therefore cannot be signified partly by naturall signes common to loue Cleanlinesse in the celebration of the sacraments is the same that it is at another feast though in regard of that application it may be called Christian or holy cleanlinesse or decencie Thirdly he sayth it was used in time of holy worship So no doubt was giving of the upper place unto the Elders c. in token of reverence and yet it was no religious instituted signe of mysticall signification such reasons as these bewray more confidence then good consideration SECT XXVIII THe third and last example vvhich is brought out of Scripture is the covering and uncovering of the head at divine service 1. Cor. 11. to vvhich I answer as before that it was a civill order of decencie used as well out of Gods worship as in it But here the Def. taketh paines to make many collections and confirme the same by divers witnesses Because as he sayth this poynt is of some moment though the other were of none let us therfore briefly consider what they be 1. I would first learne sayth he whether this ceremonie of covering and vncovering were not significant of some good thing I answer that this fashion which he abusiuely calleth a ceremonie was significant in a generall sence that is it did declare or argue a good thing 2 I would ask what thing it is that is hereby signified I answer subjection and superiour power But there is a relation also to God sayth the Def. I answer there is in mans superioritie a kind of resemblance of Gods soveraignite and so there is also as Calvin observeth in omni principatu in all superiour power so that this maketh covering and uncovering no more a religious significant ceremonie then the upper seat of a heathen Magistrate sitting in judgement for by that seat is signified a superioritie in which there is some image of Gods sovoraigntie There is nothing alledged out of our Divines by the Defendant which may not as well bee applied to the Iudges bench as to this covering and uncovering And the Apostle doth shew plainly that the vaile he speaketh of vvas of the same nature vvith long haire So that by the Def. reason mens short and vvomens long haire must be accounted religious mysticall ceremonies 3 Our third demand sayth he is whether these ceremonies of covering and uncovering were not instituted to bee observed in Gods publicke worship I answer it was required that they should be observed in holy Assemblies But 1. it was not onely required in Gods publick vvorship but also as Calvin upon the place granteth In quovis graviore coetu aut matronarum aut virorum in any graue meeting of men and women And instit lib. 4. cap. 10. sect 29. ne mulieres in publicum nisi velatae procedant â— Whensoever they goe into publicke places 2. It was not instituted primarily and principally for Gods worship If it were I aske vvhen and by whom Paul surely did not institute a new ceremony in this place for v. 14. he groundeth his admonition upon nature i. as Calvin well expoundeth it vpon a received vse and ancient custome in those parts which some through lightnesse began unseemly to transgresse There is nothing alledged out of Martyr or Chrysostome against this answer 4. Fourthly sayth he wee desire to know whether this matter were not a thing indifferent I answer it is indifferent in the generall nature of it yet at that time and in that place they sinned that did otherwise even before Paul or any of their overseers gaue them charge about it Lastly sayth he it is worthy our inquirie to learne how farre other Churches may be directed by this example I answer so farre just as the Apostles rule stretcheth 1. Cor. 14. 40. Let all things be done comely Now the Defendant hath a direct answer to all and every one of his demands let him cast up his summe and he shall finde that he hath proved just nothing Hee could find but three examples in all the New Testament vvhich had any colour so as they might bee alledged for mysticall ceremonies appropriated to Gods vvorship by mans institution The Loue-feasts the kisse of peace and the vaile of women And yet there is not one of these three as any indifferent man if he hath common sense may see by that vvhich hath been said that can be shewed either to be of mysticall signification other then nature giveth it nor appropriated unto Gods worship more then to civill occasions nor yet ever instituted by any man in the Church of God Is it not a marvellous thing that men should presume so as they doe to domineere in words and deeds over poore men in such things as they can shew neither precept nor patterne for in all the Scriptures We will descend lower saith the Def. And that I assure him is his best course for so long as he wadeth in the pure waters of holy Scripture he doth but striue against the streame descending lower to humane vvritings he may finde the vvaters troubled and so bring some fish to his net Yet having the Scriptures on our side vvee need not feare to follow him vvhether soever he pleaseth to leade us SECT XXIX HEere is alledged the universal custome of the ancient Church even from the Apostles times for confirmation of humane mysticall ceremonies in Gods vvorship To vvhich I answer 1 of the first and purest times next after the Apostles this cannot be proved nor is likely because it is not to be thought that all Churches vvould immediately admit of any thing vvhich they had not received from the Apostles 2 For the next ages it may easily be shewed that the best Writers taught many generall rules concerning the perfection of Scripture and the purity of Gods worship vvhich cannot stand vvith these humane inventions howsoever in their practise they vvere carried away unto other customes 3 The infinite troubles of those times against Infidels and Heretickes about the chiefe grounds and maine foundations of faith vvould not suffer them to examine these points of lesse moment as they should And in deed they vvere so taken up with those conflicts that they neglected many usuall truths So that if all should be received vvhich the Fathers practised neither any thing understood but by their interpretations vve should be destitute of much truth and overcharged vvith the burthen of humane presumptions as Augustine complained in his time ep 119 4 the Lord in justice vvould haue Antichrist to prevail which mysterie could never haue grown to any ripenesse had the worship of God been preserved sincere That corruption begot him and the reformation thereof must be his utter ruine It is sufficient that the lamentable experience of fifteen hundred yeres hath declared unto us vvhat fruit of significant ceremonies brought by man into Gods worship are wont to affoord unto those that affect them To fetch authority in this case from their practise by which hath insued such
