A Trial of Subscription, Part 1
REASONS, why faithfull Miniſters should not be depriued or ſuſpended, for peaceable omiſsion of preſcribed ceremonies; much leſſe for not ſubſcribing to thē, and all other partes of eccleſiaſticall policie, as to ordinances not contrarie to the worde of God.
FIRST,Reaſon I. their omiſſion and ſcruple of ſuch ſubſcription, Reſpect of a cōſcience probably informed.is meerely of a cō ſcience fearfull to offend, in allowing by acte or hande, any thing not warrantable by the worde; and therefore a meere invention of man: According to that of zealous Dauid, aPſal. 119. 113.I hate vaine inuentions, but thy Lawe doe I louelove. For in a godly ielouſie of that ſpiritual whordome, (bNum. 15. 39. whereof the people of GOD ought carefullie to take heede) they holde; That what ſoeuer is not according to the expreſſe ſcripture, or ſound concluſion from the ſame, is contrary to the worde. Which their opinion; & omiſſion aunſwering therevnto, ſeemeth vntounto them grounded vppon the worde and iudgement of authoritie. But ſith it is not anſwerable to my preſent purpoſe, here to ſett down manie of their reaſons, drawne from thecTim. 3. 16, 17. ſufficiencie of the ſcriptures, (which can ſuffer neitherdDeut. 4. 2. & 5. 32. adding nor diminiſhing, declining to the right nor to the lefte hande); from theeGal. 2. 3, 4, 5. & 3. 2, 3. Ioh. 4. 21, 22, 23. ſinceritie of the Goſpell, (whiche can not brooke Iewiſhe, much leſſe Romiſhe ceremonies) And from ſundrie other good cōſiderations generall and particular; I onelyonly craue fauour to ſett down one or two, That the tendernes of their cō ſcience may ſomwhat appeare to proceede, not from conceipted ſcrupuloſitie without at leaſt ſome probable perſwaſions.
THE generall precept of the Apoſtle, fEphe 5. 8, 10, 11.Walke as children of the light, approuing that which is pleaſing to the Lorde, and hauehave no fellowſhip with vnprofitable workes of darkneſſe, concerneth not onelyonly corrupt manners, but vnprofitable ceremonies deuiſed by man without warrant of the worde, at leaſt by good conſequence. For it is an Apoſtolicall canon,g1 Cor. 14. 26. Let all things be done vntounto edification. And it is a Propheticall direction, To the Lawe and to the Prophetes: If they speake not hEſa. 8. 20.according to this worde, it is becauſe there is no light in them. But the ſaide faithfull Miniſters ſee not howe ceremonies preſcribed, are profitable; notwitſtanding their godly ſignifications pretended. For if Christ, iHeb. 1. 1. Act. 2. 17. Rom. 16. 25, 26.who in theſe laſt dayes ſpeaketh euidently by his Goſpell and ſpirit, had iudged ſignifying ceremonies convenient vntounto edification; he would not hauehave aboliſhed ſo many preſcribed by Moſes,aGal. 3. 23, 24, 25. and 4, 3, 4. as being fitt for children; and appointed ſo few, and thoſe not onelyonly for ſignification, but principallie to be ſeales of ſpirituall graces. And therefore this addition of ſignifying ceremonies, ſeemeth vntounto them to eclipſe the glorie of Christ his wiſedome and faithfulnes in providing for the full inſtruction of his people; contrarie to the ſcriptures; which giuegive him teſtimonie that he is (asbMat. 23. 8. onelyonly ſo) acIoh. 4. 25. Ephe. 4. 8, 11, 12, 13, 14 Heb. 3. 2 ſufficient Teacher of his Church: Neither doe they ſee, how the ſignifying ceremonies bee (otherwiſe) according to the worde; And the rather, becauſe that other cā non of the Apoſtle,d1 Cor. 14. 