Against Human Ceremonies in Gods Worship, Part 3

Against Human Ceremonies in Gods Worship · Part 3

AN ADDITION Of the two last reasons of the former reply, unto whi…h, no answer hath, as yet, beene rejoyned.

THE REPLYER Being not onelyonly willing, but desirous, (for the manifestation of the truth) that the Reioyner, should try his strength to the utmost.

p. 3CHAP. V.

Sect. I. ad X.

THe Authours of the Abridgment framed a strong Argument against our Ceremonies from the rules of Ceremonies prescribed in the Word, P. 43. &c. with this Argument when the Defendant was not able to grappell, as it stood in the parts combined, he thought good to sever some parcels of it, and try what he could say to them apart. Thus out of this one Argument he hath taken that which he calleth our first: and out of the same he hath made up this fift: and yet hee hath quite le…t out a great part of the sinewes wherewith that one reason is knit together in the Abridgement.

The argument is taken from the scandall or offence which the imposing and using of these ceremonies do bring unto divers sorts of men.

The Defendant here maketh great flourishing in nine whole Sections, defining, deviding, and subdividing a scandall, as if he would make all cleare before him: but at the end of all this preparation, he maketh no application of these Rules unto the matter in hand at all: but onelyonly, telleth his Reader, Pag. 154. That these divisions and subdivisions will expedite all difficulties, so that out of them he may collect the true and false sense of Scriptures alledged. p. 4It were sufficient therefore either to deny this power to be in his divisions: or else to sett downe as many other subdivisions of scandall (which were easie to doe) and then tell him that these will expedite the controversie, and that from them hee may collect the errours of his answer. But I will notwithstanding briefly shew my opinion concerning some of these d…ctates.

The definition which he onelyonly alloweth of as accurate is▪ that a s…andall is a wilfull offence against Christians, in provoking of them unto any damnable errour or sinne, by any sensi…le externall meanes: Sect. 1. Wherein notwithstanding many faults may be found. For 1. every scandall is not wilfull, except the word be taken more largely then use of speech will allow. 2. Every scandall is not against Christians. 3. A scandall is not onelyonly by provoking to sinne, but also in hindring from good. 4. What doth he meane to put in the word dānable? the occasioning of any sin, sufficeth to make up a scandall.

Among his subdivisions, the first thing I except against is, Section 5. where he distinguisheth so betwixt persons and causes, either determined or undetermined, that in matters determined by the Church (as he teacheth) obedience is to be given without respect of scandall: and onelyonly in matters undetermined there is a charitab…e consideration to be had of other mens consciences. This is a new and a tickle point of Divinity, touching the tenderest part of our spirits, even our consciences, and other mens also. It ought therefore either not to have beene propounded, or else to be well confirmed either with testimonies, or with reasons drawn out of Scripture. But alas the Def. p. 5thrusteth it upon us without any such warrant. The peace of the Church (sayth he) is to be preferred before the grievance, i. e. scandall of any sort of men. As if the peace of the Church did not more consist in avoyding of scandalls, then in observing of humaine Ceremonies: it is not the peace of God which is broken by a charitable care of avoyding offences, but by rushing into them.

A scandall in the nature of it is spirituall murder. Now suppose a Superiour should command a thing in it selfe indifferent, whereupon murder were like to follow, as to runne a horse, or a cart, in a certain way, at a certaine time, when it may be unwitting to the commander, little children were playing in the way, would any mans conscience serve him to doe it?

Avoyding of scandall is a maine duty of charity. May Superiours at their pleasure appoint how farre I shall shew my charity towards my brothers soule? Then surely an infe…iour earthly court may crosse the determinations of the high Court of Heaven.

The superiours have no power given them for destruction, but onelyonly for aedification. If therefore they command scandalls, they goe beyond their commission: neither are we tyed therein to doe as they bid, but as they should bid.

If determination by superiours were sufficient to take away the sinn of a scandall. Then they doe very ill that they doe not (so farr as is possible) determine all things indifferent, that so no danger may be left in giving of offence by the use of them. Then the Church of Rome is to be praised in that she hath determined of so many p. 6indifferents; then Paul with the other Apostles might have spared a great deale of labour in admonishing the Churches how they should avoyd offences about some indifferent things. A farre shorter way had beene either to determine the matter finally, or else to have given order that the Churches should among themselves determine it at home.

But say that the Archbishop of Corinth (for now I suppose such a one) had called his Convocation, and with consent of his Clergie had determined that men might, and for testifying of liberty should, at a certaine time eat of such and such meats which men formerly doubted of: would not yet the Apostle have given the same directiō he did? would not good Christiās still have had care of their brothers consciences? Can the determination of a superiour be a sufficient plea at the barre of Gods judgement seat, for a man that by vertue or force thereof alone, hath done any action that his conscience telleth him will scandalize his brother?

Lastly, I would faine know whether those superiours doe not give a great scandall, which take upon them determinately to impose unnecessary rites which they know many good men will be scandalized by?

The second notorious flaw which I finde in the Defendant his subdivisions, is sect. 9. where he granteth that much indulgence indeed is to be used in things indifferent towards weake persons, whose infirmity proceedeth onelyonly from simple ignorance: but that onelyonly till such time as the doctrine concerning such things have beene sufficiently declared: because a scandall doth alwaies presuppose a meer p. 7weakenesse for want of due meanes of knowledge. For 1. Paul had sufficiently declared that it was lawfull for him to take wages, yet he would not, 1. Cor. 9. he had given sufficient reasons for the lawfulnesse of eating all kind of meats, yet he abstained, and so counselled others, for feare of scandall, Rom. 14. 1. Cor. 9.2. There can be no certaine set time for all sorts of men when they are sufficiently taught. 3. Who is this Def. that he dare judge so many of his fellow servants, that in such indifferencies as our ceremonies are held to be, they take offence not upon weakenesse, but upon presumption? 4. What authority have our Prelats to obtrude unnecessary Ceremonies upon the Church, which must be declared before they can be used? Is it fit that the people should be troubled with the declaration of mens inventions, when they are hardly brought to heare willingly the maine things of the Gospell? 5. Is it not more agreeable to the wisedome of God, Exo. 21.33. to fill up the pit, then to set one by for to warne the passengers they fall not into it? 6. There was never yet sufficient declaration of this doctrine of Ceremonies throughout England. In many places there is no preaching at all. Many preach so, that they declare nothing almost to the people but their owne folly. Many are ashamed, or at least unwilling to declare unto the people mens devices. Many declare them so corruptly that the scandall thereby is not removed but increased. And among those that goe about with some good mind to declare this kind of doctrine, there is almost as great variety of declarations as there is of declarers: while some will have them p. 8significant some not: some say they are good and profitable to edification, and others condemning them as altogether unfitt, declare them to be tollerable for avoiding of a greater mischiefe: Some will have them onelyonly civill, and others Ecclesiasticall: some excuse all but the crosse, and some extoll the crosse above all. Are not such declarations (thinke you) likely to informe well the consciences of poore men who doubt more whom they should take for a good D…clarer, then they did at the first of the things themselves?

SECT. X.

AMong the instances of scandall arising from the Ceremonies, that which in the Abridgement hath the third place is sett first by the Def. viz. that the superstitious Papist will be hardened in the liking of his abominable Religion, from which he seeth wee borrow our ceremonies, and increase in his hope of the full restoring of it againe. To this the Def. answereth, that our rites are not the ceremonies of Papists, because they are purged from superstition. But 1. that they are not purged from all superstitiō hath sufficiently beene declared before. 2. This plea of transubstantiating of Ceremonies by the breath of our Convocation, is a meere shift, contrary not onelyonly to the language of all our Divines, and to that which every mans senses doe tell him, but also to the publicke profession of the Church of England, in the preface to our service-book, as it is cited by him, pag. 127. For there we are told, 1. that an abatement is made of the exc…sse of p. 9Popish Ceremonies: All therefore are not abolished, but some remaine. And which be they, if these in quaestion be not? 2. That some of the old Ceremonies doe remaine. What sense can be given of these words, if our Ceremonies be not the same with those which were of old among the Papists? if it were meant of old ceremonies not used among the Papists, then they doe not remaine, nor are retained, but restored. 3. That none are devised anew: therefore they must needs be taken from the Papists, or from the Fathers: but of the Fathers surplice or kneeling at the communion, no instance can be given: and as for the crosse, the Def. himselfe will not defend, I thinke, all that use which the Fathers putt it to. 3. The Papists owne words doe sufficiently manifest how they are hardened by the imposition and use of our ceremonies. For as it is shewed in the Abridgement p. 25. they seek to justifye their superstition by this, that we have borrowed our ceremonies from them. And some of them thence conclude (as there is shewed) that our Governours like well of their superstition Beside Gretser, a principall Iesuit saith, that in these ceremonies our Ministers are as Apes of Popish Priests, Apol. pro Gregor. 7. pag. 8. and in his defence, tom. 2. lib. 4. cap. 16. saith, that our Convocation house in imposing these Ceremonies, doe crosse the judgement of our best Divines. Lastly, the respect of that Popish superstition wherewith our people were then generally infected, was the chiefe, if not the onelyonly cause why these ceremonies were retained by our first Reformers. See more of this in M. Parker, p. 2. c. 6. sect. 10.

p. 10SECT. XI.

THe second inst…nce is, that the prophane will draw many argum…nt… he…ce to b…sse himselfe in his contempt of all Rel…g…on. The Defen. a…keth, from whence? I answer, from hence: 1. that Religious rites are invented by men, and a…pointed to be used in Gods wo…ship, even after the same manner that Gods Ordinances are, or at least were of old: 2. That trifles are urged, to the increasing of contention: 3. that many place such holines in these things which they know to be mens devises: 4. that other cer…monies are cryed down, as if they were against Religion, which yet are every way as good as these: 5. that religious men are more molested for th…se toyes, then they are for their profanenesse.

SECT. XII.