Divines Bellarmines confession is alledged who saith That Protestants grant that the Apostles did ordaine certaine Rites and Orders belonging to the Church which are not set down in Scripture cont 1. lib. 4. cap. 3. To vvhich I answer 1 Rites and Orders may be ordained though such ceremonies as ours be unlawfull And Bellarmines meaning could not be of such Rites as our Ceremonies are except he spake against his conscience for he confesseth de cult sanct l. 3 cap. 7 that some of our Divines as Brentius by name condemne such as unlawfull 2 Bellarmine craftily bringeth in this confession of our diviues that he may make them contradict themselues as appeareth in the same place His Confession therefore in this place is not so indifferent as the Def. would haue it 3 our Argument is not from the Scriptures negatiuely against the authority of the Apostles which vvas all one with that of the Scriptures and therefore understood in our Proposition but against the ordinarie authority of the Church Except therfore the Def. can proue either that our ceremonies vvere the rites brought in by the Apostles or that our Convocation house hath the same authority vvhich the Apostles had this confession of Bellarmine is nothing to the purpose SECT XIX HEre the Protestants themselues are brought in confessing as much as Bellarmine said of them But the first witnesse Chemnitius saith nothing but that some Ecclesiasticall rites though they haue no commandement or testimonie in Scripture are not to be rejected vvhich in the sense now often expounded I willingly grant Yet the Def. should not in stead of Testimonie of Scripture haue put warrant of Scripture For testimonie neither in usuall acception nor yet in Chemnitius his own meaning is so large as warrant The place of Calvin hath been answered before Iunius is plainly of the same minde and so to be interpreted so also Zanchius Daneus and Whitaker But because Iunius is stiled here by the Def. vvith his deserved title of Iudicious it will not be amisse to shew his judgement fully about such additions as our ceremonies are To name therefore one place for all at this time because there he speaketh professedly his judgement and bindeth it with a solemn oath for the sincerity and impartialnesse of his conscience in that behalfe The place I meane is in his Ecclestasticus lib. 3 cap. 5. towards the end Where first he distinguisheth betwixt things necessarie and others not necessarie in the administration of the Church and concerning even the latter sort he modestly but throughly sheweth how little libertie is left unto men If any man saith he either by Civill or Ecclesiasticall authority will adde things not necessarie nor agreable to order wee would not pertinaciously contend with him but desire onely that he would seriously consider of three things 1 By what authority or example he is led to thinke that the holy Church of God and the simplicity of the mysteries of Christ whose voyce onely is heard by his sheep according to the commandement of the Father Ioh. 10 27 must be clad with humane traditions which Christ doth reject ◠2 To what end he judgeth that his things should be added unto those that are divine For if the end be conformitie with others it were more equitie that other Churches should conforme to those which come neerest to the word of God as Cyprians counsell is then that these should conforme to the other If the end be comelinesse what is more comely then the simplicity of Christ what is more simple then that comelinesse If there be no other reason beside will then that of Tertullian is to be thought of the will of God is the chiefe necessitie and that the Church of God is not tyed unto mans wills in things divine The 3 thing to be thought on it what event alwaies hath followed upon humane Traditions as daily experience doth shew This vvas the judgement of Iudicious Iunius vvherby it is manifest that he favoured not our ceremonies nor would haue pleaded for them as the Def. under colour of his name Because Zanchius also is brought in with his deserved Title of a profound Divine speaking nothing to the purpose in hand I will set down his judgement concerning this point out of that Epistle to famous Qu. Elizabeth vvhere he treateth expresly of ceremonies and of our ceremonies Est autem Ecclesia sicut in doctrina sic etiam in ceremoniis ad Ecclesiae Apostlicae regulam informanda The Church must be ordered by the rule of the Apostolicall Church as vvell in ceremonies as in doctrine What can be said more contrarie to the Def. his distinction SECT XX. AT length vve are come to Reason But if this reason were sound and certaine I see no cause vvhy it should not haue had the upper hand of humane testimonies 1 The first reason is grounded on the Defendants phantasie meerly For it supposeth that vve hold some points of Religion to be onely besides the Word and no vvay against it vvhich not onely I haue confuted before as a cavill but M. Cartwright long since in his Reply p. 56 the very vvords also of this argument which the Def. here opposeth doe shew that vvee hold such things condemned by the Scriptures and therefore against the generall rule of them though onely beside their particular prescription 2 The second reason concludeth nothing vvhich we will not grant in the sense formerly expressed viz. that by those some ceremonies be meant circumstances of meere order and by man◠invention be understood mans particular determination Otherwise the assumption is palpably false Beside the proposition also is untrue if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing indifferent be taken in such a generall sense as some time it is found used in by Divines Vide Sopingii Apologet. respons ad lib. anonym p. 166. 3 The third and last reason is taken from the difference of ceremonies vvhich may and must be in the Churches of Christ. The answer is that this difference ought to bee onely in determination of particular circumstances of order for time place c. SECT XXI THis sect is of al other most ridiculous For first it supposeth every circūstance to be of the like nature with the ceremonies in controversie Secondly it supposeth all circumstances to be of institution Thirdly it supposeth contrary circumstances ceremoniously to be practised by the same men as of institution for otherwise the cavillation hath no shew Now all these are conceited dreames But vvhat if vve should argue thus You say these ceremonies are divine and yet dare not deny but the rejecting of them in other Churches is divine You retaine these ceremonies as divine and yet haue rejected other ceremonies of like nature as divine as these What divinitie is in such courses SECT XXII AFter al this adoe about the proposition of the first argument now vve are told of an assumption out of the Abridgment and M. Hy. viz. that these Ceremonies haue no
reasons which this Def. could find in the Abridg against significant ceremonies I wil add one lest it should be forgotten or lost which I know not how the Def. leaped over seeing in the Abridg it hath deservedly the first place among all the proofes which are brought in to this purpose The argument stands thus in the Abridg. p. 31. The second commandement forbids us to make to our selves the likenesse of anything whatsoever for religious use and so is this commandement understood by Bucer Virel Fulk and D. Andrewes now Bishop of Winchester And p. 32. 33. D. Andrewes is brought in alledging this for the root of all superstition and idolatry that men thought they could never haue admonitions and helps enough to stirre them up to woâ—ship God Yet God sayth he had given foure meanes viz. the word written the word preached the sacraments and the book of the creatures Now lest the Def. may seeme to have passed over this proofe as unworthy any answer I will briefly add the grounds of it 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likenesse used in the second commandement is generall and comprehendeth under it all religious similitudes because they are homogeneal to Images there expresly forbidden 2. Significant ceremonies are external acts of religious worship even as they are used to further devotion Suarez in Thom. p. 3. â— 65. a. 4. Bell. de effect sacr l. 2. c. 29. c. 31. and therefore being invented of man of the same nature of Images by vvhich and at which God is vvorshipped The Def. distinction of essentiall accidentall worship vvill help no more here then the Papists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods law is not mocked with vain distinctions 3. The affirmatiue part inioyneth obedience to all the worship appoynted by God all which was significative Heb. 8. 5. 10. 