De adiaphoris Theological and scholastical positions, concerning the nature and vse of things indifferent. Where also is methodically and briefely handled, of ciuill and ecclesiasticall magistrates, of humane lawes, of Christian libertie, of scandall, and of the worship of God. A vowed worke, destinated (by the grace of God) to appease the dissentions of the Church of England. Written in Latine by M. Gabriel Powel, and translated into English by T.I.

De Adiaphoris . THEOLOGICAL AND SCHOLASTICAL POSITIONS , CONCERNING the Nature and Vse of Things Indifferent .

WHERE ALSO IS METHODICALly and briefely handled , of Ciuill and Ecclesiasticall Magistrates , of Humane Lawes , of Christian Libertie , of Scandall , and of the Worship of God .

A Vowed Worke , destinated ( by the grace of GOD ) to appease the Dissentions of the Church of ENGLAND .

Written in Latine 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-doore of Pauls , at the signe of the Gun . 1607.

THE TRANSLATOR TO the Reader .

HAuing been very desirous not long since , to be resolued in the truth of the Controuersies of our Church , and lighting vpon this excellent and learned Treatise of Things Indifferent ; J receiued such satisfaction thereby , out of the very grounds and principles of Diuinitie , that I could not heare any difficultie obiected touching the things in controuersie , but presently I was able to resolue the same , out of those very grounds which here I had learned . Wherefore hauing receiued so great profit by this Booke : J thought it part of my dutie , to communicate the same vnto others , in a more familiar language , not doubting but many may receiue the like satisfaction thereby , as I haue done . And albeit in the very translating , it hath lost much of that elegancie , wherein it was originally penned by the Author : yet I haue endeuored to come as neere his meaning as possiblie I could . Thus much I thought good to signifie vnto thee . Adieu . From OXFORD this 28. of Nouember 1606.

Thine in what he may , T. J.

TO THE RIGHT HONORABLE AND RIGHT REVEREND FATHER IN GOD , RICHARD VAVGHAN Doctor of Diuinitie and L. Bishop of LONDON , his very good Lord ; All prosperitie and happinesse externall , internall , eternall .

WHatsoeuer bee the opinions of others ( Right Reuerend and most worthie Prelate , my singular good Lord ) concerning the Adiaphoristicall Controuersie , which so long time hath troubled the state of our Church : I am not any whit dismaied , but haue very great hope thereof , in so much that I am not affraide , to exspect and promise vnto my selfe a very happie and desired issue of all these domesticall iarres . Specially , The ROCKS whereat the refractarie Ministers impinge . because I seeme to descrie and discouer those dangerous ROCKES , whereat many both heretofore haue been , and at this present ( alas ! ) are not a little dashed : which being detected and propalated vnto the whole world , the Godly may prouide for themselues , and safely saile in the maine Ocean of the Gospels work , without danger or feare of shipwrack . Now these ROCKS are specially three ; whereof

The FIRST is , I. ROCKE . That Christ is a Law-giuer . that some doe suppose , that Christ Iesus , as a LAW-GIVER , hath instituted a certaine POLICIE in his Gospel , and decreed Ecclesiasticall Lawes , which euery man ought necessarily to obserue and obey : vpon which sandie foundation the whole frame and building of the Presbyterian Discipline is founded . But whence this new and insolent false-Position is drawne , no man can be ignorant , that hath but superficially read ouer the Decrees and Canons of the Councell of Trent . For thus those purple Fathers haue superciliously defined , or thundred rather ; If any man shall say , that Christ Iesus was giuen of God vnto men , as a Redeemer , whom they ought to put confidence in , and not also as a Law-giuer , whom they ought to obey , let him bee accursed . Concil. Trid. Sess. 6. Can. 21.

But ( ô the immortall GOD ! ) The Detection of the 1. Rock . what manner of Christ , doe both the Tridentine Fathers , and the refractarie Ministers propose vnto vs ! Of CHRIST our Redeemer , they make also a LAW-GIVER ; yea they transforme IESVS the Sauiour of the world , into MOSES the Law-giuer . This they doe , after the example of Mahomet , who fained that GOD sent CHRIST into the world , to propound a perfecter Law , than Moses did . Yet Christ himselfe ( out of the Prophecie of Esay , cap. 61. vers. 1. ) teacheth vs , that he is sent , to Preach the GOSPEL vnto the poore ( Luc. 4.18 . ) Now to * * Evangelizare . Preach the Gospell , that is , to bring glad tidings , is not , to propound new Lawes . And albeit ( in Matth. cap. 5. ) Christ interpreted and expounded certaine Precepts , yet thereby he did not make , or deliuer vs any new Law ; but onely vindicated the law of Moses from the corrupt and false glosses of the Pharisies , and restored it to the former perfection . That we ought to obey Christ according vnto the Precepts of the Decalogue , which Moses deliuered , no sober man euer denied : but this is it , that wee constantly disavow and gain-say , to wit , that CHRIST is a LAW GIVER ; or that the Gospell , which is the glad tidings concerning spirituall and eternall righteousnes , hath ordained any new corporeal Policie . Yea rather , it commandeth vs , to obey the present Magistrates and Lawes , if they doe not repugne the lawes of nature ; and willeth that wee endeuour to defend , maintaine and beautifie the present Policies . Excellent well hath M. CALVIN written hereof : Because in the externall Discipline and Ceremonies of the Church ( saith he ) God would not particularly prescribe what we ought to follow ( because hee did foresee that these depended of the condition of the times , Note well . neither did he iudge that one forme could be conuenient for all ages ) therefore herein we ought to haue recourse vnto those generall Rules , which hee hath giuen ( in his Word ) that what things soeuer , the necessitie of the Church shall require to be commanded for order and decencie , they may be examined by them . Therefore hath hee deliuered nothing expressely concerning these things , because they are not necessarie vnto saluation : and ought to bee diuersly fitted for the edification of the Church , according vnto the different manners of euery Nation and Age , as the profit of the Church shall require , aswell for the changing and abrogating the vsuall Discipline and Ceremonies , as also for instituting of new , as shall be conuenient . Caluin . Institut. lib. 4. cap. 10. §. 30.

The SECOND Rocke whereat the Ministers impinge , II. ROCKE . That whatsoeuer is performed in the Worship of God , is Worship . is that some haue inconsideratly defined , that nothing at all may be performed in the duties of Religion , or in the exercise of diuine Worship , which is not Worship it selfe , or at leastwise some part of the Worship of God . Hereupon they exsecrate the Consignation of the Crosse in the Sacrament of Baptisme , and the bowing of the Knee in the Lords Supper , as new Worships .

But who would haue thought , The Detection of the 2. Rock . that any man , by any importunitie of opinion , could be brought into this sentence , to define thus ? I see the Prophets and Apostles oftentimes calling vpon GOD and fasting . I see CHRIST himselfe kneeling and praying ( Luc. 22.41 . ) What ? Doe the Ministers thinke , that fasting and kneeling , are the Worship of God ? Vnpossible . Yet these things are performed in the very exercise of Diuine Worship .

The THIRD Rocke , III. ROCKE . That the Church can ordaine no significant Ceremonies . is that some haue determined , that the Church hath no power to ordaine any significant Ceremonies . Hence also they doe condemne the Consignation of the Crosse in Baptisme , and the vse of the Surplice in the celebration of Diuine Seruice .

But who doth not see , The Detection of the 3. Rock . that this Paradoxe is deduced and deriued from the former ? Because the Ministers thinke , that all such actions as serue for order , decencie or edification in the Worship of God , are very Worship it selfe , therefore they wil haue no Ceremonies at all to be ordained . But all the holy Scripture , and the whole World reclaime the iudgement of the Ministers herein , as we haue abundantly and at large prooued in the Booke it selfe . Wee must diligently and warily auoide such monsters of opinion , and such strange kind of speaking , as manifestly and directly contradict the expresse sentence of holy Scripture : for this is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to teach otherwise , as Paul speaketh .

These be those pernicious ROCKES , which now I haue plainly discouered and detected , to forewarne the weaker and vnlearneder sort , that they be not moued with Syrenian sweete songs , to fall into the gulfe of eternall ruine . And verily I doe not doubt , but the Ministers for the most part al of them ( such is the grace , wisedome , learning & conscience GOD hath endued them with ) will easily vnderstand and embrace this counsell : Onely I greatly feare the a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . curiositie and businesse of the Lay sort ( whom for b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The intollerable curiositie of the Laytie . difference sake wee doe so nominate ) in this matter . For these are wont , euen with Tribuniticall clamours to reprehend and taxe c c Vetera instituta mediocria . ancient Constitutions moderatlie ordained , to decree new Lawes , to prescribe Policies , and what not ? These vrge the Ministers with continuall importunitie , and adde oyle vnto the fire . But let them know , that the Discipline and Gouernement of the Church , is committed to other artificers , not vnto them ; and let them remember that vsuall precept , that euery man adorne his owne boate .

Euen as , Aristophanes his Cleon. in Aristophanes , Cleon is said , to haue one foote in the Court , and another in the Tents : So amongst vs , there are many restlesse Cleons , who haue one foote in the Court , and another in the Church ; and in such manner build their Citie and frame their Policie , 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 foolishnes who frame new Policies .

There was an old APE , Hermogenes his Ape . that had long time liued amongst men ; which at length , being negligently look't vnto , made an escape , and returned vnto the other Apes , into the woods and plaines . There she declareth , that the life of men was very happie and blessed , who were guarded , with houses against raine , cold and heate , and with walles against wilde beasts and enemies : she sheweth also the corne stored vp in their granaries , their assemblies and meetings , their theaters , their sights , their playes . She exhorteth the rest of the Apes , to imitate this wisedome of Men , to build houses , and to compasse them in with walles , to keepe away other wilde beasts . Whole troupes of Apes are met together , to heare this new Counsell . All of them applaud such a specious and profitable sentence : and presently the Senate and People of the Apes did publish a Decree , that foorthwith they should begin to build a Citie . But the yonger Apes being sent to prouide and fetch in timber and stones , when they wanted instruments , and had no meanes , to hew downe trees , to polish and fit the stones ; at last they learne 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 dreame of new Policies , and a new Discipline . And albeit it bee credible , that in all Ages there were some such Apes : yet our Age ( alas for pitie ! ) hath seene very many , who haue been the cause , of great perturbation in the Common-wealth , and of horrible ataxie in the Church , and now for a great time haue troubled all England . But let the wiser and godlier sort remember the precept deliuered in this Fable , and let them not rashly and inconsideratly contend against Politique constitutions , which doe not containe manifest impietie or turpitude . I would haue spoken more to this purpose ( Right Reuerend and most worthie Bishop ) but that I did know your Lordships Wisedome and Learning to be such , that you doe farre better vnderstand these things , than they can bee spoken by me .

To conclude therefore , I haue presumed to publish these Positions of THINGS INDIFFERENT , which according to my weak abilitie , I haue described in a most briefe and plaine method , as it were in a table , vnder the defence and protection of your Lordships name : which meane signification of a gratefull minde , most prone and readie to your Lordships seruice , I humbly beseech your Honour that you would vouchsafe to accept in good part . The Lord Iesus Christ preserue your Lordship , and still more and more heape vpon you his blessings spirituall and temporall , for the good both of Church and Commonwealth .

From you Ho. Palace at LONDON , this 7. of Februarie , 1606. Your Lo. Domestique Chaplaine humbly to command , Gabriel Powel .

THE CONTENTS OF this Booke . 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 Materiall Cause of Things indifferent . CHAP. IV. 4 Of the Formall Cause of Things indifferent . CHAP. V. 5 Of the Finall Cause of Things indifferent . CHAP. VI. 6 What things be truly and rightly termed Indifferent . CHAP. VII . 7 Of the lawfull Vse of Things indifferent . CHAP. IIX . 8 Of the power of Lawes , especially of Ecclesiasticall Lawes : and whether they bind the Conscience . Where also is handled of Ciuill and Ecclesiasticall Magistrates ; and of Christian Libertie . CHAP. IX . 9 Of Scandall . And who in the Church of England are the Authors of Scandall ; whether the Reuerend Bishops and the Ciuill Magistrates , who require obedience in the receiued and approued Ceremonies ; or certaine Ministers who rather forsake their Ministerie and places , then that they will conforme themselues . CHAP. X. 10 Of the Worship of God . And that Things indifferent , and Ceremonies ordained for Order and Decencie in the Church ; are not the Worship of God . CHAP. XI . 11 A Solution of the Refractarie Ministers Obiections . 12 The Conclusion , vnto our beloued Brethren in Christ , the Ministers who are vnconformable vnto 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 encombred with needlesse Disputations about THINGS INDIFFERENT , or Ecclesiasticall Traditions ; wherein some haue labored for retaining and obseruing ALL manner of Traditions , without difference , All Tra ditions are not to be reiected . and others againe for reiecting and despising ALL without any scruple or regard : Yet had I rather encline to their assertion , who , sayling as it were in the wide Ocean of humane opinions , take the middle course or line , going directly betweene both the two former Rockes ; that is , of such , who neither refuse ALL , nor yet retaine ALL , without due regard , examination and triall .

2 For it is the part of Christian discretion and wisdome , to obserue the Rule of the Apostle , Trie ALL things , keepe that which is GOOD , 1. Thess. 4 , 21.

3 Seeing the Apostle willeth vs , to TRIE ALL things , doubtlesse he giueth vs to vnderstand , that ALL things , are not , either to be reiected , or to be receiued ; but rather wisely , to be examined and tried . And seeing he counselleth vs , to KEEPE that which is GOOD , he sufficiently admonisheth vs , to beware , that we embrace not those things which are EVILL , neither despise those which are GOOD ; since thot both these argue a man , to be either of very weake iudgement , or altogether irreligious , such as Christians cannot be , without great offence and reproach .

4 Now vnder the word ALL , are also comprehended Traditions : wherefore seeing the Apostle speakes generally , TRIE ALL THINGS , they also ought not to be exempted from triall .

5 Let Traditions therefore be tried and examined with competent discretion after the Rule of GODS truth , Traditions ought to be tried . wherby the euill may be discerned from the good ; and whereby those things which we ought to obserue , may be obserued , and those which we ought to reiect , may be reiected .

6 But it is easily propounded generally , that such Traditions are to be obserued , which are good , profitable , indifferent ; and such also to be reiected and refused , which are euill , hurtfull , pernicious . But when we are particularly to declare , what Traditions be good and indifferent , this thing is not so easilie determined .

7 Wherefore , that both Truth and Falsehood may appeare herein ; and that godly , religious and sober men may vnderstand and know , out of GODS word , what they ought to follow , and what to auoid in this busines ; it is expedient that we prosecute this point somewhat more exactly .

8 Hereupon I thought it would be answerable vnto my labour , and counteruaile my trauell , if that I should repeate the whole doctrine of THINGS INDIFFERENT methodically handled , and should lay it open before all mens eyes , to behold the same , and to iudge thereof .

9 Wherefore being about to speake of Things indifferent ; Of Things Indifferent . we must first declare the Nature of the word and name thereof ; What the Word signifieth . and then shew what the thing it selfe is .

10 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Things indifferent , as Suidas thinketh , the Grecians terme such , whose vse lyeth in the middest , so as we may vse them WELL , or ILL , at our pleasure ; which make not a man truly happie or vnhappie .

11 These are called of Basil , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such things as be in our owne power , and middle ; and of Nazianzen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , things placed in the middle : such as be Riches , honor , health , strength of body , and the like ; which , of themselues , cause not perfect happines , albeit they do not a little adorne the same , being rightly applied and vsed .

12 And they are either 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such as Go before ; or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such as Go not before .

13 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and things Going before , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the Grecians call those , which containe honor and dignity in themselues , the lawfull and right vsage whereof , maketh our felicitie the more noble and glorious . For example ; Amongst the Gifts of the mind , such Indifferent things Going before , is good towardlines , a faire condition , an easie and facile nature , a sharpe and readie witte . Amongst the Giftes of the body , strength and health . Amongst outward Gifts , riches , honor and glorie . For these goe before true vertue , wherein the Philosophers place perfect happines , and doe as it were prepare the way , and open an enterance to felicitie .

14 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are such as Go not before , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but rather depart and turne aside from felicitie , yea and sometimes obscure and blemish the beautie and glorie thereof . Such amongst the Gifts of the mind , are dulnes of wit , stupiditie , and slouggishnes : In the Body , sicknes and diseases : In outward estate , pouertie and scarsitie of friends , which otherwise are accounted amongst miseries .

15 This explication of the name and Word , doth agree with Ecclesiasticall matters : for which cause , that appellation was transferred , from the vse of common life , vnto the vse of the Church . For euen as Philosophers do terme those things INDIFFERENT , which of themselues do not consummate ciuill felicitie , neither yet do hinder the same ; albeit they are an ornament , and as it were an helpe vnto it : So the Church calleth those things 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Indifferent things what they be . Indifferent , which of themselues are not necessarie to euerlasting saluation , and the happines of Soules ; neither doe make the Worship of GOD more acceptable vnto him , yet in regard of men , they adde a certaine outward honor and grace vnto Religion .

16 And although this very terme and word , be not expressely found in the holy Scriptures : yet the Apostle describeth the thing it self , where he saith , that there are some things , in which a Brother or a Sister is not bound to performe necessary seruice or worshiop vnto GOD , 1. Cor. 7.15 .

17 The whole matter shal better appeare by examples . It is in a Christian mans free choise , to lead a maried or single life , so that he liue chastly : also it is free for him to endure bondage and seruice , or honestly to free himself therfrom . In the Primitiue Church it was lawfull , either to be circumcised , or to refuse circumcision : also to be present at feasts with the Gentiles , or to auoid them ; so that by his libertie he did not scandalize the weake , nor giue occasion of offence vnto the enemies . In like manner , the vse of meates , or abstinence from the same , and the obseruation of dayes &c. are permitted in the free will and power of a Christian , so that he beware of superstition , wantonnesse or Ieuitie . The Definition of Things indifferent . Matth. 11.18.19 . 1. Cor. 8.8 . &c.

18 Now Things indifferent and Traditions , are such ceremonies , rites , actions , things , workes or businesses in the Church , which are neither expressely commanded , nor forbidden by the Word of GOD ; being brought into the Church and vsed , for good order , decencie , discipline and edifications sake , which we may safely vse , or abstaine from without any damage to our religion , or hurt to our conscience ; which of themselues commend not a man the more before God being vsed , neither being refrained from , doe they make the abstainer the more acceptable vnto the diuine Maiestie . The Generall kind of Things indifferent is Morall .

19 The Generall kind of these , is morall ; seeing they are determinations of circumstances necessarie or profitable for the obseruation of the morall precepts of the first Table ; that is , to preserue order and decencie in the assemblie and meetings of the Church , and in the vse of the Ecclesiasticall Ministrie ; or for publike or priuate exercises of pietie ; or to shun and auoid the scandall of the weake , and to bring them to the Church , and the acknowledgement of the truth .

20 Hence it is , Note well . that they are and may be called Worship of GOD , namely in their General , not in their Special kind . I will speake more plainly .

21 Things indifferent , Traditions , or Ecclesiastical precepts of men , are the WORSHIP of GOD , as they be Morall , but not as they be Ceremoniall .

22 For examples sake . The assemblie or meeting together of the Church , to exercise the duties and offices of pietie , is the Worship of God : Publique and priuate Prayers , Diuine Sermons &c. are the worship of God : but to meete to gether this or that day , or houre ; to conceiue or recite our prayers , to sing Psalmes , or other holy hymnes , in this , or that forme of words , or pronunciation , either standing , or sitting , or kneeling , is not the Worship of God . It is a Worshiop of God , not to scandalize our neighbour ; but to eate , or not to eate flesh , is not a Worship of God .

Hitherto haue we declared the Definition and Nature of Things indifferent ; It followeth that we speake of the Causes thereof .

CHAP. II. Of the CAVSES of Things Indifferent . And first of the EFFICIENT Cause .

THe EFFICIENT Cause of Things Indifferent , The Efficient Cause of Things indifferent . 1. Principall . is two-fold , Principall , or Adiuuant .

2 The Principall Efficient Cause , is GOD ( by whom Things Indifferent are GENERALLY instituted and commanded ) who in his Word declareth vnto the Bishops and Gouernours of the Church , the fountaine , from whence they ought to be deduced and drawne , gouerning also their wittes , and directing their tongues in that busines . For GOD will haue all things to be done in good order , so as they may serue both for the setting forth of his owne glory , and also for the edification of the Church ( 1. Cor. 14.40 . ) seeing he is the GOD of order , and not of confusion . 2. Adiuuant : and this is , either .

3 The Adiuuant Cause , is either the Whole Church together , or Certaine wise and intelligent Men , to whom the Church hath committed the institution of Things indifferent .

4 The whole Church . The Whole Church , because she hath power to appoint and prescribe rites and ceremonies in particular ( for all things are the Churches , 1. Cor. 3.22 . ) which performeth this her Office , with a Free , and Godly will . Free , being no manner of way compelled ; Godly , that is , fitted and accommodated to the will of God , which may only regard the glorie of God , and the edification of good and godly men ; and no way seeke after humane or worldly commodities , by the institution , or vse of any Indifferent things .

5 Now the institution and ordering of these rites and ceremonies , Or , Certaine Men. the Church ought to commit to the care of certaine godly , wise and circumspect Men , whom she perceiueth to be endued with diuine gifts , and well able to iudge of such matters . So the Apostles command the Church , to chuse and ordaine such Deacons ( Act. 6.3 . ) And that chosen vessell of God , writeth vnto the Church of Corinth , that she ought to ordaine Iudges , who might vnderstand and decide the controuersies and causes of the Christians . 1. Cor. 6.7 .

6 Concerning which Ceremonies notwithstanding , the iudgement and censure thereof , is to be permitted vnto the Church , as also of the whole Doctrine taught by the Ministers and Pastors , according vnto that which the Apostle saith ; Let two or three Prophets speake , and let the other iudge . And if any thing be reuealed to another that sitteth by , let the first hold his peace . The Spirit of the Prophets is subiect to the Prophets . ( 1. Cor. 14.29.30.32 . ) And the Doctors and Teachers of the Church , are not LORDS ouer the same ; but Ministers and Seruants vnto it .

7 Out of these things which haue been spoken of the Efficient Cause , it is plainly gathered ; Ecclesiasticall Traditions are not meerly Humane , but also Diuine . that such Indifferent things , as by the Church haue been lawfully and orderly instituted and approoued , are so farre Humane , as that they are also Diuine , and therefore haue more than Humane authoritie , yea plainly DIVINE .

8 The reason hereof is . Because the Church is directed and gouerned by the Spirit of Christ , who is Truth : therefore the Precepts of the Church in THINGS INDIFFERENT , are both true and holy .

9 Moreouer , sithence the Church of Christ doth alwaies depend on the Word of God ; insomuch that if it should erre ( which notwithstanding is impossible ) and fall from the same , it should not bee the Church of Christ : Therefore the Traditions and Constitutions which are ordained by the Church , following the Word of God , are grounded vpon the authoritie of GOD himselfe , and drawne out of the holy Scriptures ; and therefore consequently DIVINE .

10 An example hereof we haue in the Surplice , which Ministers vse to put on , Question . in the solemnizing of Diuine Seruice , or the administration of the Sacraments . It is demanded , Answere . Whether this be an HVMANE Tradition , or not ? I answere : It is so an HVMANE Tradition , as that it is also DIVINE . It is DIVINE , so farre foorth , as it is a part of that Decencie , the care and obseruation whereof is commended vnto vs by the Apostle ( 1. Cor. 14.37.40 . ) But it is HVMANE , as it doth particularly designe , what hath been generally pointed at , rather than plainly declared . Note . For it si our part , to determine in particular and precise forme and manner , that Decencie and Order , which in generall termes is deliuered in the holie Scriptures . By this one example may appeare what we are to thinke and iudge of all other of this kinde .

11 These things repugne and are contrarie to the Efficient Cause , What things are contrarie vnto the Efficient Cause . namely , I. To institute and ordaine such rites and ceremonies , as are contrarie vnto the will and Word of GOD .

12 Of which sort are in the Church of Antichrist , the Popes Supremacie , the Sacraments of Penance , Confirmation , Order , Matrimonie , Extreame Vnction , the oblation of the sacrifice of the Masse , the Communion vnder one kind , Crucifixes , Inuocation of Saints , Prayers for the dead , Purgatorie , Indulgences , Single life of Priests , Auricular confession , Papisticall satisfactions , &c.

13 II. To peruert , contrarie vnto the Word of GOD , such Ceremonies , as are lawfully and aduisedly instituted by the Church .

14 III. To appoint and ordaine indifferent Ceremonies and rites to be obserued , without the consent and approbation of the Church .

15 IV. Wilfully or carelesly to neglect and omit those indifferent ceremonies , which the Church hath lawfully commanded and receiued : to despise them , as meerely Humane , and to account them superstitious and Idolatrous .

16 V. The Church of Antichrist , or the Papacie , false Prophets and Heretiques , who imitate the Church of GOD in outward rites and ceremonies .

Thus much of the Efficient Cause : Next followeth the Materiall .

CHAP. III. Of the MATERIALL Cause of Things indifferent .

THE MATTER of Things indifferent , The Matter of Things indifferent . may be considered two waies : 1. As Constituent . 2. As Concomitant .

2 The Constituent Matter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1. Constituent . termed by the Schoolemen Materia exqua , whereof consist Things indifferent ; are Ceremonies , actions , things , workes or businesses performed by certaine rites .

3 And they are , either Words , such as are vsed in blessings ; or Actions , such as are practised in particular gestures ; or else they are , referred vnto time , place or person .

4 The Concomitant Matter , 2. Concomitant ; which is , either as it hath respect either vnto the Subiect , or vnto the Obiect , is two-fold , 1. Materia in qua , that wherein it standeth . 2. Materia circa quam , that whereabout it is imployed .

5 The Matter in which , In which . as it is referred vnto the Subiect , is the Church of Christ , wherein Things indifferent are handled and exercised aright , according vnto her owne free will and pleasure .

6 For GOD hath giuen absolute power and authoritie vnto the Church ouer all Indifferent actions , rites and outward ceremonies , to dispose of them , for her owne conseruation , vtilitie , decencie , order and discipline . Which appeareth manifestly out of the holy Scriptures to haue been vsed and practised in the Primitiue Church in the Apostles times . Neither can any man iustly denie the same power to be granted vnto the Church , euen in these our daies .

7 For seeing that the sefesame SPIRIT gouerneth the Church in all ages ; wherefore should it not bee as lawfull for the Church of these latter times , to institute lawes and orders concerning externall rites , as it was in times past ?

8 The Matter about which Things indifferent are exercised , Or , whereabout . as it hath reference vnto the Obiect , are these following ; the Worship of God , pure Religion , and necessarie Confession .

9 For these ( as we haue said before ) are Determinations , necessarie or profitable , for keeping and obseruing of the Precepts of the first Table of the Morall Law .

10 The things which repugne and are Contrarie to this doctrine , Things contrary vnto the Matter of Things indifferent . of the Matter of Things indifferent , are either the Changing of the matter thereof , or else the substituting of forraine and strange matter . Such as are ,

11 I. Things commanded of GOD concerning Faith , or good Workes , which Epicures account among Things indifferent , with whom it is all one , whether they exercise the duties of Pietie and Charitie , or not .

12 II. Things forbidden by God ; such as are sinnes against euery of the Commandements of God , which prophane Men reckon amongst Things indifferent ; and namely Blasphemie , drunkennesse , gluttonie , Vsurie , deceit in buying and selling , Simonie , riot , licentiousnes , and such like .

13 Moreouer , there are some who impudently account simple Fornication ( as they terme it ) amongst Things indifferent . But seeing that these sinnes and the like , are manifestly prohibited in the Morall Law , it is a signe of Epicurean profanitie , to goe about to place them amongst the number of Things indifferent .

So much for the Matter of Things indifferent : Next of the Forme .

CHAP. IV. Of the FORMALL Cause of Things indifferent .

THe FORME of things in different , The Forme of Things Indifferent . 1. Externall . is either Externall , or Internall .

2 The Externall Forme of Things indifferent , consisteth herein , namely , that they are such Constitutions and Traditions , which haue bin wisely and discreetly ordained , though without the expresse letter of the Scriptures , yet not without the foundation of the Scriptures .

3 The Internall Forme of Things indifferent , 2. Jnternall , which is twofold . ought to be considered two manner of waies ; either Generally in regard of the whole ; or Specially and particularly , as euery such Thing indifferent hath a proper consideration in it selfe .

4 I. GENERALLY the Forme of Things indifferent , I. Generall . is Indifferencie it selfe ; because this properly and essentially belongeth to all & euery Thing indifferent , namely that they be free for euery Church to vse , or not to vse , according to the circumstances of times and persons , and euery occasion that shal 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 whatsoeuer is necessary for our saluation , in the holy Scriptures : and therefore nothing ought to be admitted in matters of fairh and religion , without the manifest testimonie thereof , as absolutely and simplie necessarie either to be beleeued , or to be done .

6 But in the outward Discipline , The Discipline , Gouernment and Ceremonies , may be diuersly fitted according vnto the manners and nature of euery nation and age . ceremonies and gouernment of the Church , he would not particularly prescribe what we ought to follow ; because he did foresee , that this depended vpon the condition of the times ; and that ONE FORME of Gouernment would not be conuenient for all ages .

7 Therefore herein we ought to haue recourse to those Rules , which he hath generally propounded in his Word , that whatsoeuer the necessity of the Church requireth to be commanded and ordained for Order and Decencie , it may be ordered and performed after the direction and line of the Scriptures .

8 Wherein also , those things which seeme not profitable for the edification of the Church , may be changed and taken cleane away ; and such as seeme commodious therto may be retained , according as the diuersitie and varietie of seueral Churches , nations , places , times , aduersaries , and other circumstances shall require . For it is not needful that the same Ceremonies and orders should be obserued in all Churches , at all times : but are to be vsed as they be most behouefull for the edification of the Church ; therefore they are alwaies mutable , and most free .

9 But this Freedome is two-fold ; 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 Priuate person in the Church .

10 In Respect of the Whole Church ( I meane a particular Church ) euery Thing indifferent is FREE : because the Church hath power and authoritie , to change or to abrogate any thing that is presently vsed , and to institute new , where it shall seeme expedient so to do .

11 Wherefore , Note well . in regard of diuerse obseruation of Indifferent Ceremonies , no Church ought to condemne another , as an Apostatique , seditious or schismaticall Church , separated from the people of God , or excluded from the Communion of Saints .

12 As with an hostile mind VICTOR Bishop of Rome vniustly and tyrannically condemned and excommunicated the whole Easterne Church , because they did not celebrate the Feast of Easter on the same day , that the Westerne Church did . Euseb. Hist. Ecclesiast. lib. 5. cap. 24.

13 This opinion , concerning NECESSITIE , ought chiefely and specially to be taxed , lest the Righteousnes of the Gospell may be thought to be any such externall Policie ; also , that there be no contentions by reason of the difference in the obseruation of rites and ceremonies .

14 This Libertie is granted in the Gospell ; neither can the same be taken away by any Humane authoritie .

15 So Christ will haue vs know , that Rites are not NECESSARIE , whether they be Mosaicall , or of Humane Traditions : as ( Coloss. 2.16 . ) Let no man condemne you in meate or drinke , &c. that is , Let no man binde or iudge your conscience for these rites .

16 Againe , If you be dead with Christ , free from the ordinances of the world ; that is , from such precepts and constitutions , whereby this humane life is gouerned , wherefore as though you liued in the world , are you burdened with traditions ? As , Touch not , Taste not , Handle not ? Coloss. 2.20.21 .

17 And ( Galat. 5.1 . ) Stand fast in the libertie , wherewith Christ hath made vs free , and be not intangled againe with the yoke of bondage . He willeth them to retaine the doctrine of Libertie , lest they be vexed with the foolish torment of conscience ; or should moue contentions and discord , if there be any Church which obserueth not the same rites and ceremonies with vs .

18 In Respect of any Priuate person in the Church , It is not lawful for any priuate person , to violate , or to contemne the ordinances of the Church . that Libertie is not such , that any man by carelesse and wilfull negligence , pride , disdaine or contempt , may without great sinne violate the ordinances and constitutions of the Church .

19 Otherwise , what seedes of discord would the confusion of those things be , if it were lawfull , for euery man at his pleasure , to alter and change those things , which belong vnto the common state and policie Ecclesiasticall , seeing ONE and the SAME thing will neuer please all men ? if all things , being as it were set in the middest , should be left vnto euery mans particular discretion and choice ?

20 Neither is it sufficient to exclaime and crie out , The BISHOPS haue no power and authoritie to make Lawes , therfore we may LAWFVLLY violate and transgresse their Traditions . For we OVGHT to obey ; but yet so , as that they doe not ordaine those Ceremonies , for the WOASHIP of God ; or for things profitable for attaining Remission of sinnes ; as we shall shew afterwards .

21 And as concerning the power and authoritie to make Lawes . The power of making Ecclesiasticall Lawes , after what manner it ought to be . Such tyrannie ought not to be permitted in the Church ; that the Lay sort ( as they are termed ) ought to assent and applaud ALL , without choice , whatsoeuer the Bishops shall decree .

22 Neither ought this power to bee Democraticall , whereby euery man promiscuously should haue license to crie out , to moue doubts , to propose doctrine , to ordaine ceremonies . But rather it ought to be Aristocraticall , wherin the chiefe Rulers and Magistrates , the Bishops and Princes , ought orderly to communicate their counsels . For the Cognition both of the Doctrine , and Rites , belongeth VNTO THE CHVRCH , that is , to the Bishops and Princes : who also , when the matter shall be decided and agreed vpon , ought to be the Keepers , maintainers and defenders of the externall Discipline , and the putters in execution of the sentence and decree of the Synode ; so as they prohibite and forbid idolatrous worship , blasphemies , peruerse and wicked opinions , also the contempt of meere Indifferent and profitable rites ; and punish the professors thereof .

23 II. II. Speciall . SPECIALLY or particularly the Forme of Things Indifferent , is that whereby euery Indifferent thing hath his peculiar and proper reason deliuered and determined by GOD and the Church : which verily ought not to bee changed or violated by the authoritie and will of any priuate Spirit .

24 Things Contrarie vnto the Forme of Things indifferent , Things contrary vnto the Forme of Things indifferent . are I. To change the forme of Rites ordained by the Church according vnto the Rules of holy Scriptures ; and that either through Hypocrisie , or through Impietie .

25 Hypocrisie offendeth herein two waies : 1. In the Excesse , by heaping together ouer many externall Ceremonies . 2. In the Defect , either by contemning such Ceremonies as are lawfully ordained , or by reiecting ALL altogether .

26 Impietie substituteth other Ceremonies , the true and lawfull rites being abolished ; as Antichrist hath done .

27 II. To obserue Ceremonies superstitiously , and to neglect faith , not to heare and learne the Word of God : and so to perswade himselfe , that by the very worke wrought they are acceptable vnto God .

And so much for the Formall Cause : Now followeth the Finall .

CHAP. V. Of the FINALL Cause of Things Indifferent .

THE FINALL Cause of Things indifferent , The Finall Cause of Things indifferent . is that which the Apostle ( 1. Cor. 14. ) prescribeth ; to wit , that ALL things be done in the Church Decently , and in Order , and for Edification .

2 For GOD wil haue men publiquely to meet together , to heare his Word , and to receiue the Sacraments , that with one accord they might call vpon GOD , and praise him : and not after the manner of Beasts , to lurke in dennes and caues , and there , like Beares , murmure with themselues .

3 Where there is no Order , and no Discipline , The necessitie of Order . there men cannot be taught : But it is necessarie that the Gospell be taught and heard . For GOD doth not otherwise gather his Church , but by the voice of the Gospell : neither is the Holy GHOST effectuall , but by the Gospell : neither can we imagine that there is any Church of the Elect , but in this visible companie , wherein the Gospell is purely and rightly taught . Wherefore wee must of necessitie loue and cherish , and retaine the Ministerie of the Gospell , that there may bee solemne meetings : vnto which these following ought sufficiently to perswade the godly .

4 I. What things ought to moue men to frequent the publique Assembles of the Church . The Will of GOD , declared in his commandements of the Conseruation of the Ministerie , and of the Sanctification of the Sabbath .

5 II. Our Necessitie : because experience teacheth , that Inuocation of God , and the whole studie of godlinesse and pietie doth by little and little waxe cold and faint in those , who abstaine from the publique Assemblies of the Church .

6 III. The greatnes of the Diuine benefit , in gathering a Church vnto himselfe , by the Gospell , which of his speciall goodnesse he hath ordained , now preserueth , and still reformeth amongst men if need shall require .

7 IV. The Diuine promise , of GODS speciall presence in the publique meetings of the Church , and of the efficacie of publique Prayers .

8 V. Contrariwise , the Consideration of such punishments , as GOD threatneth vnto the contemners of the Ministerie ; such as are blindnes , priuate and publique punishments , amongst which the most grieuous and miserable are , the famine of the Word of God , the tyrannie of the Diuill , and the licentiousnes of life and manners .

9 VI. Hitherto appertaineth the reason of Scandall , which is committed , when through our example , others are made more negligent .

10 VII . The power and efficacie of that heauenly consolation , that there are no Elect , but only in the companie of such as be Called .

11 IIX . Because these Assemblies are a representation and image of the Life euerlasting ; where the Son of God , that WORD , shall teach vs , laying open vnto vs all the treasures of the Diuine Wisedome ; and where GOD shall immediatly communicate himselfe vnto vs .

12 Besides these things , it is certaine that we haue need of Lawes , Order , and some Ceremonies .

13 Hence may be gathered the NECESSITIE of Lawes and Traditions Ecclesiasticall , which ought to be , The necessity of Ecclesiasticall Lawes . as it were the bonds of Order and Decencie .

14 What things soeuer are done in Order , they also are done Decently ; and such things as are done in Order and Decency , they also appertaine vnto Edification : So that vnder this one word , EDIFICATION , the whole Finall Cause of indifferent Ceremonies may seeme to be comprehended . Yet we will speake of all three in particular , and first of Order .

