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
not yeeld vnto the beholders that specious grace of Ecclesiasticall Policie nor that delightfull shewe of orderly forme of things which we see in ENGLAND 37 And this most orthodoxe and pure Religion wee haue now by GODS grace most constantly professed for the space of almost threescore yeeres excepting the lamentable fiue yeeres of Queene Mary as manifestly appeareth out of the Liturgie according vnto the prescript whereof we celebrate Diuine Seruice 38 But notwithstanding that any man being not monstrous Cyclopicall The rage of certaine Ministers against the Liturgie of the Church of England would willingly embrace and rest in this Consent both of GOD and the CHVRCH yet behold alas some Men interpreting all things into the worse sense not knowing any thing aright weighing no reasons and considering not the times doe insolently set vpon not the Doctrine against which the Diuell himselfe dares not mutter any thing but the Discipline and Liturgie of the Church of England and most boldly pronounce iudge of other mens Counsels and actions What is done they reprehend and carpe at what ought to bee done they prescribe and dictate They loath what is well deliuered and being full of arrogancie hunt after new opinions 39 Neither do they these things as good men are wont to doe modestly and timously and in due place but accusatorily and insolently and in the pulpit and before the Common-people vnto whom nothing is more pleasing than railing and backbiting 40 Yea and in the Streetes and tipling-houses they moue dispute about Ecclesiasticall Discipline and Ceremonies and that very superciliously and haughtily 41 From hence also certaine INFAMOVS LIBELS flie abroad of such factious and giddie braines Infamous LIBELS as feare lest by the moderation and gentlenes of some all Controuersies be composed and solide peace once againe established amongst vs. 42 This peruerse improbitie and importune licence with Tribuniticall clamours hath giuen cause of horrible distractions 43 For the most Reuerend Prelates of the Church together with the wise Ciuill Magistrates perceiuing that these are the Censures and clamours not of Men seeking the truth but for the most part of turbulent and seditious fellowes such as hate quietnes or hunt after popular applause or certainly of giddie and curious men of which sort there is not any man but hee is maleuolent and enuious as the Poêt noteth will not permit any vntimely alteration in the Liturgie or Discipline of our Church Alterations dangerous in which alwaies euen in the most peaceable times there is some discommoditie specially seeing this Age I know not by what destinie seemeth to be subiect to often changes and seeing the inconstancie curiositie and wantonnesse of mens wits is marueilous strange in these our times 44 Wherefore both for procuring of the peace of the Church and for preseruation of Order and Decencie in the Assemblies and Congregations they adde also a Commination that whosoeuer refuse to vse the Common and publike Liturgie according vnto the order established they depart from their places The tumults of the Refractarie Ministers 45 Hereupon certaine turbulent men being angrie and contentious either by nature or by euill custome louers of cauilling and sophistrie do not rest but perpetually braule and foolishly contend where there is no neede 46 And that they might stirre vp hatred and heape vp suspitions and iealousies they cite sundrie places out of our Liturgie which calumniously and malitiously they interprete directly against the sense and meaning of the Church Then tumultuously they exact the suffrages and consent of others and here and there they picke out certaine sentences out of our Writers that so they might seeme to haue not only witnesses but also abbettors of their Schisme and faction 47 In the meane time tragically complaining of the most grieuous and intolerable Yoke forsooth of Ceremonies and Humane Traditions namely of the Surplice What Ceremonies the Refractarie Ministers dislike in the celebration of Diuine Seruice and administration of the Sacraments of the Consignation of the Crosse in the Sacrament of Baptism and of Kneeling in the Lords Supper of a meere foolish morositie and contumacious obstinacie and stubbornnes they resist and contradict their Gouernours nourish strife and contention and either for the care of retaining the opinion of constancie or by the endeuour of gratifying others or for desire of licentious Libertie or for the loue of noueltie The Refractatie Ministers forsakers of their Churches or for the hatred of peace and order or out of the nature of the Spirit of giddinesse or for some other cause they forsake their Churches and charge and so by their owne pertinacious refractarines they impose deepe SILENCE vpon themselues 48 Now then seeing the matter standeth thus Who are the Authors of Scandall in the Church of England it is no difficult and hard thing to iudge who in the Church of England are THE AVTHORS OF SCANDAL 49 But this superstitious and obstinate SILENCE the impietie whereof is apparant and manifest Woe be vnto me if I preach not the Gospell c. ought not to be preferred before the inuocation of the true GOD in the Assemblies of the Church before the necessarie labours and works of our Vocation and calling before the eternall saluation of many thousand soules 50 And albeit subtle and craftie men inuent fig-leaues to palliate and couer their error yet this Veritie is so manifest that it can be ouerthrowne by no Sophistrie by no Sycophancie 51 For this OBSTINACIE AND PERVERSENES of the Ministers is a manifold SCANDAL The Ministers obstinacie is a manifold Scandall It grieueth the Holy Spirit of God in the Weaker sort who see themselues sorsaken of their Pastors without greater without any cause at all Also they are brought in doubt fearing that the vse of Libertie is not approoued by them whom they know to excell in learning and thinke to bee truly religious 52 Neither are the sighes and desires of good men in many Churches obscure whose pitifull moane and grieuous teares the Ministers ought to regard and bee affected with if they would be accounted PASTORS and not TYRANTS 53 For this cause Many being hindred for want of skil yea ouerwhelmed in the darknesse of ignorance doe not call vpon but rather flie from GOD. 54 And Many rush headlong into an Epicurean and Atheisticall contempt of Religion or are plunged ouer head and eares in the lamentable gulfe of Desperation 55 So that this morositie and contumacie of the Ministers hath drawne infinite multitudes of Soules from GOD and driuen them headlong into the pit of eternall destruction 56 O slintie hearts of Pastors forsooth if they doe not consider these so great mischiefes if they haue no commiseration and pitie at the lamentable destruction of so many Soules if they weigh not how grieuous a Sinne it is to hinder the true inuocation of Gods holie name if they think not that themselues being learned and diligent Teachers are more