1. from whence it followeth that no significant ceremonies must by man be brought into religious actions The nature of the affirmatiue sheweth the qualitie of the negative by the circuit of the one we may learn the compasse of the other 4â— Significant ceremonies which are by institution must of necessitie belong vnto the second commandement An accurate distinction of the commandement will easily shew this But nothing contained in the second commandement is permitted to man For to him this comandement in regard of making is wholly negatiue Thou shalt not make to thy self c. Which words as Calvin sayth Nos à carnalibus observatiunculis quas stolida mens nostra comminisci solet in tâ—tum revocant abstrabunt SECT VIII IN this passage there is nothing to bee found but a noyse of vvords crackling like thornes under a pot Let it therefore vanish of it selfe SECT IX HEre the Defendant undertaketh and beginneth a confutation from Scriptures of that assertion vvhich denieth significant ceremonies of mans institution to bee lawfull in Gods worship Now a man would haue exspected by the title some rule of Scripture but seeing none can bee found vvee must bee content vvith examples vvhich notwithstanding are nothing so firme and certaine as rules Yet let us heare what examples he can bring The first example is Abrahams directing of his servant to put his hand under his thigh vvhen he did swear It is mervaile he did not beginne before Abraham For Suarez the Iesuit to proue the same point for substance bringeth Abels sacrifice Noahs Altar c. in Thom. 3. qu. 65 a 4 which serue also as much to the purpose as this example But to the point in hand 1 It is in all probabilty false that Abraham appointed this ceremony So Calvin Iunius and others upon the same place doe judge because it vvas a signe of subjection usuall in those easterne parts 2 It is false also vvhich he faith in the second place that swearing is the most divine seruice of God of all other For the proper end of swearing is not to vvorship God but to confirme a truth though in the appealing unto a supreme Witnesse and Iudge worship is implyed and so an oath appropriated unto God as a part of his vvorship not in the principall end of it but in manner of seeking that end This is plaine by the nature of an oath 3 It cannot be proved that this ceremony did teach any spirituall dutie It is most probable that it was a common signe of subjection used in solemnities of that kinde as well out of an oath as in it vvithout any respect unto Christ as vvith it If the Def. never read any such thing as he saith he did not I cannot helpe that I assent unto Calvin herein the rather because that as imposition of hands in those parts did alwaies signifie some superiority so this under position of hands vvas by proportion fit to signifie subjection of inferiours 4 Lastly if all this vvere granted that this signe vvas appointed that it vvas appointed in solemne vvorship and that it did signifie a holy thing yet tho Defendant should remember that Abraham vvas a Prophet and of more authority by farre in the Church of God then our Convocation-house So that this instance is nothing to the purpose as I am perswaded Abrahams servant vvould sweare if he vvere heere present and it vvere needfull even in the same manner that then hee did to his Master SECT X. HEere comes in a stragling objection as it is here alledged vvithout any dependance omitted in the place whereto it belongeth I vvill not therefore presse it in this place Onely it vvould be marked how little the Defendant careth what he saith so that he say something to every thing 1 he answereth that Papistâ— doe commonly teach by their ceremonies some new doctrine not warranted by Scriptures For confutation of which the Papists may well appeale to Durandus his Rationale vvhere he sheweth the signification of almost all the Popish rites Now if the Defendant can there finde one signification of a hundred vvhich teacheth any strange doctrine not warranted by the Scriptures I haue taken my numbers amisse 2 He saith the Papists ceremonies differ from ours in application by their opinion of necessity and holinesse But 1 the question heere is onely of signification and therfore it is out of time to talke of application 2 the Papists doe not hold their ceremonies absolutely necessarie to salvation For this Bellarminâ— de verbo non scripto l 4 c. 11 denyeth of all unwritten traditions as also Aquinas 12. qu. 147 a 4 ad 1. Neither doe thâ—y hold them essentially necessary to the being of a Sacrament This Aquinas with all his followers deny p 4 qu. 66 a 10. vvhere he saith expresly that all signes inventedâ—ly man are onely for stirring up of devotion and procuring of reverence to the Sacraments vvhich is word for word our English plea. 3 It doth not appeare that the learned Papists haue any opinion of all their significant ceremonies vvhich this Def. doth not maintaine For Suarez a principall
inestimable hurt to the Church of God is not the vvisedome of the burnt child vvho dreadeth the fire SECT XXX OF our own Writers the Def. heere opposeth unto us Calvin Iunius Chemnitius and Zepperus Now for these it hath been plainely manifested before that they all vvith one consent condemne humane symbolicall ceremonies in Gods worship and that upon good grounds out of Gods word Now therefore if any thing elswhere hath fallen from any of them by occasion sounding to the contrary then we may well think that either their meaning is mistaken therin or else they shewed themselues to be men and indeed to say the truth there is a little varietie to bee found in some of our divines concerning the poynt of ceremonies But the cause thereof being marked will make it lesse offensiue All our Divines when they look into the clear chrystall of the scripture condemne plainly all devices of man in Gods worship whatsoeever but againe some of them when they fixe their eyes on the false glosse of ancient times and consider withall how hardly men are drawen from their accustomed vanities and what good some men may doe by applying themselves somewhat to the times then receiving another kind of impression they seeme sometime to vvaver in their words This observation I thought fit to set down in generall because it may haue good use in some particular places which this Def. threatâ—eth hereafter to object But as for the places here quoted the answer is easie Calvin in the first place disputing against the grosse corruptions of the Papists sayth he doth not contend therein about ceremonies vvhich hee might truely say not onely comparatiuely but even absolutely in regard of contention with others who did not obtrude them upon him And so I am assured few or none would contend much about ceremonies if they would not force them vpon others In the other place he understandeth by ceremonies such as are given us of God as the following words shew Paucae igitur nobis divinitus datae sunt ceremoniae What indeed he thought was to bee given to the rude people in this kinde he shewed sufficiently not onely by his words formerly cited but also by his practise in that he banished such ceremonies utterly not onely out of Geneva but also out of all Churches vvhich hearkned vnto his counsell Chemnitius in regard that some ceremonies were in use where he lived handleth them so gently as he can and speaketh too favourably of Images yet in other places the truth wresteth from him and Brentius also a right confession as hath been alledged before Zepperus meaneth onely that the simple having of Images in Churches is not such impietie as doth unchurch a people Iunius and Chemnitius in the last place doe but give a difference betwixt the Fathers and Papists use of some things Here is nothing directly against our assertion But if all these witnesses did speak as the Defendant would haue them in these places mentioned what were that to the cloud of testimonies which are brought forth in the Abridgment and unanswered as yet by the Defender His own mouth will testifie that our Divines are generally on out side For in that regard if he speaketh with good reason he calleth them still our owne witnesses Our owne they are not because we alledge them onely for so both Fathers and Papists and Conformists also are alledged by us but because