The Divine Right of Church Government and Excommunication, Religious polemic · Chapter 1 · Question 2

The Divine Right of Church Government and Excommunication · Religious polemic · Chapter 1 · Question 2

p. 100QUEST. II.

Whether Scripture be ſuch a perfect rule of all our Morall Actions; a… that the diſtinction of eſſentiall and neceſſary, and of accidentall and Arbitrary worſhip cannot ſtand? And if it forbid all worſhip not only contrary, but alſo beſide the word of God as falſe, though it be not reputed as divine and neceſſary.

FOrmaliſts do acknowledge, as Morton, Burges, Hooker, and others teach us, that Ceremonies which are meer Ceremonies, indifferent in nature and opinion, are not forbidden: yea, that in the generall p. 101they are commanded upon common equity, and in particular according to their specification, Surplice, Croſſing, Kn…eling before conſecrated Images, and repreſentations of Chriſt are not forbidden, and negatively Lawfull, having Gods allowing if not his commanding will; but only God forbiddeth ſuch Ceremonies, wherein men place opinion of divine neceſſity, holineſſe and efficacy, in which caſe they become Doctrinall, and eſſentiall, and ſo mens inventions are not Arbitrary and accidentall worſhip: But let theſe conſiderations be weighed.

1. Diſtinct. The Word of Go▪ being given to man, as a Morall Agent, is a rule of all his Morall Actions, but not of actions of Art, Sciences, Diſciplines; yea, on of meer nature.

2. Diſtinct. (Beſide the Word) in actions Morall, and in Gods worſhip, is all one with that (which is contrary to the Word) and what is not commanded is forbidden, as not ſeeing in a creature capable of all the five ſenſes is down right blindeneſſe.

3. Lawfulneſſe is eſſentiall to worſhip inſtituted of God, but it is not eſſentiall to worſhip i… generall: neither is opinion of ſanctity, efficacy, or Divine neceſſity eſſentiall to worſhip, but only to Divine worſhip, and its opinion not actuall nor formall, but fundamentall and materiall.

4. Seeing the Apoſtles were no leſſe immediatly inſpired of God, then the Prophets, it is a vain thing to ſeek a knot in a ruſh, and put a difference betwixt Apoſtolick Commandments or Traditions and divine Commandments, as it is a vain and Scriptureleſſe curioſity to difference betwixt the Propheticall truths of Moſes, Samuel, Iſaiah, Ieremiah, Ezekiel, &c. And Divine Prophecies, which is, as if you would difference betwixt the fair writing of Titus the writer, and the writing made by the pen of Titus, or betwixt Peters words, and the words ſpoken by Pete… tongue, mouth and lips, for Prophets and Apoſtles were both Gods mouth.

5. Worſhip eſſentiall, and Worſhip Arbitrary, vvhichwhich Formaliſts inculcate; or worſhip poſitively lavvfull, or negatively lavvfull, are to be acknowledged as worſhip Lawfull, and Will-worſhip, and vvorſhip Lawfull and unlawfull.

6. What is vvarranted by naturall reaſon, is vvarranted by Scripture, for the Law of nature is but a part of Scripture.

7. Actions are either purely morall, or purely not morall, or mixed of both: The firſt hath vvarrant in Scripture, the ſecond none at all, the third requireth not a vvarrant of Scripture every vvay concludent, but only in ſo far as they be Morall.

p. 1028. Matters of meer fact, knovvn by ſence and humane teſtimonie, are to be conſidered according to their Phyſicall exiſtence if they be done or not done; if Titus did ſuch a thing or not, ſuch are not in that notion to be proved by Scripture: 2. They may be conſidered according to their eſſence and Morall quality of good and lawfull, …ad or unlawfull, and ſo they are to be warranted by Scripture.

9. There is a generall vvarrant in Scripture for Worſhip and morall actions, tvvofold: either vvhen the Major propoſition is only in Scripture, and the Aſſumption is the vvill of men, or vvhen both the Propoſition and Aſſumption are warranted by Scripture: the former vvarrant I think not ſufficient, and therefore the latter is neceſſary to prove the thing lavvfull.

Hence our 1. concluſion. Every worſhip, and Poſitive obſervance of Religion, and all Morall actions are to be made good, by foreign (according as it is vvritten) though their individuall circumſtances be not in the word.

2. The offering, for the Babe Ieſus, tvvo Turtle Doves, and …vvo Every Morall Act is to be warranted by the word.Pigeons, are according as it is vvritten in the Lavv, and yet Ioſeph and Mary, the Prieſt the Offerer, the day and hour when the male childe Ieſus for whom are not in the Law, Exod. 13. 1. Numbers 8. 26. In the ſecond Table Amaziah his Fact of mercy in not killing the children for the Fathers ſin is ſaid to be, 2 Kin. 24. 6. performed by the King; foreign As it is vvritten in the Book of the Law of Moſes: yet in that Law, Deut, 24. 6. There is not a word of Amaziah, or the children whom he ſpared: becauſe theſe be Phyſicall, and not Morall circumſtances, as concerning the eſſence of the Law of God. Hence in the Categorie of all Lawfull Worſhip and Morall actions: both Propoſition and Aſſumption is made good by this, As it is vvritten, even to the loweſt ſpecifice degree of morality as all theſe.

1. The Worſhip of God. 2. Sacramentall worſhip under that. 3. Under that, participation of the Lords Supper. 4. Under all, the moſt ſpeciall participation of the Lords Supper by Iohn, Anna, in ſuch a Congregation, ſuch a day; All theſe I ſay, both in Propoſition and Aſſumption are proved by foreign: And can bid this (according as it is written) the like I may inſtance in all other Worſhip, in all acts of Diſcipline, in all Morall acts of juſtice and mercy, in the p. 103ſecond Table: But come to the Prelats Kalendar, They cry (Order and decency is Commanded in Gods Worſhip.) And we hear Pauls cry, not theirs; but under this is, 2. (Orderly and decent Ceremonies of humane inſtitution;) And here they have loſt Pauls cry, and the Scriptures (as it is written) 3. Under this (be Symbolicall ſignes of Religious worſhip inſtituted by men) (according as it is written) is to ſeek. And 4. under all, (Thomas his Croſſing of ſuch an Infant) is written on the back of the Prelats Bible, or Service book, but no where elſe: So do Papiſts ſay, What ever the Church teach, that is Divine truth. Under this cometh in, invocations of Saints, Purgatory, and all other fatherleſſe Traditions, which though Papiſts ſhould teach to be Arbitrary and indifferent; yet would we never allow them room in Gods houſe, ſeeing they cannot abideArg. 3. What is mans in worſhip is not Lawfull. this touchſtone▪ (according as it is written.) 2. Becauſe Scripture condemneth in Gods Worſhip, what ever is ours, as will-worſhip, Hence, 2. All worſhip and new Poſitive means of worſhip, deviſed by men, are unlawfull; but humane Ceremonies, are ſuch, Ergo,

The Propoſition is proved many wayes: as, 1. What is mans in Gods Worſhip, and came from Lord-man, is challenged as falſe, vain, and unlawfull, becauſe not from God, as Idols, according to their own underſtanding, Hoſ. 13. 2. So, from Iſrael it was, the workman made it, Hoſ. 8. 6. Hence, aaZanchius, Com. in Hoſ. Colligimus bin… omnes cultus qui non ſunt ex Deo, ex voluntate Dei, ex cius verbo legeque deſumpti, ſed ex nobis aliiſqite hominibus exeogitati ſine Dei verbo damnari.Zanchius, and bbPareus, Humanum inventum. What is ours in Gods worſhip, is unlawfull.Pareus infer, all invented by men, are falſe and vain, and ſo are condemned, Ier. 18. 12. The imaginations of their …vil heart, and, Pſal. 106. 39. Their own deviſes, their ovvn vvorks, their ovvn inventions, as, Act. 7. 41. Figures vvhichwhich y… made, Act. 7. 43. Had they been figures of Gods making, as the Cherubins and Oxen in the Temple, as 1 King. 7. They had been Lawfull▪ dayes deviſed by I…rob…ams heart, 1 King. 12. 32, 33. The light of your ovv…ir…, Iſa. 50. 11. A plant that the Heavenly Father planted not; Ergo, By man, Math. 15. 14.