God and maketh the doing or omission of all indifferent actions to agree and stand with the Will of God 20 The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21 They insist Whatsoeuer is done of faith Obiect 4. and pleaseth God is the Worship of God Ceremonies and Ecclesiasticall rites as some men say are done of faith and do please God Ergo. They are the Worship of God 22 ANSVVERE The Proposition is particula◠Answ For it is not a sufficient Definition of Worship That Ceremonies are not Worship that some thing please God seeing Indifferent actions also may be done of faith and please God albeit farre otherwise then Worship doth properly so termed 23 For this so pleaseth God so as the opposite or contrarie thereunto doth displease him and therefore cannot be done of saith 24 But Indifferent things so please God NW as that the contrarie thereunto do not displease him and therefore both may be done of faith which maketh both the worke and the person accepted before God 25 The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia And an imperfect and lame Definition of Worship 26 They insist All actions rites and Ceremonies Obiect 5. which are performed in the publique Worship of God are Worship But the Ecclesiasticall Constitutions whereof there is such Contention in the Church of England are actions rites and Ceremonies which are performed in the publique Worship of God Ergo Such Constitutions of the Church are Worship 27 ANSVNERE To the Proposition Answ That Ceremonies are not Worship The Proposition is an assertion both atheologicall and alogicall For all such Constitutions of our Church are instituted either for Order and Decencie sake or for institution discipline sake wherefore they are not nor ought to be termed WORSHIP OF GOD but are only exercises attending vpon or seruing to the performance of Diuine Worship as namely the Sacraments Prayer faith repentance c. which verily are Worship 28 The Error is two-fold 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OBIECTION II. 29 Secondly Obiect 6. they Obiect It is not lawfull for any Church to institute Significant Ceremonies Ergo. Neither is it lawfull for the Church of England so to do ANSVVERE To the Antecedent 30 I. Answ The Antecedent is an in idle figment worthie rather to be exploded with laughter That the Church hath power to ordaine significant Ceremonies than seriously to bee refuted by any Scholasticall congresse For it is most certaine that Ceremonies ought not to be idle ridiculous or vnprofitable but conformable vnto the Word of God and fitted for the vse of the Church to prouoke and stirre vp mens affections to deuotion to pietie and the worship of God and by their signification to leade vs vnto Christ 31 II. Apostolicall Ceremonies signisicant Let vs examine some of the apostolicall Ceremonies and see whether they were SIGNIFICANT and leading vnto PIETIE or not 1. Cor. 11.4.5 The Apostle instituteth that Women in the Church should pray couered and Men bare-headed Wherefore Namely that euery one by that Ceremonie might be warned of his dutie that the Man might know that he is head of the Woman and that the Woman might acknowledge her subiection vnto the Man 32 Againe 1. Cor. 11.33 He ordaineth that for celebrating of the Lords Supper all should meete together and that one should tarrie for another to wit that this externall Ceremonie of meeting together might serue the Internall Worship faith charitie and the vnion of mindes 33 Furthermore 2. Thess 2.13.14.15 We ought to giue thankes alway to God for you Brethren beloued of the Lord because that God hath from the beginning chosen you to saluation through sanctification of the Spirit and the faith of truth Whervnto he called you by our Gospell to obtaine the Glorie of our Lord Iesus Christ Therefore Brethren stand fast and keepe the instructions which you haue been taught either by Word or by our Epistle In which words the Apostle teacheth what manner of Constitutions and Traditions hee commendeth vnto the Thessalonians and which they receiued of him namely such as whereby they could haue been mooued more fully to obey GOD and receiue greater profit in sanctification of the Spirit in the faith of the Truth and in acquisition of the glorie of our Lord IESVS CHRIST Hence therfore we gather that all Traditions and Ceremonies Ecclesiasticall ought to serue for promoting sanctification of the Spirit faith of the Trueth and the acquisition of the Glorie of Christ 34 Moreouer 1. Cor. 55. The Apostle teacheth how Excommunication ought to be exercised against that Incestuous person that he being made ashamed according vnto the flesh might be more forcibly prouoked to repentance that his Spirit might be saued in the day of the Lord Iesus Therefore those Ceremonies and Traditions whereby men are the more prouoked vnto repentance are Apostolicall and good 35 Also The same Apostle 2. Cor. 7 8.9.10 doth allow that sorrow whereby men are excited and prouoked to repentance For albeit saith he I made you sorrie with a letter I repent not c. I reioyce that you sorrowed to repentance c. 36 Lastly The holy Kisse Rom. 16.16 1. Cor. 16.20 2. Cor. 13.12 which S. Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kisse of loue 1. Pet. 5.14 was a signe and testimonie most vsuall in the Primitiue Church of mutuall loue of humanitie of ciuilitie of shamefastnes and candor 37 The Meane to be obserued in Ceremonies is to be referred vnto three things 1. Paucitie in number 2. Facilitie in obseruation 3. Dignitie in signification which also consisteth in perspicuitie Caluin Institut lib. 4. cap. 10. §. 14. Is not this fault worthie reprehension namely that they the Papists doe propose Ceremonies not vnderstood as if they were but an histrionicall Scene or Magicall incantation For this is certaine that all Ceremonies are corrupt and hurtfull EXCEPT that by them men be directed to Christ But such Ceremonies as are vsed in the Papacie are separated from Doctrine that they might detaine men in signes destitute of all SIGNIFICATION Caluin Jastitut lib. 4. cap. 10. § 15. But lest any man should calumniate vs to be peeuish and scrupulous about externall things who precisely take away all libertie Here I would haue it KNOWNE vnto the Godly Readers that I DOE NOT CONTEND about such Ceremonies as serue only for Decencie and Order or also are the signes and incitations of that Reuerence which we owe vnto God Caluin in Tractat. de Optimo Ecclesias reformandi genere cap. 6. De Cultu Dei Bonis operibus It is necessary that Ceremonies be the exercises of piety leade vs with an euen hand vnto Christ Zanch. in Compend loc 16. pag. 638. Ceremonies are the exercises of pietie which by their SIGNIFICATION doe leade vs vnto Christ Zanch Ibidem pag. 639. Hereunto would I adioyne the graue Iudgement of those most bright Startes
euill it maketh the work also euill 79 NW But yet neuerthelesse it cannot bee that any Worke being euill in it owne nature may by our conscience bee made good For whatsoeuer conscience thou hast yet when thou doest forsweare thy selfe or when thou committest adulterie thou doest grieuously sinne Wherefore the force of conscience hath power onely in Things indifferent and also in those actions which of their owne nature are good 80 Some thing may seeme to be against the Conscience two waies And amongst these things somewhat may seeme to be against a mans conscience or vnlawfull two waies First Vncertainly and doubtfully without full assent perswasion or resolution namely when a man doubteth or is vncertaine whether some thing bee lawfull or not Secondly Determinately and absolutely with a resolued perswasion to wit when a man is certainly perswaded that some thing is simply lawfull albeit by error of conscience or vpon false and erroneous grounds 81 If any thing appeares to bee vnlawfull vnto a man Vncertainely and doubtfully he is to abstaine from doing of it of himselfe so long as hee is at his owne free choice and libertie till his doubts be remoued 82 But if a certaine commandement of a lawfull Magistrate comes and commands it then the Subiect is bound to obey for his doubting vpon vncertaintie ought not to withhold his due obedience according to that Heb. 13.17 Obey and submit your selues obey with perswasion and yeeld though you be not perswaded 83 Euery commandement of the Magistrate NW either it is certaine