they speake plainly for us Which appeareth also the more by his silence at the most part of their speeches SECT XXXI AFter much sayling in the maine sea the Defendant directeth his course as he sayth homeward to the narrow seas by instancing in the practise of Non-conformists themselues His comparison is good for as the scriptures were too deepe for him to fasten any anchor of a conforming argument in so the practises of vveak men are so full of sands and shelves that here hee can haue no sure riding The sea of Rome turned by one of our Prelates mare Romanum is the best harbour of all the world for the ceremonies to arriue and rest in The first example brought is the forme of an oath vvhich is taken on a booke To which I answer 1. That if this forme of swearing can be proved to bee of the same nature with the crosse in baptisme c. we will rather abandon this forme to avoyd the Crosse then admit of the crosse for loue of this 2 I affirme that it vvere much better that this forme invented by Papists and abused not onely by them but also by many among our selues were abolished as it is in other Countries not Popish then reteined Mr. W. Thorpe a Martyr or Confessor in King Henry the fourth his dayes refused to sweare upon a booke alledging Chrysostome for the same opinion 3. This forme if it bee vvorship seemeth to be essentiall and necessarie vvorship not accidentall for no man is esteemed to haue taken his corporall oath as Lindwood affirmeth but hee that sweareth upon a booke 4. It is not our practise to make any more of touching the book then of lifting up of the hand vvhich is used in other Countries i. to make it a signe of assent unto that which is required of us So that I for my part vvould not finde fault vvith those vvhich sometime hold out a service-booke or any other to touch and kisse for it is all one vvhether we shew our assent one way or another so it be shewen iâ— a decent manner 5. This forme is not used in the speciall solemne worship of God but in a civill assembly where occasionally God is called upon for confirmation of the truth And indeed as the Def. speaketh well an oath is rather a cognifance or note of supreame worship then proper and direct vvorship SECT XXXII THe next instance is The observation of the Lords day vvhich the Defendant would never haue brought in as an example of a humane ceremonie if he had not either been sea-sicke or else sleepie with his long sayling which he spake of in the former section For he taketh it for granted that we hold the Lords day to be an institution of man vvhich we utterly deny We hold as Iunius answereth Bell. about this matter de cult sanct l. 3. c. 10. an 33. c. 11. an 3. it is the divine institution of Christ himselfe By the vvay here he bringeth in a testimony of Zanchius calling our Temples types and shadowes of the celestiall Temple But Zanchier meaning was not to make them destinated instituted types but onely such things as by accommodation may serve fitly to put us in minde of such a matter even as any arbitrarie similitude that is fit may be called a tyde and shadow I would the Defendant would read the very next Thesis of Zanchie to that hee quoteth there he should see that Images though they bee not for the present worshipped yet ought to be removed out of Churches because they helpe not but hinder the vvorship
another intention 4. the Papists doe ascribe divine honour to the ceremonies used vvith our intention as formerly vvas shewed out of Bellarmine 5. This is the Papists answer vvhen they are accused for symbolizing with Pagans and Iewes in their ceremonies Licet in externo symbolo sit aliqua similitudo absolute tamen maximum est discrimen nam à sine intentione sumunt externae actiones speciem suam Bell. de effect sacr lib. 2. c. 32. SECT XXII HEre as a ground of confutation the Def. setteth downe the profession of the Church of England vvhich because hee drawes no conclusion from it is not needfull to examine though it cannot be defended that the most abused ceremonies are taken away as this profession telleth us because no one ceremony among the Papists hath been so much abused as the crosse That therefore onely I would haue here marked how this profession doth confute this Defender For he would make us beleeve that none of the old ceremonies used in Poperie are reteined because they are not formally the same in respect of intention and opinion But this profession telleth us plainly that some of the old ceremonies doe remaine SECT XXIII NO example can the Defendant find in all the booke of God for lawfull reserving of Idolatrous ceremonies but only two one of Gedeon Iudg. 6. 26. and another of Ioshua los. 6. 19. and yet of Gedeons example the Def. himselfe confesseth that it vvas by speciall commandment from God and that it is not every vvay imitable And of Ioshuas beside that it was also the expresse commandement of God and that there is no mention made of things appropriated unto Idolatry but onely of goods which had been the possession of Idolaters so that he may fetch as good an argument and better from the Spanish Crusadoes for the crosse in baptisme then from the riches of Iericho It doth no way appeare in the text but that the vessells were first molten and then the gold onely and the silver brasse or yron of them brought into the tabernacle So that by this wretched penurie of Scripture proofes it is manifest that the vvarrant for reteining of humane Idolatrous ceremonies must be fetched out of another court then that vvhich God holds in his holy word SECT XXIIII I Had thought verily that the Def. would haue brought some pregnant testimonies out of the Fathers though he could finde none in the holy Scriptures But he is here also as farre to seeke as before for he bringeth nothing at all vvorth the answering The feast of Easter which now the fourth time is brought upon the stage by the Def. in vain was never generally observed at the same time with the Iewes nor ever so appointed by any decree or canon of Councel if it had yet that had been but an agreement in a circumstance of time and the translation of it to another time did shew they liked of no conformitie of Iewes There were feasts also appoynted at times differing from hereticks What Cart-rope will draw a conclusion from hence for conformity with idolaters in their ceremonies Besides feasts fasts he nameth habits but giveth no instance or proofe at all of any such thing Circumcision he sayth was continued under many Christian Bishops of Ierusalem But let him shew that those Christian Bish. allowed of any such thing I neuer heard nor read of more confident conclusions out of such beggarly premisses SECT XXV THe reasons had need be strong when they come without any testimonie of Scripture and antiquitie But here the Defendant is as much forsaken of all helpe as he vvas in the other His first reason is because hereticks haue perverted the sacraments Now he knew that the question is of humane ceremonies not of Gods holy institutions therfore he fetcheth about and draweth this to his purpose by gathering from thence that it is almost impossible to finde any ceremony without exception All which we grant of human significant ceremonies as he knoweth well except therefore hee be resolved to make a trade of begging the question I know not vvhat he should meane by this unreasonable reason SECT XXVI XXVII THe very same disease is found in his second reason vvherout he can conclude nothing but that some things abused may afterward be rightly used vvhich vve vvillingly grant nay it may be granted of some human ceremonies also as if the Surplices of England were turned into under garments for poore people and vvoodden crosses were given them for firing But if any conclude from hence that therfore they may haue lawfull state in Gods vvorship and there haue a good use surely his wit words might bee better used In the 27 section there is no shew of