to be understood rightly and ingenuously, without cavilling, without calumniations. It is certain, that in this so great infirmity of men, The Militant Church never perfect. the Church can never be so pure, but that there will be some abuses therein. And it is certain also, that we must dissemble and bear with some abuses, for maintaining of public peace and concord. NW. Which must be understood of those abuses, which by reason of infirmity arise among us, the Doctrine of truth being safely preserved: and not of such, as overthrow the necessary Articles of faith, or are Idolatrous, or compel men to manifest sins and impiety. Hereupon some men most grievously sin, both against themselves, and against the rest of their Brethren, who are contentious and turbulent for every little mole or blemish, & so trouble both their own and other men's consciences, as if all Christianity were in danger to be lost and wholly overthrown. Neither do I speak this, as if I thought that any corruption ought to be winked at and tolerated (Nay rather, let the Earth swallow me up, or the Sea stop my breath, before that I defend any corruption of the celestial Doctrine, or contend with the Church of God, wherein I desire, as in an eternal School after this life, to see and behold the Son of God, the patriarchs, Prophets and Apostles, and to enjoy their doctrine and familiarity:) but because I judge that those things, that are to be pardoned and yielded unto Christian charity, are wisely to be distinguished, from such as be execrable and wicked; and that by the wisdom, not of the flesh, but of the spirit. And verily it is not a small impiety, to imagine, that the whole virtue of Religion is placed, either in contemning, or in observing only Ceremonies: seeing all learned men, who understand of our dissensions and jars, smile in their bosoms, and account it great folly, to be much troubled of either side concerning Ceremonies. Wherefore, my reverend and beloved Brethren. I humbly pray and beseech you, even for His sake, whose Glory it is meet should be preferred before all other things whatsoever without exception; that you would vouchsafe to convert all your endeavours and studies to this end specially, that there may be some fit remedy speedily provided against that so great mischief, that breedeth all this unkindness amongst us. Alas! We have Adversaries enough abroad, against whom the Son of God commandeth that we maintain unity and concord. But we contrariwise, cease not even to eat up our own shoulders and arms: and the frame of our Church being shrewdly shaken, our whole building threateneth downfall. Even as in times past, whilst Eusebius Bishop of Caesarea and Basil the Great contended amongst themselves, the Arrian Heresy took deep root, and was dispersed far and near: so at this day, whilst the members of the true Church do mutually war the one against the other, we do not only cease to be a terror unto our common Enemies, but also for our intolerable petulancy and pride, in coining new opinions, and dispersing the same abroad with all impunity, to the greatest Scandal of all Churches, against the ancient orthodox Sanctions, and the most strict and severe prohibitions of our own Laws, we are publicly exposed to the censure and scorn of all men. We hope, Brethren, that you are not so ignorant of all things, that you know not the judgements of others concerning these our controversies; nor so without common sense, that you alone do not see our dangers: nor yet so inhuman and cruel, that you are nothing affected with those miseries which we feel and sustain. You know that the common Enemies of the Church of England will become more terrible and fearful unto us, if they shall set upon our Church being tired and distracted with intestine hatred and contentions: neither are you ignorant, that domestic Distentions have always been a very mortal and deadly bane even unto great Churches. How much better therefore is it, that you bend all your forces to this, that you may comfort and cherish our afflicted Church, as much as safely you may, and provide that the sincere Doctrine of all necessary things being faithfully taught, may be propagated unto all posterity. Unto which duty, first of all your piety and devotion towards GOD, unto whom we wholly own whatsoever we are, aught to excite and provoke you: Then your Zeal towards the holy faith and religion, and the conscience of your Vocation and calling, ought specially to inflame you: That I speak nothing, what your obedience towards the King's Majesty and other Magistrates requireth; what the state of the Church of England (your own loving Mother) which now seemeth to be sick of a consumption, challengeth at your hands; and lastly, what your duty towards your Country, parents, children, kindred, friends and neighbours, doth expostulate: All which being put together, aught more than sufficiently, not only to move and excite you, but also to force and compel you, that by your common help and means these Domestic fires be thoroughly extinguished. Oh, think with yourselves, and consider diligently and seriously, how much honester is your godly submission and conformity in Things indifferent, than is your superstitious pride and arrogancy in forsaking your Churches! But if under pretence of purity, and the Gospel, you intent still to indulge and serve your own partial affections (which GOD graciously forbid) yet in these so great dissipations, and distractions of minds and men, the Godly may have this special comfort: N. best of all. What a godly man ought to do in these domestic tumults and contentions of the Church. That where they hear the uncorrupt voice of true Doctrine, and see the lawful use of the Sacraments, and perceive that Idols and errors, repugnant unto the voice of the Son of God, are not defended: there let them know, that they are assuredly in the society of the true Church; neither let them doubt, but that such assemblies are the Temples of the living God, and that GOD is there present in the ministery of the Gospel, and that out of such societies the Son of God, our Lord and Saviour, gathereth his eternal inheritance, according unto that, Wheresoever there are two or three gathered together in my name, there am I in the midst of them. This LORD I most humbly beseech, that he will mitigate the sorrows and heal the wounds of his Church, that he will save some remnants for himself, and cleanse the Sons of Levi, that is, that he will stir up every where true Treachers, who, as Bees carry their labours into the hive for the common good, may in like manner, all of them, confer their studies and duties to the salvation and peace of the Church; that all dissensions being taken away, they may hereafter, with joint minds and wills, painfully spread abroad the true Doctrine of the Gospel, diligently edify the Church of God, perspicuously and constantly refute all errors and heresies, and faithfully deliver the true state and uniform sentence of the Controversies of our times unto all posterities to the world's end. APOCAL. 7.12. Amen. Praise, and Glory, and Wisdom, and Thanks, and Honour, and Power, and Might, be unto our GOD for evermore. Amen. FINIS. A REJOINDER unto the MILD DEFENCE, JUSTIFYING THE CONSIDERATION OF the silenced Ministers Supplication unto the high Court of Parliament. WHEREIN IS PLAINLY Discovered the vanity of the Ministers Arguments for their Restitution; and they irrefutably evinced to be properly SCHISMATIQVES, Unworthy to be restored again to the use and liberty of their ministery; By GABRIEL POWEL. G. P. Let there be no strife, I pray thee, between thee and me, for we are Brethren, Genes. 13.8. The Mild Defender. The words of his mouth were softer than butter, yet war is in his heart: his words more gentle than oil, yet were they swords, Psal. 55.21. G. P. judge not, and you shall not be judged, (Luk. 6.37.) Though they show me all extremity, yet will I not cease to love them, and to seek their good, August. AT LONDON, Imprinted by Felix Kyngston, for Edward Whae. TO THE RIGHT Honourable the Lords Spiritual and Temporal, the Knights, Citizens and Burgesses of the high Court of Parliament. IT is a remarkable speech, Right Honourable, that was often used by a reverend and judicious Prelate of our Church, Doctor Aylmer of happy memory, sometimes Lord Bishop of London, whom for honour sake I nominate, a man both for wisdom and learning not inferior unto any in his time; that two sorts of men troubled the peace of our Church, Papists and Apists: both which, as much as in them lieth, labour to disjoint the frame of Ecclesiastical Policy, and to overthrow the whole building, that so happily was settled by our Fathers, and bequeathed unto us. The one sort assault our bulwarks on the left hand; and the other on the right. The one, hating to be reform, endeavour by all vile and exorbitant means to re-enter, from whence they have been disseised, and to retain still their Idolatry; the other, imitating foreign Novelty, upon extremity of hatred towards the Church of Rome, do strive to be as unlike like the Papacy as is possible, disdaining even the Apostolical practice and discipline of the Primitive Church, lest they should seem in any thing to be imitators of them, whom they so much abhorred. The one losing their gamme by short-shooting; and the other by overshooting. Finally, the one being the very plague and bane, and the other the disgrace and shame of Reformation. Incredible have been the practices of both sorts, for the advantaging and advancing either of them their own part. The former, like a cruel Tiger, or savage Bear, have not ceased from continual plotting of bloody designments, to accomplish their mischievous intendment: and the later, like a wily Fox, creeping into the bosom of their favourers, under pretence of farther reformation, have laboured to raise jealousy and suspicion against the King's sacred Majesty, and the reverend Governors of our Church, whereby, setting all States by the ears, they might the more easily bring in their deformed Discipline, and anarchical ataxy. But the more the waves and billows beat against the rock, the more are they broken, and turn into a vain foam or froth, and yet the rock never the weaker: so the more the malice of our Adversaries, on both sides, rageth against us, our rock is impregnable, hurt themselves they may, but cannot harm us. To speak no more in this place of the former sort, against the traitorous and rebellious fury of whom, your Honours have given the Church of God good hope of rest, by the just laws that were enacted against them, at your last Session of Parliament, to the perpetual eternising of your worthy names among all posterity. I am now enforced once again, even before the bar of your most judicious Court, to maintain the just and holy quarrel of our Mother-Church, against the restless malice, and importunate cavils of her own superstitious and turbulent Children, our factious Brethren. It may please your grave Wisdoms therefore to call to mind, that at the last Session, there was a supplicatory Pamphlet directed unto your H H. by the Apists, (that I may so term them with that worthy Bishop) of the concision, to provoke you, either to become Suitors and Suppliants unto his excellent Majesty in behalf of their Cause, or else to determine of it yourselves: wherein also the Auctor (presuming belike he could never be discovered, being a Cimmerian brood) both undutifully, and untruly accused the Christian Magistrates, and the reverend Prelates of our Church, of rigorous and cruel dealing, and so mainly cried out, as if the Gospel of Christ jesus were banished out of this kingdom, God's worship profanely adulterated, and our whole ministery strangely corrupted, to the eternal destruction of many thousand souls. Against which libel containing so manifest sycophancy and palpable untruths, I have opposed an equal (I hope) and just Consideration, dedicated in like manner even unto your most wise and grave Assembly. But behold, as there is nothing so sincerely spoken, but some cavilling wit or other, will be ready to carp at: so hath there stepped up another bird of the same Cimmerian nest (as he would seem to be) an abettor and avoucher of that most slanderous libel, who hath undertaken the Defence thereof against the Consideration; having indeed worse provided for the credit of their cause, them his Auctor had done before him, by how much he is the more intemperate and immodest, not sparing any man whom he conceiveth not to be of his own private strain and spirit, throughout the whole course of his Defence, producing every man at his pleasure, upon the theatre of envious diffammation, notwithstanding he would seem to appear under the cloak and title of a Mild and just Defender; yet he never ceaseth, traducing the right hand of holy justice, armed of GOD with a punishing power against all evil doers, and namely against schismatical procurers, and factious frequenters of private conventicles and unlawful assemblies: and complaining of great extremities with tragical speeches, as if the like rigour had never been heard of in the world that they suffer, only (as he saith) for their conscience sake forsooth, which cannot conform itself unto the ancient Discipline, and approved Ceremonies of our Church: Both in the Epistle Dedicatory of the Mild Defence and also pag 30.40, 58. etc. yea, and malepertly slandering the Christian Assembly of Parliament, to be a party with them, to favour their factious schism, and to have intermeddled and dealt for them already, thereby laying himself open to the just reproof and condemnation of all Readers. For what English man will not now condemn both these Sycophants, for false witnesses against the Church of God, the Christian Magistrates, and all the noble States of this kingdom, when they shall read or hear them in so many things, to be so foully defamed, contrary to the knowledge of all the land. Against this infamous rhapsody therefore, I have once again presumed by your Honourable leave and favour to stand in the gap, and penned this ensuing Rejoinder, not in mine own defence, for I freely forgive them, and wink at all such indignities and disgraces as are offered me in particular; but lest I should seem to forsake so holy and just a quarrel, in maintaining, to my weak ability, the Glory of GOD, in the necessary defence of his Church and the honour of our reverend Bishops in their most lawful, equal and moderate proceed, against the schismatical disturbers both of Church and Commonwealth. All which I willingly submit unto the judicious censure, as of all indifferent Readers in general, so of your HH. in particular, who, I hope, will be satisfied better with that which may be rather sure for defence, than fair for show; both for the grave Wisdom GOD hath endued you with, and for the accustomed favour you are wont to show, to all such as to their power do endeavour faithfully to serve the Lord. And now because it lieth in your power, to stay these false and slanderous exclamations, and to put a final end to all quarrels amongst Brethren, by enacting some just and strait LAW, for punishing the wilful and obstinate Superstition of the factious schismatic, as your Honours have already worthily done against the idolatrous Recusant: may it please your Wisdoms to consider that the benefit thereof, through the blessing of God, must needs be inestimable, both to the present state of the Church, in composing our home-controversies, and recovering those our poor Brethren, who now (alas!) are enstranged and alienated from us, that there may be but one flock and one fold, as there is but one Shepherd Christ JESUS: and also to all posterity, who having the holy Doctrine and Sacraments of Christ uniformly taught, and delivered according to the truth of the Gospel, as an inestimable treasure, left and committed unto their trust, to be delivered over from age to age to the end of the world, should have infinite cause to glorify and praise God, for so unspeakable a benefit, and reverently to keep with all honour the famous names of their so Christian and noble progenitors and predecessors in everlasting memory. Which so honourable an ACT, for the service of GOD and infinite commodity of the Church, though I be not worthy upon my knees to make any such motion unto your Wisdoms yet apprehending the benefit thereof to be such as I have declared, with your gracious favours, as kneeling before the bar of your most noble Court, in all humility and reverence, I most humbly beseech your Honours for the zeal you bear to God and to his only Son Christ jesus; for the love you have to the faith and doctrine of the Gospel; for the pity you must needs have to behold the contentions and ruptures of our Church; and finally for the happy example and direction, not only of your own noble children, and children's children, but of all the posterity of Christendom, to whom the knowledge hereof may happily come; that it would please your Wisdoms to be the Honourable means under his excellent Majesty, who (I know) cannot but Royally assent to what you shall decree herein, to undertake so Christian and famous an enterprise, and to see so worthy an ACT performed, to the great Glory of almighty GOD, and the perpetual settlement and quietness of our most flourishing Church and kingdom. Which work of immortal fame to all posterity, if your Honours shall effect, the Church of God shall pray for you and bless you, and the Lord JESUS shall abundantly reward you for it. Thus, leaving this most humble Suit, not of one, though offered by my unworthy hand, nor of a few, but of the whole CHURCH of Christ unto your honours godly Wisdoms, and the same unto the happy direction of God's holy Spirit; I come now to join with my Antagonist. A REJOINDER UNTO THE MILD DEFENCE, Justifying the Consideration of the silenced Ministers Supplication to the Parliament. THe main Proposition of this Defence, The Defenders Proposition. tendeth to the vindicating and clearing of the Arguments of the silenced Ministers, in their Supplication unto the high Court of Parliament, against the just exceptions taken against them in the Consideration thereof. But how well the Defender quitteth himself, and justifieth his Cause against all exceptions, shall (God willing) be manifest in the sequel. The Title of the Supplication. Certain Arguments to provoke the present high Court of Parliament to zeal, for the Ministers now silenced. Supplication. ANSWER. The exception here generally taken in the Consideration, was that all these XIIX. Reasons urged by the Suppliants, were Common Arguments (excepting one or two) Answer. and might be urged for Popery, That the Suppliants Arguments are Common Arguments. or for any other Heresy whatsoever, which the learned know to be an intolerable fault in a Scholar, and were a sufficient answer unto them all, etc. The Defender replieth, that they are not Common Arguments: Reply. Are Popish, or other heretical Priests (saith he) Ministers of Christ, in grace and favour with him? Do the Angels so long after and rejoice in their ministery, as in ours? Do they as truly interpret the mysteries of God to eternal life, as joseph interpreted dreams for this life? The like may be said of the other Arguments. But the question is not, Rejoinder. what either these, or they of the Defenders faction, are indeed: but what every one of them esteemeth and taketh himself to be. There is not one of these named by the Defender, but will affirm, that he is the Minister of Christ, in grace and favour with him, that the Angels long after, and rejoice in their ministery, that they truly interpret the mysteries of God to eternal life, and so of the rest, as bodlly and as confidently, as any of the Refractory Ministers will. Wherefore, if all these will infill in, and produce the very same Arguments, for confirmation of their heresy, and to procure grace and favour unto their party, as well as the Suppliants do: how is it, that they may not be termed, Common Arguments? The Defenders fallacy in his impertinent instances, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for he changeth the state of the Question. Wherefore the Defenders Epiphoneme, which here he hath vauntingly and triumphantly inserted, may be returned into his own bosom; This beginning showeth, what we are to look for in the rest of the Defence. I. ARGUMENT. The Ministers supplicated for, Supplicat. are the Ministers of Christ, sent by God, and in grace and favour with God. Not to speak for them, is to spare speech for God himself, for Christ jesus, and for the everlasting salvation of many thousand Souls. Ergo, The honourable and high Court of Parliament ought to intercede with his Majesty for them. ANSWER. I. To the Antecedent. I WE willingly grant that the Refractory Ministers are indeed the Ministers of Christ in the ministration of his Gospel, Answer. that they are brought in question: and we hope also, that they are sent by GOD, and in grace and favour with God. Yet must they remember, that their Sanctification being in part, they have but their measure of gifts and graces: for our knowledge is but in part, as the Apostle testifieth; and therefore that they may be ignorant and overseen in some things, wherein they ought not to flatter themselves, but by all means labour to come to understanding, that they may attain unto the knowledge of the truth. The Defender replieth. Hear is a mnaifest contrariety. Reply. He that is refractory, cannot be such a Minister of Christ. He that is in grace and favour with God, Rejoinder. In what sense the refractory Ministers may be good Men. ought not to be disgraced and molested by men. But I wonder the Defender is so Eaglesighted, that he can spy a contrariety, where there is none at all. He that is Refractory, cannot be such a Minister of Christ. Well. Neither do I say that he is such, as he is Refractory, but in the ministration of the Gospel, which words the Defender hath purposely, if not maliciously, omitted in my answer, lest his cunning might have been espied at the first blush. Aaron was the Priest of almighty God, in grace and favour with him; but not in that he made the golden Calf, (Exod. 32.4.) Peter was the Apostle of jesus Christ, in grace and favour with him; but not as he went not the right way to the truth of the Gospel, (Galat. 