that it is Iust and good and then the Subiect ought to obey Or it is certaine that it is Vntust and euill and then the Subiect ought not to obey A Rule in case of doubt Or peraduenture it is Doubtfull and in case of doubt this Rule is to be followed Tene certum relinque incertum Keepe that which is certaine leaue that which is vncertain Now it is CERTAINE that we must obey the Superiour Power if it doth not command those things which are manifestly vniust And verily the Subiects are worthily to be excused when in a doubtfull case they obey their Prince How a man may be perplexed in conscience and how he may be rid from such perplexitie 84 If any mans conscience albeit erroneous being lead by false and supposed grounds doth dictate vnto him Determinately and absolutely that some thing is vnlawfull that man should sinne if he should doe any thing against such a conscience Because it is a common axiome Conscientia errans obligat An erroneous conscience bindeth a man though not to doe according vnto the same yet not to doe any thing against it for he that doth any thing against his conscience is conuinced to haue a will to sinne 85 If any mans Conscience doth absolutely command him necessarily to doe that which of it selfe is euill and forbidden by the law of God or if it forbiddeth him to doe that which of it owne nature is good and necessarie and which God or the Magistrate doth command him It is a Sinne both to doe what his Conscience commandeth him and also not to do it For the Conscience hath a man so tied and bound that he can decline into neither part without sinne except he depose the error of his Conscience 86 NW For it is a Rule confirmed by the consent of all Diuines that The dictate of an erroneous Conscience in a vicious matter determined by precept or prohibition doth so binde a man that his conscience standing so he cannot doe any thing neither according to his conscience nor against it 87 Yet is he not in such a case to suspend his consent no not for neuer so little time but is presently bound to depose his erroneous conscience and to know that such a thing is not prohibited but commanded THE CONCLVSION VNTO THE BELOVED BRETHREN in Christ the Ministers who conforme not themselues vnto the Discipline and Ceremonies of the Church of England HItherto beloued Brethren haue we handled those things which seemed to appertaine vnto the true and lawfull vse of Things indifferent that so we might more throughly vnderstand the Nature thereof Wherein I presume I haue fully satisfied ALL SVCH as are Christianly affected who truly walke according vnto the Spirit and yeeld vnto the Truth embracing the same simplie sincerely and constantly In so much that in this Controuersie I dare vndergoe the censure and iudgement of all the Learned and good men throughout the whole world who I hope will allow of this my counsell and easilie perceiue that I haue not disputed concerning these so important matters with other mens affections nor with any desire of attaining the fauour of any man nor with the endeuor of dissenting from others nor for the loue of Noueltie nor of pertinacious obstinacie nor yet of any other euill and inordinate affection or desire but that I haue to my poore abilitie serued the necessitie of the Church For when I had vnderstood that in the first Visitation of the Right reuerend father in God the L. BISHOP OF LONDON there were many dissonant clamours of vnlearned men contending about many things specially about Ecclesiasticall Rites and Ceremonies I haue gathered the Summe of the Doctrine concerning THINGS INDIFFERENT deliuered by Caluin Melancthon Bucer Zanchius Vrsinus Beza and other learned and approued Diuines in their seuerall Volumes of Comentaries Sermons and other Tractats as it were into one Body whereby any man might plainly see at the first blush as in a Table what is to be held and what to be auoyded in this whole busines And I will that Writing to be vnderstood rightly and ingenuously without cauilling without calumniations It is certaine that in this so great infirmitie of men The Militant Church neuer perfect the Church can neuer be so pure but that there will bee some abuses therein And it is certaine also that wee must dissemble and beare with some abuses for maintaining of publique peace and concord NW Which must bee vnderstood of those abuses which by reason of infirmitie arise among vs the Doctrine of truth being safely preserued and not of such as ouerthrow the necessarie Articles of faith or are Idolatrous or compell men to manifest sinnes and impietie Hereupon some men most grieuously sinne both against themselues and against the rest of their Brethren who are contentious and turbulent for euery little moale or blemish so trouble both their owne and other mens consciences as if all Christianitie were in danger to be lost and wholly ouerthrowne Neither doe I speake this as if I thought that any corruption ought to be winkt at and tolerated Nay rather let the Earth swallow me vp or the Sea stop my breath before that I defend any corruption of the celestiall Doctrine or contend with the Church of God wherein I desire as in an eternall Schoole after this life to see and behold the Sonne of God the Patriarkes Prophets
the end in the vnity of faith with vs albeit I know that many amongst them haue their particular fancies in some smaler points I deny the Consequence for a man may be a Schismatique and yet hold the entire and sound profession of the sauing truth of God as shall be manifest presently The Eiror is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Defender seemes not to vnderstand what Schisme is His returning of the Schisme vpon vs is ridiculous and not worthy the answering for Schisme is a contumacie or separation of the paits from the whole not of the whole from the parts The fourth Reason is Reply Haue wee made any departure from the Church We are depriued of our Ministerie and so thrust out of our liuings perforce against our willes as any man leaueth that which is vielently taken away but though wee be thus put from our Ministerie and liuings by our Prelats yet doe we not for sake the communion of the Church The argument is briefly thus Reioynder The Defenders 4. Reason ouerthrowne Schismatiques of two sorts 1. Separatists 2. Factious men The refractarie Ministers haue not for saken the Communion of the Church of England Ergo They are not Schismatiques I answere Schismatiques are of two sorts 1. Such as separate themselues from the Church and that either from the whole Catholique or from any particular Church 2. Such as raise contentions and stirre vp factions in the Church and are contumacious and disobedient towards their Gouernours Of which sort are the refractarie Ministers Touching that the Defender saith they leaue their charge as a man leaueth that which is violently taken away from him that doth not extenuate their fault any whit seeing they by their obstinate superstition disable themselues from doing that good in their places which they ought to doe and so disturbe the peace of the Church that for preseruation of vnitie the Magistrate is compelled to thrust them out of their places The fifth Reason Reply is Haue wee loitered in the worke of the Ministery haue we heaped benefice vpō benefice haue we eaten and drunke and beaten our fellow-seruants haue we sought our owne and not that which is Iesus Christs haue wee made our bellies our God haue we minded earthly things Whereas the word Schisme in the Greeke language signifieth a renting and the word Sedition in the Latine signifieth seorsim ire to goe aside or a going aside we haue proued that in these significations we cannot be charged with Schisme I answere