15 ORDER in the Church , is that composition , ORDER in the Church what it is . which hindereth al confusion , barbarisme , contumacie , and taketh away all Sects and dissensions .

16 The Apostle Paul most grauely said ( 1. Cor. 14.40 . ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Let all things be done honestly , and according to order : where he requireth not ORDER only , but a special care of adorning Order . Wherefore he added [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , honestly ] that we should consider what best befitteth the persons , places and times .

17 We must meete in Churches with greater modestie and reuerence , then at Theaters . The actions and speeches of the Teachers , must be more peaceable and grauer in that Assemblie gathered by God , wherein Christ himselfe and the Angels are present , then at the Scene or Stage .

18 In Order , two things are contained ; Note well . wherof the First is , that euery one of the Teachers and Hearers doe rightly execute his office and dutie ; and accustome himselfe to the obedience of GOD , and true Discipline .

19 The Second is , that the State of the Church being wel ordered , euery man do endeuor to preserue mutuall peace , concord and amitie .

20 Againe , Vnder Order● are comprehended , 1. Persons . those things that are comprehended vnder Order , may be referred , either vnto Persons , or vnto Time and Place , or else vnto Actions ,

21 For the PERSONS ; Some ought to be Doctors , Pastors , and Ministers of the Church : Others , according vnto their age , learning and other giftes , in regard of Ecclesiasticall Policie , ought to be Superiors : as also Paul placeth Bishops aboue the Deacons . And in regard of their giftes GOD himselfe maketh difference and order amonst men , Ephes. 4.

22 For all men haue not the life giftes : ALL are not fit to decide and determine obscure controuersies of doctrine : ALL are not able to exercise iudgement .

23 And in this imbecillitie and weaknes of men , seeing that some inspection and ouersight of the wiser sort is very needfull ; and that Iudgements also are necessarie ; therfore there must be certaine places , and certaine persons , vnto whom this waightie busines ought to be committed .

24 And these places ought to be so furnished with fit persons and wealth , as that , as much as mans diligence can prouide , there may be hope that such policies may continue for many ages . Wherefore there must be BISHOPS , as a degree aboue the rest of the Ministers .

25 Now euery Gouernment doth require Ministers and maintenance . Wherefore Bishops doe neede some companie of learned men , for the right exercising of ordination , of examinations , of institution and instruction of those that are to be ordained , of visitations , of Counsels , of writing , of embassages , of Synods or Councels : so the Gouernments of Athanasius , Basilius , Ambrosius , and such like , haue been full of businesses , and haue comprehended MANY CHVRCHES , that many nations might be furnished against Heretickes , and that there might be some companie of learned men in the Synods . Also Iohn the Euangelists and after him Polycarpus , and many others , had alwaies with them many companies of excellent men , both Teachers and Hearers , very famous for learning and vertue .

26 To this businesse there doth neede many fellowes and Ministers , who cannot liue without maintenance and stipends : also it is needfull that Bishops haue some store of liuing , whereby they may be enabled to bestow and vndergoe necessarie charges in Gouernment .

27 Furthermore , the inferiour Ministers may be promoted , as it were by certaine staiers & degrees , to more weightie and ample functions , and also to greater commodities : of which S. Paul maketh mention , when he saith , They get to themselues a good degree , least that , as a certaine man did say , They first sit at the helme , before they handle the oaer .

28 But now , if the Policie of Bishops should be dissipated , contrarie to the will of God , and the consent of Churches of all times ; then there would follow , tyrannies , barbarismes and infinite vastnes ; because both Kings , and Princes , which do gouerne worldly Empires , are very often times busied in other affaires , little regarding the Ecclesiasticall businesses .

29 Also there ought to be certaine TIMES , 2. Time . daies and houres , wherein they may meete together , and certain Lessons and Psalmes fitting and agreeing to the times .

30 Wherefore the order of Festiuall daies was not rashly instituted : for all Histories cannot be recited in one day ; Of Festiuall Daies . therefore it is more fit and commodious , that one part bee propounded rather at one time , than at another . And seeing the distribution of the times , doth agree with the euents , this is not onely commendable , but also doth helpe the memorie .

31 Neither haue Men onely kept a certaine order of daies ; but also GOD himselfe hath in like manner obserued an order of certaine Feasts in his wonderfull workes , in the old and new Testament .

32 As when he willed that the Paschall lambe should be killed in the beginning of the Spring ; so in the same time of the yeere , our Lord IESVS CHRIST was crucified , and rose againe . As in the fiftith day after the comming from Aegypt , there was proclaimed a law , by manifest testimonie , in mount Syna ; so in the fiftith day after the feast of Passeouer , the Holy Ghost was giuen , also by manifest testimonie .

33 Furthermore , 3. Place . there must be a publique PLACE instituted for the sacred Actions of the Church : For that in the times of the Apostles , and afterwards in the Primitiue Church , they met in the night time , and in priuate houses , yea euen in caues and holes in the earth , which were called Cryptae from hiding , that was done of Necessitie , which hath no law , as the Prouerb is .

34 And for the ACTION , 4 , Action . when the people shall be assembled in greater multitude , then Prayers and praises ought to be made in a knowne speech , and something ought to be read out of the holie Scripture ; and other exercises of godlines performed , as shall be conuenient and agreeable to good Order .

35 And specially those things which doe preserue Discipline , as Catechisings , Ecclesiasticall censures , fasting , &c.

36 Furthermore , we must beware , that many Actions be not done together in one Congregation , which may mutually hinder one another ; as it was among the Corinthians , when many Prophets spake at once to the people , and when many took together the Lords Supper , some of them being drunken , and othersome hungrie , 1. Cor. 11.18 . &c.

37 Such confusion was frequent and vsuall in the Papacie . For at one time , in one and the same Church , were celebrated many and diuers Masses , and other Offices .

Thus much for Order .

It followeth to speake of Decencie .

38 Then are things said to be done DECENTLY in the Church , DECENCIE , & such things as belong thereunto . when they are performed with grauitie not rashly , with authoritie not vainely or lightly , and with vnfained pietie .

39 As for example . It doth more become Men to speake in the Church , and to vndergoe offices , than Women , as also S. Paul prescribeth : and those that are ancient , rather than yong ; and in the morning , rather than in the euening ; for which cause the Church hath ordained the Lords Supper to be administred in the forenoone .

40 Hereunto do those things belong , which the Apostles haue deliuered , concerning the holy Congregations to be assembled on the Sabbath day , ( Acts 20.7 . 1. Cor. 16.2 . ) concerning the manner and order of Prophecysing , of Singing , and Praying in holy assemblies ( 1. Cor. 14.5 . &c. ) of couering of women ( 1. Cor. 11.5.6 . ) of the rite of ordaining Ministers of the Church , 1. Tim. 3.4 . Tit. 1.7 . &c.

41 All which things , Note well . although they were deliuered and ordained by the Apostles , yet are they of lesse importance and regard , than are the Articles of faith , deliuered by them ; because the Grounds of religion remaine immoueable and vnchangeable ; but these are changeable , and may be altred vpon necessarie occasions .

42 There is a double End of this Decencie . First , The end of Decency twofold . that when such Ceremonies are enioyned , as doe winne reuerence vnto the holy exercises , by such helps , we may be stirred vp to pietie .

43 Secondly , that modestie and grauitie ( which ought to be inseparable companions of all honest actions ) may herein be most apparant and visible .

44 CONFORMITIE also seemeth to belong vnto Decencie . For it is a comely and Decent thing , Conformity belongeth vnto Decency . that in the waightier businesses , when certaine things , being of one and the same nature and kinde , haue also , as it were , like attire and accidences . Wherefore it is requisite that in the Ministerie there should be a certaine Conformitie .

45 For herein the varietie and diuersitie of the externall forme , doth not onely argue a certaine leuitie , but also seemeth to import as it were a diuersitie of Religion , whereby the simple and vnlearned sort , are oftentimes scandalized .

46 Now Conformitie , Conformity what it is . is a certaine similitude or likenes of parts one with another , or also of things altogether vnlike .

47 And this in the Church is required ; either in the Greater and substantiall points ; or in the Lesser and accessorie .

48 That Conformitie which is required in the Greater points , as in Doctrine , and Sacraments , is euery way necessarie , and no way Indifferent .

49 For if there were not in ALL Churches , one Faith , one Baptisme , and one Mediatour , then were some necessarily in error .

50 But in the Lesser points , as in Ceremonies and outward rites , there is no such absolute necessitie of Conformitie : And yet notwithstanding euen this also ought to bee endeuoured , and embraced with all diligence and care , both for the preseruing of Decencie , and also for auoiding of the scandall of the weake .

And thus much also of Decencie .

51 Also , EDIFICATION . euen these things , which are done Decently , and in Order , both may , and ought to be referred vnto AEDIFICATION .

52 For God forbid , that the grauitie of the gratious Ministerie of the Gospell , should be onely outwardly painted , with an idle and pageant like Decencie and formall Order , and not applie all things to Aedification : that is , to promote true pietie and godlinesse ; that so they may serue to the sincere Worship of God , either Spirituall and internall , or Corporeall and externall , which yet is ordained for the internall .

53 For there are two things required of those , which either speake , or doe any thing in the Church . The First is , that whatsoeuer they doe , they performe it with a purpose and intent of Aedification . The Second is , that they adde , to their intention , such a way and meanes , whereby Aedificacation may be attained .

54 Vnto this end , that is , to Aedification , doth also appertaine , the care and charge of DISCIPLINE , excommunication , and other moderate , and not superstitious , Censures of the Church , whereby the Ecclesiasticall Prelates ought to enforce not onely Lay men , but also the Ministers or Clergie , to an honest and sober life ; and seriously to see that no man abuse the freedome of the Spirit , to the carnall libertie of the Flesh .

55 But if prophane Epicures and belly-gods will not be restrained by the Prelates and Church-gouernours , The Ciuill Magistrates ought to ayde and assist the Prelates of the Church . but rage and striue against them , contemning their Censures ; then ought the Ciuill Magistrate to put his helping hand , and assist the Bishops .

56 But ( with griefe I speake it ) there are many which are negligent , and careles in this point , being alway in a foolish iealousie , lest the Ecclesiasticall power should grow too great or strong : for they themselues would faine dominiere ouer the Gospel , the easie and sweete yoke whereof they can in no wise endure .

57 And thus , foolish men , while they endeuor to auoid one vice , they fall into another .

58 For as in former times , they did not only submitte themselues to the spirituall , or rather carnall , slaues of Antichrist , as to their Ghostly Fathers , but also in a manner worshipped them , as Gods , with all honor and reuerence . So now on the contrary , they neuer thinke themselues FREE enough , except they tread and trample vnder their feete the holy Gospell , and faithfull Ministers of CHRIST IESVS , and raigne ouer them , like as Lords doe ouer their bondmen .

59 But it cannot be , but that Almightie GOD , will take an horrible reuenge for this wicked contempt of his holie Ministerie and ordinance , and for the damnable ingratitude for the restitution of true Christian libertie and pietie .

60 The Things Contrarie to the Finall Cause of Things indifferent , are I. Things contrary to the Finall Cause . To institute Ceremonies for priuate gaine or respect , or else so to abuse such as are alreadie lawfully instituted .

61 II. To obserue or ordaine any Ceremonie with an opinion of Worship , or of merit , or perfection , or of absolute necessitie .

62 III. To surcharge and ouerburthen the Church with ouer-many Ceremonies , whereby many better actions are hindred or neglected .

63 IV. To admit no profitable or lawfull Ceremonies , such as belong to good Order and Decencie .

64 V. To change and alter Ceremonies often , and without graue and iust causes : which thing cannot , but lie open to scandall .

65 VI. To place Order in trifling pompes and vaine shewes which hath nothing in it , but gliding and glittering shadowes .

66 VII . To call that , Decencie , wherein is nothing but an emptie delight or pleasure , and riot without any good fruite .

67 IIX . To institute vnnecessarie , scandalous and impious Ceremonies ( cunningly painted , and varnished ouer to deceiue the simpler sort , as it were by sorcerie ) to destruction , and not to Aedification .

So much for the Finall Cause . And hitherto haue we spoken of the Causes of Things indifferent .

CHAP. VI. What Things be rightly and truly tearmed 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 plaine demonstration of this point ; How Things meerely Indifferent may be discerned . and to the end , that no error be committed in the Vse of Things indifferent ; these succeeding Distinctions , Canons and Cautions are diligently to be marked and remembred .

3 I. The Generall kind of euery ceremonie , 1. Distinction . rite , thing , action , fact , worke &c. is either Commanded by GOD , or Forbidden .

4 If the Generall kind be Commanded , then also the Speciall kind , worke , thing , or action it selfe , is rightiy termed INDIFFERENT .

5 As for example . This Generall kind , Order , or Decency in the Church is to be kept , is Commanded by GOD ( 1. Cor. 14.40 . ) Therefore all the Speciall kinds of this Generall , as , the circumstances of time , place , persons , garments , and such like , are free and indifferent .

6 But if the Generall kind be Prohibited and forbidden by GOD ; then cannot the Speciall kind , or worke be accounted in our owne power , and indifferent .

7 As , it is Forbidden , that any man worship God with the Traditions of Men : Therefore the Popish Masse , and all other inuentions of wil-worship contained vnder a forbidden Generall kind , are not to be placed among Things indifferent .

8 II. Among Things indifferent , 2. Distinction . Some are Free and lawfull , but at some certaine Times : And some are Alwaies Free and lawfull .

9 Things in diffdrent at a certaine Time , were the Iewish Mosaicall Feasts , obserued by the weake Christians in the Apostolicall Primitiue Church ; and so also was Circumcision and some such other Ceremonies , permitted by the Apostles vnto the weaker sort in the infancie of the Church : otherwise it was lawfull for any man , to neglect them at his pleasure .

10 And yet these things , before the reuelation of Christ , were not free to be done , or not to be done ; but necessarie parts of religion , because they were commanded by God himselfe .

11 But in the Apostles time , although they were abrogated , yet they were made Indifferent , so that if any did obserue them , for peace and quietnes sake , he was not reckened an offender against Christian faith .

12 Adde also , that this was the will and counsell 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 , vntill the Temple were vtterly subuerted : 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 Feastes and Sacraments of the Iewes made vnlawfull to all the Church .

13 And this is that which S. Augustine wrote to S. Ierome , that the Iewish Synagogue was to be lead with pompe to her funerall , and to be buried with honor .

14 Wherefore , after the Church was established , they ceased to be Indifferent , euen 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 Alwaies Indifferent , are these ; to eate flesh , and not to eate , to marry a wise , or to remaine vnmarried , to vse a Surplice in the ministeriall office , or not to vse it , and such other things .

16 III. 3. Distinction . Indifferent things are considered two waies , First In themselues , as middle things , without relation to persons : Secondly , Relatiuely , as they are referred to the persons that vse them .

17 Being conddered In themselues , 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 vnder the compasse of his precept , nor of his prohibition .

18 But being considered Relatiuely , they may be either Lawfull , or Vnlawfull , according to the respectiue qualitie of the men that vse them : who are of two sorts .

19 For some of them , are men Regenerate , and some Vnregenerate , neuer borne againe in the wombe of the Church .

20 Among such as are Regenerate ; some are Strong in faith , and some are Weake .

21 If any Regenerate man which is Strong in faith , do vse any of the Indifferent things , without doubting or scruple of conscience , then are they to him Lawfull , and his obedience in Things indifferent pleaseth Almighty God .

22 For we ought to be perswaded , out of the Word of God , what things are permitted , commanded , or forbidden vnto vs , according to that saying ( Rom. 15.5 . ) Let euery man haue a full perswasion in his owne mind . And againe ( in the vers. 14. ) Nothing is vncleane in it selfe ; but to him that thinketh any thing vncleane , to him it is vncleane . And ( in the 22. and 23. vers . ) Blessed is the man that doth not condemne himselfe in the thing which he alloweth , &c.

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. ) Whatsoeuer is not of faith is sinnne . Because that those Things which are INDIFFERENT , do not altogether want the authority of the WORD OF GOD , but rather are established vpon the same , for so much as concerneth the Generall kind of the particular fact , from whence it commeth , that the Worke hath his estimation in the sight of God , if it be performed in faith . 1. Cor. 14.37 .

24 Ezechias had no EXPRESSE Word of GOD , for the taking away of the brazen Serpent , and yet it pleased God : because the Generall kind of that particular fact , was commanded by God , to wit , to take away all Idolatrie , and the occasions thereof . And therefore this fact of Ezechias being done of faith , pleased God , and was acceptable vnto him .

25 But if the Regenerate be as yet Weake in faith : that is , If they do vse any of these Indifferent things to the scandal , either of themselues , or of any other , then are they vnto them Vnlawfull , as is manifest .

26 And if a man Vnregenerate vseth them , or an Infidell , to him they are also Vnlawfull , because the minds and consciences of such men are polluted . ( Tit. 1.15 . ) for Whatsoeuer is not of faith , is sinne ( Rom. 14. vlt. ) that is , it is polluted , and accursed before God .

27 Now then , it remaineth that we expresse a certaine Canon or RVLE whereby we may assuredly know what Things are INDIFFERENT vnto vs , and what are not : and the RVLE is this .

28 If these Traditions , on the one side , A Certaine RVLE to know what Things are Indifferent . be grounded vpon the Written Word of GOD , or , at the least , be not repugnant vnto it : and on the other side , tend to the aduauncement of godlines and pietie ; that is , if they be profitable , as well for the exciting , conseruing , promouing of the Inward Worship , which consisteth in faith , hope , charitie and a good conscience ; as also for the more reuerent exercising of the Outward Worship , which consisteth in the hearing of the Word , receiuing of the Sacraments , publike Prayers and such like : then we constantly affirme , that such Traditions and Ceremonies are profitable Indifferent things : and therefore being commanded by the Church , they are necessarily to be obserued , 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 helpe of publique 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 againe , Let all things be done decently , and in good order . Secondly , by a particular Induction of those places , wherein we reade the Constitutions of the Apostles , whereof I haue thought good to expresse some Examples .

31 ( 1. Cor. 11. ) The Apostle ordaineth , that Women should pray in the Church couered , and Men bare-headed . First of all , this is not repugnant to holy Scriptures . Secondly , the end of this Constitution , is honestie , the preseruation of Decency , and the edification of the Church ; that is to say , that the outward Worship may be performed with greater honesty and comlinesse . Againe , Another End of that Ceremonie , is , that thereby euery one might be admonished and put in mind of his owne place and dutie ; namely that the Man is the head of the Woman : and the Woman was put in mind of her subiection to the Man : which things are profitable to the Internall Worship .

32 In the same place ; the Apostle setteth downe an order , for the due celebration of the Lords Supper , that all of them should meete and assemble together , and tarry one for another . First , he sheweth that this ought to be done out of the Word of God , that is , out of the Institution of Christ himselfe . Secondly , The End hereof , is their Saluation , least they should be guiltie of the body and blood of Christ . Thirdly , that the same holy Supper might be celebrated with greater reuerence . Lastly , that this outward Ceremony of meeting and assembling together , might serue to the inward Worship , namely to faith , charity , and the spirituall vnion of the minds , or soules .

33 ( 1. Cor. 14. ) He ordaineth , how Tongues may be vsed in the Church ; to wit , that no man speake in a strange language , without interpretation and explication . First , How many reasons doth the Apostle vse , drawen out of the holy Scriptures , to proue this ordinance , to be according vnto will of God , to be good and honest ? After many Reasons vsed to that purpose , at last he bringeth the authoritie of sacred Writ ; saying , It is written in the Law , I will speake vnto this ( vnbeleeuing ) people in diuers tongues , and with strange lippes , that so they may not heare me : as if the Apostle had said in other words , Suffer not these men , to speake straunge tongues in your congregation , without explication ; for this were a signe that God loueth you not , for he is wont to send such Prophets to the vnbeleeuing Nations , whom he would not haue to know his will , or to attaine 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 haue consolation , exhortation , instruction , &c. that is , that it might serue the inward Worship , faith , loue and consolation of Spirit .

34 The selfe same thing may be said of all other Canons , Constitutions and Ordinances of the Apostles , all which , it were very tedious to repeate in this place . First , They haue their foundation in the Word of God , or else they doe not repugne the same . Secondly , They serue to aduance pietie , to stirre vp repentance and faith : and finally , they serue to the end , that the godly in the Church , may with greater desire , and more fruite , heare the Word of God , receiue the Sacraments , beleeue his promises , and obserue his commandements all their whole life .

35 Out of these things , which hitherto wee haue declared , these Conclusions following , doe manifestly follow .

36 I. What Traditions and Ceremonies are not to be accounted Indifferent . Those Traditions , which of their owne nature are contrarie vnto the Word and Commandement of God , or which cannot bee performed without sinne , are not to bee numbred among Indifferent things , because in themselues they are Things impious and damnable .

37 II. Euen then also , when Traditions doe speake of things in their owne nature Indifferent , yet they are made impious and doctrines of Diuels , by adding vnto them the false opinion , to wit ,

38 1. Of Merit , as though the obseruation of them did merit Remission of sinnes .

39 2. Of Worship : as though God would be worshipped thereby , contrarie to that expresse saying ( Matth. 15. ) In vaine doe they worship me with the precepts of men . Also that ( of Ezech. 20. ) Walke in my commandements , and not in the precepts of your fathers .

40 3. Of Perfection , as if their obseruation did make vs perfect before God .

41 4. Of absolute Necessitie , as if it were simply necessarie , to obserue them for Conscience sake .

42 III. Ridiculous , Scenicall , or theatricall gestures , idle and vnprofitable Ceremonies , which neither serue for Discipline , nor for Order , but rather make ostentation and apparance of heathenish vanitie , and expose Religion to contempt and scorne ; which obscure true Doctrine , and are the sinewes of Popish superstitions ; which make men prophane and without all true reuerence of God : such as are , a pish & ridiculous gestures , processions about Church-yards , carrying about of Images and reliques , the laying of Christ into the Sepulchre , the Play of Christs resurrection and ascention , 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 vsed without superstition , or certainly without some shew or appearance of superstition , which they draw with them inseparably by the very vse thereof ; doe not belong to this place of Indifferent things .

44 V. Neither are those Ceremonies rightly termed Indifferent things ; by whose vse , the Enemies of truth are confirmed , or the weake Christians offended . For all Ceremonies ought to be helpes , prouocations , inducements , and sinewes of godlinesse , edification , the workes of charitie , Discipline , good Order , and Comelinesse .

CHAP. VII . Of the lawfull VSE of Things Indifferent .

THE true Church of God hath libertie at all tiems , and in all places , The Church vleth Things Indifferent freely . to vse those things which are truly Indifferent , to her owne purpose and commoditie , or else to abstaine from them ; also , to change and alter them , according to her owne will and pleasure .

2 For so saith the Apostle ( Coloss. 2.16 . ) Let no man iudge you in meate and drinke , or in a holy day , or new Moone , or Sabbaths , which are but shadowes of good things to come , but the bodie is Christ .

3 And ( 1. Tim. 4. ) speaking of the Indifferent vse of meates , Euery creature of GOD is good , and not to be reiected , but to be receiued with thanksgiuing : for it is sanctified by the word of God and prayer . Also , God hath created meates to bee receiued of the faithfull with thanksgiuing , and of all them that know the truth .

4 And seeing there is a two-fold Condition of mans life , one Worldly , which wee call Animall , A two-fold Condition of Mans life . because it respecteth our being in this present world ; the other Spirituall , which is referred to the world to come : Meates and euery externall Indifferent thing , are referred to the first condition of life in this world , and they ought not to be conioyned or mingled with the Spirituall estate or condition .

5 Therefore the Apostle ( 1. Cor. 6.13 . ) writeth , Meate is for the belly , and the belly for meate : and againe , Meate doth not commend vs to GOD , for if wee eate , wee haue nothing the more , neither if we eate not , haue we any thing the lesse , 2. Corinth. 8.7 .

6 Whereupon the words of S. Paul ( 1. Cor. 10.25 . ) concerning Christian libertie and power , are rightly opposed against Iewish Traditions . Whatsoeuer is sold in the shambles , that eate , asking no question for conscience sake , for the earth is the Lords and the fulnesse thereof .

7 And this Doctrine is also taught by our Sauiour Christ , when he reprooueth the Pharisies , for taxing his Disciples eating meate with vnwashed hands . That which goeth into a man doth not defile him , but that which commeth out , that defileth the man : for that which goeth into the mouth , descendeth into the belly , and is cast foorth into the draught , Matth. 15.11.17 .

8 But the place of S. A place of Rom. 14.1 . &c. concerning Things Indifferent , expounded . Paul ( to the Rom. cap. 14. ) is most cleere of all others , about the vse of Indifferent things , wherein he prescribeth three remarqueable Rules , whereby we may know , both what , and how this is to be performed . 1. That the Weake in faith ought not to be reiected or scandalized . 2. That no mans Conscience bee charged or burthened thereby . 3. That by outward and indifferent things , we ought not to iudge of other mens faith and religion .

9 And for the better vnderstanding of that place of the Apostle , wee will paraphrastically expound the nine first verses of this XIV . Chap. whereby this matter shall bee made more cleere .

10 Seeing there are many younglings , A Paraphrase of the 1. verse . weake or sicke in faith , and such as haue not attained to any great measure of spiritual strength , because they haue not learned throughly the Doctrine of the Gospel , and the true vse of Christian Libertie , but are still in opinion , that they are bound to obserue the Ceremoniall law of Moses , about forbidden meates , and other such externall rites : yet they heare the Gospell preached , and are no enemies thereunto ; it is therfore necessarie , and not the least part of Christian charitie , that such persons bee not offended , but rather cherished , patiently tolerated , taught and instructed with all meekenes and lenitie , that they may be deliuered from their present scruple , doubtfulnes , and anxietie of minde and Conscience . And this ought to bee done , not onely by permitting them to liue after such manner as they please , but also , by curteous and familiar conference , and conniuencie , and by applying or conforming our manners and behauiour to theirs , by a peaceable and delectable societie or conuersation , so long , vntill they bee brought without all contention , scandall or dispute , to lay aside their vaine perswasions , and to vnderstand the doctrine of Christian Libertie , how by IESVS CHRIST we are deliuered from sin , wrath and damnation ; and therefore much more , from Ceremoniall types , rites , sacrifices , obseruance of daies , choice of meates and humane Traditions . And before they can bee brought to beare these things , their Consciences ought not to bee troubled , neither ought any man to reason with them contentiously , racking and snatching their words , sayings or actions , vnto the worser part : but their weaknes is to bee tendred , and cured by little and little , seeing they doe not sinne of malice , nor haue any purpose to defend their errors stubbornely , but are docible , albeit they are not as yet confirmed and setled in iudgement .

11 Hereupon , when those which are Stronger in faith , Verse 2. and well instructed in the Doctrine of Christian libertie , do know , that , notwithstanding the law of Moses , yet they haue a freedome to eate any kinde of meate , without any offence of God : And the Weaker , on the other side , straine at all the law of Moses , both for meates , daies and other things , liuing vpon herbes , and abstaining from meates , thinking that their religion cannot bee sound and sincere , nor their conscience quiet , except after their old fashion they liue according to the law of Moses ; From hence one side falleth to despise another , and mutually accuse each others manners , whereby simultation , ielousies and contentions arise . Yet neither of both sides doe well .

12 Wherefore , Verse 3. they ought to handle the matter in this sort . The Stronger that can eate any kind of meat , must not contemne , deride , or set light by the other which are Weak , as though they were blockish , superstitious , stubborne , froward , ignorant in the doctrine of Christian Libertie . Contrariwise , the Infirmer and weaker sort , which are not yet perswaded of Christian Libertie , but hang vpon Moses Law , must not rashly condemne their Brethren , that abstaine not from forbidden meates ; or proclaime them , wicked , prophane , rash and polluted persons . For there is one LORD of both , whom they serue , because they are both the members of Christ ; conuerted vnto the true faith and religion , and haue one common right of Redemption , and know that they are equally cherished and norished by the fatherly loue of God .

13 Vnto this their LORD , Verse . 4. and GOD , shall euery one render an account for himselfe ; not this man for thee , nor thou for him . And therefore it is nothing vnto thee , what thy neighbour doth in this point ; for he is not thy seruant , but the seruant of God . It is GODS right , and not thine , to giue iudgement or sentence vpon his seruant , who , if he do not well , shall be chastened by the Lord , but if he do well , he shall be approued and commended by him : and both these things shall be performed , without thy gaine or losse , because that this whole busines doth nothing at all belong vnto thee . See therefore that thou do thy owne dutie , and cease from contemning and condemning thy Brother , for meere Indifferent things . And although he seeme to thee , to sinne euery day more and more , and to waxe worse and worse ; yet is the contrarie true : for he shall be established and confirmed , and so shall remaine and be safely preserued in the grace and fauour of GOD . For GOD ( of whose good will and helping grace , we are well perswaded ) who is wont to enlighten his own children , and to adorne them euery day with increase of grace , is both able and willing to strengthen that weake member , that his faith may alway abide sound and safe , and receiue no damage or hinderance by these In different actions .

14 I adde also this . One man , Verse 5. after the law of Moses obserueth the difference of daies , as Sabbathes , the new Moones , the feast of Tabernacles , and such other holy daies , although he know that none of these things are requisite and necessarie to saluation . Another man obserueth none of these , but accounteth all dayes Indifferent ; one while laboring , another while resting , euen as seemeth best vnto himselfe : and yet is not a contemner of Religion , nor offendeth good men , nor yet with any vntimely actions troubleth the peace of the Church . But whatsoeuer any man doth , he must principally regrad , that he be fully perswaded of the lawfulnes of his owne fact or deed , and consult with his owne conscience , according to the rule of the Word of God , doing nothing doubtfully , but examining euery thing , by a true and liuely faith ( which is a full assurance ) and not hurt his conscience , by any rash and intemperate indeuour , or by the desire and lust of contention .

15 For they which are yet weake in faith , Verse . 6. and doe obserue the Festiuall daies , after their old manner , but without opinion of Necessitie , Merit , or diuine Worship in them , they doe not sinne against God , but obserue that difference , for the glorie of God , vntill they bee better instructed . And those which haue perfectly learned the doctrine of Christian Libertie , and doe ( without scandall ) not obserue any of those Feasts , doe not onely not offend against God , but rather doe that thing which cannot displease him . In like sort , he which eateth of euery meate , doth not sinne , but please God , vnto whom hee rendreth honour , and praise , and thankes , with all reuerence , for all sorts and dishes of meates set before him . And hee againe , which abstaineth from some certaine meates , contenting himselfe with herbes , doth not euill , but pleaseth God , vnto whom also he giueth thankes , hauing a speciall care and regard of the tendernes of his conscience .

16 The Summe is . Verse 7. Whether we vse our Christian Libertie in Indifferent things , or whether for reasonable causes , we abstaine from the vse thereof , for a season : yet we please God , and are approoued by him ; because all our actions proceeding from faith , whether we liue , or die , tend to the praise and glorie of his Name . For no man liueth for himselfe , or for his owne commoditie : No man liueth , or dieth to himselfe : No man ought to respect himselfe alone , nor once to imagine , that he can liue by his owne wil and pleasure . For the faithfull doe acknowledge with thanksgiuing that they haue not their own , but the wil and word of God , for the rule and canon of their life , acknowledging also that vnto him alone they shall giue account of their doings , being subiect to his power , law and iurisdiction , both in life and death .

17 Therefore whether we liue , Verse 8. wee yeeld gratefull obedience to God , which he accepteth ; or if we die , wee giue him the same obedience , and are patient in death : and alway both in life and death , wee are his beloued Sonnes , the Brethren of our owne onely Sauiour Iesus Christ ; yea wee are wholly the Lords , and LORDS our selues , being equally cared for , and respected by our Lord ,

18 Who died for our sinnes , Verse 9. and rose againe hauing ouercome death , and now liueth for euer , the LORD both of quicke and dead ; who taketh vs into his tuition and custodie , and so nourisheth and saueth vs , that whether wee liue or die , yet willeth vs to be saued , that wee might also liue with him for euer .

19 Now wee will ioyne vnto this Paraphrase , Canons of the lawfull vse of Things in different . certaine Canons , whereby the lawfull VSE of Things indifferent , may more cleerely and euidently appeare .

20 I. 1 Among all those things which are commanded by GOD in his expresse law , there is not one of them , but ought to be confidently vsed , performed and taught , without feare of Scandall .

21 And that , Note well . because the Cause of faith , is to be preferred before Loue : euen as this one sentence ( Act. 4.19 . ) doth abundantly prooue , It is better to obey God , than man . And our Sauiour Christ also speaketh of himselfe , ( Matth. 10.34 . ) I came to send a sword , and not peace , &c.

22 Hereupon you may obserue , 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 Lawes of our Superiours , than they stand in correspondencie and similitude , with the Law of GOD .

23 No creature hath any power to command , or to doe any thing contrarie to the Commandements or Word of God ; as wee are taught by the first Precept of the Decalogue , Thou shalt haue no other Gods , but me : and in another place , Walke in my Commandements , &c.

24 II. All necessarie things must bee done : 2 In things that are not absolutely necessarie , we must euer obserue that temper and moderation , that our examples hurt not other mens consciences , or breake the common bond of concord & amitie : as the Rule of the Ciuilians doth sufficiently declare ; Quod tibi non nocet , & alteri prodest , id praestandum est . That which hurteth not thee , but profiteth thy brother , that ought to be performed . For it is a iust thing , to abridge and restraine ones owne libertie and priuiledge , for the saluation of another : as trauellers , in a common iourney , wherein the strongest and best footman tarieth , to accompanie the weakely , not ouergoing him .

25 III. 3 All Indifferent things being considered In themselues , and in their owne nature , are lawfull and good . In Vse , they are indifferent and free . By Accident , they are euill and vnlawfull , as when they are performed by the Vnregenerate or by the Regenerate with scandall , either of himselfe , or of others . And by Accident they are necessarie to be done , as when they are commanded by the Church , and cannot bee omitted without great scandall & offence . Act. 15.28 .

26 IV. Such Indifferent things , as are commanded , 4 either by Ecclesiasticall , or by Ciuill authoritie , doe not bind any man to the performance of them in case of absolute Necessitie .

27 Because CHRIST himselfe dispenfed with his owne diuine Law in case of necessitie , when his Disciples plucked and rubbed the eares of Corne , Matth. 12.1 . &c.

28 And that all lawes , both Ecclesiasticall and Ciuill , may be dispensed withall , in perill of saluation , S. Paul euidently teacheth ( 2. Cor. 13.10 . ) when he saith , We haue power to edification , and not to destruction .

29 In like maner ( Col. 2.22.23 . ) if there be any peril of the bodie , the same S. Paul dispenseth with it ; where hee condemneth foolish lawes and ordinances , against the necessitie of the bodie , As , Touch not , Taste not , Handle not , which all perish &c.

30 V. 5 If our Aduersaries require the obseruation of their Traditions , as of things of absolute necessitie to saluation ; then in their presence , and to their teeth , we may safely doe the contrarie , without respect of scandall : for euery part of Christian Libertie ought to be so deare vnto vs , and safely preserued by vs , that we may not yeeld any peece or fragment thereof , to treacherous or malitious minded Aduersaries .

31. From this occasion it is reported ( Matth. 15.12.13.14 . ) Thou hast heard that the Pharisies were offended at this saying : our Sauiour Christ maketh this answere , not caring for the offence of such vipers ; Euery plant which my heauenly Father hath not planted , shall be plucked vp by the rootes . Let them alone , they are blind guides of the blinde , &c.

32 And for this cause , S. Paul would not circumcise Titus , at the request of the Iewes , requiring it as a thing necessarie , Galath. 2.3 .

33 VI. 6 If there be any among the weake , that may be instructed , for their instruction sake , any man may do contrarie to the vsuall Traditions or Ceremonies , that so he strengthen and confirme their tender consciences .

34 So S. Paul reproued Peter , because that by his example , he did not confirme their consciences , which were weake among the Gentiles .

35 VII . Amongst those weake ones , 7 which may be easily instructed , we must both do the worke of charitie , and obserue the Traditions .

36 Euen as S. Paul did when he came to Ierusalem , where among a great multitude , he found a very few , that vnderstood plainly the Libertie of the Gospell , he both obserued the Traditions , and was himselfe also shaued , according to the manner of Iewes . Act. 21.

37 And hereunto is to be referred that kind of Scandal , which is mentioned in the Epistle to the Romans ( Chap. 14. and 1. Cor. 9. ) There were some that did obserue the Ceremonies of the law ; and againe there were some that did not obserue them . Now when the Obseruants saw such as did not obserue them , they began to doubt in their minds and consciences , whether what they did were lawful , or no ? and stayed not heere , but also went farther , beginning to thinke amisse of Christian religion , as though it gaue liberty to the flesh , against the Law of God . And many times the Weaker were drawen against their consciences , following the example of the stronger , to neglect the Ceremonies ; whereupon afterwards they fell to be perplexed . Heere S. Paul chargeth the stronger sort , to beare with these , vntill they were better instructed and learned ; when he saith , Beare with the weake in faith , &c. Rom. 14.1 .

38 IIX . Necessity excuseth all scandal or offence ; 8 as we may see ( Matth. 12.1 . and 2. Sam. 21.7 . ) and so also doth the Precept or Prohibition of the Church , arising from iust cause , Act. 15.28 .

39 IX . 9 We must take heede of multitudes of Ceremonies , albeit otherwise they be tolerable in themselues , for thereby pure Religion and true piety , is not only very often not holpen , but much hindered , obscured and impaired , if not cleerely extinguished .

CHAP. IIX . Of the power of Lawes , especially of Ecclesiasticall Lawes : & whether they bind the conscience . where also is handled of Ciuill and Ecclesiasticall Magistrates ; and of Christian Libertie .

