Reply to Mortons Defense of Ceremonies, Response to chapter 5

Reply to Mortons Defense of Ceremonies · Response to chapter 5

p. 75CHAP. V.

SECT. I. ad X.

THE Authours of the Abridgement framed a strong Argument against our ceremonies from the rules of ceremonies prescribed in the Word, p. 43 &c. with this Argument vvhen the Defendant vvas not able to grappell, as it stood in the parts combined, he thought good to sever some parcels of it, and try vvhat 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 left 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 vvhichwhich the imposing and using of these ceremonies do bring unto divers sort… of men.

The Defendant heere maketh great flourishing in nine whole Sections, defining, dividing, 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, p. 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. It vvere sufficient therefore either to deny this power to be in his divisions: or else to set down as many other subdivisions of scandall (vvhichwhich vvere easie to doe) and then tell him that these vvill 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 dictates.

The definition vvhichwhich he onelyonly alloweth of as accurate is, that a scandall is a wilfull offence against Christians, in provoking of them unto any damnable errour or sinne, by any sensible 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 damnable? the occasioning of any sin, sufficeth to make up a scandall.

Among his subdivisions, the first thing I except against is, section 5, vvhere he distinguisheth so betwixt persons and causes, p. 76either 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 charitable 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 hauehave been propounded, or else to be well confirmed either with testimonies, or vvith reasons drawn out of Scripture. But alas the Def. thrusteth it upon us without any such vvarrant. The peace of the Church (saith 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 scandals, then in observing of humane 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 vvere 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, vvould any mans conscience serue 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 inferiour earthly court may crosse the determinations of the high Court of heaven.

The superiours hauehave no power given them for destruction, but onelyonly for edification. 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 vvere sufficient to take away the sin of a scandall. Then they doe very ill that they doe not (so farre 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 praysed in that she hath determined of so many indifferents; then Paul with the other Apostles might hauehave spared a great deale of labour in admonishing the Churches how they should avoyd offences about some indifferent things. A farre shorter way had bene either to determine the matter finally, or else to hauehave given order that the Churches should among themselues determine it at home.

But say that the Archbishop of Corinth (for now I suppose such a one) had called his Convocation, and vvith consent of his Clergie had determined that men might, and for testifying of p. 77liberty should at a certaine time eat of such and such meats which men formerly doubted of: would not yet the Apostle hauehave given the same direction he did? would not good Christians still hauehave 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 vvould faine know whether those superiours doe not giuegive a great scandall, vvhichwhich take upon them determinately to impose unnecessary rites vvhichwhich they know many good men will be scandalized by?

The second notorious flaw vvhichwhich 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 hauehave been sufficiently declared: because a scandall doth alwaies presuppose a meer weakenesse for want of due meanes of knowledge. For 1 Paul had sufficiently declared that it vvas 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 abstayned, 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 vvhen 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 hauehave our Prelats to obtrude unnecessary ceremonies upon the Church, vvhichwhich must be declared before they can be used? Is it fit that the people should be troubled with the declararion of mens inventions, vvhen they are hardly brought to heare willingly the maine things of the Gospell? 5 Is it not more agreeable to the wisedome of God, Ex. 21. 33, to fill up the pit, then to set one by for to warne the passengers they fall not into it? 6 There vvas 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 own 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 vvith 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 hauehave them significant some not: some say they are good and profitable p. 78to edification, and others condemning them as altogether unfit, declare them to be tollerable for avoiding of a greater mischiefe: Some will hauehave them onelyonly civill, and others Ecclesiasticall: some excuse all but the crosse, and some extoll the crosse aboue 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 Declarer, then they did at the first of the things themselues?

SECT. X.