40. Let all things bee done honestlie and by order, (ſo much vrged in their defence) doeth onelie commaund decent diſpoſing of ceremonies (of order, not of figure) and not, that what ſoeuer may ſeeme tending to decencie, is therefore to bee thruſt into the Church. In conſideration of which (ſo conceiued) vnprofitablenes, and vnwarrantablenes, the ſaide Miniſters dare not hauehave fellowſhip with preſcribed ceremonies, In giuing allowaunce by vſing or ſubſcribing. Againe, this fearfulneſſe of preſcribed ceremonies, and generall ſubſcriptiō, ſeemeth to them to be groū ded 1 vponupon the ſecond commandment, 2 the ſecond petition, & 3 an vſe of the Lords ſupper, aunſwerable to that article of our Creede, where we ſay, I beleeue that the Church is an holy cōmunion of Sainctes. For the ſeconde commandement forbidding vsus to bowe, or yeeld to any Idoll of mans invencion, (vnderunder the name of Grauen Imaege, the chief Idoll; as all vncleannes is forbidden vnderunder the name of adulterie, the groſſeſt pollucion of the fleſhe) doeth withall commaund all thinges in and about the ſeruice of God, to be according to his revealed will. As appeareth by the oppoſition or relatiue reſpect of theſe wordes: Thou ſhalt not make to thy ſelfe any grauen Image; to theſe, of them that louelove me & keepe my commaundements. And further, by conferring the vſe of Fringes, whiche the children of Iſraell were to make vponupon the border of their garments ſet down in theſe wordes:eNom. 15. 39. And yee ſhall hauehave the fringes, that when yee looke vppon them, yee may remember all the commaundementes of God, and doe them; And that ye ſeeke not after your owne heart, nor after your owne eyes, after which ye goe a whoring. In the ſecond petition we pray,fHeb. 12. 28. Mat. 13. 19. 1. Lu. 9. 2, 6. That GOD would raigne in his Church by the worde of his Kingdome; whiche teacheth vsus, gIohn 19. 15That as a worldly kingdome cannot brooke two Monarches: So Chriſt (hPſal. 2. 6. 7. Ioh. 5. 22. to whom the Father hath committed all iudgement) is onelyonlyiMat. 23. 8. Maiſter among his Diſciples, & onelyonlyk1 Tim. 6. 14 15. Prince among his people. And therefore the Apoſtle (lCol. 2. 20 &c and 3. 1. hauing reprooued the vnprofitable traditions of men; As, touch not, taſte not, handle not) exhorteth the Coloſſians, to ſeeke thoſe things which are aboue, where Chriſt ſitteth at the right hande of God. As if hee ſhould ſaye; Chriſt onelyonly ruleth: Therefore ye are not to obey the commaundements of men, but to be ruled by him onelyonly. The vſe of the Lordes Supper before mencioned, Saint Paule him ſelf maketh, when he thus argueth:a1 Cor. 10. 16, 17, 20. Wheras the bread which we breake, is the cō munion of the body of Chriſt, that is, a ſeale of that communion, which we hauehave with Chriſt, and one with an other in him. Therefore we muſt be ſo farr from hauing any fellowſhip with Idolaters, that how ſo euer we pretend the ſafe keeping of our hearts for God; yet we muſt not (no not onelyonly in bodie) be preſent at Idolatrous ſeruice. From all which, they thinke (verilie) that the ſpirit of God it ſelfe maketh this argument:b1 Cor. 6. 14 15, 16, 17. b This forbiddeth ye whole corruption in religiō of heathen or Antichriſt, althogh principallie, their falſe doctrine. What communion hath the light of the worde, with the darknes of mans inventions? What cō corde hath Chriſt our Sauiour, with Beliall, the Antichriſt of Rome? And what agreement hath the Temple of God (which is our ſelues) with Idolls of humane traditiōs? WherforecReue, 18. 2. 3, 4. come out of Babilon (that is, the confuſion, or confuſed worſhip and gouernment of Rome) & touch no vnclean thing,dPſal. 51. 5. But as man him ſelfe (who is borne in ſinne and conceyued in iniquitie,eEccleſ. 7. 3….) ſo his own inventions which make him more ſinfull,fIoh. 17. 17. Deut. 4. 5, 6. 1 Cor. 3. 12. Iere. 23. 22, 28, 29. can not bee ſanctified, but by the worde; The hypotheſis or ground of this concluſion is a perſwaſion; That the ceremonies which they ſtumble at, bee not onelie the inventions of man; but parte alſo of thegReu. 17. 4, 5. ſcarlet woman her fornications: yea notwithſtanding they were in vſe before Antichriſt was exalted; AshIohn 7. 2. circumciſion was parte of the ceremoniall law, notwithſtanding it was not of Moſes, but of the Fathers; And therefore ſuch ceremonies are by thē (in their zeale) iudged to be more fitting the whore of Babylon, then beſeeming the chaſte ſpouſe of Chriſt;i10 Cor. 11. 2. Pſal. 45. 10, 11. Col. 2. 18, 19, 20. who ſhould be conformable to her huſbande in ſimplicitie and ſinceritie.