BEcause the LAW of God ( the summe or abridgement whereof , Of Humane LAWES is comprised in the Decalogue ) containeth many generall principles ; out of which , euery man is not able to collect and deriue speciall Conclusions or Lawes , for the common benefit of Church and Common-wealth ; therfore it was needfull that Almighty GOD should raise vp speciall wise and vnderstanding Men , who might more sufficiently and prudently expound and draw exact Rules out of that Diuine Law , for the profit and conseruation of the Common-wealth .

2 Hence first of all , proceeded all HVMANE LAWES , which were not only conceiued , declared , and proclamed by Men , as Ministers and Messengers , but deriued out of Mans vnderstanding and witte , as from an author and inuentour .

3 Now if these be iust and righteous , they are worthy the name of LAWES , but if they be vniust and tyrannicall , who can affoord them such a title or appellation ?

4 Wherefore to the intent , What things are required in iust Lawes . that we be not deceiued in our iudgment , let vs see what things appertaine to the right ordination of euery Law .

5 There are two things requisite in euery iust Law ; Necessarie Reason ; and Iust or lawfull Authoritie .

6 Necessary Reason doth also depend vpon two things ; 1. Necessarie Reason . to wit , vpon the Originall of the Law ; and vpon the End thereof .

7 The Originall of euery Law , The Original of Humane Lawes . ought to be taken out of the only fountaine of Lawes , namely , THE ETERNALL LAW OF GOD , commanding the eternall LOVE of GOD and MAN .

8 The End of the Law is two-fold , Subordinate , The End of Lawes . and Principall ; wherof the former , which is the safetie & profit of the people , ought to be subiect vnto , and serue the latter , that is , the Principall , which is , the Glory of GOD . For if any Law doth not serue for this purpose , it cannot be iust ?

9 The Authoritie or power which is requisite to the sanction or ordinance of a righteous Law , 2. Just Authoritie . is the soueraigntie of the lawfull Magistrate ouer his Subiects .

10 This soueraignty , albeit it may seeme to be alwaies iust , in respect of the Subiects , yet it degenerateth and becommeth vniust , if it be not subordinate and subiect to the the Law of GOD .

11 For as all Humane authoritie is sinite and limited , Humane Authority ought to be subiect to that which is Diuine . so of necessitie it must be subordinate and subiect to that authority which is infinite , of which sort there is no other authority , but only GODs ; from which , if any Humane power doth swarue , by abuse it becommeth vniust and tyrannous .

12 Humane Lawes are of two sorts , Ecclesiastical , Humane Lawes twofold . 1. Ecclesiasticall . and Ciuill .

13 Ecclesiasticall Lawes , are the Determinations of Circumstances , necessary , or profitable for the keeping of the Morall Precepts of the first Table .

14 For they belong , either to the preseruation of good order and comlinesse in the Congregations of the Church , in the vse and practise of the Ecclesiastical Ministerie ; or to the outward exercises of pietie , whether publique , or priuate ; or for the auoiding of the Scandall of the weake , and for their conuersion to the Church and knowledge of the truth ; as we haue said before .

15 Ciuill Lawes , 2. Ciuill , are the Determinations of Circumstances necessary or profitable for the keeping of the morall Precepts of the second Table .

16 Because they concerne the Conseruation of Order and Comlinesse in common life and ciuill society , and of peace amongst men .

17 And albeit both the Ecclesiasticall and Ciuill functions be , Both the functions haue all others subiect vnto themselues . euerie one in regard of it selfe , Principall , hauing all other functions subordinate and subiect thereunto , yet are they distinguished one from another , by certaine bounds and limits in the administration of the affaires of Religion .

18 For the Minister of the Church instructeth the consciences of men by the Word , The Minister . whereunto the greatest Magistrate is as well bound to harken and yeeld obedience , as the inferiour citizen of lowest degree .

19 And the Ciuill Magistrate taketh charge and care , The Magistrate . that the Word be truly taught , preached and receiued ; punishing , with the external sword the violators and contemners of Discipline , whether they be Ministers , or common people .

20 And this is certaine , The Ecclesiasticall and Ciuill functions are distinct Offices . that these two Offices or functions , are distinct and different one from the other , which Satan hath marueilously confounded in the Papacie ; but we , and all other good Christians , must watch diligently , that they be not confounded againe .

21 From whence it ariseth , Note well . that one and the same Person cannot be a Bishop , and a Prince or King , also a Pastor and a Master of a familie . For as these Offices are diuided and seuered , so ought also the Persons to be .

22 And yet ONE MAN may vndergoe and beare both Persons , Whether one and the same Man may beare two persons . as the same N. may be both a Minister , and a Master of a family . So N. being one and the same man may be , both Duke of Cornwall and Archbishop of Yorke ; and yet the Duke of Cornwall cannot be Archbishop of Yorke .

23 A Bishop , as he is Bishop , hath no power ouer the Church , to impose any Law , Tradition , or Ceremony , without the consent thereof , either expresse , or implied .

24 Because the Church is a free Lady or Mistresse , and the Bishops ought not to beare rule ouer the faith of the Church , nor to oppresse or burthen her against her will . For they are the Stewards and Ministers of the Church , and not LORDS ouer the same .

25 But if the Church doth giue her consent , and ioyne as one body with the Bishops , then they may impose what they please vpon themselues , ( prouided it be not against the analogie of faith ) and so againe omitte and release the same at their owne pleasure .

26 A Bishop , as he is a Prince , much lesse may burthen the Church with any constitutions : for this were to confound both Offices , and to be indeed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I speak this of the Church , as it is a Church , and distinguished from the Ciuill estate .

27 A Bishop , as he is a Prince , may impose whatsoeuer he thinketh good vpon his Subiects , as they be Subiects , and they are bound to yeeld obedience thereunto , so it be godly and lawfull . For then they obey , not as they are the Church , but as citizens and Subiects . For there is a two-fold Person in one and the same man .

28 So N. as he is Duke of Cornwall , commanding all his Subiects to keepe a generall fast , or any other such lawfull thing , this commandement constraineth all them that acknowledge his power , as he is Duke , to obedience : but not all those which acknowledge him to be their Archbishop , namely , which are subiect to some other temporall Duke or Prince , albeit they be of the Prouince of Yorke .

29 Euen as N. compelleth his Seruant to be obedient vnto his Oeconomicall or Domestique Lawes and Orders , but not his Church N.

30 But to come neerer the point , The Office of the Ciuil Magistrate in Ecclesiasticall matters . there is a three-fold Office of the Ciuil Magistrate in Ecclesiastical affaires . First , that after the example of Dauid ( 1. Chron. 16.27 . & . ) he prouide , that true Doctrine & the sincere Worship of God may flourish in euery part of his kingdome ; and that the Churches may be rightly setled and gouerned by able and sufficient persons .

31 The Second Office is , that the Magistrate doe by his publique authority approue & establish that Order , which was ordained by GOD himselfe for this end and purpose . Euen as the godly King Iehoshaphat destroyed the groues , and tooke away the high places out of Iuda , and sent his Nobles with the Priests and Leuites through all his kingdome , with the Booke of the Law , which they had , that they might goe about all the cities of Iuda , and teach the same to all the people . 2. Chron. 17.6 .

32 So also Ezekias sent letters and messengers into all Israel , to call them to the house of the Lord , at Ierusalem , to offer the Passeouer to IEHOVAH the God of Israel . 2. Chro. 30.2 . &c.

33 And so Nehemiah caused the Booke of the Law to be read in the eares of the people , and according to the Law therein contained , he separated and put away al the strange wiues , which the Israelites had married , contrarie to the ordinance of GOD , Nehem. 13.1 . &c.

34 The Third Office is , that they prouide , that all those things , which doe appertaine to God , and concerne the consciences of men , be administred onely by the Ministers of the Church : and yet themselues ought to assist and defend the Ministerie with their presence , counsell , protection and authoritie : so as there may be a coniunction , and not a confusion of both these Orders and functions .

35 According to the Rule and counsell of Dauid , to his sonne Salomon , when hee exhorteth him , to the care and charge of building the Temple , and also of prouiding for the holy Worship of God ( 1. Chro. 28.21 . ) Let all the Priests and Leuits be with thee , in all the Ministerie of the house of God .

36 The Summe briefly is . The Ciuill Magistrate is the keeper of the Law of God , for so much as concerneth the outward discipline : that the difference betwixt the Ministerie of the Gospell , and the Magistracie , may alway bee preserued .

37 The Ministerie of the Gospell , proponeth the Gospel of grace , whereby the Holy Ghost is effectuall in the beleeuers ; as it is ( 2. Cor. 3.6 . ) He hath made vs able Ministers of the new Testament , not of the letter , but of the spirit .

38 And yet in the meane time , the Magistrate hath his outward Office , for the repressing of all Scandals , for forbidding Idolatrie , as well as adulterie and murder . Which thing is notablie manifested by S. Paul , saying , The law was giuen against the vnrighteous , profane , and despisers of God . And the same Apostle calleth this the LAWFVL vse 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 Humane Lawes do bind the Conscience ? concerning the obseruation of Humane Lawes ; namely , Whether Humane Lawes doe simply binde the Conscience ? And , With what conscience they are to be obserued and obeyed ?

40 Some boldly and magnifically brag of their CHRISTIAN LIBERTIE , whereby they affirme , that in corporall things , they are exempted and freed from all Politique seruitude and obedience . For , say they , if Obedience be necessarie , then is there no Libertie ; for Libertie and Obedience are things repugnant one vnto the other .

41 Others hold , that the obligation of Ecclesiasticall and Ciuill Lawes are different and vnlike , affirming that the Ciuill Lawes do simply and absolutely binde the Conscience ; and that the Ecclesiasticall Lawes doe binde onely in case of Scandall .

42 Vnto whom we Answer : First , Of the Necessitie of Lawes among Men. As concerning Christian Libertie : there be some men so wilde and rude by nature , that they hate all Lawes , as they doe a prison or gaole , and neuer thinke themselues FREE enough , except they breake all the chaines and bonds of Ciuill obedience and Brotherly societie .

43 But if once they did , but in their conceites , imagine such an estate of life , wherein there were no LAWES at all , then should they be forced , though against their wil , to confesse that that life of Man cannot want the safeguard and defence of Lawes .

44 For in that lamentable and miserable estate , there appeareth nothing , but a confusion of all licentiousnes and wickednes , and a commixtion of all hainous crimes , committed with freedome , without any controulement ; all places abounding with robberies , slaughters , rapines , thefts and deceits .

45 Wherein no man bridleth or curbeth his own lusts , but dareth commit any villanie that commeth into his minde : 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 Poët Euripides , what kinde of life they did leade : they answered , Wee are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 brutish rogues and vagabonds , wandring from place to place amongst beasts , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and not one of vs doe heare or regard another .

47 Now by this it may bee sufficiently acknowledged , how much wee are to attribute to LAWES and ORDER , which whosoeuer goeth about to abrogate , or to remoue from Humane societie , it were verily to remoue , or to take away the Sunne out of the world .

48 And yet by this we doe not abolish the Doctrine of Christian Libertie , The Obedience of lawes taketh not away Christian Libertie . which concerneth matters of farre greater importance , than ciuill and externall Libertie .

49 But wicked Epicures and godlesse men , doe aboue measure stretch and straine this doctrine , transferring it to that Libertie of the flesh , which is not allowed by God : because vnder the pretence of Libertie , they seeke immunitie from all Ciuill charges and burthens , from all Lawes , and from Magistrates ; whom our Lord IESVS CHRIST himselfe did not onely by word , but also by his owne example teach , that he doth not abolish the lawfull Magistrate , or any godly and profitable Lawes and Constitutions : but rather that he perpetually ratifieth them all , giuing moreouer this perpetuall Rule or precept , Giue vnto Caesar the things which are Caesars , and vnto God the things which are Gods .

50 And for the more cleere manifestation , Of Christian Libertie . and euident demonstration of this point , wee will a little more exactly , ( though briefly ) expresse the summe of the Doctrine of Christian Libertie .

51 The LIBERTIE of the Sonnes of God , is that benefit , whereby they by Faith are made the SONNES OF GOD , and by the Righteousnesse of IESVS CHRIST , are deliuered from spirituall bondage and thraldome , Galat. 5.1 .

52 And this is called CHRISTIAN LIBERTIE , aswell because it was obtained by IESVS CHRIST , as also because by him it is imparted , and left by perpetuall legacie , to all Christians and faithfull men of all ages to the worlds end .

53 And this is , Libertie two-sold . either Common to all the Beleeuers and faithfull men in the old and new Testament , or Proper and peculiar to them of the new Testament only .

54 I. I. Common , which is three-fold . The Common Libertie of all the faithfull in the old and new Testament , is three-fold : First , from the Rigour and seueritie of the Morall Law . Secondly , the Bondage of sinne . Thirdly , from the Yoke of Humane Traditions .

55 The Libertie from the Morall Law , is two-fold : First , 1. From the rigiour of the Law . from the Strict exaction of perfect obedience . Secondly , from the Eternall curse and punishment , for violating the Law .

56 Whereupon it followeth , that we also haue obtained Libertie from the power and tyrannie of the Diuell , from condemnation , and death eternall . Ioh. 8.26 .

57 And herewith we are comforted and encouraged in the Combate of conscience , before the iudgement feate of God .

58 The Libertie from the Bondage of sinne , 2. From the Bondage of Sinne . . is that whereby we are deliuered from the rule and dominion of Sinne , or from sinne raigning in vs , that it might no more beare rule ouer vs ; but being iustified and endued with the Holie Ghost , wee may willingly and of our owne accord , without constraint or bond , serue and liue to GOD in all righteousnes ( Ioh. 8.34 . 2. Cor. 3.17 . ) Where the Spirit of the Lord is , there is libertie . Rom. 6.6 . &c. 2. Pet. 2.19 . Galat. 5.13 .

59 The libertie from the Yoke of humane Traditions , 3. From the Yoke of Traditions . is that whereby all the faithfull are freed from obseruation of mens Inuentions , Ceremonies and Superstitions , which are obtruded and thrust vpon the Church vnder colour of pietie and religion , or else imperiously and by absolute power and tyrannie commanded .

60 Such were the Pharisaicall Traditions , which the faithfull did not regard . ( Matth. 24.4 . Matth. 15.2 . & 9.14.15 . ) Of this Libertie speaketh S. Paul , 1. Cor. 7.23 .

61 II. II. Proper . which is two-fold . The Proper Libertie of the Faithfull in the new Testament , which is specially termed CHRISTIAN LIBERTIE , is two-fold : First , Freedome from all the Iudiciall Lawes and Ceremonies of Moses . Secondly , Freedome in Things Indifferent .

62 Libertie from the Iudiciall and Ceremoniall lawes , 1. From the Ceremonials of Moses . is that whereby Christians are released from obseruing of those lawes , namely , in as much and as farre , as they concerne only the Politie of Moses , and the instruction of the ancient people of the Iewes , 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 Libertie , but al Nations are still bound to obey them .

64 Libertie in Things Indifferent , 2. Libertie in Things Indifferent . is that by which Christians are free in the vse , or abstinence of middle and indifferent things ( 1. Cor. 9.1 . ) which may be , either obserued , or omitted , by force and vertue of Christian Libertie .

65 They may be obserued verily , and kept for quietnes and concords sake , also for auoyding of Scandall ( Rom. 14.15.16 . 1. Cor. 8.19 . & 11.29 . 2. Cor. 11.12 . ) But yet so , as that the false opinion of Merite , Worship , Perfection , and Necessitie , be remoued and taken away .

66 Also they may be neglected and omitted without Sinne , out of the case of Scandall , and without the appearance of the deniall 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 grieuously sinne , albeit they crie out a thousand times Christian Libertie , Christian Libertie , &c. and make that a pretense , either of their boldnes , or of their obstinacie .

68 Hence appeareth manifestly , The Seruitude of the bodie repugneth not Christian Libertie . that neither Corporeal and outward Seruitude and Subiection ; as is that of Inferiors towards their Superiors ; nor yet that Seruitude and subiection , which is of the Spirit towards GOD ( wherof the Apostle speaketh , 1. Cor. 9.27 . ) doe any way repugne Christian Libertie : seeing nothing hindereth , but that a man may be free in mind , who is a Seruant touching the Body .

69 Therefore S. Paul saith ( 1. Cor. 7.21.22 . ) Art thou called being a Seruant ? Care not for it ; as if this calling were vnworthie of Christ : But if yet thou mayest be free , vse it rather . For he that is called in the Lord , being a Seruant , is the Lords free man : likewise also , he that is called being free , is Christs Seruant .

70 The Kingdome of Christ , is a farre other thing , The Kingdom of Christ what it is . then Politicall and Ciuill Libertie , namely , the restitution of eternall life , and euerlasting righteousnes : and is gathered in this life , of diuers and sundrie Nations , who vse seuerall Policies , Lawes and Gouernment . For it is most certaine , Note well . that the GOSPELL HATH NOT ORDAINED ANY EXTERNALL OR CORPOREALL POLICIE : but permitteth vs freely to vse the Policies of ALL Nations , as we do freely vse the aer , meat , apparrel , and arts amongst all Nations .

71 Yea he will haue vs ( concerning the Body ) to be subiect to the Lawes proper vnto the Body , of meate and drinke , of apparrell , of Politique order : because meate , drinke , apparrell , wedlocke , the education of children , Politique socientie , and defence , are NECESSARIE for the Body : and it is written , We owe honor vnto the Body .

72 But yet the Consciences of the faithfull are exempted from the power of Man , God only hath to doe with mens Consciences . because our Consciences haue to do , not with men , but with GOD only : neither are our Consciences bound by any Lawes , but only Diuine .

73 For , as the Prophet saith , IEHOVAH is our Law-giuer ( Esay 33.22 . ) and the Apostle also , There is one Law-giuer , which can both saue and destroy , Iac. 4.12 .

74 They therfore that impose Lawes vpon mens Consciences , do challenge vnto themselues power to saue , and to destroy , and do rob GOD of his owne right .

75 And indeed , what difference should there be , betwixt Humane and Diuine Lawes ; if they should as well bind the Consciences , as these do ? So should any edict or commandment of man , be equall vnto the Diuine Precepts .

76 But lest any man stumble against this stone : A two-fold regiment to be considered in Man . First , we must diligently obserue the difference betwixt the Spirituall or internall , and the Politique or externall regiment of man : for by the former , the Conscience is informed in the exercises of pietie , and of the Worship of God ; and by the latter , it is instituted in the outward duties of humanity and ciuilitie .

77 Now then , How man is subiect vnto human Lawes . according vnto the externall and Politique regiment , euery Christian is necessarily subiect to all Humane Lawes ( I meane such as are lawfull and iust ) whether they bee made by the Ciuill Magistrate , or by the Church . According vnto the internall and Spirituall regiment , the Consciences of the faithfull are free before God .

78 The mixture and confusion of this difference , ought carefully to be auoided ; least that from Spirituall freedome , Politique Libertie be preposterously inferred .

79 Againe , That Law is said to binde the Conscience , which doth simply and absolutely binde a man , without any consideration , regard , or respect , either of Men , or of any Circumstance .

80 So we ought simply to obey the Diuine Commandements of almightie 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 Humane Lawes , How farre we ought to obey Humane Lawes . because they are necessarie for conseruation of peace and tranquillitie ; NOT SIMPLY , but so as the Circumstances require .

82 As , he that is an English man , and liueth in England , is bound to yeeld obedience vnto the Lawes and policie of England : but if the same man goe ouer into France , then he is not necessarily bound to obey the English Lawes .

83 Which is a manifest and inuincible Argument , that the Conscience was not simply and absolutely bound by those Lawes ; for then they were to be obserued , 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 &c. that the Magistrate should be obeyed , for Conscience sake , ( that is , lest by our rebellion and contumacie against the Magistrate , wee offend GOD ; that so we might retaine a good Conscience before him , who hath set the Magistrate ouer vs ) yet hee doth not tie our Consciences with politique Lawes , but only willeth that the Magistrate be obeied so farre , as he commandeth honest and lawful things , agreeing with the Word of God : because wee haue receiued this commandement from God , which ought in no wise to bee gainsaid , or resisted , Rom. 13.5 .

85 The Apostle doth not ensnare and entangle our consciences with euery particular edict or precept of the Magistrate , but speaketh onely of the AVTHORITIE it selfe , which is holy , and may not be contemned , with a safe Conscience .

86 For it is the commandement of GOD , that we submit our selues vnto the Magistrate , and this Precept of God toucheth the Conscience .

87 Therefore wee ought to obey the Magistrate , NW . in respect of the Generall kinde , for Conscience sake : because we are by the generall precept commanded , to yeeld obedience and subiection vnto the Magistrate : yet the particular Lawes of the Magistrate haue no dominion ouer the Conscience .

88 To conclude , when we obserue the particular Lawes of the Magistrate , wee doe not respect the Precepts themselues , as if by performing of them , our Consciences were satisfied : but we respect the End , that is the Will of GOD , which commaundeth obedience vnto honest and iust Lawes .

89 Yea we willingly , readily , and with a free Conscience , obey all Lawes necessarie for preseruation of peace , and Ciuill societie ; or such also , as concerne Order and decencie : yea and that , albeit wee doe not see and perceiue that order .

90 The Summe is . Albeit GOD onely doth properly binde the Conscience , yet in as much as either the Magistrate , who is the Minister of God , doth iudge it behouefull for the Common-wealth , that some thing , although in it selfe lawfull , be not done ; or the Church , hauing a speciall regard vnto Order , Decencie , or Edification , doth lawfully and orderly make some Lawes concerning Things indifferent ; such Lawes ( wee absolutely hold and affirme ) the Godly OVGHT to obey : And they doe altogether binde the externall worke ; yea and the Conscience also so farre , that no man , wittingly and willingly , with a rebellious or contumacious minde , may without Sinne , either doe such things , II. Question . Whether Ecclesiasticall & Ciuil Lawes bind alike ? That Ciuill and Ecclesiasticall Lawes haue the same authority and bond . Proued , 1. From the Efficient Cause . 2. From the right of authoritie . as are so prohibited ; or omit such things , as are so commanded .

91 It remaineth that we speake of the other Question ; to wit , Whether Ecclesiasticall and Ciuill Lawes do bind alike ? or , Whether they binde with different obligation ?

92 ANSWERE . The obligation of both these Lawes , is altogether like : for the one bindeth as much as the other , which may be prooued by many Reasons .

93 First , from the Efficient Causes : for GOD is the author of both Powers , Ecclesiasticall and Ciuill , Luc. 22.25.26 . 2. Cor. 10.

94 Secondly , from the right of Authoritie . The Ciuill Magistrate , by Diuine authoritie , hath right out of the second Table of the Morall Law , to determine those things , which appertaine to the defence of corporall life , and vnto ciuill Societie .

95 So also , the Ecclesiasticall Power , by Diuine 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 Lawes . By the violation and breaking of Ciuill lawes , the second Table of the Decalogue is broken ; because either something is detracted from the Common-wealth , and politique societie hurt ; or else some occasion of hurting it , is yeelded .

97 So also , by the transgression of Ecclesiasticall Lawes with scandall , contempt , contumacie , or carelesse negligence , the first Table of the Decalogue is violated , vnto which they are subordinate and seruiceable .

98 Fourthly , Euen as it is said of the Ciuill Magistrate , 4. From Diuine authoritie . Let euery soule be subiect vnto the higher powers ( Rom. 13.1 . ) Whosoeuer resisteth power , resisteth the ordinance of God ( Rom. 13.2 . ) Put them in remembrance , that they be subiect to principalities and powers , and that they be obedient , &c. ( Tit. 3.1 . ) See also , Ephes. 6.1 . Coloss. 3.22.23 .

99 So also it is said of the Ecclesiasticall , Obey them that haue the ouersight of you , and submit your selues : for they watch for your Soules , as they that must giue account , ( Hebr. 13.17 . ) He that heareth you , heareth me ; and he that dispiseth you , dispiseth me , ( Luk 10.16 . ) If he will not heare the Church , let him be vnto thee , as an Ethnique and Publicane , ( Matth. 18.17 . ) Yee know what Commandements we gaue you by the Lord Iesus . He therfore that dispiseth these things , dispiseth not man , but GOD , who hath giuen vs his Holy Spirit . 1. Thess. 4.2.8 .

100 Wherfore seeing the right of both powers be like , the Lawes also bind alike .

101 Fifthly , 5 From the Matter . from the Matter about which they are imployed . The Matter of the Ciuill power , is the societie of men , and the conseruation thereof , to liue in this life vnder one and the same Magistrate .

102 So also the Matter of the Ecclesiasticall power , is the Church , that is , a company of Christian men , as they are called by God , and consecrated to lead a spirituall life in the true obedience of God . Therfore 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 maintaine and preserue Humane societie in peace and quietnes , informe it with good Lawes , conserue the bodies and goods af his Citizens and Subiects , and protect their liues ; namely , as they are inhabiters of this world , and liue in earth , Rom. 13.3.4.5 .

104 So also , the direct and proper End of the Prelats and Pastors Ecclesiasticall , is that they may edifie , gouerne , informe , and teach by the Word of God , the Consciences of the Citizens of the Church ; to wit , as they are heires of the kingdome of heauen , 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 Heauen : and the Ciuill , Ius Soli , the Law of Earth .

106 Euery particular man , for defence of Common peace , ought to conferre ( as it were his shotte ) his obedience , tribute , and helpe ; he that doth not so , defraudeth the rest ; for he enioyeth the labours and duties of other men , and conferreth nothing himselfe . Euen as he , that , in a common banquet , payeth not his owne shot , defraudeth the rest of the guests .

107 So in like manner , they that conferre not their obedience ( as it were their shotte ) vnto the Ecclesiasticall Lawes , they hurt the faith , manners and consciences of other men , they rayse Scandals , and rashly and schismatically disturbe the peace and quietnes of the Church .

108 Seeing therefore , that Loue is hazarded and endangered by the transgression of the Lawes of both Powers , and that Scandals arise there-from ; it followeth , that the Authoritie and Obligation of both these Lawes , are altogether like .

CHAP. IX . Of SCANDALL . And who , in the Church of England , are the Authors of Scandall . Whether the Reuerend Bishops , and the Ciuill Magistrates , who require Obedience in the receiued and approued Ceremonies ; or certaine Ministers , who rather forsake their Ministerie and places , then they will conforme themselues ?

SCANDALL , Scandall what it is . is whatsoeuer is either a cause , or an occasion of offence vnto any man . Or , it is a saying , or fact , or example , or counsell of ours , whereby our Brother or Neighbour is grieued , or troubled , or offended , so as he is thereby , either hindered in his right course vnto the way of life , or turned aside there from ; or lead into some errour or sinne , or confirmed in his euill may , Rom. 14.15 . 1. Cor. 8.9 .

2 Scandall is two-fold , Internall , and Externall . Scandall two-fold . 1. Internall .

3 Internall , or inward Scandall , is when the old Man giueth offence vnto the new Man ( Matth. 5.29 . ) If thy right eye offend thee , &c.

4 Externall , or outward Scandall , 2. Externall . is that which commeth from without , and giueth any man either cause , or occasion of ruine .

5 Externall Scandall is two-fold , Actiue or Giuen ; Externall Scandall two-fold . and Passiue or Receiued .

6 In both these , two things are to be obserued ; First , NW . the Foundation or Matter , that is , the fact it selfe . Secondly , the Terme or Forme , that is , the occasion of imitation and offence : whereupon it hath the name , Scandall .

7 ACTIVE or Giuen Scandall , is that , I Of Actiue Scandall . the fault whereof proceedeth from the Author of that thing or action wherof the Offence commeth . Or , it is when any man ministereth an effectuall cause of falling vnto another .

8 And this , if you respect the Matter thereof , ariseth either from a fact , which in it selfe is Euill , that is , expressely forbidden by the Law of God ; or from a fact which in it selfe is Indifferent , but either done , or omitted importunely , against the rule of Charitie . In that , there is committed a two-fold sinne ; in this , one only .

9 Of the Former , Christ speaketh vnto Peter ( Matth. 16.23 . ) Go behind me Satan , thou art a Scandall , or an offence vnto me . For albeit indeed , Christ was not scandalized , yet it was not long of Peter , but that Christ being terrified with the cogitation of the Crosse , did breake the course of his vocation : and the saying of Peter did verily grieue him ; and , vnto the weake , might haue been an occasion of ruine .

10 Vnto this kind of Scandall are subiect , NW . all Heresies , all hainous Crimes , all actions or omissions repugnant vnto the Law of God ; briefely , whatsoeuer is contrary vnto the Loue of God , or of our Neighbour .

11 This Scandall ought all the godly , and such as haue any care of their saluation , to beware of , no otherwise , then they would beware of Hell it selfe ; seeing our Sauiour himselfe hath said , that it were better for a man , then to be the Author of this Scandall , that a Mil-stone were hanged about his necke , and that he were drowned in the depth of the Sea , Matth 18.6 .

12 Of the Latter kind , the Apostle speaketh ( 1. Cor. 8.13 . ) For S. Paul would not , that any man should , either vse Things indifferent , or abstaine from the vse of them , with the offence of his Neighbour .

13 But heere we must consider three sorts of Men. Three sorts of Men to bee considered in the vse of Things indifferent . Some haue learned Christian Libertie , who therefore are accounted Firme and Strong . Vnto these an Indifferent fact cannot be a Scandall , but rather ioy and consolation .

14 Some are Obstinate and indocible . Concerning these the Rule of Christ is to be obserued : 1 Let them go , they are blind , 2 and the leaders of the blind .

15 Some are Weake , 3 and as it were Yonglings in the Schoole of Christ . Of these there must speciall regard and care be had in the Vse of Things indifferent .

16 For whosoeuer vseth Things indifferent with the Scandall of such , that is , of them that are Weake , he violateth the Law of Charity , and denieth the Faith of Christ .

And hitherto of Actiue or Giuen Scandall : it followeth that we speake of that which is Passiue and Receaued .

17 PASSIVE or Receaued Scandall , II. Of Passiue Scandall . is that which Men take vnto themselues , either from the good deeds , sayings or counsels of others ; or from true Doctrine and the externall forme of the Church ; or generally from any other thing whatsoeuer .

18 More specially , It is some fact of ours , or saying , or counsell , that in it selfe is godly , iust , and honest , or at least some Indifferent thing , not wickedly nor importunely done ; for the which notwithstanding , some man , either of peruerse morositie , or of enuy and euill will , or of some other sinister malignitie or error of mind , iudgeth euill of vs , and so draweth it , into occasion of Offence .

19 And this Passiue or Receaued Scandall is two-fold , Passiue Scandall two-fold . Humane , or Diabolicall .

20 Passiue Humane Scandall , is either of Wicked Men , 1. Humane , which is either or of Godly Weake Men.

21 The Passiue or Receaued Scandall of Wicked men , Of Wicked Men. either of Worldlings and Wise men out of the Church , or of Hypocrites in the externall Assemblies of the Church , is when the Wicked are offended ,

22 I. Either with the base estate , humilitie , and crosse of Christ in his assumpt Nature or Man-hood , 1 Cor. 1.23 .

23 II. Or with the vnwisely conceiued and supposed absurditie of the Gospel , the suspicion of noueltie , the simplicitie of the Doctrine of truth , the preaching of Grace , the article of Predestination , and with the mortification of the old-Man , Matth. 15.12 .

24 III. Or with the externall forme of the Church .

25 IV. Or with the Life and actions of the Godly , whereby they peaceiue themselues to be reproued in the free vse of Things indifferent .

26 V. Or with the Crosse and persecutions , which euer accompany the profession of the Gospell .

27 The Passiue or Receiued Scandall of the Godly , Or of the Godly-Weak . is that which is taken by the Weak ones which are in the Church , and they not of the worser sort : but is greedily caught by those that are malignant , that they may make the doctrine of the Gospell vncertaine and doubtfull vnto the ruder and simpler people . And that ,

28 I. Either from the oppression of the Church , and punishment of such as be Innocent .

29 II. Or from the Heresies and Contention which disturbe the Church .

30 III. Or from the multitude , power and authoritie of the Aduersaries of the celestiall Doctrine .

31 IV. Or from the flourishing fortunes and prosperous successe of the Wicked , Psal. 73.2 .

32 But the Godly ouercome this Scandall againe , the Holy Ghost confirming them , partly by the Examples of the Church of Christ in all ages , and partly by feruent Prayers , &c.

33 Passiue Diabolicall Scandal , 2. Diabolicall . is that when Men wickedly take hold of the falles and vices of the Saints , for license of Sinning ; that so without all shame , they may plunge themselues in all licentious wickednes , Genes. 9.22 . Genes. 19.30.31 . 2. Sam. 11.2.3.15 . Matth. 26.72.74 . Luk. 19.8 .

34 This kind of Scandall is termed Diabolicall , from the qualitie , not from the subiect , because it is maliciously vsed to the shame and reproach of the holy Fathers , and to the dishonor and contempt of almightie GOD . Wherfore this is most of all to be auoyded and abhorred .

Now let vs applie these things vnto our purpose .

35 As , Of the Reformation of the Church of England . amongst all the Churches of Europe , none instituted the Restauration of Religion and Diuine Worship , more opportunely , nor embraced the fame in a more conuenient order and forme , then did the CHVRCH OF ENGLAND : wherein nothing was done tumultuously , nothing by force of armes , nothing by deceipt and fraude : but althings were reuoked & restored according vnto the prescript Rule of Gods word , and the vndoubted Example of the purer Primitiue Church , with the greatest applause of all States and degrees , with the vniforme consent both of Prince and People , of Nobles and Commons , euen in the open and publique Assemblie of Parliament .

36 So the OVTWARD FACE , OR FORME OF THE CHVRCH , doth not any where else appeare , with more lustre and magnificence , in other Prouinces or Kingdomes , wherein all things hanging on the pleasure of the Presbyterie and plebeiall or common sort of people , do not yeeld vnto the beholders , that specious grace of Ecclesiasticall Policie , nor that delightfull shewe of orderly forme of things , which we see in ENGLAND .

37 And this most orthodoxe and pure Religion , wee haue now ( by GODS grace ) most constantly professed , for the space of almost threescore yeeres , excepting the lamentable fiue yeeres of Queene Mary , as manifestly appeareth out of the Liturgie , according vnto the prescript whereof , we celebrate Diuine Seruice .

38 But notwithstanding that any man , being not monstrous Cyclopicall , The rage of certaine Ministers against the Liturgie of the Church of England . would willingly embrace and rest in this Consent both of GOD and the CHVRCH ; yet ( behold , alas ! ) some Men , interpreting all things into the worse sense , not knowing any thing aright , weighing no reasons , and considering not the times , doe insolently set vpon , not the Doctrine ( against which the Diuell himselfe dares not mutter any thing ) but the Discipline and Liturgie of the Church of England ; and most boldly pronounce & iudge of other mens Counsels and actions . What is done , they reprehend and carpe at : what ought to bee done , they prescribe and dictate . They loath what is well deliuered , and being full of arrogancie hunt after new opinions .

39 Neither do they these things , as good men are wont to doe , modestly , and timously , and in due place : but accusatorily and insolently , and in the pulpit , and before the Common-people , vnto whom nothing is more pleasing , than railing and backbiting .

40 Yea and in the Streetes and tipling-houses they moue dispute about Ecclesiasticall Discipline and Ceremonies , and that very superciliously and haughtily .

41 From hence also certaine INFAMOVS LIBELS flie abroad of such factious and giddie braines , Infamous LIBELS . as feare , lest by the moderation and gentlenes of some , all Controuersies be composed , and solide peace once againe established amongst vs .

42 This peruerse improbitie , and importune licence with Tribuniticall clamours , hath giuen cause of horrible distractions .

43 For the most Reuerend Prelates of the Church , together with the wise Ciuill Magistrates , perceiuing that these are the Censures and clamours , not of Men seeking the truth , but for the most part of turbulent and seditious fellowes , such as hate quietnes , or hunt after popular applause ; or certainly of giddie and curious men , of which sort there is not any man , but hee is maleuolent and enuious , as the Poêt noteth ; will not permit any vntimely alteration in the Liturgie or Discipline of our Church , Alterations dangerous . in which alwaies euen in the most peaceable times there is some discommoditie : specially seeing this Age , I know not by what destinie , seemeth to be subiect to often changes ; and seeing the inconstancie , curiositie and wantonnesse of mens wits , is marueilous strange in these our times .

44 Wherefore , both for procuring of the peace of the Church , and for preseruation of Order and Decencie in the Assemblies and Congregations , they adde also a Commination , that whosoeuer refuse to vse the Common and publike Liturgie according vnto the order established , they depart from their places . The tumults of the Refractarie Ministers .

45 Hereupon certaine turbulent men , being angrie and contentious , either by nature , or by euill custome , louers of cauilling and sophistrie , do not rest , but perpetually braule , and foolishly contend where there is no neede .

46 And that they might stirre vp hatred , and heape vp suspitions and iealousies , they cite sundrie places out of our Liturgie , which calumniously and malitiously they interprete , directly against the sense and meaning of the Church . Then tumultuously they exact the suffrages and consent of others ; and here and there they picke out certaine sentences , out of our Writers , that so they might seeme to haue , not only witnesses , but also abbettors of their Schisme and faction .

47 In the meane time tragically complaining of the most grieuous and intolerable Yoke ( forsooth ) of Ceremonies and Humane Traditions : ( namely of the Surplice , What Ceremonies the Refractarie Ministers dislike . in the celebration of Diuine Seruice and administration of the Sacraments ; of the Consignation of the Crosse , in the Sacrament of Baptism ; and of Kneeling , in the Lords Supper ) of a meere foolish morositie and contumacious obstinacie and stubbornnes , they resist and contradict their Gouernours , nourish strife and contention ; and , either for the care of retaining the opinion of constancie , or by the endeuour of gratifying others , or for desire of licentious Libertie , or for the loue of noueltie , The Refractatie Ministers forsakers of their Churches . or for the hatred of peace and order , or out of the nature of the Spirit of giddinesse , or for some other cause , they forsake their Churches and charge , and so by their owne pertinacious refractarines they impose deepe SILENCE vpon themselues .

