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. Cōcomitant 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 indifferēt 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
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 VVhether Ecclesiasticall Ciuil Lawes bind alike That Ciuill and Ecclesiasticall Lawes haue the same authority and bond Proued 1. From the Efficiēt 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 ANSVVERE 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 OVTVVARD FACE OR FORME OF THE CHVRCH doth not any where else appeare with more lustre and magnificence in other Prouinces or Kingdomes wherein all things hanging on the pleasure of the Presbyterie and plebeiall or common sort of people do
and Apostles and to enioy their doctrine and familiaritie but because I iudge that those things that are to be pardoned and yeelded vnto Christian charitie are wisely to be distinguished from such as be execrable and wicked and that by the wisedome not of the flesh but of the spirit And verily it is not a small impietie to imagine that the whole vertue of Religion is placed either in contemning or in obseruing onely Ceremonies seeing all learned men who vnderstand of our dissentions and iarres smile in their bosomes and account it great follie to be much troubled of either side concerning Ceremonies Wherefore my reuerend and beloued Brethren I humbly pray and beseech you euen for His sake whose Glorie it is meete should bee preferred before all other things whatsoeuer without exception that you would vouchsafe to conuert all your endeuours and studies to this end specially that there may be some fit remedie speedily prouided against that so great mischiefe that breedeth all this vnkindnes amongst vs. Alas We haue Aduersaries enough abroad against whom the Sonne of God commandeth that we maintaine vnitie and concord But we contrariwise cease not euen to eate vp our owne shoulders and armes and the frame of our Church being shrewdly shaken our whole building threatneth downfall Euen as in times past whilest Eusebius Bishop of Cesarea and Basil the Great contended amongst themselues the Arrian Heresie took deep roote and was dispersed farre and neere so at this day whilest the members of the true Church doe mutually warre the one against the other we doe not onely cease to be a terror vnto our common Enemies but also for our intolerable petulancie and pride in coyning new opinions and dispersing the same abroad with all impunitie to the greatest Scandal of all Churches against the ancient orthodoxe Sanctions and the most strict and seuere prohibitions of our owne Lawes we are publiquely exposed to the censure and scorne of all men We hope Brethren that you are not so ignorant of all things that you know not the iudgements of others concerning these our controuersies nor so without common sense that you alone doe not see our dangers nor yet so inhumane and cruell that you are nothing affected with those miseries which wee feele and sustaine You know that the common Enemies of the Church of England will become more terrible and fearefull vnto vs if they shall set vpon our Church being tired and distracted with intestine hatred and contentions neither are you ignorant that domestique Distentions haue alwaies been a very mortal and deadly bane euen vnto great Churches How much better therefore is it that you bend all your forces to this that you may comfort and cherish our afflicted Church as much as safely you may and prouide that the sincere Doctrine of all necessarie things being faithfully taught may bee propagated vnto all posteritie Vnto which dutie first of all your pietie and deuotion towards GOD vnto whom we wholly owe whatsoeuer we are ought to excite and prouoke you Then your Zeale towards the holy faith and religion and the conscience of your Vocation and calling ought specially to inflame you That I speake nothing what your obedience towards the Kings Maiestie and other Magistrates requireth what the state of the Church of England your own louing Mother which now seemeth to be sicke of a consumption challengeth at your hands and lastly what your dutie towards your Country parents children kindred friends and neighbours doth expostulate All which being put together ought more than sufficiently not onely to moue and excite you but also to force and compell you that by your common helpe and meanes these Domestique fires be throughly extinguished Oh thinke with your selues and consider diligently and seriously how much honester is your godly submission and conformitie in Things indifferent than is your superstitious pride and arrogancie in forsaking your Churches But if vnder pretense of puritie and the Gospell you intend still to indulge and serue your owne partiall affections which GOD gratiously forbid yet in these so great dissipations and distractions of mindes and men the Godly may haue this speciall comfort N. best of all What a godlie man ought to do in these domestique tumults and contentions of the Church That where they heare the vncorrupt voice of true Doctrine and see the lawfull vse of the Sacraments and perceiue that Idols and errors repugnant vnto the voice of the Sonne of God are not defended there let them know that they are assuredly in the societie of the true Church neither let them doubt but that such assemblies are the Temples of the liuing God and that GOD is there present in the Ministerie of the Gospell and that out of such societies the Sonne of God our Lord and Sauiour gathereth his eternall inheritance according vnto that Wheresoeuer there are two or three gathered together in my name there am I in the midst of them This LORD I most humbly beseech that hee will mitigate the sorowes and heale the wounds of his Church that he will saue some remnants for himselfe and cleanse the Sonnes of Leui that is that he will stirre vp euery where true Treachers who as Bees carrie their labours into the hiue for the common good may in like manner all of them conferre their studies and duties to the saluation and peace of the Church that all dissentions being taken away they may hereafter with ioynt mindes and willes painfully spread abroad the true Doctrine of the Gospell diligently edifie the Church of God perspicuously and constantly refute all errors and heresies and faithfully deliuer the true state and vniforme sentence of the Controuersies of our times vnto all posterities to the worlds end APOCAL. 7.12 Amen Praise and Glorie and Wisedom and Thankes and Honor and Power and Might be vnto our GOD for euermore Amen FINIS A REIOYNDER vnto the MILD DEFENCE IVSTIFYING THE CONSIDERATION OF the silenced Ministers Supplication vnto the high Court of Parliament WHEREIN IS PLAINELY DIScouered the vanitie of the Ministers Arguments for their Restitution and they irrefutably euinced to be properly SCHISMATIQVES Vnworthie to be restored againe to the vse and libertie of their Ministerie By GABRIEL POVVEL G. P. Let there be no strife I pray thee betweene thee and me for we are Brethren Genes 13.8 The Milde Defender The words of his mouth were softer then butter yet warre is in his hart his words more gentle then oyle yet were they swords Psal 55.21 G. P. Iudge not and you shall not be iudged Luk. 6.37 Though they shew me all extremitie yet will I not cease to loue them and to seeke their good August AT LONDON Imprinted by Felix Kyngston for Edward VVhae TO THE RIGHT HONORAble the Lords Spirituall and Temporall the Knights Citizens and Burgesses of the high Court of Parliament IT is a remarkeable speech Right Honorable that was often vsed by a reuerend and iudicious Prelate of our Church Doctor Aylmer of
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
