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
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
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
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
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
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
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
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
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
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
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
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
But GOD wil be discerned from Idols by that properforme of worship instituted by himselfe 54 III. 3 Because that Whatsoeuer is not of Faith is Sinne Ro. 14 23. And he that doth any act to Worship GOD by with an ignorant and doubtfull conscience whether GOD will be so worshipped or not he doth it not of faith seeing he knoweth not whether such an act is pleasing or displeasing vnto GOD and thereby contemneth GOD for that he dareth do any thing albeit it please him not 55 But the Church obserueth Humane rites and ceremonies for corporall vtilitie that the people might know at what time to assemble and meet together that al things might be grauely performed in the Church for examples sake and that the common people might haue some excitation and inducements to pietie and reuerence 56 For these causes also the auncient Fathers obserued Traditions Ceremonies as Epiphanius plainly witnesseth in his Disputation against the Encratites who imagined as the Papists do at this day that Humane obseruations were the Worship of GOD and that Righteousnes wherby God was pleased and his wrath pacified 57 This Opinion Epiphanius improueth and condemneth affirming that there were other Ends of Traditions and Ceremonies in the Church For so he saith that those Traditions are to be allowed which were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is either to bridle the flesh or for the discipline and instruction of the rude people or for politique Order CHAP. XI A Solution of the OBIECTIONS opposed by the Refractarie Ministers HItherto we haue Catasceuastically fortified the Truth and demonstratiuely and plainely laid downe what wee hold concerning THINGS INDIFFERENT where also for the better vnderstanding of the Nature thereof we haue adioyned certaine Compound mixt Questions whēce may be drawne Generall Solutions of any Obiection Now it followeth that we choake Falshood and anasceuastically dispute against the Aduersaries of this Doctrine by Answering their particular Obiections OBIECTION I. 2 First therefore Obiect 1. the Ministers do Obiect It is not lawfull for any mortall Man to institute any new Worship of GOD. Ergo. The Church cannot institute any Ecclesiasticall Rites and Ceremonies ANSVVERE I. To the Antecedent 3 I. Answ Ecclesiasticall Ceremonies are not Worship I grant the Antecedent For if it were lawfull for men to institute new Worship then were the whole Worship of the Gentiles to be approued as also the Worship ordained by Ieroboam and others contrarie vnto the Law For what difference is there If it be lawfull for vs to institute new Worship wherfore is it not as lawful for the Gentiles and Israelites to do the same 4 II. If nothing can be affirmed concerning the will of God without the Word of God then is it certaine that God doth not approue any new Worship 5 The Apostle saith Whatsoeuer is not of faith is sinne Rom. 14.23 Wherefore seeing no new Worship hath any testimony out of the Word of God the Conscience must needs doubt whether it be acceptable vnto God and so cannot be done of faith 6 III. And verily the Worship of God is a worke commanded by GOD or instituted by the certaine and infallible testimonie of God whereby God pronounceth that he is honored to be done to this End either immediate or principall that God may be obeyed and celebrated as we haue abunbantly declared in the precedent Chapter And all Will-Worship is precisely condemned by name in the Holy Scriptures II. To the Consequence 7 I. The reason of the Consequence is none at all What Do not we plainly distinguish betweene the Worship of GOD and Ecclesiasticall Rites and Ceremonies 8 Worship is a worke whose proper End NW is the honor of GOD but the End of Rites and Ceremonies is Decencie Order Edification of the Church Discipline and necessarie Institution for publique life 9 II. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10 The Ministers insist Obiect 2. Such things as the Church commaundeth by the instinct of the Spirit of God are Diuine precepts and the Worship of God Good and profitable Constitutions are such things as the Church ordaineth being guided and gouerned by the Spirit of God as the Prelats of the Church of England will haue it Ergo. Such Constitutions of the Church are the Worship of God 11 ANSVVERE To the Proposition I. Such things Answ That Ceremonies are not Worship as the Church by the instinct in the name and authoritie of the Holy Ghost commandeth not retaining libertie of deliberating therin or of changing them or of omitting them out of the case of Scandall are indeed the Worship of God 12 II. But such things as the Church counselleth decreeth and commandeth in her owne name and authority are not the Worship of God albeit that in ordaining and commanding of such shee be gouerned and directed by the Holy Ghost 13 For the Spirit dictateth both vnto the Church as wel what is profitable for auoiding of Scādal as also that those things which are commanded for auoiding of Scandall are neither the Worship of God nor yet necessary to be obserued without the case of Scandall and contumacie as appeareth by those sayings 1. Cor. 7.6.35 I speake this by permission not by commandement This I speake for your owne commoditie not to entangle you in a snare but that you follow that which is honest and that you may cleaue fast vnto the Lord without separation 14 So S. Paul forbiddeth to eate things sacrificed vnto Idols with Scandall but without the case of offence he leaueth it free and indifferent for any man 15 So also the Apostles in the Synode at Hierusalem by the instinct of the Holy Ghost commaund abstinence from things strangled and from blood and they leaue it free vnto the Church to omit that precept without the case of Scandall and contempt 16 III. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there are foure Termes in the Syllogisme And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 Againe Obiect 3. they insist What things are done for the Glorie of God by them God is Worshipped But the Determinations of the Church are done for the Glorie of God if we will beleeue the Prelats Ergo. These things are the Worship of God 18 ANSVVERE Answ To the Proposition What things are done for the Glorie of God That Ceremonies are not Worship to wit of themselues that is such things as are commanded by God to this special End and purpose that by those workes we might declare our obedience towards him they are the worship of God 19 And not such as serue for the Glory of God accidentally that is such as doe sometimes serue for the performance of those things which are commanded by God for accidentall causes and circumstances which if they concurre not yet GOD may be honored as well by such as omit them as by those that performe them so they be omitted or performed of faith which causeth the person to be reconciled vnto
as did not ouerthrow the high places sinned 58 III. With Christian Princes the case is otherwise for they are tied by no other Law but the Law of pietie and charitie whereby they are bound to doe those things which are more conducible and profitable for promouing of pietie the Glory of God and saluation of the Church 59 IV. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. To the Consequence 60 The Cosequence deceiueth by the Fallacie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this Argument doth not follow All Instruments of Idolatrie are to be taken away and abolished Ergo The Churches Surplices and the Consignation of the Crosse in Baptisme are in like manner to be destroyed and abolished These are no Instruments of Idolatrie OBIECTION IV. 61 Fourthly Obiect 11. they Obiect But it is a Scandall to fauour the Papists and to confirme them in their Idolatrie Ergo c. ANSVVERE 62 I. But to oppugne the Pope Answ is not only to oppugne his Name Who are the Authors of Scandall in the Church of England or some petie accidentall circumstances supposed to be Popish but to conuince him of false Doctrine in the very principles of Religion Neither doth it make any thing for the Papacie to retaine Ceremonies which were commonly vsed in the Church euen in the Apostles times before the Papacie was hatched 63 II. We do not obey the Papacie or any way fauour it because we do faithfully by the grace of GOD keepe and openly professe all necessarie heads of Doctrine and the lawful vse of the Sacraments 64 III. It is verily a Scandall to forsake the Churches for little or no cause and rather yeeld cause vnto the censure and iudgment of the Common people who exclaime that by our obstinacie we moue contention and trouble the peace of the Church than to giue any supposed occasion vnto others to calumniate our moderation And verily to contend and striue so much for meere indifferent things or for things that doe not at all appertaine vnto the matter of Religion hath neither precept nor example in the holie Scriptures or in the Church of God 65 IV. Those things that are propounded and decreed in the Church of England concerning Rites and Ceremonies doe appertaine specially for preseruation of vnitie in Doctrine and vniformitie in the Discipline and Ceremonies of our Church and not any way to confirme the Papacie 66 V. And that the Papists are incouraged by our domestique Contentions and made more insolent this verily is very lamentable but the whole fault resideth in them who contend so hotly for not necessarie rather then necessarie things and shamefully forsake their Churches 67 It were conuenient that these importunate fellowes did consider that we also doe vnfainedly loue the sincere Doctrine of the Gospell for whose sake it may be we do suffer and are readie to suffer if need shall so require more labour and more afflictions then they doe or for ought