That their diſlike of preſcirbed ceremonies may … to them grounded, as on … ſo on the iudgement of authoritie, Let the reaſons of remouing other ceremonies bee well conſidered:Preface 2. to the book of common prayer. which be theſe; They obſcured the glorie of God; they were vnprofitable; they blinded the people; they turned to vanitie and ſuperstition; they were abuſed by the vnlearned, and beſeeme not Chriſtes Goſpell; which is not a ceremoniall lawe (as much as Moſes was) but a religion to ſerue God, not in bondage of the figure or ſhadowe; but in the freedome of the ſpirit. To apply by particulars;Hom. 8. Piping and chaūting, part. 2.are ſaid to hauehave diſpleaſed God ſo ſore, & filthilie defyled his holy houſe and his place of prayer, That for them he hath iuſtlie deſtroyed manie Nations.Iniunct. 3. and 23. And ſetting vp of candles; couering of ſhrynes, candleſtickes, and all monumentes of ſuperſtition; yea in the glaſſe windowes, not onelie of Churches, but of houſes too, are ſaide, as to be taken away, ſo to be deviſed by mans fantaſies (not contrarie but beſides ſcripture; And therfore hauehave not onelyonly no promiſe of reward, but contrariwiſe great threatninges & maledictions of God, for that they be thinges tendinge to ſuperstition. If all theſe notes of condemnation may bee ſett, aſwell on ceremonies reteyned, as theſe remoued; Then tender conſciences, which thinke them ſelues forbidden to beaDeut. 7. 5, 6. and 14, 1, 2 conformable to Idolaters, aſwell in cutting the haire, as in vpholding altars, hauehave (at leaſt) probable cauſe to feare, how they allow by acte or hand ceremonies reteyned.
To cōclude this firſt Reaſon, wherin I am of neceſſitie longer, thē I need to be in the reſt; I humbly referre to conſideration, That whereas reſolved conſciences are vncompellable, & her Maieſtie of her own Princely clemencie, did permitt (among other) Biſhop Heath, Execution of iustice in England.a popiſh recuſant (but of conſcience: not of a trayterous obſtinacy) to continew Lord Chauncellor; Whether it were not cōvenient, that faithfull Miniſters ſhould continewe their godlie and profitable Miniſterie, the omiſſion only of ceremonies notwithſtāding Prouided that ſuch omiſſion be with peace to others knowledge; as it ſeemeth to be in truth to their own conſciences; Leaſt (otherwiſe) the reuerend FathersbEphe. 4. 30. greeue the holy Spirit of GOD by whom they are ſealed vntounto the day of redemptiō, andcMat. 23. 8. 1 Pet. 5. 2, 3. ſhew them ſelues to bee (not brethren) but Lordes ouer Gods inheritance.