48 Now then , seeing the matter standeth thus , Who are the Authors of Scandall in the Church of England . it is no difficult and hard thing , to iudge , who in the Church of England , are THE AVTHORS OF SCANDAL .

49 But this superstitious and obstinate SILENCE , the impietie whereof is apparant and manifest , Woe be vnto me , if I preach not the Gospell , &c. ought not to be preferred before the inuocation of the true GOD in the Assemblies of the Church , before the necessarie labours and works of our Vocation and calling , before the eternall saluation of many thousand soules .

50 And albeit subtle and craftie men inuent fig-leaues to palliate and couer their error , yet this Veritie is so manifest , that it can be ouerthrowne by no Sophistrie , by no Sycophancie .

51 For this OBSTINACIE AND PERVERSENES of the Ministers is a manifold SCANDAL . The Ministers obstinacie is a manifold Scandall . It grieueth the Holy Spirit of God in the Weaker sort , who see themselues sorsaken of their Pastors , without greater , without any cause at all . Also , they are brought in doubt , fearing that the vse of Libertie , is not approoued by them , whom they know to excell in learning , and thinke to bee truly religious .

52 Neither are the sighes and desires of good men , in many Churches , obscure ; whose pitifull moane and grieuous teares , the Ministers ought to regard , and bee affected with , if they would be accounted PASTORS , and not TYRANTS .

53 For this cause Many , being hindred for want of skil , yea ouerwhelmed in the darknesse of ignorance , doe not call vpon , but rather flie from GOD .

54 And Many rush headlong into an Epicurean and Atheisticall contempt of Religion , or are plunged ouer head and eares in the lamentable gulfe of Desperation .

55 So that this morositie and contumacie of the Ministers , hath drawne infinite multitudes of Soules from GOD , and driuen them headlong into the pit of eternall destruction .

56 O slintie hearts of Pastors ( forsooth ) if they doe not consider these so great mischiefes ! if they haue no commiseration and pitie at the lamentable destruction of so many Soules ! if they weigh not how grieuous a Sinne it is , to hinder the true inuocation of Gods holie name ! if they think not that themselues , being learned and diligent Teachers , are more profitable for the Churches , than vnlearned and negligent Ministers !

57 Furthermore , the refractarie Ministers confirme the enemies of the Gospell in their errors , and in their furies against the true Church , who by this shamefull tergiuersation and looking backe of the Ministers , are now become more obstinate , and more insolent , than they were before .

58 Neither can there be any spectacle more wished for , Dissention among the Reformed Churches , a pleasant spectacle vnto Antichrist . and pleasing vnto ANTICHRIST , than when he seeth the true Christians , by mutuall dissentions and domestique iarres , to be consumed one of another ; whom hee hath hitherto laboured in vaine to reduce vnder the yoke of his Tyrannie .

59 Contrariwise , there cannot happen any thing , But very lamentable vnto the Church of Christ . more lamentable and more miserable vnto the CHVRCH OF CHRIST , than when she beholdeth the fire of Dissention to be kindled at home ; and feeleth her owne bowels , to be pitifully torne and rent asunder , by them who with one heart and hand ought to haue opposed themselues against the Common Aduersarie .

60 But these Diuine Comminations and threatnings are seriously to be considered and regarded , WOE vnto the man , by whom the Offence commeth , &c. I will require my flock at their hands , and will confound them ; which verily are not spoken in vaine .

61 Wherefore it were to bee wished , that all these Challengers and Rescuers of LIBERTIE , would haue some care and regard of their owne saluation ; and that they would free themselues from these so horrible Scandals . For this argument cannot possibly be refuted by any meanes . That the Bishops are not : Authors of Scandall .

62 And in that they labour to retort the Scandall vpon the BISHOPS and the Ciuill MAGISTRATE , affirming that they are the Cause thereof . We know well , that some clamorous Preachers mainely crie out , euen vntill they are hoarse againe , that the Prelates prophane the Worship of GOD with horrible and intolerable impietie .

63 But , as it commonly happeneth in factions and part-takings , they do but indulge and giue the raines vnto their partiall affections ; shewing the extremitie of their hatred & contumacie against the Magistrate ; & vniustly traducing the most reuerend Prelats of our Church ; who now these many yeeres , to their great commendation and honor , with infinite trauell haue laboured to promote the Saluation of the people , to the singular profit and edification of the godly ; and haue excellently wel deserued of the Church of Christ .

64 Yet we deny not , but that euill and contentious men , might haply TAKE occasion of Offence , out of the deeds and discipline of the Bishops : but that they GAVE any , or could preuent al inconueniences , or are now bound to make all such good ; this is it that we constantly deny .

65 What ? NW . If in the feeding of Christs sheepe , and in the Gouerning of them , EVERY CHVRCH careth for the flock committed to her owne custodie and charge , and prescribeth nothing vnto others , nor medleth with them ; Is it not equitie & reason , that the CHVRCH OF ENGLAND should enioy her owne Libertie ? whereof also she hath speciall reason , and is ready to render an account thereof vnto Christ Iesus , the assertor of our Libertie , and to his Catholique Church ?

66 But let the true Authors of Scandal look into themselues , The Refractarie Ministers are Schismatiques . and consider what it is to rend the Church , and to sow the seeds of SCHISME , but only to ayme and strike at the throate of Charitie ?

67 Which they verily do , who with priuate preiudice , carpe at , and reprehend the publike iudgment of the whole Church , and brand with a blacke coale the Magistrates authoritie in Things indifferent .

68 And thus am I forced to breake off this , not Disputation , ( because the thing is euident and plaine ) but Complaint ; which verily is much shorter , and feebler , then is required by the greatnes of the mischiefes and euils , which by the ouerflowing petulancie and licence , which euerie man hath to speake , and to write what he listeth ; haue risen in the Church , do still rise , yea and will arise daily more and more , vntill the Sonne of GOD , our Lord IESVS CHRIST shall deliuer his Church , shewing himselfe vnto all mankind , hauing raysed the Dead .

CHAP. X. Of the WORSHIP of God . And that Things Indifferent , and Ceremonies ordained for Order and Decencie in the Church , are not the Worship of God .

WORSHIP OF GOD , The Worship of God what it is . is all that seruitude , obseruancie , reuerence , and religion , whereby as well inwardly in the heart , as outwardly in the worke it selfe , wee honour GOD , and serue him .

2 This , if it be rightly performed according vnto the will of GOD , is termed True Worship ; but if contrariwise , it is called False and Idolatrous Worship .

3 True Worship of God , True worship what . is euery worke inward and outward commaunded by GOD , performed in faith , to this principall end , that GOD may be glorified .

4 And to worship GOD truly , is so to worship him , as he hath commanded in his Word how he would be worshipped .

5 The Efficient Cause , The Efficient Cause of Worship . I meane the first and Principall Efficient of true Worship , is the Holy Ghost , by whom we are moued and stirred vp to worship and honor God .

6 For the Spirit is he , which giueth vs Faith it selfe from whence floweth Worship , and exciteth vs to do the works of pietie , both internall and externall . He worketh in vs both the will and the deed , after the good pleasure of his will , as the Apostle speaketh .

7 The Secondarie and lesse Principall Efficient Cause of Worship , are We our selues , who adore and honor God . The Material Cause of Worship .

8 The Materiall Cause , is the Worke it selfe commanded by GOD , whereby we serue him , a loring him with the greatest reuerence we possiblie may : for no Creature hath any right of instituting the Worship of God .

9 Hereupon is excluded all Will-worship , and the figment of good Intention , to wit , when men do euill , that good may come thereof , or when they themselues doe inuent workes , which they obtrude vnto God for Worship , not workes euil in themselues , but yet not commanded by God , 1. Sam. 15.22 . Ezech. 20.19 . Matth. 15.9 . Esay 29.13 .

10 For it is not sufficient , NW . for Worship , that some worke be not euill , or not forbidden , but it ought to be Commanded by GOD , 1. Sam. 15.22 . Ezech. 20.19 . Matth. 15.9 . Esay 29.13 .

11 The Formall Cause , The Formall Cause of Worship . is Faith . For good workes and iust actions do not only flow from Faith , as from the Efficient Cause ; euen as all humane actions proceed from the Soule : but also those workes haue their being from Faith , as from a Forme , whereby they are godly , holy , and therefore acceptable vnto God .

12 The Finall Cause , The Finall Cause of Worship . Worship of God two-fold 1. IMMEDIATE , which is is the Glory of God ; whereunto must be referred all the whole Worship of God .

13 Worship of God is two-fold , Immediate , or Mediate .

14 Immediate Worship , is when our Workes are performed and attributed immediately vnto God . Which is generally contained in the first Table of the Decalogue .

15 And this is , either Internall , or Externall .

16 Internall-Immediate Worship , I. consisteth of many parts , Internall . which howbeit they are indeed inseparable one from another , yet are they really distinguished among themselues , and haue a certaine order .

17 And first of all , NW . this Worship is distinguished into two principall kindes of Actions . For Some answere GOD speaking vnto vs , manifesting himselfe , promising and offering the grace of the Couenant and other goood things vnto vs , by beleeuing in him , knowing him , humbling out selues , adoring , and receiuing his graces . And Some subscribe vnto God , couenanting with vs and commanding , by promising in like manner and yeelding obedience vnto him .

18 Vnto the former Kind , do appertaine , I. Faith , which is adhibited vnto GOD speaking vnto vs .

19 II. Knowledge of God , such as hee manifesteth in his Word by the Holy Spirit .

20 III. Adoration and Feare , whereby a faithfull man submitteth himselfe vnto GOD being knowne , and reuerently adoreth and feareth him .

21 IV. Confidence , whereby he receiueth and resteth in the promised and offered Grace , and wholly dependeth vpon GOD .

22 V. Hope and Patience , whereby a faithfull man exspecteth the performance of the promises , yea euen in the middest of death .

23 Vnto the latter Kinde doe appertaine , I. Loue , whereby euery man doth consecrate vnto GOD , his whole heart , bodie and Soule .

24 II. Inuocation , whereby euery one , opening his wants and necessities vnto GOD , offereth , yeeldeth , and as it were deliuereth himself vnto him , to be cured , eased , holpen and saued .

25 III. Thanks-giuing , whereby he offereth vnto GOD , the sacrifice of praise , for all his benefits .

26 IV. Repentance , whereby he killeth his owne heart , yea himselfe wholly body and Soule , with the sword of the Spirit , and offereth vnto GOD a liuing , holy , reasonable and pleasing sacrifice .

27 V. Obedience , whereby hee willingly offereth and exhibiteth vnto GOD , his minde readie and carefull to fulfill all his commandements .

And so much for the Internall-immediate Worship . Now followeth the Externall .

28 Externall-Immediate Worship is two-fold , II. Externall , and this is 1. Morall , which is either . Morall , and Ceremoniall .

29 Morall Externall-Immediate Worship , is that which consisteth in the externall obedience of Gods Morall Commandements , proceeding notwithstanding from the internall obedience .

30 Of this is disputed in euery Precept of the first Table , NW . whereunto is to be referred , whatsoeuer is otherwhere spoken by Moses , the Prophets and Apostles in all the Scriptures ; seeing all these things are the exposition of the Decalogue .

31 And it is of two sorts : for either it consisteth in Words , which wee call Verball ; or in Fact , deede and worke , termed Reall .

32 Verball Morall Worship , Verball , are an Oath in generall , Confession of the faith and name of GOD , Inuocation of GOD conceiued in words , Thanks-giuing , Praises of GOD , Witnesse of the truth , and whatsoeuer the tongue can performe both publiquely and priuately , whereby GOD may be glorified and honoured .

33 Reall Morall Worship , O Reall . is that which consisteth in deede , fact , or worke , such as are all other the externall workes of faith .

34 Ceremoniall Externall-Immediate Worship , 2. Ceremoniall . is that which consisteth in the externall obedience of GODS Ceremoniall Precepts .

35 And this is diuided into that I. Which was before the Law . II. Which was vnder the Law . III. Which now is vsed in the Church since the Law .

36 For the Church of GOD militant in earth , NW . neuer wanted Ceremonies , neither can want them : seeing that without Ceremonies , the Faithfull can neither assemble and meete together , nor worship GOD publikely .

37 Wherefore euen from the beginning of the World , yea before Moses was borne , the Church euer had her Sacraments , Sacrifices , publique meetings , publique prayers , sacred rites and ceremonies , as is euident out of the holie Scriptures .

38 But this was common to euery particular state of the Church in Ceremoniall Worship , that the same among all nations consisted , and doth consist at this day , partly in Words , partly in Deede and worke , as also we haue spoken before of the Externall Morall Worship .

39 Because the Sacraments could neuer be administred , nor Sacrifices euer offered , no nor any thing performed aright in the Worship of GOD , except Words were ioyned together with Deedes and workes .

Hitherto haue we spoken of the Immediate Worship of GOD .

Now let vs come to the Mediate Worship .

40 Mediate Worship of God , 2. MEDIATE Worship of God . is when Morall workes are performed vnto our Neighbour for GODS sake .

41 This Mediate Worship , which consisteth in duties towards Men or our Neighbours , is contained in the second Table of the Decalogue .

42 And it is in like manner , Mediate Worship two-fold either Externall , or Internall .

43 Externall-Mediate Worship of GOD , 1. Externall . consisteth I. Partly in the Duties of Superiours towards their Inferiours , and contrariwise : of which Duties , as also of Politique Order and such things as bee comprehended vnder the same , is handled in the Fift Precept .

44 II. Partly in the duties of one Neighbour towards another , specified in the rest of the Commandements .

45 And they are , either the Conseruation of life and health , both of himselfe , and of others , required in the Sixt Commandement .

46 Or the Conseruation of chastitie and Wedlock , established in the Seuenth Commandement .

47 Or the conseruation of goods and possessions , contained in the Eight Commandement .

48 Or the Conseruation of Veritie and truth , exacted in the Ninth Commandement .

49 Internall-Mediate Worship of God , 2. Jnternall . is the rectitude or vprightnes of all our affections towards our Neighbour , which is implied in all the precedent Commandements , and is specially required in the Tenth Commandement .

And thus farre of the Mediate Worship of GOD .

50 Out of these things which haue been spoken , Ecclesiasticall Ceremonies and Indifferent actions , are not the Worship of God . may plainly appeare , that the Worship of GOD , is such a work , whose proper End is the Honour of GOD : and by the performance whereof he is specially honoured and serued , as by the omission of it , he is dishonoured and reproched .

51 Hence we gather , that Ceremonies , or Rites , vsed in the publique assemblies and congregations of the Church , and Indifferent works or actions , such as are neither commanded nor prohibited by God , are diligently to be distinguished and discerned from the Worship of GOD .

52 I. 1 Because that to inuent OTHER WORSHIP of God , is to faine another Will of GOD , and consequently , another GOD . And such as doe so , as Aron and Ieroboam sometimes did , are no lesse to be accused of Idolatrie , than if purposely they should worship some other God in the Church , besides IEHOVAH the onely true GOD .

53 II. 2. Because that , if diuers kinds of Worships be promiscuously vsed and confounded , the true GOD is confounded with Idols , which are honored with worship inuented by man . But GOD wil be discerned from Idols , by that properforme of worship instituted by himselfe .

54 III. 3 Because that Whatsoeuer is not of Faith , is Sinne , ( Ro. 14 23. ) And he that doth any act to Worship GOD by , with an ignorant and doubtfull conscience , whether GOD will be so worshipped , or not , he doth it not of faith , seeing he knoweth not whether such an act is pleasing or displeasing vnto GOD ; and thereby contemneth GOD , for that he dareth do any thing , albeit it please him not .

55 But the Church obserueth Humane rites and ceremonies for corporall vtilitie , that the people might know , at what time to assemble and meet together ; that al things might be grauely performed in the Church for examples sake ; and that the common people might haue some excitation and inducements to pietie and reuerence .

56 For these causes also the auncient Fathers obserued Traditions & Ceremonies , as Epiphanius plainly witnesseth ( in his Disputation against the Encratites ) who imagined ( as the Papists do at this day ) that Humane obseruations were the Worship of GOD , and that Righteousnes wherby God was pleased , and his wrath pacified .

57 This Opinion Epiphanius improueth and condemneth , affirming that there were other Ends of Traditions and Ceremonies in the Church : For so he saith , that those Traditions are to be allowed , which were made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , either to bridle the flesh , or for the discipline and instruction of the rude people , or for politique Order .

CHAP. XI . A Solution of the OBIECTIONS opposed by the Refractarie Ministers .

HItherto we haue ( Catasceuastically ) fortified the Truth , and demonstratiuely and plainely laid downe what wee hold concerning THINGS INDIFFERENT : where also , for the better vnderstanding of the Nature thereof , we haue adioyned certaine Compound & mixt Questions , whence may be drawne Generall Solutions of any Obiection . Now it followeth , that we choake Falshood , and ( anasceuastically ) dispute against the Aduersaries of this Doctrine , by Answering their particular Obiections .

OBIECTION I.

2 First therefore , Obiect. 1. the Ministers do Obiect , It is not lawfull for any mortall Man , to institute any new Worship of GOD .

Ergo. The Church cannot institute any Ecclesiasticall Rites and Ceremonies .

ANSWERE .

I. To the Antecedent .

3 I. Answ. Ecclesiasticall Ceremonies are not Worship . I grant the Antecedent . For if it were lawfull for men to institute new Worship , then were the whole Worship of the Gentiles to be approued , as also the Worship ordained by Ieroboam and others , contrarie vnto the Law . For what difference is there ? If it be lawfull for vs to institute new Worship , wherfore is it not as lawful for the Gentiles and Israelites to do the same ?

4 II. If nothing can be affirmed concerning the will of God , without the Word of God ; then is it certaine that God doth not approue any new Worship .

5 The Apostle saith , Whatsoeuer is not of faith is sinne , ( Rom. 14.23 . ) Wherefore seeing no new Worship hath any testimony out of the Word of God , the Conscience must needs doubt , whether it be acceptable vnto God , and so cannot be done of faith .

6 III. And verily the Worship of God , is a worke commanded by GOD , or instituted by the certaine and infallible testimonie of God , whereby God pronounceth that he is honored ; to be done to this End , either immediate , or principall , that God may be obeyed and celebrated , as we haue abunbantly declared in the precedent Chapter . And all Will-Worship is precisely condemned by name , in the Holy Scriptures .

II. To the Consequence .

7 I. The reason of the Consequence is none at all . What ? Do not we plainly distinguish , betweene the Worship of GOD , and Ecclesiasticall Rites and Ceremonies ?

8 Worship , is a worke whose proper End , NW . is the honor of GOD : but the End of Rites and Ceremonies , is Decencie , Order , Edification of the Church , Discipline and necessarie Institution for publique life .

9 II. The Error , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

10 The Ministers insist . Obiect. 2. Such things as the Church commaundeth by the instinct of the Spirit of God , are Diuine precepts , and the Worship of God .

Good and profitable Constitutions , are such things as the Church ordaineth , being guided and gouerned by the Spirit of God ; as the Prelats of the Church of England will haue it .

Ergo. Such Constitutions of the Church are the Worship of God .

11 ANSWERE . To the Proposition . I. Such things , Answ. That Ceremonies are not Worship . as the Church , by the instinct , in the name and authoritie of the Holy Ghost , commandeth , not retaining libertie of deliberating therin , or of changing them , or of omitting them out of the case of Scandall ; are indeed the Worship of God .

12 II. But such things as the Church counselleth , decreeth and commandeth in her owne name and authority ; are not the Worship of God , albeit that in ordaining and commanding of such , shee be gouerned and directed by the Holy Ghost .

13 For the Spirit dictateth both vnto the Church , as wel what is profitable for auoiding of Scandal ; as also that those things which are commanded for auoiding of Scandall , are neither the Worship of God , nor yet necessary to be obserued without the case of Scandall and contumacie : as appeareth by those sayings ( 1. Cor. 7.6.35 . ) I speake this by permission , not by commandement . This I speake for your owne commoditie , not to entangle you in a snare , but that you follow that which is honest , and that you may cleaue fast vnto the Lord without separation .

14 So S. Paul forbiddeth to eate things sacrificed vnto Idols with Scandall : but without the case of offence , he leaueth it free and indifferent for any man .

15 So also the Apostles in the Synode at Hierusalem , by the instinct of the Holy Ghost , commaund abstinence from things strangled , and from blood : and they leaue it free vnto the Church , to omit that precept without the case of Scandall and contempt .

16 III. The Error , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for there are foure Termes in the Syllogisme . And , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

17 Againe , Obiect. 3. they insist . What things are done for the Glorie of God , by them God is Worshipped .

But the Determinations of the Church are done for the Glorie of God , if we will beleeue the Prelats .

Ergo. These things are the Worship of God .

18 ANSWERE . Answ. To the Proposition . What things are done for the Glorie of God , That Ceremonies are not Worship . to wit , of themselues ; that is , such things as are commanded by God , to this special End and purpose , that by those workes we might declare our obedience towards him ; they are the worship of God .

19 And not such , as serue for the Glory of God accidentally , that is , such as doe sometimes serue for the performance of those things which are commanded by God , for accidentall causes and circumstances ; which if they concurre not , yet GOD may be honored as well by such as omit them , as by those that performe them , so they be omitted , or performed of faith , which causeth the person to be reconciled vnto God , and maketh the doing or omission of all indifferent actions , to agree and stand with the Will of God .

20 The Error , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

21 They insist . Whatsoeuer is done of faith , Obiect. 4. and pleaseth God , is the Worship of God .

Ceremonies and Ecclesiasticall rites ( as some men say ) are done of faith , and do please God .

Ergo. They are the Worship of God .

22 ANSWERE . The Proposition is particula● : Answ. For it is not a sufficient Definition of Worship , That Ceremonies are not Worship . that some thing please God : seeing Indifferent actions also may be done of faith and please God , albeit farre otherwise , then Worship doth , properly so termed .

23 For this so pleaseth God , so as the opposite or contrarie thereunto doth displease him , and therefore cannot be done of saith .

24 But Indifferent things so please God , NW . as that the contrarie thereunto do not displease him ; and therefore both may be done of faith , which maketh both the worke and the person accepted before God .

25 The Error , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Theologia . And , an imperfect and lame Definition of Worship .

26 They insist . All actions , rites and Ceremonies , Obiect. 5. which are performed in the publique Worship of God , are Worship .

But the Ecclesiasticall Constitutions , whereof there is such Contention in the Church of England , are actions , rites and Ceremonies , which are performed in the publique Worship of God .

Ergo , Such Constitutions of the Church are Worship .

27 ANSVNERE . To the Proposition . Answ. That Ceremonies are not Worship . The Proposition is an assertion both atheologicall and alogicall . For all such Constitutions of our Church , are instituted , either for Order and Decencie sake , or for institution & discipline sake : wherefore they are not , nor ought to be termed , WORSHIP OF . GOD ; but are only exercises attending vpon , or seruing to the performance of Diuine Worship ; as namely , the Sacraments , Prayer , faith , repentance &c. which verily are Worship .

28 The Error , is two-fold , 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Theologia . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

OBIECTION II.

29 Secondly , Obiect. 6. they Obiect . It is not lawfull for any Church , to institute Significant Ceremonies .

Ergo. Neither is it lawfull for the Church of England so to do .

ANSWERE . To the Antecedent .

30 I. Answ. The Antecedent is an in idle figment , worthie rather to be exploded with laughter , That the Church hath power to ordaine significant Ceremonies . than seriously to bee refuted by any Scholasticall congresse . For it is most certaine , that Ceremonies ought not to be idle , ridiculous or vnprofitable , but conformable vnto the Word of God , and fitted for the vse of the Church , to prouoke and stirre vp mens affections to deuotion , to pietie and the worship of God ; and by their signification , to leade vs vnto Christ .

31 II. Apostolicall Ceremonies signisicant . Let vs examine some of the apostolicall Ceremonies , and see whether they were SIGNIFICANT and leading vnto PIETIE or not ? ( 1. Cor. 11.4.5 . ) The Apostle instituteth , that Women in the Church should pray couered , and Men bare-headed . Wherefore ? Namely , that euery one by that Ceremonie might be warned of his dutie , that the Man might know , that he is head of the Woman ; and that the Woman might acknowledge her subiection vnto the Man .

32 Againe ( 1. Cor. 11.33 . ) He ordaineth , that for celebrating of the Lords Supper , all should meete together , and that one should tarrie for another : to wit , that this externall Ceremonie of meeting together might serue the Internall Worship , faith , charitie , and the vnion of mindes .

33 Furthermore ( 2. Thess. 2.13.14.15 . ) We ought to giue thankes alway to God for you , Brethren beloued of the Lord , because that God hath from the beginning chosen you to saluation , through sanctification of the Spirit , and the faith of truth : Whervnto he called you by our Gospell , to obtaine the Glorie of our Lord Iesus Christ . Therefore , Brethren stand fast , and keepe the instructions , which you haue been taught , either by Word , or by our Epistle . In which words the Apostle teacheth , what manner of Constitutions and Traditions , hee commendeth vnto the Thessalonians , and which they receiued of him : namely , such as whereby they could haue been mooued more fully to obey GOD , and receiue greater profit in sanctification of the Spirit , in the faith of the Truth , and in acquisition of the glorie of our Lord IESVS CHRIST . Hence therfore we gather , that all Traditions and Ceremonies Ecclesiasticall ought to serue , for promoting sanctification of the Spirit , faith of the Trueth , and the acquisition of the Glorie of Christ .

34 Moreouer ( 1. Cor. 55. ) The Apostle teacheth how Excommunication ought to be exercised , against that Incestuous person : that he , being made ashamed according vnto the flesh , might be more forcibly prouoked to repentance , that his Spirit might be saued in the day of the Lord Iesus . Therefore those Ceremonies and Traditions , whereby men are the more prouoked vnto repentance , are Apostolicall and good .

35 Also , The same Apostle ( 2. Cor. 7 8.9.10 . ) doth allow that sorrow , whereby men are excited and prouoked to repentance . For albeit ( saith he ) I made you sorrie with a letter , I repent not &c. I reioyce that you sorrowed to repentance , &c.

36 Lastly , The holy Kisse ( Rom. 16.16 . 1. Cor. 16.20 . 2. Cor. 13.12 . ) which S. Peter calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Kisse of loue , ( 1. Pet. 5.14 . ) was a signe and testimonie , most vsuall in the Primitiue Church , of mutuall loue , of humanitie , of ciuilitie , of shamefastnes and candor .

37 The Meane to be obserued in Ceremonies , is to be referred vnto three things : 1. Paucitie in number , 2. Facilitie in obseruation , 3. Dignitie in signification , which also consisteth in perspicuitie , ( Caluin . Institut. lib. 4. cap. 10. §. 14. ) Is not this fault worthie reprehension ? namely , that they ( the Papists ) doe propose Ceremonies not vnderstood , as if they were but an histrionicall Scene , or Magicall incantation ? For this is certaine , that all Ceremonies are corrupt and hurtfull , EXCEPT that by them men be directed to Christ . But such Ceremonies , as are vsed in the Papacie , are separated from Doctrine , that they might detaine men in signes destitute of all SIGNIFICATION , ( Caluin . Jastitut . lib. 4. cap. 10. § 15. ) But lest any man should calumniate vs to be peeuish and scrupulous about externall things , who precisely take away all libertie : Here I would haue it KNOWNE vnto the Godly Readers , that I DOE NOT CONTEND , about such Ceremonies , as serue only for Decencie and Order , or also are the signes and incitations of that Reuerence , which we owe vnto God , ( Caluin , in Tractat. de Optimo Ecclesias reformandi genere . cap. 6. De Cultu Dei & Bonis operibus ) It is necessary that Ceremonies be the exercises of piety , & leade vs with an euen hand vnto Christ , ( Zanch. in Compend . loc. 16. pag. 638. ) Ceremonies are the exercises of pietie , which by their SIGNIFICATION doe leade vs vnto Christ , Zanch Ibidem , pag. 639. Hereunto would I adioyne the graue Iudgement of those most bright Startes of the fifteenth Age since Christ , CALVINE and ZANCHIVS ; but that I had hitherto purposely abstained from citing any Humane Testimonies . And I am not ignorant , how little the Ministers esteeme Humane authoritie ; and how vngratefull it is vnto them , to be pressed with the iudgement , yea of the most learned Diuines .

38 The Error is two-fold : 1. A shamefull Begging of Question . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Theologia .

OBIECTION III.

39 Thirdly they Obiect . Obiect. 7. All the monuments and instruments of Idolatrie ought vtterly to be taken away and destroyed .

Ergo , The Churches wherein Masses haue been said , the Surplice , and Consignation of the Crosse in Baptisme , are vtterly to be abolished .

ANSWERE .

I. To the Antecedent .

40 I. The Antecedent is not vniuerfally true . For then , Answ. all instruments of Idolatrie and Superstition , Of abolishing of things abused to Idolatrie . are vtterly to be a bolished , when they are rather hurtfull , then profitable vnto Pietie ; and not simplie , nor of themselues , nor at all places and times .

41 And this , 1. Because it is not prohibited in the holy Scriptures vnto Christians , to Worship God in all places and times , Ioh. 4.21 . Malach. 1.11 . 1. Tim. 2.8 . 2 Because euery Creature of God is good , and the earth is the Lords and the fulnes thereof . 3 Because whatsoeuer is in the world , we may vse it for the glory of God and the profit of the Church . 4 Because , as no meate is vnlawfull vnto a Christian , so it be receiued with thankes-giuing : so also no Creature , no place is prohibited vnto a Christian , so that all things be taken from thence , which repugne the Law of God . 5 Because it is lawfull for a Christian , to eate things sacrificed vnto Idols , if there be no offence yeelded vnto the weake , nor any occasion of Idolatrie , nor the Aduersaries confirmed therein : seeing an Idoll is nothing in the world , and that meate doth not commend a man vnto God , ( 1. Cor. 8. & 9. & 10. ) and in the new Testament , Vnto the cleane , all things are cleane . 6 Because as it is lawful , to conuert a man , being an Idolater , abolishing only the vicious affections of the mind , and the Idolatrous Worship which he vsed : So also is it lawfull , to conuert the Instruments of Idolatrie , vnto the godly vse of the Church ; the abuse only being taken away . 7 Because Almightie GOD himselfe commanded , that all the gold and siluer , and brasse should be taken out of Ierico , and put into the treasure of the house of the Lord , Iosh. 6.24 .

42 Two most certain Rules teaching what we ought to do in this case The FIRST . II. But that no man be deceiued herein ; these two most certaine and infallible Rules , are diligently to be obserued and remembred : whereof the first is , If there be any thing in any place , vnprofitable and idle , or not very conuenient and necessary , which hath bin abused , specially to Idolatrie ; that together with the abuse ought to be taken away , albeit it be not impious of it selfe .

43 So Ezechias tooke away the Brasen Sarpent , that all occasion of euill might be remoued .

44 So also the Apostle saith , that we must abstaine , not only from all euill , but also from all apparance and shew of euill , that is , from all occasion of euill .

45 And Christ himselfe saith , ( Matth. 5.29 . ) If thy right eye cause thee to offend , pluck it out , and cast it from thee ; that is , Thou oughtest to take away and cast from thee , all things , yea though they be most deare vnto thee , which are an offence and hinderance , that thou canest not follow Christ , and make progresse in pietie .

46 The SECOND . The second Rule is , If any thing seeme profitable and commedious for Edification , that may be still retained and vsed in the Church , the abuse being refuted by the Doctrine of the truth , and abolished . As appeareth out of that place , Let no man iudge you in meate , or drinke , or in the part of an holy day , &c. Coloss. 2 , 15.

47 III. The Error , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

48 Obiect. 8. The Ministers insist . God plainly commandeth ( Deut. 7.25.26 . ) The grauen Images of their Gods shall yee burne with fire , and couet not the siluer and gold , that is on them , nor take it vnto thee , lest thou bee snared therewith : for it is an abomination before Iehouah thy God . Bring not therefore abomination into thine house , lest thou be accursed like it , but vtterly abhorre it , and count it most abhominable , for it is accursed .

Ergo. Not only the abuse is to be taken away , but also the thing abused it selfe , is vtterly to abolished .

49 ANSWERE . God forbiddeth not , Answ. The Commandement of taking away the gold &c. of Idols , how it is to be vnderstood . but that the gold and siluer of Idols , and such like things of value , may be conuerted INTO THE VSE OF THE HOVSE OF GOD ; but only , that they be not conuerted INTO PRIVATE VSE , and that we do not HONOR them ; as euidently appeareth out of the Text , Take not VNTO THEE , lest THOV be ensnared therewith : Bring it not into THINE HOVSE .

50 The Error , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

51 Againe , they insist . Obiect. 9. But it is an expresse precept of God , ( Numb. 33.52 . ) Yee shall driue out all the Inhabitants of the Land ( of Canaan ) before you , and destroy all their pictures , and breake asunder all their Images of mettall , and plucke downe all their high places .

Ergo. All the monuments and instruments of Idolatrie are to be vtterly be abolished .

52 ANSW. I. Answ. Christians are not tied vnto the Politicall Lawes peculiarly giuen vnto the Israelites . Of things abused to Idolatrie . Now that Commandement appertaineth vnto the Israelites only , and speaketh onely of the temporal land of Canaan , as is plainly manifest in the Text.

53 II. Before the comming of Messiah , GOD would that there should be but one Temple onely amongst his people , the mysterie whereof is not vnknowne : wherefore he commandeth by law , that there should not one of the Temples of the Gentiles bee permitted to stand , but ought to be battered and made euen with the ground : which law now in the Christian Common-wealth hath no place .

54 III. The Errour , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

55 They insist . Obiect. 10. The godly Princes in the old Testament are commended , because they not only tooke away the Idols out of Iuda ; but also destroyed all the high places , and Temples , and Altars of the Idols . Contrariwise , many Kings , being otherwise godly , are reprehended by the Holy Ghost , because they did not take away the high places .

Ergo , &c.

56 ANSWERE . Answ. I. We ought not to liue by Examples , but by Rules and Lawes . Of abolishing the instruments of Idolattie .

57 II. The Kings of Israel were bound and tied by the Law of God vtterly to deface , destroy and burne all the high places , and all Idolatrous groues : wherefore what they did , was but their necessarie obedience and dutie : and such as did not ouerthrow the high places , sinned .

58 III. With Christian Princes the case is otherwise ; for they are tied by no other Law , but the Law of pietie and charitie , whereby they are bound to doe those things , which are more conducible and profitable for promouing of pietie , the Glory of God , and saluation of the Church .

59 IV. The Error , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

II. To the Consequence .

60 The Cosequence deceiueth by the Fallacie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For this Argument doth not follow : All Instruments of Idolatrie are to be taken away and abolished Ergo , The Churches , Surplices , and the Consignation of the Crosse in Baptisme , are in like manner to be destroyed and abolished . These are no Instruments of Idolatrie .

OBIECTION IV.

61 Fourthly , Obiect. 11. they Obiect . But it is a Scandall to fauour the Papists , and to confirme them in their Idolatrie .

Ergo , &c.

ANSWERE .

62 I. But to oppugne the Pope , Answ. is not only to oppugne his Name , Who are the Authors of Scandall in the Church of England . or some petie accidentall circumstances supposed to be Popish , but to conuince him of false Doctrine in the very principles of Religion . Neither doth it make any thing for the Papacie , to retaine Ceremonies , which were commonly vsed in the Church , euen in the Apostles times , before the Papacie was hatched .

63 II. We do not obey the Papacie , or any way fauour it : because we do faithfully ( by the grace of GOD ) keepe , and openly professe all necessarie heads of Doctrine , and the lawful vse of the Sacraments .

64 III. It is verily a Scandall , to forsake the Churches for little or no cause ; and rather yeeld cause vnto the censure and iudgment of the Common people , who exclaime , that by our obstinacie we moue contention , and trouble the peace of the Church ; than to giue any supposed occasion vnto others , to calumniate our moderation . And verily to contend and striue so much , for meere indifferent things , or for things that doe not at all appertaine vnto the matter of Religion , hath neither precept , nor example in the holie Scriptures , or in the Church of God .

65 IV. Those things that are propounded and decreed in the Church of England , concerning Rites and Ceremonies , doe appertaine specially for preseruation of vnitie in Doctrine , and vniformitie in the Discipline and Ceremonies of our Church ; and not any way to confirme the Papacie .

66 V. And that the Papists are incouraged by our domestique Contentions , and made more insolent , this verily is very lamentable ; but the whole fault resideth in them , who contend so hotly for not necessarie , rather then necessarie things , and shamefully forsake their Churches .

67 It were conuenient , that these importunate fellowes did consider , that we also doe vnfainedly loue the sincere Doctrine of the Gospell ( for whose sake , it may be , we do suffer , and are readie to suffer ( if need shall so require ) more labour , and more afflictions , then they doe , or ( for ought that I know ) are about to suffer : ) and not so calumniously to slander vs , with suspition and touch of Popish heresie , which we , euen with all our hearts , exsecrate and detest , as the pit of hell .

68 Nay , this rather is a new Popedome , that this insolsnt kind of people , do labour to compell all men , to assent to their phanatique assertions ; and horriblie condemne all such as approue not their conceipts .

OBIECTION V.

69 Fifthly , Obiect. 12. Many do professe . We could with a safe conscience yeeld vnto , and vse all the Rites and Ceremonies of the Church of England , excepting only the Consignation of the Crosse in the Sacrament of Baptisme ; yea there is not any thing that doth so offend vs , as that Consignation of the Crosse .

ANSWERE .

70 But let vs not flatter our selues , Answ. Of the Crosse in Baptisme . nor pretend infirmitie for simultation . Many call themselues infirme and weak , when indeed they are preuaricators and obstinate : which is irrefutably euinced out of those false interpretations and vnheard glosses , wherewith these men deceiue themselues , and which our Church doth altogether abhorre and detest . Namely , That the Cousignation of the Crosse is the Worship of God ; that without it the Sacrament is not perfected ; that it is an inuention of Antichrist added vnto Baptisme ; that the Church of England attributeth the same efficacy vnto the Consignation of the Crosse , which properly belongeth vnto Baptisme it selfe . Away with madde Calumniations !