AMong the instances of scandall arising from the ceremonies, that vvhichwhich in the Abridgement hath the third place is set first by the Def. viz, that the superstitions 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 superstition hath sufficiently been 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 vvhichwhich 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 p. 127. For there we are told 1 that an abatement is made of the excesse of Popish ceremonies: All therefore are not abolished, but some remaine. And vvhichwhich be they, if these in question 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 vvhichwhich 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 vvhichwhich the Fathers put it to. 3. The Papists own 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 justifie their superstition by this, that we hauehave borrowed our ceremonies from them. And some of them thence conclude (as there is shewed) that our Governours like vvell of their superstition. Beside Gretser, a principall Iesuit saith, that in these ceremonies our Ministers are as Apes of Popish Priests, p. 79Apol. pr… Gregor. 7 pag. 8, and in his defence, t…m. 2 lib. 4 cap. 16 saith, that our Convocation house in imposing these Ceremonies, doe crosse the judgement of our best Divines. Lastly, the respect of that Popish superstition wherwith our people were then generally infected, was the chiefe, if not the onelyonly cause why these ceremonies vvere retained by our first Reformers. See more of this in M. Parker, p. 2 c. 6 sect. 10.

SECT. XI.

THE second instance is, that that the prophane will draw many arguments hence to blesse himselfe in his contempt of all Religion. The Def. asketh, from whence? I answer, from hence: 1 that Religious rites are invented by men, and appointed to be used in Gods worship, euen after the same manner that Gods Ordinances are, or at least vvere of old: 2 That trifles are urged, to the increasing of contention: 3 that many place such holines in these things vvhichwhich they know to be mens devises: 4 that other ceremonies are cryed down, as if they vvere against Religion, vvhichwhich yet are every vvay as good as these: 4 that religious men are more molested for these toyes, then they are for their profanenesse.

SECT. XII.

THE third instance of scandall is in vveak brethren, who will be drawn to yeeld unto the ceremonies against their consciences, or else doubtingly: and some also will grow to dislike some Ministers for these things, and so be hindred from profiting by their ministery. To this the Def. answereth in many words: but the summe of all he saith is, that these are not weake brethren, because they hauehave been diligently catechised by Non-conformists. But 1 the Corinthians no doubt vvere diligently catechised: and yet there were many weak among them. 2 The Def. I hope taketh order (or else he may be ashamed) that all his Dioc…ffe be diligently catechised; yet I thinke he will not say but there are many vveak soules in that circuit: 3 The Catechisers he speaketh of hauehave had enough to doe, to teach the people the maine points of Religion: as for instructing them concerning the lawfulnesse of humane ceremonies, they left that to those that impose th…m, or to their servants: 4 After long teaching and sufficient knowledge, there may be still a weaknesse in regard of some things, through many circumstances required unto strength, beside bare knowledge. Lastly, we confesse, that (upon supposition that the Def. his doctrine be sound in these points) we are yet weak in these points, as we are also in some other, p. 80wherein our adversaries are so strong, that they can beare many Churches and such like things, upon their shoulders, without feeling any burthen of them, which we cannot. See M. Park. ca. 6 sect. 18.

SECT. XIII.

THE fourth instance is thus set down in the Abridgement, pa. 50, As there is danger in the use of these ceremonies in all Congreg…tions, so especially if they sh…ll be brought backe againe unto those, where they hauehave been long out of use. In this case Calvin, Brentius, B…cer, Hemingius, Beza, Grinaeus & other great Divines esteem… 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 vvhole Convocation house. Which because it neither pertaineth to the present purpose, nor containeth any thing of moment, I leaue as I found: though it may be easily proved, that many particular Congregations can tell better vvhat is fitting for their edification in some things, then all our Nationall Convocation. Nay, I dare boldly say, there is no Towne of note in all England, but twelue men may be chosen out of, vvhichwhich would finde out Canons more to the edification of all the Congregations in England, then those are, which B. Bancroft with his Clergie, concluded.

SECT. XIIII.

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

Here the Def. commeth upon them vvith open mouth, avouching peremptorily, that this is a false, presumptuous, irreligious, partiall, and pernicious pretense: and all this he will proue. If he can, vve shall the easilyer beare these great words. But why is it False? forsooth, because most of the Non-conformists hauehave once subscribed: the contradicting of which subscription is no lesse a matter of discredit then returning unto conformitie. What kind of proofe is this? because they were subject to another discredite, therefore this is no discredit. Beside it doth not appeare, nor is likely that most of these Ministers p. 81did ever absolutely subscribe: neither is it likely: because it is well known how easie and how ordinary it vvas in Qu Elizabeths dayes, to enter into the Ministry without passing under that gallowes. If the most had, yet how would this proue it a falle pretence in the rest? If all had done so, yet this vvas no act of their Ministerie, nor known it may be to their people, and therfore the crossing of it did not so directly tend to the discrediting of their Ministery, as the crossing of their publick doctrine. Lastly, that which is done before a man be setled in the Ministery at one time, without any great deliberation, is not of such note as that which a man hath long professed & perswaded by reasons taken from the word of God. By all this it appeareth, that this first accusation of falsehood vvas rather an adventure as the Def. himselfe calleth it, the… a grounded assertion.