any reason at all except affirmations bee reasons SECT XXVIII THE last reason is because Poperie and Popish rites are not to be esteemed of equall abomination with Paganisme and Paganish rites Suppose this vvere true every way as it is not yet in this they may â—agrree that both alike are to bee detested and abandoned Nay a lesser superstition the authors and countenances wherof are neere at hand doth call for more hastie removall then a greater whose authours and users are vnknown Howsoever vvhen the scriptures bid us flie from Idolatry and that also particularly from Popish Idolatries without any distinction as from Divells Ap. 18. a few smoothing vvords cannot satisfie our consciences in this but that wee are as well and as farre to flie from Popish Idolatry as from Paganish But if the Defendant vvould haue throughly discussed this question vvhy did hee not answer that vvhich Mr. Parker hath to this purpose p. 1. c. 1. S. 25. or that vvhich is alledged in the Abridgement p. 24. SECT XXIX OVR Witnesses can give the Defendant but small aid being separated from scripture and reason yet he catcheth at three Calvin Martyr and Zepperus Calvin sayth he teacheth that there is great difference betwixt Turks and Papists lib. de vitand superst True but in the same place hee answereth the consequence vvhich you would make from hence viz. that therefore vvee need not flie so farre from Popish superstition as from heathen and in the same place also hee argueth from Turkes to Papists Calvins purpose was not to condeme any thing but that which is evill in it selfe True in that discourse vvherein he dealeth against those vvhich could swallow downe the masse it selfe it had been no vvisedome to dispute vvith them about Crosse and Surplice Hee alloweth of Temples which haue been abused to Idolatry So doe we because they are not religious ceremonies of mysticall signification vvithout necessarie use And is this all that can bee brought out of Calvin Then surely hee doth not contradict the many sentences of condemnation vvhich as other where so also in that very Tractate he passeth against Idolatrous reliques Zepperus is alledged as allowing of Temples which haue been abused because they were not immediat instruments of Idolatry So doe we alâ—o
his defence tâ—m 2 lib. 4 cap. 16 saith that our Convocation house in imposing these Ceremonies doe crosse the judgement of our best Divines Lastly the respect of that Popish superstition wherwith our people were then generally infected was the chiefe if not the onely cause why these ceremonies vvere retained by our first Reformers See more of this in M. Parker p. 2 c. 6 sect 10. SECT XI THE second instance is that that the prophane will draw many arguments hence to blesse himselfe in his contempt of all Religion The Def. asketh from whence I answer from hence 1 that Religious rites are invented by men and appointed to be used in Gods worship euen after the same manner that Gods Ordinances are or at least vvere of old 2 That trifles are urged to the increasing of contention 3 that many place such holines in these things vvhich they know to be mens devises 4 that other ceremonies are cryed down as if they vvere against Religion vvhich yet are every vvay as good as these 4 that religious men are more molested for these toyes then they are for their profanenesse SECT XII THE third instance of scandall is in vveak brethren who will be drawn to yeeld unto the ceremonies against their consciences or else doubtingly and some also will grow to dislike some Ministers for these things and so be hindred from profiting by their ministery To this the Def. answereth in many words but the summe of all he saith is that these are not weake brethren because they haue been diligently catechised by Non-conformists But 1 the Corinthians no doubt vvere diligently catechised and yet there were many weak among them 2 The Def. I hope taketh order or else he may be ashamed that all his Diocâ—ffe be diligently catechised yet I thinke he will not say but there are many vveak soules in that circuit 3 The Catechisers he speaketh of haue had enough to doe to teach the people the maine points of Religion as for instructing them concerning the lawfulnesse of humane ceremonies they left that to those that impose thâ—m or to their servants 4 After long teaching and sufficient knowledge there may be still a weaknesse in regard of some things through many circumstances required unto strength beside bare knowledge Lastly we confesse that upon supposition that the Def. his doctrine be sound in these points we are yet weak in these points as we are also in some other wherein our adversaries are so strong that they can beare many Churches and such like things upon their shoulders without feeling any burthen of them which we cannot See M. Park ca. 6 sect 18. SECT XIII THE fourth instance is thus set down in the Abridgement pa. 50 As there is danger in the use of these ceremonies in all Congregâ—tions so especially if they shâ—ll be brought backe againe unto those where they haue been long out of use In this case Calvin Brentius Bâ—cer Hemingius Beza Grinaeus other great Divines esteemâ— them wicked and unlawfull To all this the Def. giveth no answer but onely taketh occasion to make a frothy comparison betwixt the lawes and power of particular Congregations and the vvhole Convocation house Which because it neither pertaineth to the present purpose nor containeth any thing of moment I leaue as I found though it may be easily proved that many particular Congregations can tell better vvhat is fitting for their edification in some things then all our Nationall Convocation Nay I dare boldly say there is no Towne of note in all England but twelue men may be chosen out of vvhich would finde out Canons more to the edification of all the Congregations in England then those are which B. Bancroft with his Clergie concluded SECT XIIII A Fift instance or rather an inlargement of the former is in respect of the Ministers who haue formerly refused the ceremonies for whereas the Minister is bound to lead his people forward unto perfection and to provide by all good meanes that his ministery be not despised by this meanes be shall draw them back again unto the liking of superstition or at least not to dislike it so much as they haue done and giue them evident occasion to blame his Ministery and to call in question the truth of all his doctrine Here the Def. commeth upon them vvith open mouth avouching peremptorily that this is a false presumptuous irreligious partiall and pernicious pretense and all this he will proue If he can vve shall the easilyer beare these great words But why is it False forsooth because most of the Non-conformists haue once subscribed the contradicting of which subscription is no lesse a matter of discredit then returning unto conformitie What kind of proofe is this because they were subject to another discredite therefore this is no discredit Beside it doth not appeare nor is likely that most of these Ministers did ever absolutely subscribe neither is it likely because it is well known how easie and how ordinary it vvas in Qu Elizabeths dayes to enter into the Ministry without passing under that gallowes If the most had yet how would this proue it a falle pretence in the rest If all had done so yet this vvas no act of their Ministerie nor known it may be to their people and therfore the crossing of it did not so directly tend to the discrediting of their Ministery as the crossing of their publick doctrine Lastly that which is done before a man be setled in the Ministery at one time without any great deliberation is not of such note as that which a man hath long professed perswaded by reasons taken from the word of God By all this it appeareth that this first accusation of falsehood vvas rather an adventure as the Def. himselfe calleth it theâ— a grounded assertion He did but adventure neither to call the same plea presumptuous For he can finde no other reason to beare up this charge withall then that they seeme to arrogate to themselues a prerogatiue proper to the Apostles How can this be I wonder seeing they follow herein the direction of the Apostle himselfe Tit. 2 15. Let no man despise thee What this prerogatiue is he doth not plainly tels us but compriseth it in two places of Scripture 1 Cor 15 Gal. 2 18 the first vvherof is nothing at all to the purpose For the Apostle doth not say as the Def. maketh him If we be found false witnesses then is your faith in vaine but if Christ be not risen then are we false Witnesses and your faith is vaine Which also any preacher of the Gospell may say vvithout falshood or presumption to his people The second place If I build againe that which I haue destroyed I make my selfe a prevaricator is applyable to any Minister that hath taught the truth against Popish superstition This very doctrine M. Perkins gathereth out of the words Proculcavimus superstitionem Papisticam c. I hope the Def. doth not thinke he may build up any