71 Yet wee will answere vnto euery one particularly : 1 Jt is not the Worship of God . I. The Consignation of the Crosse is not the Worship of God , but a token and signe , whereby men are put in mind , that they ought not to be ashamed OF CHRIST CRVCIFIED : which Rite doth serue to the Internall Worship , to prouoke to the loue of Christ ; and also to the Externall , for free confession , &c.

72 II. 2 It addeth nothing to Baptisme . The Consignation of the Crosse is an Indifferent act , which addeth nothing vnto the substance and efficacie of Baptisme , being adhibited ; nor taketh any thing away , being omitted .

75 III. Neither is it that the Ministers should contend , 3 It is not an inuention of Antichrist . that this Ceremonie was inuented by Antichrist and added vnto Baptisme ; seeing mention is made thereof euery where in the ancient Fathers ; which euen Impudencie it selfe cannot deny .

74 Yea and in the Consignation of the Crosse , our Church expressely and by name addeth a manifest reprehension and reiection of all Popish errors and abuses .

75 IV. Nor yet doe we attribute vnto this Ceremonie , 4 It hath no effectuall vertue . that vertue and efficacie , which properly belongeth vnto Baptisme : because Baptisme is the lauar of Regeneration , whereby wee are vindicated into the grace and fauour of God , and deliuered from the wrath of God , from the power of darknes , and from the tyrannie of Satan . This efficacie ought in no wise to bee attributed to the Consignation of the Crosse . Neither is this Ceremonie adhibited at all in that action , before that the Infant be baptized .

OBIECTION VI.

76 Sixtly , The Ministers Obiect ; Obiect. 13. No man ought to doe any thing against the dictate of his owne conscience .

Ergo , Those Ceremonies which a man doth not allow , are vnto him vnlawfull .

ANSWERE .

77 Answ. Of a doubtfull and erring Conscience . It is certaine that wee must attempt nothing in all our actions , whereof wee are not certaine , that it pleaseth GOD : whatsoeuer is done otherwise , doth make vs guiltie before God . The Apostle saith , Blessed is he that condemneth not himselfe , in that which he alloweth . Whereupon it commeth to passe , that hee that iudgeth and condemneth any thing , and yet admitteth it , or putteth it in practise , hee is damned , because he doth it not of faith .

78 Conscience hath that vertue and power ; that , if some Worke being of it owne nature Indifferent , if the Conscience be good , it maketh the worke also to be good : and contrariwise , if the Conscience be euill , it maketh the work also euill .

79 NW . But yet neuerthelesse it cannot bee , that any Worke being euill in it owne nature , may by our conscience bee made good . For whatsoeuer conscience thou hast , yet when thou doest forsweare thy selfe , or when thou committest adulterie , thou doest grieuously sinne . Wherefore the force of conscience hath power onely in Things indifferent , and also in those actions , which of their owne nature are good .

80 Some thing may seeme to be against the Conscience two waies . And amongst these things , somewhat may seeme to be against a mans conscience , or vnlawfull two waies . First , Vncertainly and doubtfully , without full assent , perswasion or resolution ; namely , when a man doubteth or is vncertaine , whether some thing bee lawfull , or not . Secondly , Determinately and absolutely , with a resolued perswasion , to wit , when a man is certainly perswaded , that some thing is simply lawfull , albeit by error of conscience , or vpon false and erroneous grounds .

81 If any thing appeares to bee vnlawfull vnto a man Vncertainely and doubtfully , he is to abstaine from doing of it of himselfe , so long as hee is at his owne free choice and libertie , till his doubts be remoued .

82 But if a certaine commandement of a lawfull Magistrate comes and commands it , then the Subiect is bound to obey ; for his doubting vpon vncertaintie ought not to withhold his due obedience , according to that ( Heb. 13.17 . ) Obey , and submit your selues ; obey with perswasion , and yeeld though you be not perswaded .

83 Euery commandement of the Magistrate , NW . either it is certaine that it is Iust and good , and then the Subiect ought to obey . Or it is certaine that it is Vntust and euill , and then the Subiect ought not to obey . A Rule in case of doubt . Or peraduenture it is Doubtfull , and in case of doubt , this Rule is to be followed , Tene certum , relinque incertum : Keepe that which is certaine , leaue that which is vncertain . Now it is CERTAINE , that we must obey the Superiour Power , if it doth not command those things which are manifestly vniust . And verily the Subiects are worthily to be excused , when in a doubtfull case , they obey their Prince . How a man may be perplexed in conscience , and how he may be rid from such perplexitie .

84 If any mans conscience , albeit erroneous , being lead by false and supposed grounds , doth dictate vnto him Determinately and absolutely , that some thing is vnlawfull ; that man should sinne , if he should doe any thing against such a conscience . Because it is a common axiome , Conscientia errans obligat , An erroneous conscience bindeth a man , though not to doe according vnto the same , yet not to doe any thing against it : for he that doth any thing against his conscience , is conuinced to haue a will to sinne .

85 If any mans Conscience doth absolutely command him , necessarily to doe , that which of it selfe is euill , and forbidden by the law of God : or if it forbiddeth him to doe , that which of it owne nature is good and necessarie , and which God or the Magistrate doth command him ; It is a Sinne , both to doe what his Conscience commandeth him , and also not to do it . For the Conscience hath a man so tied and bound , that he can decline into neither part without sinne : except he depose the error of his Conscience .

86 NW . For it is a Rule confirmed by the consent of all Diuines : that The dictate of an erroneous Conscience in a vicious matter , determined by precept or prohibition , doth so binde a man , that his conscience standing so , he cannot doe any thing neither according to his conscience , nor against it .

87 Yet is he not , in such a case , to suspend his consent , no not for neuer so little time : but is presently bound , to depose his erroneous conscience , and to know that such a thing is not prohibited , but commanded .

THE CONCLVSION , VNTO THE BELOVED BRETHREN in Christ , the Ministers , who conforme not themselues vnto the Discipline and Ceremonies of the Church of England .

HItherto , beloued Brethren , haue we handled those things which seemed to appertaine vnto the true and lawfull vse of Things indifferent , that so we might more throughly vnderstand the Nature thereof . Wherein , I presume , I haue fully satisfied ALL SVCH as are Christianly affected , who truly walke according vnto the Spirit , and yeeld vnto the Truth , embracing the same simplie , sincerely and constantly : In so much that in this Controuersie , I dare vndergoe the censure and iudgement of all the Learned and good men throughout the whole world ; who ( I hope ) will allow of this my counsell ; and easilie perceiue , that I haue not disputed concerning these so important matters , with other mens affections , nor with any desire of attaining the fauour of any man , nor with the endeuor of dissenting from others , nor for the loue of Noueltie , nor of pertinacious obstinacie , nor yet of any other euill and inordinate affection or desire : but that I haue , to my poore abilitie , serued the necessitie of the Church . For when I had vnderstood , that in the first Visitation of the Right reuerend father in God , the L. BISHOP OF LONDON , there were many dissonant clamours of vnlearned men , contending about many things , specially about Ecclesiasticall Rites and Ceremonies ; I haue gathered the Summe of the Doctrine concerning THINGS INDIFFERENT , deliuered by Caluin , Melancthon , Bucer , Zanchius , Vrsinus , Beza , and other learned and approued Diuines , in their seuerall Volumes of Comentaries , Sermons and other Tractats , as it were into one Body , whereby any man might plainly see at the first blush , as in a Table , what is to be held , and what to be auoyded , in this whole busines . And I will that Writing to be vnderstood rightly and ingenuously , without cauilling , without calumniations .

It is certaine , that in this so great infirmitie of men , The Militant Church neuer perfect . the Church can neuer be so pure , but that there will bee some abuses therein . And it is certaine also , that wee must dissemble and beare with some abuses , for maintaining of publique peace and concord . NW . Which must bee vnderstood of those abuses , which by reason of infirmitie arise among vs , the Doctrine of truth being safely preserued : and not of such , as ouerthrow the necessarie Articles of faith , or are Idolatrous , or compell men to manifest sinnes and impietie . Hereupon some men most grieuously sinne , both against themselues , and against the rest of their Brethren , who are contentious and turbulent for euery little moale or blemish , & so trouble both their owne and other mens consciences , as if all Christianitie were in danger to be lost and wholly ouerthrowne . Neither doe I speake this , as if I thought that any corruption ought to be winkt at and tolerated ( Nay rather , let the Earth swallow me vp , or the Sea stop my breath , before that I defend any corruption of the celestiall Doctrine , or contend with the Church of God , wherein I desire , as in an eternall Schoole after this life , to see and behold the Sonne of God , the Patriarkes , Prophets and Apostles , and to enioy their doctrine and familiaritie : ) but because I iudge that those things , that are to be pardoned and yeelded vnto Christian charitie , are wisely to be distinguished , from such as be execrable and wicked ; and that by the wisedome , not of the flesh , but of the spirit . And verily it is not a small impietie , to imagine , that the whole vertue of Religion is placed , either in contemning , or in obseruing onely Ceremonies : seeing all learned men , who vnderstand of our dissentions and iarres , smile in their bosomes , and account it great follie , to be much troubled of either side concerning Ceremonies .

Wherefore , my reuerend and beloued Brethren . I humbly pray and beseech you , euen for His sake , whose Glorie it is meete should bee preferred before all other things whatsoeuer without exception ; that you would vouchsafe to conuert all your endeuours and studies to this end specially , that there may be some fit remedie speedily prouided against that so great mischiefe , that breedeth all this vnkindnes amongst vs . Alas ! We haue Aduersaries enough abroad , against whom the Sonne of God commandeth that we maintaine vnitie and concord . But we contrariwise , cease not euen to eate vp our owne shoulders and armes : and the frame of our Church being shrewdly shaken , our whole building threatneth downfall . Euen as in times past , whilest Eusebius Bishop of Cesarea and Basil the Great contended amongst themselues , the Arrian Heresie took deep roote , and was dispersed farre and neere : so at this day , whilest the members of the true Church doe mutually warre the one against the other , we doe not onely cease to be a terror vnto our common Enemies , but also for our intolerable petulancie and pride , in coyning new opinions , and dispersing the same abroad with all impunitie , to the greatest Scandal of all Churches , against the ancient orthodoxe Sanctions , and the most strict and seuere prohibitions of our owne Lawes , we are publiquely exposed to the censure and scorne of all men . We hope , Brethren , that you are not so ignorant of all things , that you know not the iudgements of others concerning these our controuersies ; nor so without common sense , that you alone doe not see our dangers : nor yet so inhumane and cruell , that you are nothing affected with those miseries which wee feele and sustaine . You know that the common Enemies of the Church of England will become more terrible and fearefull vnto vs , if they shall set vpon our Church being tired and distracted with intestine hatred and contentions : neither are you ignorant , that domestique Distentions haue alwaies been a very mortal and deadly bane euen vnto great Churches . How much better therefore is it , that you bend all your forces to this , that you may comfort and cherish our afflicted Church , as much as safely you may , and prouide that the sincere Doctrine of all necessarie things being faithfully taught , may bee propagated vnto all posteritie . Vnto which dutie , first of all your pietie and deuotion towards GOD , vnto whom we wholly owe whatsoeuer we are , ought to excite and prouoke you : Then your Zeale towards the holy faith and religion , and the conscience of your Vocation and calling , ought specially to inflame you : That I speake nothing , what your obedience towards the Kings Maiestie and other Magistrates requireth ; what the state of the Church of England ( your own louing Mother ) which now seemeth to be sicke of a consumption , challengeth at your hands ; and lastly , what your dutie towards your Country , parents , children , kindred , friends and neighbours , doth expostulate : All which being put together , ought more than sufficiently , not onely to moue and excite you , but also to force and compell you , that by your common helpe and meanes these Domestique fires be throughly extinguished . Oh , thinke with your selues , and consider diligently and seriously , how much honester is your godly submission and conformitie in Things indifferent , than is your superstitious pride and arrogancie in forsaking your Churches !

But if vnder pretense of puritie , and the Gospell , you intend still to indulge and serue your owne partiall affections ( which GOD gratiously forbid ) yet in these so great dissipations , and distractions of mindes and men , the Godly may haue this speciall comfort : N. best of all . What a godlie man ought to do in these domestique tumults and contentions of the Church . That where they heare the vncorrupt voice of true Doctrine , and see the lawfull vse of the Sacraments , and perceiue that Idols and errors , repugnant vnto the voice of the Sonne of God , are not defended : there let them know , that they are assuredly in the societie of the true Church ; neither let them doubt , but that such assemblies are the Temples of the liuing God , and that GOD is there present in the Ministerie of the Gospell , and that out of such societies the Sonne of God , our Lord and Sauiour , gathereth his eternall inheritance , according vnto that , Wheresoeuer there are two or three gathered together in my name , there am I in the midst of them . This LORD I most humbly beseech , that hee will mitigate the sorowes and heale the wounds of his Church , that he will saue some remnants for himselfe , and cleanse the Sonnes of Leui , that is , that he will stirre vp euery where true Treachers , who , as Bees carrie their labours into the hiue for the common good , may in like manner , all of them , conferre their studies and duties to the saluation and peace of the Church ; that all dissentions being taken away , they may hereafter , with ioynt mindes and willes , painfully spread abroad the true Doctrine of the Gospell , diligently edifie the Church of God , perspicuously and constantly refute all errors and heresies , and faithfully deliuer the true state and vniforme sentence of the Controuersies of our times vnto all posterities to the worlds end .

APOCAL. 7.12 .

Amen . Praise , and Glorie , and Wisedom , and Thankes , and Honor , and Power , and Might , be vnto our GOD for euermore . Amen .

FINIS .

A REIOYNDER vnto the MILD DEFENCE , IVSTIFYING THE CONSIDERATION OF the silenced Ministers Supplication vnto the high Court of Parliament .

WHEREIN IS PLAINELY DIScouered the vanitie of the Ministers Arguments for their Restitution ; and they irrefutably euinced to be properly SCHISMATIQVES , Vnworthie to be restored againe to the vse and libertie of their Ministerie ;

By GABRIEL POWEL .

G. P.

Let there be no strife , I pray thee , betweene thee and me , for we are Brethren , Genes. 13.8 .

The Milde Defender .

The words of his mouth were softer then butter , yet warre is in his hart : his words more gentle then oyle , yet were they swords , Psal. 55.21 .

G. P.

Iudge not , and you shall not be iudged , ( Luk. 6.37 . ) Though they shew me all extremitie , yet will I not cease to loue them , and to seeke their good , August .

AT LONDON , Imprinted by Felix Kyngston , for Edward Whae .

TO THE RIGHT HONORAble the Lords Spirituall and Temporall , the Knights , Citizens and Burgesses of the high Court of Parliament .

IT is a remarkeable speech , Right Honorable , that was often vsed by a reuerend and iudicious Prelate of our Church , Doctor Aylmer of happie memorie , sometimes Lord Bishop of London , whom for honor sake I nominate , a man both for wisedome and learning not inferiour vnto 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 disioynt the frame of Ecclesiasticall Policie , and to ouerthrow the whole building , that so happilie was setled by our Fathers , and bequeathed vnto vs . The one sort assault our bulwarkes on the left hand ; and the other on the right . The one , hating to be reformed , endeuour by all vile and exorbitant meanes to reenter , from whence they haue bin disseised , and to retaine still their Idolatrie ; the other , imitating forreine Noueltie , vpon extremity of hatred towards the Church of Rome , doe striue to be as vnlike like the Papacie as is possible , disdaining euen the Apostolicall practise and discipline of the Primitiue Church , lest they should seeme 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 ouer-shooting . Finally , the one being the very plague and bane , and the other the disgrace and shame of Reformation .

Incredible haue bin the practises of both sorts , for the aduantaging and aduancing either of them their owne part . The former , like a cruell Tygre , or sauage Beare , haue not ceased from continuall plotting of bloodie designements , to accomplish their mischieuous intendment : and the later , like a wily Foxe , creeping into the bosome of their fauourers , vnder pretense of farther reformation , haue laboured to raise iealousie and suspition against the Kings sacred Maiestie , and the reuerend Gouernours of our Church , wherby , setting all States by the eares , they might the more easily bring in their deformed Discipline , and anarchicall ataxie . But the more the waues and billowes beate against the rock , the more are they broken , and turne into a vaine foame or froath , and yet the rocke neuer the weaker : so the more the malice of our Aduersaries , on both sides , rageth against vs , our rocke is impregnable , hurt themselues they may , but cannot harme vs .

To speake no more in this place of the former sort , against the trayterous and rebellious furie of whom , your Honors haue giuen the Church of God good hope of rest , by the iust lawes that were enacted against them , at your last Session of Parliament , to the perpetuall eternizing of your worthie names among al posteritie . I am now enforced once againe , euen before the barre of your most iudicious Court , to maintaine the iust and holy quarrel of our Mother-Church , against the restlesse malice , and importunate cauils of her owne superstitious and turbulent Children , our factious Brethren .

It may please your graue Wisdomes therefore to call to mind , that at the last Session , there was a Supplicatorie Pamphlet directed vnto your H H. by the Apists , ( that I may so tearme them with that worthy Bishop ) of the concision , to prouoke you , either to become Suiters and Suppliants vnto his excellent Maiestie in behalfe of their Cause , or else to determine of it your selues : wherein also the Auctor ( presuming belike he could neuer be discouered , being a Cimmerian brood ) both vndutifully , and vntruly accused the Christian Magistrates , and the reuerend Prelats of our Church , of rigorous and cruel dealing , and so mainely cried out , as if the Gospell of Christ Iesus were banished out of this kingdome , Gods worship prophanely adulterated , and our whole Ministerie strangely corrupted , to the eternal destruction of many thousand soules . Against which libell containing so manifest sycophancie and palpable vntruths , I haue opposed an equall ( I hope ) and iust Consideration , dedicated in like manner euen vnto your most wise and graue Assemblie . But behold , as there is nothing so sincerely spoken , but some cauilling witte or other , will be ready to carpe at : so hath there stept vp another bird of the same Cimmerian nest ( as he would seeme to be ) an abettor and auoucher of that most slanderous libel , who hath vndertaken the Defence thereof against the Consideration ; hauing indeed worse prouided 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 conceiueth not to be of his owne priuate straine and spirit , throughout the whole course of his Defence , producing euery man at his pleasure , vpon the theatre of enuious diffammation , notwithstanding he would seeme to appeare vnder the cloake and title of a Milde and iust Defender ; yet he neuer ceaseth , traducing the right hand of holy Iustice , armed of GOD with a punishing power against all euill doers , and namely against schismaticall procurers , and factious frequenters of priuate conuenticles and vnlawfull assemblies : and complaining of great extremities with tragicall speeches , as if the like rigour had neuer been heard of in the world that they suffer , only ( as he saith ) for their conscience sake forsooth , which cannot conforme it selfe vnto the auncient Discipline , and approued Ceremonies of our Church : Both in the Epistle Dedicatorie of the Milde Defence and also pag 30.40 , 58. &c. yea , and malepertly slandering the Christian Assemblie of Parliament , to be a partie with them , to fauour their factious schisme , and to haue intermedled and dealt for them alreadie , therby laying himselfe open to the iust reproofe and condemnation of all Readers . For what English man will not now condemne both these Sycophants , for false witnesses against the Church of God , the Christian Magistrates , and all the noble States of this kingdome , when they shal reade or heare them in so many things , to be so fouly diffamed , contrarie to the knowledge of all the land .

Against this infamous rhapsodie therfore , I haue once againe presumed by your Honourable leaue and fauour to stand in the gap , and penned this insuing Reioynder , not in mine owne defence , for I freely forgiue them , and winke at all such indignities and disgraces as are offered me in particular ; but lest I should seeme to forsake so holie and iust a quarrell , in maintaining , to my weake abilitie , the Glorie of GOD , in the necessarie defence of his Church and the honour of our reuerend Bishops in their most lawfull , equall and moderate proceedings , against the schismaticall disturbers both of Church and Common-wealth . All which I willingly submit vnto the iudicious censure , as of all indifferent Readers in generall , so of your HH. in particular , who , I hope , will be satisfied better with that which may bee rather sure for defence , than faire for shew ; both for the graue Wisedome GOD hath endued you with , and for the accustomed fauour you are wont to shew , to all such as to their power doe endeuour faithfully to serue the Lord .

And now because it lieth in your power , to stay these false and slanderous exclamations , and to put a finall end to all quarrels amongst Brethren , by enacting some iust and straight LAW , for punishing the wilfull and obstinate Superstition of the factious Schismatique , as your Honours haue alreadie worthily done against the idolatrous Recusant : may it please your Wisedomes to consider that the benefit thereof , through the blessing of God , must needes be inestimable , both to the present state of the Church , in composing our home-Controuersies , and recouering those our poore Brethren , who now ( alas ! ) are enstranged and alienated from vs , that there may bee but one flocke and one folde , as there is but one Shepheard Christ IESVS : and also to all posteritie , who hauing the holy Doctrine and Sacraments of Christ vniformely taught , and deliuered according to the truth of the Gospell , as an inestimable treasure , left and committed vnto their trust , to be deliuered ouer from age to age to the end of the world , should haue infinite cause to glorifie and praise God , for so vnspeakeable a benefit , and reuerently to keepe with all honour the famous names of their so Christian and noble progenitors and predecessors in euerlasting memorie .

Which so honourable an ACT , for the seruice of GOD and infinite commoditie of the Church , though I bee not worthie vpon my knees to make any such motion vnto your Wisedomes yet apprehending the benefit thereof to be such as I haue declared , with your gracious fauours , as kneeling before the barre of your most noble Court , in all humilitie and reuerence , I most humbly beseech your Honours for the zeale you beare to God and to his onely Sonne Christ Iesus ; for the loue you haue to the faith and doctrine of the Gospell ; for the pitie you must needs haue to behold the contentions and ruptures of our Church ; and finally for the happie example and direction , not only of your own noble children , and childrens children , but of all the posteritie of Christendome , to whom the knowledge hereof may happely come ; that it would please your Wisedomes to be the Honourable meanes vnder his excellent Maiestie , who ( I know ) cannot but Royally assent to what you shall decree herein , to vndertake so Christian and famous an enterprise , and to see so worthy an ACT performed , to the great Glorie of almightie GOD , and the perpetuall settlement and quietnes of our most flourishing Church and kingdome . Which worke of immortall fame to all posteritie , if your Honours shall effect , the Church of God shall pray for you and blesse you , and the Lord IESVS shall abundantly reward you for it . Thus , leauing this most humble Suite , not of one , though offered by my vnworthie hand , nor of a few , but of the whole CHVRCH of Christ vnto your Honors godly Wisedomes , and the same vnto the happie direction of Gods holy Spirit ; I come now to ioyne with my Antagonist .

A REIOYNDER VNTO THE MILD DEFENCE , Justifying the Consideration of the silenced Ministers Suplication to the Parliament .

THe maine Proposition of this Defence , The Defenders Proposition . tendeth to the vindicating and clearing of the Arguments of the silenced Ministers , in their Supplication vnto the high Court of Parliament , against the iust exceptions taken against them in the Consideration thereof . But how wel the Defender quitteth himself , and iustifieth his Cause against all exceptions , shall ( God willing ) be manifest in the sequele .

The Title of the Supplication . Certaine Arguments to prouoke the present high Court of Parliament to zeale , for the Ministers now silenced . Supplication .

ANSWERE .

The exception here generally taken in the Consideration , was that all these XIIX . Reasons vrged by the Suppliants , were

Common Arguments ( excepting one or two ) Answere . and might be vrged for Poperie , That the Suppliants Arguments are Common Arguments . or for any other Heresie whatsoeuer , which the learned know to be an intolerable fault in a Scholler , and were a sufficient answere vnto them all , &c.

The Defender replieth , that they are not Common Arguments : Replie . Are Popish , or other hereticall Priests ( saith he ) Ministers of Christ , in grace and fauour with him ? Do the Angels so long after and reioyce in their Ministerie , as in ours ? Do they as truly interprete the mysteries of God to eternall life , as Ioseph interpreted dreames for this life ? The like may be said of the other Arguments .

But the question is not , Reioynder . what either these , or they of the Defenders faction , are indeed : but what euery one of them esteemeth and taketh himselfe to be . There is not one of these named by the Defender , but will affirme , that he is the Minister of Christ , in grace and fauour with him , that the Angels long after , and reioyce in their Ministerie , that they truly interprete the mysteries of God to eternall life , and so of the rest , as bodlly and as confidently , as any of the Refractarie Ministers will . Wherefore , if all these will infill in , and produce the very same Arguments , for confirmation of their heresie , and to procure grace and fauor vnto their partie , as well as the Suppliants do : how is it , that they may not be termed , Common Arguments ?

The Defenders fallacie in his impertinent instances , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; for he changeth the state of the Question . Wherefore the Defenders Epiphoneme , which heere he hath vauntingly and triumphantly inserted , may be returned into his owne bosome ; This beginning sheweth , what we are to looke for in the rest of the Defence .

I. ARGVMENT .

The Ministers supplicated for , Supplicat . are the Ministers of Christ , sent by God , and in grace and fauour with God . Not to speake for them , is to spare speech for God himselfe , for Christ Iesus , and for the euerlasting saluation of many thousand Soules .

Ergo , The honorable and high Court of Parliament ought to intercede with his Maiestie for them .

ANSWERE .

I. To the Antecedent .

WE willingly grant that the Refractary Ministers are indeed the Ministers of Christ in the ministration of his Gospell , Answere . that they are brought in question : and we hope also , that they are sent by GOD , and in grace and fauour with GOD . Yet must they remember , that their Sanctification being in part , they haue but their measure of gifts and graces : for our knowledge is but in part , as the Apostle testifieth ; and therefore that they may be ignorant and ouerseene in some things , wherein they ought not to flatter themselues , but by all meanes labour to come to vnderstanding , that they may attaine vnto the knowledge of the truth .

The Defender replieth . Heere is a mnaifest contrarietie . Replie . He that is refractarie , cannot be such a Minister of Christ . He that is in grace and fauour with God , Reioynder . In what sense the refractarie Ministers may be good Men. ought not to be disgraced and molested by men .

But I wonder the Defender is so Eagle-sighted , that he can spie a contrarietie , where there is none at all . He that is Refractarie , cannot be such a Minister of Christ . Well . Neither do I say that he is such , as he is Refractarie , but in the ministration of the Gospell , which words the Defender hath purposely , if not maliciously , omitted in my answere , lest his cunning might haue bin espied at the first blush . Aaron was the Priest of almighty God , in grace and fauour with him ; but not in that he made the golden Calfe , ( Exod. 32.4 . ) Peter was the Apostle of Iesus Christ , in grace and fauour with him ; but not as he went not the right way to the truth of the Gospell , ( Galat. 2.14 . ) So the refractarie Ministers may be the Ministers of Iesus Christ , and in grace and fauor with him , but not as they erre , or are schismaticall or Refractarie . Where is the contrarietie ? Ad populum phaleras : the Defender disputeth not ad idem . His error is two-fold , 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

But , he that is in grace and fauour 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 fauour with God : which must be so restrained . Otherwise the Defender must needs plead for immunitie and freedome for any transgressor and disturber of ciuil society , to do what he listeth , vncontrouled by the Magistrate ; or deny that any such is in grace and fauour with God , which I thinke he will not doe . The Errour , is the same with the former .

II.

It is true also , Answere . that not to speake and take paines for the Ministers of the Gospell , for such things as properly belong vnto their Ministerie , or are requisite vnto the performance thereof , is to spare speech for GOD , and for Iesus Christ , according vnto the places quoted in the Argument , and also to hinder the saluation of Gods people .

Here the Defender , Reply and Reioynder . as if he had lost himselfe in some inextricable labyrinth , idly discourseth of the tearmes , proper and necessarie , and saith that I confound both , which any man , though but of meane capacitie , may easily see I doe not : adding moreouer , Note , the Defenders absurd Position . that the Libertie of preaching doth not properly belong to the ministerie of the Gospell ; as if it were lawfull for Coblers and Tinkers to preach the Gospell , 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 intreate in their behalfe , Answere . for matters which had necessarily concerned the Gospell of Christ , or their Ministerie thereof , or the Saluation of many thousand-Soules , then had your Honorable Assemblie some reason to mediate for them : But seeing it is but only to free them from the Crosse and Surplice , and such other laudable Ceremonies of the Church , commanded for order and decencie sake , which may well stand with the puritie of the Gospel , seeing The kingdome of heauen stands not in meate and drinke , &c. Then haue these importunate Suppliants greater reason to beare that burden in the diligent applying their vocation and calling , then to trouble your Wisdomes with such perie and small matters .

The Defender omitting the weight of Reason in this answere to the Consequence , Reply . snarleth onely at certaine words and phrases ; replying , 1. If Crosse and Surplice bee lawdable Ceremonies , then when or where the Sacraments are celebrated without them , there wanteth some lawdable ceremonies . This is absurd and impious . What would further follow hereof , I neede not to write .

This is neither absurd , nor impious , Reioynder . neither can the Defender shew the least inconuenience that followeth hereof : for there is no doubt , but the Sacraments may bee administred without either these , or diuers other lawdable ceremonies , and yet no sinne committed , neither in the omission , nor in the vse 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 affirme , I will insist onely , for example sake , in the ceremonies of the Lords Supper . And because haply he doth not know ( so grosse his ignorance seemes to bee throughout this whole Defence ) what the learned meane by Ceremonies of the Lords Supper , it may please him to vnderstand , that therby they meane all the whole externall action of that Sacrament , namely whatsoeuer is the obiect , either of the eies , of the eares , 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. Essentiall , Some be Essentiall ; and some Accidentall . The Essentiall Ceremonies are these ; that Christ had , 1. his Disciples gathered together , 2. a fit table , 3. true bread , 4. naturall wine , 5. that he gaue thankes , 6. brake the bread , 7. distributed it , 8. declared the vse thereof , 9. that his Disciples tooke , ate , and drunke , 10. and so declared the Lords death . These Ceremonies are so proper and necessarie vnto the Lords Supper , that without them , a man could not communicate rightly according vnto the institution , commandement and example of Christ .

The Accidentall Ceremonies , 2. Accidentall . are that Christ celebrated his Supper , 1. in the euening , 2. in a chamber prepared , 3. after meate , 4. together with his twelue Disciples , 5. sitting at the table , 6. with vnleauened bread , 7. so apparelled , &c. NW . These Ceremonies doe not properly and necessarily belong vnto the action of the Supper , because they do not signifie any mysterie , neither did Christ say , Doe this , after meate , or with such a number of communicants , or sitting , or so apparelled , &c. Wherefore herein euery man ought to follow the determination and practise of that Church wherein he liueth : otherwise none but Ministers ought to participate this Sacrament ; and where should we finde the same chamber prepared ? the same table ? the same cloath ? the same dishes , &c. And who should be Christ ? who Iudas the traytor ? who Iohn that leaned on Christs 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 kingdome of heauen stands not in meate and drinke , the Defender replies , The kingdome of heauen consisteth as well in the ABVSE of outward things as of other matters .

Good Lord ! Reioynder . What is become of the Defenders reason and sense ? Did euer any man heare the like horrible speech vttered by a man of common sense , Another Position of the Defenders . much lesse by a Diuine ; The kingdome of heauen consisteth IN THE ABVSE of outward things ! I professe ingenuously , I cannot imagine what he would say , he speaketh so absurdly and grosly , yea so blasphemously : for I am sure , this proposition is truer in Diuinitie , The kingdome of HELL consisteth in the abuse of outward things . O me , that it was my hard hap , to haue such an ignorant senselesse man , to become my antagonist ! What ? had not the refractarie Ministers one Scholler amongst them , to defend their cause ? Why then haue they made choice of this man to doe it , who in true Theologie knowes not his right hand from his left ? The Errour is a monstrous and blasphemous 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Theologia .

II. ARGVMENT

The Ministerie of the Gospel is not only for earthly men , Supplicat . but also for heauenly Angels . To speake for the Ministerie and Ministers thereof , is to speake 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 shal prouoke both the Lord himselfe , and also the whole host and armie of heauen against them .

ANSWERE .

THe Defender , disdaining to follow the resolution which I had made of this Argument , and vnderstanding not his Auctor , thus inspidely and vnfitly gathereth the Reason . By the Ministerie of the Gospell , the Angels of heauen receaue diuine reuelation to their farther ioy . Ergo. To speake for the Ministerie and Ministers of the Gospell , is to speake 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 inforce them , to speake for the schismaticall Ministers ? or are the Angels so distressed , that they need intercessors ? But I answere , as in the Consideration .

I. To the Antecedent .

That the Ministers of the Gospell is for Angels , Answere . is an ambiguous and perplexed speech , and sauours of a Paradoxe . For how will the Suppliants vnderstand this saying ? Is the Ministerie of the Gospell , so ordained for Angels , that they should bee Ministers thereof ? Vnpossible . Is the Ministerie ordained to conuert them , and to preach repentance vnto them ? Absurd . Seeing they neuer sinned . Or is it because thereby they might learne and know the Wisdome of God ? But so doe they also by all other the creatures and actions of God .

The Defender replieth : No paradoxe 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 Wisedome of God by the Gospell , may as well be opposed to mens knowledge of the Wisedome of God by his word : for they are also taught the Wisedome of God by his creatures and workes .

But I neuer denied , Reioynder . that the Angels vnderstood the Wisedome of God by the preaching of the Gospell , as appeareth manifestly by my words ; wherefore vaine and idle is this needlesse defence . Yet the Defender at last , leauing his Auctor lying flat vpon his backe in the plaine field , to shift for himselfe , saith , The further meaning of this argument , in any speciall manner differing from other , I leaue to the Auctor himselfe : who is able , no doubt , to defend his meaning , or to yeeld better reason to the contrarie . To the contrarie of what ? to the contrarie , that the Auctor cannot defend himselfe ? I know not what the Defender should meane by these last words , to the contrarie : but whatsoeuer his meaning be , he confesseth plainly , that he is not able to defend the Auctor of the Supplication , and so leaueth him to our mercie .

II.

What can this make for the Suppliants ? Answere . The Controuersie betweene them and vs , is not concerning the Ministerie of the Gospell , but touching a few petie accidentall circumstances : for which , if any man forsake the necessarie function of his Ministerie and calling , he hath the more to answere for .

The Defender , Reply . faining that this second answere hath receiued sufficient satisfaction alreadie ; ( but where ? ) addeth . Whereas he chargeth vs , to forsake our Ministerie for a few petie accidentall circumstances , therein he discouereth the nakednes of the Prelates , in inflicting so materiall and substantiall punishment , for so few petie accidentall circumstances . For iustice requireth a proportion betwixt the offence and the punishment . But we acknowledge no offence .

Very well . They acknowledge no offence . Therfore , Reioynder . they doe not offend . A found consequence , I warrant you . As touching the Prelats , I answer , that in inflicting the punishment he speaketh of , they doe but their dutie , by executing the lawes vpon offenders , in obedience towards the superiour Magistrate , for the peace and quietnes of the Church : and let all the World iudge , whether it be more meet & fit , that these self-conceited refractaries should dutifully conforme themselues , or that the Magistrate , to satisfie their wrangling and restlesse humour , should dissolue the whole frame of so well setled gouernment .

III.

Euery man is bound to promote the Ministerie of the Gospell to his power , Answere . and also to helpe and further a Minister thereof , as he is a Minister , not as he is in error , or caried away with faction .

The Defenders replie is , Reply . In his third answere , he proclaimeth againe , but proueth not our error and faction . If we erre , or be factious , let vs in that respect be punished ( so notwithstanding that the people be not punished with vs ) and let vs be holpen , as we are Ministers .

I haue proued so much as the Defender desires alreadie at large , Reioynder . in my booke De Adiaphoris , neither was I in the Consideration to make any idle digressions , but to keepe my selfe strictly to the point and question in controuersie there handled . The refractarie Ministers are punished , only as they are in error , and factious , as euery man knoweth , and haue as much fauour 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 prouided for , without their helpe , seeing they doe so vndutifully forsake them .

II. To the Consequence .

It doth not follow , Answere . that because the wise and iudicious assemblie of Parliament iustly refuse to intermeddle in the quarell of Schismaticall Ministers , farther then to admonish them to desist from their singularity and turbulent dealing , that therfore they shall prouoke the Lord of Hostes , and all the Angels and Saints in heauen against them . But rather it followeth on the contrarie .

II.

If that Honorable Court should take part with Schismatikes , and intercede for them , to detaine both them and the people still in faction and error , then certainly they should prouoke the wrath of God , and the whole Host of heauen against them , Psal. 50.17.18 . &c.

What saith the Defender to this ? Replie . I reason from your owne words against you . The wise and iudicious Parliament will not intermedle in the quarrell of Schismaticall Ministers , further than to admonish them to desist from their singularitie . But the Parliament hath further intermedled for vs . Ergo , We are not Schismaticall .

I answere . To let passe the forme of this Syllogisme ; Reioynder . the Assumption is a foule and slanderous imputation malepertly and vniustly laid vpon the high Court of Parliament : The Defender slandereth the honorable Parliament . most impudently charging and challenging that honorable Assemblie , not onely to fauour their seditious faction , but also , as a partie in their schisme , to haue intermedled and dealt in their behalfe , contrarie to the knowledge of the whole kingdome . For what hath the Parliament done ? what haue they spoken for them ? where is their decree and statute ? Are two or three , the whole Parliament ? What reward the Defender deserueth for this bold slander against the Parliament house , I leaue to their wise consideration and censure , whom it concerneth and more neerely toucheth . His error is , Crimen falsi .

III. ARGVMENT .

It is a sinne not to recompense a good turne receiued .

Ergo , The refractarie Ministers are to be regarded and spoken for .

ANSWERE .

IT is true : Answere . good deeds must be rewarded , specially the Ministers faithfull labours . The Apostle saith ( 1. Cor. 9.11 . ) If we haue sowen vnto you spirituall things , is it a great thing &c.