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 ANSVVERE I. 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 Argumēts 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 Iudgemēt 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 TVVO-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 Defēders 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
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 EDVVARD 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 groūds which here I had learned VVherefore 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 LAVV-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 Detectiō 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 LAVV-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 LAVV 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 VVorship of God is VVorship 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 Detectiō 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 Detectiō 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curiositie and businesse of the Lay sort whom for 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 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
diuine Maiestie The Generall kind of Things indifferent is Morall 19 The Generall kind of these is morall seeing they are determinations of circumstances necessarie or profitable for the obseruation of the morall precepts of the first Table that is to preserue order and decencie in the assemblie and meetings of the Church and in the vse of the Ecclesiasticall Ministrie or for publike or priuate exercises of pietie or to shun and auoid the scandall of the weake and to bring them to the Church and the acknowledgement of the truth 20 Hence it is Note well that they are and may be called Worship of GOD namely in their General not in their Special kind I will speake more plainly 21 Things indifferent Traditions or Ecclesiastical precepts of men are the WORSHIP of GOD as they be Morall but not as they be Ceremoniall 22 For examples sake The assemblie or meeting together of the Church to exercise the duties and offices of pietie is the Worship of God Publique and priuate Prayers Diuine Sermons c. are the worship of God but to meete to gether this or that day or houre to conceiue or recite our prayers to sing Psalmes or other holy hymnes in this or that forme of words or pronunciation either standing or sitting or kneeling is not the Worship of God It is a Worshiop of God not to scandalize our neighbour but to eate or not to eate flesh is not a Worship of God Hitherto haue we declared the Definition and Nature of Things indifferent It followeth that we speake of the Causes thereof CHAP. II. Of the CAVSES of Things Indifferent And first of the EFFICIENT Cause THe EFFICIENT Cause of Things Indifferent The Efficient Cause of Things indifferent 1. Principall is two-fold Principall or Adiuuant 2 The Principall Efficient Cause is GOD by whom Things Indifferent are GENERALLY instituted and commanded who in his Word declareth vnto the Bishops and Gouernours of the Church the fountaine from whence they ought to be deduced and drawne gouerning also their wittes and directing their tongues in that busines For GOD will haue all things to be done in good order so as they may serue both for the setting forth of his owne glory and also for the edification of the Church 1. Cor. 14.40 seeing he is the GOD of order and not of confusion 2. Adiuuant and this is either 3 The Adiuuant Cause is either the Whole Church together or Certaine wise and intelligent Men to whom the Church hath committed the institution of Things indifferent 4 The whole Church The Whole Church because she hath power to appoint and prescribe rites and ceremonies in particular for all things are the Churches 1. Cor. 3.22 which performeth this her Office with a Free and Godly will Free being no manner of way compelled Godly that is fitted and accommodated to the will of God which may only regard the glorie of God and the edification of good and godly men and no way seeke after humane or worldly commodities by the institution or vse of any Indifferent things 5 Now the institution and ordering of these rites and ceremonies Or Certaine Men. the Church ought to commit to the care of certaine godly wise and circumspect Men whom she perceiueth to be endued with diuine gifts and well able to iudge of such matters So the Apostles command the Church to chuse and ordaine such Deacons Act. 6.3 And that chosen vessell of God writeth vnto the Church of Corinth that she ought to ordaine Iudges who might vnderstand and decide the controuersies and causes of the Christians 1. Cor. 6.7 6 Concerning which Ceremonies notwithstanding the iudgement and censure thereof is to be permitted vnto the Church as also of the whole Doctrine taught by the Ministers and Pastors according vnto that which the Apostle saith Let two or three Prophets speake and let the other iudge And if any thing be reuealed to another that sitteth by let the first hold his peace The Spirit of the Prophets is subiect to the Prophets 1. Cor. 14.29.30.32 And the Doctors and Teachers of the Church are not LORDS ouer the same but Ministers and Seruants vnto it 7 Out of these things which haue been spoken of the Efficient Cause it is plainly gathered Ecclesiasticall Traditions are not meerly Humane but also Diuine that such Indifferent things as by the Church haue been lawfully and orderly instituted and approoued are so farre Humane as that they are also Diuine and therefore haue more than Humane authoritie yea plainly DIVINE 8 The reason hereof is Because the Church is directed and gouerned by the Spirit of Christ who is Truth therefore the Precepts of the Church in THINGS INDIFFERENT are both true and holy 9 Moreouer sithence the Church of Christ doth alwaies depend on the Word of God insomuch that if it should erre which notwithstanding is impossible and fall from the same it should not bee the Church of Christ Therefore the Traditions and Constitutions which are ordained by the Church following the Word of God are grounded vpon the authoritie of GOD himselfe and drawne out of the holy Scriptures and therefore consequently DIVINE 10 An example hereof we haue in the Surplice which Ministers vse to put on Question in the solemnizing of Diuine Seruice or the administration of the Sacraments It is demanded Answere Whether this be an HVMANE Tradition or not I answere It is so an HVMANE Tradition as that it is also DIVINE It is DIVINE so farre foorth as it is a part of that Decencie the care and obseruation whereof is commended vnto vs by the Apostle 1. Cor. 14.37.40 But it is HVMANE as it doth particularly designe what hath been generally pointed at rather than plainly declared Note For it si our part to determine in particular and precise forme and manner that Decencie and Order which in generall termes is deliuered in the holie Scriptures By this one example may appeare what we are to thinke and iudge of all other of this kinde 11 These things repugne and are contrarie to the Efficient Cause What things are contrarie vnto the Efficient Cause namely I. To institute and ordaine such rites and ceremonies as are contrarie vnto the will and Word of GOD. 12 Of which sort are in the Church of Antichrist the Popes Supremacie the Sacraments of Penance Confirmation Order Matrimonie Extreame Vnction the oblation of the sacrifice of the Masse the Communion vnder one kind Crucifixes Inuocation of Saints Prayers for the dead Purgatorie Indulgences Single life of Priests Auricular confession Papisticall satisfactions c. 13 II. To peruert contrarie vnto the Word of GOD such Ceremonies as are lawfully and aduisedly instituted by the Church 14 III. To appoint and ordaine indifferent Ceremonies and rites to be obserued without the consent and approbation of the Church 15 IV. Wilfully or carelesly to neglect and omit those indifferent ceremonies which the Church hath lawfully commanded and