Reioynder The Defen ders 5. Reason ouerthrowne This Reason is parallel vnto the next going before I marueile the Defender braggeth of the refractaries diligence in their Ministerie seeing they wilfully abandon their calling If at any time they haue been diligent I would God they had not looked backe but continued their diligence still As for pluralitie of benefices what difference is there between heaping one benefice vpon another and one benefit vpon another their gifts and beneuolences are not vnknowne Is not reuiling and slandering their fellow-seruants to beate them Doe they not wilfully refuse their charge because they may not be tolerated in their superstition and faction Doe they not refraine to labour in Gods seruice to serue their owne appetites and affections and yet Ignorance of the Defender loe they minde no earthly things And for the Defenders philosophie touching Schisme and Sedition t is no marueile the rest of his booke being sutable vnto this he is ignorant that Sedition is that in the Common-wealth which Schisme is in the Church for he consounds both The sixt and last Reason is Reply All Schismatiques are abomination to the Lord. The Ministers pleaded for are not abomination to the Lord but in grace and fauour with him Ergo The Ministers pleaded for are no Schismatiques The Proposition is Salomons The Assumption is the Answerers I answere 1. The Proposition is true with this restraint Reioynder The Defenders 6. Reason ouerthrowne to wit as they be Schismatiques otherwise questionlesse diuers elect and holy Children of God by reason of the infirmitie of their nature may fall aswell into the sinne of Schisme as vnto any other sinne except that against the holy Ghost 2. The Assumption may be vnderstood two waies 1. The Ministers are not abomination to the Lord to wit as they be Ministers of the Gospell or holy men which is the sense that I granted it in and so it is true but then the middle tearme is not spoken ad idem with the Proposition for there are foure tearmes as the Schoole speakes in the Syllogisme contrarie to the law of true reasoning and so concludeth nothing 2. It may be vnderstood thus The Ministers are not abomination to the Lord to wit as they be schismaticall and factious which is the sense of the Proposition neuer granted by me and so the Assumption is vtterly false for the Ministers as they are schismaticall sinne and so are an abomination to the Lord. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hauing refuted the Defenders Reasons That the refractarie Ministers are properlie Schismatiques whereby he laboured to cleere the refractarie Ministers from the iust imputation of Schisme I thinke it not impertinent seeing the Defender hath referred this point to bee here discussed to speake something of SCHISME and to make it plaine and euident vnto all men that the refractarie Ministers are indeed and properly SCHISMATIQVES which wee will God willing irrefutably euince out of the true definition and nature of Schisme and the rather to stop their mouthes that hereafter when wee shall tearme them as they are indeed Schismatiques they may not except that wee begge the Question ΣΧΙΣΜΑ Schisme Of SCHISME is properly a renting diuiding or cutting in sunder of a solide bodie such as is the cleauing of wood which diuideth and separateth the vnited parts of the same This word is metaphorically retained in the Church and vsed by Diuines to signifie such as raise contentions and disquietnes in the Church or separate themselues from the same or institute or frequent priuate conuenticles and assemblies Schisme therefore is a wilfull breaking of the vnity of the Church Schisme defined either by separation from the same or by raysing contention within it or by refusing to submit and yeeld obedience to the lawfull Pastors and Guides thereof Thus the Corinthians were Schismatiques in that they diuided themselues into factions and caused dislentions in the Church whereby the societie of the faithfull was disturbed and diuided into sundrie partiall Sects the one holding of Apollos the other of Paul and the third of Cephas 1. Cor. 1.10.11.12 1. Cor. 3.3.4 Yea in Rites and Ceremonies they dissented one from another and auoyded one anothers communion as damnable 1. Cor. 11.16.17.18 And the Defender confesseth that he that rayseth vp dissention among Brethren is a Schismatique though he doth not separate himselfe from the Church Milde Def. pag. 48. As for Separation
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
of peace and Ciuill societie or such also as concerne Order and decencie yea and that albeit wee doe not see and perceiue that order 90 The Summe is Albeit GOD onely doth properly binde the Conscience yet in as much as either the Magistrate who is the Minister of God doth iudge it behouefull for the Common-wealth that some thing although in it selfe lawfull be not done or the Church hauing a speciall regard vnto Order Decencie or Edification doth lawfully and orderly make some Lawes concerning Things indifferent such Lawes wee absolutely hold and affirme the Godly OVGHT to obey And they doe altogether binde the externall worke yea and the Conscience also so farre that no man wittingly and willingly with a rebellious or contumacious minde may without Sinne either doe such things II. Question VVhether Ecclesiasticall Ciuil Lawes bind alike That Ciuill and Ecclesiasticall Lawes haue the same authority and bond Proued 1. From the Efficiēt Cause 2. From the right of authoritie as are so prohibited or omit such things as are so commanded 91 It remaineth that we speake of the other Question to wit Whether Ecclesiasticall and Ciuill Lawes do bind alike or Whether they binde with different obligation 92 ANSVVERE The obligation of both these Lawes is altogether like for the one bindeth as much as the other which may be prooued by many Reasons 93 First from the Efficient Causes for GOD is the author of both Powers Ecclesiasticall and Ciuill Luc. 22.25.26 2. Cor. 10. 94 Secondly from the right of Authoritie The Ciuill Magistrate by Diuine authoritie hath right out of the second Table of the Morall Law to determine those things which appertaine to the defence of corporall life and vnto ciuill Societie 95 So also the Ecclesiasticall Power by Diuine ordinance hath right out of the first Table of the Decalogue to determine the particular Circumstances appertaining to Religion and the Worship of God 96 Thirdly 3. From the transgression of both Lawes By the violation and breaking of Ciuill lawes the second Table of the Decalogue is broken because either something is detracted from the Common-wealth and politique societie hurt or else some occasion of hurting it is yeelded 97 So also by the transgression of Ecclesiasticall Lawes with scandall contempt contumacie or carelesse negligence the first Table of the Decalogue is violated vnto which they are subordinate and seruiceable 98 Fourthly Euen as it is said of the Ciuill Magistrate 4. From Diuine authoritie Let euery soule be subiect vnto the higher powers Rom. 13.1 Whosoeuer resisteth power resisteth the ordinance of God Rom. 13.2 Put them in remembrance that they be subiect to principalities and powers and that they be obedient c. Tit. 3.1 See also Ephes 6.1 Coloss 3.22.23 99 So also it is said of the Ecclesiasticall Obey them that haue the ouersight of you and submit your selues for they watch for your Soules as they that must giue account Hebr. 13.17 He that heareth you heareth me and he that dispiseth you dispiseth me Luk 10.16 If he will not heare the Church let him be vnto thee as an Ethnique and Publicane Matth. 