Two Sermons Preached at Several Visitations, Sermon 1

Two Sermons Preached at Several Visitations · Sermon 1

p. 1THE FIRST SERMON.

ROM. 14. 3. Let not him that eateth, despise him that eateth not: and let not him that eateth not, iudge him that eateth.

IT cannot be auoyded,§ 1. The occasion. so long as there is or Weaknesse on earth,17. April 1619. or Malice in hell, but that scandals will arise, and differences will grow in the Church of God. What through want of Iudgement in some, of Ingenuity in others, of Charity in almost all; occasions (God knoweth) of offence are too soone both giuen and taken: whilest men are apt to quarrell at trifles, and to maintaine differences euen about indifferent things. The Primitiue Romane Church was not a little afflicted with this disease: For the remedying whereof, Saint Paul spendeth this whole Chapter. The Occasion, this: p. 2In Rome there liued in the Apostles times many Iewes: of whom, as well as of the Gentiles, diuers were conuertedaaAct. 28. 24.Acts 28:24 to the Christian Faith, by the preaching of the Gospel. Now of these new Conuerts, some better instructed then others, as touching the cessation of legall Ceremonies, made no difference of Meates, or of Dayes; but vsed their lawfull Christian liberty in them both, as things in their owne nature meerely indifferent: Whereas others, not so throughlybbDe nou… conuersus, & de lege Catholica minùs sufficienter instructus. Lyra. catechized as they, still made difference for Conscience sake, both of Meates, accounting them Cleane, or Vncleane; and of Dayes, accounting them Holy, or Seruile, according as they stood vnderunder the Leuiticall Law. These later, Saint Paul callethccVers. 1. foreign, weake in the Faith: those former then must by the law of Opposition, beddforeign. Rom. 15. 1.Rom 15:1 Strong in the Faith.

It would hauehave become both the one sort,§ 2. Scope, and the other, (notwithstanding they differed in their priuate iudgements, yet) to hauehave preserued the common peace of the Church, and laboured the aa2. Cor. 10, 82 Cor 10:8edification, not the ruine one of another: the strong by affoording faithfull instruction to the consciences of the weake; and the weake, by allowing fauourable construction to the strong. But whilest either measured other by themselues; neither one nor other didbbGal. 2, 14.Gal 2:14 foreign, as our Apostle elsewhere speaketh, Walke vprightly according to the truth of the Gospel. Fault and offences there were on all hands. The Strong faultie, in Contemning the Weake; the Weake faultie, in p. 3Contemning the Weake; the Weake faulty in Condemning the Strong. The strong proudly scorned the weake, as silly and superstitious; for making scruple at some such things, as themselues firmely beleeued were lawfull. The weake rashly censured the strong, as prophane & irreligious; for aduenturing on some such things, as themselues deeply suspected were vnfawfull. The blessed Apostle desirous all things should bee done in the Church in louelove andcc1. Cor. 14. 26.1 Cor 14:26 vntounto edification ddCai…tan. i… hunc locum.aequa lance, andeeBulling. in hunc locum. eodem charitatis moderamine, as Interpreters speake, taketh vponupon him to arbitrate, and to mediate in the businesse: and like a iust vmpireffIob 9. 33.Job 9:33 layeth his hand vponupon both parties, vnpartially sheweth them their seuerall ouersights, and beginneth to draw them to a faire & an honourable composition: as thus. The Strong; hee shall remit somewhat of his superciliousnesse, in dis-esteeming, & despising the Weake: and the Weake; he shall abate somewhat of his edge and acrimony in iudging and condemning the Strong. If the parties will stand to this order, it will proue a blessed agreement: for so shall brotherly louelove be maintained, Scandals shall be remoued, the Christian Church shall be edified, and Gods name shall be glorified. This is the scope of my Text, and of the whole Chapter.

In the three first Verses,§. 3. Coherence, wherof there is foreign, and foreign. First, there is foreign, in the first Verse; the Proposall of a generall Doctrine as touching the vsage of weake ones: with whom the Church is so to deale, as that it neither giuegive offence p. 4to, nor take offence at, the weakenesse …. Him that is weake in the Faith receiue you, but not to doubtfull disputations. Next, there is foreign, in the second Verse, a Declaration of the former generall proposall by instancing in a particular case, touching the difference of Meates. There is one man Strong in the Faith; he is infallibly resolued, there is no^• meataaVerse 14. vncleane of it selfe, or (if receiued with thankefulnesse and sobriety)bb1. Cor. 10. 23.1 Cor 10:23 vnlawfull: and because hee knoweth hee standeth vponupon a sure groundccVerse 2. foreign, he is confident he may eate any thing, and he vseth his liberty accordingly, eating indifferentlydd1. Cor. 10. 27.1 Cor 10:27 of all that is set before him, making no question for conscience sake, One man beleeueth he may eat all things. There is another man Weake in the Faith; …he standeth yet vnresolued and doubtfull, whether some kinds of Meates; as namely; those forbidden in the Law, be cleane; or he is rather caried with a strong suspition that they are vncleane: our of which timorousnesse of iudgement, he chuseth to forbeare those meates, & contenteth himselfe with the fruits of the earth; Another who is weake, eateth Hearbs. This is Species Facti; this the Case. Now the Question is, in this Case what is to be done, for the auoidance of scandall, and the maintenance of Christian Charitie? And this question my Text resolueth in this third Verse: wherein is contained foreign, Saint Pauls iudgement; or his counsell rather, and aduice vponupon the Case, Let not him that eateth, despise, &c. The remainder of the Verse, and of the Chapter being spent, in p. 5giuing reasons of the iudgement, in this and another like case, concerning the difference and obseruation of Dayes.

I hauehave made choyce to intreat at this time of Saint Pauls aduice;§. 4. and Diuision of the Text. as vsefull for this place and auditorie, and the present assembly. Which aduice, as the Parties and the Faults are, is also twofold. The Parties two: He that eateth, that is the Strong; and he that eateth not, that is the Weake. the Faults likewise two: The Strong mans fault, that'saaLiterally, setting at naught… so it is translated, Luk. 23. 11. and the Latine translation, which Tertul. followed, readeth here fitly to the Greeke, Qui manducat, ne nullificet non monducantem. Tertullian. de ieiun: aduersi… Psych. cap. 5.Luke 23:11 foreign ▪ despising of his brothers infirmitie; and the Weake mans faults, that's foreign, iudging of his brothers liberty. Proportionably, the parts of the aduice, accommodated to the Parties, and their Faults, are two. The one, for the Strong; that he despise not, Let not him that eateth, despise him that eateth not. The other, for the Weake, that he iudge not, Let not him that eateth not, iudge him that eateth. Of which when I shall hauehave spoken some what on their generall vse; I shall by Gods assistance proceed by way of application to enquire how farre the differences in our Church, for conforming, and not conforming, agree with the present case of eating, and not eating: and consequently how farre forth Saint Pauls aduice in this case of eating and not eating, ought to rule vsus in the cases of conforming, and not conforming in point of Ceremonie. And first of the former rule or brand of the aduice, Let not him that cateth, despise him that eateth not.§. 5. Wee must not despise others.

The termes, whereby the Parties are charactered, He that eateth, and He that eateth not, hauehave in p. 6the opening of the Case beene already so farre vnfolded; as that I shall not need any more to remember you, that by him that eateth, must bee vnderstood the strong in Faith, and by him that eateth not, the weake. And so reducing the words ab hypothesiad Thesin; this part of the Aduice, Let not him that eateth, despise him that eateth not, beareth sence, as if the Apostle had said, Let not the strong in faith despise the weake. Weake ones are easily despised: Strong ones are prone to despise: and yet despising is both a grieuous sinne in the despiser; and a dangerous scandall to the despised. In all which respects, it was but needfull the holy Ghost should lesson vsus, not to despise one another weaknesse. Let not him that eateth, despise him that eateth not.

Weaknesse and Smalnesse, § 6. Though they be neuer so weak,be it in what kind soeuer, is the fittest obiect to prouoke contempt. As we trauell by the way, if a fierce Mastiffe set vponupon vsus, we thinke it time to looke about, and to bestirre our selues for defence: but wee take no notice of the little Curres that barke at vsus, but despise them. When Goliah saw little Dauid make towards him, 1. Sam. 17. the Text saith,aa1. Sam. 17. 42.1 Sam 17:42 He disdained him; for he was but a youth. And S. Paul charging Timothy so to behaue himselfe in the Church of God, as that none shouldbb1. Tim. 4. 12▪1 Tim 4:12 despise his youth; implyeth, that youth is obuious to contempt, and likely enough to be despised. And thoughccEccles. 9. 16.Eccl 9:16 Wisedome be better then strength; yet Salomon tels vsus, the poore mans wisdome is despised, and his words are not heard, Eccl. 9. ddPsalm. 119. 141.Ps 119:141I am small, and of no reputation, saith Dauid, Psal. p. 7119. And our Sauiours Caueat in the Gospel is especially concerning little ones, as most open to contempt:eeMatth. 18. 10.Matt 18:10 Take heed that yee despise not one of these little ones. But of all other, that weaknesse is most contemptible, which is seene in the faculties of the vnderstanding Soule: when men are indeed weake in apprehension, weake in iudgement, weake in discretion; or at leastwise are thought so. Farre from any reall weaknesse this way, or any other, was our blessed Lord and Sauiour Iesus Christ, ffCol. 2. 3.Col 2:3In whom were hid all the treasures of wisedome and knowledge: yet because vponupon conference with him, he seemed such vntounto Herod, not answering any of his questions, nor that expectation which the same of his Miracles had raised of him in Herod; Herod tooke him forsome silly simple fellow, and accordingly vsed him: for heggLuk. 23. 11. foreign.Luke 23:11 set him at nought, & mocked him, & put him inhhforeign. a white coat, as he had beene some foole, and sent him backe as he came, Luk. 23. And of this nature is the weaknesse my Text hath to doe withall: a weaknesse in iudgement, or as it is vers. 1. a weaknesse in Faith. Where, by Faith, we are not to vnderstand that iustifying Faith, whereby the heart of a true beleeuer layeth fast hold on the gracious promises of God, and the precious merits of Iesus Christ for the remission of sinnes: nor by weaknesse in Faith, that foreign, wherewith the Apostles areiiMat. 8. 26; 14. 31; 16. 8.Matt 8:26Matt 14:31Matt 16:8 somtimes charged; when the Faith of a true beleeuer is sore shaken with temptations of incredulity and distrust. But by Faith wee are to vnderstand an p. 8kkFide… hîc significat persuasionem de vsu …erum indifferentium: per Synecd…chen generis. Piscat. Schol. in Rom. 14. 1.Rom 14:1historicall Faith only, which is nothing else but a firme and secure assent of the iudgement vntounto doctrinall truths in matter of Faith or Life: and by weaknesse in such faith, a doubtfulnesse and irresolution of iudgement concerning some diuine truths appertaining to the doctrine of Faith or Life; and namely, concerning the iust extent of Christian liberty, and the indifferent or not indifferent nature or vse of some things. Which weakenesse of iudgement in Faith, bewraying it selfe outwardly in a nice, and scrupulous, and timorous forbearance of some things, for feare they should be vnlawfull; which yet in truth are not so, but indifferent: doth there by expose the person in whom such weaknesse is, to the contempt and despisings of such as are of more confirmed and resolued iudgements, and are stronger in the Faith.