He did but adventure neither to call the same plea presumptuous. For he can finde no other reason to beare up this charge withall then, that they seeme to arrogate to themselues a prerogatiue proper to the Apostles. How can this be I wonder, seeing they follow herein the direction of the Apostle himselfe, Tit. 2 15. Let no man despise thee. What this prerogatiue is, he doth not plainly tels us: but compriseth it in two places of Scripture, 1 Cor 15, Gal. 2 18, the first vvherof is nothing at all to the purpose. For the Apostle doth not say as the Def. maketh him, If we be found false witnesses, then is your faith in vaine: but if Christ be not risen; then are we false Witnesses, and your faith is vaine: Which also any preacher of the Gospell may say vvithout falshood or presumption to his people. The second place, If I build againe that which I hauehave destroyed, I make my selfe a prevaricator, is applyable to any Minister that hath taught the truth against Popish superstition. This very doctrine M. Perkins gathereth out of the words. Proculcavimus superstitionem Papisticam &c. I hope the Def. doth not thinke he may build up any superstition, and not be accounted therefore a prevaricator: if he doe; or though he doe not, let him consider vvhere the presumption lyeth.

But vvhy irreligious? because it is persisting in an errour, for the preservation of their own credit. But 1 vvho taught the Def. to make that vvhichwhich is in question the ground of an accusation in dispute. First, let him proue that it is an errour, before he take it so for granted, that upon that ground he vvill challenge mens reasons as irreligious. 2 It is not their credit, but the credit of their Ministery vvhichwhich 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?

p. 82Why partiall? because men should rather yeeld to Conformitie 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 seek for, is that they may rejoyce in our flesh. But suppose they meant sincerely: vvould the Def. hauehave men discredit and prejudice their Ministery, to bring some credit unto other mens decrees? Or doth the forbearing of some ceremonies bring such discredit to the Authorizers of them? surely then they are more for the honor of mortall men, then for the honour of God. For Gods honour and worship is no vvaies prejudiced by their absence.

The last charge is pernitious. And heere many words are used to giuegive 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. Wherupon he gathereth, that it is a pernicious thing for a Minister to put himselfe unto silence. But 1 vvhat is this to the question of discrediting ones Ministrie? 2 Although we were most vvorthy to hauehave these remembrances out of Scripture rubbed upon us yet the Prelates are altogether unworthy and unfit to doe it. Let any man conceiue vvith himselfe B. B…ncroft, 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 brethren, the reverend fathers of this Convocation, as they 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 these considerations, being carryed with a fervent zeale both of preaching themselues in their severall pl…ces, and also of procuring more faithfull Preachers, and more fruitfull preaching throughout the land, they hauehave over and aboue the institutions of Christ, appointed certaine ceremonies strictly to be observed of every Minister: so that whosoever shall heereafter upon any pretense refuse to obserue the same, they shall be esteemed factious, schismaticall, disarderly, exorbitant men, and for that cause by their Ordinary suspended and deprived. oNw for the preventing of such a mischiefe your tender mother would hauehave you to understand by my mouth, that if any man bee thrust out of the Ministery for not yeelding to these constitutions, howsoever they may seeme unto him such as the Church cannot lawfully appoint, nor hee obserue, yet he is author of his own silencing: and therefore you must all be exhorted to consider well of those parcels of Scripture which hauehave so much prevailed with your carefull mother. Woe is me if I preach not the Gospell; Simon lovest thou mee? feed my sheepe.

p. 83Would not he that heard such a speech as this from a Prelate b… forced to call for for a bason? and after he had recovered himselfe he might well giuegive answer in these words, I heare the words of a deceitfull tongue. Behold thou art called a Bishop, and gloriest in that title: thou perswadest thy 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 authoritie, and for thine owne pleasure, hinder so many able men from preaching? thou that professest the flocke must bee fed, doest thou thrust out feeders, and keep in starvers? Therefore thou art inexcusable, ô 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 negligent, slothfull, and carelesse ministers properly, such as our Prelats know where to find enough, vvho yet neither feele nor feare that vvoe from the Bishops vvhichwhich many faithfull preachers are wrapped in from time to time.