18.17 Yee know what Commandements we gaue you by the Lord Iesus He therfore that dispiseth these things dispiseth not man but GOD who hath giuen vs his Holy Spirit 1. Thess 4.2.8 100 Wherfore seeing the right of both powers be like the Lawes also bind alike 101 Fifthly 5 From the Matter from the Matter about which they are imployed The Matter of the Ciuill power is the societie of men and the conseruation thereof to liue in this life vnder one and the same Magistrate 102 So also the Matter of the Ecclesiasticall power is the Church that is a company of Christian men as they are called by God and consecrated to lead a spirituall life in the true obedience of God Therfore there is the same reason of both 103 Lastly 6. From the End from the proper End of both The End of the Magistrate is that he may maintaine and preserue Humane societie in peace and quietnes informe it with good Lawes conserue the bodies and goods af his Citizens and Subiects and protect their liues namely as they are inhabiters of this world and liue in earth Rom. 13.3.4.5 104 So also the direct and proper End of the Prelats and Pastors Ecclesiasticall is that they may edifie gouerne informe and teach by the Word of God the Consciences of the Citizens of the Church to wit as they are heires of the kingdome of heauen and are at one time or other to be gathered thither Ephes 1.18 Philip. 3.20 Coloss 3.2.3 105 Whereupon the Ecclesiastical power is termed Ius Poli the Law of Heauen and the Ciuill Ius Soli the Law of Earth 106 Euery particular man for defence of Common peace ought to conferre as it were his shotte his obedience tribute and helpe he that doth not so defraudeth the rest for he enioyeth the labours and duties of other men and conferreth nothing himselfe Euen as he that in a common banquet payeth not his owne shot defraudeth the rest of the guests 107 So in like manner they that conferre not their obedience as it were their shotte vnto the Ecclesiasticall Lawes they hurt the faith manners and consciences of other men they rayse Scandals and rashly and schismatically disturbe the peace and quietnes of the Church 108 Seeing therefore that Loue is hazarded and endangered by the transgression of the Lawes of both Powers and that Scandals arise there-from it followeth that the Authoritie and Obligation of both these Lawes are altogether like CHAP. IX Of SCANDALL And who in the Church of England are the Authors of Scandall Whether the Reuerend Bishops and the Ciuill Magistrates who require Obedience in the receiued and approued Ceremonies or certaine Ministers who rather forsake their Ministerie and places then they will conforme themselues SCANDALL Scandall what it is is whatsoeuer is either a cause or an occasion of offence vnto any man Or it is a saying or fact or example or counsell of ours whereby our Brother or Neighbour is grieued or troubled or offended so as he is thereby either hindered in his right course vnto the way of life or turned aside there from or lead into some errour or sinne or confirmed in his euill may Rom. 14.15 1. Cor. 8.9 2 Scandall is two-fold Internall and Externall Scandall two-fold 1. Internall 3 Internall or inward Scandall is when the old Man giueth offence vnto the new Man Matth. 5.29 If thy right eye offend thee c. 4 Externall or outward Scandall 2. Externall is that which commeth from without and giueth any man either cause or occasion of ruine 5 Externall Scandall is two-fold Actiue or Giuen Externall Scandall two-fold and Passiue or Receiued 6 In both these two things are to be obserued First NW the Foundation or Matter that is the fact it selfe Secondly the Terme or Forme that is the occasion of
imitation and offence whereupon it hath the name Scandall 7 ACTIVE or Giuen Scandall is that I Of Actiue Scandall the fault whereof proceedeth from the Author of that thing or action wherof the Offence commeth Or it is when any man ministereth an effectuall cause of falling vnto another 8 And this if you respect the Matter thereof ariseth either from a fact which in it selfe is Euill that is expressely forbidden by the Law of God or from a fact which in it selfe is Indifferent but either done or omitted importunely against the rule of Charitie In that there is committed a two-fold sinne in this one only 9 Of the Former Christ speaketh vnto Peter Matth. 16.23 Go behind me Satan thou art a Scandall or an offence vnto me For albeit indeed Christ was not scandalized yet it was not long of Peter but that Christ being terrified with the cogitation of the Crosse did breake the course of his vocation and the saying of Peter did verily grieue him and vnto the weake might haue been an occasion of ruine 10 Vnto this kind of Scandall are subiect NW all Heresies all hainous Crimes all actions or omissions repugnant vnto the Law of God briefely whatsoeuer is contrary vnto the Loue of God or of our Neighbour 11 This Scandall ought all the godly and such as haue any care of their saluation to beware of no otherwise then they would beware of Hell it selfe seeing our Sauiour himselfe hath said that it were better for a man then to be the Author of this Scandall that a Mil-stone were hanged about his necke and that he were drowned in the depth of the Sea Matth 18.6 12 Of the Latter kind the Apostle speaketh 1. Cor. 8.13 For S. Paul would not that any man should either vse Things indifferent or abstaine from the vse of them with the offence of his Neighbour 13 But heere we must consider three sorts of Men. Three sorts of Men to bee considered in the vse of Things indifferent Some haue learned Christian Libertie who therefore are accounted Firme and Strong Vnto these an Indifferent fact cannot be a Scandall but rather ioy and consolation 14 Some are Obstinate and indocible Concerning these the Rule of Christ is to be obserued 1 Let them go they are blind 2 and the leaders of the blind 15 Some are Weake 3 and as it were Yonglings in the Schoole of Christ Of these there must speciall regard and care be had in the Vse of Things indifferent 16 For whosoeuer vseth Things indifferent with the Scandall of such that is of them that are Weake he violateth the Law of Charity and denieth the Faith of Christ And hitherto of Actiue or Giuen Scandall it followeth that we speake of that which is Passiue and Receaued 17 PASSIVE or Receaued Scandall II. Of Passiue Scandall is that which Men take vnto themselues either from the good deeds sayings or counsels of others or from true Doctrine and the externall forme of the Church or generally from any other thing whatsoeuer 18 More specially It is some fact of ours or saying or counsell that in it selfe is godly iust and honest or at least some Indifferent thing not wickedly nor importunely done for the which notwithstanding some man either of peruerse morositie or of enuy and euill will or of some other sinister malignitie or error of mind iudgeth euill of vs and so draweth it into occasion of Offence 19 And this Passiue or Receaued Scandall is two-fold Passiue Scandall two-fold Humane or Diabolicall 20 Passiue Humane Scandall is either of Wicked Men 1. Humane which is either or of Godly Weake Men. 21 The Passiue or Receaued Scandall of Wicked men Of Wicked Men. either of Worldlings and Wise men out of the Church or of Hypocrites in the externall Assemblies of the Church is when the Wicked are offended 22 I. Either with the base estate humilitie and crosse of Christ in his assumpt Nature or Man-hood 1 Cor. 1.23 23 II. Or with the vnwisely conceiued and supposed absurditie of the Gospel the suspicion of noueltie the simplicitie of the Doctrine of truth the preaching of Grace the article of Predestination and with the mortification of the old-Man Matth. 