THe third instance of scandall is in weak brethren, who will be drawne to yeeld unto the ceremonies against their consciences, or else doubtingly: and some also will grow to dislike some Ministers for these things, and so be hindred from profiting by their ministery. To this the Def. answereth in many words: but the summe of all he saith is, that these are not weake brethren, because they have beene diligently catechised by Non-conformists. But 1. the Corinthians no doubt were diligently catechised: & yet there were many weak among them. 2. The Def. I hope taketh order (or else he may be ashamed) that all his Diocesse be diligently catechised; yet I thinke he p. 11will not say but there are many weak soules in that circuit: 3. The Catechisers he speaketh of have had enough to doe, to teach the people the maine points of Religion, as for instructing them concerning the lawfulnesse of humaine ceremonies, they left that to those that impose them, or to their servants: 4. After long teaching & sufficient knowledge, there may be still a weaknesse in regard of some things, through many circumstances required unto strength, beside bare knowledge. Lastly, we confesse, that (upon supposition that the Def. his doctrine be found in these points) we are yet weak in these points, as we are also in some other, wherein our adversaries are so strong, that they can beare many Churches and such like things, upon their shoulders, without feeling any burthen of them, which we cannot. See M. Park. cap. 6. sect. 18.

SECT. XIII.

THe fourth instance is thus sett downe in the Abridgement, pag. 50. As there is danger in the use of these ceremonies in all Congregations, so especially if they shall be broug…t backe againe unto those, where they have beene long out of use, In this case Calvin, Brentius, Bucer, Hemingius, Beza, Grinaeus and other great Divines esteeme them wicked and unlawfull.

To all this the Def. giveth no answer: but onelyonly taketh occasion to make a frothy comparison betwixt the lawes and power of particular Congregations, and the whole Convocation house. Which because it neither p. 12pertaineth to the present purpose, nor containeth any thing of moment, I leave as I found: though it may be easily proved, that many particular Congregations can tell better what is fitting for their edification in some things, then all our Nationall Convocation. Nay, I dare boldly say, there is no Towne of note in all England, but twelve men may be chosen out of, which would finde out Canons more to the edification of all the Congregations in England, then those are, which B. Bancro…t with his Clergie, concluded.

SECT. XIIII.

A Fift instance, or rather an inlargement of the former is, in respect of the Ministers who have formerly refused the ceremonies, for whereas the Minister is bound to lead his people forward unto perfection, and to provide by all good meanes, that his ministery be not despised: by this meanes he shall draw them back againe unto the liking of superstition: or at least not to dislike it so much as they have done, and give them evident occasion to b…ame his Ministery, and to call in quaestion the truth of all his doctrine.

Here the Defen. commeth upon them with open mouth, avouching peremptorily, that this is a false, presumptuous, irreligious, partiall, and pernicious pretense: and all this he will prove. If he can, we shall the easilyer beare these great words. But why is it false? forsooth, because most of the Non-conformists have once subscribed: the contradicting of which subscription is no lesse a matter of discredit then returning unto conformitie. What kind of p. 13proofe is this? because they were subject to another discredite, therefore this is no discredit. Beside it doth not appeare, nor is likely that most of these Ministers did ever absolutely subscribe: neither is it likely; because it is well knowne how easie and how ordinary it was in Queene Elizabeths dayes, to enter into the Ministry without passing under that gallowes. If the most had, yet how would this prove it a false pretence in the rest? If all had done so, yet this was no act of their Ministerie, nor known it may be to their people, and therfore the crossing of it did not so directly tend to the discrediting of their Ministery, as the crossing of their publick doctrine. Lastly, that which is done before a man be setled in the Ministery at one time, without any great deliberation, is not of such note as that which a man hath long professed and perswaded by reasons taken from the word of God. By all this it appeareth, that this first accusation of Ialshood was rather an adventure as the Def. himselfe calleth it, then a grounded assertion.

He did but adventure neither to call the same plea pr…sumptuous. For he can finde no other reason to beare up this charge withall then, that they seeme to arrogate to themselves a pre…ogative proper to the Apostles. How can this be I wonder, seeing they follow herein the direction of the Apostle himselfe, Tit. 2.15. Let no man despise thee. What this prerogative is, he doth not plainly tell us: but compriseth it in two places of Scripture, 1. Cor. 15. Gal. 2.18. the first whereof is nothing at all to the purpose. For the Apostle doth not say as the Def. maketh him, If we be found false witnesses, then is your faith in vaine: p. 14but if Christ be not risen; then are we false witnesses, and your fai…h is vaine: Which also any preacher of the Gospell may say without falshood or presumption to his people. The second place, If I bui…d againe that which I have destroyed, I make my selfe a prevaricator, is applyable to any Minister that hath taught the truth against Popish superstition. This very doctrine M. Perkins gathereth out of the words. Proculcavimus sup…rstitionem Papisticam &c. I hope the Def. doth not thinke he may build up any superstition, and not be accounted therefore a prevaricator: if he doe; or though he doe not, let him consider where the presumption lyeth.

But why irreligious? because it is persisting in an errour, for the preservation of their owne credit. But 1. who taught the Def. to make that which is in quaestion the ground of an accusation in dispute. First, let him prove that it is an errour, before he take it so for granted, that upon that ground he will challenge mens reasons as irreligious. 2. It is not their credit, but the credit of their Ministery which they speake of. 3. Is it such an irreligious thing, to desire that certaine ceremonies may not bee imposed upon them, lest their Ministery be by that meanes prejudiced?

Why partiall? because men should rather yeeld to confo…mitie for the credit of the Church: i. e. for the credit of the Convocation house. Alas, the credit which a great part of that generation doth seeke for, is that they may rejoyce in our flesh. But suppose they meant sincerely: would the Def, have men discredit and prejudice their Ministery, to bring some credit unto other mens decrees? p. 15Or doth the forbearing of some ceremonies bring such discredit to the Authorizers of them? surely then they are more for the honour of mortall men, then for the honour of God. For Gods honour and worship is no wayes prejud…ced by their absence.

The last charge is pernitious. And here many words are used to give countenance unto that one. The maine ground is, Woe to me if I preach not the Gospell; and Simon lovest thou mee? then feed my sheep. Whereupon he gathereth, that it is a pernicious thing for a Minister to putt himselfe unto silence. But 1. what is this to the quaestion of di…crediting ones Ministry? 2. Although we were most worthy to have these remembrances out of Scripture rubbed upon us yet the Prelates are altogether unworthy and unfitt to doe it. Let any man conceive with himselfe B. Bancroft, or any other in the end of the Convocation, after all the Canons were concluded, comming forth as Prolocutor, and speaking thus to the Ministers assembled together before him. Men and bretheren, the reverend fathers of this Convocation, as th…y alwayes meditate on the law of God, and every part of it, both day and night: so especially doe they lay to heart those passages of holy Writ which properly concerne their office: as woe unto me if I preach not the Gospell: and Simon lovest thou mee? feed my sheep. Out of th…se considerations, being carryed with a fervent zeale both of preaching themselves in their severall places, & also of procuring more faithfull Preachers, & more fruitfull preaching throughout the land, they have …ver and above the institutions of Christ, appointed certaine p. 16ceremonies strictly to be observed of every Minister: so that whosoever shall hereafter upon any pretense refuse to observe the same, they shall be esteemed factious, sc…ismaticall, disorderly, exo…bitant men, and for that cause by their or…inary suspended and deprived. Now for the prevent…ng of such a mischief… your tender mother would have you to understand by my mouth, that if any man bee thrust out of the Ministery for not yeeld…ng to these c…nstitutions, howsoev…r they may seeme un…o him such as the Church cannot lawfully appo…nt, nor hee observe, yet is he author of his owne silencing: and therefore you must all be exhorted to consider w…ll of those parcels of Scripture which have so much prevailed with your carefull mother. Woe is me if I preach not the Gospell: Simon lovest thou mee? feed my sheepe.

Would not he that heard such a speech as this from a Prelate be forced to call for a bason? and after he had recovered himselfe he might well give answer in these words. I heare the word of a deceitfull tongue. Behold thou art called a Bishop and gl…riest in that title: thou perswadest t…y selfe, thou art a chiefe guide and father of the Church, thou therefore that teachest another, teachest thou not thy selfe? Thou that sayest it is a woefull thing not to preach the Gospell, doest thou neither preach Christ faithfully, nor suffer those that would? Darest thou by thine owne authori…y, and for t…ine owne pleasure, hinder so many able men from preaching? thou that professest the flocke must bee fed, doest thou thrust o…t feeders, and keep in starvers? Therefore thou art inexcusable, O Prelat, whosoever thou art, that condemnest another for that whereof thou art both beginning and ending.

Thirdly, the Apostles woe, 1. Cor. 9. belongeth to p. 17negligent, slothfull, and carelesse ministers properly, such as our Prelats know where to find enough, who y…t neither feele nor feare that woe from the Bishops which m…ny faithfull preachers are wrapped-in from time to time.

Fourthly, the Apostle doth not pronounce any woe for not preaching, where imprisonment do…h hinder. Now hee whose conscience is against the ceremonies, or doubteth of them, is spiritually imprisoned, so that he cannot by using of them, make his way to the pulpit.

Fiftly, it is a meere jest, though a bitter one, to say, that we leave our ministeries: when we doe all that our consciences will suffer us to doe, for the holding of our places: and when we have done all that, depart against our wills with sorrow. Non discedit a statione, qui cedit invitus. See M. Parker, p. 1. c. 4. s. 14.

But the Defendant undertaketh to prove, that the cause of silencing is not in the Bishops that suspend and deprive us, but in our selves. He is as it seemeth, a great adventurer: For he commeth forth upon this peece of service with flying colours: Know you well what you s…y (sayth hee) when you lay the cause of your silencing upon the Bishops? Yes surely, very well. For a cause is that which bringeth force or vertue to the being of another thing.