II.

But in that the refractarie Ministers haue looked backe , and withdrawne their hands from the plough ( Luk. 9.62 . ) making a manifest Schisme , and disturbing the peace of the Church , this deserueth no recompense .

Here the Defender bestirreth himselfe , Reply . and produceth all his forces , Whether the refractarie Ministers be Schismatiques to prooue that the refractarie Ministers are not Schismatiques . I say first of all ( saith he ) that this accusation of vs to be Schismatiques , is a most beggerly begging of the Question , most vniust , vntrue and vncharitable , neuer yet proued , neither able to be proued ; vntill they proue the matters in controuersie , to be meerely indifferent to such vses , as whereto they are imploide and vrged by them , yea good and laudable ceremonies , matters of decencie and order in the Church : yea that wee also refuse to conforme our selues vnto them , more of stomacke , than of conscience .

Two things the Defender saith must be performed by vs , The Defenders first Reason , that the Ministers are not Schismatiques , ouerthrowne . before the refractarie Ministers will acknowledge themselues to be Schismatiques ; 1. That we proue the matters in controuersie to be indifferent . 2. That we euince them , to refuse conformitie rather of stomacke , then of conscience . Touching the first , we haue already in diuers Bookes and Treatises purposely written to that end , more then sufficiently proued the things in controuersie , to be meerely indifferent , both in their owne nature , and to such vses as the Church allotteth and appointeth them . And for the Second , I know not well what the Defender meaneth thereby . What ? shall a thiefe be a thiefe , notwithstanding that to steale be not against his conscience ? shal an heretique be an heretique , albeit he thinketh he holdeth nothing but truth ? and must not a Schismatique be a Schismatique , vnlesse he be conuinced to sinne against his owne conscience ? Note , the Defenders absurditie . What Schismatique will euer confesse , that he is such euen against his conscience ? By this meanes no man shall euer be conuinced to be a Schismatique . But we know , that obstinate contumacie against the Church in things lawfull , is a schisme , whatsoeuer a mans conscience be . Consciences are of two sorts . 1. Too large . 2. Too strict . Consciences are of diuers and sundrie sorts ; there is one Conscience that is too large and prophane ; and another Conscience too strict and superstitious ; a Popish Conscience ; and a Precise Conscience , I meane in the extreame . So then the first part of this Argument being abundantly proued by vs ; and the second being atheologicall and ridiculous , what remaineth but that the Defender labour the refractarie Ministers , to acknowledge their ouersight , and to yeeld to conformitie .

The Defenders second Reason , Reply . to proue that the refractarie Ministers are not Schismatiques , is this . There is nothing heere obiected against vs , wherwith our ancients and betters haue not been charged in former times . Eliah was charged with troubling Israel . Michaiah might haue been charged with singularitie and Schisme , for dissenting from the 400. Prophets . Ieremie was accused by the Priests and Prophets , to haue spoken against the State of the Citie . Amos was charged with conspiracie against the King . The enemies of Daniel framed the like accusation against him to Darius . Our Sauiour himselfe was blasphemed by the name of a seducer and deceiuer . Paul was accused , that he taught against the Law and the Temple . Such also haue been the accusation of all Martyrs by the common Aduersaries the Paptsts . And such are the Prelats accusations against vs .

I answere . Reioynder . The Defenders 2. Reason ouerthrowne . As for Michaiah , because the false Prophets did not accuse him of singularitie and schisme , the Defender becomes their Aduocate , and doth as much for them : by what right , let himselfe looke to it . But who will not detest the impudencie of the Defender , in that he dareth equall the refractarie Ministers case , with the condition of the Prophets and Apostles , of the blessed Martyrs , yea of CHRIST himselfe ? But , not to particularize , I answere , in generall . The difference betweene the examples alleadged and their case , is very great , & easie to be discerned . 1. Those holy men did nothing contrarie to their vocation ; these do . 2. They taught nothing but the truth of God , necessarie to be receiued ; these teach their owne fancies . 3. They neuer oppugned the lawfull auctoritie of the Magistrate in Ecclesiasticall causes , and Things indifferent ; these do . 4. They were vniustly accused by the false Church for doing their office and dutie ; these are iustly taxed by the true Church ( as themselues cannot deny ) for hatefull schisme and faction . 5. The Error is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

His third Reason , Reply . is : Do we varie from the sincere doctrine of the Scriptures ? Nay , rather many of them doe much more swarue from the same ; touching generall grace , and the death of Christ for euery particular person ; against particular election and reprobation ; for Images in Churches for deuotion ; touching the manner of Christs presence in the Eucharist ; that the Pope is not the Antichrist , whereby they hinder the zeale of Christian Princes from executing that against him in generall , and against his members in particular , which the Word partly foretelleth , and partly commandeth to he done ; concerning the necessitie of Baptisme ; touching auricular confession ; for ignorance in the people . Who can lay any such points to vs , or to any of vs ?

I answere , Reioynder . 1. The Defenders report of our doctrine , is vtterly vntrne : The Defender slandereth our Church for false Doctrine . for we derest and abhorre euen all and euery of the particular points , he saith we teach . Wherefore let him either iustifie these things to be true , out of the Confession of the faith of our Church ( which he ought to do , if he challenge vs for Doctrine ) or by any writer of ours of credit in the Church : or let him feare without repentance and satisfaction for it by confessing his ignorance , and malice in thus slandering the Church of God , the iust condemnation of Lyers and false witnesses , whose portion is with hypocrites . 2. His Argument is this , The Defenders 3. Reason ouerthrowne . The refractarie Ministers do not varie from the sincere doctrine of the Scriptures . Ergo , They are not Schismatiques . To let the Antecedent passe ; for I haue not obserued , that any of them erre in any fundamentall or materiall point of doctrine ( which we thanke God for , praying farther for their preseruation vnto the end , in the vnity of faith with vs ) albeit I know that many amongst them haue their particular fancies in some smaler points : I deny the Consequence ; for a man may be a Schismatique , and yet hold the entire and sound profession of the sauing truth of God , as shall be manifest presently . The Eiror is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Defender seemes not to vnderstand what Schisme is . His returning of the Schisme vpon vs , is ridiculous , and not worthy the answering : for Schisme is a contumacie or separation of the paits from the whole , not of the whole from the parts .

The fourth Reason is , Reply . Haue wee made any departure from the Church ? We are depriued of our Ministerie , and so thrust out of our liuings perforce against our willes , as any man leaueth that which is vielently taken away : but though wee be thus put from our Ministerie and liuings by our Prelats , yet doe we not for sake the communion of the Church .

The argument is briefly thus : Reioynder . The Defenders 4. Reason ouerthrowne . Schismatiques of two sorts . 1. Separatists . 2. Factious men . The refractarie Ministers haue not for saken the Communion of the Church of England . Ergo , They are not Schismatiques . I answere , Schismatiques are of two sorts ; 1. Such as separate themselues from the Church ; and that either from the whole Catholique , or from any particular Church . 2. Such as raise contentions and stirre vp factions in the Church , and are contumacious and disobedient towards their Gouernours : Of which sort are the refractarie Ministers . Touching that the Defender saith , they leaue their charge , as a man leaueth that which is violently taken away from him : that doth not extenuate their fault any whit , seeing they by their obstinate superstition , disable themselues from doing that good in their places , which they ought to doe ; and so disturbe the peace of the Church , that for preseruation of vnitie , the Magistrate is compelled to thrust them out of their places .

The fifth Reason , Reply . is : Haue wee loitered in the worke of the Ministery ? haue we heaped benefice vpon benefice ? haue we eaten and drunke , and beaten our fellow-seruants ? haue we sought our owne , and not that which is Iesus Christs ? haue wee made our bellies our God ? haue we minded earthly things ? Whereas the word Schisme in the Greeke language signifieth a renting ; and the word Sedition in the Latine , signifieth seorsim ire , to goe aside , or a going aside ; we haue proued that in these significations , we cannot be charged with Schisme .

I answere . Reioynder . The Defen . ders 5. Reason ouerthrowne . This Reason is parallel vnto the next going before . I marueile the Defender braggeth of the refractaries diligence in their Ministerie , seeing they wilfully abandon their calling . If at any time they haue been diligent , I would God they had not looked backe , but continued their diligence still . As for pluralitie of benefices ; what difference is there , between heaping one benefice vpon another , and one benefit vpon another ? their gifts and beneuolences are not vnknowne . Is not reuiling and slandering their fellow-seruants , to beate them ? Doe they not wilfully refuse their charge , because they may not be tolerated in their superstition and faction ? Doe they not refraine to labour in Gods seruice , to serue their owne appetites and affections ? and yet , Ignorance of the Defender . loe , they minde no earthly things ! And for the Defenders philosophie , touching Schisme and Sedition , t is no marueile ( the rest of his booke being sutable vnto this ) he is ignorant , that Sedition is that in the Common-wealth , which Schisme is in the Church ; for he consounds both .

The sixt and last Reason , is : Reply . All Schismatiques are abomination to the Lord . The Ministers pleaded for are not abomination to the Lord , but in grace and fauour with him . Ergo , The Ministers pleaded for , are no Schismatiques . The Proposition is Salomons . The Assumption is the Answerers .

I answere , 1. The Proposition is true , with this restraint , Reioynder . The Defenders 6. Reason ouerthrowne . to wit , as they be Schismatiques : otherwise ( questionlesse ) diuers elect and holy Children of God , by reason of the infirmitie of their nature , may fall , aswell into the sinne of Schisme , as vnto any other sinne , except that against the holy Ghost . 2. The Assumption may be vnderstood two waies ; 1. The Ministers are not abomination to the Lord , to wit , as they be Ministers of the Gospell , or holy men , which is the sense that I granted it in ; and so it is true : but then the middle tearme is not spoken ad idem with the Proposition , for there are foure tearmes ( as the Schoole speakes ) in the Syllogisme , contrarie to the law of true reasoning , and so concludeth nothing . 2. It may be vnderstood thus , The Ministers are not abomination to the Lord , to wit , as they be schismaticall and factious , which is the sense of the Proposition , neuer granted by me ; and so the Assumption is vtterly false : for the Ministers , as they are schismaticall , sinne ; and so are an abomination to the Lord . The Error , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Hauing refuted the Defenders Reasons , That the refractarie Ministers are properlie Schismatiques whereby he laboured to cleere the refractarie Ministers from the iust imputation of Schisme , I thinke it not impertinent ( seeing the Defender hath referred this point to bee here discussed ) to speake something of SCHISME , and to make it plaine and euident vnto all men , that the refractarie Ministers are indeed and properly SCHISMATIQVES ; which wee will ( God willing ) irrefutably euince out of the true definition and nature of Schisme : and the rather , to stop their mouthes , that hereafter , when wee shall tearme them ( as they are indeed ) Schismatiques , they may not except , that wee begge the Question .

ΣΧΙΣΜΑ Schisme , Of SCHISME . is properly a renting , diuiding , or cutting in sunder of a solide bodie , such as is the cleauing of wood , which diuideth and separateth the vnited parts of the same .

This word is metaphorically retained in the Church , and vsed by Diuines , to signifie such as raise contentions and disquietnes in the Church , or separate themselues from the same , or institute or frequent priuate conuenticles and assemblies .

Schisme therefore is a wilfull breaking of the vnity of the Church , Schisme defined . either by separation from the same , or by raysing contention within it , or by refusing to submit and yeeld obedience to the lawfull Pastors and Guides thereof .

Thus the Corinthians were Schismatiques , in that they diuided themselues into factions , and caused dislentions in the Church , whereby the societie of the faithfull was disturbed and diuided into sundrie partiall Sects , the one holding of Apollos , the other of Paul , and the third of Cephas , 1. Cor. 1.10.11.12 . 1. Cor. 3.3.4 .

Yea in Rites and Ceremonies they dissented one from another , and auoyded one anothers communion , as damnable . 1. Cor. 11.16.17.18 .

And the Defender confesseth , that he that rayseth vp dissention among Brethren , is a Schismatique , though he doth not separate himselfe from the Church . Milde Def. pag. 48.

As for Separation , Separation two-fold . it is two-fold : for a Man may separate himselfe , either absolutely from the whole Militant Church , being caried away with error of mind ; and such is not in the Church . Or , by reason of some infirmitie , or perturbation of mind , because of offences , he may separate himselfe from this or that particular Church : Such may be of the Church , seeing he is but rent from this or that member , not from the whole body .

It is one thing to be cut off from the Body , NW . and another thing to be cut from a Member of the body . He that is cut from the Body , hath nothing common with the body . He that is cut from a Member , may be , both formally by the Spirit , and also materially by touch and cohesion of some other member , ioyned to the body . Now euery particular Church , is a member of that Catholique body .

Also , Vnitie considered two waies . the Vnitie of the Church may be considered two waies : for either it is Internall and formall by the Spirit of Christ , in faith ; or it is Externall and materiall , in the prosession , exercises and signes of faith . The former may really consist without the later ; but not contrariwise , the later without the former . For a Schismatique may breake the externall Vnion , without breaking the Internall .

Neither do I speake this , N. any way to excenuate the crime of this kind of Schisme : for certainly euen this is a most pernicious Sinne ; because such a Schismatique , as much as in him lieth , destroyeth both himselfe and the whole Church also .

Which that we may the better vnderstand , we must call to minde the Philosophers distinction of the WHOLE , WHOLE two-fold . which is of two sorts . There is one WHOLE , euerie part whereof is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , alike or of the same kind ; as earth , water , blood , salt , milke , &c. If diuision be made of any of these , the powers of the whole do after a sort perish : for by that separation and plucking in sunder , it is much weakened ; yet in the parts the nature of the whole is preserued ; for euery part of earth is earth , of water water , &c. There is another WHOLE , euery part whereof is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of vnlike or diuers kind ; Such be all liuing creatures and plants , made of diuers members and parts . If a man diuide these , then neither the Whole , nor the parts can remaine . A man being drawen asunder into parts , ceaseth to be a man .

Now the Church , NW . being a bodie composed of diuers parts , when it is diuided , both it selfe after a sort is ruined , and the parts thereof being distracted doe perish .

Schisme is two-fold , Pure ; or Mixedwith Heresie . Schisme twofold . 1. Pure .

Pure Schisme , is that whereby the Vnitie of the Church is broken , either by separation , or other contumacie ; notwithstanding that such retaine an intire profession of the truth of God . 2. Mixed with Heresie .

Schisme mixed with Heresie , is that wherein together with the departure or contumacie , there is ioyned some error in matters of faith . Which likely happeneth in the end of all Schismes ; euery one being desirous to iustifie his disobedience and contumacie , or departure from the rest of Gods people .

Schisme differeth from Heresie . The difference betweene Schisme and Heresie .

1 Because Heresie holdeth some false point of doctrine : Schisme breaketh societie to defend it .

2 Heresie ouerthroweth the sinceritie of faith : Schisme hurteth the bond of peace .

3 Heresie in the beginning thereof holdeth some peruerse opinion : Schisme in the end bringeth foorth Heresie .

4 Schisme is as it were the generall kinde : Heresie the speciall kinde . For euery Heresie is a Schisme ; but not contrariwise , euery Schisme an Heresie .

5 Schisme is a certaine disposition : Heresie an indurate habite .

6 Heresie may bee kept secret a long time : Schisme is presently discouered .

Againe , Schisme may be , 1. In Externall things . 2. In prosession . Schisme is either in Externall things , as in the choice of Bishops , or other Gouernours and Pastors of the Church . Or in the Profession of life , as the diuers orders of Monkes and Friers , wherein euery Sect followeth a diuers rule or way to attaine eternall life , condemning all other different from it . 3. In Ceremonies , 4. Jn phrases and words . Or in Rites and ceremonies of religion , as that of the keeping of Easter . Or in Phrases and strife of words , as is that concerning the reall presence among the Reformed Churches , and of Christs Passion and Descent into hell with vs .

Furthermore , NW . Schisme euen from the originall thereof proceedeth from euill . For all good is vnited , not diuided : and GOD , the auctor of all good , is one , simple , without diuision .

Amongst Schismatiques , Some Schismatiques greater sinners , then others . some are greater sinners than other : neither are all induced to bee such , vpon the same grounds and reasons .

For , Some are carried with hatred towards their brethren : with which vice the Donatists seeme to haue been infected in Augustines time .

Others are lead by ambition and desire of rule : Many such schismes haue happened in the Synagogue of Antichrist , at what time there were two , or three , or foure Popes together at once .

Others are carried with blind affection and fauour towards mens persons : such were the Corinthians in the Apostles time ; and such at this day are those fond Preachers that , not caring for truth , labour to please men .

Others follow factions of meere ignorance of the truth , who are the more tolerable , if their ignorance be not wilfull and affected : such were the people in Christs time ( Ioh. 7.12.40.41.42.43 . ) For some said of Christ , He is a good man . Other said , nay , but he deceiueth the people . Some said , Of a truth this is that Prophet . Other said , This is that Christ . And some said , But shall Christ come out of Galile ? &c. So there was ( saith Iohn ) a Schisme among the people .

Others are puffed vp with admiration of their owne vertues , or with a vaine perswasion of their owne holinesse : Such were the Catharists or Puritanes in the daies of Tertullian , who sought for pure assemblies .

Others flie out by reason of discontentments and want of preferments : of which sort we haue too many examples in our daies .

I neede not particularly to applie these things , either vnto the Brownists , who haue separated themselues from vs ; or vnto the refractarie Ministers , who are disobedient vnto their lawful Gouernours amongst vs , and disquiet our Church with Contentions . These grounds , which I haue laid , are so plaine and easie ; that ( I thinke ) there is not any man so simple , but may manifestly discerne how , and in what sense they are , and may be rightly termed Schismatiques .

If it be demanded ; How Schisme may be excused . Whether in any case Schisme may be excused ?

I answere ; It may so , in some speciall cases .

I. Necessitie excuseth Schisme : namely when good men are publikely expelled and banished , and violently put out of their Churches , so that they can haue no place left them , neither among the Teachers , nor among the hearers . As at this day we see whole families and assemblies compelled to flie out of their owne countrie , and to liue in exile for Religion sake .

II. When the sinceritie of faith is so corrupt , that holesome doctrine ( as the Apostle speaketh ) can bee neither taught , nor learned ; the godly may depart . For agreement and vnitie is commendable onely in the truth : if truth be away , wee ought to make no question of agreement and vnitie .

III. When the Sacraments are so corruptly administred , that there is not scarse any step to be seene of Christs institution ; There is no doubt but a man may lawfully separate himselfe from that societie which retaineth not true Doctrine and the lawfull vse of the Sacraments .

But here both the Separatists and the Refractaries step in , Obiections of the Brownists and Refractaries . and labour to defend their Schisme , alleaging ; 1. That we liue not according to our doctrine neither Ministers , nor people . 2. That whereas we abound with wickednesse yet we admit euery one promiscuously vnto the Lords Supper , without further censure or discipline . 3. That we vse Popish ceremonies in the worship of God .

I answere , Answ. generally : These are no iust and sufficient causes , to make a Schisme , as appeareth in that the truth of doctrine and puritie of faith , consist not in these things : which whilest they grant vnto vs , they condemne themselues in that they haue inconsideratly made a schisme from vs without iust cause .

Neither is it any hard matter , to answere all their arguments in particular excepting the first .

Touching the Munisters therefore ; It is most certaine , Of Scandalous Ministers that a faithfull Minitier of Christ ought not onely to know the will of God but also to do thereafter . What Paul spake of the Law , that not the hearers , but the doers thereof should be iustified , ( Rom. 2.13 . ) that Christ speaketh of his Disciples , ( Ioh. 13.17 . ) If you know these things , happie are you if you doe them . But it cannot bee denied but that some Ministers offend this way , which how they will answere before God , let themselues looke vnto . For my owne part , I can say no more of such Ministers , than what Christ saith of the Scribes and Pharisies , ( Mat. 23.2.3 . ) They sit in Moses chaire : All therefore whatsoeuer they bid you obserue , that obserue and doe ; but after their works do not ; for they say and do not . It ought to content vs , that they teach true doctrine ; and that they liue not thereafter , it hurteth not me , for they shall carrie their owne burdens . The doctrine is ours ; the life is theirs : let vs take the doctrine , and leaue the manners . I had rather haue a sincere Preacher of Gods Word , that will declare Christ vnto me purely , rebuke my sinful liuing , comfort me with the sweete promises of the Gospell , shew me how I ought to frame my life according to the will of God , &c. albeit his manners be somewhat corrupt , and dissent from his preaching ; then to haue a wicked Heretique , a pestilent Pharisie , or a superstitious Hypocrite , who outwardly shall pretend a certaine grauitie , and a pure manner of liuing , and yet corrupt the holy Scriptures , leade the people into superstitious errors , slatter the hearers , preach for lucre , mangle the doctrine of Christ , and obscure the way of truth . Of such Christ warneth vs to take heed saying . ( Matth. 7.15 . ) Beware of false Prophets which come to you in sheepes cloathing , but inwardly are rauening wolues . These things our Schismatiques know very well ; but not contented herewith , they vrge ; Such a man was vnworthie to be admitted , and now being in the Ministerie , be ought to be put out ; which I leaue to the Magistrates and such as be in auctoritie to consider of .

As for the People : Of Scandalous People . the Separatists and Refractaries do limite and hedge in the Church too narrowly and straightly . It is very lamentable indeed , that the doctrine of truth is not heard with more fruit ; yet do they offend , who looke for pure assemblies in earth , without spot or blemish . Christ compareth the Gospell vnto a net , that containeth fish and filth : and the Lords field hath in it both good corne and tares ; which yet must not be weeded out , vntill haruest be come . Vainely therefore doe they labour to seeke pure assemblies ; albeit if they would looke into their owne societies , it may be they might finde therein as many Sinners as are in ours . But these men ought to content themselues , as the godly haue euer done , that the wicked being knowne cannot hurt the saithfull ; who either haue no auctoritie to curbe them , or cannot otherwise prouide for publique peace , then by tolerating such . And yet there want not in the meane time publique Lawes and penalties to restraine and bridle such as be notorious offenders .

That which they speake concerning the Communion , Of promiscuous admission to the Communion . is very inconsiderate also and foolish : seeing neither Christ , nor the Apostle Paul , did euer speake any thing at all , concerning the censuring and examining of others ; But command only that euery man should examine himselfe . Christ celebrated his Supper with his weake Disciples , and admitted Iudas to be partaker thereof , as many excellent Diuines do hold . Paul expressely commandeth , that euery man examine himselfe . It is my dutie to looke vnto my selfe , and thine vnto thy selfe , & of euery other vnto himselfe . So that a faithfull Minister seemeth to haue sufficiently discharged his dutie , if he shall diligently admonish the Communicants hereof , and not curiously prie into the secrets of other men . Concerning manifest crimes the Church hath prescribed Lawes of admonition , of Counsell , &c. If any list to communicate contemning these ; I see not how any man may exclued those from the Communion , whom God the Father , and Christ Iesus admit their ghuests : neither doest thou know what God may worke in a Sinner , euen in that very houre . It is not a signe of an ingenuous and charitable mind , to depart because of Sinners , whom Christ inuiteth to come vnto him . The Apostle saith . ( 2. Tim. 2.20 . ) In a great house there are not only vessels of gold and siluer , but also of wood and of earth , &c. we must endeuour , that we may be vessels of gold and siluer : God only is to breake the vessels of earth in pieces .

As touching that we vse Popish Ceremonies in the Worship of GOD , that appeares otherwise , in my booke De Adiaphoris , whereunto I referre the Reader .

Many men moue this Question . Whether Schismatiques may be compelled . Whether Schismatiques ought to be compelled to vnitie ? I answere ; Compulsion seemeth to be hard , specially in such things as ought to be voluntarie . Augustine confesseth , that he was once of mind , that neither Schismatiques , nor Heretiques ought to bee compelled . ( Lib. Retract . cap. 5. ) But afterwards hauing by vse and experience learned what good a little discipline would effect , he altreth his opinion , and plainly defendeth , that Schismatiques ought by all meanes to be compelled to concord and vnitie .

Yet herein great moderationought to be vsed : we must otherwise deale with the Auctors of Schisme , and such as be stubborne and wilfull ; than with such as of meere ignorance and preposterous zeale of pietie , are Seduced by others . But I leaue this vnto the graue and religious consideration of the wise Magistrates .

IV. ARGVMENT .

Such whom the Lord hath made his instruments , Supplicat . for the spirituall deliuerance of many thousands from spirituall enemies , are to be respected and recompensed .

Ergo , The refractarie Ministers are to be remembred and restored .

ANSWERE .

THis Argument is parallel vnto the former , Answere . and is there fully answered .

II.

The Ministers , in deliuering thousands from spirituall enemies , did but their duty , for which they deserue loue of the people , and commendation of all men : but they should stil haue continued faithful in their Ministery , and not shamefully haue forsaken their calling .

The Defender replies . Reply . If men should alwaies be so answered , when in their necessities they should require some helpe and comfort in regard of some former kindnesse ; would not men condemne such Answerers of great ingratitude and inhumanitie ? viz. thus to be answered , That which you haue done , was but your dutie ?

But with what conscience doth this man write ; The Defenders malicious dealing . that insteed of the second answere vnto this Argument , layeth downe only these words , The Ministers did but their dutie &c. suppressing the rest of the Answere , and then shapes his Reply in most bitter manner , to perswade all men , that I had neither common humanitie , not compassion , not feeling of their miserie : whereas the Lord knoweth , my heart many times yerneth for sorow , when I thinke of our domesticall controuersies , which would GOD I might appease and reconcile , that so the Church might enioy rest and quietnes , though it were with the effusion of my dearest BLOOD . In the meane time , I feele oftentimes such inward pangues and griefe , that ( I thinke ) the Defender hath neuer bin acquainted with the like . Neither could my compassionate affection towards the refractarie Ministers , be altogether vnknowne vnto this wrangling Aduocate , if he had not alreadie made shipwracke both of ingenuitie and conscience . For euen in this very Answere , which he mangleth and curtolizeth at his pleasure , he might haue seene , that I acknowledge , that for their labour and diligence in the Ministerie , the Ministers deserue loue of the people , and commendation of all men . Also in the Argument going before , It is true , Good deedes must be rewarded , specially the Ministers faithfull labours , &c. And lastly ( to omit diuers other places ) in the Conclusion , I cannot but grieue in my very soule , when I heare the Ministers complaine of their pouertie , and want of the benefits of this life , &c. And againe , Loe the malice , the enuie and spite , which we , whom they terme their Accusers , doe beare vnto them , GOD being witnesse vnto our consciences , that we wish them all the good that may be . These things whilest the Defender dissembleth , how is he as good as his promise , where he saith , I will collect his words with such faithfulnes , that the Answerer shall haue no iust cause to complaine of the said collections , as vniust , or not agreeing to his owne words ( Mild Defence pag. 1. ) What iustice is it , to take only a piece of a sentence , and to racke that vpon the tenture-hooke of malitious construction , directly against the Auctors meaning ?

III.

Ionathans example , alleadged by the Suppliants , Answere . is vnlike vnto the Ministers case . For Saul in deepe hypocrisy , had made a rash vow , that whosoeuer did taste any food , &c. ( 1. Sam. 14.24 . ) should be accursed , and die the death , wherefore the people iustly rescued him from the furie of Saul . But the actions of our dread Soueraigne are not so exorbitant , they are not rash and headie , but aduised and iust , intended for vnity and quietnesse in the Church , to preuent and represse phanaticall giddinesse , schisme , factions and innouation .

The Defender replies . Reply . See how wise the children of this world are in their kinde ? The auctor altogether wisely and purposely ( as it seemeth ) concealed the name of Saul in the Argument , that so the worke might be generally and simply respected in it selfe , without any particular eye vnto Saul , out of whose hands the people deliuered Ionathan . If the Israelites iustly rescued Ionathan , as the Answerer confesseth they did iustly , much more iust is it , that many Ministers should be relieued in their troubles .

Reioynder . I thinke the Auctor of the Supplication is but little beholding vnto the Defender , for ranging him amongst the Children of this world , a phrase in Scriptures properly belonging vnto the Reprobates . But I answere vnto the Reason . The fallacie is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For hee maketh that lesse , which is not lesse : there was greater reason for rescuing of Ionathan , being the auctor of so great deliuerance , from the furie of Saul , who hypocritically without warrant from God , had vowed that whosoeuer should taste any foode &c. should die the death ; than there is for the rescuing of the refractarie Ministers from the iust execution of Law vpon them : as well because by their wilfull obstinacie in perseuering singular and forsaking their calling , they are not the auctors of deliuerance , but rather of destruction to Gods people ; as also because the punishment inflicted vpon them , is not vniust and vndeserued , as Ionathans should haue been , but iust and deserued for their schismaticall cariage , &c.

V. ARGVMENT .

Many spake earnestly ; Supplicat . yea and some haue aduentured their liues in behalfe of the Church of God , as Nehemiah , Hester : so also did Joseph of Arimathea , and Nicodemus for Christs bodie .

Ergo , So should the high Court of Parliament do for the refractarie Ministers and for whole Christ .

ANSWERE .

I. To the Antecedent .

THe zeale and courage of such as haue been earnest , Answere . or aduentured their liues and estate in Gods cause , for defence of his eternall truth and Church , is certainely much to be commended and imitated ( to their vtmost power ) of all such as desire to be called , and be indeed members of the Church of God : but it would be wisely considered , that it were rashnesse and foole-hardinesse , for any to aduenture hazard , or manifest danger , by intermedling in a friuolous and vnnecessarie quarell , and much more for such cause as cannot be iustified by any probable reason .

The Defender replies . Except by a friuolous quarell , Replie . and a cause not iustifiable , you meane not the cause of the Ministers ; you speake nothing to the purpose . If you meane that ( as needes you must ) then doe you not speake to vs poore Ministers alone , but also to the Parliament , and to all other ( Noblemen , or Gentlemen ) that haue intermedled , or shall intermedle in our cause . Yea , them doe you not cunningly , but openly and plainly , charge all such with rashnes and foole-hardines .

What should mooue the Defender , Reioynder . to imagine that I meane any other Cause , but the Ministers ? I meane no other indeed ; and yet it followeth not , that therefore I censure the Parliament house , &c. or charge them with rashnes and foole-hardines . For the Parliament house is not of their faction and straine , as wee haue noted before . What they deserue for this their continuall insolencie and malepertnes in slandring the high Court of Parliament , I referre vnto the religious censure of that noble and wise Assemblie .

II. To the Consequence .

Answere . This Consequence hath no coherence with the Antecedent . For there are great ods betweene these examples proposed , and the refractarie Ministers case .

The Defender replieth . Reply . There should be such ods . For the Auctor reasoneth not à similibus , or paribus , from likes or equals , but from the lesse to the greater .

But the oddes are such , Reioynder . that they make the Argument to be plainly inconsequent : for the Auctor of the Supplication makes that lesse , which is euery way greater , as shall appeare in examining the particulars .

II.

In the time of Nehemiah , Answere . the Church of the lewes , hauing been long captiuated , was in great affliction and reproach , and the walles of Hierusalem were broken downe , ( Nehem. 1.3 . ) which was not so in the daies of their Fathers . But our Church hauing ( by the mercies of God ) now long continued in prosperous and flourishing estate , is ( God be thanked ) glorious still , yea more now , then euer it was in the daies of our Fathers . Furthermore , Nehemiah , after he had wept , mourned , fasted and prayed , ( Nehem. 1.4 . ) spake vnto King Artashaste , an Heathen and prophane man , and finding grace in his eyes , obtained leaue to build vp Hierusalem . ( Nehem. 2.6 . ) But Sanballat , Tobiah , Geshem and others deriding and despising the Iewes , laboured to hinder the worke , but preuailed not ( Nehem. 2.19 . and 4.7.15 . ) Then Nehemiah prayed , My God , remember thou Tobiah and Sanballat , according vnto these their workes . ( Nehem. 6.14 . ) So euen in the very beginning of our religious Soueraignes raigne , many worthy Nehemiahs finding grace in his eyes , haue moued his Maiestie for the continuance of the prosperous estate of our Church , as it was in the daies of our late blessed Queene , albeit his Highnesse was more readie to graunt their request , then they to aske it . And now so many Sanballats , Tobiahs , and Geshems , as there be refractarie Ministers and Papists , deriding and despising vs , labour to hinder our Ministerie , blaspheming the same , either to be none at all , or adulterate and very corrupt , but ( God willing ) shall not preuaile . And we still thinking that most of them do sinne of ignorance , cease not to pray vnto God : O Lord , open the eyes of these men , and lay not this sinne to their charge .

The Defender replies . Reply . All things being granted that you say ( concerning the glorie of our Church ) doth not hinder , but further the cause . The more the Church flourisheth , the more easie it is to grant that , which the Arguments pleade for . Ministers also of the Word are as necessarie for preseruing and increasing of the glorie of Churches , as for the procuring thereof at the first .

Not hinder ? Reioynder . If our Church be glorious and flourishing both in the entire and sound profession and practise of Gods truth , in the exercises , meanes , and signes of faith , ( which is the true and principall glorie of the Church ) and also in the outward state , Discipline and Gouernment thereof ( which Glorie is secondarie and depending of the former ) how can it bee , but that giddie innouation , the vtter ouerthrow of Ecclesiasticall policie , and the bringing in of the Presbyterian prelacie , euen almost equalizing Papall tyrannie , should be a maine blemish , and vncurable maime vnto the GLORIE of our Church ? It is true indeed : that the Ministers of the Word are necessarie for preseruing and encreasing of the glorie of Churches ; but are there no Ministers , but such as be refractarie ? Haue we not store ( God be praysed ) of sufficient religious Ministers alreadie ? And are not the Vniuersities able continually to afford farther supplie ?

But alas , Reply . saith the Defender , I would God our Church did so flourish , as you pretend : Indeed it hath many rich mercies , God be blessed for them ; but he that seeth not what the Church wanteth , doth not rightly acknowledge that which it hath . We want some of those Officers , that Christ hath commended by his Apostles to the Church , What Christian heart is so stonie , that it doth not mourne ; what eye so blind , that it doth not gush out with teares , to consider and behold the miserie of our supposed glorious Church , by the spirituall nakednes , blindnes , and pouertie thereof ? I meane the great ignorance , the super ficiall worship of God , the fearefull blasphemies and swearings in houses and streetes , the direfull cursings , the open contempt of the Word and Sacraments , the wicked prophanations of the Lords dates , the dishonor of superiours , the pride , the crueltie , the fornications , adulteries and other vncleannesses , the drunkenes , the couetousnes , the vsuries , and other the like abominations ; almost as grieuous , as either heretofore in the time , or now in the places of Poperie , when and where there was no preaching at all of the Gospell ? O behold and pittie the woefull and lamentable state of our Church in these things !

What maruell is it , Reioynder . that the Owle cannot SEE , in a cleare Sun-shining day , whose only delite is to flutter , and to roue about in the profound darkenesse of the night ? And can any man thinke it strange , that the Defenders eyes dazle at the Glorie and goodly order of our Church , when nothing pleaseth him , but the Aërian or Presbyterian confusion ? Oh , but there want some Officers in our Church , which Christ commended vnto vs , by his Apostles . What Officers be those ? ô they are the Lay Presbyterian Aldermen . Hinc illae lachrimae ; heere lyeth the soare a bleeding . We want the supposed Apostolicall Senate of Aldermen ; and for this cause , we are spiritually naked , and blind , and poore , and miserable , and what not ? But when wil the Defender proue , that either Christ , or his Apostles commended any such Aldermen vnto vs ? Shall we beleeue him on his bare word ? What other proofe brings he , or any other of the faction ? And yet vpon this most beggerly Supposition , neuer granted by vs , because neuer proued , nor able to be proued by them ; he openeth his foule mouth , The Defenders slanders against the Church . most wickedly traducing and slandering the Church of GOD , as guiltie of great ignorance , of superficiall worship of GOD , of blasphemies , swearings , direfull cursings , and many other horrible and monstrous enormities , which my pen doth euen blush to relate after him . We reade ( 1. King . 22.21.22 . ) of a wicked Spirit , that liberally promised his seruice in seducing King Ahab , by being a lying Spirit in the mouth of all his Prophets : Except this foule fiend hath entred into the Defender , and wholly possessed him ; I cannot possibly imagine , how his pen could so leasingly raue against our whole Church . I beseech the Lord , that hee would vouchsafe , to rebuke the euill Spirit , and to giue the Defender grace to repent him in time , by confessing his malice against the Church of God . But let vs heare what he saith further .

But to returne , herein you erre not a little , Reply . in that you confound the state of the Church , and of the Common-wealth of the Iewes . The Common-wealth was indeede at that time in much miserie . But was the Church also amongst them , for such things as wherein chiefly consisteth miserie , in as bad condition ?

Doe I confound the Church and Common-wealth of the Iewes ? Was not the CHVRCH in distresse , Reioynder being but lately returned from the Captiuitie of Babylon ? Can the Common-wealth be in extreame miserie , and the Church haue no feeling thereof ? Was not the Temple at Hierusalem the speciall place of Gods worship , which now , by reason of the desolation of the Citie , was but little regarded , and the lawes not executed ? Did not Nehemiah , after his returne from Artashaste , reforme many things as well in the Church , as in the Common-wealth ? It seemes the Defender cares not what he writes , so he contradicts my sayings . But he proceedeth .

The ods that before he spake of , Reply . now he maketh likes . Is this to dispute ad idem , and to the purpose ?

As I said before , Reioynder . so I say still , that there is GREAT ODS betweene the example of Nehemiah , and the refractarie Ministers case . And doe I now make those ODS LIKES ? Nay contrariwise , I make Nehemiahs case to be OVRS , and the refractarie Ministers , Tobiahs , Sanballats and Geshems . Is not this adidem , and to purpose ? Where is the Defenders vnderstanding ?