Westerne Church did Euseb Hist. Ecclesiast lib. 5. cap. 24. 13 This opinion concerning NECESSITIE ought chiefely and specially to be taxed lest the Righteousnes of the Gospell may be thought to be any such externall Policie also that there be no contentions by reason of the difference in the obseruation of rites and ceremonies 14 This Libertie is granted in the Gospell neither can the same be taken away by any Humane authoritie 15 So Christ will haue vs know that Rites are not NECESSARIE whether they be Mosaicall or of Humane Traditions as Coloss 2.16 Let no man condemne you in meate or drinke c. that is Let no man binde or iudge your conscience for these rites 16 Againe If you be dead with Christ free from the ordinances of the world that is from such precepts and constitutions whereby this humane life is gouerned wherefore as though you liued in the world are you burdened with traditions As Touch not Taste not Handle not Coloss 2.20.21 17 And Galat. 5.1 Stand fast in the libertie wherewith Christ hath made vs free and be not intangled againe with the yoke of bondage He willeth them to retaine the doctrine of Libertie lest they be vexed with the foolish torment of conscience or should moue contentions and discord if there be any Church which obserueth not the same rites and ceremonies with vs. 18 In Respect of any Priuate person in the Church It is not lawful for any priuate person to violate or to contemne the ordinances of the Church that Libertie is not such that any man by carelesse and wilfull negligence pride disdaine or contempt may without great sinne violate the ordinances and constitutions of the Church 19 Otherwise what seedes of discord would the confusion of those things be if it were lawfull for euery man at his pleasure to alter and change those things which belong vnto the common state and policie Ecclesiasticall seeing ONE and the SAME thing will neuer please all men if all things being as it were set in the middest should be left vnto euery mans particular discretion and choice 20 Neither is it sufficient to exclaime and crie out The BISHOPS haue no power and authoritie to make Lawes therfore we may LAVVFVLLY violate and transgresse their Traditions For we OVGHT to obey but yet so as that they doe not ordaine those Ceremonies for the WOASHIP of God or for things profitable for attaining Remission of sinnes as we shall shew afterwards 21 And as concerning the power and authoritie to make Lawes The power of making Ecclesiasticall Lawes after what manner it ought to be Such tyrannie ought not to be permitted in the Church that the Lay sort as they are termed ought to assent and applaud ALL without choice whatsoeuer the Bishops shall decree 22 Neither ought this power to bee Democraticall whereby euery man promiscuously should haue license to crie out to moue doubts to propose doctrine to ordaine ceremonies But rather it ought to be Aristocraticall wherin the chiefe Rulers and Magistrates the Bishops and Princes ought orderly to communicate their counsels For the Cognition both of the Doctrine and Rites belongeth VNTO THE CHVRCH that is to the Bishops and Princes who also when the matter shall be decided and agreed vpon ought to be the Keepers maintainers and defenders of the externall Discipline and the putters in execution of the sentence and decree of the Synode so as they prohibite and forbid idolatrous worship blasphemies peruerse and wicked opinions also the contempt of meere Indifferent and profitable rites and punish the professors thereof 23 II. II. Speciall SPECIALLY or particularly the Forme of Things Indifferent is that whereby euery Indifferent thing hath his peculiar and proper reason deliuered and determined by GOD and the Church which verily ought not to bee changed or violated by the authoritie and will of any priuate Spirit 24 Things Contrarie vnto the Forme of Things indifferent Things contrary vnto the Forme of Things indifferent are I. To change the forme of Rites ordained by the Church according vnto the Rules of holy Scriptures and that either through Hypocrisie or through Impietie 25 Hypocrisie offendeth herein two waies 1. In the Excesse by heaping together ouer many externall Ceremonies 2. In the Defect either by contemning such Ceremonies as are lawfully ordained or by reiecting ALL altogether 26 Impietie substituteth other Ceremonies the true and lawfull rites being abolished as Antichrist hath done 27 II. To obserue Ceremonies superstitiously and to neglect faith not to heare and learne the Word of God and so to perswade himselfe that by the very worke wrought they are acceptable vnto God And so much for the Formall Cause Now followeth the Finall CHAP. V. Of the FINALL Cause of Things Indifferent THE FINALL Cause of Things indifferent The Finall Cause of Things indifferent is that which the Apostle 1. Cor. 14. prescribeth to wit that ALL things be done in the Church Decently and in Order and for Edification 2 For GOD wil haue men publiquely to meet together to heare his Word and to receiue the Sacraments that with one accord they might call vpon GOD and praise him and not after the manner of Beasts to lurke in dennes and caues and there like Beares murmure with themselues 3 Where there is no Order and no Discipline The necessitie of Order there men cannot be taught But it is necessarie that the Gospell be taught and heard For GOD doth not otherwise gather his Church but by the voice of the Gospell neither is the Holy GHOST effectuall but by the Gospell neither can we imagine that there is any Church of the Elect but in this visible companie wherein the Gospell is purely and rightly taught Wherefore wee must of necessitie loue and cherish and retaine the Ministerie of the Gospell that there may bee solemne meetings vnto which these following ought sufficiently to perswade the godly 4 I. What things ought to moue men to frequent the publique Assembles of the Church The Will of GOD declared in his commandements of the Conseruation of the Ministerie and of the Sanctification of the Sabbath 5 II. Our Necessitie because experience teacheth that Inuocation of God and the whole studie of godlinesse and pietie doth by little and little waxe cold and faint in those who abstaine from the publique Assemblies of the Church 6 III. The greatnes of the Diuine benefit in gathering a Church vnto himselfe by the Gospell which of his speciall goodnesse he hath ordained now preserueth and still reformeth amongst men if need shall require 7 IV. The Diuine promise of GODS speciall presence in the publique meetings of the Church and of the efficacie of publique Prayers 8 V. Contrariwise the Consideration of such punishments as GOD threatneth vnto the contemners of the Ministerie such as are blindnes priuate and publique punishments amongst which the most grieuous and miserable are the famine of the Word of God the tyrannie of the