plow is still preserved and continued But as for Titius who will rather be silenced then conforme it is evident that the cause of his silencing being his own refractarinesse which is onely personall and proper to himselfe and yet hath no facultie in himselfe to appoynt or admit of a successor he may be sayd to haue properly caused his owne suspension and deprivation This case needeth no long demurring on for there is not one sentence in all the length of it which doth not smell without any uncasing 1. are all those factious and schismaticall men that refuse to conforme vvas Hooper such a kind of man vvas Peter Martyr and Mr. Perkins such vvhen one at Oxford and the other at Cambridge refused to vveare the Surplice was Mr. Goodman Mr. Deering Mr. More Mr. Rogers and such like heavenly men the lights and glory of our Churches vvere all these factious and schismaticall In the presence of God it is well known they were were not But our prelats haue this prerogatiue they may dubbe whom they please factious aud schismaticall and after that there is no redemption they must be such be they otherwise never so full of all grace 2 Are all peaceable discreet men which are placed in the deprived ministers stead For the best of them they are still as great eyeâ— sores to our Bishops almost as the other because they reprove a great deale of Episcopall darknesse by their practises For the rest the congregations over whom they are set cannot finde it the voyce of all the countrey is otherwise for many of them yet according to the Prelats measure who meat as it seemeth the vertues and vices of a minister by certaine ceremonies of their owne imposing it cannot bee denied but the most of them are very peaceable discreet Even so as many of the Bishops themselves were known to be afore they were Bishops and shew themselves to be still for Episcopatus plures accepit quam fecit bonos 3 What sence can this haue The Bishop depriveth Titius respectiuely that he may constitute Sempronius Doth hee know before-hand vvhom he shall constitute then there is grosse legerdemaine betwixt him and that Semâ—ronius For with what conscience can one seeke and the other assigne the place of him that is in possession This is but some time in those benefices vvhich are fatter and whose patrons are more foolish Ordinarily the vilest minister that is to be found may succeed in the place of him that is deprived for ought the Bishop knoweth or for ought he can doe except he will endure a quare impedit which in case of morall unworthinesse hath scarce been ever heard of 4 The charge which he sayth our Bishops haue of appoynting Ministers I vvonder from whence they haue it or by vvhat conveyance They say that they themselues are the proper pastors of all the parishes in their Diocesse It is well if they haue an ubiquitary facultie and vvill to performe the office of pastors to so great a people but vvho made them such Christ and his Apostles never knew of ordinary pastors having charge of so many Churches But suppose they did by vvhom doth Christ call one of our Bishops by the Kings congedelier the Chapiters nominall election or by the Arch-bishops consecration There is none of these that can beare the triall of scripture nor of the Primitiue Churches example 6 Is the Bishops power of appointing a minister no wayes determinate to this or that minister then it seemeth his meere will determineth of the particular person without any iust reason For if there be certain causes or reasons which the Bishop is bound to follow in designing of this or that minister rather then another then is the Bishop determinate The Councel of Nice it selfe determined the authoritie even of Patriarches in this case viz. that the Elders should first nominate fit men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly that the people should elect or choose out of that number per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thirdly that the Bishop should confirme the elected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. l. â— p. 177. What exorbitant power is this then vvhich our Bishops doe now-a-dayes chalenge unto themselues All Classicall Divines do consent to that which Iunius setteth downe Conc. 5. l. 2. c. 6. n. 73. that no Bishop can send or appoynt a minister sine certa ac justa ecclesiae postulatione vvithout the certain fore-choyce of the Church Id enim esset obtrudere non mittere For that were to obtrude him not to send him 6 How is the course of Gods plow preserved when for the most part the succeeding minister is thrust vpon the people against their wills and so pernitious contentions arise of vvhich the Bishop is cause procreant and conservant by depriving the people of their minister and obtruding his own minister upon them and upholding him in al those courses vvherby he grieveth the poor people 7 As the Minister hath no facultie in himselfe to appoint a successor so hath not the Bishop neither of himselfe and by himselfe Thus much for the defendant his case Whereas he addeth that Beza and Mr. Cartwright determined with him in case of the Surplice I answer 1. they did not so for the crosse 2. they did not so for subscription to either 3. they did not so but by way of toleration requiring also that men did speake against the imposing of the Surplice 4. Beza was not throughly acquainted with the state of our Church Mr. Cartwright as I haue been certainly informed by his owne sonne recalled that passage of his booke and desired that his revoking of it might be made known I thought good overseeing the Presse to confirme the Authors report by a more particular relation which I haue receiued from a person of good credit set downe in writ as followeth MR. Cartwright being beyond the seas in printing the rest of his 2. Reply werein that indulgence is sent to the Ministers of England who sought reformation with him for their opinion of the use of the Surplice in case of deprivation 22 of whom met therabout of whom 19 ioyntly agreed that it was simply unlawfull in any case but the other three sayd otherwise wherefore it was agreeed by all that each part should write their opinion and their reasons to him which they did but the letter of the nineteene miscarried and that of the other three was delivered which he taking as the letter of the whole supposed their joynt consent had been that the losse of the ministerie altered the case of the unlawfulness and so that they were all against him whereupon he mistrusting his owne judgement and being much perplexed thereabout suffered himselfe to be swated unto what is there written but afterward understanding the right hee was much more perplexed yea as he sayd more then ever he was in that to the great prejudice of the truth he had suffered his conscience to be so defiled which was forbidden 1.