15.12 24 III. Or with the externall forme of the Church 25 IV. Or with the Life and actions of the Godly whereby they peaceiue themselues to be reproued in the free vse of Things indifferent 26 V. Or with the Crosse and persecutions which euer accompany the profession of the Gospell 27 The Passiue or Receiued Scandall of the Godly Or of the Godly-Weak is that which is taken by the Weak ones which are in the Church and they not of the worser sort but is greedily caught by those that are malignant that they may make the doctrine of the Gospell vncertaine and doubtfull vnto the ruder and simpler people And that 28 I. Either from the oppression of the Church and punishment of such as be Innocent 29 II. Or from the Heresies and Contention which disturbe the Church 30 III. Or from the multitude power and authoritie of the Aduersaries of the celestiall Doctrine 31 IV. Or from the flourishing fortunes and prosperous successe of the Wicked Psal 73.2 32 But the Godly ouercome this Scandall againe the Holy Ghost confirming them partly by the Examples of the Church of Christ in all ages and partly by feruent Prayers c. 33 Passiue Diabolicall Scandal 2. Diabolicall is that when Men wickedly take hold of the falles and vices of the Saints for license of Sinning that so without all shame they may plunge themselues in all licentious wickednes Genes 9.22 Genes 19.30.31 2. Sam. 11.2.3.15 Matth. 26.72.74 Luk. 19.8 34 This kind of Scandall is termed Diabolicall from the qualitie not from the subiect because it is maliciously vsed to the shame and reproach of the holy Fathers and to the dishonor and contempt of almightie GOD. Wherfore this is most of all to be auoyded and abhorred Now let vs applie these things vnto our purpose 35 As Of the Reformation of the Church of England amongst all the Churches of Europe none instituted the Restauration of Religion and Diuine Worship more opportunely nor embraced the fame in a more conuenient order and forme then did the CHVRCH OF ENGLAND wherein nothing was done tumultuously nothing by force of armes nothing by deceipt and fraude but althings were reuoked restored according vnto the prescript Rule of Gods word and the vndoubted Example of the purer Primitiue Church with the greatest applause of all States and degrees with the vniforme consent both of Prince and People of Nobles and Commons euen in the open and publique Assemblie of Parliament 36 So the OVTVVARD FACE OR FORME OF THE CHVRCH doth not any where else appeare with more lustre and magnificence in other Prouinces or Kingdomes wherein all things hanging on the pleasure of the Presbyterie and plebeiall or common sort of people do
profitable for the Churches than vnlearned and negligent Ministers 57 Furthermore the refractarie Ministers confirme the enemies of the Gospell in their errors and in their furies against the true Church who by this shamefull tergiuersation and looking backe of the Ministers are now become more obstinate and more insolent than they were before 58 Neither can there be any spectacle more wished for Dissention among the Reformed Churches a pleasant spectacle vnto Antichrist and pleasing vnto ANTICHRIST than when he seeth the true Christians by mutuall dissentions and domestique iarres to be consumed one of another whom hee hath hitherto laboured in vaine to reduce vnder the yoke of his Tyrannie 59 Contrariwise there cannot happen any thing But very lamentable vnto the Church of Christ more lamentable and more miserable vnto the CHVRCH OF CHRIST than when she beholdeth the fire of Dissention to be kindled at home and feeleth her owne bowels to be pitifully torne and rent asunder by them who with one heart and hand ought to haue opposed themselues against the Common Aduersarie 60 But these Diuine Comminations and threatnings are seriously to be considered and regarded WOE vnto the man by whom the Offence commeth c. I will require my flock at their hands and will confound them which verily are not spoken in vaine 61 Wherefore it were to bee wished that all these Challengers and Rescuers of LIBERTIE would haue some care and regard of their owne saluation and that they would free themselues from these so horrible Scandals For this argument cannot possibly be refuted by any meanes That the Bishops are not Authors of Scandall 62 And in that they labour to retort the Scandall vpon the BISHOPS and the Ciuill MAGISTRATE affirming that they are the Cause thereof We know well that some clamorous Preachers mainely crie out euen vntill they are hoarse againe that the Prelates prophane the Worship of GOD with horrible and intolerable impietie 63 But as it commonly happeneth in factions and part-takings they do but indulge and giue the raines vnto their partiall affections shewing the extremitie of their hatred contumacie against the Magistrate vniustly traducing the most reuerend Prelats of our Church who now these many yeeres to their great commendation and honor with infinite trauell haue laboured to promote the Saluation of the people to the singular profit and edification of the godly and haue excellently wel deserued of the Church of Christ 64 Yet we deny not but that euill and contentious men might haply TAKE occasion of Offence out of the deeds and discipline of the Bishops but that they GAVE any or could preuent al inconueniences or are now bound to make all such good this is it that we constantly deny 65 What NW If in the feeding of Christs sheepe and in the Gouerning of them EVERY CHVRCH careth for the flock committed to her owne custodie and charge and prescribeth nothing vnto others nor medleth with them Is it not equitie reason that the CHVRCH OF ENGLAND should enioy her owne Libertie whereof also she hath speciall reason and is ready to render an account thereof vnto Christ Iesus the assertor of our Libertie and to his Catholique Church 66 But let the true Authors of Scandal look into themselues The Refractarie Ministers are Schismatiques and consider what it is to rend the Church and to sow the seeds of SCHISME but only to ayme and strike at the throate of Charitie 67 Which they verily do who with priuate preiudice carpe at and reprehend the publike iudgment of the whole Church and brand with a blacke coale the Magistrates authoritie in Things indifferent 68 And thus am I forced to breake off this not Disputation because the thing is euident and plaine but Complaint which verily is much shorter and feebler then is required by the greatnes of the mischiefes and euils which by the ouerflowing petulancie and licence which euerie man hath to speake and to write what he listeth haue risen in the Church do still rise yea and will arise daily more and more vntill the Sonne of GOD our Lord IESVS CHRIST shall deliuer his Church shewing himselfe vnto all mankind hauing raysed the Dead CHAP. X. Of the WORSHIP of God And that Things Indifferent and Ceremonies ordained for Order and Decencie in the Church are not the Worship of God WORSHIP OF GOD The Worship of God what it is is all that seruitude obseruancie reuerence and religion whereby as well inwardly in the heart as outwardly in the worke it selfe wee honour GOD and serue him 2 This if it be rightly performed according vnto the will of GOD is termed True Worship but if contrariwise it is called False and Idolatrous Worship 3 True Worship of God True worship what is euery worke inward and outward commaunded by GOD performed in faith to this principall end that GOD may be glorified 4 And to worship GOD truly is so to worship him as he hath commanded in his Word how he would be worshipped 5 The Efficient Cause The Efficient Cause of Worship I meane the first and Principall Efficient of true Worship is the Holy Ghost by whom we are moued and stirred vp to worship and honor God 6 For the Spirit is he which giueth vs Faith it selfe from whence floweth Worship and exciteth vs to do the works of pietie both internall and externall He worketh in vs both the will and the deed after the good pleasure of his will as the Apostle speaketh 7 The Secondarie and lesse Principall Efficient Cause of Worship are We our selues who adore and honor God The Material Cause of Worship 8 The Materiall Cause is the Worke it selfe commanded by GOD whereby we serue him a loring him with the greatest reuerence we possiblie may for no Creature hath any right of instituting the Worship of God 9 Hereupon is excluded all Will-worship and the figment of good Intention to wit when men do euill that good may come thereof or when they themselues doe inuent workes which they obtrude vnto God for Worship not workes euil in themselues but yet not commanded by God 1. Sam. 15.22 Ezech. 