Fourthly, the Apostle doth not pronounce any vvoe for not preaching, vvhere imprisonment doth hinder. Now hee vvhose conscience is against the ceremonies, or doubteth of them, is spiritually imprisoned, so that he cannot by vsing of them, make his vvay to the pulpit.

Fiftly, it is a meere jest, though a bitter one, to say, that we leaue our ministeries: when we doe all that our consciences vvill suffer us to doe, for the holding of our places: and vvhen we hauehave done all that, depart against our wills with sorrow. Non discedit a stati… ne, qui cedit invitus. See Mr. Parker, p. 1. c. 4. s. 14.

But the Defendant undertaketh to proue, 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 hee commeth forth upon this peece of service vvith flying colours: Know you well what you say (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-conformitie hath no vertue in it of it own nature, nor by Gods ordinance, to bring forth such an effect as the silencing of Gods Ministers p. 84is… though it bemade an occasion by the perversnesse of our Prelats. I know well what I say: and will make it good against the Defendants vain pretences. The case standeth thus (sayth he) Titus (It had been more proper to say Diotrephes) the Bishop doth depriue Titius a factious & schismatical minister, that he may place Sempronius, a peaceable and discreet man, in his stead. In this proceeding, the intendment of Titus is not absolutely to deprive Titius, as he is a Minister, but as he was factious: yet so onelyonly respectiuely, that Titius being deprived, he may constitute Sempronius: for the charge of a Bishop is not determinate to appoynt precisely this minister: 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 own refractarinesse, which is onelyonly personall and proper to himselfe, and yet hath no facultie in himselfe to appoynt or admit of a successor: he may be sayd to hauehave properly caused his owne suspension and deprivation.

This case needeth no long demurring on: for there is not one sentence in all the length of it, which doth not smell, without any uncasing. 1. are all those factious and schismaticall men, that refuse to conforme? vvas Hooper such a kind of man? vvas Peter Martyr and Mr. Perkins such, vvhen one at Oxford, and the other at Cambridge, refused to vveare the Surplice? was Mr. Goodman, Mr. Deering, Mr. More, Mr. Rogers, and such like heavenly men, the lights and glory of our Churches, vvere all these factious and schismaticall? In the presence of God it is well known they were were not. But our prelats hauehave this prerogatiue, they may dubbe whom they please factious aud schismaticall, and after that, there is no redemption, they must be such, be they otherwise never so full of all grace.

2 Are all peaceable discreet men, which are placed in the deprived ministers stead? For the best of them, they are still as great 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 set, cannot finde it, the voyce of all the countrey is otherwise for many of them; yet according to the Prelats measure, who meat (as it seemeth) the vertues and vices of a minister by certaine ceremonies of their owne imposing, it cannot bee denied, but the most of them are very peaceable & discreet: Even so as many of the Bishops themselves were known to be afore they were Bishops, and shew themselves to be still: for Episcopatus plures accepit quam fecit bonos.

3 What sence can this hauehave, The Bishop depriveth Titius respectiuely, that he may constitute Sempronius? Doth hee know before-hand vvhom he shall constitute? then there is grosse legerdemaine, betwixt p. 85him and that Sem…ronius. For with what conscience can one seeke and the other assigne the place of him that is in possession? This is but some time in those benefices vvhichwhich are fatter, and whose patrons are more foolish. Ordinarily, the vilest minister that is to be found, may succeed in the place of him that is deprived, for ought the Bishop knoweth, or for ought he can doe, except he will endure a quare impedit, which in case of morall unworthinesse, hath scarce been ever heard of.