Weaknesse then is in it selfe contemptible: §▪ 7. and we neuer so strong;yet not more, then Strength is contemptuous. Passiue contempt is the vnhappinesse of the weake.: but Actiue the fault of the strong. They that find truly, or but ouerweeningly conceit in themselues abilities either of a higher nature, or in a greater measure, then in other men, be it in any kind whatsoeuer: it is strange to see, with what scornefull state they can trample vponupon their weaker and inferiour brethren, and looke vponupon them (if yet they will at all vouchsafe a looke) from aloft, as vponupon things below them! which is properly and literally to despise. For so much the very words, foreign among the Greekes, and among the Latines Despicere do import. p. 9The Pharisee, it is like, cast such a disdainfull looke vponupon the poore Publicane, when in contempt he called himaaLuk. 18. 9. 11.Luke 18:9Luke 18:11 Iste Publicanus: sure I am, that Parable was spoken of purpose concerning such as trusted in their owne righteousnes, and bbforeign. Luk. 18. 9.Luke 18:9despised others, Luk. 18. And they are euer the likeliest thus to despise others, that conceit something in themselues more then others. Wealth, honour, strength, beautie, birth, friends, alliance, authority, power, wit, learning, eloquence, reputation, any trifle; can leauen our thoughts, (partiall as they are towards our selues) and swell vsus, and heaue vsus vp aboue our brethren: and because we thinke we do ouer-top them; we thinke wee may ouer-looke them too, and despise them as vulgar and contemptible. Agar could despise Sarah; the bond-seruant, the free woman; the maid, her mistresse: onelyonly for a little fruitfulnesse of the wombe beyond her; because ccGe. 16. 4. 5.she saw that she had conceiued, and her Mistresse was barren, Gen. 16. All strength and eminencie then we see, be it in any little sorry thing, is apt to breed in men a despising of their weaker and meaner brethren: but none more, then this strength of knowledge and of faith, wherewith we now deale. It should bee quite otherwise: our knowledge should praeferre facem, hold the light before vsus, and helpe vsus for the better discouerie of our ignorance; and so dispose vsus to Humility, not Pride. But pride and selfe-louelove is congenitum Malum; it is a close, and a pleasing, and an inseparable corruption: which by slie and serpentine insinuations conueyeth p. 10it selfe, as into whatsoeuer else is good, and eminent in vsus, and poysoneth it; so especially into the endowments of the vnderstanding part. Sharpnesse of wit, quicknesse of conceit, faithfulnesse of memory, facility of discourse, propriety of elocution, concinnitie of gesture, depth of iudgement, variety of knowledge in Arts and Languages, and what euer else of like kind; are but as winde to fill the sayles of our pride, and to make vsus swell aboue our brethren, in whom the like gifts are not, or not in like eminencie. Scientia inflat, our Apostle might well say,dd1. Cor. 8. 1. Quò didici…e, nisi hoc fermentum, &c. Pers. Satyr. 1. vide Casaub. ibi.1 Cor 8:1 Knowledge poffeth vp: And that it doth so readily and vnmeasurably, that vnlesse there be the greater measure both of humility to preuent, and of charity to vent it, it will in short time breed a dangerous spiritual Tympany in the soule. A disease, from which the strongest constitutions that hauehave beene, hauehave not beene altogether so free, but that they hauehave had, if not a spice of it, yet at leastwise an inclination vntounto it. Euen this our blessed Apostle, who had so much humility, as to account himselfeee1. Cor. 15. 9.1 Cor 15:9 of Apostles the least, butff1. Tim. 1. 15.1 Tim 1:15 of sinners the chiefest; was in so great dangergg2. Cor. 12. 7. foreign.2 Cor 12:7 to be exalted aboue measure through the abundance of reuelations; that it was needfull hee should hauehave a thorne in the flesh, the messenger of Sathan to buffet him, lest he should be exalted aboue measure, 2. Cor. 12. No maruell then, if these new Conuerts, but lately called by God out of the darknesse of their ignorance, hh1. Pet. 2. 9.1 Pet 2:9into his marueilous great light; and hauing their vnderstandings well informed, and p. 11their iudgements throughly settled in the Doctrine and Vse, in the nature and extent of that Euangelicall Liberty whereinto they were called: no maruell I say, if these, vponupon so sensible a change, were more then a little distempred with this swelling aboue their brethren; euen as far as to Despise them. So hard is it, euen for the most exercised Christian, not to take knowledge of his owne Knowledge: or doing so, not to despise and neglect the infirmities of his lesse-knowing brother. It was not then without good need, that S. Paul should become a remembrancer to the strong in faith, not to despise the weake. And there is as good need, the very strongest of vsus all should remember it, and take heed of despising euen the very weakest. This Despising beeing hurtfull both to the strong, and weake: to the strong, as a grieuous sinne; and to the weake, as a grieuous scandall.

Despising,§ 8. both for the sinnes sake, first is a sinne in the strong. Admit thy weake brother were of so shallow vnderstanding and iudgement, that he might say in strictnes of truth, what Agur said but in modestie, and that with an Hyperbole too, Prou. 30. thataaProu. 30. 2.Prov 30:2 surely hee were more brutish then any man, and that hee had not in him the vnderstanding of a man: yet the communitie of nature, and the common condition of humanity, should be sufficient to free him from thy contempt. His body was formed out of the same dust, his soule breathed into him by the same God, as thine were: and he is thy neighbour. Let his weaknesse then be what it can be; euen for that relation p. 12of neighbourhood, as he is a man, it is sinne in thee to despise him,bbPro. 14. 21.Prov 14:21 Hee that despiseth his Neighbour, sinneth, Prou. 14. But that's not all: He is not onelyonly thy Neighbour, as a man; but hee is thy Brother too, as a Christian man. He hath imbraced the Gospel, he beleeueth in the Sonne of God, hee is within the pale of the Church, as well as thou: though he be not so exquisitly seen in some higher mysteries, nor so thorowly satisfied in some other points, as thou art. If it hauehave pleased God to endow thee with a larger portion of knowledge: thou 1oughtest to consider first, that thou art bound to bee so much the more thankefull to him that gaue 2it; and then secondly, that it is expected, thou shouldest doe so much the more good with it; and 3thirdly againe, that thou art charged with so much the deeper account for it. If the same God hauehave dealt these abilities with a more sparing hand to thy brother: in despising his weakenesse, what other thing doest thou then euen despise the good Spirit of God,ccIoh. 3. 8.John 3:8 that bloweth where he listeth, and dd1. Cor. 1…. 11.1 Cor 1:11giueth to eueryevery one as he listeth? For though there beee1. Cor. 12. 4.1 Cor 12:4 diuersities of gifts, (both for substance, and degree;) yet it is the same Spirit, 1. Cor. 12. And the contempt that is cast vponupon the meanest Christian, reboundeth vpwards againe, and in the last resolution reflecteth euen vponupon GOD himselfe, ff1. Thes. 4. 8.1 Thess 4:8and vponupon his Christ. Hee that despiseth, despiseth not man but GOD; who hath giuen vntounto vsus his holy Spirit, 1. Thes. 4. Andgg1. Cor. 8. 12.1 Cor 8:12 when ye sinne so against the Brethren, and wound their weake p. 13consciences, yee sinne against Christ, 1. Cor. 8.