2. The Propoſition is proved from the wiſdom of Chriſt, who is no leſſe faithfull then Moſes, who followed his Copy that he ſaw in the Mount, Exod. 40. 19. 21. 23. Exod. 25. 40. Heb. 8. 5. Heb. 3. 1, 2. Ioh. 15. 15. Or Solomon, 2 Chron. 29. 25. 1. Chron. 28. 11, 12. Gal. 3. 15.

Alſo, I prove our Concluſion. 3. thus: If the word be a rule to direct a young mans vvay, Pſal. 119. 9. A light to the Paths of men, p. 104v. 105. If the Wiſdom of God cauſe us to underſtand Equity, Iudgement, Scripture teacheth us us every practicall way.Righteouſneſſe, and every good vvay, Prov. 2. 9. And cauſe us vvalk ſafely, ſo that our feet ſtumble not, Prov. 3. 25. So that vvhen vve go, our ſteps ſhall not be ſtraightned, and vvhen vve run, our feet ſhall not ſtumble, Prov. 4. 11, 12. If wiſdom lead us as a Lamp, and and a Light, Prov. 6. 23. Then all our actions Morall▪ of firſt or ſecond Table, all the Worſhip, and right means of the Worſhip, muſt be ruled by this, (according as it is Written) elſe in our actions we walk in darkneſſe, we fall, ſtumble, go aſide, and are taught ſome good way, and inſtructed about the uſe of ſome holy Croſſing, ſome Doctrine of Purgatory, and Saint-worſhip, without the light of the Word: But this latter is abſurd: Ergo, So is the former.

It is poor what ccRich. Hooker, diſcip. book 2. p. 55, 56. 58, 59. 8.Hooker ſaith againſt us: If Wiſdom of Scripture teach us every good path, Prov. 2. 9. By Sccripture onelyonly, and by no other mean, then there is no art and trade, but Sripture ſhould teach: But Wiſdom teacheth ſomething by Scripture, ſomething by spirituall influence, ſomething by Worldy experience, Thomas believed Chriſt vvas riſen by ſence, becauſe he ſavv him, not by Scripture, the Ievvs believed by Chriſts miracles.

Anſ. 1. Some actions in man are meerly naturall, as to grow;Not all actions in man, but Morall actions onelyonly are regulated by the word. theſe are not regulated by the word. 2. Some agree to man, as he liveth, as to ſleep, eat, drink, and theſe are conſidered as animall actions, Actiones animales, and do not belong to our Queſtion: But as they are in man, they be two wayes regulated by the word. 1. According to the ſubſtance of the act, the Law of nature, and conſequently, the word of God Commandeth them: If one ſhould kill himſelf through totall abſtinence from meat and ſleep, he ſhould ſin againſt the Law of nature. 2. Theſe actions according as they are to be moderated by reaſon, are to be performed ſoberly, and are in Gods word Commanded. ddEccleſ. 3, 4. 2. 4. Luk. 21. 24 1 Theſſ. 5, 6, 7.Eccl 3:4Eccl 3:2Luke 21:241 Thess 5:61 Thess 5:73. Some actions agree to man, as he is an Artificiall, or Scientifick agent, as to ſpeak right Latine, to make accurate demonſtrations in Geometry, and theſe are ruled by Art, man in theſe, as they be ſuch, is not a Morall Agent, but an Artificiall Agent, I ſay as they are ſuch, becauſe while one ſpeaketh Latine according to the Art of Diſputer or Linacer, he ſhould not lie, and all morality in theſe actions are to be ruled by Gods vvord, and as actions of Art, they are not every good path, or every good Morall vvay that Solomon ſpeaketh of, Prov. 2. 9. p. 105and therefore it is a vain Argument againſt the perfection of Gods word.

2. Hooker ſaith, God teacheth us ſomething by ſpirituall influence Anſ. If without the word, by only influence, ſpirituall, as he taught the Prophets; it was a vain inſtance, for influence, viſions, inſpirations were of old in place of Scripture. If Ceremonies, as Croſſing & Surplice come this way from God, they be as nobly born, as the Old and New-Teſtament: If God teach any thing now by influence ſpirituall without Scripture. Hooker is an Enthuſiaſt, and an Anabaptiſt: If experience and ſenſe teach many things now, which Scripture doth not teach, and yet is worſhip, or a Morall Action, we deſire to know theſe: 3. The inſtance of Thomas, learning that Chriſt is riſen from the dead, by ſence and not by Scripture, and of the Iews believing by miracles, and not by Scripture, might make a Ieſuit bluſh, for Chriſts Reſurrection, and the Doctrine of the Goſpel confirmed by Miracles, are not Arbitrary Rites beſide Gods word,Helps of faith, and the formall object of faith are different. but fundamentals of ſalvation: Hence the man will have us believe God revealeth Articles of faith to us, by other means then by his word: Thomas was helped by his ſenſe, and ſome Iews to believe Chriſts Death and Reſurrection by miracles: But the formall Object of their Faith, was the Lord ſpeaking in his ſcriptures.

2. Hooker Objecteth; When many meats are ſet before me in the Table, all are indifferent, none unlawfull, if I muſt be ruled by Scripture, and eat in faith, and not by natures light, and common diſcretion: I ſhall ſin in eating one meat before another. How many things (ſaith eeSanderſon in his Sermon.Sanderſon) do Parents and Maſters command their ſervants and ſons? Shall they diſobey, while they finde a warrant from Scripture?

Anſ. For eating in meaſure, the Scripture doth regulate us, for eating for Gods glory, the ſcripture alſo doth regulate us, and the action of eating according to the ſubſtance of the action, is warranted by the Law of nature, which is a part of the word; the meer order in eating is not a Morall action, and ſo without the liſts of the queſtion. If the queſtion be of the order of eating, I think not that a Morall action: 2. Eating of divers meats is a mixt action, and ſo requireth not a warrant in the Morality every way; if you eat ſuch meats (where there be variety to chooſe) as you know doth ingender a Stone, or a Cholick, you ſin againſt the ſixth Commandment: p. 1063. Maſters, Parents, Commanders of Armies may command Apprentices, ſervants, ſons, ſouldiers, many Artificiall actions, in Trades, in War, where both Commanders and obeyers are artificiall, not morall Agents, and ſo they touch not the queſtion, but what is morall in all actions of Art, Oeconomy, Sciences, is ruled by the word, except our Maſters offend that Paul ſaid, Children ſhould obey their Parents in the Lord: That men are not both in commanding inferiours, and obeying Superiours vexed with ſcruples, cometh not from the inſufficiency of Gods word, but from this, that mens conſciences are all made of ſtoutneſſe. But if this be true, Seth, Enoch, Noah, Shem, could not eat nor ſleep (ſaith ffHooker 2 book, Eccleſ. Pol. p. 60, 61.Hooker) but by revelation which was Scripture to them.

Anſwer, Supernaturall Revelation was to theſe Fathers the rule of Gods worſhip, and all their actions ſupernaturall, and of all their actions morall, in relation to the laſt end; but for eating and drinking, they being actions naturall, they were to be regulated in theſe; by naturall reaſon, and the Law of nature, which was apart then of the Divine Tradition that then ruled the Church, while as yet the word was not written. Hooker urgeth thus; It will follow that Moſes,Naturall reaſon is a part of Scripture. the Prophets and Apoſtles ſhould not have uſed naturall Arguments, to move people to do their dutie; they ſhould only have uſed this Argument (As it is written) elſe they taught them other grounds and warrants for their actions then Scripture. Anſ. None can deny naturall Arguments to be a part of the word of God, as is clear, Rom. 1. 19. 1 Cor. 15. 36, 37. 1 Cor. 11. 14. Yea, Chriſt, Mat. 7. 12. teacheth, that this principle of nature (whatſoever ye would men ſhould do to you, do ye ſo to them) is the Law and the Prophets, becauſe it is a great part of the Law and the Prophets, and therefore they ſay in effect (As it vvritten in the Scripture) when they ſay (as it is written in mans heart by nature.) 2. Principles▪ of nature, are made ſcripture by the Pen-men of the holy Ghoſt, and do binde as the Scripture. 3. It will be long ere the Law of nature teach Croſſing, and kneeling to bread, to be good Ceremonie.