20.19 Matth. 15.9 Esay 29.13 10 For it is not sufficient NW for Worship that some worke be not euill or not forbidden but it ought to be Commanded by GOD 1. Sam. 15.22 Ezech. 20.19 Matth. 15.9 Esay 29.13 11 The Formall Cause The Formall Cause of Worship is Faith For good workes and iust actions do not only flow from Faith as from the Efficient Cause euen as all humane actions proceed from the Soule but also those workes haue their being from Faith as from a Forme whereby they are godly holy and therefore acceptable vnto God 12 The Finall Cause The Finall Cause of Worship Worship of God two-fold 1. IMMEDIATE which is is the Glory of God whereunto must be referred all the whole Worship of God 13 Worship of God is two-fold Immediate or
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
and Apostles and to enioy their doctrine and familiaritie but because I iudge that those things that are to be pardoned and yeelded vnto Christian charitie are wisely to be distinguished from such as be execrable and wicked and that by the wisedome not of the flesh but of the spirit And verily it is not a small impietie to imagine that the whole vertue of Religion is placed either in contemning or in obseruing onely Ceremonies seeing all learned men who vnderstand of our dissentions and iarres smile in their bosomes and account it great follie to be much troubled of either side concerning Ceremonies Wherefore my reuerend and beloued Brethren I humbly pray and beseech you euen for His sake whose Glorie it is meete should bee preferred before all other things whatsoeuer without exception that you would vouchsafe to conuert all your endeuours and studies to this end specially that there may be some fit remedie speedily prouided against that so great mischiefe that breedeth all this vnkindnes amongst vs. Alas We haue Aduersaries enough abroad against whom the Sonne of God commandeth that we maintaine vnitie and concord But we contrariwise cease not euen to eate vp our owne shoulders and armes and the frame of our Church being shrewdly shaken our whole building threatneth downfall Euen as in times past whilest Eusebius Bishop of Cesarea and Basil the Great contended amongst themselues the Arrian Heresie took deep roote and was dispersed farre and neere so at this day whilest the members of the true Church doe mutually warre the one against the other we doe not onely cease to be a terror vnto our common Enemies but also for our intolerable petulancie and pride in coyning new opinions and dispersing the same abroad with all impunitie to the greatest Scandal of all Churches against the ancient orthodoxe Sanctions and the most strict and seuere prohibitions of our owne Lawes we are publiquely exposed to the censure and scorne of all men We hope Brethren that you are not so ignorant of all things that you know not the iudgements of others concerning these our controuersies nor so without common sense that you alone doe not see our dangers nor yet so inhumane and cruell that you are nothing affected with those miseries which wee feele and sustaine You know that the common Enemies of the Church of England will become more terrible and fearefull vnto vs if they shall set vpon our Church being tired and distracted with intestine hatred and contentions neither are you ignorant that domestique Distentions haue alwaies been a very mortal and deadly bane euen vnto great Churches How much better therefore is it that you bend all your forces to this that you may comfort and cherish our afflicted Church as much as safely you may and prouide that the sincere Doctrine of all necessarie things being faithfully taught may bee propagated vnto all posteritie Vnto which dutie first of all your pietie and deuotion towards GOD vnto whom we wholly owe whatsoeuer we are ought to excite and prouoke you Then your Zeale towards the holy faith and religion and the conscience of your Vocation and calling ought specially to inflame you That I speake nothing what your obedience towards the Kings Maiestie and other Magistrates requireth what the state of the Church of England your own louing Mother which now seemeth to be sicke of a consumption challengeth at your hands and lastly what your dutie towards your Country parents children kindred friends and neighbours doth expostulate All which being put together ought more than sufficiently not onely to moue and excite you but also to force and compell you that by your common helpe and meanes these Domestique fires be throughly extinguished Oh thinke with your selues and consider diligently and seriously how much honester is your godly submission and conformitie in Things indifferent than is your superstitious pride and arrogancie in forsaking your Churches But if vnder pretense of puritie and the Gospell you intend still to indulge and serue your owne partiall affections which GOD gratiously forbid yet in these so great dissipations and distractions of mindes and men the Godly may haue this speciall comfort N. best of all What a godlie man ought to do in these domestique tumults and contentions of the Church That where they heare the vncorrupt voice of true Doctrine and see the lawfull vse of the Sacraments and perceiue that Idols and errors repugnant vnto the voice of the Sonne of God are not defended there let them know that they are assuredly in the societie of the true Church neither let them doubt but that such assemblies are the Temples of the liuing God and that GOD is there present in the Ministerie of the Gospell and that out of such societies the Sonne of God our Lord and Sauiour gathereth his eternall inheritance according vnto that Wheresoeuer there are two or three gathered together in my name there am I in the midst of them This LORD I most humbly beseech that hee will mitigate the sorowes and heale the wounds of his Church that he will saue some remnants for himselfe and cleanse the Sonnes of Leui that is that he will stirre vp euery where true Treachers who as Bees carrie their labours into the hiue for the common good may in like manner all of them conferre their studies and duties to the saluation and peace of the Church that all dissentions being taken away they may hereafter with ioynt mindes and willes painfully spread abroad the true Doctrine of the Gospell diligently edifie the Church of God perspicuously and constantly refute all errors and heresies and faithfully deliuer the true state and vniforme sentence of the Controuersies of our times vnto all posterities to the worlds end APOCAL. 7.12 Amen Praise and Glorie and Wisedom and Thankes and Honor and Power and Might be vnto our GOD for euermore Amen FINIS A REIOYNDER vnto the MILD DEFENCE IVSTIFYING THE CONSIDERATION OF the silenced Ministers Supplication vnto the high Court of Parliament WHEREIN IS PLAINELY DIScouered the vanitie of the Ministers Arguments for their Restitution and they irrefutably euinced to be properly SCHISMATIQVES Vnworthie to be restored againe to the vse and libertie of their Ministerie By GABRIEL POVVEL G. P. Let there be no strife I pray thee betweene thee and me for we are Brethren Genes 13.8 The Milde Defender The words of his mouth were softer then butter yet warre is in his hart his words more gentle then oyle yet were they swords Psal 55.21 G. P. Iudge not and you shall not be iudged Luk. 6.37 Though they shew me all extremitie yet will I not cease to loue them and to seeke their good August AT LONDON Imprinted by Felix Kyngston for Edward VVhae TO THE RIGHT HONORAble the Lords Spirituall and Temporall the Knights Citizens and Burgesses of the high Court of Parliament IT is a remarkeable speech Right Honorable that was often vsed by a reuerend and iudicious Prelate of our Church Doctor Aylmer of