Thus you see Despising is hurtfull to the despiser, § 9. and the Scandall.as a sinne: it is hurtfull also, as a scandall, to the despised. And therefore our Sauiour in Math. 18. discoursing ofaaMath. 18. 6, &c.Matt 18:6 not offending little ones; anon varieth the word, and speaketh ofbbIbid. 10. not despising them: as if despising were an especiall and principall kinde of offending, or scandalizing. And verily so it is, especially to the Weake. Nothing is more grieuous to Nature, scarce death it selfe, then for a man to see himselfe despised.ccPlaut. in Cistel. Act 4. Scen. 1.Acts 4 Ego illam anum irridere me vt sinam? Satius est mihi quouis exitio interire, could he say in the Comedy. It is a thing that pierceth farre, and sinketh deepe, and striketh cold, and lyeth heauy vponupon the heart: flesh & bloud will digest any thing with better patience. The greatddArist. lib. 2. Rhet. 2. cap. 2. where hee thus defineth Anger. foreign. Philosopher, for this reason maketh Contempt the ground of all Discontent; and sufficiently proueth it in the second of his Rhetoriques: there being neuer any thing taken offensiuely, but sub ratione contemptus; nothing prouoking to Anger, but what is either truely a contempt, or at leastwise so apprehended. VVee all know how tenderly eueryevery one of vsus would take it, but to be neglected by others; to hauehave no reckoning at all made of vsus; to bee so reputed as if wee were not, or not worth the looking aftereeVide opus Adag. Mega…renses neque tertij ne que quarti. foreign, as the Oracle said to the Megarenses. And yet this is but the least degree of Contempt; affforeign. Arist, vbi supra. priuatiue contempt onelyonly. How tenderly then may wee thinke a weake Christian p. 14would take it; when to this priuatiue he should find added aggforeign. ibid. Positiue contempt also? when hee should see his person, and his weakenesse, not only not compassioned, but euen taunted, and flouted, and derided, and made a laughing stocke, and a iesting theame? when hee should see them striue to speake and doe such things in his sight and hearing, as they know will be offensiue vntounto him, of very purpose to vexe, and afflict, and grieue his tender soule? Certainly for a weake Christian newly conuerted to the Faith, to bee thus despised; it were inough, without Gods singularhhHaueHave mercy vponupon vsus, O Lord, hauehave mercy vponupon vsus: for wee … exceedingly filled with contempt. Our soule is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud, Psal. 123. 3, 4.Ps 123:3Ps 123:4 mercy and support, to make him repent his late conuersion, and reuolt from the Faith, by fearefull and desperate Apostasie. And hee that by such despising should thus offend, though butiiMath. 18. 6. 10.Matt 18:6Matt 18:10 one of the least and weakest of those that beleeue in Christ: a thousand times better had it been for him, that he had neuer beene borne; yea, ten thousand times better that a Mill-stone had been hung about his necke, and hee cast into the bottome of the Sea, ere he had done it. Despising is a grieuous Sinne, in the despiser, in the Strong: and despising is a grieuous scandall to the despised, to the Weake. Let not therefore the Strong despise the Weake. Let not him that eateth, despise him that eateth not. And th…s much for the former branch of Saint Pauls aduice: the other followeth. Let not him that eateth not, iudge him that eateth.

Faults seldome goe single;§ 10. Despising and iudging compared. but by couples at the least. Sinfull men doe with sinfull prouocations, as p. 15ball-players with the Ball. When the Ball is once vp, they labour to keepe it vp: right so when an offence or prouocation is once giuen, it isaaforeignEt mox. foreign; Max. Tyrius foreign. tossed to and fro, the receiuer euer returning it pat vponupon the giuer, and that most times with aduantage; and so betwixt them they make a shift to preserue a perpetuity of sinning, & of scandalizing one another. It is hard to say who beginneth ostener, the Strong, or the Weake: but whether euer beginneth, he may be sure the other will follow. If this iudge, that will despise; if that despise, this will iudge: either doth his endeuour to cry quittance with other; and thinketh himselfe not to bee at all in fault, because the other was first, or more. This Apostle willing to redresse faults in both; beginneth first with the strong: & for very good reason Not that his fault simply considered in it selfe is greater; (for I take it a certaine truth, that to Iudge one that is in the right, is a farre greater fault, considered absolutely without relation to the abilities of the persons, then to despise one that is in the wrong:) But because the strong through the ability of his iudgement ought to yeeld so much to the infirmitie of his weake brother, who through the weaknes of his iudgement, is not so wel able to discern what is fit for him to doe; what in most other contentions is expected, should be done in this: not hee that is most in fault, but he that hath most wit, should giuegive ouer first. I…deed in reason, the more faulty is rather bound to yeeld: but if hee will be vnreasonable, p. 16(as most times it falleth out,) and not doe it; then in discretion, the more able should do it: as bbGen. 13. 9. 11.Gen 13:9Gen 13:11Abraham in discretion yeelded the choise to his Nephew Lot vponupon the contention of their Herdsmen, which in reason Lot should rather hauehave yeelded vntounto him. But where both are faulty, as it is not good to stand debating who began first; so it is not safe to straine courtesie who shall end, and mend first. In the case of my Text, both were faulty: and therefore our Apostle would hauehave both mend. He hath school'd the Strong, and taught him his lesson, not to despise anothers infirmitie; Let not him that eateth, despise him that eateth not. Now the Weake must take out his lesson too, not to iudge anothers liberty; Let not him that eateth not, iudge him that eateth.

I will not trouble you with other significations of the word;§ 11. Wee must not iudge others. to Iudge, as it is heere taken, is as much as toaaNe condemnato. Beza. Condemne: and so the word foreign is often taken in the worser sence for foreign. Tropically, by abbPiscator in Schol, ad hunc locum. Synecdoche gener is, say Scholiasts: and they say true. But it is a Trope, for which both in this, andccEuill manners hauehave bin the spoiling of many good words; as foreign, Tyrannus, Sophista, …atro, foreign, Venenum, Magus, and in our English tongue, Knaue, Villaine, Churle, &c. See Minsheu Verstegan, &c. in diuers other words, wee are not so much beholden to good Arts, as to bad manners. Things that are good, or indifferent, we commonly turn to ill, by vsing them the worst way: whence it groweth, that words of good or indifferent signification, in time degenerate so farre, as to be commonly taken in the worst sence. p. 17But this by the way. The fault of these weake ones in the case in hand, was, that measuring other mens actions, and consciences, by the modell of their owne vnderstandings, in their priuate censures they rashly passed their iudgements vponupon, and pronounced peremptory sentence against such, as vsed their liberty in some things, concerning the lawfulnesse whereof themselues were not satisfied; as if they were loose Christians, carnall professors, nomine tenus Christiani, men that would not sticke to doe any thing, and such as made either none at all, or else very little conscience of their actions. This practice my Text disalloweth, and forbiddeth: and the rule hence for vsus is plaine and short, We must not iudge others. The Scriptures are expresse;ddMath. 7. 1.Matt 7:1 Iudge not, that yee be not iudged, Math. 7.ee1. Cor. 4. 5.1 Cor 4:5 Iudge nothing before the time, &c. 1. Cor. 4.ffRom. 2. 1.Rom 2:1 Thou art inexcusable, O man, whosoeuer thou art that iudgest, Rom. 2. AndggIom. 4. 11. if thou iudgest, thou art not a doer of the Law, but a Iudge, Iam. 4.

Not that it is vnlawful to exercise ciuill iudgement,§ 12. This kinde of iudging being or to passe condemning sentence vponupon persons orderly and legally conuicted, for such as hauehave calling & authoritie thereunto in Church or Commonwealth: for this publique politique iudgement is commandedaaExod. 22. 9. 2. Chron. 19. 6. Rom. 13. 4. and elsewhere.Exod 22:92 Chr 19:6Rom 13:4 in the Word of God; and reason sheweth it to bee of absolute necessitie for the preseruation of States and Commonwealthes. Nor that it is vnlawfull secondly, to passe euen our priuate censures vponupon p. 18on the outward actions of men; when the Law of God is directly transgressed, and the transgression apparant from the euidence either of the fact it selfe, or of some strong signes and presumptions of it. For it is Stupiditie, & not Charitie, to be credulous against sence, Charitie isbb1. Cor. 13. verse 5. foreign.1 Cor 13:5 ingenuous, and willccIbid. vers. 7. foreign. beleeue any thing, though more then reason: but charitie must not beddAs Walter Mapes sometimes Archdeacon of Oxenford, relating the grosse Simony of the Pope for confirming the election of Reginald, bastard sonne to loceline Bishop of Sarum, into the See of Bathe; concludeth the narration thus: Sit lamen domina mater que nostra Roma baculus in aquâ fractus; & absit credere, quae videmus. Mahap de nugis Curialium distinct. 1. cap. 22. seruile, to beleeue anything against reason: shall any charitie binde mee to thinke the Crow is white, or the Blacke-Moore beautifull? Nor yet thirdly, that all sinister suspicions are vtterly vnlawfull, euen there where there wanteth euidence either of fact or of great signes: if our suspicions proceed not from any corrupt affections, but onelyonly from aeeCùm de…emus aliquibus malis adhibere remedium siue nostris, siue alienis, expedit ad hoc, vt securius remedium apponatur, quod supponatur id quod est deterius: quia remedium quod est efficax contra maius malum, multò magis est efficax contra minus malum, Aquin. secundae secundae qu. 60. art. 4. ad 3. charitable iealousie of those ouer whom we hauehave especiall charge, or in whom wee hauehave speciall interest, in such sort as that it may concerne vsus to admonish, reproue, or correct them when they doe amisse: so was Iob ffIob. 1. 5.Job 1:5suspicious of his sonnes, for sinning and cursing God in their hearts. But the iudgement here & elsewhere condemned is; either first, when in our priuate thoughts or speeches, vponupon slender presumptions wee rashly pronounce men as guilty of committing such or such sinnes, without sufficient euidence either of fact or pregnant signes that they hauehave committed them. Or secondly, when vponupon p. 19some actionsggAperta non ita reprehendamus, vt de sanita…e desperemus. Gloss Ordin. in Rom. 14. 13. Non, quicquid reprehendendum, etiam damnandum est. Sen. l. 6. de benef. cap. 39.Rom 14:13 vndoubtedly sinfull, as blasphemy, adultery, periury, &c. we too seuerely censure the Persons either for the future, as Reprobates and Castawales, and such as shall bee certainely damned; or at leastwise for the present, as Hypocrites, and vnsanctified and prophane, and such as are in the state of damnation: not considering into what fearefull sinnes it may please God to suffer, not onelyonly hishhAs Paul, Mary Magdalene, &c. chosen ones before Calling, but euen hisiiAs Dauid, Peter, &c. holy ones too after Calling, sometimes to fall; for ends most times vnknown to vsus, but euer iust and gracious in him. Or thirdly, when for want either of charitie or knowledge, (as in the present case of this Chapter) we interpret things for the worst to our brethren: and condemne them of sinne for such actions, as are not directly, and in themselues necessarily sinfull; but may (with due circumstances) be performed with a good conscience, and without sinne. Now all iudging and condemning of our brethren in any of these kindes is sinfull and damnable; and that in very many respects: especially these foure; which may serue as so many weighty reasons, why wee ought not to iudge one another. The Vsurpation, the Rashnesse, the Vncharitablenesse, and the scandall of it.