2.14.) So the refractory Ministers may be the Ministers of jesus Christ, and in grace and favour with him, but not as they err, or are schismatical or Refractory. Where is the contrariety? Ad populum phaleras: the Defender disputeth not ad idem. His error is twofold, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But, he that is in grace and favour with God, ought not to be disgraced and molested by men. True, they ought not to be molested, in or for that thing which procures them grace and favour with God: which must be so restrained. Otherwise the Defender must needs plead for immunity and freedom for any transgressor and disturber of civil society, to do what he listeth, uncontrolled by the Magistrate; or deny that any such is in grace and favour with God, which I think he will not do. The Error, is the same with the former. II. It is true also, Answer. that not to speak and take pains for the Ministers of the Gospel, for such things as properly belong unto their ministery, or are requisite unto the performance thereof, is to spare speech for GOD, and for jesus Christ, according unto the places quoted in the Argument, and also to hinder the salvation of God's people. Here the Defender, Reply and Rejoinder. as if he had lost himself in some inextricable labyrinth, idly discourseth of the terms, proper and necessary, and saith that I confound both, which any man, though but of mean capacity, may easily see I do not: adding moreover, Note, the Defenders absurd Position. that the Liberty of preaching doth not properly belong to the ministery of the Gospel; as if it were lawful for Cobblers and Tinkers to preach the Gospel, which is absurd and scandalous. The error, is Pu●ida 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia. II. To the Consequence. If the Suppliant had prayed your high Court of Parliament to entreat in their behalf, Answer. for matters which had necessarily concerned the Gospel of Christ, or their ministery thereof, or the Salvation of many thousand-Soules, than had your Honourable Assembly some reason to mediate for them: But seeing it is but only to free them from the Cross and Surplice, and such other laudable Ceremonies of the Church, commanded for order and decency sake, which may well stand with the purity of the Gospel, seeing The kingdom of heaven stands not in meat and drink, etc. Then have these importunate Suppliants greater reason to bear that burden in the diligent applying their vocation and calling, then to trouble your Wisdoms with such perie and small matters. The Defender omitting the weight of Reason in this answer to the Consequence, Reply. snarleth only at certain words and phrases; replying, 1. If Cross and Surplice be laudable Ceremonies, then when or where the Sacraments are celebrated without them, there wanteth some laudable ceremonies. This is absurd and impious. What would further follow hereof, I need not to write. This is neither absurd, nor impious, Rejoinder. neither can the Defender show the least inconvenience that followeth hereof: for there is no doubt, but the Sacraments may be administered without either these, or divers other laudable ceremonies, and yet no sin committed, neither in the omission, nor in the use of them, if the particular circumstances and occasions so require. And that the Defender may see, Of the Ceremonies of the Lords Supper. that this is so, as I affirm, I will insist only, for example sake, in the ceremonies of the Lords Supper. And because haply he doth not know (so gross his ignorance seems to be throughout this whole Defence) what the learned mean by Ceremonies of the Lords Supper, it may please him to understand, that thereby they mean all the whole external action of that Sacrament, namely whatsoever is the object, either of the eyes, of the ears, or of the hands, whether it be an element, or gesture, or words spoken by the Minister. These Ceremonies therefore are of two sorts: Ceremonies of the Lords Supper twofold. 1. Essential, Some be Essential; and some Accidental. The Essential Ceremonies are these; that Christ had, 1. his Disciples gathered together, 2. a fit table, 3. true bread, 4. natural wine, 5. that he gave thanks, 6. brake the bread, 7. distributed it, 8. declared the use thereof, 9 that his Disciples took, ate, and drunk, 10. and so declared the Lords death. These Ceremonies are so proper and necessary unto the Lord's Supper, that without them, a man could not communicate rightly according unto the institution, commandment and example of Christ. The Accidental Ceremonies, 2. Accidental. are that Christ celebrated his Supper, 1. in the evening, 2. in a chamber prepared, 3. after meat, 4. together with his twelve Disciples, 5. sitting at the table, 6. with unleavened bread, 7. so appareled, etc. NW. These Ceremonies do not properly and necessarily belong unto the action of the Supper, because they do not signify any mystery, neither did Christ say, Do this, after meat, or with such a number of communicants, or sitting, or so appareled, etc. Wherefore herein every man ought to follow the determination and practice of that Church wherein he liveth: otherwise none but Ministers ought to participate this Sacrament; and where should we find the same chamber prepared? the same table? the same cloth? the same dishes, etc. And who should be Christ? who judas the traitor? who john that leaned on Christ's breast? such as were in that Supper. To imitate these things, were apish, childish and foolish. The Defenders error, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia. 2 Because I had said, out of the Apostle, Reply. The kingdom of heaven stands not in meat and drink, the Defender replies, The kingdom of heaven consisteth as well in the ABUSE of outward things as of other matters. Good Lord! Rejoinder. What is become of the Defenders reason and sense? Did ever any man hear the like horrible speech uttered by a man of common sense, Another Position of the Defenders. much less by a Divine; The kingdom of heaven consisteth IN THE ABUSE of outward things! I profess ingenuously, I cannot imagine what he would say, he speaketh so absurdly and grossly, yea so blasphemously: for I am sure, this proposition is truer in Divinity, The kingdom of HELL consisteth in the abuse of outward things. O me, that it was my hard hap, to have such an ignorant senseless man, to become my antagonist! What? had not the refractory Ministers one Scholar amongst them, to defend their cause? Why then have they made choice of this man to do it, who in true Theology knows not his right hand from his left? The Error is a monstrous and blasphemous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia. II. ARGUMENT The ministery of the Gospel is not only for earthly men, Supplicat. but also for heavenly Angels. To speak for the ministery and Ministers thereof, is to speak not only for God, but also for the Angels. Ergo, The high Court of Parliament is bound to plead for the Ministers: otherwise by Sparing Speech, they shall provoke both the Lord himself, and also the whole host and army of heaven against them. ANSWER. THe Defender, disdaining to follow the resolution which I had made of this Argument, and understanding not his Auctor, thus inspidely and unfitly gathereth the Reason. By the ministery of the Gospel, the Angels of heaven receive divine revelation to their farther joy. Ergo. To speak for the ministery and Ministers of the Gospel, is to speak for Angels. To say nothing how he gathereth this Antecedent from the Suppliants Reason; what is this Conclusion to the Court of Parliament? how doth it enforce them, to speak for the schismatical Ministers? or are the Angels so distressed, that they need intercessors? But I answer, as in the Consideration. I. To the Antecedent. I. That the Ministers of the Gospel is for Angels, Answer. is an ambiguous and perplexed speech, and savours of a Paradox. For how will the Suppliants understand this saying? Is the ministery of the Gospel, so ordained for Angels, that they should be Ministers thereof? Unpossible. Is the ministery ordained to convert them, and to preach repentance unto them? Absurd. Seeing they never sinned. Or is it because thereby they might learn and know the Wisdom of God? But so do they also by all other the creatures and actions of God. The Defender replieth: No paradox at all. Reply. Neither had the Answerer any cause, to make the first two questions. That which he opposeth to the third, against the knowledge of the Wisdom of God by the Gospel, may as well be opposed to men's knowledge of the Wisdom of God by his word: for they are also taught the Wisdom of God by his creatures and works. But I never denied, Rejoinder. that the Angels understood the Wisdom of God by the preaching of the Gospel, as appeareth manifestly by my words; wherefore vain and idle is this needless defence. Yet the Defender at last, leaving his Auctor lying flat upon his back in the plain field, to shift for himself, saith, The further meaning of this argument, in any special manner differing from other, I leave to the Auctor himself: who is able, no doubt, to defend his meaning, or to yield better reason to the contrary. To the contrary of what? to the contrary, that the Auctor cannot defend himself? I know not what the Defender should mean by these last words, to the contrary: but whatsoever his meaning be, he confesseth plainly, that he is not able to defend the Auctor of the Supplication, and so leaveth him to our mercy. II. What can this make for the Suppliants? Answer. The Controversy between them and us, is not concerning the ministery of the Gospel, but touching a few petty accidental circumstances: for which, if any man forsake the necessary function of his ministery and calling, he hath the more to answer for. The Defender, Reply. feigning that this second answer hath received sufficient satisfaction already; (but where?) addeth. Whereas he chargeth us, to forsake our ministery for a few petty accidental circumstances, therein he discovereth the nakedness of the Prelates, in inflicting so material and substantial punishment, for so few petty accidental circumstances. For justice requireth a proportion betwixt the offence and the punishment. But we acknowledge no offence. Very well. They acknowledge no offence. Therefore, Rejoinder. they do not offend. A found consequence, I warrant you. As touching the Prelates, I answer, that in inflicting the punishment he speaketh of, they do but their duty, by executing the laws upon offenders, in obedience towards the superior Magistrate, for the peace and quietness of the Church: and let all the World judge, whether it be more meet & fit, that these selfconceited refractories should dutifully conform themselves, or that the Magistrate, to satisfy their wrangling and restless humour, should dissolve the whole frame of so well settled government. III. Every man is bound to promote the ministery of the Gospel to his power, Answer. and also to help and further a Minister thereof, as he is a Minister, not as he is in error, or carried away with faction. The Defenders reply is, Reply. In his third answer, he proclaimeth again, but proveth not our error and faction. If we err, or be factious, let us in that respect be punished (so notwithstanding that the people be not punished with us) and let us be helped, as we are Ministers. I have proved so much as the Defender desires already at large, Rejoinder. in my book De Adiaphoris, neither was I in the Consideration to make any idle digressions, but to keep myself strictly to the point and question in controversy there handled. The refractory Ministers are punished, only as they are in error, and factious, as every man knoweth, and have as much favour as they can desire, as they be Ministers. And for the people, neither are they punished with them, nor for their sakes: but both are and shall be sufficiently provided for, without their help, seeing they do so undutifully forsake them. II. To the Consequence. I It doth not follow, Answer. that because the wise and judicious assembly of Parliament justly refuse to intermeddle in the quarrel of Schismatical Ministers, farther than to admonish them to desist from their singularity and turbulent dealing, that therefore they shall provoke the Lord of Hosts, and all the Angels and Saints in heaven against them. But rather it followeth on the contrary. II. If that Honourable Court should take part with Schismatics, and intercede for them, to detain both them and the people still in faction and error, then certainly they should provoke the wrath of God, and the whole Host of heaven against them, Psal. 50.17.18. etc. What saith the Defender to this? Reply. I reason from your own words against you. The wise and judicious Parliament will not intermeddle in the quarrel of Schismatical Ministers, further than to admonish them to desist from their singularity. But the Parliament hath further intermeddled for us. Ergo, We are not Schismatical. I answer. To let pass the form of this Syllogism; Rejoinder. the Assumption is a foul and slanderous imputation malepertly and unjustly laid upon the high Court of Parliament: The Defender slandereth the honourable Parliament. most impudently charging and challenging that honourable Assembly, not only to favour their seditious faction, but also, as a party in their schism, to have intermeddled and dealt in their behalf, contrary to the knowledge of the whole kingdom. For what hath the Parliament done? what have they spoken for them? where is their decree and statute? Are two or three, the whole Parliament? What reward the Defender deserveth for this bold slander against the Parliament house, I leave to their wise consideration and censure, whom it concerneth and more nearly toucheth. His error is, Crimen falsi. III. ARGUMENT. It is a sin not to recompense a good turn received. Ergo, The refractory Ministers are to be regarded and spoken for. ANSWER. I. IT is true: Answer. good deeds must be rewarded, specially the Ministers faithful labours. The Apostle saith (1. Cor. 9.11.) If we have sown unto you spiritual things, is it a great thing etc. II. But in that the refractory Ministers have looked back, and withdrawn their hands from the plough (Luk. 9.62.) making a manifest Schism, and disturbing the peace of the Church, this deserveth no recompense. Here the Defender bestirreth himself, Reply. and produceth all his forces, Whether the refractory Ministers be Schismatics to prove that the refractory Ministers are not Schismatics. I say first of all (saith he) that this accusation of us to be Schismatics, is a most beggarly begging of the Question, most unjust, untrue and uncharitable, never yet proved, neither able to be proved; until they prove the matters in controversy, to be merely indifferent to such uses, as whereto they are employed and urged by them, yea good and laudable ceremonies, matters of decency and order in the Church: yea that we also refuse to conform ourselves unto them, more of stomach, than of conscience. Two things the Defender saith must be performed by us, The Defenders first Reason, that the Ministers are not Schismatics, overthrown. before the refractory Ministers will acknowledge themselves to be Schismatics; 1. That we prove the matters in controversy to be indifferent. 2. That we evince them, to refuse conformity rather of stomach, then of conscience. Touching the first, we have already in divers Books and Treatises purposely written to that end, more than sufficiently proved the things in controversy, to be merely indifferent, both in their own nature, and to such uses as the Church alotteth and appointeth them. And for the Second, I know not well what the Defender meaneth thereby. What? shall a thief be a thief, notwithstanding that to steal be not against his conscience? shall an heretic be an heretic, albeit he thinketh he holdeth nothing but truth? and must not a schismatic be a schismatic, unless he be convinced to sin against his own conscience? Note, the Defenders absurdity. What schismatic will ever confess, that he is such even against his conscience? By this means no man shall ever be convinced to be a schismatic. But we know, that obstinate contumacy against the Church in things lawful, is a schism, whatsoever a man's conscience be. Consciences are of two sorts. 1. Too large. 2. Too strict. Consciences are of divers and sundry sorts; there is one Conscience that is too large and profane; and another Conscience too strict and superstitious; a Popish Conscience; and a Precise Conscience, I mean in the extreme. So then the first part of this Argument being abundantly proved by us; and the second being atheological and ridiculous, what remaineth but that the Defender labour the refractory Ministers, to acknowledge their oversight, and to yield to conformity. The Defenders second Reason, Reply. to prove that the refractory Ministers are not Schismatics, is this. There is nothing here objected against us, wherewith our ancients and betters have not been charged in former times. Eliah was charged with troubling Israel. Michaiah might have been charged with singularity and Schism, for dissenting from the 400. Prophets. jeremy was accused by the Priests and Prophets, to have spoken against the State of the City. Amos was charged with conspiracy against the King. The enemies of Daniel framed the like accusation against him to Darius. Our Saviour himself was blasphemed by the name of a seducer and deceiver. Paul was accused, that he taught against the Law and the Temple. Such also have been the accusation of all Martyrs by the common Adversaries the Paptsts. And such are the Prelates accusations against us. I answer. Rejoinder. The Defenders 2. Reason overthrown. As for Michaiah, because the false Prophets did not accuse him of singularity and schism, the Defender becomes their Advocate, and doth as much for them: by what right, let himself look to it. But who will not detest the impudency of the Defender, in that he dareth equal the refractory Ministers case, with the condition of the Prophets and Apostles, of the blessed Martyrs, yea of CHRIST himself? But, not to particularise, I answer, in general. The difference between the examples alleged and their case, is very great, & easy to be discerned. 1. Those holy men did nothing contrary to their vocation; these do. 2. They taught nothing but the truth of God, necessary to be received; these teach their own fancies. 3. They never oppugned the lawful authority of the Magistrate in Ecclesiastical causes, and Things indifferent; these do. 4. They were unjustly accused by the false Church for doing their office and duty; these are justly taxed by the true Church (as themselves cannot deny) for hateful schism and faction. 