that I know are about to suffer and not so calumniously to slander vs with suspition and touch of Popish heresie which we euen with all our hearts exsecrate and detest as the pit of hell 68 Nay this rather is a new Popedome that this insolsnt kind of people do labour to compell all men to assent to their phanatique assertions and horriblie condemne all such as approue not their conceipts OBIECTION V. 69 Fifthly Obiect 12. Many do professe We could with a safe conscience yeeld vnto and vse all the Rites and Ceremonies of the Church of England excepting only the Consignation of the Crosse in the Sacrament of Baptisme yea there is not any thing that doth so offend vs as that Consignation of the Crosse ANSVVERE 70 But let vs not flatter our selues Answ Of the Crosse in Baptisme nor pretend infirmitie for simultation Many call themselues infirme and weak when indeed they are preuaricators and obstinate which is irrefutably euinced out of those false interpretations and vnheard glosses wherewith these men deceiue themselues and which our Church doth altogether abhorre and detest Namely That the Cousignation of the Crosse is the Worship of God that without it the Sacrament is not perfected that it is an inuention of Antichrist added vnto Baptisme that the Church of England attributeth the same efficacy vnto the Consignation of the Crosse which properly belongeth vnto Baptisme it selfe Away with madde Calumniations 71 Yet wee will answere vnto euery one particularly 1 Jt is not the VVorship of God I. The Consignation of the Crosse is not the Worship of God but a token and signe whereby men are put in mind that they ought not to be ashamed OF CHRIST CRVCIFIED which Rite doth serue to the Internall Worship to prouoke to the loue of Christ and also to the Externall for free confession c. 72 II. 2 It addeth nothing to Baptisme The Consignation of the Crosse is an Indifferent act which addeth nothing vnto the substance and efficacie of Baptisme being adhibited nor taketh any thing away being omitted 75 III. Neither is it that the Ministers should contend 3 It is not an inuention of Antichrist that this Ceremonie was inuented by Antichrist and added vnto Baptisme seeing mention is made thereof euery where in the ancient Fathers which euen Impudencie it selfe cannot deny 74 Yea and in the Consignation of the Crosse our Church expressely and by name addeth a manifest reprehension and reiection of all Popish errors and abuses 75 IV. Nor yet doe we attribute vnto this Ceremonie 4 It hath no effectuall vertue that vertue and efficacie which properly belongeth vnto Baptisme because Baptisme is the lauar of Regeneration whereby wee are vindicated into the grace and fauour of God and deliuered from the wrath of God from the power of darknes and from the tyrannie of Satan This efficacie ought in no wise to bee attributed to the Consignation of the Crosse Neither is this Ceremonie adhibited at all in that action before that the Infant be baptized OBIECTION VI. 76 Sixtly The Ministers Obiect Obiect 13. No man ought to doe any thing against the dictate of his owne conscience Ergo Those Ceremonies which a man doth not allow are vnto him vnlawfull ANSVVERE 77 Answ Of a doubtfull and erring Conscience It is certaine that wee must attempt nothing in all our actions whereof wee are not certaine that it pleaseth GOD whatsoeuer is done otherwise doth make vs guiltie before God The Apostle saith Blessed is he that condemneth not himselfe in that which he alloweth Whereupon it commeth to passe that hee that iudgeth and condemneth any thing and yet admitteth it or putteth it in practise hee is damned because he doth it not of faith 78 Conscience hath that vertue and power that if some Worke being of it owne nature Indifferent if the Conscience be good it maketh the worke also to be good and contrariwise if the Conscience be
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
by confessing his malice against the Church of God But let vs heare what he saith further But to returne herein you erre not a little Reply in that you confound the state of the Church and of the Common-wealth of the Iewes The Common-wealth was indeede at that time in much miserie But was the Church also amongst them for such things as wherein chiefly consisteth miserie in as bad condition Doe I confound the Church and Common-wealth of the Iewes Was not the CHVRCH in distresse Reioynder being but lately returned from the Captiuitie of Babylon Can the Common-wealth be in extreame miserie and the Church haue no feeling thereof Was not the Temple at Hierusalem the speciall place of Gods worship which now by reason of the desolation of the Citie was but little regarded and the lawes not executed Did not Nehemiah after his returne from Artashaste reforme many things as well in the Church as in the Common-wealth It seemes the Defender cares not what he writes so he contradicts my sayings But he proceedeth The ods that before he spake of Reply now he maketh likes Is this to dispute ad idem and to the purpose As I said before Reioynder so I say still that there is GREAT ODS betweene the example of Nehemiah and the refractarie Ministers case And doe I now make