First,§ 13. 1. Vnlawful. it is an Vsurpation. Hee that is of right to iudge, must hauehave calling and commission for it. aaExod. 2. 14.Exod 2:14Quis constituit te? sharpely replyed vponupon Moses, Exod. 2. Who made thee a Iudge? andbbLuk. 12. 14.Luke 12:14 Quis constituit me? reasonably alledged by our Sauiour, p. 20Luk. 12. Who made me a Iudge? Thou takest too much vponupon thee then, thou sonne of man, whosoeuer thou art that iudgest: thus saucily to thrust thy selfe into Gods seate, and toccforeign; &c. Chrysoft. in Gen. hom. 42. inuade his Throne. Remember thy selfe wel, and learne to know thine owne ranke. Quis tu? ddIam. 4. 12.Jas 4:12Who art thou that iudgest another? Iam. 4. or Who art thou that iudgest anothers seruant? in the next following verse to my Text. As if the Apostle had said; What art thou? or what hast thou to do to iudge him thateeRom. 14. 4.Rom 14:4 standeth or falleth to his owne Master? Thou art his fellow-seruant, not his Lord. He hath another Lord, that can and will iudge him; who is thy Lord too, and can and will iudge thee: for so he argueth anon at vers. 10. Why doest thou iudge thy brother? We shall all stand before the Iudgement-feat of Christ. God hath reseruedffM…li operis vindictam, B…ni gloriam, vtriusque Iudicium. three Prerogatiues royall to himselfe;ggIsa. 47. 8.Isa 47:8 Vengeance, hhDeu. 32. 35; Rom 12. 19.Deut 32:35Rom 12:19Glory, andiiRom. 14. 4. 10; Iam. 4. 11. 12.Rom 14:4Rom 14:10Jas 4:11Jas 4:12 Iudgement. As it is not safe for vsus then to encroach vponuponkkTres hominū species maximam Deo faciunt iniuriam: Superbi, qui auferunt ei. Gloriam; Iracundi, qui Vindictam; Rigidi, qui Iudicium. Gods royalties in either of the other two; Glory, or Vengeance: so neither in this of Iudgement; Dominus iudicabit, llHeb. 10. 30.Heb 10:30The Lord himselfe will iudge his people, Heb. 10. It is flat vsurpation in vsus to iudge: and therefore wee must not iudge.

Secondly,§ 14. 11. Rash. it is Rashnesse in vsus. A Iudge must aaEt nunc Reges, intelligite: erudimini, qui iudicatis terram, Psalm. 2. 10. Stiudicas, cognosce, Sen. in Med. Act. 2. foreign. Phocylid.Ps 2:10Acts 2vnderstand the truth, both for matter ofbbEt Formam, & Causam. Normam, secundùm quam; & Causam, de quâ statuendum. Ad Factum haec pertinet; illa ad Ius; ad illam, Peritiâ opus est; ad hanc Prudentiâ. Fact, and for point of Law; and he must be sure he is in p. 21the right for both, before he proceed to sentence: or else he will giuegive rash iudgement. How then dare any of vsus vndertake to sit as Iudges vponupon other mens consciences, wherewith wee are so little acquainted, that we are indeed but too much vnacquainted with our owne? We are not able to search the depth of our owneccIer. 17. 9. I know nothing by my selfe; yet am I not hereby iustified: but he that iudgeth me is the Lord 1. Cor. 4. 4. If our heart condemne vsus, God is greater then our heart, and knoweth all things, 1. Ioh. 3. 21. Latet me sacultas mea, quae in me est; vt animus meus de viribus suis ipse se interrogans, non facilè sibi credendum existiment, quia & quod inest plerunque occultum est. Aug. lib. 10. Confes. cap. 32.Jer 17:91 Cor 4:41 John 3:21 wicked and deceitfull hearts; and to ransacke throughly the many secret windings and turnings therein: how much lesse then are we able to fadome the bottomes of other mens hearts, with any certaintie to pronounce of them either good or euill? Wee must then leaue the iudgement of other mens spirits, and hearts, and reines; to him that isddHeb. 12. 9.Heb 12:9 the Father of spirits, and aloneeePsalm. 7. 9; & 26. 2; Ier. 11. 20; & 17. 10; & 20. 12; Reu. 2. 23.Ps 7:9Ps 26:2Jer 11:20Jer 17:10Jer 20:12Rev 2:23 searcheth the hearts and reines: before whose eyes all things areffHeb. 4. 13.Heb 4:13 foreign, as the word is most Emphaticall, Heb. 4. Wherefore our Apostles precept elsewhere is good to this purpose, 1. Cor. 4.gg1. Cor. 4. 5.1 Cor 4:5 Iudge nothing before the time, vntill the Lord come, who both will bring to light the hidden things of darknesse, and will make manifest the counsels of the hearts. Vnlesse …e be able to bring these hidden things to light, and to make manifest these counsels; it ishhTemeritas est, damna…e quod nescias. Sen. in Epist. rashnes in vsus to iudge: and therefore we must not iudge.

Thirdly,§ 15. III. Vncharitable; this iudging is vncharitable. Charity is not easily suspicious; but vponupon iust cause: much lesse then censorious, and peremptorie. Indeede p. 22when we are to iudge ofaaIn rerum iuditio debet aliquis niti ad hoc; vt interpretetur vnū. quodque secundum quod est: in iudicio autem personarum, vt interpretetur in melius, Aquin, 2^a secundae qu 60. art. 4. ad 3. and he giueth substantiall reason for it, ibi in resp. ad 2. Things, it is wisedome to iudge of them secundùm quod sunt, as neere as we can, to iudge of them iust as they are, without any sway or partiall inclination either to the right hand, or to the left. But when we are to iudge of Men, and their Actions; it is not altogether so: there the rule of Charity must take place,bbGlossa Ord. in hunc locū; & Theologi passim. Semper quod dubium est, humanitas inclinat ad melius, Sen. in Epist. Dubia in meliorem partem sunt interpretanda. Vnlesse wee see manifest cause to the contrary, we ought euer to interpret what is done by others, with as much fauour as may be. To erre thus is better, then to hit right the other way; because this course isccError charitatis, salutaris error. safe, and secureth vsus as fromddMelius est, quòd aliquis frequenter fallatur, habens bonam opinionem de malo homine, quàm quòd rariús fallatur, habens malam opinionem de bono homine: quia ex hoc fit in…ia alicui; non autem ex primo. Aquin. 2^a secundae qu. 60. art. 4. ad 1. iniuring others, so from endangering our selues: whereas in iudging ill, though right, we are stilleeAequum licet statuerie, haud aequus fuit. Sen. in Med. Act. 2.Acts 2 vniust foreign, the euent onelyonly, and not our choyce freeing vsus from wrong iudgement. True Charity is ingenuous; itff1. Cor. 13. 5.1 Cor 13:5 thinketh no euill, 1. Cor. 13. how farre then are they from charity, that are euer suspicious, and thinke nothing well? For vsus, let it be our care to maintaine charity; and to auoid, as farre as humane frailty will giuegive leaue, euen sinister suspicions of our brethrens actions: or if through frailtie we cannot that, yet let vsus not from light suspicions fal into vncharitable censures: let vsus at leastwise suspend ourggSi suspiciones vitare non possumus, quia homines sumus: iudicia tamen, id est, definitiuas sirmasque, sententias continere debemus, Gloss. Ordin. in 1. Cor. 4.1 Cor 4 definitiue iudgement, and not determine too peremptorily against such, as do not in eueryevery respect iust as we doe, or as we would hauehave them doe, or as we thinke they should doe. It is p. 23vncharitable for vsus to iudge, and therefore we must not iudge.

Lastly,§ 16. IIII. Scandalous. there is Scandall in iudging. Possibly he that is iudged, may hauehave that strength of faith and charity; that though rash vncharitable censures lie thicke in his way, he can lightly skip ouer all those stumbling blockes, and scape a fall. Saint Paul had such a measure of strength;aa1. Cor. 4. 3.1 Cor 4:3 With me it is a very small thing, saith he, that I should be iudged of you, or of humane iudgement, 1. Cor. 4. If our iudging light vponupon such an obiect; it is indeed no scandall to him: but that's no thankes to vsus. Wee are to esteeme things by their natures, not euents: and therefore we giuegive a scandall, if we iudge; notwithstanding he that is iudged take it not as a scandall. For, that iudging is in it selfe a scandall, is cleare from vers. 13. of this Chapter; Let vsus not therefore, saith S. Paul, iudge one another any more, but iudge this rather, that no man put a stumbling blocke, or an occasion to fall in his brothers way. And thus wee see foure maine Reasons against this iudging of our brethren. 1. We hauehave no right to iudge; and so our iudging is vsurpation. 2. We may erre in our iudgements; and so our iudging is rashnesse. 3. We take things the worst way when we iudge; and so our iudging is vncharitable. 4. Wee offer occasion of offence by our iudging; and so our iudging is scandalous. Let not him therefore that eateth not, iudge him that cateth.§ 17. Application to the case in our Church.