Now the first vertue (or rather vice) which tendeth to silencing of Ministers in this case, is in the Bishops canons: they therefore are the first cause. The second vertue is in the Bishops and their officers, which are executioners of those unconscionable canons: they therefore are the secondarie cause. Non-conformity hath no p. 18vertue in it of it owne nature, nor by Gods ordinance, to bring forth such an effect as the silencing of Gods Ministers is: though it be made an occasion by the perversenesse of our Prelats. I know well what I say: and will make it good against the Defendants vaine pretences. The case standeth thus (sayth he) Titus (it had been more proper to say Diotrephes) the Bishop doth deprive Titius a factious and schismaticall minister, that he may place Sempronius a peaceable and discreet man, in his stead. In this proceeding, the intendement of Titus is not absolutely to deprive Titius, as he is a Minister, but as he was factious: yet so onelyonly respectively, that Titius being deprived, he may constitute Sempronius: for the charge of a Bishop is not determinate to appoynt precisely this min…ster: but indefinite, to ordaine a minister, so that the course of Gods plow is still preserved and continued. But as for Titius, who will rather be silenced then conforme, it is evident, that the cause of his silencing being his owne refractarinesse, which is onelyonly personall & proper to himselfe, and yet hath no faculty in himselfe to appoynt or admit of a successor: he may be sayd to have properly caused his own suspension and deprivation.

This case needeth no long demurring on: for there is not one sentence in all the length of it, which doth not smell, without any uncasing, 1. are all those factious and schismaticall men, that refuse to conforme? was Hooper such a kynd of man? was Peter Martyr, and M. Perkins such, when one at Oxford, and the other at Cambridge, refused to weare the Surplice? was M^r. Goodman, M^r. Deering, M^r. More, M^r. Rogers, and such like heavenly men, the lights & glory of our churches, p. 19were all these factious and schismaticall? In the presence of God it is well knowne they were not. But our Prelats have this prerogative, they may dubb whom they please factious and schismaticall, & after that, there is no redemption, they must be such, be they otherwise never so full of all grace.

2. Are all peaceable discreet men, which are placed in the deprived ministers stead? For the best of them, they are still as great eye-sores to our Bishops almost as the other: because they reprove a great deale of Episcopall darknesse, by their practises. For the rest, the congregations over whom they are sett, cannot finde it, the voyce of all the countrey is otherwise for many of them; yet according to the Prelats measure, who meat (as it seemeth) the vertues and vices of a minister by certaine ceremonies of their owne imposing, it cannot be denied, but the most of them are very peaceable and discreet: Even so as many of the Bishops themselves were knowne to be afore they were Bishops, and shew themselves to be still: for, Episcopatus plures accepit, quam fecit bonos.

3. What sence can this have, The Bishop depriveth Titius respectively, that he may constitute Sempronius? Doth he know before-hand whom he shall constitute? then there is grosse legerdemaine, betwixt him, and that Sempronius. For with what conscience can one seek and the other assigne the place of him that is in possession? This is but some time in those benefices which are fatter, and whose patrons are more foolish. Ordinarily. the vilest minister that is to be found, may succeed p. 20in the place of him that is deprived, for ought the Bishop knoweth, or for ought he can doe, except he will endure a quare impedit, which in case of morall unworthinesse, hath scarce beene ever heard of.

4. The charge which he sayth our Bishops have of appointing Ministers, I wonder from whence they have it, or by what conveyance. They say that they themselves are the proper pastors of all the parishes in their Diocesse. It is well, if they have an ubiquitary faculty, and will, to performe the office of pastors to so great a people: but who made them such? Christ & his Apostles never knew of ordinary pastors, having charge of so many Churches. But suppose they did, by whom doth Christ call one of our Bishops? By the Kings congedelier, the Chapiters nominall election, or by the Archbishops consecration? There is none of these that can beare the triall of Scripture, nor of the Primitive Churches example?

5. Is the Bishops power of appointing a minister no wayes determinate to this or that minister? then it seemeth his meere will determineth of the particular person, without any just reason. For if there be certaine causes or reasons which the Bishop is bound to follow in designing of this or that minister, rather then another, then is the Bishop determinate. The Councell of Nice it selfe determined the authority even of Patriarches in this case: viz. that the Elders should first nominate fitt men foreign: secondly, that the people should elect or choose out of that number, per foreign: & thirdly, that the Bishop should confirme p. 21the elected foreign. Socrat. l. x. p. 177. What exorbitant power is this then which our Bishops doe now-a-dayes chalenge unto themselves? All Classicall Divines do consent to that which Iunius setteth downe, Conc. 5. l. 2. c. 6. n. 73. that no Bishop can send or appoint a Minister, sine certa ac justa ecclesiae postulatione, without the certaine forechoyce of the Church: Id enim esset obtrudere, non mittere, for that were to obtrude him, not to send him.

6. How is the course of Gods plow preserved, when for the most part the succeeding Minister is thrust upon the people against their wills, and so pernitious contentions arise, of which the Bishop is cause procreant and conservant, by depriving the people of their minister, and obtruding his owne minister upon them, and upholding him in all those courses whereby he grieveth the poore people.

7. As the Minister hath no faculty in himselfe to appoint a successor, so hath not the Bishop neither of himselfe, and by himselfe.

Thus much for the Defendant his case. Whereas he addeth, that Beza and M^r. Cartwright determined with him in case of the Surplice. I answer 1. they did not so for the crosse. 2. they did not so for subscription to either. 3. they did not so but by way of toleration, requiring also that men did speake against the imposing of the Surplice. 4. Beza was not throughly acquainted with the state of our Church. M^r. Cartwright (as I have p. 22beene certainly informed by his owne sonne) recalled that passage of his booke, and desired that his revoking of it might be made knowne.

I thought good, overseeing the Presse, to confirme the Authors report, by a more particular relation which I have received from a person of good credit, set downe in writt as followeth.

MR. Cartwright being beyond the seas, in printing the rest of his 2. Reply, werein that indulgence is, sent to the Ministers of England who sought reformation with him, for their opinion of the use of the Surplice in case of deprivation: 22. of whom met therabout: of whom 19 joyntly agreed that it was simply unlawfull in any case, but the other three sayd otherwise; wherefore it was agreed by all, that each part should write their opinion, and their reasons to him, which they did: but the letter of the nineteene miscarried, and that of the other three was delivered, which he taking as the letter of the whole, supposed their joynt consent had beene, that the losse of the ministery altered the case of the unlawfulnesse, & so that they were all against him; whereupon be mistrusting his owne judgement, and being much perplexed thereabout, suffered himselfe to be p. 23swayed unto what is there written: but afterward understanding the right, hee was much more perplexed; yea (as he sayd) more then ever he was, in that to the great prejudice of the truth, he had suffered his conscience to be so defiled▪ which was forbidden, 1. Cor. 8.7. which hee bartily sorrowed to many, professing that if he againe put penn to paper about that subject, he would cleare the cause, and blame himselfe, praying them to signify the same freely in the meane tyme, the which they did, so that it ever since hath been currant among all his friends, and constantly affirmed by them to all on due occasions, and particularly affirmed to M. Sprint by a Gentleman in the presence of one Nobleman, two Gentlemen, 27. Ministers, and many professors, in his course, in the scanning his booke then about to be printed divers yeares before it was printed, sundry also of those ministers avouched the same, some on their owne knowledge, others vponupon vndoubted testimony, which yet is ready to be avouched in due case of need, and should now be expressed, were not the naming of the avouchers dangerous vntounto them, and so not to be done without their knowledge, which now cannot be.

For the point it selfe, when a man doth but stand in p. 24doubt betwixt using the ceremonies, and suffering of d…privation, it must needs be more safe, patiently to suffer himselfe to bee thrust from his minist…ry, then to reteine it and offend his conscience by using the Ceremonies. For to bee restrained by authori…y from his lawfull function, because hee will not yeeld to the doing of that which to him is sinne, is no more sinne in the sufferer, then to surcease his publicke preaching whilest he is held in prison, where he wanteth occasion. Thus the use of that is avoyded, which he disalloweth, and the blame of leaving his standing, is theirs who cast him from thence, and not his. So no sinn is committed ei…her in the use of that hee disalloweth, or in susteining deprivation. But to hold his place, and to practise against conscience, is to commit one great sinn at the least.

Thus having examined the Defend. his adventurous charges of false, presumptuous, irreligious, partiall, and pernitious, I finde them all to bee but rash words of distemper.

SECT. XV.

IN the last place, the Defendant bringeth forth to answere the words of the Apostle, 1. Thess. 5.22. Abstaine from all appearance of evill. But as this argument is not found at all in that page of the Abridgment which he citeth, so in the words or sence which he setteth downe, I dare say it is not used either of them, or any other against the ceremonies. Yet let us heare his answer. The Apostle speaketh (sayth he) of the opinions of p. 25private men. But 1. what warrant hath he to restraine a generall praecept, when the universalitie of it agreeth wit… the law? Abstaine from all appearance, sayth the Apostle: i. e. sayth the Def. from some private opinions. 2. Why must appearance of evill be needs understood of opinions onelyonly? two or three interpreters indeed do understand it of doctrine most properly: but the most otherwise; and the word translated appearance, signifying rather an object of seeing then of hearing, leads us rather to the eye, as in actions, gesturs, garments, then to the ear in doctrines. 3. For that which he addeth of private mens opinions, there is no circumstance of the text, nor any reason or authority that doth warrant such a glosse.

SECT. XVII.

AMong his accusations wherein he chargeth us with manifold scandalls, the first is, that some weak ones by occasion of these differences, stand amazed, and so become more remisse in profession or religion. Where 1. it is to bee observed, that when wee spake of weake-ones sect. 12. it was putt off with this pretence, that they were such as we had catechised. Now then, who are these weak-ones? I hope the Bishops provide that people of their Diocesses are well catechised: whence then is this weaknesse. 2. Differēces in matters of circumstance are not wont to breed scandall, untill some authority injoyne uniformity, as we may see in the primitive Churches. 3. If differences be the occasion p. 26of this scandall, surely those that differ from us, may as well be accused therefore, as we that differ from them, especially when we urge nothing of ours upon them, but they impose their owne devices upon us, and so are causes of the differences. 4. The amazement which some have, wondring what will be the event of differences, is no damnable error, which by the Def. is required to a scandall, sect. 1. And if they grow remisse in religion upon it, that is their sinne. I am sure zeale against superstition, and for pure and undefiled worship, hath no fitnesse in it to work remissenesse in religion: but urging of humaine devices in Gods worship, tendeth directly thither.