Apostle teacheth manifestlie as we haue seene so all learned men who bee of sound judgement concerning the Magistrates office doe with one consent affirme that these bee the three chiefe parts of the office of the Prince and of everie godlie Magistrate Which thing being so I see not how your gracious Maiestie can with good conscience propound againe the garments in question and other things of that kinde smelling as yet of Popish superstition and once banished out of the Churches to the consciences of the Bishops to be taken on againe and so propound them that you should compell them by your commandement to receiue them againe For first this is quite contrarie to the first and chiefe part of the Princes office For if the Magistrate ought to haue a chiefe care that the worship of God be kept pure and without mixture and if for this cause all things are to bee abandoned which may anie way either by themselues or by accident defile this worship and therefore all things are to bee called backe as much as may be to the rule of God and to the former and Apostolicall and so the more pure and simple forme of religion Finallie if as the Apostle commandeth we bee to abstaine not onelie from all evill but also from all appearance of evill to what end I beseech you most renowned and most godlie Queen should those things bee brought againe into the Church of God by the Princes commandement which be contrarie to the puritie of the Apostolicall worship which smell of Popish superstition which bee neither availeable to the edification of the godlie nor to order nor for ornament except that which is whoorish which lastlie can bring no profit but on the contrarie manie evills to the Church It is out of all doubt that by this law concerning apparrell all godlie men will be offended but the wicked will laugh in their sleeve and hereby be put in hope to get manie moe things as for those of the middle sort that is such as bee newlie converted and turned from ungodlines to godlines and be not as yet well grounded they will be in great danger and if we speake according to mans judgement they will rather looke back to the old superstition to which by nature wee are inclined then fixe and fasten their eyes upon true religion And therefore this is 〈◊〉 a decree which will bring no advancement at all to godlines but may much further vngodlinesse For though these garments bee not evill and vncleane of and by themselves that is of their owne nature yet because of the former and late abuse they are not altogether free from uncleannesse Certainlie it cannot bee denied but that they will at the least â—giue occasions of manie evills and verie grievous superstitions Now the verie occasions also of evills are to bee shunned To what end then should these bee thrust upon the Church from whom no profit can bee hoped verie much evill may come for this is to tempt God Your famous Maiestie may well remember that not without cause it was written Hee that toucheth pitch shall bee defiled with it that the Apostle had reason to command that we should purge out the old leaven that a little leaven leaveneth the whole lumpe And that Hosea did not foolishly reprove the Iewes because they translated and brought a yong graffe of superstitions out of Israel into their owne garden that is the true Church We ought most religious Queene to haue nothing at all to doe with the Papists in matter of religion saue in those things which they haue common with the Apostles Why I beseech you were some kings otherwise godly reproved and blamed in the Scriptures that they had not taken away Churches or Temples for divine service in the mountaines which were built by holy Fathers ere the building of the Temple in which the Lord was wont to bee worshipped Surely because the Temple being now builded and ordained for divine service God would not haue any footsteps of any other chappell at all to bee extant Therfore also when once the kingdome of Christ was manifested the ceremonies and garments of Aaron ought not any more to take place For this cause the Apostles were upon good ground carefull that after Christs ascention they should so be taken away that no relickes of them remained And if they tooke them away holily unholily haue the Papists called them back againe Now whether it be better to follow the godly simplicitie of the Apostles or the ungodly pompe of the Papists who is ignorant This recalling of such Popish garments your gracious maiestie may beleeue me will bee a greater evill then peradventure it may bee seene even to very wise men at the first blush For me thinkes I see and heare the Monks crying out with very loud voyces in the Pulpits both confirming their followers in their ungodlie religion by the example of your gracious Maiestie and also saying What doth not even the Queene of England also a most learned and a most prudent Princess beginne by little and little to come back to the religion of the holy Church of Rome the most holy and sacred vestments of the Clergie men being taken on againe we are to be in good hope that the day will come wherein she will a length though now they be thought to be dead recall also all the other rites and sacraments of the holy Church of Rome These and such like words no doubt most prudent Queene the Monkes and Iesuites will use in the Pulpits For they take all occasions to confirme their superstitions Therfore to recall these stinking garments and other rubbish of the Popish Church into the Church of Christ at this time what is it but to giue the Papists an occasion and the best that may bee to confirme and harden themselves and theiâ— in their superstitions and also to helpe them in this businesse But let us heare what the Prophet sayd to Iehosaphat King of Iuda when he helped Ahab Darest thou helpe the wicked and loue those vvho hate the Lord For this thing the vvrath of the Lord is vpon thee And what other thing will this bee then even to call backe the weake from the studie of pure Religion and to giue them a privie warning to looke backe and returne into Aegipt It is an easie matter for us weake men who of our owne nature are prone to superstition to slide backe to impietie Therefore occasions of sliding backe to vngodlinesse ought to be taken away and at no hand to bee given And what else I pray you meant God in forbidding to plow with an Oxe and an Asse to sow the same field with diverse kinds of seeds and to weare a garment woven of linnen and wollen together It is an odious and detestable thing with God that the same field of the Lord should bee tilled by ungodlie and godlie Bishops together If in the same Church Popish Doctrine be taught with the Doctrine of
it is much lesse praise-worthy if godly Bishops be enioyned laying aside or at least changing the honest and ancient apparrell which the Apostles wore to wit that common and graue habit to put on the ridiculous and execrable or accursed garments of godlesse Mass-priests Now concerning the third part of the Princes duties there is nothing fitter to trouble the publicke peace of the Church then this counsell For everie noveltie especially in religion either by it selfe if it bee evill disturbs and troubles a good peace or if it bee good gives occasion of trouble by accident by causing contention betweene evill and good men But as in things which be good of themselves of which nature the reformation of the Churches according to the will of God is we are not to care for the troubling of that vngodlie peace that is of the world for Christ came not by his Gospell to keep such a peace but rather to take it away and to send a sword so assuredly by the urging of things indifferent to trouble the peace of Churches and to cause strife between good men and bad yea between godlie men themselues is so wicked that it can by no meanes bee defended so that Ireneus had just cause to reproue Victor Bishop of Rome for this cause as hath been sayd afore For it must needes bee that at such times the Churches be rent in peeces then which thing what is more hurtfull Many examples in the histories of the Church proue this which I say How many and how great troubles arose in the Primitiue Church between those who beside the Gospell urged also circumcision and the law and between those who upon good ground reiected them And how great evills would this dissention haue brought to the Church of Christ had not the Apostles betime withstood them by that councell gathered together at Ierusalem by a lawfull examination and discussing of the cause by manifest testimonis of the Scripturâ—s and by sound reasons If your gracious Maiestie as you ought desire both to be and to seeme Apostolicke then imitate the Apostles in this matter Neither lay and impose this yoke upon the neckes of Christs Disciples your selfe nor suffer it to be imposed by others But if you see that the Bishops disagree about this matter among themselves assemble a Synod and cause this controversie to be examined by the Scriptures And then looke what shall be proved by plaine testimonies and strong reasons propound that to be observed by all and command by your decreeâ— that that be observed and so take disagreement out of the Church For your gracious Maiestie ought to be verie carefull that there be no innovation in religion but according to the word of God By this means shall a true peace concord and unitie of the Churches bee preserved But if the proceeding be otherwise what other thing will it be then to take away vnitie and to trouble the Christian peace And this I may not passe over with silence that by this noveltie of the busines not onely the publick peace shall be troubled in that kingdome but also manie else-where out of that kingdome will haue occasion given them to raise new contentions in Churches and that to the great hinderance of godlines and the more slow proceeding of the Gospell For all men know that the most part of all the Churches who haue fallen from the Bishop of Rome for the Gospels sake doe not onely want but also abhorre those garments and that there be some Churches though few in