those ODS LIKES Nay contrariwise I make Nehemiahs case to be OVRS and the refractarie Ministers Tobiahs Sanballats and Geshems Is not this adidem and to purpose Where is the Defenders vnderstanding Touching his Worthie Nehemiah whom he compareth to ancient good Nehemiah let this be obserued Reply that although he spake of the prayer and fasting of the ancient Nehemiah yet he speaketh not of the prayer and fasting of his new Nehemiah What may be suspected or noted herein I leaue to the consideration of the wise and iudicious Reader that remembereth What oppositioÌ„ many of the Prelats haue alwaies made to true fasting I spake not of ONE Reioynder but of MANY worthy Nehemiahs neither needed these to haue fasted and prayed the Church being not then afflicted as it was in auncient Nehemiahs daies and I thinke the Defender is not ignorant that Similitudes runne not with foure feete as the Prouerbe is As for the Opposition of many of the Prelats to true fasting it is vtterly vntrue that any Prelat euer opposed himselfe against true fasting except it were peraduenture against the disordered conuenticles and presumptuous practises of some hare-braind Refractaries contrary vnto all good Discipline and order Touching the Tobiahs Reply Sanballats and Geshems whom faine he would haue to be those that he cals refractarie Ministers as well as the Papists let him not deceiue himselfe herein For the wise and Christian Readers are able to discerne them to be most worthy of these names that striue most for mens precepts that studie more to please men then God that preach not themselues and hinder them that would whose chiefe worke is not to encrease God his kingdome but to vphold their owne fearing nothing more then the downefall thereof which also feed not the Lords people with the bread of eternal life but their owne bodies with the meate that perisheth and with carnall delights c. but the righteous Lord in the end shall plead our cause if not in this life yet in the world to come when some of our aduersaries without repentance in the meane time shall be throwne into the place Wherein is Weeping and gnashing of teeth Cease your rash iudgement 〈…〉 and restraine your censuring and lying Spirit if you can awhile and turne the backside of the wallet before you then consider that they most aptly resemble Tobiah Sanballat and Gesoem who by tooth and naile labour to let the building of the spirituall Hierusalem by withdrawing their seruice breaking vnitie and disturbing the peace of the Church of which sort are both the refractarie Mâ—â—â—sters and the Papists who are as guiltie herein as were Tobiah Sanballat and Geshem for hindering the building of the materiall Hierusalem Moreouer whereas I had said that I thought that most of the refractarie Ministers and Papists did sinne of ignorance the Defender replieth See how this man tumbleth vp and downe and how he contradicteth himselfe Hath not he before expressely charged all of vs to do that which we do for carnall respects I meane in his Preface See how the Defender iugleth vp and downe 〈…〉 on 1. Are noâ— my words spoken aswell of the Papists as of the refractarâ— Ministers 2. What is in my Preface contrarie to what I aâ— firme heere or rather doth not the Defender by some iugling tricke suppresse some words in my Preface whereby deceiuing his Reader he might perswade a contradiction The words are these It cannot be denied but that the Ministers presumptuously and wilfully contend with the Magistrates impugning his auctority in Things indifferent and soueraigntie in Ecclesiasticall causes which all of them do for carnall respects Some because they know not otherwise how to be maintained but by depending vpon that faction some to gratifie their benefactors and patrons and to please their friends some for discontentment and want of preferment some for giddines of innouation some for pride of heart and selfe loue some for hatred of order and restraint of their libertie some still to retaine the opinion of constancie in perseuering singular and others OF MEERE IGNORANCE which yet is wilfull and affected seeing they will not learne the state of the Controuersie which they are bound to know and therefore cannot be excused What Haue not I named IGNORANCE heere amongst the rest and is not Ignorance carnall Where then is the Contradiction Let the Reader iudge III. In the daies of the noble and renowmed Queene Hester Answere all the Iewes should haue been swallowed vp by the tyrannie of Haman had not that vertuous Queene by aduenturing her owne life deliuered her people from destruction But I hope the Suppliants do not thinke our Church to be in so desperate a state neither outwardly nor spiritually and if they do yet none can be so foolish as to beleeue it The Defender replieth Reply May we feare nothing to our whole Church and Kingdome for the hard dealing of the Prelats towards the soules of many thousands of our owne Nation Let no man deceiue vs with vaine words Ephes 5.6 Prou. 28.14 Blessed is the man that feareth alwaies There is danger in securitie there is much more safetie in a godly feare As for the spirituall danger of the Church it appeareth by the decay of the spirituall beautie and by the encrease of the spirituall deformitie that is of ignorance and of impietie in those places already which are depriued of their good Ministers But what is this Reioynder to proue that the example of Q. Hester was rightly alleadged by the Suppliants to prouoke the high Court of Parliament to speake for the refractarie