5. The Error is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. His third Reason, Reply. is: Do we vary from the sincere doctrine of the Scriptures? Nay, rather many of them do much more serve from the same; touching general grace, and the death of Christ for every particular person; against particular election and reprobation; for Images in Churches for devotion; touching the manner of Christ's presence in the Eucharist; that the Pope is not the Antichrist, whereby they hinder the zeal of Christian Princes from executing that against him in general, and against his members in particular, which the Word partly foretelleth, and partly commandeth to he done; concerning the necessity of Baptism; touching auricular confession; for ignorance in the people. Who can lay any such points to us, or to any of us? I answer, Rejoinder. 1. The Defenders report of our doctrine, is utterly untrne: The Defender slandereth our Church for false Doctrine. for we dearest and abhor even all and every of the particular points, he saith we teach. Wherefore let him either justify these things to be true, out of the Confession of the faith of our Church (which he ought to do, if he challenge us for Doctrine) or by any writer of ours of credit in the Church: or let him fear without repentance and satisfaction for it by confessing his ignorance, and malice in thus slandering the Church of God, the just condemnation of Liars and false witnesses, whose portion is with hypocrites. 2. His Argument is this, The Defenders 3. Reason overthrown. The refractory Ministers do not vary from the sincere doctrine of the Scriptures. Ergo, They are not Schismatics. To let the Antecedent pass; for I have not observed, that any of them err in any fundamental or material point of doctrine (which we thank God for, praying farther for their preservation unto the end, in the unity of faith with us) albeit I know that many amongst them have their particular fancies in some smalller points: I deny the Consequence; for a man may be a schismatic, and yet hold the entire and sound profession of the saving truth of God, as shall be manifest presently. The Eiror is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Defender seems not to understand what Schism is. His returning of the Schism upon us, is ridiculous, and not worthy the answering: for Schism is a contumacy or separation of the paits from the whole, not of the whole from the parts. The fourth Reason is, Reply. Have we made any departure from the Church? We are deprived of our ministery, and so thrust out of our livings perforce against our wills, as any man leaveth that which is vielently taken away: but though we be thus put from our ministery and livings by our Prelates, yet do we not for sake the communion of the Church. The argument is briefly thus: Rejoinder. The Defenders 4. Reason overthrown. Schismatics of two sorts. 1. Separatists. 2. Factious men. The refractory Ministers have not for saken the Communion of the Church of England. Ergo, They are not Schismatics. I answer, Schismatics are of two sorts; 1. Such as separate themselves from the Church; and that either from the whole Catholic, or from any particular Church. 2. Such as raise contentions and stir up factions in the Church, and are contumacious and disobedient towards their Governors: Of which sort are the refractory Ministers. Touching that the Defender saith, they leave their charge, as a man leaveth that which is violently taken away from him: that doth not extenuate their fault any whit, seeing they by their obstinate superstition, disable themselves from doing that good in their places, which they ought to do; and so disturb the peace of the Church, that for preservation of unity, the Magistrate is compelled to thrust them out of their places. The fifth Reason, Reply. is: Have we loitered in the work of the Ministry? have we heaped benefice upon benefice? have we eaten and drunk, and beaten our fellow-servants? have we sought our own, and not that which is jesus Christ's? have we made our bellies our God? have we minded earthly things? Whereas the word Schism in the Greek language signifieth a renting; and the word Sedition in the Latin, signifieth seorsim ire, to go aside, or a going aside; we have proved that in these significations, we cannot be charged with Schism. I answer. Rejoinder. The defen.. dear 5. Reason overthrown. This Reason is parallel unto the next going before. I marvel the Defender braggeth of the refractories diligence in their ministery, seeing they wilfully abandon their calling. If at any time they have been diligent, I would God they had not looked back, but continued their diligence still. As for plurality of benefices; what difference is there, between heaping one benefice upon another, and one benefit upon another? their gifts and benevolences are not unknown. Is not reviling and slandering their fellow-servants, to beat them? Do they not wilfully refuse their charge, because they may not be tolerated in their superstition and faction? Do they not refrain to labour in God's service, to serve their own appetites and affections? and yet, Ignorance of the Defender. lo, they mind no earthly things! And for the Defenders philosophy, touching Schism and Sedition, 'tis no marvel (the rest of his book being suitable unto this) he is ignorant, that Sedition is that in the Commonwealth, which Schism is in the Church; for he consounds both. The sixth and last Reason, is: Reply. All Schismatics are abomination to the Lord. The Ministers pleaded for are not abomination to the Lord, but in grace and favour with him. Ergo, The Ministers pleaded for, are no Schismatics. The Proposition is salomon's. The Assumption is the Answerers. I answer, 1. The Proposition is true, with this restraint, Rejoinder. The Defenders 6. Reason overthrown. to wit, as they be Schismatics: otherwise (questionless) divers elect and holy Children of God, by reason of the infirmity of their nature, may fall, aswell into the sin of Schism, as unto any other sin, except that against the holy Ghost. 2. The Assumption may be understood two ways; 1. The Ministers are not abomination to the Lord, to wit, as they be Ministers of the Gospel, or holy men, which is the sense that I granted it in; and so it is true: but then the middle term is not spoken ad idem with the Proposition, for there are four terms (as the School speaks) in the Syllogism, contrary to the law of true reasoning, and so concludeth nothing. 2. It may be understood thus, The Ministers are not abomination to the Lord, to wit, as they be schismatical and factious, which is the sense of the Proposition, never granted by me; and so the Assumption is utterly false: for the Ministers, as they are schismatical, sin; and so are an abomination to the Lord. The Error, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Having refuted the Defenders Reasons, That the refractory Ministers are properly Schismatics whereby he laboured to clear the refractory Ministers from the just imputation of Schism, I think it not impertinent (seeing the Defender hath referred this point to be here discussed) to speak something of SCHISM, and to make it plain and evident unto all men, that the refractory Ministers are indeed and properly SCHISMATIQVES; which we will (God willing) irrefutably evince out of the true definition and nature of Schism: and the rather, to stop their mouths, that hereafter, when we shall term them (as they are indeed) Schismatics, they may not except, that we beg the Question. ΣΧΙΣΜΑ Schism, Of SCHISM. is properly a renting, dividing, or cutting in sunder of a body, such as is the cleaving of wood, which divideth and separateth the united parts of the same. This word is metaphorically retained in the Church, and used by Divines, to signify such as raise contentions and disquietness in the Church, or separate themselves from the same, or institute or frequent private conventicles and assemblies. Schism therefore is a wilful breaking of the unity of the Church, Schism defined. either by separation from the same, or by raising contention within it, or by refusing to submit and yield obedience to the lawful Pastors and Guides thereof. Thus the Corinthians were Schismatics, in that they divided themselves into factions, and caused dislentions in the Church, whereby the society of the faithful was disturbed and divided into sundry partial Sects, the one holding of Apollo's, the other of Paul, and the third of Cephas, 1. Cor. 1.10.11.12. 1. Cor. 3.3.4. Yea in Rites and Ceremonies they dissented one from another, and avoided one another's communion, as damnable. 1. Cor. 11.16.17.18. And the Defender confesseth, that he that raiseth up dissension among Brethren, is a schismatic, though he doth not separate himself from the Church. Mild Def. pag. 48. As for Separation, Separation twofold. it is twofold: for a Man may separate himself, either absolutely from the whole Militant Church, being carried away with error of mind; and such is not in the Church. Or, by reason of some infirmity, or perturbation of mind, because of offences, he may separate himself from this or that particular Church: Such may be of the Church, seeing he is but rend 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, joined to the body. Now every particular Church, is a member of that Catholic body. Also, Unity considered two ways. the Unity of the Church may be considered two ways: for either it is Internal and formal by the Spirit of Christ, in faith; or it is external and material, in the procession, exercises and signs of faith. The former may really consist without the later; but not contrariwise, the later without the former. For a schismatic may break the external Union, without breaking the Internal. Neither do I speak this, N. any way to excenuate the crime of this kind of Schism: for certainly even this is a most pernicious Sin; because such a schismatic, as much as in him lieth, destroyeth both himself and the whole Church also. Which that we may the better understand, we must call to mind the Philosopher's distinction of the WHOLE, WHOLE twofold. which is of two sorts. There is one WHOLE, every part whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alike or of the same kind; as earth, water, blood, salt, milk, etc. If division 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 preserved; for every part of earth is earth, of water water, etc. There is another WHOLE, every part whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of unlike or divers kind; Such be all living creatures and plants, made of divers members and parts. If a man divide these, than neither the Whole, nor the parts can remain. A man being drawn asunder into parts, ceaseth to be a man. Now the Church, NW. being a body composed of divers parts, when it is divided, both itself after a sort is ruined, and the parts thereof being distracted do perish. Schism is twofold, Pure; or Mixedwith Heresy. Schism twofold. 1. Pure. Pure Schism, is that whereby the Unity of the Church is broken, either by separation, or other contumacy; notwithstanding that such retain an entire profession of the truth of God. 2. Mixed with Heresy. Schism mixed with Heresy, is that wherein together with the departure or contumacy, there is joined some error in matters of faith. Which likely happeneth in the end of all Schisms; every one being desirous to justify his disobedience and contumacy, or departure from the rest of God's people. Schism differeth from Heresy. The difference between Schism and Heresy. 1 Because Heresy holdeth some false point of doctrine: Schism breaketh society to defend it. 2 Heresy overthroweth the sincerity of faith: Schism hurteth the bond of peace. 3 Heresy in the beginning thereof holdeth some perverse opinion: Schism in the end bringeth forth Heresy. 4 Schism is as it were the general kind: Heresy the special kind. For every Heresy is a Schism; but not contrariwise, every Schism an Heresy. 5 Schism is a certain disposition: Heresy an indurate habit. 6 Heresy may be kept secret a long time: Schism is presently discovered. Again, Schism may be, 1. In external things. 2. In procession. Schism is either in external things, as in the choice of Bishops, or other Governors and Pastors of the Church. Or in the Profession of life, as the divers orders of Monks and Friars, wherein every Sect followeth a divers rule or way to attain eternal life, condemning all other different from it. 3. In Ceremonies, 4. In 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 real presence among the Reformed Churches, and of Christ's Passion and Descent into hell with us. Furthermore, NW. Schism even from the original thereof proceedeth from evil. For all good is united, not divided: and GOD, the auctor of all good, is one, simple, without division. Amongst Schismatics, Some Schismatics greater sinners, than others. some are greater sinners than other: neither are all induced to be such, upon the same grounds and reasons. For, Some are carried with hatred towards their brethren: with which vice the Donatists seem to have been infected in Augustine's time. Others are lead by ambition and desire of rule: Many such schisms have happened in the Synagogue of Antichrist, at what time there were two, or three, or four Popes together at once. Others are carried with blind affection and favour towards men's 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 mere ignorance of the truth, who are the more tolerable, if their ignorance be not wilful and affected: such were the people in Christ's time (joh. 7.12.40.41.42.43.) For some said of Christ, He is a good man. Other said, nay, but he deceiveth 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 Galilee? etc. So there was (saith john) a Schism among the people. Others are puffed up with admiration of their own virtues, or with a vain persuasion of their own holiness: Such were the Catharists or Puritans in the days of Tertullian, who sought for pure assemblies. Others fly out by reason of discontentments and want of preferments: of which sort we have too many examples in our days. I need not particularly to apply these things, either unto the Brownists, who have separated themselves from us; or unto the refractory Ministers, who are disobedient unto their lawful Governors amongst us, and disquiet our Church with Contentions. These grounds, which I have laid, are so plain and easy; that (I think) there is not any man so simple, but may manifestly discern how, and in what sense they are, and may be rightly termed Schismatics. If it be demanded; How Schism may be excused. Whether in any case Schism may be excused? I answer; It may so, in some special cases. I. Necessity excuseth Schism: namely when good men are publicly expelled and banished, and violently put out of their Churches, so that they can have no place left them, neither among the Teachers, nor among the hearers. As at this day we see whole families and assemblies compelled to fly out of their own country, and to live in exile for Religion sake. II. When the sincerity of faith is so corrupt, that wholesome doctrine (as the Apostle speaketh) can be neither taught, nor learned; the godly may departed. For agreement and unity is commendable only in the truth: if truth be away, we ought to make no question of agreement and unity. III. When the Sacraments are so corruptly administered, that there is not scarce any step to be seen of Christ's institution; There is no doubt but a man may lawfully separate himself from that society which retaineth not true Doctrine and the lawful use of the Sacraments. But here both the Separatists and the Refractories step in, Objections of the Brownists and Refractories. and labour to defend their Schism, alleging; 1. That we live not according to our doctrine neither Ministers, nor people. 2. That whereas we abound with wickedness yet we admit every one promiscuously unto the Lord's Supper, without further censure or discipline. 3. That we use Popish ceremonies in the worship of God. I answer, Answ. generally: These are no just and sufficient causes, to make a Schism, as appeareth in that the truth of doctrine and purity of faith, consist not in these things: which whilst they grant unto us, they condemn themselves in that they have inconsiderately made a schism from us without just cause. Neither is it any hard matter, to answer all their arguments in particular excepting the first. Touching the Munisters therefore; It is most certain, Of Scandalous Ministers that a faithful Minitier of Christ ought not only to know the will of God but also to do thereafter. What Paul spoke of the Law, that not the hearers, but the doers thereof should be justified, (Rom. 2.13.) that Christ speaketh of his Disciples, (joh. 13.17.) If you know these things, happy are you if you do them. But it cannot be denied but that some Ministers offend this way, which how they will answer before God, let themselves look unto. For my own part, I can say no more of such Ministers, than what Christ saith of the Scribes and pharisees, (Mat. 23.2.3.) They sit in Moses chair: All therefore whatsoever they bid you observe, that observe and do; but after their works do not; for they say and do not. It ought to content us, that they teach true doctrine; and that they live not thereafter, it hurteth not me, for they shall carry their own burdens. The doctrine is ours; the life is theirs: let us take the doctrine, and leave the manners. I had rather have a sincere Preacher of God's Word, that will declare Christ unto me purely, rebuke my sinful living, comfort me with the sweet promises of the Gospel, show me how I ought to frame my life according to the will of God, etc. albeit his manners be somewhat corrupt, and dissent from his preaching; then to have a wicked Heretic, a pestilent Pharisee, or a superstitious Hypocrite, who outwardly shall pretend a certain gravity, and a pure manner of living, and yet corrupt the holy Scriptures, lead 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 us to take heed saying. (Matth. 7.15.) Beware of false Prophets which come to you in sheeps clothing, but inwardly are ravening wolves. These things our Schismatics know very well; but not contented herewith, they urge; Such a man was unworthy to be admitted, and now being in the ministery, be aught to be put out; which I leave to the Magistrates and such as be in authority to consider of. As for the People: Of Scandalous People. the Separatists and Refractories do limit 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 look for pure assemblies in earth, without spot or blemish. Christ compareth the Gospel unto a net, that containeth fish and filth: and the Lords field hath in it both good corn and tars; which yet must not be weeded out, until harvest be come. Vainly therefore do they labour to seek pure assemblies; albeit if they would look into their own societies, it may be they might find therein as many Sinners as are in ours. But these men ought to content themselves, as the godly have ever done, that the wicked being known cannot hurt the saithful; who either have no authority to curb them, or cannot otherwise provide for public peace, then by tolerating such. And yet there want not in the mean time public Laws and penalties to restrain and bridle such as be notorious offenders. That which they speak concerning the Communion, Of promiscuous admission to the Communion. is very inconsiderate also and foolish: seeing neither Christ, nor the Apostle Paul, did ever speak any thing at all, concerning the censuring and examining of others; But command only that every man should examine himself. Christ celebrated his Supper with his weak Disciples, and admitted judas to be partaker thereof, as many excellent Divines do hold. Paul expressly commandeth, that every man examine himself. It is my duty to look unto myself, and thine unto thyself, & of every other unto himself. So that a faithful Minister seemeth to have sufficiently discharged his duty, if he shall diligently admonish the Communicants hereof, and not curiously pry into the secrets of other men. Concerning manifest crimes the Church hath prescribed Laws of admonition, of Counsel, etc. 