They Object. I could not then ride ten miles to ſolace my ſelf withIackſon on the Creed, 1. Part. my friends, except I had warrant from Scripture, and ſeeing the Scripture is as perfect in acts of the ſecond Table, as in acts of the firſt; I muſt have a reaſon of all the buſineſſe betwixt man and man, of all humane and municipall Laws, but it is certain (ſaith Sanderſon) faithSanderſon. p. 107as certain as Logick can make it, is not required in theſe, but onelyonly Ethicall and Conjecturall faith, whereby we know things to be Lawfull Negatively: Its not required that we know them to be Poſitively conform to Gods Word.

Anſ. If you ride ten miles with your friend and do not adviſeWhat certitude of Faith is required in all our actions of our daily converſation. with his word, who ſayes (Redeem the time) you muſt give account for idle actions, if Chriſt ſay, you muſt give an account for idle Words. 2. Though there ſeem to be more Liberty in actions of the ſecond Table, then of the firſt; becauſe there be far moe Poſitive actions, not meerly Morall, which concerneth the ſecond Table, becauſe of Oeconomy, Policy, Municipall and Civill Laws, Arts, Sciences, Contracts amongſt men, that are not in the firſt Table; yet the Morallity of the ſecond Table, is as expreſly in Gods Word, as the Worſhip of the firſt Table. 1. Becauſe what is juſtice and mercy, and love toward man in the ſecond Table, doth no more depend upon mans ſole will, but upon Gods Morall Law & the Law of nature, then it dependeth upon mans will or human wiſdom, how God ſhould be worſhipped according to the firſt Table. For Gods will in his Word, is called by our Divines, a perfect Canon and rule of Faith, and alſo of Manners: And as the grace of God, Tit 2.Tit. 2. 11. 12. The Scripture a warrant for the morality of our acts of the ſecond table, as for the acts of worſhip.Titus 2:11Titus 2:12 teacheth us what is Piety, ſo alſo what is Righteouſneſſe and Sobriety. 2. Becauſe as Gods Word condemneth will-worſhip, which is come of no Nobler blood, then mans will, ſo condemneth it idle words, and idle actions, which are but will-works, and will-words, and deeds of will-juſtice, and will-mercy: and a will-conſcience in the ſecond Table, putteth no leſſe a rub upon the wiſdom of the Lord, the Law▪giver, then a will conſcience in the firſt Table. But Formaliſts ſay, If mans will and authority cannot appoint Croſſing, Holy humane-dayes, Surplice, and ſuch, the decent expreſſions and incitements of Devotion, in the kinde of Arbitrary, Mutable, and Ambulatory Many actions of the 2. table are mixt, and not purely Morall, all the actions of the firſt table are purely morall.Worſhip; but they muſt be therein guilty of adding to the Doctrine of Piety and Religion in the firſt Table: by that ſame reaſon they cannot make humane Civill and Poſitive Laws in War and Peace, to be means of conſerving juſtice and mercy tovvard humane ſocieties in the kinde of duties of Righteouſneſſe and ſobriety tovvards our ſelves and Neighbours; but they muſt be guilty of adding to the Doctrine of the ſecond Table. I Anſwer: 1. The caſe is not alike, we cannot be Agents in the performing of any worſhip to God; nor can we uſe p. 114any Religious means for honouring God, which belong to the firſtThe contr…ry is the clear judgement of Papiſts, as S…rc… teacheth us, tom. de virt. et ſtatu Relig. l. 2. de ſuperſt. Cap. 1. Scriptura ipſa praecipit …bſcr…are vot… que qua tamen voluntarie non ex precepto promittuntur, et ratio naturalis dictat, non ſolum eſſe facienda bona praecepta, ſed etiam eſſe utile, plura bona et honeſta facere, quam prec…pta ſunt.—Und… etiam H…r…tici ipſi ſuos pe…uliares modos et ritus introducunt in modo colendi Deum, qui non ſunt in Evangelio vel Divina lege praecepti, imo nec ipſi inter ſe in bujuſmodi ritibus comveniunt, &c. Table: But in theſe we are Morall Agents, doing with ſpeciall reference to conſcience, and to true happineſſe and the glory of God, as the ends both of the work and workers: and therefore in theſe we are preciſely ruled by the wiſdom of God, who hath in his word ſet down what Worſhip, and what means of exciting Devotion, and decoring of his Worſhip pleaſeth him, and hath not left men to Lord-will, or Lord-wit; but in many actions that belong to humane ſocieties, we are not Morall Agents, but often Agents by Art, as in Military diſcipline, Trades uſefull for mans life, Oeconomy and Policy in Kingdoms and Cities, in Sciences, as Logick, Phyſick, Mathematicks, in theſe Finis operis, the end of the work is operation, according to the principles of Arts and Policy, and we are not in them Morall Agents, and ſo not to be regulated by Gods Word.

For the Scripture giveth not to us, precepts of Grammar, of War, of Trades, and Arts, teaching us to ſpeak right Latine, to make accurat demonſtrations: nor is the end of the work here a thing that pitcheth upon that tender and excellenteſt peece in us, our Conſcience, and our Morall duties to God and men, but to make ſuch humane Laws, juſt and ſuitable with ſobriety and juſtice, is not left to Lord-will, but right reaſon, the principles of a naturall Conſcience (which are parts to us of Scripture) and the Word of God it ſelf hath determined; whether, to carry Armour in the The Ieſuit ſpeaketh of the Ceremonies of Lutherans▪ and the Prelaticall faction in England.night, in ſuch a caſe? Whether to eat fleſh in ſuch a ſeaſon of the year▪ when the eating thereof hurteth the Common-Wealth, and the like belong to works of juſtice and mercy, or no? Now it is no marvel that in things belonging to our naturall life, peace, ſocieties, policy, where the end of the work is naturall or civill, and belongeth not, as ſuch, to the Conſcience, and Salvation of the ſoul, that there men be Artificers or Agents according to Art, Oeconomy, Policy, whereas the end of the work, Finis operis, in the Worſhip of God, is Morall, and a matter of an higher nature; and ſo the means and manner of Worſhip here, are determined by Gods Word. But when p. 119actions of Arts, Sciences, Trades, Oeconomy, Policy, and Laws poſitive, are elevated above themſelves, Ad finem operantium, to the end that Agents are to look unto, as they be Morall Agents; Gods Word is as perfect a rule for acts of good manners in the ſecond Table, as in the firſt: For example, that I ſpeak good Latine, I am to ſee to Disputers Precepts; but that I lie not, and ſpeak not Scandals or Blaſphemies, while I ſpeak Latine, there I am to look to Gods Law given by Moſes. That a Tradeſman make works according to Art, he is to adviſe with Art, but that he ſell not his work at too dear a price, he is to adviſe with the eight Commandment; and when all theſe acts of Art are referred to Conſcience▪ Salvation, and the glory of God, as they ought to be Respectus finis operantis▪ in reſpect of the Morall intention of the doer, all their Morallity is ſquared by Gods-Word. Hence there be no actions of Worſhipping God, but they be purely Morall, Et respectu finis operis, Et reſpectu finis operantiis; but many actions belonging to the ſecond Table, are either purely not Morall, as actions of meer Art, or they be mixed, and Reſpectu finis operis, in reſpect of the end of the work, they are not Morall, nor to be ſquared by the Word at all; and in reſpect of the Morall intention of the doer, they be Morall, and ſo mixed actions, and partly ruled by the Word, and partly ruled by Art or Policy, according to our ſeventh diſtinction.

II. Concluſion: In actions or Religious means of Worſhip, and actions Morall, whatever is beſide the Word of God, is againſt theWhat is beſide the Word of God in Morals, is contrary to the Word of God. Word of God; I ſay in Religious means, for there be means of Worſhip, or Circumſtances Phyſicall, not Morall, not Religious, as whether the Pulpit be of ſtone or of timber, the Bell of this or this Mettall, the houſe of Worſhip ſtand thus or thus in Situation.