And so I hauehave done with my Text in the generall vse of it: wherein we hauehave seene the two faults p. 24of despising, and of iudging our brethren layd open; and the vglinesse of both discouered. I now descend to make such Application, as I promised, both of the case and rules; vntounto some differences, and to some offences giuen and taken in our Church in point of Ceremony. The Case ruled in my Text was of eating, and not eating: the Differences which some maintaine in our Church, are many in the particular; (as of kneeling, and not kneeling; wearing, and not wearing; crossing, and not crossing, &c.) but all these, and most of the rest of them, may be comprehended in grosse vnderunder the tearmes of conforming, and not conforming. Let vsus first compare the cases; that hauing found wherein they agree, or disagree, we may therby iudge how farre Saint Pauls aduice in my Text ought to rule vsus, for not despising, for not iudging one another. There are foure speciall things, wherein if we compare this our Case with the Apostles; in eueryevery of the foure we shall find some agreement, and some disparity also; 1. The nature of the matter: 2. The abilities of the persons: 3. Their seuerall Practice about the things: and 4. Their mutuall carriage one towards another. And first, let vsus consider how the two cases agree in each of these.

First,§ 18. Agreement betwixt the two Cases. the matter whereabout the eater and the not-eater differed in the Case of the Romanes, was in the nature of it indifferent: so it is betweene the conformer, and not-conformer in our Case. As there 1fish, and flesh, and herbes were meerely indifferent; such as might be eaten, or not eaten without sinne: p. 25so here Cap, and Surplis, Crosse, and Ring, and the rest, are things meerely indifferent; such as (in regard of their owne nature) may be vsed or not vsed without sinne; as being neither expresly commanded, nor expresly forbidden in the Word of God.

Secondly, the persons agree. For as there, so here 2also; some are strong in faith, some weake. There are many, whose iudgements are vponupon certaine and infallible grounds assured and resolued, and that certitudine Fidei, that Cappe, and Surplis, and Crosse, and the rest, are things lawfull, and such as may be vsed with a good Conscience. There are some others againe, who through ignorance, or custome, or preiudice, or otherwise weakned in their iudgements; cannot (or will not) bee perswaded, that these things are altogether free form superstition and Idolatry: nor consequently, the vse of them from sinne.

Thirdly, the practice of the persons are much alike. 3As there, the strong did vse his liberty according to the assurance of his knowledge, foreign and did eate freely without scruple; and the weake did forbeare to eate, because of his doubting and irresolution: So here, most of vsus in assured confidence that we may weare, and crosse, and kneele, and vse the other Ceremonies and Customes of our Church, doe willingly, and ex animo conforme our selues thereunto; yet some there are, who out of I know not what nicenesse and scruplositie make dainty of them, and either vtterly refuse conformity, p. 26or at leastwise desire respite, till they can better informe themselues.

Lastly, there is some correspondence also in the fauie Carriage of the parties one towards another. For as there the eater despised the not-eater; and the not eater iudged the eater: so here, it cannot be denied, but that some Conformers (although I hope farre the lesser, I am sure farre the worser sort,) doe despise and scandalize the non-Conformers more then they hauehave reason to do, or any discreet honest man will allow. But is it not most certaine also, that the non-Conformers (but too generally, yea, and the better sort of them too, but too often and much) do passe their censures with marueilous great freedome; and spend their iudgements liberally vponupon, and against the Conformers? Hitherto the Cases seeme to agree. One would thinke, mutatis mutandis, the Apostles rule would as well fit our Church and Case, as the Romane; and should as well free the non-Conformers from our Contempt, as vsus from their Censures. Let not him that conformeth, despise him that conformeth not: and let not him that conformeth not, iudge him that conformeth.

But if you will please to take a second surview of the foure seuerall particulars,§ 19. Difference betwixt thē, l. in the Matter. wherein the Cases seemed to agree; you shall find very much disparitie and disproportion betwixt the two Cases in each of the foure respects. In the case of my Text, the matter of difference among them, was not onelyonly indifferent in the nature of it; but it was also left p. 27as indifferent for the vse: the Church (perhaps) not hauing determined any thing positiuely therein; at least no publike authoritie hauing either enioyned, or forbidden, the vse of such or such meates. But in the Case of our Church it is farre otherwise. Cappe, Surplis, Crosse, Ring, and other Ceremonies, which are the Matter of our differences, though they be things indifferent for their nature, and in themselues: yet are not so for their vse, and vntounto vsus. If the Church had beene silent, if Authoritie had prescribed nothing herein; these Ceremonies had then remained for their vse, as they are for their nature, indifferent: Lawfull, and such as might be vsed without sinne; and yet Arbitrary, and such as might bee also forborne without sinne. But men must grant (though they be vnwilling, if yet they will be reasonable) that eueryevery particular Church aaArticle 20. agreeably to the confessions of other Protestant Churches.hath power, forbbforeign. 1. Cor. 14 20.1 Cor 14:20 decencie and orders sake, to ordaine and constitute Ceremonies. Which being once ordained, and by publike authoritie enioyned, cease to be indifferent for their vse, though they remaine still so for their nature: and of indifferent become so necessary, that neither may a man without sinneccConstit. & Canon. 30. refuse them, where authority requireth;§ 20. The maine obiection, from Christian liberty, answered: nor vse them, where Authority restraineth the vse.

Neither is this accession of Necessity, any impeachment to Christian Liberty; oraaEx 1. Cor. 7. 35.1 Cor 7:35 insnaring of mens consciences: asbbLincolnsh. Abridg. pag. 34. some hauehave obiected. For then do we ensnare mens consciences by humane Constitutions, when we thrust them vponupon men as p. 28if they were diuine; and bind mens consciences to them, immediatly, as if they were immediate parts of Gods worship, or of absolute necessitie vntounto saluation. This Tyranny and Vsurpation ouer mens Consciences, theccMar. 7. 8, &c.Mark 7:8 Pharises of old did, and the Church of Rome at this day doth exercise, and wee iustly hate it in her:ddConc. Trident. Sess. 7. Can. 13; In Spiritum Sanctum blasphemant, qui sacros Canones violant. 25. qu. 1. Violatores. equalling, if noteeCalumnia est, quam ex hoc loco extrudunt Haeretici, cuiuis fas esse scrutari Scripturas: multò verò etiam magis Papae atque Conciliorum excutere verba, & sentetias. Lorin. in Act. 17. 11.Acts 17:11 preferring her Constitutions to the Lawes of God. But our Church (God be thanked) is farre from any such impious presumption: and hath sufficiently ffConstit. &c. Can. 74; Artic. 20 Act for vniformity; and Treat. of Ceremonies prefixed to the Booke of Cō mon Prayer.declared her selfe by solemne protestation, enough to satisfie any ingenuous impartiall iudgement, that by requiring obedience to these ceremoniall Constitutions, she hath no other purpose, then to reduce allggWithout preiudice to the liberty of other Churches. See Praef. …e Com. Booke. her children to an orderly vniformitie in the outward worship of God; so farre is she from seeking to draw any opinion, either of diuine hhThe Church ought not to enforce any thing besides the holy Writ, to be beleeued for necessity of saluation. Artic. 20.necessity vponupon the Constitution; or of effectuall holinesse vponupon the Ceremony. And as for the preiudice which seemeth to be hereby giuen to Christian liberty: it is so slender a conceit, that it seemeth to bewray in the obiecters a desire, not so much of satisfaction, as cauill. For first, the liberty of a Christian to all indifferent things, is in the Mind and Conscience: and is then infringed; when the Conscience is bound, and streitned, by imposing vponupon it an opinion of doctrinall Necessity. But it is no wrong to the Liberty of a Christian mans Conscience, to bind him to outward obseruance for Orders sake, and to impose vponupon him a Necessitie of Obedience. Which one distinction, of Doctrinall p. 29and Obedientiall Necessitie, well weighed, and rightly applyed, is of it selfe sufficient to cleare all doubts in this point. For, to make all restraint of the outward man in matters indifferent an impeachment of Christian Liberty; what were it else, but euen to bring flatiiSee Conference at Hampton Court. p. 70. 71. Anabaptisme and Anarchy into the Church? and to ouerthrow all bond of subiection and obedience to lawfull Authority? I beseech you consider, wherein can the immediate power and authority of Fathers, Masters, and other Rulers ouer their inferiours consist; or the due obedience of inferiours be shewne towards them: if not in these Indifferent and Arbitrary things? For, things absolutely Necessary, as commanded by God, we are bound to doe; whether humane Authority require them, or no: and things absolutely Vnlawfull, as prohibited by God, we are bound not to doe; whether humane Authoritie forbid them, or no. There are none other things left then, wherein to expresse properly the Obedience due to superiour Authority, then these Indifferent things. And if akkSee Sam. Collins Sermon on 1. Tim. 6. 3. pag. 44. &c.1 Tim 6:3 Father or Master hauehave power to prescribe to his child or seruant in Indifferent things; and such restraint be no way preiudiciall to Christian Liberty in them: Why should any man, either deny the like power to Church-Gouernours, to make Ecclesiasticall Constitutions concerning indifferent Things? or interpret that power to the preiudice of Christian Liberty? And againe Secondly, 2Men must vnderstand, that it is an Errour to thinke Ceremonies and Constitutions to be things meerely Indifferent: I meane in the generall. For p. 30howsoeuer eueryevery particular Ceremony be indifferent; and eueryevery particular Constitution llArtic. 34.arbitrary and alterable; yet that there should be some Ceremonies, it is necessary, Necessitate absoluta, in as much as no outward worke can bee performed without Ceremoniall circumstances, some or other: and that there should be some Constitutions concerning them, it is also necessary (though not simply & absolutely, as the former; yet ex hypothesi, and)mmSee Caluin. li. 4. Instit. cap. 10. § 27 necessitate conuenientiae. Otherwise, since some Ceremonies must needes be vsed; eueryevery Parish, nay eueryeverynnQuot capita, tot Schismata. Hieronym. Man would hauehave his owne fashion by himself, as his humor led him: wherof what other could be the issue, but infinit distraction, and vnorderly confusion in the Church? And againe thirdly, to returne their weapon vponupon themselues; If eueryevery restraint in indifferent things be iniurious to Christian Liberty: then themselues are iniurious no lesse by their negatiue restraint from some Ceremonies, ooLike that, Col. 2. 21. Touch not, taste not, handle not.Col 2:21Weare not, Crosse not, Kneele not, &c. then they would hauehave the world beleeue our Church is by her positiue restraint vntounto these Ceremonies of wearing, and crossing, & kneeling, &c. Let indifferent men iudge, nay let thēselues that are parties iudge, whether is more iniurious to Christian Liberty; publike Authority by mature aduice commanding, what might be forborne, or priuate spirits through humorous dislikes, forbidding what may be vsed: the whole Church imposing the vse, or a few Brethren requiring the forbearance; of such things, as are otherwise and in themselues equally indifferent for vse, or for forbearance.