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 jesus admit their guests: neither dost thou know what God may work in a Sinner, even in that very hour. It is not a sign of an ingenuous and charitable mind, to departed because of Sinners, whom Christ inviteth to come unto him. The Apostle saith. (2. Tim. 2.20.) In a great house there are not only vessels of gold and silver, but also of wood and of earth, etc. we must endeavour, that we may be vessels of gold and silver: God only is to break the vessels of earth in pieces. As touching that we use Popish Ceremonies in the Worship of GOD, that appears otherwise, in my book De Adiaphoris, whereunto I refer the Reader. Many men move this Question. Whether Schismatics may be compelled. Whether Schismatics ought to be compelled to unity? I answer; Compulsion seemeth to be hard, specially in such things as aught to be voluntary. Augustine confesseth, that he was once of mind, that neither Schismatics, nor Heretics ought to be compelled. (Lib. Retract. cap. 5.) But afterwards having by use and experience learned what good a little discipline would effect, he altereth his opinion, and plainly defendeth, that Schismatics ought by all means to be compelled to concord and unity. Yet herein great moderationought to be used: we must otherwise deal with the authors of Schism, and such as be stubborn and wilful; than with such as of mere ignorance and preposterous zeal of piety, are Seduced by others. But I leave this unto the grave and religious consideration of the wise Magistrates. iv ARGUMENT. Such whom the Lord hath made his instruments, Supplicat. for the spiritual deliverance of many thousands from spiritual enemies, are to be respected and recompensed. Ergo, The refractory Ministers are to be remembered and restored. ANSWER. I THis Argument is parallel unto the former, Answer. and is there fully answered. II. The Ministers, in delivering thousands from spiritual enemies, did but their duty, for which they deserve love of the people, and commendation of all men: but they should still have continued faithful in their Ministry, and not shamefully have forsaken their calling. The Defender replies. Reply. If men should always be so answered, when in their necessities they should require some help and comfort in regard of some former kindness; would not men condemn such Answerers of great ingratitude and inhumanity? viz. thus to be answered, That which you have done, was but your duty? But with what conscience doth this man write; The Defenders malicious dealing. that instead of the second answer unto this Argument, layeth down only these words, The Ministers did but their duty etc. suppressing the rest of the Answer, and then shapes his Reply in most bitter manner, to persuade all men, that I had neither common humanity, not compassion, not feeling of their misery: whereas the Lord knoweth, my heart many times yerneth for sorrow, when I think of our domestical controversies, which would GOD I might appease and reconcile, that so the Church might enjoy rest and quietness, though it were with the effusion of my dearest BLOOD. In the mean time, I feel oftentimes such inward pangs and grief, that (I think) the Defender hath never been acquainted with the like. Neither could my compassionate affection towards the refractory Ministers, be altogether unknown unto this wrangling Advocate, if he had not already made shipwreck both of ingenuity and conscience. For even in this very Answer, which he mangleth and curtolizeth at his pleasure, he might have seen, that I acknowledge, that for their labour and diligence in the ministery, the Ministers deserve love of the people, and commendation of all men. Also in the Argument going before, It is true, Good deeds must be rewarded, specially the Ministers faithful labours, etc. And lastly (to omit divers other places) in the Conclusion, I cannot but grieve in my very soul, when I hear the Ministers complain of their poverty, and want of the benefits of this life, etc. And again, Lo the malice, the envy and spite, which we, whom they term their Accusers, do bear unto them, GOD being witness unto our consciences, that we wish them all the good that may be. These things whilst the Defender dissembleth, how is he as good as his promise, where he saith, I will collect his words with such faithfulness, that the Answerer shall have no just cause to complain of the said collections, as unjust, or not agreeing to his own words (Mild Defence pag. 1.) What justice is it, to take only a piece of a sentence, and to rack that upon the tenture-hooke of malicious construction, directly against the authors meaning? III. jonathans' example, alleged by the Suppliants, Answer. is unlike unto the Minister's case. For Saul in deep hypocrisy, had made a rash vow, that whosoever did taste any food, etc. (1. Sam. 14.24.) should be accursed, and die the death, wherefore the people justly rescued him from the fury of Saul. But the actions of our dread Sovereign are not so exorbitant, they are not rash and heady, but advised and just, intended for unity and quietness in the Church, to prevent and repress fanatical giddiness, schism, factions and innovation. The Defender replies. Reply. See how wise the children of this world are in their kind? The auctor altogether wisely and purposely (as it seemeth) concealed the name of Saul in the Argument, that so the work might be generally and simply respected in itself, without any particular eye unto Saul, out of whose hands the people delivered jonathan. If the Israelites justly rescued jonathan, as the Answerer confesseth they did justly, much more just is it, that many Ministers should be relieved in their troubles. Rejoinder. I think the Auctor of the Supplication is but little beholding unto the Defender, for ranging him amongst the Children of this world, a phrase in Scriptures properly belonging unto the Reprobates. But I answer unto the Reason. The fallacy is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For he maketh that less, which is not less: there was greater reason for rescuing of jonathan, being the auctor of so great deliverance, from the fury of Saul, who hypocritically without warrant from God, had vowed that whosoever should taste any food etc. should die the death; than there is for the rescuing of the refractory Ministers from the just execution of Law upon them: as well because by their wilful obstinacy in persevering singular and forsaking their calling, they are not the authors of deliverance, but rather of destruction to God's people; as also because the punishment inflicted upon them, is not unjust and undeserved, as jonathans' should have been, but just and deserved for their schismatical carriage, etc. V ARGUMENT. Many spoke earnestly; Supplicat. yea and some have adventured their lives in behalf of the Church of God, as Nehemiah, Hester: so also did Joseph of Arimathea, and Nicodemus for Christ's body. Ergo, So should the high Court of Parliament do for the refractory Ministers and for whole Christ. ANSWER. I. To the Antecedent. THe zeal and courage of such as have been earnest, Answer. or adventured their lives and estate in God's cause, for defence of his eternal truth and Church, is certainly much to be commended and imitated (to their utmost power) of all such as desire to be called, and be indeed members of the Church of God: but it would be wisely considered, that it were rashness and foolhardiness, for any to adventure hazard, or manifest danger, by intermeddling in a frivolous and unnecessary quarrel, and much more for such cause as cannot be justified by any probable reason. The Defender replies. Except by a frivolous quarrel, Reply. and a cause not justifiable, you mean not the cause of the Ministers; you speak nothing to the purpose. If you mean that (as needs you must) then do you not speak to us poor Ministers alone, but also to the Parliament, and to all other (noblemans, or Gentlemen) that have intermeddled, or shall intermeddle in our cause. Yea, them do you not cunningly, but openly and plainly, charge all such with rashness and foolhardiness. What should move the Defender, Rejoinder. to imagine that I mean any other Cause, but the Ministers? I mean no other indeed; and yet it followeth not, that therefore I censure the Parliament house, etc. or charge them with rashness and foolhardiness. For the Parliament house is not of their faction and strain, as we have noted before. What they deserve for this their continual insolency and malapertness in slandering the high Court of Parliament, I refer unto the religious censure of that noble and wise Assembly. II. To the Consequence. I Answer. This Consequence hath no coherence with the Antecedent. For there are great odds between these examples proposed, and the refractory Ministers case. The Defender replieth. Reply. There should be such odds. For the Auctor reasoneth not à similibus, or paribus, from likes or equals, but from the less to the greater. But the odds are such, Rejoinder. that they make the Argument to be plainly inconsequent: for the Auctor of the Supplication makes that less, which is every way greater, as shall appear in examining the particulars. II. In the time of Nehemiah, Answer. the Church of the Jews, having been long captivated, was in great affliction and reproach, and the walls of Jerusalem were broken down, (Nehem. 1.3.) which was not so in the days of their Fathers. But our Church having (by the mercies of God) now long continued in prosperous and flourishing estate, is (God be thanked) glorious still, yea more now, then ever it was in the days of our Fathers. Furthermore, Nehemiah, after he had wept, mourned, fasted and prayed, (Nehem. 1.4.) spoke unto King Artashaste, an Heathen and profane man, and finding grace in his eyes, obtained leave to build up Jerusalem. (Nehem. 2.6.) But Sanballat, Tobiah, Geshem and others deriding and despising the jews, laboured to hinder the work, but prevailed not (Nehem. 2.19. and 4.7.15.) Then Nehemiah prayed, My God, remember thou Tobiah and Sanballat, according unto these their works. (Nehem. 6.14.) So even in the very beginning of our religious Sovereign's reign, many worthy Nehemiahs finding grace in his eyes, have moved his Majesty for the continuance of the prosperous estate of our Church, as it was in the days of our late blessed Queen, albeit his Highness was more ready to grant their request, than they to ask it. And now so many Sanballats, Tobiah'sses, and Geshems, as there be refractory Ministers and Papists, deriding and despising us, labour to hinder our ministery, blaspheming the same, either to be none at all, or adulterate and very corrupt, but (God willing) shall not prevail. And we still thinking that most of them do sin of ignorance, cease not to pray unto God: O Lord, open the eyes of these men, and lay not this sin to their charge. The Defender replies. Reply. All things being granted that you say (concerning the glory of our Church) doth not hinder, but further the cause. The more the Church flourisheth, the more easy it is to grant that, which the Arguments plead for. Ministers also of the Word are as necessary for preserving and increasing of the glory of Churches, as for the procuring thereof at the first. Not hinder? Rejoinder. If our Church be glorious and flourishing both in the entire and sound profession and practice of God's truth, in the exercises, means, and signs of faith, (which is the true and principal glory of the Church) and also in the outward state, Discipline and Government thereof (which Glory is secondary and depending of the former) how can it be, but that giddy innovation, the utter overthrow of Ecclesiastical policy, and the bringing in of the Presbyterian prelacy, even almost equalizing Papal tyranny, should be a main blemish, and uncurable maim unto the GLORY of our Church? It is true indeed: that the Ministers of the Word are necessary for preserving and increasing of the glory of Churches; but are there no Ministers, but such as be refractory? Have we not store (God be praised) of sufficient religious Ministers already? And are not the Universities able continually to afford farther supply? 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 seethe 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 stony, that it doth not mourn; what eye so blind, that it doth not gush out with tears, to consider and behold the misery of our supposed glorious Church, by the spiritual nakedness, blindness, and poverty thereof? I mean the great ignorance, the supper ficiall worship of God, the fearful blasphemies and swear in houses and streets, the direful cursings, the open contempt of the Word and Sacraments, the wicked profanations of the Lords dates, the dishonour of superiors, the pride, the cruelty, the fornications, adulteries and other uncleannesses, the drunkenness, the covetousness, the usuries, and other the like abominations; almost as grievous, as either heretofore in the time, or now in the places of Popery, when and where there was no preaching at all of the Gospel? O behold and pity the woeful and lamentable state of our Church in these things! What marvel is it, Rejoinder. that the Owl cannot SEE, in a clear Sunshining day, whose only delight is to flutter, and to rove about in the profound darkness of the night? And can any man think it strange, that the Defenders eyes dazzle at the Glory 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 unto us, by his Apostles. What Officers be those? o they are the Lay Presbyterian Aldermen. Hinc illae lachrimae; here lieth the soar a bleeding. We want the supposed Apostolical Senate of Aldermen; and for this cause, we are spiritually naked, and blind, and poor, and miserable, and what not? But when will the Defender prove, that either Christ, or his Apostles commended any such Aldermen unto us? Shall we believe him on his bare word? What other proof brings he, or any other of the faction? And yet upon this most beggarly Supposition, never granted by us, because never proved, nor able to be proved by them; he openeth his foul mouth, The Defenders slanders against the Church. most wickedly traducing and slandering the Church of GOD, as guilty of great ignorance, of superficial worship of GOD, of blasphemies, swear, direful cursings, and many other horrible and monstrous enormities, which my pen doth even blush to relate after him. We read (1. King. 22.21.22.) of a wicked Spirit, that liberally promised his service in seducing King Ahab, by being a lying Spirit in the mouth of all his Prophets: Except this foul fiend hath entered into the Defender, and wholly possessed him; I cannot possibly imagine, how his pen could so leasingly rave against our whole Church. I beseech the Lord, that he would vouchsafe, to rebuke the evil Spirit, and to give the Defender grace to repent him in time, by confessing his malice against the Church of God. But let us hear what he saith further. But to return, herein you err not a little, Reply. in that you confound the state of the Church, and of the Commonwealth of the jews. The Commonwealth was indeed at that time in much misery. But was the Church also amongst them, for such things as wherein chief consisteth misery, in as bad condition? Do I confound the Church and Commonwealth of the jews? Was not the CHURCH in distress, Rejoinder being but lately returned from the Captivity of Babylon? Can the Commonwealth be in extreme misery, and the Church have no feeling thereof? Was not the Temple at Jerusalem the special place of God's worship, which now, by reason of the desolation of the City, was but little regarded, and the laws not executed? Did not Nehemiah, after his return from Artashaste, reform many things as well in the Church, as in the Commonwealth? It seems the Defender cares not what he writes, so he contradicts my sayings. But he proceedeth. The odds that before he spoke of, Reply. now he maketh likes. Is this to dispute ad idem, and to the purpose? As I said before, Rejoinder. so I say still, that there is GREAT ODDS between the example of Nehemiah, and the refractory Ministers case. And do I now make those ODDS LIKES? Nay contrariwise, I make Nehemiahs' case to be OURS, and the refractory Ministers, Tobiahs, Sanballats and Geshems. Is not this adidem, and to purpose? Where is the Defenders understanding? Touching his Worthy Nehemiah (whom he compareth to ancient good Nehemiah) let this be observed, Reply. that although he spoke of the prayer and fasting of the ancient Nehemiah, yet he speaketh not of the prayer and fasting of his new Nehemiah. What may be suspected or noted herein, I leave to the consideration of the wise and judicious Reader, that remembereth What opposition many of the Prelates have always made to true fasting. I spoke not of ONE, Rejoinder. but of MANY worthy Nehemiahs: neither needed these to have fasted and prayed, the Church being not then afflicted, as it was in ancient Nehemiahs' days: and (I think) the Defender is not ignorant, that Similitudes run not with four feet, as the Proverb is. As for the Opposition of many of the Prelates to true fasting, it is utterly untrue that any Prelate ever opposed himself against true fasting, except it were peradventure against the disordered conventicles, and presumptuous practices of some harebrained Refractories, contrary unto all good Discipline and order. Touching the Tobiah'sses, Reply. Sanballats, and Geshems (whom feign he would have to be those that he calls refractory Ministers, as well as the Papists) let him not deceive himself herein. For the wise and Christian Readers, are able to discern them to be most worthy of these names, that strive most for men's precepts, that study more to please men then God, that preach not themselves, and hinder them that would: whose chief work is not to increase God his kingdom, but to uphold their own, fearing nothing more, than the downfall thereof: which also feed not the Lords people, with the bread of eternal life, but their own bodies with the meat that perisheth, and with carnal delights, etc. but the righteous Lord in the end shall plead our cause, if not in this life, yet in the world to come, when some of our adversaries (without repentance in the mean time) shall be thrown into the place, Wherein is Weep and gnashing of teeth. Cease your rash judgement, 〈…〉 and restrain your censuring and lying Spirit, if you can awhile; and turn the backside of the wallet before you: then consider, that they most aptly resemble Tobiah, Sanballat and Gesoem, who by tooth and nail labour to let the building of the spiritual Jerusalem, by withdrawing their service, breaking unity, and disturbing the peace of the Church; of which sort are both the refractory M●●●sters and the Papists, who are as guilty herein, as were Tobiah, Sanballat, and Geshem, for hindering the building of the material Jerusalem. Moreover whereas I had said, that I thought that most of the refractory Ministers and Papists did sin of ignorance, the Defender replieth, See how this man tumbleth up and down and how he contradicteth himself? Hath not he before expressly charged all of us, to do that which we do for carnal respects? I mean in his Preface. See how the Defender iugleth up and down! 〈…〉 on. 1. Are no● my words spoken aswell of the Papists, as of the refractory Ministers? 2. What is in my Preface contrary to what I a● firm here; or rather, doth not the Defender by some juggling trick, suppress some words in my Preface, whereby, deceiving his Reader, he might persuade a contradiction? The words are these; It cannot be denied, but that the Ministers presumptuously and wilfully contend with the Magistrates, impugning his authority in Things indifferent, and sovereignty in Ecclesiastical causes, which all of them do for carnal respects: Some because they know not otherwise how to be maintained, but by depending upon that faction; some to gratify their benefactors and patrons, and to please their friends; some for discontentment and want of preferment; some for giddiness of innovation; some for pride of heart and self love; some for hatred of order and restraint of their liberty; some still to retain the opinion of constancy in persevering singular; and others OF MERE IGNORANCE, which yet is wilful and affected, seeing they will not learn the state of the Controversy, which they are bound to know, and therefore cannot be excused. What? Have not I named IGNORANCE here amongst the rest? and is not Ignorance carnal? Where then is the Contradiction? Let the Reader judge. III. In the days of the noble and renowned Queen Hester, Answer. all the jews should have been swallowed up by the tyranny of Haman, had not that virtuous Queen, by adventuring her own life, delivered her people from destruction. But I hope the Suppliants do not think our Church to be in so desperate a state, neither outwardly, nor spiritually: and if they do, yet none can be so foolish as to believe it. The Defender replieth. Reply. May we fear nothing to our whole Church and Kingdom, for the hard dealing of the Prelates towards the souls of many thousands of our own Nation? Let no man deceive us with vain words; Ephes. 