SECT. XVIII.

THe second charge of scandall, is in respect of the Separatists. Where 1. I aske, if Gaius had made a separation from the Church wherein Diotrephes lived, whether the Apostle Iohn had beene cause of that scandall, because he condemned his abuse of excommunication, Ioh. 3.9.10. 2. If any separate from churches where Images are retained, who is the cause, they that dislike of Images, or they that retaine them? 3. The dislike of Ceremonies is not the cheife cause for which separation is made: but the intollerable abuses which are in Ecclesiasticall Courts, by which it commeth to passe, that many poore men being troubled at the first for a small thing, afterward are driven to flye the countrey: and flying with a hatred of such courses, are ready p. 27to receive that impression which is most opposit unto them. The thing it selfe is plaine enough to all indifferent men, that Ecclesiasticall corruptions urged and obtruded, are the proper occasion of separation.

SECT. XIX. XX.

IN the next place the Papists are alledged as persons offended by Non-conformity, because they a…e utterly unperswadeable to ent…r into a Church where all ancient rites are professedly rejected. But 1. the refusing of conformity by the Ministers, doe not, I hope, make these ancient rites (much lesse all) to be professedly rejected by our Church, For then we may plead the profession of our mother as well as the Defendant: which he I am sure will not grant. 2. This assertion which is given as a reason, is evidently false. For in Scotland, France, the Low countries, and such like Churches, where none of these ceremonies are retained, the power of Gods word (which doth not depend on humaine Ceremonies (is as effectuall to the conversion of Papists, as in England. 3. How doth this agree with that which the Defendant hath so often told us, that our ceremonies are not the same with the Papists Ceremonies: and that the Papists have no great conceit of our ceremonies, cap. 2. sect. 11. 4. If our contentions about these things bee a scandall to the Papist, let them looke to it that cast these apples of contention into the Church, under the pretense of peace and uniformity. 5. One minister without conformity, as old M. Mids…y of Ratsdell, who was after silenced for his labour, hath converted more Papists p. 28then any (I might say then all) of the Bishops in England, with all his Ceremoniall observations. 6. It is well knowne that there are farre more Papists and Popishly affected in those places where ceremonies are most observed, then where they have beene difused. 7. It is answered in the Abridgement, pag. 47.48. that ceremonies are not for the aedification of the Papists, but for the hardening of them. And that Papists are not so much to be respected as brethrē. To the latter of which words, the Defendant replyeth with a descant upon the tearme brethren, sect. 20. but sayth nothing at all to the purpose. 8. What manner of converts they are usually who are addicted to humaine ceremonies, we may see in the Archbishop of Spalato, and such others.

SECT. XXI.

THe greatest scandall of all (sayth the Defend.) is against the Church. Now this Non-conformists are made guilty of two wayes: 1. comparatively in this section, & then absolutely in the next. The comparative accusation is, that we for avoyding of offence towards our brethren, grievously offend our mother, in that wherein wee owe obedience unto her. Where 1. the quaestion is taken for granted, for we deny that we owe obedience in the ceremonies to any man or society of men. 2. If our mother be somewhat angry, that is not presently a scandall by his definition, sect. 1. but when shee is provoked to a mortall errour. Now what mortall errour doe we provoke the Church to? Our desire and p. 29scope is, that the Ceremonies should be either wholly removed, or else left free to use or disuse: this is no mortall errour, I hope. The event by accident is the silencing, depriving excluding, and molesting of us for Nonconformity: This indeed is a great errour and sinne of the Prelates: but as was formerly shewed, the beginning of it is in their irregular Canons, and the ending of it, in the cruell executions. 3. By applying our selves to the will of the Prelats in these Ceremonies, wee should, though not anger, yet greatly …candalize them, by confirming them in a sinne of making their owne will a rule to the Churches, even in mysticall ceremonies of superstitious worship, contrary to their and our daily prayer, Thy will be done. 4. The convocation doth not carry herselfe like a mother toward us: neither doe we acknowledge any such honour to belong unto it. As for the faithfull congregations of England, the greatest part of them would willingly be rid of these burthens.

The rest of this Section is nothing pertinent: yet two things may bee noted in it. 1. An errour that the number of Iewish Proselites was great, and the converted Gentiles few, Act. 15. 2. A grosse assertion, that after the doctrine of Indifferency in eating of meats, was made publicke by the Church, then to have sought by abstaining to avoyd the offence of some, had beene to the prejudice of Christian liberty, and to the scandall of the Church.

The other accusation of contempt, is onelyonly objected Sect. 2…. and varnished over with a few glosing words Sect. 23. and therefore may well bee answered with contempt. But hee that will see a full refutation of this, let p. 30him read M^r. Parker chap. 5. sect. 11.12. I am wearie of wrastling with the winde: yet one unworthy and unchristian taunt I cannot passe by, that hee upbraid…th the Ministers with, living upon voluntary contribu…ion, and feare of offending their maintainers. For 1. when as he confesseth, he hath no windowes to look into mens consciences by, what rule of religion will permit him to cast upon his brethren such a suspition contrary to their profession, of practising and speaking against their consciences for gaining of a poore contribution? Is there not farre more cause to thinke, that great livings, and worldly honors (one of the choicest darts that Satan hath in his quiver, and therefore tried against our Saviour himselfe when all other failed, Mat. 4.8, 9.) is it not more likely I say that these promotions beare more sway in the mindes of our great Prelates, then a poore supply of necessaries with others? 2. Nei…her all, nor the most part of them against whom he w…iteth did live upon contributions. Though they need not have beene ashamed thereof if they had: seeing not onelyonly the primitive Pastors did so, but even in our time, M^r. Perkins and other such lights of our Church, have with that kynde of life done more good then all our Cathedrall men with their great revenues. 3. Who are the cause that many are forced to live upon contribution? have not the Loiterers of Cathedrall Churches ingrossed a great part of that maintenance whereby labouring Preachers should be maintained? Doe not our Pluralists and Non-residents cary away the fa… of the greatest livings, & leave scarce a Serving-mans wages to their Curats; so p. 31that either they must be supplied by contributiō, or else by begging? Nay, doe not the people in divers places take it for a great courtesie at the Non-residents hands, if he will take his Tithes and suffer them to procure and maintaine to themselves an honest minister in his place? have not our honourable Parliament offered to provide some competent maintenance for the Ministers, if the Clergie would forbeare their sinfull excesses? 4. Why should the Ministers depend so much upon contribution, if they had such accommodative consciences, as this Def. surmiseth of them? Some of them with serving the time, and the addition of Simony, might come to be Bishops: and the rest might be preferred by their meanes to some certaine incomings.

CHAP. VI.

Sect. III.

NOw we are come to the sixt and last generall Argument, viz. that the imposition of these ceremonies is opposite unto Christian liberty. Here the Def. observeth first, that the state of this quaestion is about liberty from the necessary observation of such things as are in their owne nature indifferent. This (saith he) the Objector implyeth. But I answer, the Objector doth not imply it: he speaketh of ceremonies lawfully appointed by man, that these are to be used as things indifferent. Neither if one private Obj. had granted it, ought it therefore to be sett, downe as the received state of the quaestion, seeing the Abridgment, which in the defence is chiefly opposed, doth every where deny the cerem. to be in their p. 32owne nature indifferent. But let that passe and examine his resolution. There be two kinds of necessities incident unto humaine precepts and ordinances, in the case of indifferencie: one is necessity of obedience to the commandement, which cannot properly prejudice Christian liberty: the other is doctrinall necessity: when any of those properties which are essentiall unto divine ordinances are attributed unto a humaine constitution: as 1. immediate…y to binde the conscience: 2. to be a necessary meanes to salvation: 3. to hold it altogether unalterable by the authority of man: this is a presumption and prevarication, not onelyonly against Chris…ian liberty, but also against the soveraigntie of God himselfe. But 1. what meaneth this new distinction betwixt necessity doctrinall and obedientiall? doct…inall before pag. 3. was opposed unto ceremoniall: now unto obedientiall: both without logick, or sound reason. 2. He should have told us what kynd of necessitie obedientiall he meaneth: for Bellar. de pont. rom. l. 4. c. 17. useth the same pretence of obedience, and alledgeth the same places of Scripture for it: and yet is confuted by Iunius, Whitakers, and our Divines. 3. If there be doctrinall necessity, in all those humaine constitutions, which have properties attributed unto them essentiall unto divine ordinances, then our ceremonies in controversie not onelyonly have such a mysticall signification attributed unto them as is proper unto Divine Ordinances; but also that they are imposed as parts of Gods worship. 4. For the three properties, which the Def. mentioneth, they are such as Papists in imposing of their ceremonies (which yet by the judgement of all our Divines deprive men of Christian liberty) doe p. 33disclaime. As for immediate binding of mens consciences; no learned Papist useth such a phrase. Azorius a Iesuit instit. mor. parte 1. lib. 5. cap. 6. sayth expresly, that humaine lawes doe not bind, directe, proxime, & perse: directly, immediately, & of themselves. Bellarmine also, de Rom. pont. l. 4. cap. 20. ad arg. 9. sayth as much: Leges humanae non obligant sub poena mortis, nisi quatenus violatione legis humanae offenditur Deus, i. e. they doe not immediately binde mens consciences. For necessity to salvation, the same Bellarmine de verb. non script. c. 11. sayth plainly, That those things which are simply necessary unto salvation are sett downe in Scripture; and that the rest are not simply necessary. And it is plaine enough that they doe not hold them altogether unalterable by that authority which brought them in: for beside, that no reasonable man can deny so manifest a truth, they have altered many ancient Rites, as all the learned know. So that the Defendant his distinction is proved nothing else but a confusion, common to him with the Papists, to our ceremonies and theirs.

SECT. IV. V.