SECONDLIE,Reaſon II. Cōſideration of indiſſerent things let it be ſuppoſed, that their conſcience (all the premiſſes notwithſtanding) is erronious. But let it bee withall conſidered, that the errour is onelyonly in ceremonies; which by the nowe Archb. of Yorke ſince he was a L. Biſhop were accounted the blemiſhes of our Church, and (in their beſt regard) are but thinges indifferent. And therfore the Church is not to be defrauded of the benefite of faithfull Miniſters their ſound inſtructions, for only omitting ſuch ceremonies, and that of conſcience with peace; Except it be religion todMat. 23. 25 tythe Mynt and Commyn, and to neglect the greater things of the Lawe. Saint e1 Cor. 7. 36.Paul would not by his Apoſtolicall authoritie, reſtreyne the libertie of diſciples touching Mariage, becauſe it was an indifferent thing, and he ſtraitlie forbiddeth the weake to bee condemned,fRom. 14. 2, 3, 17. and 15 1, 2, 3. for not eating of all thinges conſidering the Kingdome of God is not meate nor drinke; and wee are to pleaſe our neighbour in that that is good to edification, So that hegGa. 5. 11, 12 and 6. 12, 23 wiſhed them cut of, who diſquieted the Churche by vrginge*Paul finallie renoūced, not only the neceſſarie, but alſo the indifferent vſing of Circumciſion. Circumciſion with Chriſt, That they might reioyce in the fleſhe of their brethren, that is, in their conformitie in carnall rites.
All this beeing true, theyhPhil. 2. 3, 4, 16, 17, 18, 19. & 1. 18. bee no right followers of bleſſed Paule, who thruſt out of the Churche profitable teachers, for only omiſſion of indifferent ceremonies. AgaineiArt. of Religion, art. 34. if euerie particular Churche maye ordaine, change, and aboliſh rites or ceremonies; It may bee adiudged no capitall offence for faithfull Miniſters (in their ſeuerall charges) onelyonly to omitte indifferent ceremonies; And the leſſe capitall, conſidering vnitie in doctrine, and conformitie in diuine ſervice, yea, all ready obedience otherwiſe to the Prince & State is faithfully obſerued. Laſtly if ſuch onelyonly are openly to bee rebuked,kEod. & Praefac. 2 to the booke of cō mon prayer. Iniunct. 22. as opēly break the traditiōs of the Church through private iudgement, and contemptuous wilfulneſſe; then onelyonly omiſſion (and that of conſcience with peace) deſerueth not ſo publique and extreame puniſhments as depriuation and ſuſpenſion. For the ſentence of ſingularitie can not (with wiſedome and equitie) bee pronounced againſt them, who, not only hauehave iuſtified their omiſſiō with arguments a2 Pet. 1. 20, 21.out of Gods worde, which are publiſhed; and (thinke they) vnaunſwered (write neuer ſo manie) ſo long as Maſter Cartwrights ſecond Replie remaineth vnconfuted; but alſo hauehave the ſuffrages of reformed Churches (Scottiſh, Dutch, and French) round about vsus; which hauehave abandoned ſuch ceremonies. Yea by the obſeruation of ſomebR. Dolemās conference, lib. 2. ca. vlt. Popiſh (though politike) there be fewe Proteſtantes in Englande (beſides ſuch as depende vponupon eccleſiaſticall dignities) which are not puritans, that is,cFulk Retent. 16 concer…a. eccle. catho. ſuch as deſire to hauehave the Church throughly reformed. As for cōtemptuous wilfulnes, Their not inveying againſt ceremonies reteyned; their brotherlie converſation with other of contrarie iudgement concerning them; their patient enduring extremities for ſuch omiſſion; their ſilence when they are ſuſpended, and mainteining the vnitie of our church, theſe ceremonies and great affliction for them notwithſtandinge: (beſides the ſaid arguments which teſtify their omiſſion to be meerelie of cōſcience) doe ſufficientlie cleare them of contempt and wilfulnes.