Our Formaliſts will have it in the power of rulers to Command in the matter of Worſhip, that which is beſide the Word of God, and ſo is negatively Lawfull, though it be not Poſitively conform to Gods Word, nor Commanded or warranted by practice; which I grant is a witty way of Romes deviſing, to make entry for Religious humane Ceremonies.

But 1. Whatever is not of Faith, and a ſure perſwaſion, that what I do pleaſeth God, is ſin, Rom. 14. 14. 23. And therefore neither can be Commanded by Rulers, nor practiced by inferiours: But things beſides Scripture, and negatively Lawfull, are things not p. 110of Faith; Ergo, The Aſſumption I Prove: 1. I doubt if Lord-will, be the Lord-carver, of what pleaſeth God. 2. If it may ſtand with the wiſdom of Chriſt the Law-giver; for no Ceremonies maketh Chriſt a perfect Law-giver: 3. In things doubtſome, abſtinence is the ſureſt ſide; Ergo; Rulers ought not to command them: 4. Samuel, David, even wicked Saul abſtained in things doubtſome, while the Oracle of God removed the doubts, and anſwered him. 5. Paul in eating or not eating, which are things moſt indifferent, requireth a certain perſwaſion of poſitive aſſurance, Rom. 14. 14. I know, and am perſwaded by the Lord Ieſus, that there is nothing unclean of it ſelf, but to him that eſteemeth any thing to be unclean, it is unclean.

aaSanderſon Sermo.Maſter Sanderſon ſaith, In things ſubſtantiall of Gods Worſhip, and in things to be done upon neceſſity of ſalvation, what is not of Faith; certainly aſſuring us it is conforme poſitively to Gods word, it is ſin, ſo we abhor Popiſh Additions: But in the actions of our life, as the lifting of a ſtraw, and in Ceremoniall worſhip, or accidentals, it holdeth not (ſaith bbMorton Burges Supra.Morton, and Doctor Burges) not in all particulars (ſaith ccPaybod. par. 2. S. 14. p. 45.Paybodie) for there ſhould be no end (ſaith ddD. Iackſon on the Creed, l. 3. c▪ 7. p. 275.Doct. Iackſon) of doubting, for Papiſts might doubt to aſſiſt our King againſt Roman Catholicks.

Anſ. 1. Let Formaliſts explain themſelves; Doctrinals, Subſtantials, and eſſentiall worſhip, is ſuch as God hath commanded in the Propoſition, and in the Aſſumption, and particularly in Gods word; Accidentals are ſuch, as he hath commanded in generall, but left particulars to mens will, ſo they define, like M…ſters of Arts.

But this our Maſters ſay, in all that Chriſt hath particularly Commanded, his Teſtament is perfect, and ſo I believe, what God hath ſet down, he hath ſet down, and ſo we have Scripture right down as perfect as the Fables of Eſop, & Naſoes Metamorphoſis: what is in Eſopes and Naſoes books, is in their books, and what they command you,The vanity of the perfection of Scripture in eſſentials, not in accidentals. are with certainty of Faith to believe they command, and what the Prophets and Apoſtles writ, that they writ, and that is eſſentiall worſhip; what they writ not, they writ not. 2. Mr. Sanderſons lifting up a ſtraw, is a ſtraw for an inſtance; actions of imagination are not Morall, we give him leave to ruh his beard without Faith, as he weareth white ſheets above his garments in Divine ſervice againſt Faith. 3. To do in Faith, is to know, that, in that I ſerve Chriſt, and p. 111am accepted of God, Rom. 14. 2. To do that which condemneth me not, and maketh me happy in the doing thereof, v. 21. 3. It is a Faith that I have before God in my conſcience, v. 2…. 4. It is a perſwaſion by the Lord Ieſus, that it is clean. 5. It is ſuch, as I know is poſitively Lawfull by Scriptures expreſſe warrant, 1▪ Cor. 10. 26. The earth is the Lords and the fulneſſe thereof; Ergo, I have certainty of faith, that it is poſitively conform to Scripture what I do: but in things negatively Lawfull, as lifting a ſtraw, wearing a Surplice, I have no perſwaſion by the Lord Ieſus, that I ſerve Chriſt, and am accepted of God in ſo doing, and know not from Pſa. 24. 1. or from any other ſcripture, that it is lawfull what I do. 3. A generall warrant is either when the major Propoſition only is ſure by Scripture, but you muſt take the Aſſumption upon the Formaliſts Merchant-word, or where both Propoſition and aſſumption can indure, foreign according as it is written; this latter wee imbrace with both our hands, but Formaliſts deny it to us: The firſt is their meaning. This, what is decent and not contrary to Gods Word, that the Rulers may command: But Surplice, Croſſing, &c. are decent and not contrary to Gods Word; Ergo. So one Giles Widdows eeGiles Widows, in his lawleſſe kneelles Puritanſaith▪ Man and Wife are one fleſh: Ergo, the Ring in Marriage is good. And, Fine linnen is the Righteouſneſſe of the Saints, Rev. 19. Ergo, a Surplice is good. And, Matth. 16. Take up your croſſe: Ergo, the Croſſing in Baptiſme is lawfull. Enough of this▪ But ſo the worſhip of the Devil is lawfull▪ and, Aarons golden Calf is lawfull; for I can finde a major Propoſition for them in Scripture, of which you have a Faith both Negative and Poſitive; as this, Whatever God (g) Bannes to. 3. 22. q. 1. art. 1. Omne quod non eſt ex fide, ideſt, quod fit contra propriam conſcienti… eſt peccatum.commandeth in his Word, that is lawfull: But God commandeth the Indians Devil vvorſhip in his Word: Ergo, &c. I am not holden to give my Faith for the Aſſumption: Yet it is as good as our Maſters reaſoning. 4. Jackson is wide in his lawfull Negatives, for to fight againſt Roman Catholicks, at our Kings Command, upon good grounds, is not an indifferent thing, Except to kill men, and ſhed blood, be indifferent and lawfull Negatively: I thought, to make War, had been amongſt the Subſtantials, and Poſitively conform to Gods Word. 5. The Fathers, as Origen, Ambroſe, Chryſoſtom, Theophylact, Oecumenius, Theodoret, Anſelm and Ierome, upon the place Rom. 14. 23. as Vaſquez ſaith ffVaſquez to. 1. 12. diſ. 59. q. 19. Art 6. c. 2.from this place, Rom: 14▪ 23. that What any doth, muſt be warranted by the light of the conſcience as lawfull. p. 121If Formaliſt; ſtand to this, they muſt give us ſome things againſt conſcience, and ſomething beſide conſcience, that is morally lawfull, and therefore if conſcience ſee not ſuch a thing againſt Scripture, though it have no warrant in Scripture, yet it is lawfull, and done in a certain perſwaſion of a well informed conſcience; but theſe who eat things thought to be unclean by Gods Law, to the ſcandall of others, who knew theſe meats were not againſt Piety and Gods Lavv, nor yet that the eating of them was againſt charity, while Paul delivered the Doctrine of Scandall, yet their eating was unlawfull. 6. Formaliſts ſay nothing here, but what Papiſts ſaid before them, they ſay, Men may go to War, doubting of the lawfulneſſe thereof; and therefore hhVaſquez to. 1. diſp. 65. c. 1.Vaſquez, iiAngelus verbo Dubium c. 1.Angelus, kkCorduba l. 3. q. 4.Corduba, and llNavir. in cap. de Penitentia dub. 7. n. 8.Navarr. will us, While the doubt remaineth, to chooſe the ſureſt ſide, as conſcience ought to do: And mmVaſquez to. 1. diſp. 66. cap. 9. Nec ſubditus dubius de juſtitia belli poteſt parere, quamdiu dubius manet.Vaſquez ſaith, Manente dubio, &c. To do ſo long as the doubt remaineth, is to do againſt the judgement of conſcience: And nnAdrianus in quod libet, punct. 2. ad art. 2. Milites dubii cligerent ſic partem dubiam & expo…erent ſe periculo injuſte occidendi et praedandi non eundo tantum pecearent non obediendo.Adrianus ſaith, While they doubt, and yet go to War, they expoſe themſelves to the danger of Man-ſlaughter, and by not going to War, they ſhould onelyonly ſin by not obeying. ooSuarez de Tripl. virt. Theol. Tract. 3. diſp. 14. Sect. 6.Suarez ſaith, It is a speculative doubt, vvhen Superiors commandeth it: And ppSilveſter verbo belli. 3. q. 1, c. 4.Sylveſter ſaith, Such a doubt ſhould be expelled at the commandment of Superiors. And no marvell the command of Superiors to Papiſts is an Oracle, and blinde obedience is good meriting; therefore qqGratian. d. 23. queſt. 1. Quod culpatur.Gratian and the Ieſuit rrSanches jeſuita Cordubenſis in decal. Tom. 2. lib. 6. cap. 3. Num. 3.Num 3Sanches ſaith, Inferiors are not holden to examine the commandments of Superiors.