comparison of the former which doe as yet retaine those garments invented in Poperie as they verie stifly retaine some other things also because the reformers of those Churches otherwise worthy men and verie faithfull servants of Christ durst not at the first neither iudged they it expedient vtterly abolish all Popish things But as the common manner is every man likes his owne best Now I call those things a mans owne not so much which everie man hath invented as those beside which every man chooseth to himselfe receiveth retaineth and pursueth though they be invented to his hand by others But if there be also annexed the examples of other men they bee more and more hardened in them and are not onely hardened but also doe their uttermost endevour by word and writing to draw all the rest to be of their minde Therfore wee easilie see what the issue wil bee if your gracious Maiestie admit of that counsell which some doe giue you to take on apparrell and other more Popish things besides For some men who be not well occupied being stirred up by the example of your Maiestie will write bookes and disperse them throughout all Germanie of these things which they call indifferent to wit that it is lawfull to admit of them nay that they be altogether to be retained that Papists may bee the lesse estranged and alienated from us and so we may come the neerer to concord and agreement As if forsooth the Papists though we for peace sake admitted of all those things would ever amend their Doctrine and banish out of their Churches or at any hand lay downe their false and godless decrees manifest and abhominable superstitions and idolatries and there will bee some who will answer such bookes once dispersed So of this English fire there will rise a new burning flame in Germanie and France on which hot coles the Papists as so many Smiths a forging will sprinkle cold water to make the flame the more vehement And is not this a goodly benefite Who therefore doth not see that this counsell tends to the troubling of all Churches To conclude that golden saying of a certaine learned man is verie true and certaine and approved by long experience that indifferent things that is the question about indifferent things is that golden apple of contention So much shall suffice to haue spoken of the troubling of publick peace what should I say of the consciences of privat belevers It is manifest that they are greatly troubled with this commandement to put on these linnen garments For they do so greatly complain that their lamenting voyces grones doe reach vnto and are heard in Germany Now how grievous and distastfull an offence it is to trouble the consciences of the godly the holy Scripture sheweth partly when it commandeth that we make not the holy Spirit sad neither offend the weak ones partly when it threatneth grivous punishments against those who feare not to doe these things partly also when it propoundeth the examples of the Saints and specially of Paul who speakes thus If meat offend my brother I le eat no flesh while the world standeth that I may not offend my brother For in those words hee giveth a generall rule by his example taken out of the doctrine of Christ to wit that no indifferent thing is to be admitted and yeelded unto much less to bee urged upon others and least of all to be commended by decree if
in the admitting urging commanding of it the minds of good men and consciences of the faithfull be offended for a tender conscience which feareth God is a thing most pretious and acceptable to God How therefore can that counsell be approved which would haue a law established and proclaimed by the Princes command for the use of garments to be used by Ministers in the ministerie For to speak many things in few words if such garments be to be propounded to the faithfull they are to be propounded either as indifferent or as necessary If the later wee doe vngodlily because we make those things necessarie which Christ would haue to be free If the former then are they to be left free to the Churches But by commanding and compelling we make things that bee free and indifferent to be necessarie and so fall into the same trespasse◠Moreover either they be ordained of God by Moses or they be delivered by Christ God manifested in the flesh or they be ordained by the holy Ghost working and speaking in the Apostles or they are of men either godly or wicked Those ceremonies and Levitical garments which were ordained of God by Moses ought all of them to haue an end after the death of Christ as the scriptures shew plainly especially the Epistles of Paul to the Coloss. and Hebr. therefore they cannot be revoked called back without the transgression of Gods will It cannot be sayd that Christ taught them because ther is no word extant to that end but rather he taught plainly oftentimes that all Moses his ceremonies were ended And the same I affirme concerning the Apostles It remaines therefore that they be sayd to be of men If they be from godly men then were they ordained of them either to edefication or for order and comelines But they avail not to edification that is to further comelines but rather tend to the overthrow of it as we saw before neither for any good order but rather they tend to disorder for there is a confusion of godly and wicked Bishops whereas it is meet and equall that one of them bee discerned from anothe◠even by their garments also Neither doe they make Christs spouse comelie as we shewed a little before Therfore we ought not to yeeld unto them And such things as haue been invented by men voyd of Gods spirit doe nothing appertaine to us Lastly the Apostles vsed not these garments For we haue no authenticke testimonie Now the Church is to be fashioned after the rule of that Apostelicall Church in ceremonies and garments as well as in Doctrine What doe wee then with these garments in the Church By whose authoritie can they be approved What profit or wholsome use can the Christian people haue by them But on the contrarie we haue shewed that godliness is weakned by them the pure worship of God is violated Popish superstition is by little and little called back the godlie be offended the wicked be confirmed and hardened in their ungodlinesses the weak in faith are brought into hazard of their salvation there are occasions of many evills given Monkes and other Popish preachers are hereby helped to confirme their followers in their superstition the wrath of God is provoked against us those things which God would haue to bee destroyed are hereby builded againe by 〈◊〉 the whole face of the Church is defiled and disgraced there is a foule sinne committed against honest and good lawes forbidding the putting on of strange and outlandish garments and so the whole Church is dishonored Besides the publick peace of the Church yea of many Churches is troubled one Bishop is set against another the consciences of the godly are troubled and the minds of goood men are offended Gods spirit is made sad in them and this apple of contention is cast as it were upon the table of the Gods Now seeing the matter stands thus most gracious Queene not onely I◠but all my fellow-ministers and all the godly prostrate before you intreat your Maiestie and for Iesus Christs sake whom we are perswaded you loue from your heart we humbly beseech your Maiestie not to embrace that counsell aforesayd neither to giue eare to such counsellors For those counsells most godly Queene are not for the good of that your Church and kingdome nor for the honor of your Maiestie seeing they neither serve to the increase of godliness nor to the retaining of the honestie of the Church neither to the preservation of publick peace but rather verie greatly weaken all these good things which your Princely Ma◠ought chieflie to stand for Let your Ma◠rather bend all your thoughts authoritie and power hereunto that first and aboue all you may haue Bishops who be trulie godlie and well exercised in the holie scriptures as by the blessing of God you haue very many and that you make much of and giue eare to them Secondlie that you bee carefull that with all diligence they may discarge their office watching over the flock teach sound doctrine confute heresies driue away Wolues keepe everie man in his own calling and exhort and stirre up everie man to lead a life beseeming a Christian. The Elders also and Deacons are to be admonished that everie one be diligent in his own office and if need be they are to be compelled by your gracious Ma◠authothoritie that neither the former by their sleeping and winking at the misdemeanors of the flock suffer the reines to be loosed to all licentiousnes and to the lusts of the flesh neither that the later by reason of their immoderate care for their own private businesses neglect the poore people of the Church and omit such other things as belong to their office For these three sorts of men bee the verie sinewes of the Church upon whom the salvation or destruction of the Church doth chieflie depend Furthermore your gracious Ma◠ought to vse great care and diligence that the Vniversities and in them good and godlie teachers bee well looked to cherished liberally maintained and preserved for these are as the mothers and nurses of the Churches in which and by which those are to be fashioned borne brought up and adorned who being fit may be called from time to time to rule and governe the Churches Last of all such things as cannot be corrected amended by the word and discipline of the Church as it is necessarie that according to Gods word they be cut off and taken away by the sword of the Magistrate so your gracious Maiestie is to take care of them as adulteries blasphemies and other capitall crimes of that sort For God hath given the Magistrate the sword for this end that ungodly seducers filthy knaues and unquiet men being restrayned the rest may lead a quiet and peaceable life in all godlines and honesty This is the matter most gracious Queen whereon you are to spend your thoughts hereabout are your counsells to be occupied here is all your strength to be