THIRDLY,Reaſon III. Question of warrant by lawe. It may ſeme to them (indeed no great Lawyers) a quere, Whether their ſo greeuous puniſhmentes be iuſtifyable by thed1 Eliſ. cap. 2 ſtatute, which puniſheth ſuch as refuſe to vſe the forme preſcribed for Prayers & Sacramentes, or obſtinatelie vſe anie other either forme or ceremonie; but provideth not againſt diſcreet omiſſiō of the ceremonie though the forme be obſerued. As for enforcing general ſubſcription, all men may ſee and ſay: It is beſides lawe. For the ende of the onelyonlye13. Eliz. … pit. 12. Statute for ſubſcription, is to Keepe Papiſtes and other heretiques out of the Miniſterie; As is evident by theſe words of the preamble: That the Churches of the Queenes Maieſties dominions may bee ſerued with Pastours of ſounde religion, Bee it enacted, &c. Againe, the Statute requireth Subſcriprion to the Articles of Religion; and not to all, but ſuch as onelyonly concerne the cōfeſſion of the true Christian faith, and the doctrine of the Sacramentes. Yea that the exception of ſome Articles might be more manifeſt, (and for no other cauſe) is this word onelyonly inſerted. Laſtlie, the Bb. of Canterburie, would not hauehave made a ſpeciall article for the approuing of the booke of common Prayer, &c. by ſubſcription; if ſuch ſubſcription were by that Statute required. Nowe further, where there is no commaundement,fRom. 4. 15. there is no tranſgreſſion; wher no tranſgreſſion, no puniſhment. But wiſhing the tollerating of peaceable and proffitable Miniſters, and not the hurt of our Church-gounernours; I forbeare to ſhewe what danger they may incurre by lawe, who puniſh faithfull Miniſters and loyall ſubiectes without law, for refuſing to ſubſcribe further then lawe requireth; notwitſtanding they willinglie offer to ſubſcribe ſo farre. OnelyOnly this I ſaye (as a Profeſſor of the worde,Hab. 1. 13, 14 and no ſtudent in lawe) That whereas Habacuc compareth wicked men devouring men more righteous then they, to fiſhes of the ſea that hauehave no ruler ouer them; wee may learne, that were there is a ſoueraigne, one ſubiect is not to tyrannize ouer an other, without lawfull authoritie.
FOVRTHLIE,Reaſon IIII. Complaint of vnequal iudgement let it be ſuppoſed, That peaceable omiſſiō (not of diuine ſeruice) but of Ceremonies, bee puniſhable in ſome ſorte by ſome law or other; And that the Bb. of Canterburie his generall ſubſcription were to be inforced by law; Yet ſith no ſtatute (ſo farre as they knowe) doeth expreſlie ſet downe what puniſhment is due to either offence; they thinke, that (in equitie) their fault, and (in diſcretion) their calling, is ſo to be regarded, that puniſhment deſerued, exceede not the fault committed: But loſſebEcclus 34. 23. of liuing by depriuation or ſuſpencion, is the next puniſhment to death; Therefore they complaine that more then ſeveritie is done againſt them. For if it bee a grieuous puniſhment to fyne a laye man (ſo called) 10. 20. or 30. pound: May not the greeued ſpirites of faithfull Miniſters, ſigh; yea crie vntounto God for that their bondage is ſuch, That onelie omiſſion, and that of cōſcience with peace, is corrected with no leſſe puniſhment, than loſſe of liuing.cIniunct. 28. Authoritie doeth not eſteeme them (as Ieroboams Prieſtes) the baſeſt of the people; And thedTheſ. 5. 12, 13. word doeth exhorte vsus to knowe them, and to hauehave them in ſingular louelove for their workes ſake; YeaePſal. 105. 14, 15. it ſtraightlie forbiddeth vsus to touch his anoynted, or to doe his Prophetes anie harme; becauſe God hath reproued Kings for their ſakes. Bee it therefore farre from vsus, to admitt it to be the pleaſure of our gracious and Chriſtian Queene, That diſcreet and able Teachers (of her own profeſſion) ſhould be ſubiect to ſuch extremities, without ſufficient lawe, or ſo deſeruing faultes. Againe, vnlearned Prieſtes that can but read (and therefore not to be admitted to take charge of ſoules by anie warrant offHoſ. 4. 6. God or gIniunct. 23. lib. conſ. in ye h. queſt. to Archd.Man) are generally tollerated, not onelyonly for want of Miniſters, but alſo in pitifull regard of them ſelues, their wiues, and their children. If there be greater want of Preachers thē of Readers, If as great pitie to bee ſhewed to Preachers brought vp in learning fiō their infancie; and therefore leſſe able to ſhift for them ſelues & theirs than Readers, that may liue by their trades or occupations, ſeruices, or other labours from which they came; And if there be nok1 Tim. 5. 21, 22. partialitie in Church gouernours; Then Preaching Miniſters may expect tolleration of peaceable omiſſion, or (at leaſt) mitigation, of ſo grecuous extremities.