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 euēts 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 thē because the Grounds of religion remaine immoueable and vnchangeable but these are changeable and may be altred vpon necessarie occasions 42 There is a double End of this Decencie First The end of Decency twofold that when such Ceremonies are enioyned as doe winne reuerence vnto the holy exercises by such helps we may be stirred vp to pietie 43 Secondly that modestie and grauitie which ought to be inseparable companions of all honest actions may herein be most apparant and visible 44 CONFORMITIE also seemeth to belong vnto Decencie For it is a comely and Decent thing Conformity belongeth vnto Decency that in the waightier businesses when certaine things being of one and the same nature and kinde haue also as it were like attire and accidences Wherefore it is requisite that in the Ministerie there should be a certaine Conformitie 45 For herein the varietie and diuersitie of the externall forme doth not onely argue a certaine leuitie but also seemeth to import as it were a diuersitie of Religion whereby the simple and vnlearned sort are oftentimes scandalized 46 Now Conformitie Conformity what it is is a certaine similitude or likenes of parts one with another or also of things altogether vnlike 47 And this in the Church is required either in the Greater and substantiall points or in the Lesser and accessorie 48 That Conformitie which is required in the Greater points as in Doctrine and Sacraments is euery way necessarie and no way Indifferent 49 For if there were not in ALL Churches one Faith one Baptisme and one Mediatour then were some necessarily in error 50 But in the Lesser points as in Ceremonies and outward rites there is no such absolute necessitie of Conformitie And yet notwithstanding euen this also ought to bee endeuoured and embraced with all diligence and care both for the preseruing of Decencie and also for auoiding of the scandall of the weake And thus much also of Decencie 51 Also EDIFICATION euen these things which are done Decently and in Order both may and ought to be referred vnto AEDIFICATION 52 For God forbid that the grauitie of the gratious Ministerie of the Gospell should be onely outwardly painted with an idle and pageant like Decencie and formall Order and not applie all things to Aedification that is to promote true pietie and godlinesse that so they may serue to the sincere Worship of God either Spirituall and internall or Corporeall and externall which yet is ordained for the internall 53 For there are two things required of those which either speake or doe any thing in the Church The First is that whatsoeuer they doe they performe it with a purpose and intent of Aedification The Second is that they adde to their intention such a way and meanes whereby Aedificacation may be attained 54 Vnto this end that is to Aedification doth also appertaine the care and charge of DISCIPLINE excommunication and other moderate and not superstitious Censures of the Church whereby the Ecclesiasticall Prelates ought to enforce not onely Lay men but also the Ministers or Clergie to an honest and sober life and seriously to see that no man abuse the freedome of the Spirit to the carnall libertie of the Flesh 55 But if prophane Epicures and belly-gods will not be restrained by the Prelates and Church-gouernours The Ciuill Magistrates ought to ayde and assist the Prelates of the Church but rage and striue against them contemning their Censures then ought the Ciuill Magistrate to put his helping hand and assist the Bishops 56 But with griefe I speake it there are many which are negligent and careles in this point being alway in a foolish iealousie lest the Ecclesiasticall power should grow too great or strong for they themselues would faine dominiere ouer the Gospel the easie and sweete yoke whereof they can in no wise endure 57 And thus foolish men while they endeuor to auoid one vice they fall into another 58 For as in former times they did not only submitte themselues to the spirituall or rather carnall slaues of Antichrist as to their Ghostly Fathers but also in a manner worshipped them as Gods with all honor and reuerence So now on the contrary they neuer thinke themselues FREE enough except they tread and trample vnder their feete the holy Gospell and faithfull Ministers of CHRIST IESVS and raigne ouer them like as Lords doe ouer their bondmen 59 But it cannot be but that Almightie GOD will take an horrible reuenge for this wicked contempt of his holie Ministerie and ordinance and for the damnable ingratitude for the restitution of true Christian libertie and pietie 60 The Things Contrarie to the Finall Cause of Things indifferent are I. Things contrary to the Finall Cause To institute Ceremonies for priuate gaine or respect or else so to abuse such as are alreadie lawfully instituted 61 II. To obserue or ordaine any Ceremonie with an opinion of Worship or of merit or perfection or of absolute necessitie 62 III. To surcharge and ouerburthen the Church with ouer-many Ceremonies whereby many better actions are
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
exercises of pietie whether publique or priuate or for the auoiding of the Scandall of the weake and for their conuersion to the Church and knowledge of the truth as we haue said before 15 Ciuill Lawes 2. Ciuill are the Determinations of Circumstances necessary or profitable for the keeping of the morall Precepts of the second Table 16 Because they concerne the Conseruation of Order and Comlinesse in common life and ciuill society and of peace amongst men 17 And albeit both the Ecclesiasticall and Ciuill functions be Both the functions haue all others subiect vnto themselues euerie one in regard of it selfe Principall hauing all other functions subordinate and subiect thereunto yet are they distinguished one from another by certaine boūds and limits in the administration of the affaires of Religion 18 For the Minister of the Church instructeth the consciences of men by the Word The Minister whereunto the greatest Magistrate is as well bound to harken and yeeld obedience as the inferiour citizen of lowest degree 19 And the Ciuill Magistrate taketh charge and care The Magistrate that the Word be truly taught preached and receiued punishing with the external sword the violators and contemners of Discipline whether they be Ministers or common people 20 And this is certaine The Ecclesiasticall and Ciuill functions are distinct Offices that these two Offices or functions are distinct and different one from the other which Satan hath marueilously confounded in the Papacie but we and all other good Christians must watch diligently that they be not confounded againe 21 From whence it ariseth Note well that one and the same Person cannot be a Bishop and a Prince or King also a Pastor and a Master of a familie For as these Offices are diuided and seuered so ought also the Persons to be 22 And yet ONE MAN may vndergoe and beare both Persons Whether one and the same Man may beare two persons as the same N. may be both a Minister and a Master of a family So N. being one and the same man may be both Duke of Cornwall and Archbishop of Yorke and yet the Duke of Cornwall cannot be Archbishop of Yorke 23 A Bishop as he is Bishop hath no power ouer the Church to impose any Law Tradition or Ceremony without the consent thereof either expresse or implied 24 Because the Church is a free Lady or Mistresse and the Bishops ought not to beare rule ouer the faith of the Church nor to oppresse or burthen her against her will For they are the Stewards and Ministers of the Church and not LORDS ouer the same 25 But if the Church doth giue her consent and ioyne as one body with the Bishops then they may impose what they please vpon themselues prouided it be not against the analogie of faith and so againe omitte and release the same at their owne pleasure 26 A Bishop as he is a Prince much lesse may burthen the Church with any constitutions for this were to confound both Offices and to be indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speak this of the Church as it is a Church and distinguished from the Ciuill estate 27 A Bishop as he is a Prince may impose whatsoeuer he thinketh good vpon his Subiects as they be Subiects and they are bound to yeeld obedience thereunto so it be godly and lawfull For then they obey not as they are the Church but as citizens and Subiects For there is a two-fold Person in one and the same man 28 So N. as he is Duke of Cornwall commanding all his Subiects to keepe a generall fast or any other such lawfull thing this commandement constraineth all them that acknowledge his power as he is Duke to obedience but not all those which acknowledge him to be their Archbishop namely which are subiect to some other temporall Duke or Prince albeit they be of the Prouince of Yorke 29 Euen as N. compelleth his Seruant to be obedient vnto his Oeconomicall or Domestique Lawes and Orders but not his Church N. 30 But to come neerer the point The Office of the Ciuil Magistrate in Ecclesiasticall matters there is a three-fold Office of the Ciuil Magistrate in Ecclesiastical affaires First that after the example of Dauid 1. Chron. 