Touching his Worthie Nehemiah ( whom he compareth to ancient good Nehemiah ) let this be obserued , Reply . that although he spake of the prayer and fasting of the ancient Nehemiah , yet he speaketh not of the prayer and fasting of his new Nehemiah . What may be suspected or noted herein , I leaue to the consideration of the wise and iudicious Reader , that remembereth What opposition many of the Prelats haue alwaies made to true fasting .

I spake not of ONE , Reioynder . but of MANY worthy Nehemiahs : neither needed these to haue fasted and prayed , the Church being not then afflicted , as it was in auncient Nehemiahs daies : and ( I thinke ) the Defender is not ignorant , that Similitudes runne not with foure feete , as the Prouerbe is . As for the Opposition of many of the Prelats to true fasting , it is vtterly vntrue that any Prelat euer opposed himselfe against true fasting , except it were peraduenture against the disordered conuenticles , and presumptuous practises of some hare-braind Refractaries , contrary vnto all good Discipline and order .

Touching the Tobiahs , Reply . Sanballats , and Geshems ( whom faine he would haue to be those that he cals refractarie Ministers , as well as the Papists ) let him not deceiue himselfe herein . For the wise and Christian Readers , are able to discerne them to be most worthy of these names , that striue most for mens precepts , that studie more to please men then God , that preach not themselues , and hinder them that would : whose chiefe worke is not to encrease God his kingdome , but to vphold their owne , fearing nothing more , then the downefall thereof : which also feed not the Lords people , with the bread of eternal life , but their owne bodies with the meate that perisheth , and with carnall delights , &c. but the righteous Lord in the end shall plead our cause , if not in this life , yet in the world to come , when some of our aduersaries ( without repentance in the meane time ) shall be throwne into the place , Wherein is Weeping and gnashing of teeth .

Cease your rash iudgement , 〈…〉 and restraine your censuring and lying Spirit , if you can awhile ; and turne the backside of the wallet before you : then consider , that they most aptly resemble Tobiah , Sanballat and Gesoem , who by tooth and naile labour to let the building of the spirituall Hierusalem , by withdrawing their seruice , breaking vnitie , and disturbing the peace of the Church ; of which sort are both the refractarie M●●●sters and the Papists , who are as guiltie herein , as were Tobiah , Sanballat , and Geshem , for hindering the building of the materiall Hierusalem .

Moreouer whereas I had said , that I thought that most of the refractarie Ministers and Papists did sinne of ignorance , the Defender replieth , See how this man tumbleth vp and downe and how he contradicteth himselfe ? Hath not he before expressely charged all of vs , to do that which we do for carnall respects ? I meane in his Preface .

See how the Defender iugleth vp and downe ! 〈…〉 on . 1. Are no● my words spoken aswell of the Papists , as of the refractar● Ministers ? 2. What is in my Preface contrarie to what I a● firme heere ; or rather , doth not the Defender by some iugling tricke , suppresse some words in my Preface , whereby , deceiuing his Reader , he might perswade a contradiction ? The words are these ;

It cannot be denied , but that the Ministers presumptuously and wilfully contend with the Magistrates , impugning his auctority in Things indifferent , and soueraigntie in Ecclesiasticall causes , which all of them do for carnall respects : Some because they know not otherwise how to be maintained , but by depending vpon that faction ; some to gratifie their benefactors and patrons , and to please their friends ; some for discontentment and want of preferment ; some for giddines of innouation ; some for pride of heart and selfe loue ; some for hatred of order and restraint of their libertie ; some still to retaine the opinion of constancie in perseuering singular ; and others OF MEERE IGNORANCE , which yet is wilfull and affected , seeing they will not learne the state of the Controuersie , which they are bound to know , and therefore cannot be excused .

What ? Haue not I named IGNORANCE heere amongst the rest ? and is not Ignorance carnall ? Where then is the Contradiction ? Let the Reader iudge .

III.

In the daies of the noble and renowmed Queene Hester , Answere . all the Iewes should haue been swallowed vp by the tyrannie of Haman , had not that vertuous Queene , by aduenturing her owne life , deliuered her people from destruction . But I hope the Suppliants do not thinke our Church to be in so desperate a state , neither outwardly , nor spiritually : and if they do , yet none can be so foolish as to beleeue it .

The Defender replieth . Reply . May we feare nothing to our whole Church and Kingdome , for the hard dealing of the Prelats towards the soules of many thousands of our owne Nation ? Let no man deceiue vs with vaine words ; Ephes. 5.6 . Prou. 28.14 . Blessed is the man that feareth alwaies . There is danger in securitie , there is much more safetie in a godly feare . As for the spirituall danger of the Church , it appeareth by the decay of the spirituall beautie , and by the encrease of the spirituall deformitie , that is , of ignorance and of impietie in those places already which are depriued of their good Ministers .

But what is this , Reioynder . to proue that the example of Q. Hester was rightly alleadged by the Suppliants , to prouoke the high Court of Parliament , to speake for the refractarie Ministers ? The danger of the Church in Hesters time was very great and imminent : The danger of ou● Church ( GOD be thanked ) is but an exstaticall imagination of the Suppliants and Defenders braines . Oh , but the hard dealing of the Prelats towards many thousand Soules , ought to cause vs to feare continually . What ? Is the remouing of SCHISMATIQVES , and the stopping of the mouthes of such clamorous wranglers , as stirre vp dissention and discord in the Church , hard dealing towards mens soules ? Who will say so , besides the Refractaries , and their abettors , the Brownists ? But how doth this Elymas peruert that saying of Scripture , Blessed is the man that feareth alwaies , ( Pro. 28.14 . ) Is this feare meant of the feare of punishment ? Nay , let him remember , that GOD will send FEARE vpon the wicked , where no feare is : that such as obserue not Gods commandements , shall feare day and night , ( Deut. 28.66 . ) that the same which the Wicked feareth , shall come vpon him , ( Prou. 10.24 . ) As for his slandering our Church with decay of Spiritual bewtie in those places , which are depriued of their good Ministers ; if it be so , then woe vnto them by whom the offence commeth , that so easilie gaue place vnto the Wolfe : But I maruell he was not ashamed , so impudently to auerre that , which all the Land and daily experience testifie to be an impious Calumnie .

IV.

The examples of Ioseph of Arimathea and Nicodemus , are altogether impertinent : Answere . for neither had Pilate any reason , to deny the buriall of Christs body being dead : nor is the Ministers request , concerning Crosse and Surplice any thing of such importance , as was the buriall of Christs body . For it is not true that they contend about Whole Christ Iesus , and the Ministerie of the Gospell , as the Suppliants heere suggest .

The Defender replieth . The Argument speaketh of the honorable buriall of Christs bodie : the Answerer only of the buriall , leauing out honorable ; is not this Sophistrie ?

Is not this Sophistrie ? Nay , is not this Knauerie ? The very words of the Argument are these ( pag. 7. of the Supplication ) Further to adde one other example briefely : If fearefull Ioseph of Arimathea went boldly to Pilate , and ASKED THE BODY OF IESVS . And if Nicodemus ( before as fearefull as the said Ioseph ) ioyned with him in the honorable buriall thereof , &c. Did Ioseph of Arimathea desire of Pilate , that he might HONORABLY burie the body of Iesus ? This indeed is the Defenders dreaming , or rather doating conceipt ; which neither the Auctor of the Supplication doth affirme ; nor can be proued by Scriptures . Search the text ( Matth. 27.57 . Mark . 15.43 . Luk. 23.52 . Ioh. 19.38 . ) and you shall find that Ioseph of Arimathea asked the Body of Iesus ; but not a word spake he to Pilate , of the BVRIALL thereof , much lesse of HONORABLE BVRIALL .

The Defender vrgeth . Reply . If the Ministers request concerning Crosse and Surplice , be not of such importance , as the buriall of Christs body , this weakeneth not , but addeth strength to the Argument . For the lesse 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 ouerthroweth it altogether . For the lesse that the thing desired by the Suppliants is , the more ought they to be ashamed , in being so troublesome vnto the honorable Court of Parliament to intercede for them in so needlesse and small a suite .

VI. ARGVMENT .

Many Congregations , Men , Women , Supplicat . Children , Masters and Seruants , of all ages and conditions , are in great heauinesse for their Pastors , and doe make lamentable moane for them .

Ergo , The States of the Parliament must needs be Suiters vnto his Maiestie for restoring of them againe .

ANSWERE .

I. To the Antecedent .

IF the Antecedent be true , Answere . as the Suppliants seeme confidently to affirme , then surely the more hard hearts haue those cruell Tyrants , rather then shepheards , that hauing no pitie , nor compassion vpon those sillie sheepe , desperately forsake their flockes , ouer whom the Lord had made them ouerseers ; and relinquish their vocation for litle or no cause at all .

The Defender replies two things . 1. Replie . We must haue pitie and compassion on our sheepe , that we wound not our owne soules . We must ( as hath been said ) eschew euill , and doe good : not commit euill , to doe good . As gold may be bought too deare , so may the good of our people .

As if dutifully to obey the ordinances of our Church , Reioynder . were to commit euill . Whereas indeed rebellion is as the sinne of witchcraft , and he that resisteth the Magistrate shall not be guiltlesse . The Error is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

2. By the like Reason , Reply . a Theefe may complaine of the hardnes of his heart , that had rather lose his purse , than haue his throate cut .

The Reason is not like ; Reioynder . for there is great ods betweene wearing a Surplice , and hauing ones throate cut , as euery man knoweth . How doth this reason argue ? As hee hath an hard heart , that had rather lose his purse , than haue his threate cut : So he hath an hard heart , that had rather lose his liuing , than weare a Surplice . The error , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

II.

Those Congregations , Answere . Men , Women , Children , &c. may cease to mourne any longer , and comfort themselues herewith , viz. that seeing their vnfaithfull and vngratefull Pastors , haue dealt so vnkindly and vndutifully with them ; yet ( God be thanked ) the Lord hath store of good & faithfull Seruants , which he will send forth into the Haruest , who both can and will breake the bread , and powre out the water of eternall life vnto them , and performe the duties of faithful Shepheards , that wil neuer forsake them , nor runne away when they haue most need of their helpe .

The Defender replies . Reply . Those that will not runne away , Where are they to be found ? What net may one haue to catch them ? what keepe to hold them ? For doe not the FORMALISTS daily runne away from their people ? Doe they not take another Liuing , and keepe the former also , leauing one to some tourney man fit for all companies ? Yea both Master and man , oftentimes leaue both flockes to the Wolfe : yea I know some that forsake their owne charges , and are Curats elsewhere vnder other . And to whom doe some of them leaue their owne ? To one that all the weeke long goeth to hedging , ditching , threshing , and other day labour for his liuing : Who on the Lords day , is at Church with a white Surplice to reade Seruice , &c.

If the Formalist be such a man , Reioynder . as the Defender paints him out in this place ; would GOD our Church were fairely rid , as well of the Formalist ( if any such be amongst vs ) as of the refractarie Minister ; seeing the one is as negligent and slothfull , as the other is schismaticall and factious ; and both of them pernicious vnto Gods people . And let the Defender informe the Gouernours of the Church of any such in the Ministerie , and I doubt not but he shall see all such persons either speedily reformed , or turned out of the Church . But if the Defender meanes by Formalists , all such Ministers , as be regular and obedient vnto the gouernment and discipline of our Church , then hath hee entred againe into his Common place of Calumniation and lies , which needeth no further answere .

II. To the Consequence .

The Consequence followeth not from the Antecedent , but this rather ; Ergo , Answere . The Pastors must needs haue pitie vpon their miserable aistresse , and obeying the wholesome ordinances of the Church , returne againe and comfort them .

The Defender replieth . Reply . We will returne againe to our people and comfort them , when the Ordinances of the Church , are proued by Gods Word to be wholesome .

If your consciences be not yet perswaded of the wholesomenes and lawfulnes of our Churches ordinances ; Reioynder . wherfore do not you obiect any thing against our Bookes written purposely of that Argument ? But I feare me , it fareth with many of you , as it doth with most part of the Papists in other things ; to wit , that your wils and affections ought to be beaten downe , and terrified with Gods threatnings against contemptuous and wilful impugners of the knowne truth , rather then your iudgements reformed or rectified in these controuersies . I pray GOD forgiue you your wilfull obstinacie and contempt , and encline your hearts to embrace peace and vnitie ; that at length we all may be one , as GOD the Father , and CHRIST IESVS are one .

VII . ARGVMENT .

To regard the refractarie Ministers , Supplicat . is to regard the whole land , the States of Parliament , their Wiues and Children , the King and Kingdome .

Ergo , If the high Court of Parliament loue the safetie , peace , wealth , and glorie of King and Kingdome , and of themselues & theirs , they must speake and do what they may , for the Gospel and the Ministerie thereof .

ANSWERE .

WHat can a sensible man make of this Enthymeme ? Answere . The refractarie Ministers are the safetie of the whole land : Ergo , The Court of Parliament must speake for the Gospell .

The Defender replieth . Reply . The title REFRACTARIE omitted , he is a senselesse man that can make nothing of that Enthymeme : especially these Ministers pleaded for being proued true and faithfull . For though the Gospell 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 safetie whereof dependeth vpon both .

The Defender speakes so resolutely and confidently of this Enthymeme , Reioynder . Note the Defenders skill in Logike that he should seeme to be some very profound & acute Logician . But let vs examine his skill a litle . Suppose that which is most false , to wit , that the Schismaticall Ministers are not refractarie , yea that they are not Schismaticall , that they are not disobedient vnto their lawfull Gouernours , nor stirred vp dissention amongst vs ; which is more , that they are good and faithfull 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 speake ) are the safetie of the whole Land . Ergo , The Court of Parliament must speake for the Gospell . How many termes hath this Enthymeme ? Let vs recken them . 1. Ministers , 2. Safetie of the Land , 3. Court of Parliament , 4. The Gospell . Can this Enthymeme be reduced into a Syllogisme , hauing foure termes ? Here we want some of the Defenders skill to helpe vs . Yea but , He that speakes for the Gospell , speaketh for the Ministers thereof . The Consequence is not necessary . But grant it so . Are there no other Ministers , but such as be Refractarie ? The error , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

II.

The Antecedent is very improbable , Answere . if not altogether false ; both because there bee thousands of Godly faithfull Ministers in the Kingdome , 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 Ministerie . But these men refuse to exercise their Ministerie ; they haue relinquished and forsaken their calling : wherefore they can , by no reason , be termed Charets and Horsemen . And so far are they from being the Safetie of the Land , that would God they were not the Sores of the Church , and Sowers of sedition , I meane Schisme and faction .

The Defender replieth , Reply . Generally throughout the whole Land , there are Sixe reading Ministers , for one Preacher ; at the least , by practise . For there are some that are licensed to preach , that neuer did , are , or were able to preach . Many also that can preach , seldome doe preach . Some also that doe preach ( and that often ) do it so Popishly , or otherwise so corruptly ; so foolishly and ridiculously , to make sport rather than to edifie ; so vainely and vnprofitably , that it were better to hold their peace , then so to preach .

I defend not ignorant or negligent Ministers , Reioynder . neither also such as preach Popish , corrupt , or foolish doctrin : but hartily wish , that al such were either reformed or remoued . But sure I am that this speech of the Defenders , is a calumnious and lying Hyperbole , which if he were enforced to proue by particular Induction , he would come farre short of his reckonning . Whosoeuer in his Sermons taxeth their singularitie and schisme , these men will presently calumniate him to preach Popish , corrupt , foolish and ridiculous doctrine . The Error , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

III.

For the Consequence , Answere . I am sure it is from a Topique place called A baculo ad angulum , from the Staffe to the corner : for it hath not the least coherence with the Antecedent , except the Suppliants meane that these words , Refractarie Ministers , the Gospell , the Ministerie of the Gospell , be conuertible termes : which is absurd and vnpossible .

To this the Defender Replieth NOTHING .

IIX . ARGVMENT .

The Magistrate ought to execute iustice and iudgement , Supplicar . and to deliuer the oppressed .

Ergo , Much more ought the high Court of Parliament to do so , and to deliuer the refractarie Ministers .

ANSWERE .

To the Consequence .

THe Consequence hath two parts . 1. Answere . That the Honorable Court of Parliament is to execute iustice and iudgement ; which I grant . 2. That they ought to deliuer and restore the refractarie Ministers . That rests to be proued still : because they haue not yet iustified their cause , and declared that they are vniustly oppressed , nor can euer do .

The Defender replieth . Reply . That the Ministers haue not yet in Law ( whereof the present question is ) iustified their cause , and declared that they are vniustly oppressed , nor can euer do , is not for want of matter of Iustification , or for want of the truth of vniust oppression : but I. Because they haue not been admitted to appeale , Grieuances and Oppression pretended by the ●efractarie Ministers . and to prosecute the Iustice of the Land , nor to call in question the proceedings of their Ordinaries , vpon a pretense of a Canon lately made , II. Because some Ordinaries in their Sentences , haue vniustly and leasingly charged some Ministers , with the deniall of the Oath to the Kings supremacie : and stuffed their sentences full of generall crimes , contrary to the right forme of Iudgement . III. Because vpon notice giuen vnto the Patron of the auoydance of the Church , they haue not only instituted new Clerkes , but also intimated , that the possession of the Church was kept , per vim Laicam , whereby the partie appellant , hath been remoued out of his possession . IV. Because sundry Ordinaries vpon appeales made before them , haue taken order with their Registers and Notaries , not to deliuer to the parties appellant , any note or copie , of any act or sentence made or giuen before them . V. Because sundry Sentences of depriuation haue been giuen , à Iudicibus non suis , namely by such , whose iurisdiction was suspended and shut vp by the Archbishop of Canterburies Commission , and his Archiepiscopall Visitation . VI. Because the whole power and iurisdiction by sundrie Diocesans was committed in solidum for tearme of life , vnto their principall Comissaries , Officials , or Vicars generall , which they could not resume at their pleasure . VII . Because Sentences haue been ginen , nullo iuris ordine seruato , but omni iuris ordine spreto & neglecto . IIX . Because some Sentences haue been giuen in some priuate Chamber of some common Inne or Tauerne , and not in publico & competente foro . IX . Because some Sentences haue been giuen , not vpon inquisition , information , or accusation , according to the Statute , but only vpon processe , ex mero Officio . X. Because some Ministers haue been depriued only for not subscribing to the three Articles mentioned in the 36. Canon .

Scriptures and Reasons not succeeding to the Suppliants and Defenders wish , Reioyner . Of the lawfulnes of the proceedings against the refractarie Ministers . nor sorting to that effect they purposed ; now they haue entered a more politique course , challenging the proceedings against the refractarie Ministers , in the Ecclesiasticall Courts , not to be iustifiable by Law , and pretending that they are dealt with , and grieuously oppressed ( forsooth ) contrary to Law , as if they did cary a principall and zealous care to haue all his Maiesties Lawes duly obserued .

For my owne part , I go not about to defend the fact and proceedings of particular men in this case of Depriuation , because I know not the circumstances whereby they were induced so to determine ; neither haue I the leasure and meanes ( at this instant ) to enquire thereof : and I doubt not but the graue and wise Personages here traduced by the Defender , are able to answere for themselues , and sufficiently to iustify their proceedings against this Calumniator . Only I am ( according to my poore abilitie ) to maintaine the generall equitie of the proceedings , ordained and practised by the prescript and determination of our Church and State , against these factious Ministers . Wherefore I answere to these particular Grieuances , or branches of supposed Oppression .

To the 1. I. Factious Appellants , Answ. to the 1. Grieuance , Of factious Appellants . are denied prosecution of their friuolous and vniust appeales , because they are notorious perturbers of the peace of the Church : and the CANON made thereupon , seemeth to haue reference vnto a locall Statute of the Vniuersitie of OXFORD , whereby Nightwalkers , incontinent liuers , and such as commit any corporall violence , to the disturbance of the common quietnes of the Vniuersitie , are tearmed perturbers and breakers of the publique peace , and therefore are not permitted to prosecute the ordinarie course of appeales granted to others in Ciuil and Ecclesiasticall causes ; with which kind of people , the refractarie and incorrigible Ministers are iustly to be rancked , as men that are not by the Iudge ad quem permitted to make their appeales , nor haue the ordinary times and termes of prosecution allowed them . For as by the Statutes of the said Vniuersitie , the Iudices inhibitionum are the Proctors , who are to tye the hands , and to shut the mouthes of all Iudges from proceeding or annulling such Sentences as are by them giuen , if they in their discretion shall thinke it fit , and by the Statutes are lawfull : So is the Archbishops Iudge ad quem , by the Decrees of the Conuocation , confirmed and ratified by the Kings auctoritie , prohibited , as the Proctors of the Vniuersitie are , to giue passe to such factious Appellants . The equity of which restraint is apparant by the reason thereof , inserted in the preamble of the Canon ( 98. ) cited by the Defender , Because they who breake the Lawes , cannot in reason claime any benefit or protection by the same . II. Conformable hereunto , it is decreed both in the Ciuill and Canon Lawes : In the Ciuill Law it is said . ( ff. lib. 49. tit. 1. de Appellationibus , l. 16. ) Constitutiones quae de recipiendis nec non appellationibus loquuntur , vt nihil noui fiat , locum non habent in eorum persona quos damnatos statim puniri publicè interest , vt sunt insignes latrones , vel seditionum concitatores , vel duces factionum . Stirrers vp of sedition , and leaders of factions ought not to be permitted to appeale , 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 Emperours Constantius and Constans decree , that Confessus non auditur appellans : but the refractarie Ministers do not only CONFESSE , that they are such , but also wilfully PROFESSE that they will NEVER be conformable , and submit themselues vnto the Kings Ecclesiasticall Lawes and ordinances . Wherefore then should they be permitted to appeale ? Againe in the Canon Law it is decreed , Si vero publicus est & notorius ( eorum excessus ) appellationis obtentu non praetermittas , quin eos excommunicatos denuncies . ( Decr. Greg. lib. 2. tit. 28. de appellationibus , cap. 13. Peruenit ad nos . ) If the Appellants crime or excesse be publique and notorious , they are not permitted to appeale . ( Vide Glossam in vers. Notorius . ) Moreouer 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 euery crime is NOTORIOVS by Confession ( Sext. Decr. lib. 2. tit. 15 de Appellat . cap. 3. Romana Ecclesia . § . Si autem . in Gloss . Vers . Vel de quo . ) Nec potest negari crimen per confessionem fore notorium . In like manner Panormitan writeth , Si verò Subditus commonitus à Praelato appellauerit , si eius excessus euidentiâ rei , vel ipsius confessione , 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 refractarie Ministers are required to conforme themselues , according to the order established . They refuse : and being proceeded against , they appeale . To what end ? ad perseuerandum in malicia , to continue still in their singularitie and faction . Now who seeth not that such appeales are vniust and vnlawfull ; seeing the remedy of Appeales was not ordained to bee a cloake and defence for wickednes ; 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 expresse letter and meaning of the Kings Lawes and Statutes ; and whither would they appeale 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 Iustice , after any contempt , first to obey the censure of the Court , and then to plead to the vniust proceedings pretended : and therefore do the Archbishops Iudges require nothing , but what the Kings Ecclesiasticall Lawes do prescribe .

To the 2. There is not any man that will hastely beleeue , Answ. to the 2. Grieuance . that any Ordinarie did euer vniustly , and leasingly charge any Minister with deniall of the Oath of Supremacie , as the Defender ( perhaps ) most leasingly suggests , without particular instance of time or person . And touching the Sentences , they are euer conceiued in generall termes , with relation to the processe , wherein are contained the particular crimes , In sententia definitiua regulariter non requiritur expressio Causae , saith Caesar Contardus , in l. Vnicam . Cod. Si de momentanea poss. fuerit appellatum . pag. 110. Vide ff. de appell. l. 2.

To the 3. Answ. to the 3. Grieuance . The equitie of the proceedings , dependeth vpon the reasons alleadged in the Answere to the first Grieuance . Seeing the partie depriued is dead in Law , his appellation being void and of no effect , as is aforesaid , the Ordinarie is bound to giue intimation , and notice vnto the Patron of the auoydance of the Church , whereupon he instituteth a new Clerke , being presented vnto him , whom if any shall resist , it is the ordinarie course of Law he should be remoued , by the writ de vi laica remouenda : which writ the reuerend and sage Iudges of the Common Law would neuer grant , except it were liable in such a case . And if this course be to be held INIVRIOVS , then certainly , not the Ecclesiasticall proceedings , but the Common Law is to be blamed , for both the Intimation , and the Writte de vilaica remouenda are Common Law ,

To the 4. Answ. to the 4. Grieuance . The fact is particular , if it be true . Neither are the Registers and Notaries vpon their oath , to deliuer copies of the Acts made before them ; but only to write the same truely , without falsification , corruption or forgerie : albeit the refusall of deliuering copies , their fees being tendered them , is otherwise punishable by the Canon .

To the 5. Answ. to the 5. Grieuance . I. The Ordinarie is the Archbishops Deputie , and exerciseth Ecclesiasticall Iurisdiction , as from and vnder the Archbishop . II. The Archbishop his inhibition , during the time of his Visitation , is in mouendis , non motis . III. If the Bishop should do any thing against the Archbishops inhibition , it followeth not , that therefore his act should bee void in Law , but his contempt were punishable , &c.

To the 6. Answ. to the 6. Grieuance . The Bishops grant vnto his Commissaries , Officials or Vicars generall , is no otherwise but saluis iuribus Episcopalibus : neither can the Bishop so resigne his iurisdiction vnto another , but that he may at his owne pleasure aduocate any cause vnto himselfe . No Comisarie or Officiall can depriue a man , for Eius est destituere , cuius est instituere .

To the 7. It is a flat vntruth , and a meere 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Answ. to the 7. Grieuance . Answ. to the 8. Grieuance .

To the 8. I. The question is not of the nullitie of the act , but whether the Bishop did obserue decorum , for simplie the Ordinarie may ius dicere in any part of his iurisdiction . II. The parties consented to the place . III. The fact is particular .

To the 9. Processe made ex mero Officio , Answ. to the 9. Grieuance . is made by INQVISITION , according vnto the letter and meaning of the Statute : for the Bishop may lawfully inquire ex Officio . Lyndwood saith , Siue scandalum , siue periculum , siue suspicio grauis sint contra aliquem , Praelatus suus potest procedere ad inquisitionem , vel si non inueniat probationes indicet purgationem &c. Lynd. Constitut. Prouinc . lib. 5. cap. 1. § . Compellant . in Gloss .

To the 10. The fact , if it be true , is particular , Ans. to the 10. Grieuance . and needeth no farther answere .

II.

In the meane time I would propound two or three Questions vnto the Suppliants , Answere . wherein I would craue their resolution and direct answere .

I. Quaere . 3. Quaeres proposed to the refractarie Ministers . Whether the Church vnder Christian godly Magistrates , hath any Tribunal proper vnto it self , for deciding of Controuersies , and punishing of such persons , as shall refuse the ordinances thereof ? II. Quaere . Whether so many iudiciall Acts of depriuation of Bishops , Priests , Ministers , from their Benefices &c. since the Conquest to the time of Magna Charta , and sithence that to this age , were euer held to be contrary to the Lawes of this Kingdome , and Magna Charta ? III. Quaere . Whether any Iudge of this Realme , or any chiefe officer learned in the Lawes , be of opinion , that such Sentences of depriuation , as haue lately passed in due forme , in any Ecclesiasticall Court , be contrarie to any , much lesse 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 & turne himself , lest he might seeme to be altogether mute ( as indeed he is for any thing he answereth to the purpose ) he so inuolues himselfe , in such intricate Labyrinths of obscuritie , that any man may easily perceiue , he laboureth of purpose to decline the questions , babling he knoweth not what , suspecting euery word , as if he feared a Scorpion vnder euery stone . To the first Quaere he answereth .

Vnto this Quaere , Reply . when he shall distinguish , and make his so many Equiuocations ( contained in the Quaere ) perspicuous , and plaine , to the vnderstanding of euery simple and plaine meaning man , I shall ( God willing ) make him a simple , plaine , resolute and direct answere . In the meane time , let him vnderstand , first that we iustly doubt , what he meaneth by the word Church ; and namely , whether he meaneth the Vniuersall Church , or a Nationall , a Prouinciall , a Diocesan , an Archidiaconall , a Decanall , a Capitular , or lastly a Parochiall Church . For all men ( as we vsually and commonly we speake ) doe vnderstand , that euery of these Churches , hath her proper name , after which shee is called : as namely the Church dispersed throughout the world , is called the Vniuersall Church , the Church within England , is commonly called the Nationall Church of England ; the Church within the Prouince of Canterburie , the Prouinciall Church of Canterburie , the Church of the Diocesse of London , the Diocesan Church of London &c. And lastly the Church of great St. Ellens in London , the Parochiall Church of St. Ellens in London . And therefore I craue a resolute and direct answere , of what only persons you meane , that the Vniuersall , this Nationall , Prouinciall , Diocesan , Archidiaconall , Decanall , Capitular , and Parochiall Church consisteth ? Who only be the Christian godly Magistrates , vnder whom euery one of these Churches liueth ? Whether the same Christian godly Magistrates may personally be present , giue their expresse consents , and haue their decisiue voices , to and in making all and euery decrees of euery of these Churches ? What is the Tribunall proper to it selfe , of euery of these Churches ? What only manner of Controuersies , by euery of these Churches may be decided ? What only kind of circumstances , euery of these Churches may decree ? What only kind of subiect , and with what only kind of punishment , and none other , euery of these Churches may punish the refusers of euery their ordinances ?

Our second maine scruple , touching this first Quaere , ariseth from these words ( vnder Christian godly Magistrates . ) For if by these words &c.

Vanitas loquax , saith St. Augustine ; Reioynder . and the Defender so behaueth himselfe in this kind , as if he were some foole in a play . But that he may pretend no farther excuses , I answere , By the word CHVRCH , I meane euery Church that hath power to make and ordaine Lawes , as namely the Vniuersall Militant , in a generall Councell ; a Nationall Church in a nationall Synode ; and a Prouinciall Church in a prouincial Synode ; the Diocesan and Parochiall Churches haue only power to celebrate Synodes and meetings , for execution of the Decrees already made , not to ordaine new Lawes . What the Defender meaneth by Archiadiconall , Decanall and Capitular Churches , I know not , but would faine learne of him , it should seeme he is ignorant , NW . that the Deane and Chapter , and the Archdeacon , are as it were the eyes and hands of the Bishop in the gouernment of the Diocesse , for the better execution and practise of the ordinances and decrees of the Vniuersall , Nationall , and Prouinciall Synods , and do not constitute any particular Churches different from the Diocesan . By CHRISTIAN GODLY MAGISTRATES , I meane the King in a Monarchie , and others principall States in any other gouernment , who are the Keepers of both Tables . As touching that Question , Whether the Magistrate may personally be present , giue his expresse consent , and haue a decisiue 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 craue the Defenders resolution , and direct answere vnto this same question : for they of his faction are thought , so to commit the care of these things vnto their Presbyterie , vnto whom they subalternate , yea subiect the Ciuill Gouernours , that they vtterly exclude the Christian Magistrate , and giue him no more power in Church matters , NW . then if he were an heathen or Infidell , as indeed the Defender seemeth not obscurely to insinuate in the later end of this very paragraph . Concerning the rest of his interrogatories ; The TRIBVNALL proper vnto the Church , are the Councels and Synods of the same . The CONTROVERSIES there to be handled , are such as be of Ecclesiasticall cognisance . The ORDINANCES there to be made , are such as are declarations of the circumstances necessarie , or profitable for keeping of the first table of the Decalogue . The SVBIECT , are such as haue giuen their names to the Church , and vowed obedience . And the PVNISHMENT , is admonition , suspention , sequestration , excommunication , depriuation , or such as the qualitie of the crime deserueth , and is by Law in that case prouided . To the Defenders tautologie , concerning the supposed equiuocation in the words ( Vnder Christian godly Magistrates ) I haue 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 odde tune is this ? For can a man dance after a pipe , before the pipe be striken vp ? So could acts done before Magna Charta , and other Lawes since made , be said to be contrary to them ; This is as much , as one should aske ? Whether Adam , not Circumcising Caine and Abel , did contrary to the Law giuen for Circumcision to Abraham many yeeres after ? Or whether Ishmael persecuted Isaak , before Isaak was borne ? Or whether stealing of horses an hundreth yeeres past , were punishable with death , before any Law made for death in that behalfe ? One thing cannot be said contrary to another , that is not , neither was extant in rerum natura .

Grosse and palpable stupiditie ! Reioynder . Where is the Defenders witte and reason ? Are not the Words [ Lawes of this Kingdome ] in this second Quaere , to be referred to such acts of depriuation , 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 sillie fellow , to couer his manifest tergiuersation , will not vnderstand plaine English !

To the 3. Quaere , he saith , Reply . Though it were a sufficient answere to bid him go looke , and himselfe to aske the opinion of euery Iudge and learned Officer , yet will I not altogether yeeld him so short and cutted an answere . And though it be a principle in Philosophie , that Forma dat esse rei , yet to the being of euery thing , there must be matter , to which the forme giueth being . And therefore in this case , besides due forme , there must be also due matter , inserted in due sentences . Wherefore I craue a resolute and direct answere , whether by those words ( passed in due forme ) he meane passed for matter & forme , in due forme ? Or whether he meane , passed without due matter in due forme only ?

To omit the Defenders Philosophie concerning Matter and Forme , and to vse his owne words ; Reioynder . I answere resolutely and directly , that by the words [ passed in due forme ] I meane as the Defender saith , passed for matter and forme , in due forme : neither am I ignorant , that all the Iudges and learned Officers in the Law , do approue those Sentences of depriuation , so giuen in the Ecclesiasticall Courts , which causeth me the more to maruel at the impudencie and presumption of the refractarie faction , that contradict all the Iudges , and traduce all such Sentences , as vniust , vnlawfull , &c.

That which followeth , concerning the Statute of Magna Charta , and the lawfulnes of the Depriuation of the refractarie Ministers for not conforming themselues &c. requireth no farther answere ; seeing the Defender himselfe ( pag. 93. ) confesseth such depriuation to be iust , and according to Law , Depriuation for non-conformitie granted lawfull by the Defender . saying : Hereupon WE GRANT , that if the King haue any Ecclesiasticall Law of the Land ( which thing was neuer doubted by any man ) for the DEPRIVATION of a Minister from his libertie and freehold , for not subscription , periurie , contempt of Canonicall ( so called ) obedience , omission of rites and ceremonies , not precise obseruation of the booke of Common Prayer &c. then WE GRANT , that the Ordinaries ( being the Kings Iudges Ecclesiasticall ) MAY RIGHTLY DEPRIVE A MINISTER FROM HIS BENEFICE for these offences .

Yet I can but wonder at the giddines of the Defenders Spirit , where he seemeth expressely to deny what heere he confesseth . Notwithstanding ( saith he ) I affirme that all Iudiciall acts and Sentences ( how many soeuer of depriuation of Ministers , from their Benefices ) had , made and giuen , by the Ecclesiasticall Iudges , since the 25. of King Henry the 8. only according , or only by force , and vertue of the said Ius Pontificium , or Bishop of Rome his Law , ( the Sentences giuen in the time of Queene Mary excepted ) are , and ought to be holden , not to be had , made and giuen , by the Lawes of this Kingdome , or by the Kings Ecclesiasticall Law . And why ? Euen because the whole Ius Pontificium , or Bishop of Romes Law was altogether ( excepting the time of Queene Mary ) abrogated , annulled , and made void , by an Act of Parliament ; and consequently is but a meere Alien , Forraine and Strange Law , and no municipall Law of England , and therefore not the Kings Ecclesiasticall Law .

I answere , I. The Defender had been a good Anuocate for bloodie BONER and other Popish Prelats , that were depriued in the daies of that renowmed Prince , King EDWARD the VI. and also in the beginning of the raigne of our late noble Queene : for all the Lawiers in England were not then able to espie , what now the Defender plainely seeth , except his eyes deceiue him . II. The Depriuation of the refractarie Ministers , for non-conformitie is grounded , not vpon the Canon Law , but vpon the expresse words of the Statute ( of 1. Eliz. cap. 2. ) All and singular Archbishops and Bishops &c. shall haue full power and auctoritie by vertue of this Act &c. to punish by admonition , excommunication , sequestration , or DEPRIVATION , &c. III. It is not true that the Canon Law was euery yet , How farre 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 meere Alien , Forraine and Strange Law , but is the Law of the Land , yea and the Kings Ecclesiasticall Law : as is manifest by the very words of the Statute , which the Defender would haue pointed at , ( 25. H. 8. cap. 19. in fine . ) Prouided also , that such Canons , Constitutions , Ordinances and Synodals prouinciall , being already made , which be not contrariant , nor repugnant to the Lawes , Statutes and customes of this Realme , nor to the damage or hurt of the Kings prerogatiue Royall , SHALL NOW STILL BE VSED AND EXECVTED , as they were afore the making of this Act. And in the 21. Chapter more plainely , ( 25. H. 8. cap. 21. non longè à princip . ) Where this your Graces Realme recognising no Superiour vnder God , but only your Grace , hath bin & is free from all subiection to any mans Lawes , but only to such as haue been deuised , made and ordained within this Realme , for the wealth of the same , NW . or To SVCH OTHER , as by sufferance of your Grace , and your Progenitors , the people of this your Realme , haue taken at their free libertie , by their owne consent to be vsed amongst them , and haue bound themselues by long vse and custome , to the obseruance of the same , not as to the ordinance of the Lawes of any forraine Prince , Potentate or Prelate , but as to the CVSTOMED AND ANCIENT LAWES OF THIS REALME , NW . originally established as LAWES OF THE SAME , by the said sufferance , consents and custome , and none otherwise . It standeth therefore with naturall equitie and good reason , that all and euery such Lawes humane , made within this Realme , or induced into this Realme by the said sufferance , consents and custome , your royall Maiestie , &c. Thus farre the words of the Statute . Both which Acts being repealed by Queene Mary , were reuiued againe by Queene 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 Cosens , in his Apologie , whereunto I referre the Reader ) and also concerning the Canons , it were to wearisome vnto the Reader here to refute ; Neither haue I such leasure to follow him in his idle and adle discourses ; but haue determined precisely , to keepe my selfe within the bounds prescribed by the Suppliants . Linquo coax ranis , &c.