5.6. Prou. 28.14. Blessed is the man that feareth always. There is danger in security, there is much more safety in a godly fear. As for the spiritual danger of the Church, it appeareth by the decay of the spiritual beauty, and by the increase of the spiritual deformity, that is, of ignorance and of impiety in those places already which are deprived of their good Ministers. But what is this, Rejoinder. to prove that the example of Q. Hester was rightly alleged by the Suppliants, to provoke the high Court of Parliament, to speak for the refractory Ministers? The danger of the Church in hester's time was very great and imminent: The danger of ou● Church (GOD be thanked) is but an exstaticall imagination of the Suppliants and Defenders brains. Oh, but the hard dealing of the Prelates towards many thousand Souls, aught to cause us to fear continually. What? Is the removing of SCHISMATIQVES, and the stopping of the mouths of such clamorous wranglers, as stir up dissension and discord in the Church, hard dealing towards men's souls? Who will say so, besides the Refractories, and their abettors, the Brownists? But how doth this Elymas pervert that saying of Scripture, Blessed is the man that feareth always, (Pro. 28.14.) Is this fear meant of the fear of punishment? Nay, let him remember, that GOD will send FEAR upon the wicked, where no fear is: that such as observe not Gods commandments, shall fear day and night, (Deut. 28.66.) that the same which the Wicked feareth, shall come upon him, (Prou. 10.24.) As for his slandering our Church with decay of Spiritual beauty in those places, which are deprived of their good Ministers; if it be so, then woe unto them by whom the offence cometh, that so easily gave place unto the Wolf: But I marvel he was not ashamed, so impudently to aver that, which all the Land and daily experience testify to be an impious Calumny. iv The examples of joseph of Arimathea and Nicodemus, are altogether impertinent: Answer. for neither had Pilate any reason, to deny the burial of Christ's body being dead: nor is the Ministers request, concerning Cross and Surplice any thing of such importance, as was the burial of Christ's body. For it is not true that they contend about Whole Christ jesus, and the ministery of the Gospel, as the Suppliants here suggest. The Defender replieth. The Argument speaketh of the honourable burial of Christ's body: the Answerer only of the burial, leaving out honourable; is not this Sophistry? Is not this Sophistry? Nay, is not this Knavery? The very words of the Argument are these (pag. 7. of the Supplication) Further to add one other example briefly: If fearful joseph of Arimathea went boldly to Pilate, and ASKED THE BODY OF JESUS. And if Nicodemus (before as fearful as the said joseph) joined with him in the honourable burial thereof, etc. Did joseph of Arimathea desire of Pilate, that he might HONOURABLY bury the body of jesus? This indeed is the Defenders dreaming, or rather doting conceit; which neither the Auctor of the Supplication doth affirm; nor can be proved by Scriptures. Search the text (Matth. 27.57. Mark. 15.43. Luk. 23.52. joh. 19.38.) and you shall find that joseph of Arimathea asked the Body of jesus; but not a word spoke he to Pilate, of the BURIAL thereof, much less of HONOURABLE BURIAL. The Defender urgeth. Reply. If the Ministers request concerning Cross and Surplice, be not of such importance, as the burial of Christ's body, this weakeneth not, but addeth strength to the Argument. For the less it is, the more easily it may be granted, and the more easily it may be granted, the more boldly it may be sued for. Yes, it so weakeneth the Argument, that it overthroweth it altogether. For the less that the thing desired by the Suppliants is, the more ought they to be ashamed, in being so troublesome unto the honourable Court of Parliament to intercede for them in so needless and small a suit. VI ARGUMENT. Many Congregations, Men, Women, Supplicat. Children, Masters and Servants, of all ages and conditions, are in great heaviness for their Pastors, and do make lamentable moan for them. Ergo, The States of the Parliament must needs be Suitors unto his Majesty for restoring of them again. ANSWER. I. To the Antecedent. I. IF the Antecedent be true, Answer. as the Suppliants seem confidently to affirm, then surely the more hard hearts have those cruel Tyrants, rather than shepherds, that having no pity, nor compassion upon those silly sheep, desperately forsake their flocks, over whom the Lord had made them overseers; and relinquish their vocation for little or no cause at all. The Defender replies two things. 1. Reply. We must have pity and compassion on our sheep, that we wound not our own souls. We must (as hath been said) eschew evil, and do good: not commit evil, to do good. As gold may be bought too dear, so may the good of our people. As if dutifully to obey the ordinances of our Church, Rejoinder. were to commit evil. Whereas indeed rebellion is as the sin of witchcraft, and he that resisteth the Magistrate shall not be guiltless. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. By the like Reason, Reply. a Thief may complain of the hardness of his heart, that had rather lose his purse, than have his throat cut. The Reason is not like; Rejoinder. for there is great odds between wearing a Surplice, and having one's throat cut, as every man knoweth. How doth this reason argue? As he hath an hard heart, that had rather lose his purse, than have his threat cut: So he hath an hard heart, that had rather lose his living, than wear a Surplice. The error, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. II. Those Congregations, Answer. Men, Women, Children, etc. may cease to mourn any longer, and comfort themselves herewith, viz. that seeing their unfaithful and ungrateful Pastors, have dealt so unkindly and undutifully with them; yet (God be thanked) the Lord hath store of good & faithful Servants, which he will send forth into the Harvest, who both can and will break the bread, and power out the water of eternal life unto them, and perform the duties of faithful Shepherds, that will never forsake them, nor run away when they have most need of their help. The Defender replies. Reply. Those that will not run away, Where are they to be found? What net may one have to catch them? what keep to hold them? For do not the FORMALISTS daily run away from their people? Do they not take another Living, and keep the former also, leaving one to some tourney man fit for all companies? Yea both Master and man, oftentimes leave both flocks to the Wolf: yea I know some that forsake their own charges, and are Curates elsewhere under other. And to whom do some of them leave their own? To one that all the week long goeth to hedging, ditching, threshing, and other day labour for his living: Who on the Lord's day, is at Church with a white Surplice to read Service, etc. If the Formalist be such a man, Rejoinder. as the Defender paints him out in this place; would GOD our Church were fairly rid, as well of the Formalist (if any such be amongst us) as of the refractory Minister; seeing the one is as negligent and slothful, as the other is schismatical and factious; and both of them pernicious unto God's people. And let the Defender inform the Governors of the Church of any such in the ministery, and I doubt not but he shall see all such persons either speedily reform, or turned out of the Church. But if the Defender means by Formalists, all such Ministers, as be regular and obedient unto the government and discipline of our Church, then hath he entered again into his Common place of Calumniation and lies, which needeth no further answer. II. To the Consequence. The Consequence followeth not from the Antecedent, but this rather; Ergo, Answer. The Pastors must needs have pity upon their miserable aistresse, and obeying the wholesome ordinances of the Church, return again and comfort them. The Defender replieth. Reply. We will return again to our people and comfort them, when the Ordinances of the Church, are proved by God's Word to be wholesome. If your consciences be not yet persuaded of the wholesomenes and lawfulness of our Church's ordinances; Rejoinder. wherefore do not you object any thing against our Books written purposely of that Argument? But I fear me, it fareth with many of you, as it doth with most part of the Papists in other things; to wit, that your wills and affections ought to be beaten down, and terrified with God's threatenings against contemptuous and wilful impugners of the known truth, rather than your judgements reform or rectified in these controversies. I pray GOD forgive you your wilful obstinacy and contempt, and incline your hearts to embrace peace and unity; that at length we all may be one, as GOD the Father, and CHRIST JESUS are one. VII. ARGUMENT. To regard the refractory Ministers, Supplicat. is to regard the whole land, the States of Parliament, their Wives and Children, the King and Kingdom. Ergo, If the high Court of Parliament love the safety, peace, wealth, and glory of King and Kingdom, and of themselves & theirs, they must speak and do what they may, for the Gospel and the ministery thereof. ANSWER. I WHat can a sensible man make of this Enthymeme? Answer. The refractory Ministers are the safety of the whole land: Ergo, The Court of Parliament must speak for the Gospel. The Defender replieth. Reply. The title REFRACTORY omitted, he is a senseless man that can make nothing of that Enthymeme: especially these Ministers pleaded for being proved true and faithful. For though the Gospel and the Ministers thereof be distinct, yet he that speaketh for one, speaketh for both, and he that speaketh for both, speaketh for the Land, the safety whereof dependeth upon both. The Defender speaks so resolutely and confidently of this Enthymeme, Rejoinder. Note the Defenders skill in Logic that he should seem to be some very profound & acute Logician. But let us examine his skill a little. Suppose that which is most false, to wit, that the Schismatical Ministers are not refractory, yea that they are not Schismatical, that they are not disobedient unto their lawful Governors, nor stirred up dissension amongst us; which is more, that they are good and faithful Ministers. Suppose (I say) all this; What can a SENSIBLE Logician (not such a one as the Defender is) conclude out of this Enthymeme? The Ministers (whereof we speak) are the safety of the whole Land. Ergo, The Court of Parliament must speak for the Gospel. How many terms hath this Enthymeme? Let us reckon them. 1. Ministers, 2. Safety of the Land, 3. Court of Parliament, 4. The Gospel. Can this Enthymeme be reduced into a Syllogism, having four terms? Here we want some of the Defenders skill to help us. Yea but, He that speaks for the Gospel, speaketh for the Ministers thereof. The Consequence is not necessary. But grant it so. Are there no other Ministers, but such as be Refractory? The error, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. II. The Antecedent is very improbable, Answer. if not altogether false; both because there be thousands of Godly faithful Ministers in the Kingdom, which are not of their faction, that are as Charets and Horsemen: and also because the Ministers are therefore termed Charets and Horsemen, because they are Gods instruments for gathering of his Saints by the exercise of their ministery. But these men refuse to exercise their ministery; they have relinquished and forsaken their calling: wherefore they can, by no reason, be termed Charets and Horsemen. And so far are they from being the Safety of the Land, that would God they were not the Sores of the Church, and Sowers of sedition, I mean Schism and faction. The Defender replieth, Reply. Generally throughout the whole Land, there are Six reading Ministers, for one Preacher; at the least, by practice. For there are some that are licenced to preach, that never did, are, or were able to preach. Many also that can preach, seldom do preach. Some also that do preach (and that often) do it so Popishly, or otherwise so corruptly; so foolishly and ridiculously, to make sport rather than to edify; so vainly and unprofitably, that it were better to hold their peace, than so to preach. I defend not ignorant or negligent Ministers, Rejoinder. neither also such as preach Popish, corrupt, or foolish doctrine: but heartily wish, that all such were either reform or removed. But sure I am that this speech of the Defenders, is a calumnious and lying Hyperbole, which if he were enforced to prove by particular Induction, he would come far short of his reckonning. Whosoever in his Sermons taxeth their singularity and schism, these men will presently calumniate him to preach Popish, corrupt, foolish and ridiculous doctrine. The Error, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. III. For the Consequence, Answer. I am sure it is from a Topique place called A baculo ad angulum, from the Staff to the corner: for it hath not the least coherence with the Antecedent, except the Suppliants mean that these words, Refractory Ministers, the Gospel, the ministery of the Gospel, be convertible terms: which is absurd and unpossible. To this the Defender Replieth NOTHING. JIX. ARGUMENT. The Magistrate ought to execute justice and judgement, Supplicar. and to deliver the oppressed. Ergo, Much more ought the high Court of Parliament to do so, and to deliver the refractory Ministers. ANSWER. To the Consequence. THe Consequence hath two parts. 1. Answer. That the Honourable Court of Parliament is to execute justice and judgement; which I grant. 2. That they ought to deliver and restore the refractory Ministers. That rests to be proved still: because they have not yet justified their cause, and declared that they are unjustly oppressed, nor can ever do. The Defender replieth. Reply. That the Ministers have not yet in Law (whereof the present question is) justified their cause, and declared that they are unjustly oppressed, nor can ever do, is not for want of matter of justification, or for want of the truth of unjust oppression: but I. Because they have not been admitted to appeal, Grievances and Oppression pretended by the refractory Ministers. and to prosecute the justice of the Land, nor to call in question the proceed of their Ordinaries, upon a pretence of a Canon lately made, II. Because some Ordinaries in their Sentences, have unjustly and leasingly charged some Ministers, with the denial of the Oath to the King's supremacy: and stuffed their sentences full of general crimes, contrary to the right form of judgement. III. Because upon notice given unto the Patron of the avoidance of the Church, they have not only instituted new Clerks, but also intimated, that the possession of the Church was kept, per vim Laicam, whereby the party appellant, hath been removed out of his possession. iv Because sundry Ordinaries upon appeals made before them, have taken order with their Registers and Notaries, not to deliver to the party's appellant, any note or copy, of any act or sentence made or given before them. V Because sundry Sentences of deprivation have been given, à judicibus non suis, namely by such, whose jurisdiction was suspended and shut up by the Archbishop of Canterbury's Commission, and his archiepiscopal Visitation. VI Because the whole power and jurisdiction by sundry Diocesans was committed in solidum for term of life, unto their principal commissaries, Officials, or Vicar's general, which they could not resume at their pleasure. VII. Because Sentences have been ginen, nullo juris ordine seruato, but omni juris ordine spreto & neglecto. JIX. Because some Sentences have been given in some private Chamber of some common Inn or Tavern, and not in publico & competent foro. IX. Because some Sentences have been given, not upon inquisition, information, or accusation, according to the Statute, but only upon process, ex mero Officio. X. Because some Ministers have been deprived only for not subscribing to the three Articles mentioned in the 36. Canon. Scriptures and Reasons not succeeding to the Suppliants and Defenders wish, Rejoiner. Of the lawfulness of the proceed against the refractory Ministers. nor sorting to that effect they purposed; now they have entered a more politic course, challenging the proceed against the refractory Ministers, in the Ecclesiastical Courts, not to be justifiable by Law, and pretending that they are dealt with, and grievously oppressed (forsooth) contrary to Law, as if they did carry a principal and zealous care to have all his majesties Laws duly observed. For my own part, I go not about to defend the fact and proceed of particular men in this case of Deprivation, because I know not the circumstances whereby they were induced so to determine; neither have I the leisure and means (at this instant) to inquire thereof: and I doubt not but the grave and wise Personages here traduced by the Defender, are able to answer for themselves, and sufficiently to justify their proceed against this Calumniator. Only I am (according to my poor ability) to maintain the general equity of the proceed, ordained and practised by the prescript and determination of our Church and State, against these factious Ministers. Wherefore I answer to these particular grievances, or branches of supposed Oppression. To the 1. I. Factious Appellants, Answ. to the 1. Grievance, Of factious Appellants. are denied prosecution of their frivolous and unjust appeals, because they are notorious perturbers of the peace of the Church: and the CANON made thereupon, seemeth to have reference unto a local Statute of the University of OXFORD, whereby Nightwalkers, incontinent livers, and such as commit any corporal violence, to the disturbance of the common quietness of the University, are termed perturbers and breakers of the public peace, and therefore are not permitted to prosecute the ordinary course of appeals granted to others in Civil and Ecclesiastical causes; with which kind of people, the refractory and incorrigible Ministers are justly to be ranked, as men that are not by the judge ad quem permitted to make their appeals, nor have the ordinary times and terms of prosecution allowed them. For as by the Statutes of the said University, the judices inhibitionum are the Proctors, who are to tie the hands, and to shut the mouths of all judges from proceeding or annulling such Sentences as are by them given, if they in their discretion shall think it fit, and by the Statutes are lawful: So is the Archbishop's judge ad quem, by the Decrees of the Convocation, confirmed and ratified by the King's authority, prohibited, as the Proctors of the University are, to give pass to such factious Appellants. The equity of which restraint is apparent by the reason thereof, inserted in the preamble of the Canon (98.) cited by the Defender, Because they who break the Laws, cannot in reason claim any benefit or protection by the same. II. Conformable hereunto, it is decreed both in the Civil and Canon Laws: In the Civil Law it is said. (ff. lib. 49. tit. 1. de Appellationibus, l. 16.) Constitutiones quae de recipiendis nec non appellationibus loquuntur, ut nihil novi fiat, locum non habent in eorum persona quos damnatos statim puniri publicè interest, ut sunt insignes latrones, vel seditionum concitatores, vel duces factionum. Stirrers up of sedition, and leaders of factions ought not to be permitted to appeal, but must be presently punished. (Vide Bartol. ad lib. 49. Digest. de appellat. l. 16. Constitutiones.) Also (Cod. lib. 7. tit. 65. Quorum appellationes non recipiuntur. l. 2.) the emperors Constantius and Constans decree, that Confessus non auditur appellans: but the refractory Ministers do not only CONFESS, that they are such, but also wilfully PROFESS that they will NEVER be conformable, and submit themselves unto the King's Ecclesiastical Laws and ordinances. Wherefore then should they be permitted to appeal? Again in the Canon Law it is decreed, Si vero publicus est & notorious (eorum excessus) appellationis obtentu non praetermittas, quin eos excommunicatos denuncies. (Decr. Greg. lib. 2. tit. 28. de appellationibus, cap. 13. pervenit ad nos.) If the Appellants crime or excess be public and notorious, they are not permitted to appeal. (Vide Glossam in vers. Notorious.) Moreover Durandus saith, In delictis notorijs non admittitur appellatio, (Durand. Speculi lib. 2. part 3. §. In quibus autem casibus. nu. 13.) and Maranta, Quartò principaliter limita, non procedere (appellationem) in factis notorijs, quia in illis non admittitur appellatio, (Rob. Maranta Speculi aurei part. 6. Versic. Et quando appellatur. nu. 293.) Now every crime is NOTORIOUS by Confession (Sext. Decr. lib. 2. tit. 15 de Appellat. cap. 3. Romana Ecclesia. §. Si autem. in Gloss. Verse. Vel de quo.) Nec potest negari crimen per confessionem fore notorium. In like manner Panormitan writeth, Si verò Subditus commonitus à Praelato appellaverit, si eius excessus evidentiâ rei, vel ipsius confession, vel alio modo legitimo fuerit manifestus appellations deferatur: cum appellationis remedium non fuerit institutum ad defensionem iniquitatis, sed ad praesidium innocentiae, (Panormit. de appellat. cap. 61. Cum