IN the 4. Section, the Def. objecteth to himselfe under the name of the Abridgement, the words of the Apostle, 1. Cor. 7.35. This I speake to your profite, not that I might cast a snare upon you, shewing that the imposition of necessity upon things indifferent, is a very snare of mens consciences. Now though these words are not in the Abridgement, yet because as D. Whitakers sayth, de pont. cap. 4. qu. 7. aureus hic locus est, nostrae libertatis vindex: p. 34This is a golden charter of liberty: therefore it is worthy of due consideration. The summe of the Def. his answer is, that to impose a neceessity where God hath left a liberty, is indeed a snare: but this necess…ty is not taugh… in our Church. I answer it is taught in our church (now a dayes) that ecclesiastical canons do binde mens cōsciences. It is taught in our church that mās will is a sufficiēt reason for these Canons about Cer. It is taught in our church, that Sacraments may not be administred, or God publickly served without these cerem: that Ministers called and allowed of God, for these ceremonies must be silenced; that they are to be excommunicated ipso facto, and accursed which oppose themselves unto them. It is taught also, that though a man doubteth in his conscience of the lawfulnesse of them, though evident scandall will follow upon the using of them, yet they may not be omitted. If this be not necessity enough to insnare a mans conscience, I know not what then is.

In the fift Section two places are objected out of the Abridgement, viz. Gal. 5.1. Col. 2.20. and one of them after a fashion answered. The first answere is, that the Apostle there speaketh onelyonly of Iewish rites, which is Bellarmines answer just, de eff. sacr. c. 32. loquitur Paulus de servitute Iudaica, qua servierant illi sub antiqua lege. The second answer is, that the Apostles meaning was of such an observation of these ceremonies as had an opinion of necessity, overthrowing the new Testament, and establishing the old. So Bellarmin. ibid. Illi cum circumcidi vellent, excidebant à gratia Christi, & simul obligabant fe ad omnem legem servandam: quod prorsus erat redire ad statum veteris p. 35testam…nti. We on the other side with Danaeus against tha… place of Bell. say, generale est Pauli dictum & praeceptum: the words are generall, belonging to all parts of Christiā liberty, though principally ther applyed to one.

Now the servitude from which Christ hath made us free is not onelyonly in those things which the Def. speaketh of, but also as Iun. cont. 3. l. 4. c. 17. n. 19 & 21. sheweth in subjection of our consciences unto elements of mans appointing, Gal 4.10. and unto the will of men, 1. Cor. 7.23. which place Beza well noteth, is to be understood of superstitions which some doe foolishly call indifferent things. It is not onelyonly therfore a freedome from Iewish Ceremonies, but also and even therfore as D. Whitakers gathereth from all humaine ceremonies that binde or presse our consciences, Whit. de rom. pont. q. 7. c. 3. ad 5. But it is in vaine for me to alledge our Divines in this quaestion: the Abridgement alledgeth diverse, whom the Def. would not vouchsafe an answer.

One thing heere the Def. noteth, that in the Abridgment mysticall and carnall are unsoundly confounded. But I say, this is unsoundly collected: for these two are joyned together there onelyonly in respect of Iewish worship, and that which imitate…h it: And therefore it is to no end to instance in the Sacraments instituted by Christ, of cleere signification, and accompanied with the promise and lively working of the Spirit. The same poore instance hath Bellarmine de cult. l. 3. c. 7. for significant ceremonies.

But it savoureth of the flesh (sayth the Def.) to call our ceremonies carnall. Why so I pray? the Iewish ceremonies p. 36deserved that name, you your selfe say, even when they were in force: and surely ours devised by man, abused by idolaters, without necessary use, destitute of all promise and spirit, are farre more worthy to be called carnall, then Gods owne Ordinances. Those were onelyonly carnall because in comparison they were externall, heavie, dull things: but ours are more heavie and dull, and beside they are sinfully carnall, as hath beene proved.

But what soūdnesse doth this savour of, that the Def. sayth generally of the Iewish Ceremonies, they signifyed first and primarily outward and carnall promises, shadowing heavenly things onelyonly under a second veile? I will not exagitat this assertion, because it is in the by.

SECT. VI.

HEre an objection is fained out of the Abridgment pag. 34. I say fained, because there is none such found in the place quoted. That which is there spoken concerning other Popish ceremonies, is a sixt proofe of the second Argument, distinct from the fift, wherto that of Christian liberty doth belong. That also is handled by the Def. c. 3. l. 7. and there maintained against him. So that this might well be omitted. Yet because there is some force in the consequence, let us heare his Defence. The objection which he frameth is this: If these Ceremonies do not take away our Christian liberty, and in snare the consciences of men, by their imposition: how shall not the Popish Ceremonies be excusable, and free from accusation in this behalfe? His answer is, that Popish Ceremonies doe infringe Christian liberty, both in regard of their p. 37nature, and also in regard of their number. And of both these M. Calvin giveth witnesse. I answer 1. for the nature, it hath beene shewed before, that a multitute of Popish Ceremonies have no other nature & necessity allowed unto them by the learned Papists, then ours have by the Defendant himselfe. See for this Bellarmine de effect. sacr. c. 30. That which M^r. Calvin saith of this point is true, notwithstanding in regard of the conceit which is commonly among the simple Papists, fostered by unlearned Monkes, Friers, and other Priests, for filthy lucre sake. 2. The comparisons which M^r. Calvin use, viz. That it is held among the Papists a greater wickednesse to omitt auricular Confession, then to live impiously: eat flesh on fasting dayes, then to live in fornication; to worke on Saints holy dayes, then to act mischiefe, &c. These he gathereth principally frō that practise of the Papists, whereby they punish more severely the breach of their Ceremonies then of Gods Law. Now this is not onelyonly practised by our Prelates, but also maintained by this Defendant, chap. 2. sect. 12. with such faire pretence, as the Papists may well use for the Defense of their practise. 3. As for the multitude of Ceremonies among the Papists, that maketh their bondage greater then ours; but doth it make ours none at all? Besides, when a few mysticall humaine Ceremonies are admitted, the gate is set open for a multitude: even untill the Convocation will say there be too many. For Bellarmine himselfe will grant that Ceremonies are not to be multiplyed over much. Fatemur Ceremonias non esse nimis multiplicandas. de effsacr. c. 30. but what is too much, that must be left to p. 38to the judgement of the Church or Convocation, saith he, and the Defendant both.

SECT. VII. VIII. IX. X.

IN all these Sections, the Def. goeth about to teach us the doctrine which concerneth binding of mens consci…nces. In the first his conclusion is good and sound, God therfore and not man doth properly and directly binde the conscience of man. It is sufficient therefore to note that it is an improper phrase to say that mens lawes doe binde mens consciences, in respect that God commandeth to obey the just lawes of men: for so, as Gerson observeth, the Phisitions praescripts should also binde a …ick mans conscience, in respect of Gods will, whereby a sick man is tied to follow the good and wholesome counsell of his Phisition.

In the 8. Section two of our Divines are brought-in to prove that men are bound in conscience to observe the just lawes of Magistrates, which none of us ever doubted of.

The 9. Section is spent in proving, that Ecclesiasticall lawes have as great force in respect of conscience as politicke. Which if it bee granted, yet nothing can from thence be concluded for the advantage of ceremonies unlawfully imposed. But 1. it is diligently to be observed, that the Church hath no commission for to make any lawes properly so called: as I have formerly shewed in cap. 1. sect. 16.2. The common received opinion of all our Divines is contrary to that which the Defendant heere p. 39saith: as may be seene in Bellarmine de Pont. Rom. l. 4. c. 15. and Iunius, Whitakers, with the rest, who writing against B…llarmine doe not deny but defend that which he saith, Lutherani & Calvinistae omnes docent. 3. The interrogatories which the Defendant ministreth unto us in this case doth not prove his Assertion. For the Church is a Society, but not compleat, if it be considered as not comprehending Christ the Head and onelyonly Law maker of it. Breach of peace is not a sinne against an Ecclesiasticall, but a divine law. Obedience is to be yeelded unto lawfull Ecclesiasticall Governours, when they bring the charge of Christ whose Ministers they are. See D^r. Whitakers de Pont. Rom. cont. 4. q. 7. c. 2. ad 12. The Kings stamp, but with an act of Parliament maketh a law in England. As for Apostolicall constitution (to which our canons are as like as Apples are to Oisters) the same answere which Doctor Whithakers, cont. 4. q. 7. c. 2. ad 5. with other of our Divines giveth to Bellarmine, may serve for our Defendant.

In the 10. Sect. he setteth downe nothing but that which he knoweth we all grant.

SECT. XI.

AGainst the Accusation of contempt, there was (as it seemeth) alledged by M. Nic. that by the same reason that Non-conformity is contempt; bowling, disusing of capps, & such habites prescribed should be contempt. Heere the Defendant first bringeth divers interpretation out of the Casualists: and then taketh p. 40one for granted without rendring of any reason, that he may by it excuse bowling and disuse of cappes. But what if wee take hold of another interpretation, esteeming the obligation by the intent of the Law-makers, which was against Popish Recusancie of our Communion-booke, and not against refusall of some few ceremonies contained therein? I speake now of the Statute Law, not of lawlesse canōs. Or what if wee should stand upon that interpretation, which fetcheth the obligation from the weight of the matter imposed, which in our ceremonies is very little? Some of these I am …ure the Bishops must flye, if they will defend their disuse of the Crosiers slaffe, which they are bound by our lawes as well to use, as the Ministers are surplusses.

But all this is needlesse, because there can be no contempt in a conscionable forbearance of unlawfull impositions; such as the ceremonies are sufficiently proved to be.

SECT. XII.