Ministers The danger of the Church in Hesters time was very great and imminent The danger of ou◠Church GOD be thanked is but an exstaticall imagination of the Suppliants and Defenders braines Oh but the hard dealing of the Prelats towards many thousand Soules ought to cause vs to feare continually What Is the remouing of SCHISMATIQVES and the stopping of the mouthes of such clamorous wranglers as stirre vp dissention and discord in the Church hard dealing towards mens soules Who will say so besides the Refractaries and their abettors the Brownists But how doth this Elymas peruert that saying of Scripture Blessed is the man that feareth alwaies Pro. 28.14 Is this feare meant of the feare of punishment Nay let him remember that GOD will send FEARE vpon the wicked where no feare is that such as obserue not Gods commandements shall feare day and night Deut. 28.66 that the same which the Wicked feareth shall come vpon him Prou. 10.24 As for his slandering our Church with decay of Spiritual bewtie in those places which are depriued of their good Ministers if it be so then woe vnto them by whom the offence commeth that so easilie gaue place vnto the Wolfe But I maruell he was not ashamed so impudently to auerre that which all the Land and daily experience testifie to be an impious Calumnie IV. The examples of Ioseph of Arimathea and Nicodemus are altogether impertinent Answere for neither had Pilate any reason to deny the buriall of Christs body being dead nor is the Ministers request concerning Crosse and Surplice any thing of such importance as was the buriall of Christs body For it is not true that they contend about Whole Christ Iesus and the Ministerie of the Gospell as the Suppliants heere suggest The Defender replieth The Argument speaketh of the honorable buriall of Christs bodie the Answerer only of the buriall leauing out honorable is not this Sophistrie Is not this Sophistrie Nay is not this Knauerie The very words of the Argument are these pag. 7. of the Supplication Further to adde one other example briefely If fearefull Ioseph of Arimathea went boldly to Pilate and ASKED THE BODY OF IESVS And if Nicodemus before as fearefull as the said Ioseph ioyned with him in the honorable buriall thereof c. Did Ioseph of Arimathea desire of Pilate that he might HONORABLY burie the body of Iesus This indeed is the Defenders dreaming or rather doating conceipt which neither the Auctor of the Supplication doth affirme nor can be proued by Scriptures Search the text Matth. 27.57 Mark 15.43 Luk. 23.52 Ioh. 19.38 and you shall find that Ioseph of Arimathea asked the Body of Iesus but not a word spake he to Pilate of the BVRIALL thereof much lesse of HONORABLE BVRIALL The Defender vrgeth Reply If the Ministers request concerning Crosse and Surplice be not of such importance as the buriall of Christs body this weakeneth not but addeth strength to the Argument For the lesse it is the more easily it may be granted and the more easily it may be granted the more boldly it may be sued for Yes it so weakeneth the Argument that it ouerthroweth it altogether For the lesse that the thing desired by the Suppliants is the more ought they to be ashamed in being so troublesome vnto the honorable Court of Parliament to intercede for them in so needlesse and small a suite VI. ARGVMENT Many Congregations Men Women Supplicat Children Masters and Seruants of all ages and conditions are in great heauinesse for their Pastors and doe make lamentable moane for them Ergo The States of the Parliament must needs be Suiters vnto his Maiestie for restoring of them againe ANSVVERE I. To the Antecedent I. IF the Antecedent be true Answere as the Suppliants seeme confidently to affirme then surely the more hard hearts haue those cruell Tyrants rather then shepheards that hauing no pitie nor compassion vpon those sillie sheepe desperately forsake their flockes ouer whom the Lord had made them ouerseers and relinquish their vocation for litle or no cause at all The Defender replies two things 1. Replie We must haue pitie and compassion on our sheepe that we wound not our owne soules We must as hath been said eschew euill and doe good not commit euill to doe good As gold may be bought too deare so may the good of our people As if dutifully to obey the ordinances of our Church Reioynder were to commit euill Whereas indeed rebellion is as the sinne of witchcraft and he that resisteth the Magistrate shall not be guiltlesse The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. By the like Reason Reply a Theefe may complaine of the hardnes of his heart that had rather lose his purse than haue his throate cut The Reason is not like Reioynder for there is great ods betweene wearing a Surplice and hauing ones throate cut as euery man knoweth How doth this reason argue As hee hath an hard heart that had rather