speciali. §. Porrò.) Also Durandus, Appellatio non debet esse praesidium iniquitatis, (Duran. Spec. lib. 2. part. 3. §. In quibus autem casibus, nu. 13.) And Maranta, Septimò limita, non procedere (appellationem) in Latrone insigni & fameso, item in Seditioso & auctore alicuius factionis: quia quicunque damnatur de huiusmods criminibus, vel altero ipsorum, non appellat, nec supersedetur executioni, (Marant. Spec. aures. part. 6. Versic. Et quando appellatur. nu. 296.) The refractory Ministers are required to conform themselves, according to the order established. They refuse: and being proceeded against, they appeal. To what end? ad perseverandum in malicia, to continue still in their singularity and faction. Now who seethe not that such appeals are unjust and unlawful; seeing the remedy of Appeals was not ordained to be a cloak and defence for wickedness; and Appellatio frustratoria nunquam est admittenda, (Durand. Spec. lib. 2. part. 3. §. In quibus autem casibus. nu. 33.) III. The proceeding against the Ministers, is according to the express letter and meaning of the King's Laws and Statutes; and whither would they appeal from the King? Non appellatur à Principe, (Durand. Spec. lib. 2. part. 3. §. Videndum à quibus appellari possit. nu. 15.) iv It is the common course of all justice, after any contempt, first to obey the censure of the Court, and then to plead to the unjust proceed pretended: and therefore do the Archbishop's judges require nothing, but what the King's Ecclesiastical Laws do prescribe. To the 2. There is not any man that will hastily believe, Answ. to the 2. Grievance. that any Ordinary did ever unjustly, and leasingly charge any Minister with denial of the Oath of Supremacy, as the Defender (perhaps) most leasingly suggests, without particular instance of time or person. And touching the Sentences, they are ever conceived in general terms, with relation to the process, wherein are contained the particular crimes, In sententia definitiva regulariter non requiritur expressio Causae, saith Caesar Contardus, in l. unicam. Cod. Si de momentanea poss. fuerit appellatum. pag. 110. Vide ff. de appell. l. 2. To the 3. Answ. to the 3. Grievance. The equity of the proceed, dependeth upon the reasons alleged in the Answer to the first Grievance. Seeing the party deprived is dead in Law, his appellation being void and of no effect, as is aforesaid, the Ordinary is bound to give intimation, and notice unto the Patron of the avoidance of the Church, whereupon he suiteth a new Clerk, being presented unto him, whom if any shall resist, it is the ordinary course of Law he should be removed, by the writ de vi laica removenda: which writ the reverend and sage judges of the Common Law would never grant, except it were liable in such a case. And if this course be to be held INJURIOUS, then certainly, not the Ecclesiastical proceed, but the Common Law is to be blamed, for both the Intimation, and the writ de vilaica removenda are Common Law, To the 4. Answ. to the 4. Grievance. The fact is particular, if it be true. Neither are the Registers and Notaries upon their oath, to deliver copies of the Acts made before them; but only to write the same truly, without falsification, corruption or forgery: albeit the refusal of delivering copies, their fees being tendered them, is otherwise punishable by the Canon. To the 5. Answ. to the 5. Grievance. I. The Ordinary is the Archbishop's Deputy, and exerciseth Ecclesiastical jurisdiction, as from and under the Archbishop. II. The Archbishop his inhibition, during the time of his Visitation, is in movendis, non motis. III. If the Bishop should do any thing against the Archbishop's inhibition, it followeth not, that therefore his act should be void in Law, but his contempt were punishable, etc. To the 6. Answ. to the 6. Grievance. The Bishops grant unto his Commissaries, Officials or Vicars general, is no otherwise but saluis iuribus Episcopalibus: neither can the Bishop so resign his jurisdiction unto another, but that he may at his own pleasure advocate any cause unto himself. No Comisarie or Official can deprive a man, for Eius est destituere, cuius est instituere. To the 7. It is a flat untruth, and a mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Answ. to the 7. Grievance. Answ. to the 8. Grievance. To the 8. I. The question is not of the nullity of the act, but whether the Bishop did observe decorum, for simply the Ordinary may ius dicere in any part of his jurisdiction. II. The parties consented to the place. III. The fact is particular. To the 9 Process made ex mero Officio, Answ. to the 9 Grievance. is made by INQVISITION, according unto the letter and meaning of the Statute: for the Bishop may lawfully inquire ex Officio. Lyndwood saith, Sive scandalum, sive periculum, sive suspicio gravis sint contra aliquem, Praelatus suus potest procedere ad inquisitionem, vel si non inveniat probationes indicet purgationem etc. Lynd. Constitut. Provinc. lib. 5. cap. 1. §. Compellant. in Gloss. To the 10. The fact, if it be true, is particular, Ans. to the 10. Grievance. and needeth no farther answer. II. In the mean time I would propound two or three Questions unto the Suppliants, Answer. wherein I would crave their resolution and direct answer. I. Quaere. 3. Quaeres proposed to the refractory Ministers. Whether the Church under Christian godly Magistrates, hath any Tribunal proper unto itself, for deciding of Controversies, and punishing of such persons, as shall refuse the ordinances thereof? II. Quaere. Whether so many judicial Acts of deprivation of Bishops, Priests, Ministers, from their Benefices etc. since the Conquest to the time of Magna Charta, and sithence that to this age, were ever held to be contrary to the Laws of this Kingdom, and Magna Charta? III. Quaere. Whether any judge of this Realm, or any chief officer learned in the Laws, be of opinion, that such Sentences of deprivation, as have lately passed in due form, in any Ecclesiastical Court, be contrary to any, much less to many Statutes? At these 3. Quaeres, the Defender standeth so astonished and amazed, as if they were so many heads of Medusa. And knowing not whither to wind & turn himself, lest he might seem to be altogether mute (as indeed he is for any thing he answereth to the purpose) he so inuolues himself, in such intricate Labyrinths of obscurity, that any man may easily perceive, he laboureth of purpose to decline the questions, babbling he knoweth not what, suspecting every word, as if he feared a Scorpion under every stone. To the first Quaere he answereth. Unto this Quaere, Reply. when he shall distinguish, and make his so many Equivocations (contained in the Quaere) perspicuous, and plain, to the understanding of every simple and plain meaning man, I shall (God willing) make him a simple, plain, resolute and direct answer. In the mean time, let him understand, first that we justly doubt, what he meaneth by the word Church; and namely, whether he meaneth the Universal Church, or a Nationall, a Provincial, a Diocesan, an archidiaconal, a Decanall, a Capitular, or lastly a Parochial Church. For all men (as we usually and commonly we speak) do understand, that every of these Churches, hath her proper name, after which she is called: as namely the Church dispersed throughout the world, is called the Universal Church, the Church within England, is commonly called the Nationall Church of England; the Church within the Province of Canterbury, the Provincial Church of Canterbury, the Church of the Diocese of London, the Diocesan Church of London etc. And lastly the Church of great St. Ellens in London, the Parochial Church of St. Ellens in London. And therefore I crave a resolute and direct answer, of what only persons you mean, that the Universal, this Nationall, Provincial, Diocesan, archidiaconal, Decanall, Capitular, and Parochial Church consisteth? Who only be the Christian godly Magistrates, under whom every one of these Churches liveth? Whether the same Christian godly Magistrates may personally be present, give their express consents, and have their decisive voices, to and in making all and every decrees of every of these Churches? What is the Tribunal proper to itself, of every of these Churches? What only manner of Controversies, by every of these Churches may be decided? What only kind of circumstances, every of these Churches may decree? What only kind of subject, and with what only kind of punishment, and none other, every of these Churches may punish the refusers of every their ordinances? Our second main scruple, touching this first Quaere, ariseth from these words (under Christian godly Magistrates.) For if by these words etc. Vanitas loquax, saith St. Augustine; Rejoinder. and the Defender so behaveth himself in this kind, as if he were some fool in a play. But that he may pretend no farther excuses, I answer, By the word CHURCH, I mean every Church that hath power to make and ordain Laws, as namely the Universal Militant, in a general Council; a Nationall Church in a national Synod; and a Provincial Church in a provincial Synod; the Diocesan and Parochial Churches have only power to celebrate Synods and meetings, for execution of the Decrees already made, not to ordain new Laws. What the Defender meaneth by Archiadiconall, Decanall and Capitular Churches, I know not, but would feign learn of him, it should seem he is ignorant, NW. that the Dean and Chapter, and the Archdeacon, are as it were the eyes and hands of the Bishop in the government of the Diocese, for the better execution and practice of the ordinances and decrees of the Universal, Nationall, and Provincial Synods, and do not constitute any particular Churches different from the Diocesan. By CHRISTIAN GODLY MAGISTRATES, I mean the King in a Monarchy, and others principal States in any other government, who are the Keepers of both Tables. As touching that Question, Whether the Magistrate may personally be present, give his express consent, and have a decisive voice, to and in the making of all the Decrees of the Church; albeit it be impertinent for the satisfying of my Quaere, yet as I do not deny this, if the Magistrate be so pleased, so I crave the Defenders resolution, and direct answer unto this same question: for they of his faction are thought, so to commit the care of these things unto their Presbytery, unto whom they subalternate, yea subject the Civil Governors, that they utterly exclude the Christian Magistrate, and give him no more power in Church matters, NW. then if he were an heathen or Infidel, as indeed the Defender seemeth not obscurely to insinuate in the later end of this very paragraph. Concerning the rest of his interrogatories; The TRIBUNAL proper unto the Church, are the Counsels and Synods of the same. The CONTROVERSIES there to be handled, are such as be of Ecclesiastical cognisance. The ORDINANCES there to be made, are such as are declarations of the circumstances necessary, or profitable for keeping of the first table of the Decalogue. The SUBJECT, are such as have given their names to the Church, and vowed obedience. And the PUNISHMENT, is admonition, suspension, sequestration, excommunication, deprivation, or such as the quality of the crime deserveth, and is by Law in that case provided. To the Defenders tautology, concerning the supposed equivocation in the words (Under Christian godly Magistrates) I have answered already. To the 2. Reply. Quaere, he answereth: To dance after your Pipe, (I will not say, what a foolish and ridiculous Question, but) what an odd tune is this? For can a man dance after a pipe, before the pipe be stricken up? So could acts done before Magna Charta, and other Laws since made, be said to be contrary to them; This is as much, as one should ask? Whether Adam, not Circumcising Cain and Abel, did contrary to the Law given for Circumcision to Abraham many years after? Or whether Ishmael persecuted Isaak, before Isaak was borne? Or whether stealing of horses an hundredth years past, were punishable with death, before any Law made for death in that behalf? One thing cannot be said contrary to another, that is not, neither was extant in rerum natura. Gross and palpable stupidity! Rejoinder. Where is the Defenders wit and reason? Are not the Words [laws of this Kingdom] in this second Quaere, to be referred to such acts of deprivation, as were made since the Conquest, to the time of Magna Charta? And the words [Magna Charta] to be referred to those acts, that were made since the time of the great Charter, to this day? But this silly fellow, to cover his manifest tergiversation, will not understand plain English! To the 3. Quaere, he saith, Reply. Though it were a sufficient answer to bid him go look, and himself to ask the opinion of every judge and learned Officer, yet will I not altogether yield him so short and cutted an answer. And though it be a principle in Philosophy, that Forma dat esse rei, yet to the being of every thing, there must be matter, to which the form giveth being. And therefore in this case, besides due form, there must be also due matter, inserted in due sentences. Wherefore I crave a resolute and direct answer, whether by those words (passed in due form) he mean passed for matter & form, in due form? Or whether he mean, passed without due matter in due form only? To omit the Defenders Philosophy concerning Matter and Form, and to use his own words; Rejoinder. I answer resolutely and directly, that by the words [passed in due form] I mean as the Defender saith, passed for matter and form, in due form: neither am I ignorant, that all the judges and learned Officers in the Law, do approve those Sentences of deprivation, so given in the Ecclesiastical Courts, which causeth me the more to marvel at the impudency and presumption of the refractory faction, that contradict all the judges, and traduce all such Sentences, as unjust, unlawful, etc. That which followeth, concerning the Statute of Magna Charta, and the lawfulness of the Deprivation of the refractory Ministers for not conforming themselves &c. requireth no farther answer; seeing the Defender himself (pag. 93.) confesseth such deprivation to be just, and according to Law, Deprivation for non-conformity granted lawful by the Defender. saying: Hereupon WE GRANT, that if the King have any Ecclesiastical Law of the Land (which thing was never doubted by any man) for the DEPRIVATION of a Minister from his liberty and freehold, for not subscription, perjury, contempt of Canonical (so called) obedience, omission of rites and ceremonies, not precise observation of the book of Common Prayer etc. then WE GRANT, that the Ordinaries (being the King's judges Ecclesiastical) MAY RIGHTLY DEPRIVE A MINISTER FROM HIS BENEFICE for these offences. Yet I can but wonder at the giddiness of the Defenders Spirit, where he seemeth expressly to deny what here he confesseth. Notwithstanding (saith he) I affirm that all judicial acts and Sentences (how many soever of deprivation of Ministers, from their Benefices) had, made and given, by the Ecclesiastical judges, since the 25. of King Henry the 8. only according, or only by force, and virtue of the said Ius Pontificium, or Bishop of Rome his Law, (the Sentences given in the time of Queen Mary excepted) are, and aught to be holden, not to be had, made and given, by the Laws of this Kingdom, or by the King's Ecclesiastical Law. And why? Even because the whole Ius Pontificium, or Bishop of Rome's Law was altogether (excepting the time of Queen Mary) abrogated, annulled, and made void, by an Act of Parliament; and consequently is but a mere Alien, Foreign and Strange Law, and no municipal Law of England, and therefore not the King's Ecclesiastical Law. I answer, I. The Defender had been a good Anuocate for bloody BONER and other Popish Prelates, that were deprived in the days of that renowned Prince, King EDWARD the VI and also in the beginning of the reign of our late noble Queen: for all the Lawyers in England were not then able to espy, what now the Defender plainly seethe, except his eyes deceive him. II. The Deprivation of the refractory Ministers, for non-conformity is grounded, not upon the Canon Law, but upon the express words of the Statute (of 1. Eliz. cap. 2.) All and singular Archbishops and Bishops etc. shall have full power and authority by virtue of this Act &c. to punish by admonition, excommunication, sequestration, or DEPRIVATION, etc. III. It is not true that the Canon Law was every yet, How far the CANON Law is abrogated. or is now altogether abrogated, annulled, and made void by Act of Parliament, and so consequently it is not a mere Alien, Foreign and Strange Law, but is the Law of the Land, yea and the King's Ecclesiastical Law: as is manifest by the very words of the Statute, which the Defender would have pointed at, (25. H. 8. cap. 19 in fine.) Provided also, that such Canons, Constitutions, Ordinances and Synodals provincial, being already made, which be not contrariant, nor repugnant to the Laws, Statutes and customs of this Realm, nor to the damage or hurt of the King's prerogative Royal, SHALL NOW STILL BE USED AND EXECUTED, as they were afore the making of this Act. And in the 21. Chapter more plainly, (25. H. 8. cap. 21. non longè à princip.) Where this your Grace's Realm recognizing no Superior under God, but only your Grace, hath been & is free from all subjection to any man's Laws, but only to such as have been devised, made and ordained within this Realm, for the wealth of the same, NW. or To SUCH OTHER, as by sufferance of your Grace, and your Progenitors, the people of this your Realm, have taken at their free liberty, by their own consent to be used amongst them, and have bound themselves by long use and custom, to the observance of the same, not as to the ordinance of the Laws of any foreign Prince, Potentate or Prelate, but as to the CUSTOMED AND ANCIENT laws OF THIS REALM, NW. originally established as laws OF THE SAME, by the said sufferance, consents and custom, and none otherwise. It standeth therefore with natural equity and good reason, that all and every such Laws human, made within this Realm, or induced into this Realm by the said sufferance, consents and custom, your royal Majesty, etc. Thus far the words of the Statute. Both which Acts being repealed by Queen Mary, were revived again by Queen Elizabeth (1. Eliz. cap. 1. in princip.) and so stand in force at this day. The Defenders long and tedious Digressions, touching the Oath ex Officio (a point learnedly handled by M. Doctor Cousins, in his Apology, whereunto I refer the Reader) and also concerning the Canons, it were to wearisome unto the Reader here to refute; Neither have I such leisure to follow him in his idle and addle discourses; but have determined precisely, to keep myself within the bounds prescribed by the Suppliants. Linquo coax ranis, etc. IX. ARGUMENT. God doth ever plentifully recompense any kindness showed unto his Children, Supplicat. specially unto the Ministers and disciples of Christ. Ergo, The high Court of Parliament ought to show kindness unto the refractory ministers. ANSWER. To the Consequence. I Our Saviour saith, Answer. He that receiveth a Prophet, in the name of a Prophet, shall receive a Prophet's reward, (Matth. 