HEre certaine Divines are brought in witnessing, 1. that superstitions doe dep…ive men of Christian liberty: which we deny not, but take their testimonies as making against our ceremonies: because as I hauehave formerly shewed some of these superstitious opinions are inseparable from the imposing and using of them. 2. That Christian liberty doth not consist in the use or disuse of things indifferent: which we also willingly grant. But I would hauehave the Defendant remember, p. 41that all freedome is not in the minde & conscience. For where the minde is free, the body may be bound; else Christians should not taste so much of this worlds misery as they doe. Now Christ hath left unto us not onelyonly an inward liberty of minde and conscience, but also an outward freedom of our bodies and outward man, from such bodily rites in his worship as have not his stampe upon them, and his Spirit and blessing promised unto them. Of this the Defendant saith nothing at all.

Sect. XIII. XIIII.

COncerning the profession of our Church so often brought in, enough hath beene said before, now it sufficeth to answer, that no profession whatsoever can make humaine significant Ceremonies in Gods worship agree with Christian liberty.

As for superstition, which the Defendant doth now the second time most ridiculously object, I have answered in the beginning of this Confutation. Now onelyonly I note: 1. how loosely he describeth that superstition which he calleth affirmative: as if no man could use any thing superstitiously, except he did hold, that without it the faith of Christianity, or the true worship of God could not possible consist. Never was there such a description given by any man that considered what he said.

2. How manfully he concludeth our negative superstition, upon this ground, that Christ hath left these ceremonies free, which is the maine quaestion betwixt him and us.

p. 423. How he mis-reporteth our opinion, in saying absolutely that wee hold a Surplice to have unholinesse and pollu…ion in it: whereas we hold that it is onelyonly made more unfitt for Gods service then it was before through idolatrous abuse: but yet unto other uses it may be applyed.

4. That in stead of Scripture, he bringeth forth the universall practise of men in the Church: which yet hath beene formerly also refuted.

5. That he can finde no Divine that calleth opposing of Ceremonies superstition, but onelyonly M. Calvin in one place speaking rhetorically, as he useth to doe, and not intending any definition or distributiō of that vice.

6. How he corrupteth P. Martyrs words, to have some colour for a new accusation. P. Martyr taking there upon him the person of an adversarie unto Hoopers opinion (with whom notwithstanding afterward he consented, and recalled the counsell which then he gave, as appeareth pag. 1125.) saith that if we should refuse all things that the Papists used, we should bring the church into servitude: which assertion is most true, because the Papists abused many necessary things, even Christs own Ordinances, the observing of which is liberty. Now the Def. would have that precisely understood, and that in the rigour of every word concerning the Surplice.

I have here subjoyned apart an Epistle of Zanchius, who otherwaies was somewhat favourable to Bishops: wherein the Reader may see his judgement concerning superstitious garments.

p. 43To the most renowmed Queene ELYZABETH, Defendresse of the Christian Religion, and most mighty Queene of England, France and Ireland, H. Zanchius sendeth greeting.

MOST gracious & most Christian Queene, we have not without great griefe understood, that the fire of contention about certaine garments, which we thought had beene quenched long agone, is now againe to the incredible offence of the godly, as it were raised from hell, and kindled a fresh in your Majesties Kingdome, and that the occasion of this fire is, because your most gracious Majesty being perswaded by some, otherwise great men, and carried with a zeal (but certainly not according to knowledge) to retaine unity in religion, hath now more then ever before resolved and decreed, yea doth will and command that all ††Zanchius it is like was misinformed, for Bishops have bin the chief devisers and advisers.Bishops and Ministers of the Churches shall in divine service putt on the white and linnen garments which the Popish Priests use now in Poperie; yea that it is to be feared, least this fire be so kindled, and cast its flame so farre and wide, that all the Churches of that most large and mighty kingdome, to the perpetuall disgrace of your most renowned Majesty, be sett on a flaming fire: p. 44seeing the most part of the Bishops, men greatly renowmed for all kinde of learning and godlines, had rather leave their office and place in the Church, then against their owne conscience, admit of such garments, or at the least signes of Idolatry and Popish superstition, and so defile themselves wi…h them, and give offence to the weak by their example. Now what other thing will this be, then by retaining of these garments, to destroy the whole body of the Church? For without doubt that is Satans intent, by casting a seed of dissentions amongst the Bishops. And that hee aimed at the infancie of the Church, by stirring up discord betweene the East and West Churches, about the Passover and other Ceremonies of that kind. Therfore Irenaeus Bishop of Lions, had just cause in his Epistle sent out of France to Rome, sharply to reprove Victor the Pope of Rome, because he out of a kind of zeale, but not according to knowledge, was minded to excommunicate all the Churches of Asia, because they celebrated not the Passeover just at the same time, as they at Rome did. For this was nothing but by an unseasonable desire to retaine the same Ceremonies in all Churches to rent and teare a peeces the unity of the Churches. I therefore so soone as I heard that so great a ruine hanged over the Church of Christ in that kingdome, presently, in respect of that dutie which I owe to the Church of Christ, to your gracious Majesty, and to that whole kingdom, intended to write thither, and to try by my uttermost endevor whether so great a mischiefe might possibly be withstood: some that feare Christ, and wish p. 45well to your Majesty, exhorting me to the performance of this duty. But when I had scarcely begun to thinke of this course, behold our most illustrious Prince commanded me to doe it, which command of his did not onelyonly spurre me on, who of mine owne accord was already running, but laid a necessity of writing upon me. Wherefore this my boldnesse will seeme the lesse strange unto your gracious Majesty, seeing my writing proceedeth not so much from mine owne will and counsell of friends, as from the commandement of my most Noble Prince, who is one of your gracious Majesties speciall friends. Now I thought I should doe a matter very worth the paines taking, if first I should humbly admonish your most famous Majestie what your dutie is in this cause: and secondly, if as your humble suppliant I should beseech you for our Lord Iesus Christs sake, to performe the same. I beseech your gracious Majesty to take this my writing in good part, for it proceedeth from a Christian love toward the Church, and from an especiall reverend respect that I beare to your most gracious Majesty. The Lord knoweth all things. Now to the matter in hand.

Whereas the Apostle writing to Timothie, commandeth that prayers be made for Kings, and all other that be in authority, and saith, that the end wherefore they be ordained, is, that wee may lead a peaceable and quiet life in all (that is, perfect) godlinesse and honestie, he teacheth plainly enough what is the dutie of Godly Kings and Princes, namely, that they p. 46take care, and bring to passe, that first & above all things, true religion, and the true worship of God, where it is banished, bee restored, and being restored, bee kept pure: all things which smell of impiety being farre removed. Secondly, that men may live honestly and holily, all kinds of uncleannesses beeing abandoned. Lastly, that publicke peace & holy friendship be maintained among the subjects, all occasions of contentions being, as much as possible may be, taken out of the way.