lose his purse than haue his threate cut So he hath an hard heart that had rather lose his liuing than weare a Surplice The error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. Those Congregations Answere Men Women Children c. may cease to mourne any longer and comfort themselues herewith viz. that seeing their vnfaithfull and vngratefull Pastors haue dealt so vnkindly and vndutifully with them yet God be thanked the Lord hath store of good faithfull Seruants which he will send forth into the Haruest who both can and will breake the bread and powre out the water of eternall life vnto them and performe the duties of faithful Shepheards that wil neuer forsake them nor runne away when they haue most need of their helpe The Defender replies Reply Those that will not runne away Where are they to be found What net may one haue to catch them what keepe to hold them For doe not the FORMALISTS daily runne away from their people Doe they not take another Liuing and keepe the former also leauing one to some tourney man fit for all companies Yea both Master and man oftentimes leaue both flockes to the Wolfe yea I know some that forsake their owne charges and are Curats elsewhere vnder other And to whom doe some of them leaue their owne To one that all the weeke long goeth to hedging ditching threshing and other day labour for his liuing Who on the Lords day is at Church with a white Surplice to reade Seruice c. If the Formalist be such a man Reioynder as the Defender paints him out in this place would GOD our Church were fairely rid as well of the Formalist if any such be amongst vs as of the refractarie Minister seeing the one is as negligent and slothfull as the other is schismaticall and factious and both of them pernicious vnto Gods people And let the Defender informe the Gouernours of the Church of any such in the Ministerie
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
de appellat cap. 61. Cum speciali § Porrò Also Durandus Appellatio non debet esse praesidium iniquitatis Duran Spec. lib. 2. part 3. § In quibus autem casibus nu 13. And Maranta Septimò limita non procedere appellationem in Latrone insigni fameso item in Seditioso auctore alicuius factionis quia quicunque damnatur de huiusmods criminibus vel altero ipsorum non appellat nec supersedetur executioni Marant Spec. aures part 6. Versic Et quando appellatur nu 296. The refractarie Ministers are required to conforme themselues according to the order established They refuse and being proceeded against they appeale To what end ad perseuerandum in malicia to continue still in their singularitie and faction Now who seeth not that such appeales are vniust and vnlawfull seeing the remedy of Appeales was not ordained to bee a cloake and defence for wickednes and Appellatio frustratoria nunquam est admittenda Durand Spec. lib. 2. part 3. § In quibus autem casibus nu 33. III. The proceeding against the Ministers is according to the expresse letter and meaning of the Kings Lawes and Statutes and whither would they appeale from the King Non appellatur à Principe Durand Spec. lib. 2. part 3. § Videndum à quibus appellari possit nu 15. IV. It is the common course of all Iustice after any contempt first to obey the censure of the Court and then to plead to the vniust proceedings pretended and therefore do the Archbishops Iudges require nothing but what the Kings Ecclesiasticall Lawes do prescribe To the 2. There is not any man that will hastely beleeue Answ to the 2. Grieuance that any Ordinarie did euer vniustly and leasingly charge any Minister with deniall of the Oath of Supremacie as the Defender perhaps most leasingly suggests without particular instance of time or person And touching the Sentences they are euer conceiued in generall termes with relation to the processe wherein are contained the particular crimes In sententia definitiua regulariter non requiritur expressio Causae saith Caesar Contardus in l. Vnicam Cod. Si de momentanea poss fuerit appellatum pag. 110. Vide ff de appell l. 2. To the 3. Answ to the 3. Grieuance The equitie of the proceedings dependeth vpon the reasons alleadged in the Answere to the first Grieuance Seeing the partie depriued is dead in Law his appellation being void and of no effect as is aforesaid the Ordinarie is bound to giue intimation and notice vnto the Patron of the auoydance of the Church whereupon he instituteth a new Clerke being presented vnto him whom if any shall resist it is the ordinarie course of Law he should be remoued by the writ de vi laica remouenda which writ the reuerend and sage Iudges of the Common Law would neuer grant except it were liable in such a case And if this course be to be held INIVRIOVS then certainly not the Ecclesiasticall proceedings but the Common Law is to be blamed for both the Intimation and the Writte de vilaica remouenda are Common Law To the 4. Answ to the 4. Grieuance The fact is particular if it be true Neither are the Registers and Notaries vpon their oath to deliuer copies of the Acts made before them but only to write the same truely without falsification corruption or forgerie albeit the refusall of deliuering copies their fees being tendered them is