5. Iackson ſaith, This (Whatſoever is not of Faith is Sin) holdeth in omiſſion of good, as in commiſſion of evil: Ergo, Your not practiſing Whatſoever is not of faith, &c. how true.indifferent Ceremonies, is not of Faith, and ſo Sin. Anſ. He that obeyeth doubtingly, is condemned, and he that obeyeth not doubtingly, is condemned; But, Maſter Doctor, your enumeration is not ſufficient, and may ſtrike againſt doubting to worſhip a Romiſh Idol, at the command of Superiors; for I ſhew you a third, and p. 113its Pauls way, Eat not, obey not, and abſtain with perſwaſion of Faith, that what you do is agreeable Poſitively to Gods Word.

Jackson ſaith, They ſin, not by doubting, if the fear of evil after mature deliberation, be not extraordinary, and ſuch as cannot be recompenced by the goodnes which appeareth in the act of Obedience. Doubting is no internall part or eſſentiall cauſe of ſin, vve ſin not becauſe vve doubt, but becauſe vvhile vve doubt, vve prefer an evil, or a leſſe good, before a good, or a greater good. So their ſin vvas not doubting, but they preferred not eating, vvhichwhich vvas a bodily loſſe onelyonly, to the evil feared, vvhichwhich vvas to be partakers of the Table of Devils, and being Apoſtates from the Iſrael of God. Anſ. Paul expreſly ſaith, doubting is ſin, and condemneth it ver. 23. and requireth, ver. 5. Let every man be perſwaded in his conſcience, v. 21. Happy is he that condemneth not himſelf in that which he alloweth, v. 23. Whatſoever (more or leſſe in Morall actions) is not of Faith, is ſin: 2. Internall perſwaſion, Rom. 14. 14. Is an internall cauſe of obedience, as v. 21. And therefore doubting being a ſin that condemneth, Rom. 14. 23. muſt be ſuch a ſinfull ingredient, as maketh the action ſinfull. 3. We both ſin, becauſe we doubt, and alſo becauſe we prefer a leſſeDoubting condemneth. good, or an evil to a greater good. 4. No feared evil, though never ſo evil, whether of ſin or puniſhment if it follow not kindly, but only by accident, and through the corruption of our nature, ſhould or can make us do any thing doubtingly or ſinfully, for then we might do evil, that good might come of it: No good of obedience can warrant me to ſin, and diſobey God, nor ſhould that be called obedience, nor is it obedience to men, which is diſobedience to God. 5. It is an untruth that non-eating was only a bodily loſſe, for non-eating Phyſicall, is a bodily loſſe, but Paul urgeth non-eating morall, to eſchew the fall of one for whom Christ died. 6. The Doctor ſaith Ibidem. No power under the Heaven could make a Law over the Romans, injoyning ſuch meats, becauſe Gods law (as they conceive) condemned them. Now how pleaſant are right words? I aſſume, we conceive God hath denounced all the plagues written in his Book, upon practiſers of humane Ceremonies, as upon adders to the word of God, Rev. 22. 19. Yea Hereſies, to with, that Chriſt is not the conſubſtantiall Son of God, may ſeem probable to us; ſhall the good of obedience in believing my Paſtor, whom God hath ſet over me, hinder me to obey? 7. Papiſts ſay alſo, that Scripture is p. 114perfect in generall, allowing that Ceremonies ſhould be, whenPapiſts ſay the Srcipture in generall is perfect, but not in particulars of worſhip, and ſo ſay Formaliſts. Paul ſaith, Let all things be done in order and decency, 1 Cor. 14. But the Scripture giveth no particular warrant for theſe, but onelyonly the Churches determination. So wwScotus, Prolog. in ſenten. q. 3. ad art. 3. Terminus praefixus [Theologiae] quantum ad revelationem▪ Divinam eſt …orum qu… …u… in…ſadra Scriptura, ſicut habetur ult. Apocalypſ. Si quis …ppoſucrit ad iſta, apponet ei Deus plagas quae contine…ur in Scriptura, & que poſſunt clici de ipſisScotus, xxSuarez de tripl. virt. Theolog. Tract. 1. diſp. 5. Sect. 4. Ad perfectionem non eſt, quod omnia credenda contineat explicite, ſatis eſt enim quod contineat myſteria noſtrae redemptionis, & ſubſtantialia fundamenta Eccleſiae, cum mediis neceſſarijs ad ſalutem.Suarez, yyBellar. de Effec. Sacrament. cap▪ 32. reſponſ. ad Arg. 2. Chriſtus ad plenum nos inſtruxit (in Scriptura) de vcro Dei cultu. Bellar. Respondet, id verum eſt de instructione generali, non autem de particulari.Bellarmine zzVaſquez Tom. 2. in 1▪ 2. diſp. 151. cap. 3. Nihil novi (propoſiti) Statuere poſſunt, quod non pertineat ad priſti…um ſtatum cujuſque conſervandum—pro libito ferre legem certe non licet.Vaſquez aaBannes To. 3. in 22. q. 1. Art. 10. ad. arg. 3. Scriptura indicat nobis Divini …uminis ſenſum, non tamen in individuo, & in specie ſed in communi & generali quadam ratione.Bannes, bbAnd Duvallius in 2. Thomae. tract. de legib. q. 5. Art. 1. ad Arg. 2. Scriptura eſt ſufficiens, quia ipſa omnia, tam ered…da quam agenda impli…ite contineat, & propterea expreſſe ad Eccleſiam tanquam ad Columnam veritatis, tam in fide, quam in preceptis bene vivendi nos remittit.and Duvallius. The Scripture implicitely, and generally containeth all the ſubſtantials neceſſary for ſalvation, but not traditions in particular, that is the Churches part, juſt as Formaliſts ſay, order and decency is commanded in the word, but Croſſing, Surplice, Humane dayes and ſuch are left to the Prelates Kalender, to fill up what his Lordſhip thinketh good. So Hooker (c) Speech is neceſſary, but it is not neceſſary that all ſpeak one kinde of Language, Government is neceſſary, but the particulars, Surplice, Croſſing, &c. Are left to the Church.