LASTLIE,Reaſon V. Great incō veniences. the due conſideration of manie and great inconveniences which accompanie or followe ſo extreame proceedinges, may mooue ſuch as louelovea1 Cor. 10. 24. Chriſt and the ſheepe of his paſture more then them ſelues,Phil. 2. 22. or priuate reſpectes; to allowe or conſent to tolleration or mitigatiō in theſe caſes. For (firſt) ſuch proceedinges conſtreyne manie to vſe ceremonies, and generallie to ſubſcribe againſt their owne conſciences. As may appeare by their proteſtations, or limitations before; and by their concealing or excuſing after ſubſcription: Whereby they bRom. 14. 5. 23.ſinne, and ſo drawe vppon them ſelues and their labours, a curſe, and not a bleſſing. For their pretence of chooſing the leſſe of two euills (according to the counſell of politiques) will not iuſtifie them againſt the doctrine of the Apoſtle, which is;cRom. 3. 7, 8. That how ſoeuer the veritie of God might more abounde through our lye vntounto his glorie, yet we muſt not doe euill, that good may come of it. Therefored1 Sam. 15. 24. and 16. …. 14. as the ſpirit of God departed from Saul, and an euill ſpirit vexed him after hee had ſinned againſt his conſcience vnderunder pretence of a good ende; So all ſuch cōformers may feare (that which is ſeene in too manie) leaſt the good graces of Gods ſpirit decay in them, and they prooue as ill, or worſe, in negligent teaching; heaping vp of liuings; and inveighing againſt ſuch as ſtande for reformatio, than they that neuer pretended like ſinceritie. Secondlie, ſuch ſtopping of the mouthes of painefull and profitable Preachers for ceremonies ſake, is no leſſe puniſhment to the Church it ſelfe, thā to the Preachers; yea ſo much the greater, becauſe feare of troubles for ceremonies, make manie convert their ſtudies to Phiſicke, Lawe, or otherwiſe; & idoll ſheepheardes, or idle Nonreſidentes, are for the moſt parte, thruſt into the places of faithfull Paſtours remoued. So that the proverbe is fulfilled:ePro. 29. 1… Ezek. 34. 2, 3, 4, 5. Zach. 13. 7. Where Propheſie faileth, the people are ſcattered. Thirdlie, ſuch thruſting out of faithfull Miniſters & Watchmē for ceremonies, is occaſion, as of muchfHoſ. 4. 1, 2, 6 ſinne, ſo of manie papiſts, who are increaſed or confirmed, partlie through want of that diligent teaching whiche is in Cities and good Townes (as one of themſeluesgR.Dolemā … conf. &c. lib. 2. cap. vlt. obſerueth), partlie by impunity. For as the Turkes hauehave leſſe feared Croyſadoes, euer ſince the Pope & his vaſſalls hauehave fet them ſelues againſt the Lutherans; ſo Papiſtes doe leſſe feare the high Cō miſſion, when they ſee the B. of Canterburie and his Colleagues, moſt earneſt againſt Puritanes, ſo called. And therefore (as it is generallie to be obſerued) ſincere Preachers, are (for the moſt parte) accuſed and perſecuted by Church-papistes; and partlie, by that conceipt which Papiſtes take of the reſt of their religion, when they ſee ſuch zeale for their ſuppoſed ceremonies. For Bristow makes it a ſpeciall motiue to Poperie:hMotiue 34. That in ceremonies, and our booke of common prayer, we apiſhlie imitate, (ſo apiſhlie hee writeth) Catholiques, and the Maſſe booke. And therefore ſome Engliſh proteſtantes are ſcornefullie termed, hConcertatio eccle. cathols.Caluin-papistes, for ſuch conformitie. Fourthlie, ſuch vrging of ceremonies hath bene, and is likelie to be the occaſion of ſciſme and contention amongeſt profeſſours of the ſame faith and religiō. For they that ſuffer, think them ſelues bound to followe the example of Christ, inaMat. 