16.27 he prouide that true Doctrine the sincere Worship of God may flourish in euery part of his kingdome and that the Churches may be rightly setled and gouerned by able and sufficient persons 31 The Second Office is that the Magistrate doe by his publique authority approue establish that Order which was ordained by GOD himselfe for this end and purpose Euen as the godly King Iehoshaphat destroyed the groues and tooke away the high places out of Iuda and sent his Nobles with the Priests and Leuites through all his kingdome with the Booke of the Law which they had that they might goe about all the cities of Iuda and teach the same to all the people 2. Chron. 17.6 32 So also Ezekias sent letters and messengers into all Israel to call them to the house of the Lord at Ierusalem to offer the Passeouer to IEHOVAH the God of Israel 2. Chro. 30.2 c. 33 And so Nehemiah caused the Booke of the Law to be read in the eares of the people and according to the Law therein contained he separated and put away al the strange wiues which the Israelites had married contrarie to the ordinance of GOD Nehem. 13.1 c. 34 The Third Office is that they prouide that all those things which doe appertaine to God and concerne the consciences of men be administred onely by the Ministers of the Church and yet themselues ought to assist and defend the Ministerie with their presence counsell protection and authoritie so as there may be a coniunction and not a confusion of both these Orders and functions 35 According to the Rule and counsell of Dauid to his sonne Salomon when hee exhorteth him to the care and charge of building the Temple and also of prouiding for the holy Worship of God 1. Chro. 28.21 Let all the Priests and Leuits be with thee in all the Ministerie of the house of God 36 The Summe briefly is The Ciuill Magistrate is the keeper of the Law of God for so much as concerneth the outward discipline that the difference betwixt the Ministerie of the Gospell and the Magistracie may alway bee preserued 37 The Ministerie of the Gospell proponeth the Gospel of grace whereby the Holy Ghost is effectuall in the beleeuers as it is 2. Cor. 3.6 He hath made vs able Ministers of the new Testament not of the letter but of the spirit 38 And yet in the meane time the Magistrate hath his outward Office for the repressing of all Scandals for forbidding Idolatrie as well as adulterie and murder Which thing is notablie manifested by S. Paul saying The law was giuen against the vnrighteous profane and despisers of God And the same Apostle calleth this the LAVVFVL vse
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 VVhether 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 LAVVES at all then should they be forced though against their wil to cōfesse 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 LAVVES 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
not yeeld vnto the beholders that specious grace of Ecclesiasticall Policie nor that delightfull shewe of orderly forme of things which we see in ENGLAND 37 And this most orthodoxe and pure Religion wee haue now by GODS grace most constantly professed for the space of almost threescore yeeres excepting the lamentable fiue yeeres of Queene Mary as manifestly appeareth out of the Liturgie according vnto the prescript whereof we celebrate Diuine Seruice 38 But notwithstanding that any man being not monstrous Cyclopicall The rage of certaine Ministers against the Liturgie of the Church of England would willingly embrace and rest in this Consent both of GOD and the CHVRCH yet behold alas some Men interpreting all things into the worse sense not knowing any thing aright weighing no reasons and considering not the times doe insolently set vpon not the Doctrine against which the Diuell himselfe dares not mutter any thing but the Discipline and Liturgie of the Church of England and most boldly pronounce iudge of other mens Counsels and actions What is done they reprehend and carpe at what ought to bee done they prescribe and dictate They loath what is well deliuered and being full of arrogancie hunt after new opinions 39 Neither do they these things as good men are wont to doe modestly and timously and in due place but accusatorily and insolently and in the pulpit and before the Common-people vnto whom nothing is more pleasing than railing and backbiting 40 Yea and in the Streetes and tipling-houses they moue dispute about Ecclesiasticall Discipline and Ceremonies and that very superciliously and haughtily 41 From hence also certaine INFAMOVS LIBELS flie abroad of such factious and giddie braines Infamous LIBELS as feare lest by the moderation and gentlenes of some all Controuersies be composed and solide peace once againe established amongst vs. 42 This peruerse improbitie and importune licence with Tribuniticall clamours hath giuen cause of horrible distractions 43 For the most Reuerend Prelates of the Church together with the wise Ciuill Magistrates perceiuing that these are the Censures and clamours not of Men seeking the truth but for the most part of turbulent and seditious fellowes such as hate quietnes or hunt after popular applause or certainly of giddie and curious men of which sort there is not any man but hee is maleuolent and enuious as the Poêt noteth will not permit any vntimely alteration in the Liturgie or Discipline of our Church Alterations dangerous in which alwaies euen in the most peaceable times there is some discommoditie specially seeing this Age I know not by what destinie seemeth to be subiect to often changes and seeing the inconstancie curiositie and wantonnesse of mens wits is marueilous strange in these our times 44 Wherefore both for procuring of the peace of the Church and for preseruation of Order and Decencie in the Assemblies and Congregations they adde also a Commination that whosoeuer refuse to vse the Common and publike Liturgie according vnto the order established they depart from their places The tumults of the Refractarie Ministers 45 Hereupon certaine turbulent men being angrie and contentious either by nature or by euill custome louers of cauilling and sophistrie do not rest but perpetually braule and foolishly contend where there is no neede 46 And that they might stirre vp hatred and heape vp suspitions and iealousies they cite sundrie places out of our Liturgie which calumniously and malitiously they interprete directly against the sense and meaning of the Church Then tumultuously they exact the suffrages and consent of others and here and there they picke out certaine sentences out of our Writers that so they might seeme to haue not only witnesses but also abbettors of their Schisme and faction 47 In the meane time tragically complaining of the most grieuous and intolerable Yoke forsooth of Ceremonies and Humane Traditions namely of the Surplice What Ceremonies the Refractarie Ministers dislike in the celebration of Diuine Seruice and administration of the Sacraments of the Consignation of the Crosse in the Sacrament of Baptism and of Kneeling in the Lords Supper of