2. What is negatively Lawfull here, cannot be admitted; IfWhat is only negative in Gods worſhip, cannot be commanded. Rulers may Command one thing that is negatively Lawfull, they may Command all things; becauſe what they Command under this formall reaſon, as not againſt Scripture, they ſhould not adde nor deviſe new worſhip, though they Command all of that kinde: But the latter is abſurd, for ſo they might Command in Gods worſhip. 1. The actions of ſole imagination, the lifting of a ſtraw, and all idle actions that cannot edifie. 2. They might Command a new Ark to repreſent Chriſt incarnat, as the Jews Ark did repreſent him to be incarnat, a new Paſſeover, to repreſent the Lambe already ſlain, and all the materials of the Ceremoniall Law p. 115with reference to Chriſt already incarnat, dead, and riſen again: For all theſe are by Formaliſts Learning negatively Lawfull; Shew us a Scripture where they are forbidden, more then Surplice, Croſſing, except becauſe they be not Commanded. If it be ſaid, They do not Command things negatively Lawfull, as ſuch, but as they edifie and teach: Well then, 1. As they edifie and teach, they are poſitively good, and apt to edifie, and ſo muſt be proved by the Word as Commanded, and ſo not negatively Lawfull, and not as beſide, but as Commanded in the Word. 2. Yet it will follow, that all theſe may be uſed in Faith, that is, out of a ſure perſwaſion that they are not contrary to Gods Word, and ſo Lawfull. I might dance in a new linnen Ephod, before a new Iewiſh Ark, repreſenting Chriſt already incarnat, and that in the negative Faith of Mr. Sanderſon, Hooker, and Jackson, for this Ark is not againſt Scripture, yet this Ark is not Commanded, and ſo not forbidden. 3. Idle actions that have no uſe or end, might be Lawfully Commanded by this, becauſe they are not forbidden, yet are ſuch unlawfull, Quia carent juſtâ neceſſitate et utilitate, as Gregorius ſaith: I prove the connexion, becauſe an action Morall, ſuch as (to Sign with the Croſſe) performed by a Subject of Chriſts viſible Kingdom, for Gods glory and edification of the Church, which yet is neither Commanded nor forbidden by God, nor Commanded by natures light (for none but thoſe that are beſide reaſon will ſay this) nor light of Gods word, or the habit of Religion, hath no more reaſon, then the making or forming a Syllogiſme in Barbara, which of it ſelf cometh only from Art; and as ſuch hath no Morall uſe, and by as good reaſon may the Church Command dancing before a new deviſed Ark; yea, ſuch an action involveth a contradiction, and is Morall, and not Morall: for of its own nature it tendeth to no edification, for then it might be proved by good reaſon to be edificative, and an action cannot be edificative from the will of men, for Gods will, not mens will▪ giveth being to things.

4. What is beſide Scripture, as a thing not repugnant thereunto, wanteth that by which every thing is eſſentially Lawfull: Ergo, It is not Lawfull. The Conſequence is ſure, I prove the Antecedent: Gods Commanding will, doth eſſentially conſtitute a thing Lawfull, Gods Commanding will only maketh eating and drinking bread and wine in the Lords Supper Lawfull, and the Lords forbidding p. 116will ſhould make it unlawfull; and Gods forbidding to eat of the Fruit of the Tree of knowledge of good and evil, maketh the non-eating obedience, and the eating diſobedience. As the killing of Iſaac by Abraham, is Lawfull, and that becauſe God Commandeth it; and the not killing of him, again is Lawfull, when God forbiddeth it. But things negatively Lawfull and beſide the word of God, wanteth Gods Commanding will; for God Commandeth not the materials of Jewiſh Ceremonies to repreſent Chriſt already come, and ſuch like: for if he ſhould Command them, they ſhould be according to the word of God, and not beſide the word of God: If it be ſaid they have Gods Commanding will, in ſo far that he doth not forbid any thing not contrary to his own word; but hath given the Church Authority to adde to his worſhip, things not contrary to his word, as they ſhall ſee they do promove godlineſſe, or may edifie the Church: But then if the Church muſt ſee by the light of reaſon, and naturall judgement, aptitude in theſe to promove godlineſſe, they are Commanded by God, who hath even ſtamped in them that aptitude to edifie, and ſo are not beſide Gods word. 4. Our Divines condemne all the Traditions of the Church of Rome; as Purgatory, Prayer for the dead, Imagery, Adoring of Reliques, all the Croſſing, Holy water, Chriſme, Oyl, Babies, Bells, Beads, &c. Becauſe God hath no where Commanded them, and ſins veniall and beſide the Law, and ſins mortall and contrary to the Law, we condemne; becauſe, as what is capable of ſeeing, and life,Opinion of ſanctity & Divine neceſſity, not eſſentiall to falſe worſhip. and hearing, and yet doth not ſee, live, nor hear, that in good reaſon we call blinde, dead, and deaf; all beſide the word are capable of Morall goodneſſe, and yet not Morally good, becauſe not warranted by Gods word, therefore they muſt be Morally evil.

III. Concluſ. Opinion of Sanctity, holineſſe and Divine neceſſity, is not eſſentiall to falſe worſhip. Formaliſts will have their Ceremonies innocent and Lawfull, ſo they be not contrary to the word of God. 2. So they be not inſtamped with an opinion that they binde the Conſcience, and are of Divine neceſſity, holineſſe and efficacy; So aaMorton, Innocency of ceremonies generall defenſe c. 1. S. 15.Morton their Prelat, for opinion of juſtice, neceſſity, efficacy and merit, (ſaith he) make them Doctrinals and ſo unlawfull: But this is but that which Papiſts ſay: So Suarez bbSuarcz, to. de trip. vi…t. theol. tract. 1. diſ. 5. S. 4. Haec vero & ſimilia (traditionalia non ſcripta) non adduntur ſcripturis ut fiant qua…i partes …jus (quod potest etiam cenſeri prohibitum) ſed adduntur ut cr…denda & ſervanda.ſaith, That their p. 117unwritten Traditions are not added to the word of God, as parts of the word of God; but as things to be believed and obſerved by the Churches Commandment; and theſe who did ſwear by Jehovah and Malcom, Zeph. 1. eſteemed Malcom, and an oath by Malcom, not ſo Religiouſly and ſo holy, as an oath by Jehovah and Malcom; and yet no doubt, they aſcribed ſome neceſſity to oaths by Malcom and Jehoram ſaying, (Am I Jehovah to kill and make alive) who yet worſhipped Ieroboams Calves, eſteemed the worſhipping of theſe Calves leſſe neceſſary, and leſſe holy and meritorious, then the worſhipping of the true Yehovah; yet the Calves called their gods, which brought them out of the Land of Aegypt, had ſome neceſſity and opinion of holineſſe.

For 1. Aaron in making a Calf, and Proclaiming a Feaſt to the Calf, committed falſe worſhip; but Aaron placed not holineſſe, juſtice, or merit in that worſhip: Becauſe, Exod. 32. 22. for fear of the people who in a tumult gathered themſelves together againſt him, he committed that Idolatry; Ergo, neceſſity of Sanctity, Merit, and Divine obligation, is not eſſentiall to falſe worſhip: Ieroboam Committed Idolatry in ſaying, Theſe are thy Gods O Iſrael; but he placed no efficacy or merit therein, becauſe, 1 King. 12. 27. He did it, leaſt the people going to Ieruſalem, ſhould return to Rehoboam, and kill him; And the Philiſtims diſ-worſhip in handling the Ark unreverently, had no ſuch opinion, they doubting whither God or Fortune ruled the Ark, 1 Sam. 6. 9. It were ſtrange if theſe who ſay in their heart, There is no God, Ezech. 9. 9. Pſal. 94. 6. And ſo fail againſt inward worſhip due to God, ſhould think that the denying of God were ſervice and meritorious ſervice to God; and that Peter denying Chriſt, and Iudaizing, Gal. 2. 12. for fear, thought and believed he did meritorious ſervice to Chriſt therein: Pilate in condemning Chriſt; Iudas in ſelling him; the Souldiers in ſcourging him, did diſ-worſhip to their Creator, the Lord of glory: Shall we think that Pilate, who for fear of the people did this▪ believed he was performing neceſſary, Divine and Meritorious worſhip to God? 2. If opinion of neceſſity Divine, of Merit and ſanctity, as touching the conſcience, were eſſentiall to falſe worſhip; it were impoſſible for gain and glory, to Commit Idolatry, to preach lies in the Name of the Lord for a handfull of barley, as Ezek. 13. 19. Mic. 3. 5. 1 Kin. 22. 6. 1 Tim. 4▪1, 2. Tit. 1. 11. For its a contradiction to p. 118Preach Arrianiſme, Turciſme, Popery, againſt the light of the minde only for gain; and yet to think that in ſo doing, they be performing meritorious ſervice to God: Yea, they who deviſe will-worſhip, know their own will to be the Lord-carver of that worſhip, at leaſt they may know it; yet ſhall we think they hold themſelves neceſſitated, by a Religious obligation ſo to do? Elſe it were impoſſible, that men could believe the burning their Children were will-worſhip, indifferent and Arbitrary to the worſhippers, which is open war againſt reaſon: Now a worſhip cannot be falſe, wanting that which is eſſentaill to falſe worſhip. 3. Falſe worſhip is falſe worſhip by order of nature, before we have any opinion, either that there is Religious neceſſity in it, or meer indifferency: Ergo, Such an opinion is not of the eſſence of falſe worſhip. 4. By that ſame reaſon, opinion of unjuſtice, or opinion of doing juſtice, ſhould be of the eſſence of unjuſtice; Cains killing of his Brother, ſhould not be Man-ſlaughter, except Cain placed ſome divine Sanctity in that wicked fact, which is againſt all reaſon; and the reaſon is alike in both Gods Commanding will and his forbidding will. They Anſwer, Gods will conſtituteth Lawfulneſſe in eſſentiall worſhip, and mans will in things arbitrary; but this is to beg the queſtion, for when we ask what is eſſentiall worſhip, they ſay, it is that which God commandeth, and what is accidental or arbitrary, it is that which human authority commandeth, & this is juſt, Gods wil is the eſſentiall cauſe of that worſhip whereof it is the eſſentiall cauſe, & mans will is the eſſentiall cauſe of that, whereof it is the eſſentiall cauſe. 5. All the materials of Jewiſh and Turkiſh worſhip, might be appointed for right worſhip, ſo we held them to be Arbitrary. 6. God cannot forbid falſe worſhip, but in that tenure, that he commandeth true worſhip; but whether we eſteem it true, or not, holy, or not; he cōmandeth true worſhip, Erg. &c.