p. 31But they say,§. 21. And the purpose and practice of our Church herein iustified. our Church maketh greater matters of Ceremonies then thus; and preferreth them euen before the most necessarie duties of preaching, and administring the Sacraments: in as much as they are imposed vponupon Ministers vnderunder paine of Suspension and Depriuation from their Ministeriall Functions and Charges. First, for actuall Depriuation; 1I take it, vnconforming Ministers hauehave no great cause to complaine. Our Church, it is well knowne, hath not alwayes vsed that rigour shee might hauehave done. Where she hath bin forced to proceede as farre as depriuation; shee hath ordinarily by her faire, and flow, and compassionate proceedings therein, sufficiently manifested her vnwillingnesse thereto: and declared her selfe a Mother eueryevery way indulgent enough to such ill-nurtured children, as will not be ruled by her. Secondly, 2those that are suspended or depriued; suffer it but iustly for their obstinacie and contempt. For howsoeuer they would beare the world in hand, that they are the onelyonly per secuted ones, and that they suffer for their consciences: yet in truth, they doe but abuse the credulitie of the simple therein; and herein (as in many other things) iumpe with the Papists, whom they would seeme aboue all others most abhorrent from. For as Seminary Priests and Iesuites giuegive it out, they are martyred for their aaPro inficiatione pontificatus faeminei. Aquipont. in resp. ad Solm. de Antichristo, Thes. 15. Speaking of the Priests executed in the Raigne of Qu. Elizabeth.religion; when the very truth is, they are bbSee Donnes Pseudo-Martyr per totum; especially, c. 5. &c.iustly executed for their prodigious Treasons, & felonious or treacherous practises against lawful Princes and Estates: So the Brethren pretend they p. 32are persecuted for their consciences; when they are indeed, but iustly censured for their obstinate and pertinacious contempt of lawfull authoritie. For, it is not the refusall of these Ceremonies they are depriued for, otherwise then as the matter wherein they shew their contempt: it is theccThe practise of our Church sufficiently confirmeth this: which censureth no man for the bare omission of some kinde of Rites and Ceremonies now and then; where it may be presumed by the parties cheerefull and generall conformity otherwise that such omission proceedeth not either from an opinatiue dislike of the Ceremony imposed, or from a timorous and obsequious humouring of such as doe dislike it. Whosoeuer willingly, and purposely doth openly breake, &c. Artic. 34. Contempt it selfe, which formally and properly subiecteth them to iust Ecclesiasticall Censure of Suspension or Depriuation. And contempt of Authority, though in the smallest matter, deserueth no small punishment: all authoritie hauing beene euer sollicitous (as it hath good reason) aboue all things to vindicate and preserue it selfe from Contempt; by inflicting sharpe punishments vponupon contemptuous persons in the smallest matters, aboue all other sorts of offenders in any degree whatsoeuer. Thus hauehave wee shewed and cleered the first and maine difference betwixt the Case of my Text, and the Case of our Church, in regard of the Matter: the things whereabout they differed, being eueryevery way indifferent; ours not so.

And as in the Matter; §. 22. I. In the Persons.so there is secondly much oddes in the condition of the Persons. The refusers in the Case of my Text, being truely weake in the Faith; as beeing but lately conuerted to the Christian Faith, and not sufficiently instructed by the Church in the doctrine and vse of Christian Liberty p. 33in things indifferent: Whereas with our refusers it is much otherwise. First, they are not new 1Pr…selytes; but men borne, and bred, and brought vp in the bosome of the Church: yea many, and the chiefest of them, such as hauehave taken vponupon them the Calling of the Ministery, and the Charge of Soules, and the Office of teaching & instructing others. And such men should not be weakelings. Secondly, 2ours are such as take themselues to hauehave farre more knowledge and vnderstanding, and insight in the Scriptures, and all diuine learning, then other men: such as betweene pitie and scorn seeme most to wonder at the ignorance and simplicity of the vulgar, and to lament (which is, God knoweth, lamentable enough; though not comparable to what it was within not many yeeres since:) the want of knowledge, and the vnsufficiency of some of the Clergie in the Land. And with what reason should these men expect the priuiledge of weake ones? Thirdly, our Church hath sufficiently declared 3and published the innocency of her purpose and meaning in enioyning the Ceremonies: not so onelyonly; but hath beene content to heare, and receiue, and admit the obiections and reasons of the refusers; and hath taken paines to answere and satisfie to the full all that euer yet could be said in that behalfe. And therefore it is vanity for these men (or their friends in their behalfe) to alledge weakenesse; where al good meanes hauehave beene plentifully vsed for full information in the points in doubt. Lastly, vponupon the premises it p. 344doth appeare that the weakenesse of our Brethren, pretended by those that are willing to speake fauorably of them, proceedeth for the most part not so much out of simple ignorance, arising from the defect either of vnderstanding or meanes; as out of an ignorance at the best in some degree of wilfulnesse and affectation, in not seeking, or not admitting such ingenuous satisfaction, as they might hauehave by reason: if not out of the poison of corrupt and carnall affections (as they giuegive vsus sometimes but too much cause to suspect) of pride, of singularitie, of enuy, of contention, of factious admiring some mens persons. By which, and other like partiall affections, mens iudgements become oftentimes so blinded; that of vnwilling at the first, they become at length vnable to discerne things with that freedome and ingenuity they should. And so the Cases differ in regard of the Persons.

They differ thirdly in the practice of the Persons.§. 23. III. In their practice. There the Strong did eate, because hee was well assured he might doe it, foreign in the Verse before my Text: and the Weake did no more but forbeare eating; as indeed he might doe, no authoritie interposing to the contrary. But heere, we conforme, not onelyonly because we know we may lawfully doe it; but for that we know we must ofaaforeign. Rom. 13.Rom 13 necessitie doe it, as bound thereunto in obedience to lawfull authority, and in thebbNot onelyonly for wrath, but also for conscience sake, Ibid. conscience we ought to make of such obedience. And the refusers doe not onelyonly de facto, not conforme; to the contempt of authoritie, and the scandall of others: but they p. 35stand in it too, and trouble the peace of the Church by their restlesse Petitions, and Supplicatio…s, and Admonitions, and other publications of the reasons and grounds of their such refusall. And verily, this Country and County▪ hath been not the least busie in these factious and tumultuous courses: both in troubling our most gracious, iudicious, and religious Soueraigne with theirccMeditations on the Lords Prayer, pag. 12. in the Margent. petitions; and also in publishing their reasons, in a Booke called The Abridgement printed 1605. to their owne shame, and the shame of their Countrey. He who (as I hauehave beene informed) was thought to hauehave had a chiefe hand in the collecting of those reasons, and printing of that booke; was for his obstinate refusall of conformitie iustly depriued from his Benefice in this Diocesse, and thereupon relinquished his Ministerie for a time, betaking himselfe to another Calling, so depriuing the Church and people of GOD of the fruit and benefit of those excellent gifts which were in him. But since that time he hath, vponupon better and more aduised iudgement, subscribed and conformed: and the Church like an indulgent Mother hath not onelyonly receiued him into her bosome againe; but hath restored him too, though not to the same, yet to a Benefice elsewhere of farre better value.

Lastly,§ 24. IIII. In their behauiour. there is difference in the faulty carriage of the persons: and that on both parts; especially on ours. For though our Non-conforming Brethren condemne vsus with much liberty of speech p. 36and spirit, hauing yet lesse reason for it then the weake Romanes had (for the Strong among them might hauehave forborne some things for the Weake's sake; and it would well hauehave become them for the auoiding of scandall so to hauehave done; which we cannot doe without greater scandall in the open contempt of lawfull Authoritie:) yet wee doe not despise them, (I meane with allowance from the Church; if particular men doe more then they should, it is their priuate fault, and ought not to be imputed to vsus, or to our Church) but vse all good meanes we can to draw them to moderate courses and iust obedience; although they better deserue to be despised then the Weake Romanes did: they being truely Weaks, ours Obstinate; they Timorous, ours also Contemptuous.