a meere foolish morositie and contumacious obstinacie and stubbornnes they resist and contradict their Gouernours nourish strife and contention and either for the care of retaining the opinion of constancie or by the endeuour of gratifying others or for desire of licentious Libertie or for the loue of noueltie The Refractatie Ministers forsakers of their Churches or for the hatred of peace and order or out of the nature of the Spirit of giddinesse or for some other cause they forsake their Churches and charge and so by their owne pertinacious refractarines they impose deepe SILENCE vpon themselues 48 Now then seeing the matter standeth thus Who are the Authors of Scandall in the Church of England it is no difficult and hard thing to iudge who in the Church of England are THE AVTHORS OF SCANDAL 49 But this superstitious and obstinate SILENCE the impietie whereof is apparant and manifest Woe be vnto me if I preach not the Gospell c. ought not to be preferred before the inuocation of the true GOD in the Assemblies of the Church before the necessarie labours and works of our Vocation and calling before the eternall saluation of many thousand soules 50 And albeit subtle and craftie men inuent fig-leaues to palliate and couer their error yet this Veritie is so manifest that it can be ouerthrowne by no Sophistrie by no Sycophancie 51 For this OBSTINACIE AND PERVERSENES of the Ministers is a manifold SCANDAL The Ministers obstinacie is a manifold Scandall It grieueth the Holy Spirit of God in the Weaker sort who see themselues sorsaken of their Pastors without greater without any cause at all Also they are brought in doubt fearing that the vse of Libertie is not approoued by them whom they know to excell in learning and thinke to bee truly religious 52 Neither are the sighes and desires of good men in many Churches obscure whose pitifull moane and grieuous teares the Ministers ought to regard and bee affected with if they would be accounted PASTORS and not TYRANTS 53 For this cause Many being hindred for want of skil yea ouerwhelmed in the darknesse of ignorance doe not call vpon but rather flie from GOD. 54 And Many rush headlong into an Epicurean and Atheisticall contempt of Religion or are plunged ouer head and eares in the lamentable gulfe of Desperation 55 So that this morositie and contumacie of the Ministers hath drawne infinite multitudes of Soules from GOD and driuen them headlong into the pit of eternall destruction 56 O slintie hearts of Pastors forsooth if they doe not consider these so great mischiefes if they haue no commiseration and pitie at the lamentable destruction of so many Soules if they weigh not how grieuous a Sinne it is to hinder the true inuocation of Gods holie name if they think not that themselues being learned and diligent Teachers are more
God and maketh the doing or omission of all indifferent actions to agree and stand with the Will of God 20 The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21 They insist Whatsoeuer is done of faith Obiect 4. and pleaseth God is the Worship of God Ceremonies and Ecclesiasticall rites as some men say are done of faith and do please God Ergo. They are the Worship of God 22 ANSVVERE The Proposition is particula◠Answ For it is not a sufficient Definition of Worship That Ceremonies are not Worship that some thing please God seeing Indifferent actions also may be done of faith and please God albeit farre otherwise then Worship doth properly so termed 23 For this so pleaseth God so as the opposite or contrarie thereunto doth displease him and therefore cannot be done of saith 24 But Indifferent things so please God NW as that the contrarie thereunto do not displease him and therefore both may be done of faith which maketh both the worke and the person accepted before God 25 The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia And an imperfect and lame Definition of Worship 26 They insist All actions rites and Ceremonies Obiect 5. which are performed in the publique Worship of God are Worship But the Ecclesiasticall Constitutions whereof there is such Contention in the Church of England are actions rites and Ceremonies which are performed in the publique Worship of God Ergo Such Constitutions of the Church are Worship 27 ANSVNERE To the Proposition Answ That Ceremonies are not Worship The Proposition is an assertion both atheologicall and alogicall For all such Constitutions of our Church are instituted either for Order and Decencie sake or for institution discipline sake wherefore they are not nor ought to be termed WORSHIP OF GOD but are only exercises attending vpon or seruing to the performance of Diuine Worship as namely the Sacraments Prayer faith repentance c. which verily are Worship 28 The Error is two-fold 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OBIECTION II. 29 Secondly Obiect 6. they Obiect It is not lawfull for any Church to institute Significant Ceremonies Ergo. Neither is it lawfull for the Church of England so to do ANSVVERE To the Antecedent 30 I. Answ The Antecedent is an in idle figment worthie rather to be exploded with laughter That the Church hath power to ordaine significant Ceremonies than seriously to bee refuted by any Scholasticall congresse For it is most certaine that Ceremonies ought not to be idle ridiculous or vnprofitable but conformable vnto the Word of God and fitted for the vse of the Church to prouoke and stirre vp mens affections to deuotion to pietie and the worship of God and by their signification to leade vs vnto Christ 31 II. Apostolicall Ceremonies signisicant Let vs examine some of the apostolicall Ceremonies and see whether they were SIGNIFICANT and leading vnto PIETIE or not 1. Cor. 11.4.5 The Apostle instituteth that Women in the Church should pray couered and Men bare-headed Wherefore Namely that euery one by that Ceremonie might be warned of his dutie that the Man might know that he is head of the Woman and that the Woman might acknowledge her subiection vnto the Man 32 Againe 1. Cor. 11.33 He ordaineth that for celebrating of the Lords Supper all should meete together and that one should tarrie for another to wit that this externall Ceremonie of meeting together might serue the Internall Worship faith charitie and the vnion of mindes 33 Furthermore 2. Thess 2.13.14.15 We ought to giue thankes alway to God for you Brethren beloued of the Lord because that God hath from the beginning chosen you to saluation through sanctification of the Spirit and the faith of truth Whervnto he called you by our Gospell to obtaine the Glorie of our Lord Iesus Christ Therefore Brethren stand fast and keepe the instructions which you haue been taught either by Word or by our Epistle In which words the Apostle teacheth what manner of Constitutions and Traditions hee commendeth vnto the Thessalonians and which they receiued of him namely such as whereby they could haue been mooued more fully to obey GOD and receiue greater profit in sanctification of the Spirit in the faith of the Truth and in acquisition of the glorie of our Lord IESVS CHRIST Hence therfore we gather that all Traditions and Ceremonies Ecclesiasticall ought to serue for promoting sanctification of the Spirit faith of the Trueth and the acquisition of the Glorie of Christ 34 Moreouer 1. Cor. 55. The Apostle teacheth how Excommunication ought to be exercised against that Incestuous person that he being made ashamed according vnto the flesh might be more forcibly prouoked to repentance that his Spirit might be saued in the day of the Lord Iesus Therefore those Ceremonies and Traditions whereby men are the more prouoked vnto repentance are Apostolicall and good 35 Also The same Apostle 2. Cor. 7 8.9.10 doth allow that sorrow whereby men are excited and prouoked to repentance For albeit saith he I made you sorrie with a letter I repent not c. I reioyce that you sorrowed to repentance c. 36 Lastly The holy Kisse Rom. 16.16 1. Cor. 16.20 2. Cor. 13.12 which S. Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kisse of loue 1. Pet. 5.14 was a signe and testimonie most vsuall in the Primitiue Church of mutuall loue of humanitie of ciuilitie of shamefastnes and candor 37 The Meane to be obserued in Ceremonies is to be referred vnto three things 1. Paucitie in number 2. Facilitie in obseruation 3. Dignitie in signification which also consisteth in perspicuitie Caluin Institut lib. 4. cap. 10. §. 14. Is not this fault worthie reprehension namely that they the Papists doe propose Ceremonies not vnderstood as if they were but an histrionicall Scene or Magicall incantation For this is certaine that all Ceremonies are corrupt and hurtfull EXCEPT that by them men be directed to Christ But such Ceremonies as are vsed in the Papacie are separated from Doctrine that they might detaine men in signes destitute of all SIGNIFICATION Caluin Jastitut lib. 4. cap. 10. § 15. But lest any man should calumniate vs to be peeuish and scrupulous about externall things who precisely take away all libertie Here I would haue it KNOWNE vnto the Godly Readers that I DOE NOT CONTEND about such Ceremonies as serue only for Decencie and Order or also are the signes and incitations of that Reuerence which we owe vnto God Caluin in Tractat. de Optimo Ecclesias reformandi genere cap. 6. De Cultu Dei Bonis operibus It is necessary that Ceremonies be the exercises of piety leade vs with an euen hand vnto Christ Zanch. in Compend loc 16. pag. 638. Ceremonies are the exercises of pietie which by their SIGNIFICATION doe leade vs vnto Christ Zanch Ibidem pag. 639. Hereunto would I adioyne the graue Iudgement of those most bright Startes
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 ANSVVERE I 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 ANSVVERE 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 I Answere This Consequence hath no coherence with the Antecedent For there are great ods betweene these examples proposed and the refractarie Ministers case The Defender replieth Reply There should be such ods For the Auctor reasoneth not à similibus or paribus from likes or equals but from the lesse to the greater But the oddes are such Reioynder that they make the Argument to be plainly inconsequent for the Auctor of the Supplication makes that lesse which is euery way greater as shall appeare in examining the particulars II. In the time of Nehemiah Answere the Church of the lewes hauing been long captiuated was in great affliction and reproach and the walles of Hierusalem were broken downe Nehem. 1.3 which was not so in the daies of their Fathers But our Church hauing by the mercies of God now long continued in prosperous and flourishing estate is God be thanked glorious still yea more now then euer it was in the daies of our Fathers Furthermore Nehemiah after he had wept mourned fasted and prayed Nehem. 1.4 spake vnto King Artashaste an Heathen and prophane man and finding grace in his eyes obtained leaue to build vp Hierusalem Nehem. 2.6 But Sanballat Tobiah Geshem and others deriding and despising the Iewes laboured to hinder the worke but preuailed not Nehem. 2.19 and 4.7.15 Then Nehemiah prayed My God remember thou Tobiah and Sanballat according vnto these their workes Nehem. 6.14 So euen in the very beginning of our religious Soueraignes raigne many worthy Nehemiahs finding grace in his eyes haue moued his Maiestie for the continuance of the prosperous estate of our Church as it was in the daies of our late blessed Queene albeit his Highnesse was more readie to graunt their request then they to aske it And now so many Sanballats Tobiahs and Geshems as there be refractarie Ministers and Papists deriding and despising vs labour to hinder our Ministerie blaspheming the same either to be none at all or adulterate and very corrupt but God willing shall not preuaile And we still thinking that most of them do sinne of ignorance cease not to pray vnto God O Lord open the eyes of these men and lay not this sinne to their charge The Defender replies Reply All things being granted that you say concerning the glorie of our Church doth not hinder but further the cause The more the Church flourisheth the more easie it is to grant that which the Arguments pleade for Ministers also of the Word are as necessarie for preseruing and increasing of the glorie of Churches as for the procuring thereof at the first Not hinder Reioynder If our Church be glorious and flourishing both in the entire and sound profession and practise of Gods truth in the exercises meanes and signes of faith which is the true and principall glorie of the Church and also in the outward state Discipline and Gouernment thereof which Glorie is secondarie and depending of the former how can it bee but that giddie innouation the vtter ouerthrow of Ecclesiasticall policie and the bringing in of the Presbyterian prelacie euen almost equalizing Papall tyrannie should be a maine blemish and vncurable maime vnto the GLORIE of our Church It is true indeed that the Ministers of the Word are necessarie for preseruing and encreasing of the glorie of Churches but are there no Ministers but such as be refractarie Haue we not store God be praysed of sufficient religious Ministers alreadie And are not the Vniuersities able continually to afford farther supplie But alas Reply saith the Defender I would God our Church did so flourish as you pretend Indeed it hath many rich mercies God be blessed for them but he that seeth not what the Church wanteth doth not rightly acknowledge that which it hath We want some of those Officers that Christ hath commended by his Apostles to the Church What Christian heart is so stonie that it doth not mourne what eye so blind that it doth not gush out with teares to consider and behold the miserie of our supposed glorious Church by the spirituall nakednes blindnes and pouertie thereof I meane the great ignorance the super ficiall worship of God the fearefull blasphemies and swearings in houses and streetes the direfull cursings the open contempt of the Word and Sacraments the wicked prophanations of the Lords dates the dishonor of superiours the pride the crueltie the fornications adulteries and other vncleannesses the drunkenes the couetousnes the vsuries and other the like abominations almost as grieuous as either heretofore in the time or now in the places of Poperie when and where there was no preaching at all of the Gospell O behold and pittie the woefull and lamentable state of our Church in these things What maruell is it Reioynder that the Owle cannot SEE in a cleare Sun-shining day whose only delite is to flutter and to roue about in the profound darkenesse of the night And can any man thinke it strange that the Defenders eyes dazle at the Glorie and goodly order of our Church when nothing pleaseth him but the Aërian or Presbyterian confusion Oh but there want some Officers in our Church which Christ commended vnto vs by his Apostles What Officers be those ô they are the Lay Presbyterian Aldermen Hinc illae lachrimae heere lyeth the soare a bleeding We want the supposed Apostolicall Senate of Aldermen and for this cause we are spiritually naked and blind and poore and miserable and what not But when wil the Defender proue that either Christ or his Apostles commended any such Aldermen vnto vs Shall we beleeue him on his bare word What other proofe brings he or any other of the faction And yet vpon this most beggerly Supposition neuer granted by vs because neuer proued nor able to be proued by them he openeth his foule mouth The Defenders slanders against the Church most wickedly traducing and slandering the Church of GOD as guiltie of great ignorance of superficiall worship of GOD of blasphemies swearings direfull cursings and many other horrible and monstrous enormities which my pen doth euen blush to relate after him We reade 1. King 22.21.22 of a wicked Spirit that liberally promised his seruice in seducing King Ahab by being a lying Spirit in the mouth of all his Prophets Except this foule fiend hath entred into the Defender and wholly possessed him I cannot possibly imagine how his pen could so leasingly raue against our whole Church I beseech the Lord that hee would vouchsafe to rebuke the euill Spirit and to giue the Defender grace to repent him in time