IX . ARGVMENT .

God doth euer plentifully recompense any kindnes shewed vnto his Children , Supplicat . specially vnto the Ministers and disciples of Christ .

Ergo , The high Court of Parliament ought to shew kindnes vnto the refractarie ministers .

ANSWERE .

To the Consequence .

OVr Sauiour saith , Answere . He that receiueth a Prophet , in the name of a Prophet , shall receiue a Prophets reward , ( Matth. 10.41 . ) So shall he also that doth any kindnes vnto a Minister . But if a Minister do otherwise then he ought ( as these Refractaries do ) what kindnes then ought such to haue done vnto them ?

The Defender replieth two things . I. Reply . There is a secret contradiction in this Answere , for as a Maior out of his Office is no Maior , so a Minister out of his Ministerie is no Minister .

Was there euer heard such a Proposition vttered by any Diuine ! A Minister out of his Ministeris is no Minister ! Reioynder . An absurd Position of the Defender . Then belike as oft as a Minister is silenced , or suspended , or depriued , if he shall be restored againe , or called into some other place , hee must haue a new ordination . Vnpossible and absurd . Neither can the Office of a Maior , being but temporary , for a yeere only , be compared vnto the Office of a Minister , being perpetuall . The Error , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Theologia : Also , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

II. Reply . What a multitude of conformable Ministers are quite ouerthrowne by this Argument ? For do not many of them otherwise then they ought ?

But what aduantageth this the refractarie Ministers ? Reioynder . We doe not affirme that such as doe otherwise then they ought , whether conformable , or refractarie , ought to receiue any fauour in that respect . The Error , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

II.

Let the refractarie Ministers dutifully serue GOD and his Church , Answere . in their diligent and humble obedience , in the worke of their vocation , and then let them supplicate for kindnesse to be shewed vnto them .

The Defender replies . Reply . What is that diligent and humble obedience & c ? To put on a Surplice , ●o make a v●nishing Crosse , to reade Seruice , to acknowledge the Prelats to haue power to make ordinances against Gods word , & c ? How shall they supplicate ? With a 100. or 200. in a bagge ? Then perhaps if they arise betimes , and ride apase , they shall haue a paire of benefices , an Archdeaconrie , &c. yea libertie a soto go whither they will , and neuer to come at any of their benefices .

This scorning and lying Spirit needeth no other reproofe , but The Lord rebuke thee , Reioynder . Sathan .

X. ARGVMENT .

God threatneth seuerely to punish the wrongs and iniuries done vnto his Children and Seruants , Supplicat . euen in their outward state much more the crueltie towards their Soules .

Ergo , The high Court of Parliament should neither proceed so hardly against the Ministers , nor winke at others that do so proceed .

ANSWERE .

To the Consequence .

NEither did the honorable Court of Parliament , Answere . nor the Magistrates of this Land , euer intend the least wrong to any Subiect in this Kingdome , much lesse to any Minister of the Gospell , no not in their outward estate , much lesse towards the saluation of their soules . And certainly it is an vngratefull , yea an vngracious part of these Suppliants , to taxe that honorable Assemblie , or any Magistrate of this Land , so vndutifully and vnchristianly , for vniust , cruell and mercilesse dealing .

The Defender 1. Reply and Reioynder . Denieth that any of his faction , euer taxed either the house of Parliament , or any Magistrate ; but only admonished them of those faults , which GOD forbiddeth ; as if vniust admonition and reprehension , were not presumptuous taxing of men . 2. Retorteth the argument vpon vs , affirming that we , not they , taxe the high Court of Parliament , all which needeth no farther answere . Let the discreet Reader conferre the Supplication and the Milde Defence together , and then iudge indifferently where the fault resideth .

II.

The refractarie Ministers were neuer proceeded against , for preaching the Gospell , Answere . or for opportune and sobcrexecuting their Ministeriall function : but only for giddie innouation and noueltie , for faction , schisme , and impugning the Magistrates auctoritie , for disturbing the peace and quietnesse of the Church . And would they request these vile enormities to bee left vnpunished ? An vnreasonable Suite .

The Defender replies . This is vtterly vntrue . Reply . For some of vs haue been molested for preaching any thing tending against the present Hierarchie , or any other corruptions : some also for confuting the Popish doctrine of other , though they haue done it neuer so soberly : and some for other matters , which are points of the Gospell , as well as other .

Preaching against the present state and gouernment of the Church , is not preaching the Gospel . Reioynder . Preaching against corruptions , or sober confuting Popish doctrine , was neuer no cause of the refractarie Ministers trouble . By those OTHER MATTERS he speaketh of , he meaneth the pretended DISCIPLINE , which euery man knoweth is no point of the Gospell . Heere is nothing but a meere contradiction of what I say . It should seeme the Defender growes very barren .

XI . ARGVMENT .

Pharaoh prouided for the Idolatrous Priests of Aegypt . Supplicat . And the Monkes and Friers at the dissolution of their idolatrous Houses , were prouided for during their liues , though they neuer had done any good .

Ergo , Much more ought the refractarie Ministers to be prouided for , hauing done so great good in the Church of God .

ANSWERE .

To the Consequence .

THe argument doth not follow , Answere . because of the dissimilitude that is in the instances or examples alleadged , and the Ministers case .

The Defender replies . Reply . The Argument doth follow the better , because of the dissimilitude of instances .

This will appeare otherwise , Reioynder . in examination of the particulars .

Pharaoh ministered daily food vnto such Priests , Answere . whom he thought professed true Religion , and diligently obeyed him in the function of their Office . A rare example of a bountifull and magnificent Prince , though otherwise in error . But the refractarie Ministers , though professing true Religon , yet do they obstinately , being blinded by superstition , refuse to serue GOD and his Church , in the faithful and diligent function and exercise of their Ministerie .

The Defenders replie is . 1. Reply . As Pharach was in error touching the religion and obedience of his Priests , so are our Prelats , touching our refractarines and Superstition .

Not so . Pharaoh was indeed deceiued , and in error : Reioynder . but our Prelats are not ; neither touching the Ministers Refractarines , as daily experience testifieth ; nor touching their Superstition , seeing they accompt that sinne , which is no sinne .

2. Our obedience towards his Maiestie is as good , Reply . as of the best of their side . That mans obedience to a Maior of a towne , or to any other inferiour Office of a Prince , is alwaies the best , that is most agreeable to the pleasure of the Prince himselfe . In like manner , that obedience is best vnto Princes , that doth best agree with the pleasure of the Prince of Princes , and King of Kings . To obey the Inferiour , without due regard of the Superiours pleasure , is but flatterie and fawning , not good obedience . So to obey Princes , without due regard to our dutie to God . For it is more preiudiciall and hurtfull , then beneficiall and profitable to such Princes .

Well . Your obedience to his Maiestie is good . Reioynder . You say so . But your deeds proue the contrarie : for you daily kicke against his Maiesties auctoritie , and will not be reduced to obedience . Neither is there any thing here spoken , but the Papists will say as much for themselues . You limite how farre you are to be obedient vnto the King : so do the Papists ; for neither of you will serue God , vnder his Maiesties gouernment , according vnto the Religion established . You say you are as dutifull and obedient , as any of our side : so will the Papists pronounce of themselues , if they might be their owne iudges . But in the meane time , the Defender doth not iustifie Pharaohs example rightly alleadged , to procure compassion towards the refractarie Ministers . Let vs come to the next instance .

II.

The Monkes and Friers were depriued of all , Answere . against their will , for Sodomie , Heresie , and Idolatrie , which they had embraced in time of their ignorance . But the refractarie Ministers are willingly depriued , for obstinate superstition , in refusing sincerely to preach the Gospell of Christ with vs , not being conformable vnto the Christian Lawes of our Church and Magistrates .

The Defender replies . Reply . The more iustly that Monkes and Friers were put out , the stronger is the argument for vs , to be prouided for , that are put out vniustly .

It is true , Reioynder . if you were VNIVSTLY put out : but in saying so , you beg the Question ; proue it , if you can .

III.

The Monkes and Friers could not haue retained their places and possessions , Answere . not not by submitting themselues : But the refractarie Ministers may , if they will but conforme themselues vnto the lawful Ordinances of our Church .

The Defender replies . Reply . I know no condition of submission offered to Monkes &c. Touching the rest , we thanke you for nothing . This is the curtesie of the Prelats , to make vs pay deare for our liuings , euen to buy them with sinning against God .

What needed there be any condition of submission offered to Monkes , Reioynder . when they could not haue kept their places by any submission they could make ? For the rest , you shew your desperate resolution , still to continue in your schisme and faction , and that vnder such a pretense , as will neuer stand before the tribunall seate of God to excuse you . The Lord soften your hard and stonie hearts . The Error in both the instances , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

XII . ARGVMENT .

The Prayers of faithful Ministers of the Gospell , Supplicat . are very effectuall in behalfe of Christian assemblies .

Ergo , The high Court of Parliament , euen for this cause , ought somewhat to regard the refractarie Ministers .

ANSWERE .

To the Consequence .

NEither are the Prayers of Schismatiques much to be regarded : Answere . neither will the honorable Court of Parliament altogether neglect the refractarie Ministers , but will labour by all good meanes for their recalling : neither can the refractarie Ministers in Charitie , but stil pray for that high Court , yea in case they did not satisfie their desire .

The Defender replies . Reply . As for the Prayers of Schismatiques , it is not much to be denied , if men be schismatiques in deed , and not only in name : but neither the Answerer , nor all the Prelats in the world , shall euer proue vt Schismatiques and Refractaries , as they vniustly tearme vs .

That the refractarie Ministers are PVRE SCHISMATIQVES , Reioynder . hath been abundantly proued before ( in the Reioynd . to the Defence of the 3. Arg. pag. 116. & seqq . ) I will not adde a word more vntill that be answered . Only I desire I may not be mistaken in this point , to wit , that the Prayers of Schismatiques , are not much to be regarded , I meane , as they are SVCH ; otherwise the Prayers of Gods Saints are very behoouefull and necessary for vs .

II.

If they had still made conscience of their dutie in their Ministerie , Answere . their Prayers had been much more effectuall .

The Defender replies . Reply . Behold what conscience these men make of Subscription , Crosse , Surplice , Conformitie , and other particular obedience ; that make no conscience of preaching , &c. Is it not strange also , that Surplice and crosse should adde such efficacie to prayer ?

It is true , Reioynder . 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 Crosse , Surplice , &c. adde any efficacie to prayer , is a palpable vntruth . The Error is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

XIII . ARGVMENT .

Our Sauiour willeth al to pray the Lord of the haruest , Supplicat . that he would thrust forth labourers into his haruest .

Ergo , No man ought by head and shoulders to thrust labourers out of the haruest .

ANSWERE .

I Grant the whole . Answere . If the Suppliants will insist , Why then do you silence and depriue the Ministers ?

II.

I answere . They are not such Labourers , whom our Sauiour meaneth : neither are they thrust forth of the haruest , for labouring , but for labouring as they ought not , for sowing the tares of sedition , Schisme and faction , for disturbing the peace of the Church , and for molesting other sincere and faithfull Labourers .

The Defender replies . Reply . Touching the sowing of the tares of sedition , schisme , faction , and disturbing of the peace , hath bin often answered . All which doe rather belong to them that teach that a true iustifying faith may be lost , that there is no certentie of Saluation , that pleade for ignorance and an ignorant Ministerie , and such other like things .

When the Defender hath nothing to say for the refractarie faction , then hee falles a rayling , Reioynder . or to slaunder our Church : for what other thing doth hee , seeing wee are so farre from defending any of these blasphemies he speakes of , as any man of their side . The Error is perpetua 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

XIV . ARGVMENT .

Euery man ought freely to confesse Christ before men , Supplicat . in the time aswel of triall and persecution , as of truce and peace .

Ergo , The high Court of Parliament ought earnestly to speake for Christ and his Word .

ANSWERE .

I Grant the whole againe . Answere . What can this aduantage the refractarie Ministers ? It followeth not , that therfore their Honors should speake for them . For they are neither Christ , nor his Word : neither is their quarrell and contention , either for Christ , or for his Word , as hath been declared before .

The Defender replies . Reply . They that striue against humane Ceremonies in Gods worship , and for the ordinances onely of Christ Iesus , doe striue also for Christ and his Word .

But the Ordinances which the refractarie Ministers contend for , are not the ordinances of Christ Iesus : neither doe they striue for Christ , or for his Word , but for the supposed Senate of Lay-Aldermen , and their owne fantastique conceits . The Error is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

XV. ARGVMENT .

It is necessarie that there bee prouision made of sufficient able Ministers , Supplicat . one in euery Congregation , to instruct the people in the truth , to confute the Papists &c.

Ergo , The refractarie Ministers must needs be restored .

ANSWERE .

AS if there were not able Ministers inough ( God be praised ) in both the Vniuersities , Answere . and other parts of this Kingdome ( if competent maintenance could be procured for them ) sufficiently to furnish euery Congregation , to instruct the people in religion , to refute the Aduersarie &c. but that the small handfull of Schismaticall Ministers must needs be entreated to make vp the number . Reply .

The Replie vnto vnto this Answere , consisting of meere tautologies , contradictions of what I say , Reioynder . scoffes and bitter slanders against our Church and Ministerie , deserueth no other Reioynder , but Thou liest , Satan .

II. Answere .

Suppose there were not able Ministers inough , for this purpose : haue not the Refractaries then greater reason , to ioyne with thei Brethren , in preaching the Gospell , confuting the Papists &c. then superstitiously to quarrell about Crosse and Surplice , and to forsake their necessarie vocation and function ? Reply .

The Defender replieth . Nay , haue not the Prelats the more reason , to suffer vs still in the worke of the Ministerie with them ? We are all willing so farre to ioyne with any in preaching the Gospell , as we may doe nothing against the Gospell , to craze the peace of our owne conscience . Reioynder .

Haue the reuerend and wise Prelats any reason , to admit such to labour in the Ministerie ; who they know will disturbe the peace of the Church ? yea who plainly professe that they will neuer bee conformable vnto the Discipline established ? None at all . Especially seeing the superiour Magistrate hath reposed such trust in their fidelitie and diligence , that they would carefully , to their vtmost abilitie , endeuour to preserue pure Religion and vnitie among his subiects . If the Refractarie Ministers were permitted to labour amongst vs ; why then , their Consciences ( forsooth ) would not suffer them to performe , either faithfull scruice vnto their Brethren , or loyall obedience to his Maiestie . Better it is for the Church of God , that such Ministers , and such Consciences should haue no part in our societie , than that all States should be set together by the eares about idle and needlesse questions .

XVI . ARGVMENT .

The Matters in question , Supplicat . viz. Subscription , Ceremonies , the strict obseruation of the Book , and other Conformitie , are not of any necessarie vse , but are causes of diuision , and bones of contention amongst vs .

Ergo , They both conueniently may , and ought to be taken away .

ANSWERE .

To the Antecedent .

IF the matters in question betweene vs , Answere . bee but Subscription , Ceremonies &c. as here the Suppliants ingenuously confesse ; wherefore haue they hitherto mainely cried out , that their contention was about the CAVSE OF GOD , and his WORD , WHOLE CHRIST and his GOSPELL , the MINISTERIE thereof , and SALVATION of the people ?

The Defender replieth . Reply . The least transgression of Gods Word , and the least obedience to Gods Word , is the Cause of God , as well as the greatest .

But the Defender ought first to haue proued , Reioynder . that wilfull contemning and kicking against the gouernment and rites established in our Church , is OBEDIENCE TO GODS WORD : also , that dutifull and peaceable conformitie , and exercising of the said ceremonies and rites established , is TRANSGRESSION OF GODS WORD ; and then he had said somewhat . But that will neither the Defender , nor all the packe of the faction , be neuer able to do .

II.

Albeit we also do not hold Subscription , Answere . Ceremonies &c. to be absolutely necessarie to saluation , nor to be imposed vpon euery Church ( for why should not other Churches vse their owne libertie ? ) yea and our Church also hath power to alter these particulars : yet we know that some Ordinances and Ceremonies , are necessary for gathering of assemblies , establishing of a Church , and to be as it were the bonds and lincks of societie .

The Defender replies . Reply . How doth the first point of this Answere agree with that , that some of the great Prelats hold , that their auctoritie is Apostolicall , and the Ceremonies matters of order and decencie ? Are not things Apostolicall and decent , common to all Churches ? Or may our Church alter that , that is Apostolicall ? Or why should these Ceremonies , be more necessarie for our Church , then for other Churches ? Or not decent for other Churches , and yet decent for ours ?

I answere particularly . 1. Reioynder . There is no contratietie betweene what I writ , and what the Defender saith others of our side do hold : for the calling of Bishops is Apostolicall , who denies it ? 2. The Ceremonies we vse are matters of order and decency . 3. There are many things both Apostolicall and decent , which all Churches at all times are not bound vnto . 4. The particular occasions , and circumstances of our Church may be such , that some things may be decent vnto vs , which are not so for other Churches . All which are perspicuously laid downe and proued by instances and examples in my Booke de Adiaphoris , which here need not be repeated , vnto which I referre the Reader .

III.

Yea euen these particulars , Subscription , Answere . Ceremonies &c. being imposed by the Church , and commanded by the Magistrate , are necessary to be obserued vnder paine of sinne , seeing he that resisteth auctoritie , resisteth the ordinance of God . Rom. 13.

The Defender replies . Reply . What if they be commanded only by the Christian Magistrate , not imposed by the Church ? Or imposed by the Church only , the Magistrate being an Infidell , or a persecutor of the Church ? Can paine of sinne also be without paine of damnation ? Are not those things that are to be obeyed vnder paine of damnation , necessarie to saluation ? Hence also it followeth , that things once commanded by the Church or Magistrate ( especially by both ) are as holy , as the immediate Commandements of God . The particular inconueniences and absurdities hereof are infinite . What also is heere said , that was not wont to be said by the Papists against the Martyrs ?

The Magistrate cannot impose any thing vpon the Church , Reioynder . without the consent thereof : but the Church may impose any indifferent ordinance vpon it selfe , without the consent of the Magistrate , if the Magistrate be an Infidell , or a Persecutor ; which cannot be wilfully transgressed vnder the penaltie of Sinne , and so consequently of damnation , without repentance for it . Yet it followeth not , that such Decrees are as HOLY , as the Ordinances of God , the reason hereof is apparant in my booke De Adiaphoris . The Popish ordinances and rites are not things indifferent , or lawfull in themselues ; ours are . The Error is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

IV.

And that they are things Indifferent in themselues , Answere . and may bee vsed without sinne , wee haue proued at large , in a peculiar Booke written of that Argument . Lib. de Adiaphoris .

The Defender replies . Reply . Alas M. Powel , make not such account of your Booke de Adiaphoris , then which , there neuer came more simple stuffe from any man reputed learned . You had neede recant your blasphemous point therein , against the auctoritie of Christ Iesus for making lawes in his Church . Verily you might as well haue denied him to be a King , and a Redeemer .

As by writing that Booke DE ADIAPHORIS ( a work not voluntarily vndertaken by my selfe , Reioynder . but imposed by Authoritie ) I neuer regarded to please Man , at whose hands I looke not for my reward ; but laboured to serue the necessitie of Church , vnto whose seruice I owe my self : So now being written and published abroad , I weigh not what any priuate Spirit , being ouerruled by inordinate passions of loue or hatred , will censure or account thereof , for friends will flatter , and aduersaries raile ; but wholly referre it vnto the iudgement of the CHVRCH of God , at whose graue and iudicious sentence , I stand , or fall . And touching the generall doctrine of the Protestants , that CHRIST IS NO LAWGIVER , which you in your deep ignorance terme BLASPHEMIE ; obiect against it , & you shall ( God willing ) be answered . But you professe ( pag. 156. ) that you will leaue that Book to other to shew my childish weakenes therein . You doe very well ; for by so doing you prouide the better for your owne credit : for that Book is written in Latin , & you cannot write true English .

Now that they are become the Bones of contention , and Causes of diuision among vs , Answere . is very much to be lamented , seeing the free course of the Gospell is somewhat troubled , and the common enemie aduantaged thereby . But the fault rests on them , who of meere superstition and grosse ignorance , cannot find in their consciences to embrace the wholesome Ordinances and Constitutions of the Church , not any way preiudiciall vnto the Gospell , nor repugnant vnto the Word of God , but most agreeable and consonant vnto the same .

The Defender replies . Reply . That these things are become bones of contention , is only the fault of the Prelates , that striue with might and maine for them . They acknowledge that they haue power to alter and remoue them , and they see great reason so to doe : neither can they giue any reasons but childish for continuance of them ; and yet to the great dishonour of God , and to the griefe of thousands of the godly , they retaine them .

It is not the fault , Reioynder . but the dutie of the Prelats , to labour to reduce Schismatiques and factious persons to vnitie and concord : neither doe they striue with might and maine for Ceremonies , but for the peace of the Church : neither can the Prelats , without direction from the Christian Magistrate , and the consent of the Church , alter or remoue the Ceremonies now vsed : neither if they could , were they , in policie , to institute any importune innouations , which would bee a speciall scandall to many , both within , and without the Church .

XVII . ARGVMENT .

IN this Argument the Suppliants , Supplicat . heaping ( as themselues professe ) many things together , and contriuing many Arguments into one , do certainly very worthily and Christianly discourse , as of sundrie other things , so especially concerning the Lords great mercies , in the miraculous deliuerance , as of you honorable House of Parliament , so also consequently of the whole State & Kingdome , thereby redeeming both our Bodies from corporall , and our Soules from spirituall intended captiuitie of that bloodie Man of sinne , the child of Perdition . Which verily should prouoke euery good Christian , to speciall thankfulnes vnto our heauenly Father , to repentance for our former transgressions , to present diligence in our seuerall vocations , and euer hereafter to keepe a more vigilant and watchfull eye , ouer the perfidious & treacherous Aduersaries . But let vs examine , how the Suppliants applie these things to their purpose .

BVt before wee 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 contrarietie of the Answerer , to almost in his whole Answere written , be obserued . For he being a Scholer , his words must be Scholerly interpreted . Because therefore wee are not to doubt , but that the Answerer remembreth , as well what hee hath learned in the Ethiques , as in the Elenkes of Aristotle : may it please the Reader to vnderstand , that Aristotle , in his said Ethiques , maketh great difference betwixt Bonum and Benè , good and well ; Iustum and Iustè , iust and iustly . Good and iust things may bee done by euill and vniust men ; but onely Good and iust men can doe things Well and iustly . Because the Answerer therefore doth here testifie , that the Suppliants discourse , not onely of many Worthie and Christian points , but also Worthely and Christianly : how can this agree with all the reprochfull termes he giueth them , of Schismatiques , Refractaries , wilfull contenders with the Magistrate , presumptuous censurers &c.

But what maketh all this against me ? Reioynder . or wherein doth it contrary any thing that I haue written ? I haue euer thought , and doe at this present thinke ( as charitie bindeth me ) that many of the refractarie Ministers , are indeede good Men ( though not as they are schismaticall ) and in grace and fauour 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 ? Doe not wee all amisse in some things ? Can any man say , he hath no sinne ? What needed all this Defence therefore of a thing that was neuer denied ?

I. REASON . of the 17. Arg.

God sent lately amongst vs a mightie and feareful Pestilence , Supplicat . for the omission of some duty which should haue been performed .

Ergo , The high Court of Parliament is presently to restore the refractarie Ministers , specially seeing the plague doth still houer ouer our heads .

ANSWERE .

To let the Antecedent passe , Answere . which yet is not so fully and warily laid downe , as it ought to haue been . Who doth not see the weakenes of the Consequence ▪ For doth GOD plague vs , because of the proceedings against the refractarie Ministers ? and not rather for our horrible Sinnes of securitie , pride , vnthankefulnes &c. This is certaine : and that rests to be proued still .

The Defender replies . Reply . I haue told you of your mistaking Logike before . The Auctor disputeth not particularly of the sinnes that moued the Lord to visite vs ; but of the generall end wherefore he did both correct vs , and also magnifie his mercie towards vs : The which hee applied to the particular point of fauour for the Ministers molested . Notwithstanding , to answere your question , though it cannot be denied , that for other sinnes the Lord hath so heauily scourged vs , yet why should the suppressing of the Ministerie of the Gospell be excluded ?

Haue you told me of my mistaking Logike , Reioynder . who cannot tell ( as appeareth by this a logicall Defence ) what Logike meaneth , and are as fearfull of meeting a fallacie , as you are of a furie ? All your clamour was raised only vpon the Correctors mistaking . The words in the written coppie ( which yet is to bee shewed ) 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 aduantage you can , and allow vs no time to Answere your LIBELS . The Auctor divulged his Supplication , euen almost in the latter end of the last Session of Parliament , and I had not aboue foure or fiue daies to write the Consideration ; which I was compelled , through the straightnes of time , to commit vnto the presse , as fast as I could write it : wherefore I could not intend to correct it my selfe ; which was the cause aswell of this error you exclaime against , as also of breaking the Series of the Alphabet , in the Marginall glosses of this 17. Arg. and of some other typographicall escapes . Neither haue I much more time allowed me to write this REIOYNDER , but am constrained ( for lacke of time ) to put part of it to the presse , before the whole can be finished . If I listed to take exception to what I thinke is the fault of the Printer in this your Booke , I might exclaime as much , and as iustly as you do : but I hold it no ingenuitie to catch at syllables and letters .

But to returne to your Replie . I say againe , that the END wherefore the Lord doth correct vs , is not the Restoring of the refractarie Ministers ; but rather he doth it , to recall vs from our sinnes , of securitie , vnthankefulnes , pride , &c. The repressing of the Schismaticall Ministers ( not the Suppressing of the Ministerie of the Gospell , as you speake ) is excluded from that End ; because it is no sinne to labout to recouer them , and to reduce them to vnitie and obedience . The Error is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The rest , which the Defender addeth , is true , not of such as he is , but of the faithfull Ministers of the Gospell .

II. REASON of the 17 Arg.

Supplicat . God hath lately deliuered the House of Parliament , and the whole Land from a bloodie intended Massacre .

Ergo , That honorable Court specially ought to testifie their thankefulnesse vnto God , by restoring the refractarie Ministers .

ANSWERE .

AS if there were no other meanes , Answere . whereby that honorable Court might testifie their thankefulnes , but by restoring Schismaticall Pastors vnto the Church , the more to disturbe the peace thereof .

The Defender replies . Reply . We denie not but that there are other meanes whereby that honourable Court may testifie their thankfulnes : yet this hindreth not , but that this also may bee one .

But the other meanes differeth from this ex toto genere . Reioynder . That other is the true exercise of pietie and charitie : this is horrible sinne , which would prouoke GOD the more to punish vs . That which he addeth concerning mercie and crueltie towards mens soules , is meere fopperie , which hath been answered alreadie .

III. REASON of the 17. Arg.

Many of the honorable Lords , Supplicat . and other members of the Parliament , are very ancient and striken in yeeres : and therefore neuer againe like to be of any other Parliament .

Ergo , They ought to do good now , by restoring the Depriued and Silenced Ministers .

ANSWERE .

BVt it hath not been yet proued , Answere . that to restore the refractarie Ministers , is to do Good , and not rather to do hurt , and to SINNE , by being cause of nourishing faction and dissention in the Church .

The Defender replieth NOTHING , but saith that this is Answered alreadie . But where ?

IV. REASON of the 17. Arg.

Supplicat . The refractary Ministers would be very glad , if they were comforted , restored and let alone .

Ergo , They ought so to be .

ANSWERE .

So would all Schismatiques , Answere . Heretiques , Papists , Atheists ; yea all malefactors , murderers , theeues , cutpurses , be very glad , if they were comforted , deliuered , and let alone .

The Defender replies . Reply . In the bitternes of his Spirit , he reckoneth vs vp with all Schismatiques , Heretiques , Papists , murtherers , theeues , cut-purses .

That my SPIRIT IS BITTER , Reioynder . such as haue any familiar acquaintance with me , know to bee the ERROR of your iudging and censuring Spirit , a fault too common vnto the men of your stampe . I doe not parallel you with Heretiques , Papists , Atheists , murtherers , theeues , cut-purses ; onely I shew the absurditie of the Suppliants reason , seeing all these would bee as glad to bee let alone , as you would .

V. REASON . of the 17. Arg.

Supplicat . The House of Parliament by their mercie shewed to the refractarie Ministers , shall not only treasure vp comfort vnto themselues against the day of their death , but shall also make their Old-age the more honorable , and their names memorable amongst all posteritie .

Ergo , They ought so to do .

ANSWERE .

IF by Mercy , Answere . they meane their reclaiming from Schisme and faction , I graunt the whole .

II.

But if they meane , their restoring againe , they continuing still the same men they are now : then is the Antecedent a foule Begging of the Question , and the Argument inconsequent .

III.

For contrariwise it may bee concluded : The House of Parliament , by Restoring Schismaticall Ministers , to disquiet the peace of the Church , shall not only attract guilt and remorse of conscience ; but also preiudice their honorable Age , and make their names reproachfull amongst all posteritie .

The Defender replies . Reply . Onely herein the Answerers censure of the Parliament , if they should restore vs , is to be obserned , viz. that they shall not onely attract guilt and remorse of Conscience , but also preiudice their honourable Age , and make their names reprochfull to all posteritie . This toucheth not onely the Lords of the vpper house , and body of the Commons in the nether house , but also his most excellent Maiestie , without whose Princely auctoritie nothing can be done by the other .

I censure not the honourable Court of Parliament , Reioynder . neither the vpper , nor the lower House , much lesse doe I censure his Maiestie , because I know they will neuer RESTORE SCHISMATIQVES to disquiet the peace of the Church . My words are plaine ; I speake vpon supposition of doing that , which ( I assure my selfe ) will neuer be done , to retort the Supplians Reason vpon themselues . Is this censuring the Parliament and King ? No no , that trade is proper vnto the Defenders faction , and vnto their catercozens or fellow-censurers , the Papists . This fellowes malice , seemes to exceede his learning .

VI. REASON of the 17. Arg.

Supplicat . As Jsrael was blessed aboue other women dwelling in tents , for driuing a nayle into Siseraes head : So should these Parliament men , bee blessed aboue many former , if they vtterly took away all the Whoore of Romes Ornaments yet remaining &c.

Ergo , They ought to do so .

ANSWERE .

THe instance is altogether different . Answere . For Sisera was a speciall enemie of the Children of Israël , and of the Church of God ( Iudg. 4.2 . ) But the Ornaments the Suppliants speake of , are the good creatures of God , hauing 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 hee had no euill in him ? And is not the Pope also an enemie to the people and Church of God , as well as Sisera was ?

Sisera was indeede the creature of GOD , Reioynder . but an hurtfull enemie vnto the Israelites : the Ornaments wee speake of are creatures in like manner , but without hurt in them . What ( saith the Defender ) is not the Pope also an enemie 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 haue been said for Images ?

Yes forsooth . Images are hurtfull ; Reioynder . so are not the Ornaments . We are prohibited to MAKE Images : but not to VSE the Ornaments . The Error is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

II.

Neither were the Popish Idolatrous Priests euer decked with our Ornaments ; Answere . neither are they now .

III.

Neither were our Ornaments euer worshipped or abused to Idolatrie ; neither are they yet .

IV.

Neither if they had bin , is it absolutely necessary to destroy the Substance of them , together with the abuse : but the abuse is to be abolished , and the true vse restored . The reasons hereof , and cautions to be vsed in this point , I haue laid downe in another place . Cap. 11. lib. de Adiaph .

The Defender replies . I. Are you sure , Reply . there is neuer a Surplice now in England , that was abused to Idolatrie publikely in Queene Maries time , or secretly sithens that time ? If it be true of Surplices , are you sure it is true of all Coapes ?

I am not sure , I thinke so . Reioynder .

II. Haue you forgotten the distinction of Idem specie , Reply . and Idem numero ?

I remember it well : but this is , Reioynder . as if it were vnlawfull to vse gold in the Temple at Hierusalem , because Aaron framed his Idolatricall Calfe of gold .

III. By this reason , Reply . we may erect new Images in the Churches , & say that these Images were neuer worshipped or abused .

Nothing lesse : Reioynder . We are expressely forbidden to MAKE an Image , as hath bin noted before .

XIIX . ARGVMENT .

Supplicat . The high Court of Parliament is bound specially to open their mouth for the dumbe , to iudge righteously , to iudge the afflicted and the poore , to giue strong wine to him that is ready to perish ; and not to contemne the iudgement of the meanest Subiect .

Ergo , They are bound specially to restore the refractarie Ministers .

ANSWERE .

THis Argument is parallel , Answere . & 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 refractarie 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 Notarie and Answerer vnaptly call a distinct Argument . Neither is there any thing heere answered requiring replie , then hath been already made .

Reioynder . I haue followed the Auctor of the Supplication in numbering his Arguments , who in the beginning of this Argument or Conclusion ( terme it what you will for me ) pag. 28. of the Supplication , layeth downe 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 downe by the Auctor ? But let it be , as indeed all the rest are no Arguments , a goodly CONCLVSION forsooth , the Defender seeth nothing in the Answere worthy a Reply , nor I any thing in the Reply worthy a Reioynder .

AND thus haue I encountered with IGNORANCE it selfe , ioyned with extreame MALICE , passions wherewith the Defender seemeth to be notoriously qualified . First , his IGNORANCE is palpable , in that he hath neither Arte to dispute , nor Stile to discourse , nor Iudgement to discerne such matters as he handleth : al which are euidently confirmed , I. By his immethodicall and euil-featured thapsodie , being full of vaine tautologies , and farsed with much friuolous and idle talke , as it were of a discrasied braine , lest his Booke ( forsooth ) might be termed a TRIOBOLAR PAMPHLET , or a TWO-LEAVED LIBELL , as himselfe seemeth to confesse ( pag. 17. ) II. By his senselesse Periods , and grosse Solecismes euen in the English tongue : as ( pag. 38 ) The Auctor is able to defend his meaning , or ready to yeeld better reason TO THE CONTRARIE ; also ( pag. 46. ) The Cause why wee are put out , is not FOR RESPECT of our selues , but FOR FEARE of sinning against God ; and ( pag. 58 ) Except you meane NOT the cause of the Ministers ; and ( pag. 150. ) Let the contrarietie of the Answerer , to almost IN his whole Answere written , be obserued , &c. III. By his absurd Paradoxes , which no Diuine euer maintained before him : as ( pag. 34. ) The Kingdome of heauen consisteth in the ABVSE of outward things ; also ( pag. 36. ) The libertie of Preaching doth NOT PROPERLY belong to the Ministerie of the Gospell ; and ( pag. 120. ) A Minister out of his Ministerie , is NO MINISTER : there are many more such examples , but I labour to be short .

Secondly , his MALICE is apparent in euery page , yea almost in euery line of his Defence , wherein hee scorneth , and reproacheth , and slaundereth , not only my poore selfe ( whom he extreamely hateth for no other cause , but because I am not of his faction ) but also all the reuerend Prelats and Magistrates of this Land , yea the whole Church of God amongst vs , as we haue heard alreadie .

When I had first perused ouer this vile and disgracefull Libell , I could but maruel at the impudencie of the Defender , that in so learned an age , durst presume to publish so fillie a worke : Whereupon I purposed to haue passed it ouer with silence , as disdaining to accept so Ignorant a Man for my Antagonist , and to encounter with such , as with an Aduersarie , whom it were fitter to instruct , as a Schoole-boy . But when I had better considered the humor of the refractarie faction , who embrace euery Sentence proceeding from their RABBINES , as an ORACLE , be it neuer so absurd ; and perceiued the Booke it selfe , to bee preiudiciall to his Maiesties auctoritie and Lawes , to the peace of GODS Church , and propagation of the Gospell , I was perswaded ( for this once ) to take a litle labour to shew the Defenders folly in his weaker Defence of so weake Arguments ; which I haue done as briefely as I could : for why should I speake much of a Discourse so little worth ?

And heere I openly testifie , and plainely professe , both vnto the Defender , and to all others of his straine ; that if hereafter any of them shall set vpon , or attempt any thing against any Booke or Writing of mine ; if they shall doe it in the common Idiome of the English , I will passe it ouer with silence , and not vouchsafe them any Answere : and this , 1. Because it is not fit and conuenient that this Controuersie , being moued only amongst Scholers , and no way concerning the Lay-people , should be vulgarly handled , to the increase of factions and part-takings in the Church . 2. Because that , hauing other imployments more necessarie for these times , by this meanes I shall be free from being troubled with the tedious prating , the clamorous and scornefull gybing of euery DVNSE , that can but chatte English .

Wherefore I require and adiure you ( my reuerend Brethren ) as you tender the quietnes of the Church , yea and your owne honest reputation , that hereafter ( if you be not yet satisfied ) you will write in the LATINE tongue , which is the tongue of the Learned , and not in the ENGLISH , to fill the Common-peoples heads with idle and vaine questions : Which reasonable request , if you shall refuse to yeeld vnto , surely it will be thought that all you do , is but ad faciendum populum , and also that you are but ignorant and vnlearned men , not able to write in Latine , as indeed all the DISCIPLINARIANS in English are reported to be : I speake not this of all that stand out for the Ceremonies , among whom there are some whom I reuerence for their gifts ; but of the giddie Presbyterians , such as this simple Defender is , who could bee contented these twelue monethes , to suffer my Booke De Adiaphoris , to passe vnanswered , because it was written in Latine , but no sooner came there any thing vnder my name in English , but presently he set vpon it , according vnto the Prouerb , Who more bold , then blind Bayard ?

The Lord heale the wounds of his Church , appease this intestine dissention among Brethren , and grant that wee may do all things to the glory of his holy Name .

APOCAI . 7.12 .

Amen . Praise , and Glorie , and Wisedom , and Thankes , and Honor , and Power , and Might , be vnto our GOD for euermore . Amen .

FINIS .