10.41.) So shall he also that doth any kindness unto a Minister. But if a Minister do otherwise then he ought (as these Refractories do) what kindness then ought such to have done unto them? The Defender replieth two things. I. Reply. There is a secret contradiction in this Answer, for as a Mayor out of his Office is no Mayor, so a Minister out of his ministery is no Minister. Was there ever heard such a Proposition uttered by any Divine! A Minister out of his ministers is no Minister! Rejoinder. An absurd Position of the Defender. Then belike as oft as a Minister is silenced, or suspended, or deprived, if he shall be restored again, or called into some other place, he must have a new ordination. Unpossible and absurd. Neither can the Office of a Mayor, being but temporary, for a year only, be compared unto the Office of a Minister, being perpetual. The Error, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia: Also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. II. Reply. What a multitude of conformable Ministers are quite overthrown by this Argument? For do not many of them otherwise then they ought? But what advantageth this the refractory Ministers? Rejoinder. We do not affirm that such as do otherwise then they ought, whether conformable, or refractory, aught to receive any favour in that respect. The Error, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. II. Let the refractory Ministers dutifully serve GOD and his Church, Answer. in their diligent and humble obedience, in the work of their vocation, and then let them supplicate for kindness to be showed unto them. The Defender replies. Reply. What is that diligent and humble obedience & c? To put on a Surplice, ●o make a v●nishing Cross, to read Service, to acknowledge the Prelates to have power to make ordinances against God's word, & c? How shall they supplicate? With a 100 or 200. in a bag? Then perhaps if they arise betimes, and ride apace, they shall have a pair of benefices, an Archdeaconry, etc. yea liberty a soto go whither they will, and never to come at any of their benefices. This scorning and lying Spirit needeth no other reproof, but The Lord rebuke thee, Rejoinder. Satan. X. ARGUMENT. God threateneth severely to punish the wrongs and injuries done unto his Children and Servants, Supplicat. even in their outward state much more the cruelty towards their Souls. Ergo, The high Court of Parliament should neither proceed so hardly against the Ministers, nor wink at others that do so proceed. ANSWER. To the Consequence. I. NEither did the honourable Court of Parliament, Answer. nor the Magistrates of this Land, ever intent the least wrong to any Subject in this Kingdom, much less to any Minister of the Gospel, no not in their outward estate, much less towards the salvation of their souls. And certainly it is an ungrateful, yea an ungracious part of these Suppliants, to tax that honourable Assembly, or any Magistrate of this Land, so undutifully and unchristianly, for unjust, cruel and merciless dealing. The Defender 1. Reply and Rejoinder. Denieth that any of his faction, ever taxed either the house of Parliament, or any Magistrate; but only admonished them of those faults, which GOD forbiddeth; as if unjust admonition and reprehension, were not presumptuous taxing of men. 2. Retorteth the argument upon us, affirming that we, not they, tax the high Court of Parliament, all which needeth no farther answer. Let the discreet Reader confer the Supplication and the Mild Defence together, and then judge indifferently where the fault resideth. II. The refractory Ministers were never proceeded against, for preaching the Gospel, Answer. or for opportune and sobcrexecuting their Ministerial function: but only for giddy innovation and novelty, for faction, schism, and impugning the Magistrates authority, for disturbing the peace and quietness of the Church. And would they request these vile enormities to be left unpunished? An unreasonable Suit. The Defender replies. This is utterly untrue. Reply. For some of us have been molested for preaching any thing tending against the present Hierarchy, or any other corruptions: some also for confuting the Popish doctrine of other, though they have done it never so soberly: and some for other matters, which are points of the Gospel, as well as other. Preaching against the present state and government of the Church, is not preaching the Gospel. Rejoinder. Preaching against corruptions, or sober confuting Popish doctrine, was never no cause of the refractory Ministers trouble. By those OTHER MATTERS he speaketh of, he meaneth the pretended DISCIPLINE, which every man knoweth is no point of the Gospel. Hear is nothing but a mere contradiction of what I say. It should seem the Defender grows very barren. XI. ARGUMENT. Pharaoh provided for the Idolatrous Priests of Egypt. Supplicat. And the Monks and Friars at the dissolution of their idolatrous Houses, were provided for during their lives, though they never had done any good. Ergo, Much more ought the refractory Ministers to be provided for, having done so great good in the Church of God. ANSWER. To the Consequence. THe argument doth not follow, Answer. because of the dissimilitude that is in the instances or examples alleged, and the Ministers case. The Defender replies. Reply. The Argument doth follow the better, because of the dissimilitude of instances. This will appear otherwise, Rejoinder. in examination of the particulars. I. Pharaoh ministered daily food unto such Priests, Answer. whom he thought professed true Religion, and diligently obeyed him in the function of their Office. A rare example of a bountiful and magnificent Prince, though otherwise in error. But the refractory Ministers, though professing true Religion, yet do they obstinately, being blinded by superstition, refuse to serve GOD and his Church, in the faithful and diligent function and exercise of their ministery. The Defenders reply is. 1. Reply. As Pharach was in error touching the religion and obedience of his Priests, so are our Prelates, touching our refractarines and Superstition. Not so. Pharaoh was indeed deceived, and in error: Rejoinder. but our Prelates are not; neither touching the Ministers Refractarines, as daily experience testifieth; nor touching their Superstition, seeing they account that sin, which is no sin. 2. Our obedience towards his Majesty is as good, Reply. as of the best of their side. That man's obedience to a Mayor of a town, or to any other inferior Office of a Prince, is always the best, that is most agreeable to the pleasure of the Prince himself. In like manner, that obedience is best unto Princes, that doth best agree with the pleasure of the Prince of Princes, and King of Kings. To obey the Inferior, without due regard of the Superiors pleasure, is but flattery and fawning, not good obedience. So to obey Princes, without due regard to our duty to God. For it is more prejudicial and hurtful, then beneficial and profitable to such Princes. Well. Your obedience to his Majesty is good. Rejoinder. You say so. But your deeds prove the contrary: for you daily kick against his majesties authority, and will not be reduced to obedience. Neither is there any thing here spoken, but the Papists will say as much for themselves. You limit how far you are to be obedient unto the King: so do the Papists; for neither of you will serve God, under his majesties government, according unto the Religion established. You say you are as dutiful and obedient, as any of our side: so will the Papists pronounce of themselves, if they might be their own judges. But in the mean time, the Defender doth not justify Pharaohs example rightly alleged, to procure compassion towards the refractory Ministers. Let us come to the next instance. II. The Monks and Friars were deprived of all, Answer. against their will, for Sodomy, Heresy, and Idolatry, which they had embraced in time of their ignorance. But the refractory Ministers are willingly deprived, for obstinate superstition, in refusing sincerely to preach the Gospel of Christ with us, not being conformable unto the Christian Laws of our Church and Magistrates. The Defender replies. Reply. The more justly that Monks and Friars were put out, the stronger is the argument for us, to be provided for, that are put out unjustly. It is true, Rejoinder. if you were UNJUSTLY put out: but in saying so, you beg the Question; prove it, if you can. III. The Monks and Friars could not have retained their places and possessions, Answer. not not by submitting themselves: But the refractory Ministers may, if they will but conform themselves unto the lawful Ordinances of our Church. The Defender replies. Reply. I know no condition of submission offered to Monks etc. Touching the rest, we thank you for nothing. This is the courtesy of the Prelates, to make us pay dear for our livings, even to buy them with sinning against God. What needed there be any condition of submission offered to Monks, Rejoinder. when they could not have kept their places by any submission they could make? For the rest, you show your desperate resolution, still to continue in your schism and faction, and that under such a pretence, as will never stand before the tribunal seat of God to excuse you. The Lord soften your hard and stony hearts. The Error in both the instances, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. XII. ARGUMENT. The Prayers of faithful Ministers of the Gospel, Supplicat. are very effectual in behalf of Christian assemblies. Ergo, The high Court of Parliament, even for this cause, ought somewhat to regard the refractory Ministers. ANSWER. To the Consequence. I. NEither are the Prayers of Schismatics much to be regarded: Answer. neither will the honourable Court of Parliament altogether neglect the refractory Ministers, but will labour by all good means for their recalling: neither can the refractory Ministers in Charity, but still pray for that high Court, yea in case they did not satisfy their desire. The Defender replies. Reply. As for the Prayers of Schismatics, it is not much to be denied, if men be schismatics in deed, and not only in name: but neither the Answerer, nor all the Prelates in the world, shall ever prove ut Schismatics and Refractories, as they unjustly term us. That the refractory Ministers are PURE SCHISMATIQVES, Rejoinder. hath been abundantly proved before (in the Rejoind. to the Defence of the 3. Arg. pag. 116. & seqq.) I will not add a word more until that be answered. Only I desire I may not be mistaken in this point, to wit, that the Prayers of Schismatics, are not much to be regarded, I mean, as they are SUCH; otherwise the Prayers of God's Saints are very behoveful and necessary for us. II. If they had still made conscience of their duty in their ministery, Answer. their Prayers had been much more effectual. The Defender replies. Reply. Behold what conscience these men make of Subscription, Cross, Surplice, Conformity, and other particular obedience; that make no conscience of preaching, etc. Is it not strange also, that Surplice and cross should add such efficacy to prayer? It is true, Rejoinder. we make conscience of obedience. Do they of the Defenders faction, make no conscience thereof? But that we make no conscience of Preaching &c. also, that Cross, Surplice, etc. add any efficacy to prayer, is a palpable untruth. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. XIII. ARGUMENT. Our Saviour willeth all to pray the Lord of the harvest, Supplicat. that he would thrust forth labourers into his harvest. Ergo, No man ought by head and shoulders to thrust labourers out of the harvest. ANSWER. I. I Grant the whole. Answer. If the Suppliants will insist, Why then do you silence and deprive the Ministers? II. I answer. They are not such Labourers, whom our Saviour meaneth: neither are they thrust forth of the harvest, for labouring, but for labouring as they ought not, for sowing the tars of sedition, Schism and faction, for disturbing the peace of the Church, and for molesting other sincere and faithful Labourers. The Defender replies. Reply. Touching the sowing of the tars of sedition, schism, faction, and disturbing of the peace, hath been often answered. All which do rather belong to them that teach that a true justifying faith may be lost, that there is no certainty of Salvation, that plead for ignorance and an ignorant ministery, and such other like things. When the Defender hath nothing to say for the refractory faction, than he falls a railing, Rejoinder. or to slander our Church: for what other thing doth he, seeing we are so far from defending any of these blasphemies he speaks of, as any man of their side. The Error is perpetua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. XIV. ARGUMENT. Every man ought freely to confess Christ before men, Supplicat. in the time aswell of trial and persecution, as of truce and peace. Ergo, The high Court of Parliament ought earnestly to speak for Christ and his Word. ANSWER. I Grant the whole again. Answer. What can this advantage the refractory Ministers? It followeth not, that therefore their Honours should speak for them. For they are neither Christ, nor his Word: neither is their quarrel and contention, either for Christ, or for his Word, as hath been declared before. The Defender replies. Reply. They that strive against human Ceremonies in God's worship, and for the ordinances only of Christ jesus, do strive also for Christ and his Word. But the Ordinances which the refractory Ministers contend for, are not the ordinances of Christ jesus: neither do they strive for Christ, or for his Word, but for the supposed Senate of Lay-Aldermen, and their own fantastic conceits. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. XV. ARGUMENT. It is necessary that there be provision made of sufficient able Ministers, Supplicat. one in every Congregation, to instruct the people in the truth, to confute the Papists etc. Ergo, The refractory Ministers must needs be restored. ANSWER. I AS if there were not able Ministers enough (God be praised) in both the Universities, Answer. and other parts of this Kingdom (if competent maintenance could be procured for them) sufficiently to furnish every Congregation, to instruct the people in religion, to refute the Adversary etc. but that the small handful of Schismatical Ministers must needs be entreated to make up the number. Reply. The Reply unto unto this Answer, consisting of mere tautologies, contradictions of what I say, Rejoinder. scoffs and bitter slanders against our Church and ministery, deserveth no other Rejoinder, but Thou liest, Satan. II. Answer. Suppose there were not able Ministers enough, for this purpose: have not the Refractories then greater reason, to join with they Brethren, in preaching the Gospel, confuting the Papists &c. then superstitiously to quarrel about Cross and Surplice, and to forsake their necessary vocation and function? Reply. The Defender replieth. Nay, have not the Prelates the more reason, to suffer us still in the work of the ministery with them? We are all willing so far to join with any in preaching the Gospel, as we may do nothing against the Gospel, to craze the peace of our own conscience. Rejoinder. Have the reverend and wise Prelates any reason, to admit such to labour in the ministery; who they know will disturb the peace of the Church? yea who plainly profess that they will never be conformable unto the Discipline established? None at all. Especially seeing the superior Magistrate hath reposed such trust in their fidelity and diligence, that they would carefully, to their utmost ability, endeavour to preserve pure Religion and unity among his subjects. If the Refractory Ministers were permitted to labour amongst us; why then, their Consciences (forsooth) would not suffer them to perform, either faithful service unto their Brethren, or loyal obedience to his Majesty. Better it is for the Church of God, that such Ministers, and such Consciences should have no part in our society, than that all States should be set together by the ears about idle and needless questions. XVI. ARGUMENT. The Matters in question, Supplicat. viz. Subscription, Ceremonies, the strict observation of the Book, and other Conformity, are not of any necessary use, but are causes of division, and bones of contention amongst us. Ergo, They both conveniently may, and aught to be taken away. ANSWER. To the Antecedent. I. IF the matters in question between us, Answer. be but Subscription, Ceremonies &c. as here the Suppliants ingenuously confess; wherefore have they hitherto mainly cried out, that their contention was about the CAUSE OF GOD, and his WORD, WHOLE CHRIST and his GOSPEL, the ministery thereof, and SALVATION of the people? The Defender replieth. Reply. The least transgression of God's Word, and the least obedience to God's Word, is the Cause of God, as well as the greatest. But the Defender ought first to have proved, Rejoinder. that wilful contemning and kicking against the government and rites established in our Church, is OBEDIENCE TO GOD'S WORD: also, that dutiful and peaceable conformity, and exercising of the said ceremonies and rites established, is TRANSGRESSION OF GOD'S WORD; and then he had said somewhat. But that will neither the Defender, nor all the pack of the faction, be never able to do. II. Albeit we also do not hold Subscription, Answer. Ceremonies &c. to be absolutely necessary to salvation, nor to be imposed upon every Church (for why should not other Churches use their own liberty?) yea and our Church also hath power to alter these particulars: yet we know that some Ordinances and Ceremonies, are necessary for gathering of assemblies, establishing of a Church, and to be as it were the bonds and links of society. The Defender replies. Reply. How doth the first point of this Answer agree with that, that some of the great Prelates hold, that their authority is Apostolical, and the Ceremonies matters of order and decency? Are not things Apostolical and decent, common to all Churches? Or may our Church alter that, that is Apostolical? Or why should these Ceremonies, be more necessary for our Church, then for other Churches? Or not decent for other Churches, and yet decent for ours? I answer particularly. 1. Rejoinder. There is no contratietie between what I writ, and what the Defender saith others of our side do hold: for the calling of Bishops is Apostolical, who denies it? 2. The Ceremonies we use are matters of order and decency. 3. There are many things both Apostolical and decent, which all Churches at all times are not bound unto. 4. The particular occasions, and circumstances of our Church may be such, that some things may be decent unto us, which are not so for other Churches. All which are perspicuously laid down and proved by instances and examples in my Book de Adiaphoris, which here need not be repeated, unto which I refer the Reader. III. Yea even these particulars, Subscription, Answer. Ceremonies &c. being imposed by the Church, and commanded by the Magistrate, are necessary to be observed under pain of sin, seeing he that resisteth authority, resisteth the ordinance of God. Rom. 13. The Defender replies. Reply. What if they be commanded only by the Christian Magistrate, not imposed by the Church? Or imposed by the Church only, the Magistrate being an Infidel, or a persecutor of the Church? Can pain of sin also be without pain of damnation? Are not those things that are to be obeyed under pain of damnation, necessary to salvation? Hence also it followeth, that things once commanded by the Church or Magistrate (especially by both) are as holy, as the immediate Commandments of God. The particular inconveniences and absurdities hereof are infinite. What also is here said, that was not wont to be said by the Papists against the Martyrs? The Magistrate cannot impose any thing upon the Church, Rejoinder. without the consent thereof: but the Church may impose any indifferent ordinance upon itself, without the consent of the Magistrate, if the Magistrate be an Infidel, or a Persecutor; which cannot be wilfully transgressed under the penalty of Sin, and so consequently of damnation, without repentance for it. Yet it followeth not, that such Decrees are as HOLY, as the Ordinances of God, the reason hereof is apparent in my book De Adiaphoris. The Popish ordinances and rites are not things indifferent, or lawful in themselves; ours are. The Error is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. iv And that they are things Indifferent in themselves, Answer. and may be used without sin, we have proved at large, in a peculiar Book written of that Argument. Lib. de Adiaphoris. The Defender replies. Reply. Alas M. Powel, make not such account of your Book de Adiaphoris, than which, there never came more simple stuff from any man reputed learned. You had need recant your blasphemous point therein, against the authority of Christ jesus for making laws in his Church. Verily you might as well have denied him to be a King, and a Redeemer. As by writing that Book DE ADIAPHORIS (a work not voluntarily undertaken by myself, Rejoinder. but imposed by Authority) I never regarded to please Man, at whose hands I look not for my reward; but laboured to serve the necessity of Church, unto whose service I own myself: So now being written and published abroad, I weigh not what any private Spirit, being overruled by inordinate passions of love or hatred, will censure or account thereof, for friends will flatter, and adversaries rail; but wholly refer it unto the judgement of the CHURCH of God, at whose grave and judicious sentence, I stand, or fall. And touching the general doctrine of the Protestants, that CHRIST IS NO LAWGIVER, which you in your deep ignorance term BLASPHEMY; object against it, & you shall (God willing) be answered. But you profess (pag. 156.) that you will leave that Book to other to show my childish weakness therein. You do very well; for by so doing you provide the better for your own credit: for that Book is written in Latin, & you cannot write true English. V Now that they are become the Bones of contention, and Causes of division among us, Answer. is very