15. 2,3 9, 10, 11. approuinge (as they may) the omiſſiō of ceremonies, leaſt theirbMa.. 11. 4, 5, 6. 2 Cor. 6. 3. 4, 5, 8. ſuffering ſhould bee ſcandalous, & they them ſelues for ſo ſuffering, traduced as ill doers. Agayne, cAct. 28. 17, 22.profeſſours occaſioned by ſuch ſuffering diligentlie to conſider the cauſe, finde thē ſelues bound, as well as their Teachers, to iuſtifiedMat. 11 16. 17, 18, 19. wiſdome in ſuch ſorte as becometh her childrē. Hence it is thateAct. 14. 4. the multitude is deuided, ſome holding with the Iewes, ſome ſtanding with the Apoſtles; whereas if vrging on the one ſide, and confuting on th'other ſide, were giuen ouer, our Church would be at vnity in it ſelf, As the reformed Churches in France, Scotland, and the low coūtries are: for there is no generall differēce amongſt vsus, but about Romiſh (ſo reputed) Policie. Otherwiſe, it is not to be expected (though wiſhed) that contention will ſo ſurceaſe. For (to ſaye nothing of the ſchiſme of the Brownistes, to whō theſe ceremonies are great ſtumbling blockes, and therforefRom. 14, 13. 16. 19: to be remooued, or not ſo grievouſlie vrged, leaſt the rent of our Church prooue greater and greater) I am perſwaded; That howſoeuer thegIer. 10 9. 10 & 28. 1. 2. 6. 13. rayling of manie, and feare on euerie ſide inforce Ieremie to ceaſe ſpeaking in the name of God; and the cunning, but counterfet propheſie of Hannaniah, make him laye his hande vppon his mouth for a time; yet the worde of God will be in his heart, as a burning fire; ſo that he ſhalbe wearie of forbearing, and not able to ſtay from prophecying yokes of yron, in ſteed of thoſe wodden ones which Hananiah did or would break. And the rather, becauſe Maiſt. Hooker (too friendlie a cenſurer of Papiſtes) hath (byhEzek. 13. 10. 5. dawbing ouer, not onelie the walles of ceremonies, but alſo the groſſeſt corruptions, and that with vntempered Morter) provoked Ieremie, or ſome of the Prophetes, toiEzek. 22. 30. ſtand in the gappe, tokEſa. 59. 4. 16 contend for the trueth; and ſo tol1. Cor. 4. 19. 20. knowe, not his wordes but his power. For the kingdome of GOD is not in worde, but in power. Laſtlie, it is to be feared, That ſuch cōtention only about ſuppoſed reliques of Rome, Such ſtopping of the paſſage of Gods word, which ſhould bem1 Theſ. 3. 1. free and glorified; and that to vphold but mans inuentions; And ſuch extreame dealing with brethren (yea Fathers to be*1 Tim. 5. 1. reſpected) onelyonly for ceremonies helde but as indifferent thinges; will at laſt, drawe vpō the whole lande, moſt heauie iudgements, if it bee not by better courſes prevented. For if by contention we byte one another, let vsus take heede leaſt we be cōſumed one of another. For ſo adviſeth thenGal. 5. 12. 13. 15. Apoſtle in a like contention. Againe, if God caſt awayo1. Sam. 15. 23. Saul from being King, becauſe he caſt away the worde of the Lord, & followed his owne device; If God deſtroyedp2. Kings. 