otherwise punishable by the Canon To the 5. Answ to the 5. Grieuance I. The Ordinarie is the Archbishops Deputie and exerciseth Ecclesiasticall Iurisdiction as from and vnder the Archbishop II. The Archbishop his inhibition during the time of his Visitation is in mouendis non motis III. If the Bishop should do any thing against the Archbishops inhibition it followeth not that therefore his act should bee void in Law but his contempt were punishable c. To the 6. Answ to the 6. Grieuance The Bishops grant vnto his Commissaries Officials or Vicars generall is no otherwise but saluis iuribus Episcopalibus neither can the Bishop so resigne his iurisdiction vnto another but that he may at his owne pleasure aduocate any cause vnto himselfe No Comisarie or Officiall can depriue a man for Eius est destituere cuius est instituere To the 7. It is a flat vntruth and a meere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ to the 7. Grieuance Answ to the 8. Grieuance To the 8. I. The question is not of the nullitie of the act but whether the Bishop did obserue decorum for simplie the Ordinarie may ius dicere in any part of his iurisdiction II. The parties consented to the place III. The fact is particular To the 9. Processe made ex mero Officio Answ to the 9. Grieuance is made by INQVISITION according vnto the letter and meaning of the Statute for the Bishop may lawfully inquire ex Officio Lyndwood saith Siue scandalum siue periculum siue suspicio grauis sint contra aliquem Praelatus suus potest procedere ad inquisitionem vel si non inueniat probationes indicet purgationem c. Lynd. Constitut. Prouinc lib. 5. cap. 1. § Compellant in Gloss To the 10. The fact if it be true is particular Ans to the 10. Grieuance and needeth no farther answere II. In the meane time I would propound two or three Questions vnto the Suppliants Answere wherein I would craue their resolution and direct answere I. Quaere 3. Quaeres proposed to the refractarie Ministers Whether the Church vnder Christian godly Magistrates hath any Tribunal proper vnto it self for deciding of Controuersies and punishing of such persons as shall refuse the ordinances thereof II. Quaere Whether so many iudiciall Acts of depriuation of Bishops Priests Ministers from their Benefices c. since the Conquest to the time of Magna Charta and sithence that to this age were euer held to be contrary to the Lawes of this Kingdome and Magna Charta III. Quaere Whether any Iudge of this Realme or any chiefe officer learned in the Lawes be of opinion that such Sentences of depriuatiō as haue lately passed in due forme in any Ecclesiasticall Court be contrarie to any much lesse to many Statutes At these 3. Quaeres the Defender standeth so astonished and amazed as if they were so many heads of Medusa And knowing not whither to wind turne himself lest he might seeme to be altogether mute as indeed he is for any thing he answereth to the purpose he so inuolues himselfe in such intricate Labyrinths of obscuritie that any man may easily perceiue he laboureth of purpose to decline the questions babling he knoweth not what suspecting euery word as if he feared a Scorpion vnder euery stone To the first Quaere he answereth Vnto this Quaere Reply when he shall distinguish and make his so many Equiuocations contained in the Quaere perspicuous and plaine to the vnderstanding of euery simple
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
happie memorie sometimes Lord Bishop of London whom for honor sake I nominate a man both for wisedome and learning not inferiour vnto any in his time that two sorts of men troubled the peace of our Church Papists and Apists both which as much as in them lieth labour to disioynt the frame of Ecclesiasticall Policie and to ouerthrow the whole building that so happilie was setled by our Fathers and bequeathed vnto vs. The one sort assault our bulwarkes on the left hand and the other on the right The one hating to be reformed endeuour by all vile and exorbitant meanes to reenter from whence they haue bin disseised and to retaine still their Idolatrie the other imitating forreine Noueltie vpon extremity of hatred towards the Church of Rome doe striue to be as vnlike like the Papacie as is possible disdaining euen the Apostolicall practise and discipline of the Primitiue Church lest they should seeme in any thing to be imitators of them whom they so much abhorred The one losing their gamme by short-shooting and the other by ouer-shooting Finally the one being the very plague and bane and the other the disgrace and shame of Reformation Incredible haue bin the practises of both sorts for the aduantaging and aduancing either of them their owne part The former like a cruell Tygre or sauage Beare haue not ceased from continuall plotting of bloodie designements to accomplish their mischieuous intendment and the later like a wily Foxe creeping into the bosome of their fauourers vnder pretense of farther reformation haue laboured to raise iealousie and suspition against the Kings sacred Maiestie and the reuerend Gouernours of our Church wherby setting all States by the eares they might the more easily bring in their deformed Discipline and anarchicall