and plaine meaning man I shall God willing make him a simple plaine resolute and direct answere In the meane time let him vnderstand first that we iustly doubt what he meaneth by the word Church and namely whether he meaneth the Vniuersall Church or a Nationall a Prouinciall a Diocesan an Archidiaconall a Decanall a Capitular or lastly a Parochiall Church For all men as we vsually and commonly we speake doe vnderstand that euery of these Churches hath her proper name after which shee is called as namely the Church dispersed throughout the world is called the Vniuersall Church the Church within England is commonly called the Nationall Church of England the Church within the Prouince of Canterburie the Prouinciall Church of Canterburie the Church of the Diocesse of London the Diocesan Church of London c. And lastly the Church of great St. Ellens in London the Parochiall Church of St. Ellens in London And therefore I craue a resolute and direct answere of what only persons you meane that the Vniuersall this Nationall Prouinciall Diocesan Archidiaconall Decanall Capitular and Parochiall Church consisteth Who only be the Christian godly Magistrates vnder whom euery one of these Churches liueth Whether the same Christian godly Magistrates may personally be present giue their expresse consents and haue their decisiue voices to and in making all and euery decrees of euery of these Churches What is the Tribunall proper to it selfe of euery of these Churches What only manner of Controuersies by euery of these Churches may be decided What only kind of circumstances euery of these Churches may decree What only kind of subiect and with what only kind of punishment and none other euery of these Churches may punish the refusers of euery their ordinances Our second maine scruple touching this first Quaere ariseth from these words vnder Christian godly Magistrates For if by these words c. Vanitas loquax saith St. Augustine Reioynder and the Defender so behaueth himselfe in this kind as if he were some foole in a play But that he may pretend no farther excuses I answere By the word CHVRCH I meane euery Church that hath power to make and ordaine Lawes as namely the Vniuersall Militant in a generall Councell a Nationall Church in a nationall Synode and a Prouinciall Church in a prouincial Synode the Diocesan and Parochiall Churches haue only power to celebrate Synodes and meetings for execution of the Decrees already made not to ordaine new Lawes What the Defender meaneth by Archiadiconall Decanall and Capitular Churches I know not but would faine learne of him it should seeme he is ignorant NW that the Deane and Chapter and the Archdeacon are as it were the eyes and hands of the Bishop in the gouernment of the Diocesse for the better execution and practise of the ordinances and decrees of the Vniuersall Nationall and Prouinciall Synods and do not constitute any particular Churches different from the Diocesan By CHRISTIAN GODLY MAGISTRATES I meane the King in a Monarchie and others principall States in any other gouernment who are the Keepers of both Tables As touching that Question Whether the Magistrate may personally be present giue his expresse consent and haue a decisiue voice to and in the making of all the Decrees of the Church albeit it be impertinent for the satisfying of my Quaere yet as I do not deny this if the Magistrate be so pleased so I craue the Defenders resolution and direct answere vnto this same question for they of his faction are thought so to commit the care of these things vnto their Presbyterie vnto whom they subalternate yea subiect the Ciuill Gouernours that they vtterly exclude the Christian Magistrate and giue him no more power in Church matters NW then if he were an heathen or Infidell as indeed the Defender seemeth not obscurely to insinuate in the later end of this very paragraph Concerning the rest of his interrogatories The TRIBVNALL proper vnto the Church are the Councels and Synods of the same The CONTROVERSIES there to be handled are such as be of Ecclesiasticall cognisance The ORDINANCES there to be made are such as are declarations of the circumstances necessarie or profitable for keeping of the first table of the Decalogue The SVBIECT are such as haue giuen their names to the Church and vowed obedience And the PVNISHMENT is admonition suspention sequestration excommunication depriuation or such as the qualitie of the crime deserueth and is by Law in that case prouided To the Defenders tautologie concerning the supposed equiuocation in the words Vnder Christian godly Magistrates I haue answered already To the 2. Reply Quaere he answereth To dance after your Pipe I will not say what a foolish and ridiculous Question but what an odde tune is this For can a man dance after a pipe before the pipe be striken vp So could acts done before Magna Charta and other Lawes since made be said to be contrary to them This is as much as one should aske Whether Adam not Circumcising Caine and Abel did contrary to the Law giuen for Circumcision to Abraham many yeeres after Or whether Ishmael persecuted Isaak before Isaak was borne Or whether stealing of horses an hundreth yeeres past were punishable with death before any Law made for death in that behalfe One thing cannot be said contrary to another that is not neither was extant in rerum natura Grosse and palpable stupiditie Reioynder Where is the Defenders witte and reason Are not the Words Lawes of this Kingdome in this second Quaere to be referred to such acts of depriuation as were made since the Conquest to the time of Magna Charta And the words Magna Charta to be referred to those acts that were made since the time of the great Charter to this day But this sillie fellow to couer his manifest tergiuersation will not vnderstand plaine English To the 3. Quaere he saith Reply Though it were a sufficient answere to bid him go looke and himselfe to aske the opinion of euery Iudge and learned Officer yet will I not altogether yeeld him so short and cutted an answere And though it be a principle in Philosophie that Forma dat esse rei yet to the being of euery thing there must be matter to which the forme giueth being And therefore in this case besides due forme there must be also due matter inserted in due sentences Wherefore I craue a resolute and direct answere whether by those words passed in due forme he meane passed for matter forme in due forme Or whether he meane passed without due matter in due forme only To omit the Defenders Philosophie concerning Matter and Forme and to vse his owne words Reioynder I answere resolutely and directly that by the words passed in due forme I meane as the Defender saith passed for matter and forme in due forme neither am I ignorant that all the Iudges and learned Officers in the Law do approue those Sentences