As the Apostle teacheth manifestly, as we have seene, so all learned men who bee of sound judgement concerning the Magistrats office, doe with one consent affirme, that these be the three chiefe parts of the office of the Prince, and of every godly Magistrate. Which thing being so, I see not how your gracious Majestie can with good conscience, propound againe the garments in question, and other things of that kinde, smelling as yet of Popish superstition, and once banished out of the Churches, to the consciences of the Bishops **Pauls Bishops hee meaneth, or else as I sayd before, he is misinformed.to be taken on againe, and so propound them that you should compell them by your commandement to receive them againe. For first, this is quite contrary to the first and chiefe part of the Princes office. For if the Magistrate ought to have a chiefe care, that the worship of God be kept pure and without mixture; and if for this cause all things are to be abandoned which may any way either by themselves, or by accident defile this worship: and therefore all things are to be called backe as much as may be, to the rule of God, and to the former and Apostolicall, and so the more pure and simple forme of religion: Finally, p. 47if as the Apostle commandeth, we bee to abstaine, not onelyonly from all evill, but also from all appearance of evill; to what end, I beseech you most renowned and most godly Queene, should those things be brought againe into the Church of God, by the Princes commandement, which be contrary to the purity of the Apostolicall worship, which smell of Popish superstition, which bee neither availeable to the aedification of the godly, nor to order, nor for ornament, except that which is whoorish: which lastly, can bring no profit, but on the contrary, many evills to the Church? It is out of all doubt, that by this law concerning apparrell, all godly men will bee offended, but the wicked will laugh in their sleeve, and hereby be putt in hope to get many moe things: as for those of the middle sort, that is, such as be newly converted and turned from ungodlines to godlines, and be not as yet well grounded, they will be in great danger, and if we speake according to mans judgement, they will rather looke back to the old superstition, to which by nature wee are inclined, then fixe and fasten their eyes upon true religion. And therfore this is a decree which will bring no avancement at all to godlines, but may much further ungodlinesse. For though these garments be not evill and uncleane of and by themselves, that is, of their owne nature, yet because of the former and late abuse, they are not altogether free from uncleannesse. Certainly it cannot be denied, but that they will at the least, give occasions of many evills and very grievous superstitions. Now the very occasions also of evills are to be shunned. To what p. 48end then should these be thrust upon the Church, from whom no profit can be hoped, very much evill may come? for this is to tempt God. Your famous Majesty may well remember, that not without cause it was written; Hee that toucheth pitch, shall be defiled with it: that the Apostle had reason to command, that we should purge out the old leaven, that a little leaven leaveneth the whole lumpe. And that Hosea did not foolishly reprove the Iewes, because they translated and brought a yong graffe (of superstitions) out of Israel into their owne garden, that is, the true Church. We ought, most religious Queene, to have nothing at all to doe with the Papists in matter of religion, save in those things which they have common with the Apostles. Why, I beseech you, were some kings, otherwise godly, reproved and blamed in the Scriptures, that they had not taken away Churches or Temples for divine service in the mountaines, which were built by holy Fathers ere the building of the Temple, in which the Lord was wont to be worshipped? Surely, because the Temple being now builded and ordained for divine service, God would not have any footsteps of any other chappell at all to be extant. Therfore also when once the kingdome of Christ was manifested, the Ceremonies and garments of Aaron ought not any more to take place. For this cause the Apostles were upon good ground carefull▪ that after Christs ascention, they should so be taken away, that no relickes of them remained. And if they tooke them away holily, unholily have the Papists called them back againe. Now whether is the better to …ollow the p. 49godly simplicity of the Apostles, or the ungodly pompe of the Papists, who is ignorant? This recalling of such Popish garments, your gracious Majesty may beleeve me, will be a greater evill, then peradventure it may be seene, even to very wise men at the first blush: For me thinkes I see and heare the Monks crying out with very loud voyces in the Pulpits, both confirming their followers in their ungodly religion, by the example of your gracious Majesty, and also saying, What? doth not even the Queene of England also, a most learned and a most prudent Princesse, beginne by little and little to come back to the religion of the holy church of Rome, the most holy and sacred vestments of the Clergie men being taken on againe? we are to be in good hope that the day will come, wherein she will at length, though now they be thought to be dead, recall also all the other Rites and Sacraments of the holy Church of Rome. These and such like words, no doubt, most prudent Queen, the Monkes and Iesuites will use in the Pulpits. For they take all occasions to confirme their superstitions. Therefore to recall these stinking garments, and other rubbish of the Popish Church into the Church of Christ at this time, what is it but to give the Papists an occasion, and the best that may be, to confirme and harden themselves and theirs in their superstitions, and also to helpe them in this businesse? But let us heare what the Prophet said to Iehosaphat King of Iuda, when he helped Ahab; Darest thou helpe the wicked, and love those who hate the Lord? For this thing the wrath of the Lord is upon thee. And what other thing will this be, then even p. 50to call backe the weake from the studie of pure Religion, and to give them a privy warning to looke backe, and returne into Aegipt? It is an easy matter for us weak men, who of our owne nature are prone to superstition, to slide backe to impiety. Therefore occasions of sliding backe to ungodlinesse, ought to be taken away, and at no hand to be given. And what else, I pray you, meant God in forbidding to plpw with an Oxe, and an Asse, to sow the same field with diverse kinds of seeds, and to weare a garment woven of linnen and wollen together? It is an odious & detestable thing with God, that the same field of the Lord should be tilled by ungodly & godly Bishops together; If in the same Church Popish Doctrine be taught with the Doctrine of the Gospell: Finally, if Sacraments, Ceremonies, and Rites, partly Apostolicke, and partly Popish, be used, and the Church be cloathed with them as with a garment of linsey-wolsey. For what agreement hath light with darknesse? And therfore those things which be not of God, but f…om them who have defiled Gods worship, are utterly to be cast away, which the Lord himselfe commanded to be done, when hee charged utterly to destroy all things which appertained to those who should give us counsell to follow strange Gods, and to burne their garments, and all their stuffe with fire in the middest of the street, to shew our detestatiō of such Seducers, & that they might be an execrable thing to the Lord. And who knoweth not that these garments are a part of the houshould stuffe of that Romish Seducer? There shall cleave nothing of the execrable thing, sayth hee, p. 51to thy hand, that the Lord may turne from the fiercenesse of his wrath, and multiplie thee, as he hath sworne to thy Fathers, &c. Wherefore to bring these garments, seeing they be houshold stuffe of Antichrist, into the Church of Christ, what is it else then to provoke God to anger, and to kindle his fury against us? Certaine it is, that he who is a true friend of Christ, will never seeke to have the ornaments of Antichrist in his owne house, and much lesse will he suffer them in the Temple of Christ. For who can indure the armes of his enemy in his owne house, and specially in the chiefest roome of the same? And if God will hauehave a thing destroyed and abolished, who are we that we dare build it up againe. But it is Gods will that after the death of Christ all garments of Aaron and Levi should be abolished: and he hath plainly enough manifested every where, that in these our dayes he would have all ungodly and vaine cerem., pompes, deceits, and paintings of the Papists driven away by the shining brightnesse of the Gospell: because these things have no power in them to kindle and increase godlines, but greatly availe to the quenching of the same. Neither verily can I see to what other end these garments tend, then in very deed (that I may now come unto the second head) to defile and disgrace the faire face; nay, the whole body of the Church of England reformed according to the ††Vntrue, o… misinformed.Gospell; as if the chaste and honest daughter of a King should be attired with those very garments wherewith some famous and notable whoore used to be adorned, and when she were so clothed, were commanded to goe abroad in the streets. p. 52Now who can allow or judge this to be tolerable. Wherfore though for no other, yet for this very cause, such garments ought not to be thrust upon the Church of Christ, because that harlot of Rome hath abused, and doth still at this day abuse them (though in their owne nature they be not evill) to evill, and to cover her fornications, or rather to entice men to commit fornication. For all these pompes, and Popish ceremonies are nothing else but whoorish paintings invented and devised for this end, that men might thereby be allured to spirituall fornication. Is it not therefore a filthy and dishonest thing, to have these in the Church of Christ? If the brasen serpent, which had beene ordained of God, and that for the wholesome use of the Israelites, was taken away by godly King Ezekias, because the Israelites had abused it contrary to the word of God: and if Ezekias be highly commended for this so doing, because hee had turned that Serpent into ashes, and commanded them to be cast into the running water, that there might never be any print or signe of it extant any more; how much more then are these uncleane garments to be banished out of the Church of God, seeing the Apostles never used them, but the whoore of Rome hath used them in her Idolatrous worship, and to seduce men? For it is a very dishonest thing, that such things as are of themselves indifferent, and have beene long used to the dispight and dishonour of God, should be retained in the Church of God, to the hazard of the salvation of godly men. And much lesse that kinde of garments, which is nothing but an invention of men, p. 53or rather of the Divell himselfe, devised to seduce the simple ones: Wee all know what praise those common-wealthes deserve, which make good lawes that the subjects shall not weare out-landish and strange apparrell, nor bring it into the Common-wealthes, because it is a corruption of good and honest manners, and of the Common-wealthes themselves.

How then can that counsell which is given to your Majesty, be commended, to witt, that garments unknowne to the Christian world in that time of the Apostles, and Apostolicall men, should be brought into the Church of Christ. And if an out-landish kinde of attire be not tolerated in well-governed Common-wealthes, how much lesse are Idolatrous, and heathenish garments to be borne with in the Church, where God is to be worshipped in spirit and truth, and where he would have few and very simple Ceremonies? Also if God established by his Law, that a woman may not putt on a mans apparrell, nor a man a womans, the one beeing so well of it selfe dishonest, and contrary to nature as the other: Why then should godly Bishops, ††Still misinformed.and the servants of Christ be clothed, or rather shamed and deformed with the garments of godlesse Priests, and slaves of Antichrist? Why should wee not rather, as wee be of a divers religion from them, so also be discerned from them, at least in the performance of such duties as belong unto Gods worship, by outward signes, such as garments be? Verily this was Gods will, and he required of his people, p. 54that it should be discerned from the prophane Gentiles, as by other things, so also by a divers sort of apparell, and so should professe by this publicke signe, that it would have nothing to doe with the Gentiles.

And why should not wee doe the same? Are wee not the people of God? abides not the equity of the same commandement? And if the word honest be derived of honour, what honour will it be for the church of Christ to have Bishops attired and disguised with Popish visors in the administration of the Gospell and Sacraments, so as they shall rather be derided then be reverenced any whit by the people? And what commendation shall it be for your gracious Majesty in true Churches, and among true beleevers, that you permit such trifles to be called back into your Church? Therfore it standeth not with honesty, that holy ††Still misinformed.Bishops be compelled to receive such visors, neither is it indeed a matter worthy of honour and praise, neither deserveth it the name of vertue. For if your Majesty should command that all English men▪ leaving that ancient and very grave and comely attire, should weare Turkie coats, or a souldiers weed, as it is called: who would ever approve this decree as honest? And it is much lesse praise-worthy, if godly Bishops be enjoyned, laying aside, or at least changing the honest and ancient apparell, which the Apostles wore, to wit, that common and grave habit, to put on the ridiculous & execrable or accursed garment of godlesse Mass-priests.

Now concerning the third part of the Princes dutie, there is nothing fitter to trouble the publicke peace of p. 55the Church then this counsell. For every novelty, especially in religion, either by it selfe, if it be evill, disturbs and troubles a good peace, or if it be good, gives occasion of trouble by accident, by causing contention betweene evill and good men. But as in things which be good of themselves, of which nature the reformation of the Churches according to the will of God is, we are not to care for the troubling of that ungodly peace, th…t is of the world (for Christ came not by his Gospell to keep such a peace, but rather to take it away, & to send a sword) so assuredly, by the urging of things indifferent, to trouble the peace of Churches, and to cause strife betweene good men and bad, yea betweene godly men themselves, is so wicked, that it can by no meanes be defended, so that Ireneus had just cause to reprove Victor Bishop of Rome, for this cause, as hath beene said afore. For it must needs be, that at such times the Churches be rent in peeces, then which thing, what is more hurtfull? Many exemples in the histories of the Church prove this which I say. How many and how great troubles arose in the Primitive Church, betweene those who beside the Gospell urged also circumcision and the law, and betweene those who upon good ground rejected them? And how great evills would this dissention have brought to the Church of Christ, had not the Apostles betime withstood them by that councell gathered together at Ierusalem, by a lawfull examination and discussing of the cause by manifest testimonies of the Scriptures, and by sound reasons? If your gracious Majesty (as you ought) desire both to be and p. 56to seeme Apostolicke, then imitate the Apostles in this matter. Neither lay and impose this yoke upon the neckes of Christs Disciples your selfe, nor suffer it to be imposed by others. But if you see that the Bishops disagree about this matter among themselves, assemble a Synod, and cause this controversie to be examined by the Scriptures. And then looke what shall be proved by plaine testimonies, and strong reasons, propound that to be observed by all., and command by your decree, that that be observed, and so take disagreement out of the Church. For your gracious Majesty ought to be very carefull, that there be no innovation in religion, but according to the word of God. By this means shall a true peace, concord & unity of the Churches be preserved. But if the proceeding be otherwise, what other thing will it be, then to take away unity, and to trouble the Christian peace? And this I may not passe over with silence, that by this novelty of the busines, not onelyonly the publick peace shall be troubled in that kingdome, but also many else-where out of that kingdome will have occasion given them to raise new contentions in Churches, and that to the great hinderance of godlines, and the more slow proceeding of the Gospell. For all men know, that the most part of all the Churches, who have fallen from the Bishop of Rome, for the Gospels sake, doe not only want, but also abhorre those garmēts, and that there be some Churches, though few in comparison of the former, which doe as yet retaine those garments invented in Poperie, as they very stifly retaine some other things also, because the reformers of those p. 57Churches, otherwise worthy men, and very faithfull servants of Christ, durst not at the first (neither judged they it expedient) utterly abolish all Popish things. But as the common manner is, every man likes his owne best. Now I call those things a mans owne, not so much which every man hath inv…nted, as those beside, which every man chooseth to himselfe, receiveth, retaineth, and pursueth, though they be invented to his hand by others. But if there be also annexed the examples of other men, they be more and more hardened in them, and are not onelyonly hardened, but also doe their uttermost endeavour by word and writing, to draw all the rest to be of their minde? Therfore wee easily see what the issue will be, if your gracious Majesty admit of that counsell which some doe give you, to take on apparell, and other more Popish things besides. For some men, who be not well occupied, being stirred up by the example of your Majesty, will write bookes and disperse them throughout all Germany, of these things which they call indifferent, to witt, that it is lawfull to admit of them, nay that they be altogether to be retained, that Papists may be the lesse estranged and alienated from us, and so we may come the neerer to concord and agreement. As if forsooth the Papists, though we for peace sake admitted of all those things, would ever amend their Doctrine, and banish out of their churches, or at any hand lay down their false and godlesse decrees, manifest and abhominable superstitions and idolatries: and there will be some who will answer such bookes once dispersed. So of this English fire there will rise a p. 58a new burning flame in Germanie and France, on which hot coles the Papists as so many Smiths a forging, will sprinkle cold water to make the flame the more vehement. And is not this a goodly benefite? Who therefore doth not see that this counsell tends to the troubling of all Churches.