ataxie But the more the waues and billowes beate against the rock the more are they broken and turne into a vaine foame or froath and yet the rocke neuer the weaker so the more the malice of our Aduersaries on both sides rageth against vs our rocke is impregnable hurt themselues they may but cannot harme vs. To speake no more in this place of the former sort against the trayterous and rebellious furie of whom your Honors haue giuen the Church of God good hope of rest by the iust lawes that were enacted against them at your last Session of Parliament to the perpetuall eternizing of your worthie names among al posteritie I am now enforced once againe euen before the barre of your most iudicious Court to maintaine the iust and holy quarrel of our Mother-Church against the restlesse malice and importunate cauils of her owne superstitious and turbulent Children our factious Brethren It may please your graue Wisdomes therefore to call to mind that at the last Session there was a Supplicatorie Pamphlet directed vnto your H H. by the Apists that I may so tearme them with that worthy Bishop of the concision to prouoke you either to become Suiters and Suppliants vnto his excellent Maiestie in behalfe of their Cause or else to determine of it your selues wherein also the Auctor presuming belike he could neuer be discouered being a Cimmerian brood both vndutifully and vntruly accused the Christian Magistrates and the reuerend Prelats of our Church of rigorous and cruel dealing and so mainely cried out as if the Gospell of Christ Iesus were banished out of this kingdome Gods worship prophanely adulterated and our whole Ministerie strangely corrupted to the eternal destructiō of many thousand soules Against which libell containing so manifest sycophancie and palpable vntruths I haue opposed an equall I hope and iust Consideration dedicated in like manner euen vnto your most wise and graue Assemblie But behold as there is nothing so sincerely spoken but some cauilling witte or other will be ready to carpe at so hath there stept vp another bird of the same Cimmerian nest as he would seeme to be an abettor and auoucher of that most slanderous libel who hath vndertaken the Defence thereof against the Consideration hauing indeed worse prouided for the credit of their cause thē his Auctor had done before him by how much he is the more intemperate and immodest not sparing any man whom he conceiueth not to be of his owne priuate straine and spirit throughout the whole course of his Defence producing euery man at his pleasure vpon the theatre of enuious diffammation notwithstanding he would seeme to appeare vnder the cloake and title of a Milde and iust Defender yet he neuer ceaseth traducing the right hand of holy Iustice armed of GOD with a punishing power against all euill doers and namely against schismaticall procurers and factious frequenters of priuate conuenticles and vnlawfull assemblies and complaining of great extremities with tragicall speeches as if the like rigour had neuer been heard of in the world that they suffer only as he saith for their conscience sake forsooth which cannot conforme it selfe vnto the auncient Discipline and approued Ceremonies of our Church Both in the Epistle Dedicatorie of the Milde Defence and also pag 30.40 58. c. yea and malepertly slandering the Christian Assemblie of Parliament to be a partie with them to fauour their factious schisme and to haue intermedled and dealt for them alreadie therby laying himselfe open to the iust reproofe and condemnation of all Readers For what English man will not now condemne both these Sycophants for false witnesses against the Church of God the Christian Magistrates and all the noble States of this kingdome when they shal reade or heare them in so many things to be so fouly diffamed contrarie to the knowledge of all the land Against this infamous rhapsodie therfore I haue once againe presumed by your Honourable leaue and fauour to stand in the gap and penned this insuing Reioynder not in mine owne defence for I freely forgiue them and winke at all such indignities and disgraces as are offered me in particular but lest I should seeme to forsake so holie and iust a quarrell in maintaining to my weake abilitie the Glorie of GOD in the necessarie defence of his Church and the honour of our reuerend Bishops in their most lawfull equall and moderate proceedings against the schismaticall disturbers both of Church and Common-wealth All which I willingly submit vnto the iudicious censure as of all indifferent Readers in generall so of your HH in particular who I hope will be satisfied better with that which may bee rather sure for defence than faire for shew both for the graue Wisedome GOD hath endued you with and for the accustomed fauour you are wont to shew to all such as to their power doe endeuour faithfully to serue the Lord. And now because it lieth in your power to stay these false and slanderous exclamations and to put a finall end to all quarrels amongst Brethren by enacting some iust and straight LAVV for punishing the wilfull and obstinate Superstition of the factious Schismatique as your Honours haue alreadie worthily done against the