4 The charge which he sayth our Bishops hauehave of appoynting Ministers, I vvonder from whence they hauehave it, or by vvhat conveyance. They say that they themselues are the proper pastors of all the parishes in their Diocesse. It is well, if they hauehave an ubiquitary facultie, and vvill, to performe the office of pastors to so great a people: but vvho made them such? Christ and his Apostles never knew of ordinary pastors, having charge of so many Churches. But suppose they did, by vvhom doth Christ call one of our Bishops? by the Kings congedelier, the Chapiters nominall election, or by the Arch-bishops consecration? There is none of these that can beare the triall of scripture, nor of the Primitiue Churches example?

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

6 How is the course of Gods plow preserved, when for the most part the succeeding minister is thrust vponupon the people against their wills, and so pernitious contentions arise, of vvhichwhich the Bishop is cause procreant and conservant, by depriving the people of their minister, and obtruding his own minister upon them, and upholding him in al those courses vvherby he grieveth the poor people.

p. 867 As the Minister hath no facultie in himselfe to appoint a successor, so hath not the Bishop neither of himselfe, and by himselfe.

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

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

MR. Cartwright being beyond the seas, in printing the rest of his 2. Reply, werein that indulgence is, sent to the Ministers of England who sought reformation with him, for their opinion of the use of the Surplice in case of deprivation: 22 of whom met therabout; of whom 19 ioyntly agreed that it was simply unlawfull in any case, but the other three sayd otherwise; wherefore it was agreeed by all, that each part should write their opinion and their reasons to him, which they did: but the letter of the nineteene miscarried, and that of the other three was delivered, which he taking as the letter of the whole, supposed their joynt consent had been, that the losse of the ministerie altered the case of the unlawfulness, and so that they were all against him; whereupon he mistrusting his owne judgement, and being much perplexed thereabout, suffered himselfe to be swated unto what is there written: but afterward understanding the right, hee was much more perplexed; yea (as he sayd) more then ever he was, in that to the great prejudice of the truth, he had suffered his conscience to be so defiled, which was forbidden, 1. Cor. 8. 7. which hee hartily sorrowed to many, professing that if he againe put pen to paper about that subiect, he would cleare the cause, and blame himselfe, praying them to signify the same freely in the meane time, 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. p. 87ministers, 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 undoubted testimonie, 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 unto them, and so not to be done without their knowledge, which now cannot be.

For the poynt it selfe, when a man doth but stand in doubt betwixt using the ceremonies, and suffering of deprivation, it must needs be more safe, patiently to suffer himselfe to bee thrust from his ministerie, then to reteine it and offend his conscience by using the ceremonies. For to bee restrained by authoritie from his lawfull function, because hee will not yeeld to the doing of that vvhichwhich 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 vvho cast him from thence, and not his. So no sin is committed either 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 sin 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 vvords of distemper.

SECT. XV.

IN the last place, the Defendant bringeth forth to answer the vvords 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 Abridgement vvhichwhich he citeth, so in the words or sence vvhichwhich 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 privat men. But 1. vvhat vvarrant hath he to restraine a generall precept, when the vniversalitie of it agreeth vvith the law? Abstain from all appearance, sayth the Apostle: 1. sayth the Def. from some privat opinions. 2. Why must appearance of evil be needs understood of opinions onelyonly? two or three interpreters indeed do understand it of doctrine most properly: but the most otherwise; & the word translated appearance, signifying rather an obiect of seeing then of hearing, leads us rather to the eye, as in actions, gesturs, garments, then to the ear in doctrines. p. 883. For that vvhichwhich he addeth of privat mens opinions, there is no circumstance of the text, nor any reason or authoritie that doth vvarrant 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 of religion. Where 1. it is to bee observed, that when wee spake of weake-ones sect. 12. it was put off with this pretence, that they vvere such as we had catechised. Now then, vvho are these vveak ones? I hope the Bishops provide that people of their Diocesses are well catechised: whence then is this weaknesse. 2. Differences in matters of circumstance are not wont to breed scandal, vntill some authoritie injoyne uniformitie, as vve may see in the primitiue churches. 3. If differences be the occasion of this scandal, surely those that differ from us, may as vvell be accused therefore, as we that differ from them, especially vvhen 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 vvhichwhich some hauehave, vvondring vvhat vvill 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 vvork remissenesse in religion: but urging of humane devices in Gods vvorship, 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, vvhether the Apostle Iohn had been cause of that scandal, because he condemned his abuse of excommunication. 3. Ioh. 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 vvhichwhich separation is made: but the intollerable abuses vvhichwhich 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 to receiue that impression which is most opposite 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.

p. 89SECT. XIX. XX.