IV. Concluſion, It is a vain and unwarrantable diſtinction to divide The diſtinction of worſhip eſſentiall and accidentall of Gods generall and particular will is to be rejected.worſhip in eſſentiall, which hath Gods; 1. Particular approving will to be the Warrant thereof, and worſhip accidentall or Arbitrary, which hath only Gods generall and permiſſive will, and hath mans will for its father; ſo Ceremonies (ſay they) In theſe, hath Gods generall will, according to their ſpecification, whether a Surplice be decent, or not, is from mans will, therefore they are called worſhip reductively, becauſe in their particulars, they have no Divine inſtitution, and they tend to the honouring of God, not as worſhip, but as p. 119adjuncts of worſhip; ſo aaMorton gener. def. cap. 1. S. 22.Morton; ſo bbBurges Treatiſe of kneeling. cap. 2. p. 2.Burges.

Anſ. As Sacramentall worſhip is lawfull eſſentiall worſhip, ſo that this element, bread and wine, and this water is not Arbitrary; Ergo, If decency be of divine inſtitution, and Gods approving will, then that Surplice or Croſſing, or not Surplice and Croſſing be decent, is not Arbitrary, and only from Gods permitting will: If the generall muſt be warranted by the word, ſo alſo ſpecials under the generall, elſe mens will may make a horned Bullock a decent Sacrifice to repreſent Chriſt already come in the f…ſh; for if the written word warrant not the ſpecials of Religious obſervances, a door is open for all humane inventions: The uniting of theſe two (The Croſſing of the finger in the Air above a childes face) and (the dedication of the childe to Chriſts ſervice) are every way like to the uniting, Of Bread and Wine eaten and drunken, and the ſouls nouriſhing by Chriſt crucified and apprehended by Faith: If there be oddes, it is in the Authority of the inſtitutors: Our Formaliſts ſay, the one is eſſentiall, becauſe ordained by Chriſt, and ſo bindeth the conſcience, and the other Arbitrary, accidentall and of leſſe authority: We owe them thanks indeed, the ſin is the greater that the Authority is the leſſe, but the externall worſhip is alike. There be oddes betwixt the kiſſing of a wife by a ſtranger, and the kiſſing by her own husband, and oddes betwixt an act of Royall Majeſty performed by the King, and that ſame Act performed by a Traitor faining the ſame Act, as there be oddes betwixt money ſtroken by a Tinker, and by the Kings maſter of Coyne; will this diſtinction ſerve the whoriſh woman, the kiſſes of a ſtrange man be Arbitrary, indifferent and accidentall: but the kiſſes of my own husband be eſſentiall and kindely. And the Tinker might ſave his head for his falſe coyne, the Kings money is eſſentially Legall and currant, but money ſtroken by me, is Arbitrary and of leſſe Authority, then the Kings Lawfull Coyn. 2. If it be neceſſary and good to honour God by decency and order, the particular goodneſſe and holyneſſe of Surplice and Croſſing is alſo good and holy. But God hath particularly, Micah 6. 8. Shewed thee what is good O man; Ergo, he hath alſo ſhewed what is particularly holy. But God hath not ſhewed us in his Word any goodneſſe in Croſſing, Surplice, becauſe they are of mans deviſing: If it be ſaid, the particular goodneſſe of Surplice and Croſſing is good and ſhewed to us in the generall. I Anſwer, p. 120goodneſſe of indifferent Rites, is, Repugnantia in adjecto, and a flat contradiction, as who would ſay, cold fire, indifferent is neither good nor evil, neither Lawfull, nor unlawfull: 2. Then God hath not ſhewed us all Morall goodneſſe in his word, becauſe he hath not ſhewed to us the goodneſſe of Ceremonies. 3. Lawfulneſſe is an eſſentiall property of Divine worſhip reſulting from Gods particular approving will in his word, as is clear, Hoſea 8. 5. 1 Chro. 15. 13. Lev. 10. 1. 2 Sam. 7. 7. Ier. 7. 30. Act. 15. 24. Ergo, Arbitrary worſhip muſt have Gods approving will, commanding it, elſe it is not Lawfull: I prove the Antecedent from the cauſes of worſhip: 1. The end of worſhip, which is the honouring of God maketh not worſhip Lawfull; Idolaters may intend to honour God in their Idolatry, as well as true worſhippers. 2. The matter of worſhip is not eſſentiall to Lawfull worſhip, for Lawfull and unlawfull worſhip may have the ſame common matter, as Solomons Calves in the Temple were lawfull, becauſe ordained of God, and Samaria's Calves were unlawfull, becauſe they were from men, the matter of both might be one and the ſame mettall, Hoſea 8. 3. The Form of worſhip in generall, is not the eſſentiall and ſpecifice Form of Lawfull worſhip, as the ſpecifice Form of a living creature is not the ſpecifice form of a man, the ſpecifice form of a man is not the ſpecifice form of a juſt man, as juſt. Alſo I may conceive Sacramentall eating in generall, and not conceive whether it be Lawfull or unlawfull: For if Lawfulneſſe were the ſpecifice form of worſhip, I could not conceive worſhip, but I behooved to conceive Lawfulneſſe in it. Now then Gods commanding will, being wanting to Arbitrary worſhip, it cannot be Lawfull; Ergo, unlawfull. If it be anſwered, Ceremonies are negatively lawfull, not poſitively lawfull, and the Argument proceedeth of Lawfulneſſe poſitive, which is commanded in the word. But this is, 1. a begging of the queſtion. 2. Negative Lawfulneſſe, is from mans will, which ſhould not be a Creatrix of the goodneſſe of things or of Lawfulneſſe, nor can it Create goodneſſe, except you make man to be God: 4. Arbitrary goodneſſe and Lawfulneſſe hath either a particular warrant and cauſe of its goodneſſe, and Lawfulneſſe from Gods expreſſe Commandment, or 2. From the light of nature, or 3. From the ſole will of men, or 4. partly from natures light, partly from mans will, but any of theſe wayes it cannot p. 121be Lawfull, I prove the Antecedent: for it cannot have its warrant from Gods generall will whereby the Propoſition of a Syllogiſme is warranted, but not the Aſſumption▪ for thu… the golden Calſe of Ieroboam; the worſhipping of Satan ſhould be lawfull: for I can forme a Syllogiſme to it from Scripture (all worſhip commanded in the Word is Lawfull▪ but Ieroboams golden Calf is Commanded in the Word; Ergo, It is Lawfull. And if both Major▪ Propoſition and Aſſumption be warranted by the Word, then are Ceremonies eſſentiall and not Arbitrary worſhip. If Ceremonies be warranted by the light of nature, this is a part of Gods Word, and Rom. 1. 19, 20. God hath ſhewed it to us, as, Rom. 2. 14, 15. We would ſee natures light to prove that whiteneſſe of linnen ſignifieth Paſtorall holineſſe, rather then whiteneſſe in the wall, and that the croſſe ſignifieth dedication of a childe to Chriſts ſervice, rather then lifting up of the childe toward Heaven ſignifieth the ſame; and yet Ceremonie… muſt be by this reaſon eſſentiall worſhip; yea, to Sacrifice a ſheep to repreſent Chriſt already Crucified▪ is as Lawfull this way as all our Ceremonies. If the third be ſaid, that Ceremonies have their goodneſſe and Lawfulneſſe from the ſole will of men; then Ceremonies are Will-worſhip: for worſhip inſtituted by the ſole will of men, without light of Scripture, or nature, is Will-worſhip. 