much to be lamented, seeing the free course of the Gospel is somewhat troubled, and the common enemy advantaged thereby. But the fault rests on them, who of mere superstition and gross ignorance, cannot find in their consciences to embrace the wholesome Ordinances and Constitutions of the Church, not any way prejudicial unto the Gospel, nor repugnant unto the Word of God, but most agreeable and consonant unto the same. The Defender replies. Reply. That these things are become bones of contention, is only the fault of the Prelates, that strive with might and main for them. They acknowledge that they have power to alter and remove them, and they see great reason so to do: neither can they give any reasons but childish for continuance of them; and yet to the great dishonour of God, and to the grief of thousands of the godly, they retain them. It is not the fault, Rejoinder. but the duty of the Prelates, to labour to reduce Schismatics and factious persons to unity and concord: neither do they strive with might and main for Ceremonies, but for the peace of the Church: neither can the Prelates, without direction from the Christian Magistrate, and the consent of the Church, altar or remove the Ceremonies now used: neither if they could, were they, in policy, to institute any importune innovations, which would be a special scandal to many, both within, and without the Church. XVII. ARGUMENT. IN this Argument the Suppliants, Supplicat. heaping (as themselves profess) many things together, and contriving many Arguments into one, do certainly very worthily and Christianly discourse, as of sundry other things, so especially concerning the Lords great mercies, in the miraculous deliverance, as of you honourable House of Parliament, so also consequently of the whole State & Kingdom, thereby redeeming both our Bodies from corporal, and our Souls from spiritual intended captivity of that bloody Man of sin, the child of Perdition. Which verily should provoke every good Christian, to special thankfulness unto our heavenly Father, to repentance for our former transgressions, to present diligence in our several vocations, and ever hereafter to keep a more vigilant and watchful eye, over the perfidious & treacherous Adversaries. But let us examine, how the Suppliants apply these things to their purpose. But before we come to the particular examination of the REASONS of this 17. Argument, the Defender spieth something herein, which maketh much for them of his faction. Reply. In these words (saith he) let the contrariety of the Answerer, to almost in his whole Answer written, be observed. For he being a Scholar, his words must be Scholarly interpreted. Because therefore we are not to doubt, but that the Answerer remembreth, as well what he hath learned in the Ethiques, as in the Elenkes of Aristotle: may it please the Reader to understand, that Aristotle, in his said Ethiques, maketh great difference betwixt Bonum and Benè, good and well; justum and justè, just and justly. Good and just things may be done by evil and unjust men; but only Good and just men can do things Well and justly. Because the Answerer therefore doth here testify, that the Suppliants discourse, not only of many Worthy and Christian points, but also Worthily and Christianly: how can this agree with all the reproachful terms he giveth them, of Schismatics, Refractories, wilful contenders with the Magistrate, presumptuous censurers etc. But what maketh all this against me? Rejoinder. or wherein doth it contrary any thing that I have written? I have ever thought, and do at this present think (as charity bindeth me) that many of the refractory Ministers, are indeed good Men (though not as they are schismatical) and in grace and favour with God, as was said before (in the 1. Arg. pag. 107.) But may not GOOD MEN offend in some things? Is our regeneration perfect in this life? Do not we all amiss in some things? Can any man say, he hath no sin? What needed all this Defence therefore of a thing that was never denied? I. REASON. of the 17. Arg. God sent lately amongst us a mighty and fearful Pestilence, Supplicat. for the omission of some duty which should have been performed. Ergo, The high Court of Parliament is presently to restore the refractory Ministers, specially seeing the plague doth still hover over our heads. ANSWER. To let the Antecedent pass, Answer. which yet is not so fully and warily laid down, as it ought to have been. Who doth not see the weakness of the Consequence▪ For doth GOD plague us, because of the proceed against the refractory Ministers? and not rather for our horrible Sins of security, pride, unthankfulness etc. This is certain: and that rests to be proved still. The Defender replies. Reply. I have told you of your mistaking Logic before. The Auctor disputeth not particularly of the sins that moved the Lord to visit us; but of the general end wherefore he did both correct us, and also magnify his mercy towards us: The which he applied to the particular point of favour for the Ministers molested. Notwithstanding, to answer your question, though it cannot be denied, that for other sins the Lord hath so heavily scourged us, yet why should the suppressing of the ministery of the Gospel be excluded? Have you told me of my mistaking Logic, Rejoinder. who cannot tell (as appeareth by this a logical Defence) what Logic meaneth, and are as fearful of meeting a fallacy, as you are of a fury? All your clamour was raised only upon the Correctors mistaking. The words in the written copy (which yet is to be showed) are these. They mistake the End; as those Gentiles did the Efficient, who affirmed they were plagued, because of the Christians contempt of their Gods. You take all the advantage you can, and allow us no time to Answer your LIBELS. The Auctor divulged his Supplication, even almost in the latter end of the last Session of Parliament, and I had not above four or five days to write the Consideration; which I was compelled, through the straightness of time, to commit unto the press, as fast as I could write it: wherefore I could not intend to correct it myself; which was the cause aswell of this error you exclaim against, as also of breaking the Series of the Alphabet, in the Marginal glosses of this 17. Arg. and of some other typographical escapes. Neither have I much more time allowed me to write this REJOINDER, but am constrained (for lack of time) to put part of it to the press, before the whole can be finished. If I listed to take exception to what I think is the fault of the Printer in this your Book, I might exclaim as much, and as justly as you do: but I hold it no ingenuity to catch at syllables and letters. But to return to your Reply. I say again, that the END wherefore the Lord doth correct us, is not the Restoring of the refractory Ministers; but rather he doth it, to recall us from our sins, of security, unthankfulness, pride, etc. The repressing of the Schismatical Ministers (not the Suppressing of the ministery of the Gospel, as you speak) is excluded from that End; because it is no sin to labout to recover them, and to reduce them to unity and obedience. The Error is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The rest, which the Defender addeth, is true, not of such as he is, but of the faithful Ministers of the Gospel. II. REASON of the 17 Arg. Supplicat. God hath lately delivered the House of Parliament, and the whole Land from a bloody intended Massacre. Ergo, That honourable Court specially aught to testify their thankfulness unto God, by restoring the refractory Ministers. ANSWER. AS if there were no other means, Answer. whereby that honourable Court might testify their thankfulness, but by restoring Schismatical Pastors unto the Church, the more to disturb the peace thereof. The Defender replies. Reply. We deny not but that there are other means whereby that honourable Court may testify their thankfulness: yet this hindereth not, but that this also may be one. But the other means differeth from this ex toto genere. Rejoinder. That other is the true exercise of piety and charity: this is horrible sin, which would provoke GOD the more to punish us. That which he addeth concerning mercy and cruelty towards men's souls, is mere foppery, which hath been answered already. III. REASON of the 17. Arg. Many of the honourable Lords, Supplicat. and other members of the Parliament, are very ancient and stricken in years: and therefore never again like to be of any other Parliament. Ergo, They ought to do good now, by restoring the Deprived and Silenced Ministers. ANSWER. But it hath not been yet proved, Answer. that to restore the refractory Ministers, is to do Good, and not rather to do hurt, and to SIN, by being cause of nourishing faction and dissension in the Church. The Defender replieth NOTHING, but saith that this is Answered already. But where? iv REASON of the 17. Arg. Supplicat. The refractory Ministers would be very glad, if they were comforted, restored and let alone. Ergo, They ought so to be. ANSWER. So would all Schismatics, Answer. Heretics, Papists, Atheists; yea all malefactors, murderers, thieves, cutpurses, be very glad, if they were comforted, delivered, and let alone. The Defender replies. Reply. In the bitterness of his Spirit, he reckoneth us up with all Schismatics, Heretics, Papists, murderers, thieves, cutpurses. That my SPIRIT IS BITTER, Rejoinder. such as have any familiar acquaintance with me, know to be the ERROR of your judging and censuring Spirit, a fault too common unto the men of your stamp. I do not parallel you with Heretics, Papists, Atheists, murderers, thieves, cutpurses; only I show the absurdity of the Suppliants reason, seeing all these would be as glad to be let alone, as you would. V REASON. of the 17. Arg. Supplicat. The House of Parliament by their mercy showed to the refractory Ministers, shall not only treasure up comfort unto themselves against the day of their death, but shall also make their Old-age the more honourable, and their names memorable amongst all posterity. Ergo, They ought so to do. ANSWER. I. IF by Mercy, Answer. they mean their reclaiming from Schism and faction, I grant the whole. II. But if they mean, their restoring again, they continuing still the same men they are now: then is the Antecedent a foul Begging of the Question, and the Argument inconsequent. III. For contrariwise it may be concluded: The House of Parliament, by Restoring Schismatical Ministers, to disquiet the peace of the Church, shall not only attract guilt and remorse of conscience; but also prejudice their honourable Age, and make their names reproachful amongst all posterity. The Defender replies. Reply. Only herein the Answerers' censure of the Parliament, if they should restore us, is to be obserned, viz. that they shall not only attract guilt and remorse of Conscience, but also prejudice their honourable Age, and make their names reproachful to all posterity. This toucheth not only the Lords of the upper house, and body of the Commons in the neither house, but also his most excellent Majesty, without whose Princely authority nothing can be done by the other. I censure not the honourable Court of Parliament, Rejoinder. neither the upper, nor the lower House, much less do I censure his Majesty, because I know they will never RESTORE SCHISMATIQVES to disquiet the peace of the Church. My words are plain; I speak upon supposition of doing that, which (I assure myself) will never be done, to retort the Supplians Reason upon themselves. Is this censuring the Parliament and King? No no, that trade is proper unto the Defenders faction, and unto their catercozens or fellow-censurers, the Papists. This fellows malice, seems to exceed his learning. VI REASON of the 17. Arg. Supplicat. As Jsrael was blessed above other women dwelling in tents, for driving a nail into Siseraes' head: So should these Parliament men, be blessed above many former, if they utterly took away all the Whore of Rome's Ornaments yet remaining etc. Ergo, They ought to do so. ANSWER. THe instance is altogether different. Answer. For Sisera was a special enemy of the Children of Israel, and of the Church of God (judg. 4.2.) But the Ornaments the Suppliants speak of, are the good creatures of God, having no hurt or ill in them. The Defender replies. Reply. I. Was not Sisera also the creature of God, and in that respect may it not be said, that he had no evil in him? And is not the Pope also an enemy to the people and Church of God, as well as Sisera was? Sisera was indeed the creature of GOD, Rejoinder. but an hurtful enemy unto the Israelites: the Ornaments we speak of are creatures in like manner, but without hurt in them. What (saith the Defender) is not the Pope also an enemy to the Church of God? as if these Ornaments were the Pope. II. Reply. What doth the Answerer say for the Ornaments, that might not have been said for Images? Yes forsooth. Images are hurtful; Rejoinder. so are not the Ornaments. We are prohibited to MAKE Images: but not to USE the Ornaments. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. II. Neither were the Popish Idolatrous Priests ever decked with our Ornaments; Answer. neither are they now. III. Neither were our Ornaments ever worshipped or abused to Idolatry; neither are they yet. iv Neither if they had been, is it absolutely necessary to destroy the Substance of them, together with the abuse: but the abuse is to be abolished, and the true use restored. The reasons hereof, and cautions to be used in this point, I have laid down in another place. Cap. 11. lib. de Adiaph. The Defender replies. I. Are you sure, Reply. there is never a Surplice now in England, that was abused to Idolatry publicly in Queen Mary's time, or secretly sithence that time? If it be true of Surplices, are you sure it is true of all Copes? I am not sure, I think so. Rejoinder. II. Have you forgotten the distinction of Idem specie, Reply. and Idem numero? I remember it well: but this is, Rejoinder. as if it were unlawful to use gold in the Temple at Jerusalem, because Aaron framed his Idolatricall Calf of gold. III. By this reason, Reply. we may erect new Images in the Churches, & say that these Images were never worshipped or abused. Nothing less: Rejoinder. We are expressly forbidden to MAKE an Image, as hath been noted before. XIIX. ARGUMENT. Supplicat. The high Court of Parliament is bound specially to open their mouth for the dumb, to judge righteously, to judge the afflicted and the poor, to give strong wine to him that is ready to perish; and not to contemn the judgement of the meanest Subject. Ergo, They are bound specially to restore the refractory Ministers. ANSWER. I. THis Argument is parallel, Answer. & the very same with the 8. Argument before, and is there answered. II. In one word. I grant the Antecedent, and deny the Consequence: because the refractory Ministers are not such, as are specified in the Antecedent, as is often declared before. The Defender replies. Reply. This is the Conclusion of all, which the Notary and Answerer unaptly call a distinct Argument. Neither is there any thing here answered requiring reply, then hath been already made. Rejoinder. I have followed the Auctor of the Supplication in numbering his Arguments, who in the beginning of this Argument or Conclusion (term it what you will for me) pag. 28. of the Supplication, layeth down this number [18.] and so goeth on with the Paragraph, as he had done in all the Arguments before, adding their proper number. And had not I reason to take it for a distinct Argument, being so laid down by the Auctor? But let it be, as indeed all the rest are no Arguments, a goodly CONCLUSION forsooth, the Defender seethe nothing in the Answer worthy a Reply, nor I any thing in the Reply worthy a Rejoinder. AND thus have I encountered with IGNORANCE itself, joined with extreme MALICE, passions wherewith the Defender seemeth to be notoriously qualified. First, his IGNORANCE is palpable, in that he hath neither Art to dispute, nor Style to discourse, nor judgement to discern such matters as he handleth: all which are evidently confirmed, I. By his immethodical and evil-featured thapsodie, being full of vain tautologies, and farse with much frivolous and idle talk, as it were of a discrasied brain, lest his Book (forsooth) might be termed a TRIOBOLAR PAMPHLET, or a TWOLEAVED LIBEL, as himself seemeth to confess (pag. 17.) II. By his senseless Periods, and gross Solecisms even in the English tongue: as (pag. 38) The Auctor is able to defend his meaning, or ready to yield better reason TO THE CONTRARY; also (pag. 46.) The Cause why we are put out, is not FOR RESPECT of ourselves, but FOR FEAR of sinning against God; and (pag. 58) Except you mean NOT the cause of the Ministers; and (pag. 150.) Let the contrariety of the Answerer, to almost IN his whole Answer written, be observed, etc. III. By his absurd Paradoxes, which no Divine ever maintained before him: as (pag. 34.) The Kingdom of heaven consisteth in the ABUSE of outward things; also (pag. 36.) The liberty of Preaching doth NOT PROPERLY belong to the ministery of the Gospel; and (pag. 120.) A Minister out of his ministery, is NO MINISTER: there are many more such examples, but I labour to be short. Secondly, his MALICE is apparent in every page, yea almost in every line of his Defence, wherein he scorneth, and reproacheth, and slandereth, not only my poor self (whom he extremely hateth for no other cause, but because I am not of his faction) but also all the reverend Prelates and Magistrates of this Land, yea the whole Church of God amongst us, as we have heard already. When I had first perused over this vile and disgraceful Libel, I could but marvel at the impudency of the Defender, that in so learned an age, durst presume to publish so filly a work: Whereupon I purposed to have passed it over with silence, as disdaining to accept so Ignorant a Man for my Antagonist, and to encounter with such, as with an Adversary, whom it were fit to instruct, as a Schoolboy. But when I had better considered the humour of the refractory faction, who embrace every Sentence proceeding from their RABBINS, as an ORACLE, be it never so absurd; and perceived the Book itself, to be prejudicial to his majesties authority and Laws, to the peace of GOD'S Church, and propagation of the Gospel, I was persuaded (for this once) to take a little labour to show the Defenders folly in his weaker Defence of so weak Arguments; which I have done as briefly as I could: for why should I speak much of a Discourse so little worth? And here I openly testify, and plainly profess, both unto the Defender, and to all others of his strain; that if hereafter any of them shall set upon, or attempt any thing against any Book or Writing of mine; if they shall do it in the common Idiom of the English, I will pass it over with silence, and not vouchsafe them any Answer: and this, 1. Because it is not fit and convenient that this Controversy, being moved only amongst Scholars, and no way concerning the Lay-people, should be vulgarly handled, to the increase of factions and part-taking in the Church. 2. Because that, having other employments more necessary for these times, by this means I shall be free from being troubled with the tedious prating, the clamorous and scornful gibing of every DUNCE, that can but chat English. Wherefore I require and adjure you (my reverend Brethren) as you tender the quietness of the Church, yea and your own honest reputation, that hereafter (if you be not yet satisfied) you will write in the LATIN tongue, which is the tongue of the Learned, and not in the ENGLISH, to fill the Common-peoples' heads with idle and vain questions: Which reasonable request, if you shall refuse to yield unto, surely it will be thought that all you do, is but ad faciendum populum, and also that you are but ignorant and unlearned men, not able to write in Latin, as indeed all the DISCIPLINARIANS in English are reported to be: I speak not this of all that stand out for the Ceremonies, among whom there are some whom I reverence for their gifts; but of the giddy Presbyterians, such as this simple Defender is, who could be contented these twelve months, to suffer my Book De Adiaphoris, to pass unanswered, because it was written in Latin, but no sooner came there any thing under my name in English, but presently he set upon it, according unto the Proverb, Who more bold, then blind Bayard? The Lord heal the wounds of his Church, appease this intestine dissension among Brethren, and grant that we may do all things to the glory of his holy Name. APOCAI. 7.12. Amen. Praise, and Glory, and Wisdom, and Thanks, and Honour, and Power, and Might, be unto our GOD for evermore. Amen. FINIS.