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 Grieuāces 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 preāble 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
owne conscience Reioynder Haue the reuerend and wise Prelats any reason to admit such to labour in the Ministerie who they know will disturbe the peace of the Church yea who plainly professe that they will neuer bee conformable vnto the Discipline established None at all Especially seeing the superiour Magistrate hath reposed such trust in their fidelitie and diligence that they would carefully to their vtmost abilitie endeuour to preserue pure Religion and vnitie among his subiects If the Refractarie Ministers were permitted to labour amongst vs why then their Consciences forsooth would not suffer them to performe either faithfull scruice vnto their Brethren or loyall obedience to his Maiestie Better it is for the Church of God that such Ministers and such Consciences should haue no part in our societie than that all States should be set together by the eares about idle and needlesse questions XVI ARGVMENT The Matters in question Supplicat viz. Subscription Ceremonies the strict obseruation of the Book and other Conformitie are not of any necessarie vse but are causes of diuision and bones of contention amongst vs. Ergo They both conueniently may and ought to be taken away ANSVVERE To the Antecedent I. IF the matters in question betweene vs Answere bee but Subscription Ceremonies c. as here the Suppliāts ingenuously confesse wherefore haue they hitherto mainely cried out that their contention was about the CAVSE OF GOD and his WORD WHOLE CHRIST and his GOSPELL the MINISTERIE thereof and SALVATION of the people The Defender replieth Reply The least transgression of Gods Word and the least obedience to Gods Word is the Cause of God as well as the greatest But the Defender ought first to haue proued Reioynder that wilfull contemning and kicking against the gouernment and rites established in our Church is OBEDIENCE TO GODS WORD also that dutifull and peaceable conformitie and exercising of the said ceremonies and rites established is TRANSGRESSION OF GODS WORD and then he had said somewhat But that will neither the Defender nor all the packe of the faction be neuer able to do II. Albeit we also do not hold Subscription Answere Ceremonies c. to be absolutely necessarie to saluation nor to be imposed vpon euery Church for why should not other Churches vse their owne libertie yea and our Church also hath power to alter these particulars yet we know that some Ordinances and Ceremonies are necessary for gathering of assemblies establishing of a Church and to be as it were the bonds and lincks of societie The Defender replies Reply How doth the first point of this Answere agree with that that some of the great Prelats hold that their auctoritie is Apostolicall and the Ceremonies matters of order and decencie Are not things Apostolicall and decent common to all Churches Or may our Church alter that that is Apostolicall Or why should these Ceremonies be more necessarie for our Church then for other Churches Or not decent for other Churches and yet decent for ours I answere particularly 1. Reioynder There is no contratietie betweene what I writ and what the Defender saith others of our side do hold for the calling of Bishops is Apostolicall who denies it 2. The Ceremonies we vse are matters of order and decency 3. There are many things both Apostolicall and decent which all Churches at all times are not bound vnto 4. The particular occasions and circumstances of our Church may be such that some things may be decent vnto vs which are not so for other Churches All which are perspicuously laid downe and proued by instances and examples in my Booke de Adiaphoris which here need not be repeated vnto which I referre the Reader III. Yea euen these particulars Subscription Answere Ceremonies c. being imposed by the Church and commanded by the Magistrate are necessary to be obserued vnder paine of sinne seeing he that resisteth auctoritie resisteth the ordinance of God Rom. 13. The Defender replies Reply What if they be commanded only by the Christian Magistrate not imposed by the Church Or imposed by the Church only the Magistrate being an Infidell or a persecutor of the Church Can paine of sinne also be without paine of damnation Are not those things that are to be obeyed vnder paine of damnation necessarie to saluation Hence also it followeth that things once commanded by the Church or Magistrate especially by both are as holy as the immediate Commandements of God The particular inconueniences and absurdities hereof are infinite What also is heere said that was not wont to be said by the Papists against the Martyrs The Magistrate cannot impose any thing vpon the Church Reioynder without the consent thereof but the Church may impose any indifferent ordinance vpon it selfe without the consent of the Magistrate if the Magistrate be an Infidell or a Persecutor which cannot be wilfully transgressed vnder the penaltie of Sinne and so consequently of damnation without repentance for it Yet it followeth not that such Decrees are as HOLY as the Ordinances of God the reason hereof is apparant in my booke De Adiaphoris The Popish ordinances and rites are not things indifferent or lawfull in themselues ours are The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IV. And that they are things Indifferent in themselues Answere and may bee vsed without sinne wee haue proued at large in a peculiar Booke written of that Argument Lib. de Adiaphoris The Defender replies Reply Alas M. Powel make not such account of your Booke de Adiaphoris then which there neuer came more simple stuffe from any man reputed learned You had neede recant your blasphemous point therein against the auctoritie of Christ Iesus for making lawes in his Church Verily you might as well haue denied him to be a King and a Redeemer As by writing that Booke DE ADIAPHORIS a work not voluntarily vndertaken by my selfe Reioynder but imposed by Authoritie I neuer regarded to please Man at whose hands I looke not for my reward but laboured to serue the necessitie of Church vnto whose seruice I owe my self So now being written and published abroad I weigh not what any priuate Spirit being ouerruled by inordinate passions of loue or hatred will censure or account thereof for friends will flatter and aduersaries raile but wholly referre it vnto the iudgement of the CHVRCH of God at whose graue and iudicious sentence I stand or fall And touching the generall doctrine of the Protestants that CHRIST IS NO LAVVGIVER which you in your deep ignorance terme BLASPHEMIE obiect against it you shall God willing be answered But you professe pag. 156. that you will leaue that Book to other to shew my childish weakenes therein You doe very well for by so doing you prouide the better for your owne credit for that Book is written in Latin you cannot write true English V. Now that they are become the Bones of contention and Causes of diuision