To conclude, that golden saying of a certaine learned man is very true and certaine, and approved by long experience, that indifferent things, that is, the question about indifferent things, is that golden apple of contention. So much shall suffice to have spokē of the troubling of publick peace; what should I say of the consciences of private beleevers? It is manifest, that they are greatly troubled with this commandement, to put on these linnen garments. For they doe so greatly complain, that their lamenting voyces and grones doe reach unto, and are heard in Germany. Now how grievous and distastfull an offence it is to trouble the consciences of the godly, the holy Scripture sheweth: partly when it commandeth that we make not the holy Spirit sad, neither offend the weak ones; partly when it threatneth griveous punishments against those who feare not to do these things: partly also when it propoundeth the examples of the Saints, and specially of Paul, who speakes thus: If meat offend my brother, Ile eat no flesh while the world standeth, that I may not offend my brother. For in those words he giveth a generall rule, by his example, taken out of the doctrine of Christ, to wit, that no indifferent thing is to be admitted and yeelded unto, much lesse to be urged upon others, and least of all to be p. 59commended by decree: if in the admitting, urging, and commanding of it, the minds of good men, and consciences of the faithfull be offended; for a tender conscience, which feareth God, is a thing most pretious and acceptable to God. How therefore can that counsell be approved, which would have a law established and proclaimed by the Princes command for the use of garments to be used by Ministers in the ministery. For (to speak many things in few words) if such garments be to be propounded to the faithfull, they are to be propounded either as indifferent, or as necessary: if the later, wee doe ungodlily, because we make those things necessary, which Christ would have to be free: If the former, then are they to be left free to the Churches. But by commanding and compelling, we make things that be free and indifferent, to be necessary, and so fall into the same trespasse. Moreover, either they be ordained of God by Moses, or they be delivered by Christ God manifested in the flesh, or they be ordained by the holy Ghost working and speaking in the Apostles, or they are of men, either godly or wicked. Those Ceremonies & Leviticall garments, which were ordained of God by Moses, ought all of them to have an end after the death of Christ, as the Scriptures shew plainly, especially the Epistles of Paul to the Coloss. and Hebr. therfore they cannot be revoked and called back without the transgression of Gods will. It cannot be sayd that Christ taught them, because there is no word extant to that end, but rather he taught plainly oftentimes, that all Moses his Ceremonies were ended. And the same p. 60I affirme concerning the Apostles. It remaines therefore that they be sayd to be of men. If they be from godly men, then were they ordained of them, either to edification, or for order and comelines. But they availe not to edification, that is, to further comelines, but rather tend to the overthrow of it, as we saw before; neither for any good order, but rather they tend to disorder, for there is a confusion of godly & wicked Bishops, wheras it is meet and equall, that one of them be discerned from another, even by their garments also. Neither doe they make Christs spouse comely, as we shewed a little before. Therfore we ought not to yeeld unto them. And such things as have beene invented by men, voyd of Gods Spirit, doe nothing appertaine to us. Lastly, the Apostles used not these garments. For we have no authenticke testimony. Now the church is to be fashioned after the rule of that Apostolicall Church in Ceremonies and garments, as well as in Doctrine. What doe wee then with these garments in the Church? By whose authority can they be approved? What profit or wholsome use can the Christian people have by them? But on the contrary we have shewed that godlinesse is weakened by them, the pure worship of God is violated, Popish supersti…ion is by little and little called back, the godly be offended, the wicked be confirmed and hardened in their ungodlinesses; the weak in faith are brought into hazard of their salvation; there are occasions of many evills given; Monkes and other Popish preachers are hereby helped to confirme their followers in their superstition; the wrath of God is provoked against us; p. 61those things which God would have to be destroyed, are hereby builded againe by us; the whole face of the Church is defiled and disgraced: there is a foule sinne committed against honest and good lawes forbidding the putting on of strange & outlandish garments: and so the whole Church is dishonoured, Besides the publicke peace of the Church, yea of many churches is troubled: one Bishop is set against another, the consciences of the godly are troubled, and the minds of good men are offended, Gods spirit is made sad in them, and this apple of contention is cast, as it were, upon the table of the Gods.

Now seeing the matter stands thus, most gracious Queene, not onelyonly I, but all my fellow-ministers, and all the godly prostrate before you, intreat your Majesty, and for Iesus Christs sake, whom we are perswaded you love from your heart, we humbly beseech your Majesty not to embrace that counsell aforesayd, neither to give eare to such counsellors. For these counsells (most godly Queene) are not for the good of that your church and kingdome, nor for the honor of your Majesty, seing they neither serve to the increase of godlinesse, nor to the retaining of the honesty of the Church, neither to the preservation of publick peace, but rather very greatly weaken all these good things,In making 3 sorts o… officers afterwards Bishops, Seniors, or Elders and Deacons, hee m…st take the word Bi…hop in the scri…tu… …, as …. which your Princely Majesty ought chiefly to stand for. Let your Majesty rather bend all your thoughts, authority and power hereunto, that first and above all you may have Bishops, who be truly godly, and well exercised in the holy Scriptures, as by the blessing of God you have very many, and that p. 62you make much of, and give eare to them. Secondly, that you be carefull that with all diligence they may discarge their office, watching over the flock, teach sound doctrine, confute heresies, drive away Wolves, keepe every man in his owne calling, and exhort and stirre up every man to lead a life beseeming a Christian. The Elders also and Deacons, are to be admonished, that every one be diligent in his owne office, and if need be, they are to be compelled by your gracious Majesties authority, that neither the former by their sleeping and winking at the misdemeanors of the flock, suffer the reines to be loosed to all licentiousnes, and to the lusts of the flesh; neither that the later, by reason of their immoderate care for their owne private businesses, neglect the poore people of the Church, and omit such other things as belong to their office. For these three sorts of men be the very sinewes of the Church, upon whom the salvation or destruction of the Church doth chiefly depend. Furthermore, your gracious Majesty ought to use great care and diligence, that the Vniversities, and in them good and godly teachers, be well looked to, cherished, liberally maintained and preserved, for these are as the mothers, and nurses of the Churches, in which and by which those are to be fashioned, borne, brought up and adorned, who being fit, may be called from time to time to rule and governe the Churches. Last of all, such things as cannot be corrected and amended by the word and discipline of the Church, as it is necessary, that according to Gods word they be cut off and taken away by the sword of the Magistrate, p. 65so your gracious Majesty is to take care of them: as adulteries, blasphemies, and other capitall crimes of that sort. For God hath given the Magistrate the sword for this end, that ungodly seducers, filthy knaves, and unquiet men being restained, the rest may lead a quiet and peaceable life in all godlines and honesty. This is the matter (most gracious Queene) whereon you are to spend your thoughts, hereabout are your counsells to be occupied, here is all your strength to be shewed, namely, that (to end in a word) we all denying ungodlines and worldly lusts, may live soberly, justly, and godlily in this present world. For this is the true and fairest garment of all other. For which every man ought to take care, to wit, that having put off the old man with his workes, we put on the new man, that is, our Lord Iesus Christ, neither are there any other true ornaments which become Christian Bishops, besides those which the Apostle hath laid downe in his writings to Tim. and Tit. A Bishop must be unreproveable, the husband of one wife, watching, sober, modest, harborous, apt to teach, not given to wine, no stryker, nor given to filthy lucre, but gentle, no fighter, not covetous, one that can rule his house honestly, having children under obedience in all honesty, not f…oward, not angry, righteous, holy, &c. For garments and ornaments of Aarons high Priest, were types of these true ornaments; those were the shadowes, these be the body. Wherefore let those be gone, and let these abide still. And then at lenght shall we have the whole Church, and so the Bishops rightly and truely apparrelled.

p. 64Once again I humbly beseech your gracious M…jesty, that thinking no more of those outward garments, you will mind and consider how these true and spirituall ornaments may be retained, put upon, and kept in the Churches. And as I said in the beginning, that according to your gracious Majesties clemency, you will be pleased to pardon my boldnesse in writing. Our Lord Iesus Christ long preserve your gracious Majesty safe and sound to us, and to the whole Church. From Heydelberg. 10. Septemb. 1571.

FINIS.

End of the text · William Ames, Against Human Ceremonies in Gods Worship (1633)