Now these differences are opened betwixt the Case in my Text,§. 25. Wee despise not our Brethren. and the Case of our Church: wee may the better iudge how farre forth S. Pauls aduice heere giuen to the Romanes in their case of eating, and not-eating, ought to rule vsus in our case of conforming, and not-conforming in point of Ceremonie. And first, of not despising: then of not iudging. The ground of the Apostles precept for not despising him that ate not, was his weakenesse. So farre then as this ground holdeth in our case, this precept is to be extended; and no further. And we are hereby bound not to despise our Non-conforming Brethren, so farre forth as it may probably appeare to vsus they are weake and not wilfull. But so farre forth, as by their courses and proceedings p. 37it may bee reasonably thought their refusall proceedeth from corrupt or partiall affections, or is apparantly maintained with obstinacie and contempt: I take it we may, notwithstanding the Apostles admonition in my Text, in some sort euen despise them.

But because they thinke they are not so well and fairely dealt withall as they should be:§. 26. Their grieuances propounded; Let vsus consider their particular grieuances, wherein they take themselues despised; and examine how iust they are. They say, first, they are despised in beeing 1scoffed, and floured, and derided by loose companions, 2& by profane or popishly affected Persons; in being stiled Puritanes, and Brethren, and Precisians, and in hauing many iests and fooleries fastened vponupon them, whereof they are not guilty. They are secondly despised,aaAll benefit of Law being d… nyed them, and they debarred of other meanes by conference or writing for their Defence. Def. of Ministers reasons. part. 1. pref. to Reader. Wee doe accuse the Reuerend Bishops i… the sight of God and Man, for their hard and extreme dealing towards vsus. Remouall of imputations, pag. 40. they say, in that when they are conuented before the Bishops and others in Authoritie, they cannot hauehave the fauour of an indifferent hearing: but are proceeded against as farre as Suspension, and sometimes Depriuation, without taking their answeres to what is obiected, or giuing answeres to what they obiect. Thirdly, in that many honest and religious men, of excellent and vsefull gifts, cannot bee permitted the liberty of their Consciences, and the free exercise of their Ministerie; onelyonly for standing out in these things, which our selues cannot but confesse to be indifferent.

To their first Grieuance we answere,§. 27. and answered: The first. that we hauehave nothing to doe with those that are Popishly affected. p. 38If they wrong them, as it is like enough they will (for they will not sticke to wrong their betters;) wee are not to bee charged with that: let them answere for themselues. But by the way, let our Brethren consider, whether their stiffe and vnreasonable opposing against those lawfull Ceremonies we retaine, may not bee one principall meanes to confirme, but so much the more in their darknes and superstition those that are wauering, and might possibly by more ingenuous and seasonable insinuations bee wonne ouer to imbrace the truth which wee professe. And as for loose persons and prophane ones, that make it their sport vponupon their Ale-benches to rayle and scoffe at Puritanes; as if it were warrant enough for them to drinke drunke, talke bawdy, sweare and stare, or doe any thing without controll, because forsooth they are no Puritanes. As wee could wish our Brethren, and their Lay-followers, by their vncouth and sometimes ridiculous behauiour had not giuen prophane persons too much aduantage to play vponupon them, and through their sides to wound euen Religion it selfe: so wee could wish also that some men by vnreasonable and vntust, othersome by vnseasonable and indiscreet scoffing at them, had not giuen them aduantage to triumph in their owne innocency and persist in their affected obstinacie. It cannot but be some confirmation to men in error; to see men of dissolute and loose behauiour, with much eagernesse, and petulancy and virulence to speake against them. Wee all p. 39know how much scandall and preiudice it is to a right good cause; to bee either followed by persons open to iust exception, or maintained with slender and vnsufficient reasons, or prosecuted with vnseasonable and vndiscreet violence. And I am verily perswaded, that as the increase of Papists in some parts of the Land, hath occasionally sprung (by a kinde of Antiperistasis) frō the intemperate courses of their neighbour Puritanes; so the increase of Puritanes, in many parts of the Land, oweth not so much to any sufficiency themselues conceiue in their own grounds, as to the disaduantage of some Prophane, or Scandalous, or Idle, or Ignorant, or Indiscreet opposers. But setting these aside, I see not but that otherwise the name of Puritane, and the rest, are iustly giuen them. For appropriating to themselues the names of Brethren, Professors, Good men, and other like; as differences betwixt them and those they call Formalists: would they not hauehave it thought, that they hauehave a Brotherhood and Profession of their owne, freer and purer from Superstition and Idolatry, then others hauehave, that are not of the same stampe? and doing so, why may they not be called Puritanes? The name, I know, is sometimes fastened vponuponaaOf late our English Arminians hauehave got the tricke to fetch in within the compasse of this …itle of Pur…a…es, all orthodoxe Diuines that oppose against their Semipelagian subtilties; of purpose to make sound truth odious, an… thei… owne corrupt nouelties more paffable, and plausible. those that deserue it not; Raskall people will call any man that beareth but the face of honesty, a Puritane: but why should that hinder others from placing it where it is rightly due?

p. 40To their second Grieuance I answere:§ 28. The second. Publique meanes by Conferences, Disputations, and otherwise, hauehave beene often vsed: and priuate men not seldome afforded the fauour of respite and liberty to bring in their allegations. And I thinke it can be hardly, or but rarely instanced; that euer Depriuation hath beene vsed, but where fatherly Admonitions hauehave first beene vsed, and time giuen to the Delinquents to consider of it, and informe themselues better. This course vsually hath beene taken: though eueryevery priuate particular man hath no reason to expect it.The Reuerend Fathers of our Church, wee may wel… think amid so much other emploiment, cānot be so vnthriftie of their good houres, as to lauish them out in hearing contentious persons eandem cantilenam, sing the same note a hundred times ouer, and require farther satisfaction, after so many publique and vnanswerable satisfactions already giuen. Yet hauehave theaaWitnesse the learned Bookes of diuers Reuerend Prelates; Iohn Whitgift, Iohn Buckeridge, Thomas Morton, &c. Bishops, and others, Church Gouernours, out of their religious zeale for the peace of Gods Church, beene so farre from despising our Brethren herein: that they hauehave dispenced somtimes with their other weighty occasions, and taken paines to answere their reasons, and confute their exceptions, satisfie all their doubts, and discouer the weakenesse of all their grounds in the points questioned.

And as to their third Grieuance. §. 29. The third.First, for my owne part, I make no doubt, neither dare I be so vncharitable as not to thinke, but that many of p. 41them hauehave honest, and vpright, and sincere hearts to God-ward, and are vnfainedly zealous of Gods Truth, and for Religion. They that are such, no doubt feele the comfort of it in their owne soules: and we see the fruites of it in their conuersation, and reioyce at it. But yet I cannot bee so ignorant on the other side, as not to know, that the most sanctified and zealous men are men, and subiect to carnall and corrupt affections; and may bee so farre swayed by them in their iudgements, as not to be able to discerne without preiudice and partialitie, truth from errour. Good men, and Gods deare children may continue in some errour in iudgement, and consequently in a sinfull practice arising thence; and liue and die in it (as some of these men hauehave done in disobedience to lawfull Authoritie,) and that vnrepented of otherwise, then as in the lumpe of their vnknowne sinnes. It is not Honestie, or Sinceritie, that can priuiledge men from either erring or sinning. Neither ought the vnreproued conuersation of men, countenance out their Opinions, or their Practices, against the light of Diuine Scripture, and right Reason: As wee read Cyprians errour in old time; and wee see aaSo P…lagius, from whose root Popery (in that bran…h) and Arminian…sme sprouted, was a man as strict for life, as any Catholike…yet a most dangerous and pestilent Heretique.Arminius his corrupt doctrine in our dayes hauehave spred much the more for the reuerend opinion men had of their personall endowments and sanctitie. Secondly, though Comparisons be euer harsh, and most times odious; yet since honestie and pietie is alledged, (without disparagement be it spoken to the best of them,) there are as good, p. 42and honest, and religious, and zealous men eueryevery way of them that willingly and cheerefully conformed, as of them that doe not. In the times of Popish persecution, how many godly Bishops, and conformable Ministers laid downe their liues for the testimonie of Gods Truth, and for the maintenance of his Gospel? And if it should please God in his iust iudgement (as our sinnes, and amongst others our Schismes and distractions most worthily deserue,) to put vsus once againe to a fiery tryall (which the same God for his goodnes and merciemercy defend:) I make no question but many thousands of Conformers would (by the grace of God) resist vntounto bloud, embrace the Faggot, and burne at a S…ake, in detestation of all Popish Antichristian Idolatry; as readily, and cheerefully, and constantly, as the hottest, and precisest, and most scrupulous non-Conformer. But thirdly, let mens honesty, and piety, and gifts be what they can: must not men of honesty, and pietie, and gifts, liue vnderunder Lawes? And what reason these, or any other respects, shouldbbNon enim in cuiusquā personâ praetermittendum est, quod institut is generalibus continetur. Leo dist. 61. Mi…amur. exempt any man from the iust censure of the Church, in case hee will not obey her Lawes, and conforme to her Ceremonies? especially, since such mens immunitie would but encourage others to presume vponupon the like fauour: and experience teacheth vsus, that no mens errours are so exemplary and pernicious; as theirs, who for their eminency of gifts, or sanctitie of life, are most followed with popular applause, and personall admiration.

p. 43We see their Grieuances against vsus,§. 30. Our Brethren how they iudge vsus. how vniust they are, in the matter of Despising. I would they did no more despise the Churches authoritie; then we doe their infirmities! But in the matter of iudging; see if wee hauehave not a iust grieuance against them. As might bee declared at large in many instances, out of their printed Bookes, and priuate Letters, and common discourses. I will but giuegive you aaaI referre the Reader for more particular satisfaction to Fr. Masons Sermon: on 1. Cor. 14. 40. pag. 30. Sam. Collins Sermon on 1. Tim. 6. 3. p. 21, 22. and others; but especially to their owne writings.1 Cor 14:401 Tim 6:3 taste; because I know I grow tedious; and I long to be at an end.