IN the next place the Papists are alledged as persons offended by Non-conformitie, because they are utterly unperswadeable to enter into a Church where all ancient rites are professedly rejected. But 1. the refusing of conformitie by the Ministers, doe not, I hope, make these ancient rites (much lesse all) to be professedly reiected 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, vvhere none of these ceremonies are retained, the power of Gods word (vvhichwhich doth not depend on human ceremonies) is as …ffectuall to the conversion of Papists, as in England. 3. How doth this agre… vvith that vvhichwhich the Defendant hath so often told us, that our ceremonies are not the same with the Papists ceremonies: and that the Papists hauehave no great conceit of our ceremonies, cap. 2. sect. 1…. 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 uniformitie. 5. One minister without conformitie, as old Mr. Midsly of Ratsdell, vvho vvas after silenced for his labour, hath converred more Papists then any (I might say then all) of the Bishops in England, vvith all his ceremoniall observations. 6. It is vvell knowne that there are farre more Papists and Popishly affected in those places vvhere ceremonies are most observed, then where they hauehave been disused. 7. It is answered in the Abridgement, pag. 47. 48. that ceremonies are not for the edification of the Papists, but for the hardening of them. And that Papists are not so much to be respected as brethren. To the latter of vvhichwhich words, the Defendant replieth vvith 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 humane ceremonies, vve 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 guiltie of two vvayes: 1. comparatiuely in this section, and then absolutely in the next. The comparatiue accusation is, that we for avoyding of offence towards our brethren, grievously offend our mother, in that wherin p. 90wee owe obedience unto her. Where 1. the question is taken for granted, for we deny that we owe obedience in the ceremonies to any man or societie of men. 2. If our mother be somewhat angry, that is not presently a scandall by his definition, sect. 1. but vvhen shee is provoked to a mortall errour. Now what mortall errour doe vve provoke the Church to? Our desire and scope 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 Non-conformitie: This indeed is a great errour and sinne of the Prelates; but as vvas formerly shewed, the beginning of it is in their irregular Canons, and the ending of it, in their cruell executions. 3. by applying our selues to the will of the Prelates in these ceremonies, vvee should, though not anger, yet greatly scandalize 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 congregatious of England, the greattest 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 the lewish Proselites was great, and the converted Gentiles few, Acts 15. 2 A grosse assertion, that after the doctrine of Indifferencie in eating of meats, was made publicke by the Church, then to hauehave sought by abstaining to avoyd the offence of some, had been to the preiudice of Christian libertie, and to the scandall of the Church.

The other accusation of contempt is onelyonly objected sect. 22. and varnished over with a few glosing words sect. 23. and therefore may well bee answered vvith contempt. But hee that will see a full refutation of this, let him read Mr. 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 upbraideth the Ministers with, liuing upon voluntary contribution, 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, & p. 91therfore tried against our Saviour himself when al other faild, 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 vvith others? 2 Neither all, nor the most part of them against whom he writeth did liue upon contributions. Though they need not hauehave been ashamed thereof if they had: seeing not onelyonly the primitiu… Pastors did so, but even in our time, M. Perkins and other such lights of our Church, hauehave vvith that kinde of life done more good then all our Cathedrall men vvith their great revenues. 3 Who are the cause that many are forced to liue upon contribution? hauehave not the L…iterers of Cathedrall Churches… ingrossed a great part of that maintenance vvhereby labou…ing Preachers should be maintained? Doe not our Pluralists and Non-residents cary away the fat of the greatest livings, and leaue scarce a Serving-mans wages to their Curats; so that either they must be supplyed by contribution, 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 vvill take his Tithes, and suffer them to procure and maintaine to themselues an honest Minister in his place? hauehave 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 accommodatiue consciences, as this Def. surmiseth of them? Some of them with serving the time, and the addition of Simony, might come to be Bishops: & the rest might be preferred by their meanes to some certaine in-comings.