23. 24. children, onelyonly for mocking a Prophet; And if he that is leaſt in the kingdome of GodaMat. 11. 9, 11. is greater then John Baptist, who was more then a Prophet, Thē if rulers ofbMat. 24. 45. 49. Gods houſeholde, neglecting their proper duetie, of giuing each one his porciō of meat in due ſeaſon, beginne to ſmite their fellowes; and that more ſeuerelie then can ſtande with merciemercy & iudgement; cDeut. 25. 2, 3.Thereby manifeſtinge greater contempt of their brethren, then childiſh mocking: It is (I ſaye) to bee feared, That he bydMat. 10. 14 Act. 13. 50. 51. whoſe preſcription Paul and Barnabas (expelled by the Iewes) ſhooke off the duſte of their feete in witnes againſt thē,eMat. 22. 6. … will in time ſende foorth his wrath to deſtroy them, that ouer ſharpelie intreat his ſeruants.
TO CONCLVDE,EPILOGVS. If Miniſters make ſcruple of conformitie in preſcribed ceremonies, and of generall ſubſcription, merelie of conſcience, groū ded (as it may ſeeme to them ſelues & to others) vponupon Gods worde, and our Churches iudgement; And cōvenient reſpect is to be had of ſuch conſciences: Secondlie, if by the practiſe and precept of the Apoſtle, indifferent things are not to bee inforced againſt the conſcience of anie, and by the doctrine of our Church, traditions of men, are but indifferent things; And therefore onelyonly open and wilfull contemners are openlie to be rebuked, & the ſaid Miniſters are freed from wilfull contempt, by manie argumcntes. Thirdlie, if the extreeme cenſures of deprivation and ſuſpencion, onelyonly for peaceable omiſſion (not of diuine ſeruice) but of ceremonies, bee without lawe, As it is conceiued probably; and inforcing generall ſubſcription be beſides the ſtatute ſo perceyued evidentlie, and the rather becauſe ſubſcription, according to the Statute, is tendered willingly. Fourthly, if harder meaſure ſhould not be offered to faithfull Miniſters (not the worſt of her Maieſties ſubiects) then to ciuill men in ciuill cauſes and to vnlearned Prieſtes, tollerated for perſonall pitie and the churches neceſſitie; And learned Preachers be as needfull as bare Readers: And fifthly, If many and great inconueniences accompanie or follow ſuch extreame dealing, As, first, inforcing manie to cōformitie againſt their conſciences, whereby they prouoke Gods curſe vppon their giftes and labours. Secondlie, Expoſing the Church to the daunger of the wolfe and theefe; by thruſting or keeping out faithfull Paſtours, and enterteyning idoll ſheepeheardes, & idle Non-reſidents. Thirdlie, Confirmation of Papiſtes through want of teaching, not proſecuting thē for zeale againſt Puritans, and countenaūcing their ſuppoſed ceremonies. Fourthlie, Occaſioning ſchiſme and contention preſent, and to come. And fifthlie, Confuſion threatned by contention, or ſome heauie iudgement of GOD for ſtopping the paſſage of his word and mouthes of his Meſſengers, only for omiſſion of mans inventions: Then there may ſeeme to bee reaſon, why faithfull Miniſters ſhould not be depriued or ſuſpended for peaceable omiſſion of preſcribed ceremonies; much leſſe for not ſubſcribing to thē & all other partes of eccleſiaſticall policie, as to ordinances not contrarie to the worde of God.