First they iudge our Church as halfe Popish and Antichristian, § 31. I. The Church.for retaining some Ceremonies vsed in Popery: though wee hauehave purged them from their Superstitions, and restored them to their Primitiue vse. Their great admiredaaBrightman in Apoc. cap. 3.Rev 3 opener of the Reuelation, maketh our Church the Linsey-Wolsey Laodicean Church; neither hot nor cold. And some of them hauehave slouenly compared our late gracious Soueraigne Queene Elizabeth of most blessed memory, to abbThis Simile was first vsed by a very Reuerend, graue and worthy Deane, (who hath many wayes des…rued well of our whole Church) in a Sermon before Queene Elizabeth: and modestly and moderately vrged, not at all against the Ceremonies (which by his practice he did allow) but for the further restraint of Popish Priests and Iesuites, who lay thicke in Ireland, and the Westerne coasts of England and Wales, as heapes of dust and durt behinde the dores. yet I heere ascribed it to the Puritanes, who (though they father it vponupon that good man) must owne it as their owne brat; because by mis-applying it to the Ceremonies, they hauehave made it their owne—Malè dum recitas, incipit esse tuum. sluttish housewife; that hauing swept the house, yet left the dust and durt behinde the doores, meaning thereby the Ceremonies. If our Church were but halfe so ill, as these men would p. 44make it, I thinke eueryevery honest religious man should hold himselfe bound to separate from it; as his most excellent Maiesty ccMeditation… on the Lords Prayer. p. 11. &…. primae edit. 1619.hath obserued the Brownists hauehave done vponupon their very grounds: accounting them as lukewarme for not quite separating, as they doe vsus for no further reforming.

Secondly,§ 32. II. The Bishops. they iudge our Bishops and other Church-Gouernours, as Limbes of Antichrist; Locusts of the bottomlesse pit; domineering Lords ouer Gods heritage; vsurpers of temporall Iurisdiction; Spirituall Tyrants ouer mens Conscienences, &c. seeking by all meanes to make the name of Lord Bishop odious to the Gentry and Commons. Witnesse their Mar-prelate; and other infamous and scandalous Libels in that kinde. Hauing power in their hands, if the Bishops should vse more rigorous courses towards them, then they hauehave done: could ye blame them?

Thirdly,§. 33. III. Conformers. they iudge those that subscribe and conforme Machiauellian time-seruers; formall Gospellers; State-Diuines; men that know no conscience, but Law; nor Religion, but the Kings: and such as would be as forward for the Masse, as the Communion, if the State should alter.

Fourthly,§ 34. IIII. Ministers of inferiour gifts. all such Ministers as are not endowed with gifts for the Pulpit, they damne, as hirelings, and not Shepheards: calling them idol-Shepheards; betrayers of Christs Flocke; intruders into the Ministery without a Calling; dumbe Dogs, and I know not how many names besides. Yea, although they be such as are diligent, according to p. 45their measure of gifts to perform such duties as the Church requireth; to present the prayers of the people to God; to declare (by reading the holy Bible and good Homilies for that purpose appointed) the will of God to the people; to instruct the yonger sort in the points of Catechisme; to visit and comfort the sicke and afflicted; and to administer reuerently and orderly the holy. Sacraments of Baptisme and the Lords Supper.

Fiftly,§. 35. V. Them that oppose them. they iudge all such as interpose for the Churches peace, and oppose their nouelties, as enemies to all goodnesse, men of prophane mindes; haters of Religion; despisers of the Word; persecutors of the Brethren, impes of Satan; instruments of Hell; and such as vtterly abhorre all godly and Christian courses.

Sixtly,§. 36. VI. All but themselues, and lastly (for I irke to rake longer in this sinke) they bewray themselues to be manifest Iudges of all that are not of their stampe; by singling out vntounto themselues, and those that fauour them, certaine proper Appellations, of Brethren, and Good men, and Professors: as if none had Brotherhood in Christ, none had interest in goodnesse, none made Profession of the Gospel, but themselues. Whereas others hauehave receiued the signe of their Profession in their foreheads after Baptisme, which perhaps they did not: whereas others dayly stand vp in the Congregation to make Profession of their Christian beliefe, which it may be they doe not: or, those things be not materiall: whereas others by the grace of God are as stedfastly p. 46resolued in their hearts, if need should be, to seale the truth of their Profession with their bloud, as any of them can be.

But they will say,§ 37. Their mitigation remoued. these peremptory Censures are but the faults of some few: all are not so hote and fierie. There bee others that are more temperate in their speeches, and moderate in their courses; and desire onelyonly they may bee spared for their owne particular: but they preach not against any of these things, nor intermeddle to make more stirres in the Church.

1I answere first: it vvere lamentable, if this were not so. If all were of that hote temper, or distemper rather, that many are; they would quickely tyre out themselues without spurring. Farre bee it from vsus to iudge mens hearts: or to condemne men for that wee know not by them. Yet of some that carry themselues with tolerable moderation outwardly; wee hauehave some cause to suspect, that they doe inwardly and in their hearts iudge as deepely, as the hottest-spirited raylers. And wee gather it from their forwardnesse at eueryevery turne, and vponupon eueryevery slender occasion obliquely to …rd, and indirectly to glance at our Church, and the descipline and the Ceremonies thereof, as farre as they well dare. And if such men meddle no further, we may reasonably thinke,aaEadem velle eos cognosces: da posse, quantum volunt. Senec. Epist. 42. it is not for want of good will to doe it; but because they dare not.

2Secondly, though they preach not against these things in the publique Congregations; yet in p. 47their priuate Conuenticles it is not vnknowne some doe. Though their Pulpits doe not ring with it; yet their houses do: though their ordinary Sermons ad populum be more modest; yet their set conferences are sometimes but too free, especially when they are required their opinions by those that inuite them. And what themselues for feare of Censure thus preach butbbMat. 10. 27.Matt 10:27 in the eare; their Lay-Disciples openly preach on the house top.

Thirdly, although both their Pulpits and Tables 3should be silent: yet their Practice sufficiently preacheth their dislike. And who knoweth not that a Re…ll and Exemplary seducement maketh the Author guilty; as well as a Verball and Oratory? Saint Peter did not preach Iudaisme; but only, for offending the Iewes, forbeare to eate with the Gentiles: yet S. Paul reproueth him for it to his face, and interpreteth that Fact of his, as an effectuall & almost compulsiue seducement; Cogis Iudaizare, Gal. 2. ccGal. 2. 14. Non imperio, sed facto. Lyra. Non docentis imperio, sed conuersationis exemplo. Gloss. Ord.Gal 2:14Why compellest thou the Gentiles to Iudäize?

Lastly, it is to be considered; whether it may be 4enough for a Pastor, not to meddle with these things: & whether he be not in conscience bound, especially in case he liue among a people distracted in opinions, to declare himselfe expressely either for them, or against them. If they bee vtterly vnlawfull, and he know it so; how is hee not bound in conscience to reproue those that vse them, or require them? otherwise hee betrayeth theddOtherwise what else doe we, but deny and betray the truth? Defence of Min. reasons part 1. Pref. to the Reader. truth of God by his silence, and suffereth men to goe on in their superstition without rebuke. But if hee be sufficiently p. 48resolued of their lawfulnesse; how is hee not bound in conscience to reproue those that refuse them, or oppose them? otherwise hee betrayeth the peace of the Church by his silence, and suffereth men to goe on in their disobedience without rebuke. Nay more, eueryevery Minister that hath receiued pastorall Charge, hath twice or thrice (if not oftener) witnessed his allowance of all and singuler the 39. Articles of the Church of England. Once at his Ordination before the Bishop; then at his Institution into his Benefice, before his Ordinary; and both these by Subscription vnderunder his hand; and then after, vponupon his Iuduction, before his owne Flocke; and that by verball Approbation. By which Subscription and Approbation, hee hath not onelyonly acknowledged eeArtic. 20.in the Church the power of ordaining Rites and Ceremonies, Act. 20. but hee hath after a sort also bound himselfeffAct. 34. openly torebuke such as willingly and purposely breake the Traditions & Ceremonies of the Church, as offenders against the common Orders of the Church, and wounders of the Consciences of the weake brethren, Act. 34. He then, that for any respect whatsoeuer is meale-mouthed in these things wherein he is bound both in Conscience, & by vertue of his owne voluntary Act to speake freely: neither is constant to his owne hand and tongue; nor is ggHeb. 32.faithfull in Gods House, as was Moses, in discharging a good Conscience, and reuealing vntounto his peoplehhAct. 20. 27.Acts 20:27 the whole Counsell of God.

Thus hauehave I endeuoured,§ 38. The conclusion. hauing the opportunitie of this place, (as I held my selfe both in Conscience, p. 49and in regard of my Subscription bound, to deliuer my opinion freely, so farre as my Text gaue occasion, concerning the Ceremoniall Constitutions of our Church: and therein laboured to free, not onelyonly the Conformer from all vniust Censures; but euen the Non-conformer also, so farre as he hath reason to expect it, from all scandalous Despisings. I beseech you pardon my length, if I hauehave been troublesome: I had much to say; and the matter was weighty; and I desired to giuegive some satisfaction in it to those that are contrary-minded; and I hauehave no purpose (for any thing I know) at all to trouble this place any more hereafter. Let vsus all now humbly beseech Almightie God to grant a blessing to what hath been presently taught and heard: that it may work in the hearts of vsus all charitable affections one towards another, due obedience to lawfull Authoritie, and a conscionable care to walke in our seuerall callings, faithfully, painefully, and peaceably; to the comfort of our owne soules, the edification of Gods Church, and the glory of the euerblessed Trinitie, the Father, Sonne, and Holy Ghost, three Persons and one God. To whom bee ascribed by vsus and whole Church, as is most due, the Kingdome, the Power and the Glory, for euer and euer. Amen.

FINIS.