2. The deviſers of them are either Brutiſh, or void of reaſon, and the practicers are ſervants of men, becauſe they ſerve will, or rather luſt of men, without any reaſon Commanding. 3. If Ceremonies come partly from mens will, partly from the light of reaſon▪ then do they conclude the Lawfulneſſe of Ceremonies either …allibly or neceſſarily: If the former be ſaid, we have little warrant of conſcience to practice them; nor can God be honoured, nor theſe things Lawfull, good, and edificative, more then unlawfull, evil and unapt to edifie, ſeeing there be no light of Scripture, or nature to make them good to us▪ and becauſe a fallible and unneceſſary conſequence, is over fallible and unneceſſary, and ſtandeth (as Ariſtotle faith well) in an indiviſible point. It is a non-conſequence, and ſo mens will is the beſt houſe that Ceremonies are deſcended of. If they can be proved by a neceſſary and infallible conſequence, we deſire to hear it, for it muſt be thus or the like: Things not contrary to the Word, and commanded as apt to edifie, may be Lawfull Arbitrary Worſhip: But p. 122Ceremonies are ſuch; Ergo, the Propoſition is not true▪ becauſe Rulers judge either ſuch things apt to edifie, becauſe they ſee them to be ſo in themſelves, or becauſe they judge them to be ſo in themſelves, therefore they are ſo in themſelves: the former cannot be ſaid, becauſe this light whereby Rulers ſee Ceremonies to be apt to edifie, is either light of Scripture, or nature, or both: If this be ſaid, they can make others ſee this light. Alſo, if there be goodneſſe and aptitude to edifie ſouls in Ceremonies by natures light, ſound reaſon, or the Word of God, they cannot be Arbitrary or indifferent worſhip: but muſt be eſſentiall worſhip, having warrant and Commandment from God▪ for what natures light, or Scripture Commandeth, that God himſelf Commandeth, and what God Commandeth is eſſentiall, not Arbitrary worſhip. 2. And ſecondly, they are not Arbitrary things, but neceſſary and Lawfull by natures light, by Scripture, or both, which they deny; if the latter be true, then is the will of Rulers, that which maketh Ceremonies good and Lawfull▪ a…in and blaſphemous aſſertion, for Pope or Prince, or mens pleaſure finde pre-exiſtent goodneſſe and Lawfulneſſe in things, and they do not make them good: It is proper to God alone, who calleth things that are not, to create both beings and goodneſſe of beings. 5. If Arbitrary goodneſſe and Lawfulneſſe of Ceremonies be thus warrantable, becauſe nor contrary to the word, and eſteemed Arbitrary; I might fail againſt the firſt four Commandments, by ſuperſtition and idolary: ſo I eſteem theſe, to wit, Idolatry and ſuperſtition Arbitrary, and not of Divine neceſſity, and yet in ſo doing, I ſhould neither ſin, nor commit acts of falſe worſhip; becauſe ſuperſtition and Idolatry are indeed forbidden, but ſuperſtition and Idolatry, with the opinion, that they have neither holineſſe, merit, nor Divine neceſſity, but are meerly Arbitrary, are no where forbidden in the word. Let Formaliſts by their grounds, ſhew us a Scripture for it; for they cannot by their Doctrine be forbidden as falſe worſhip, ſeeing they want that which eſſentially conſtituteth falſe worſhip (as they teach) for they (as the Argument ſuppoſeth) want opinion of neceſſity, Divine merit and holineſſe. 6. If the Churches will, commanding Croſſing, and Surplice, make them Lawfull; then their forbidding them ſhall make them unlawfull, and mans will ſhall be a Pope and God. 7. If Rulers conclude them Lawfull, then either upon Nationall p. 123reaſons concerning Britain rather then other Nations, or upon reaſons immutable & eternal▪ if the latter be ſaid, they be eſſential worſhip, not Arbitrary▪ if the former be ſaid, they be more apt to ſtir up the dull ſenſes of Brittiſh men, then othe…s, which is a dream. Dull ſenſes are alike every where, ſin originall alike in all places, and God in his perfect word hath provided alike remedies againſt naturall dulneſſe to all mankinde, elſe we in Britaine do ſupererogate, and the word▪ muſt be perfect to ſome Nations, in that which is common to all, and not to others. 8. By as good reaſon, Arbitrary mercy, and Arbittary juſtice is holden as Arbitrary worſhip; for the Lords word is as perfect in works of charity for the ſecond Table, as in works of Religion for the firſt, and if ſo be, then it were in mens will to do things conducing for the murthering, or not murthering of our brethren, of their own wit and will, without the word of God, and there ſhould be ſome lawfull acts of will-love, or will-murther. 9. Laws oblige (as Papiſts grant) as aaDriedo de Libert Chriſt. l. 3. c. 3. ad arg. 3. Non eſt in poteſtate legiſlatoris prout voluerit obligare ad mortale & veniale ſed hoe provient ex materiaegravitate.Driedo, and bbVaſquez Tom. 2. in 12. diſput. 154. c. 3. Neque enim in voluntate legiſlator is eſt obligare vel non obligare.Vaſquez ſay, after Gerſon, Occam, Almain, and other Papiſts, from the goodneſſe of the matter commanded in the Law, not from the will of the Law-giver: If then the generall will and command of God conſtitute Arbitrary worſhip, this worſhip from Gods will layeth a band on the conſcience, no leſſe then eſſentiall worſhip: For Hezechiah is no leſſe obliged in conſcience to apply Figs to his boyle, and Moſes to make every little ring in the Tabernacle: when God commandeth theſe, then the Prophets are to write Canonick Scripture: for Gods Authority in Commanding, is equall in all, though in reſpect of the matter, there be great things, and leſſe things of the Law: therefore Gods generall permiſſive-will, doth no leſſe oblige the conſcience, then his approving will. 10. To this Arbitrary worſhip agreeth all the properties of will-worſhip; as 1 Coloſ. 2. 18. It beguileth us of our reward; for no promiſe of God is made of a Biſhoprick for conformity▪ 2. It is will-humility, to be devouter then God willeth us. 3. It intrudeth in things not known in the word. 4. It holdeth not the head Chriſt, for it maketh him not a perfect Law-giver, if Prelares under him give Laws added to his word, and that after the Traditions of men. 5. It inthralleth men dead with Chriſt, to a yoak. They object, But not to yoak upon the conſcience. Anſwer; yea, but we are in Chriſt freed alſo from the externall yoak, as from ſhedding of blood in Circumciſion, p. 124removall out of the Campe ſeven dayes, many Ceremoniall Sabbaths, preſenting of the male-children, and going up to ſacrifica at Jeruſalem; yea, expenſive offerings, all called burdens, Act. 15. 10. Col. 2. 20. Gal▪ 4. 3, 4, 5. Col. 2. 14. 15. And multiplied holy dayes, Surplice, Croſſing, keeping us in that ſame bondage; though leſſe (they may ſay) Magis, & minus non variant speciem. 6. This worſhip periſheth vvith the uſe: 7. Subjecteth us to the Ordinances of men. 8. Hath a ſhew of wiſdom, Mr. Burges aaBurges rejoynd c. 2. S. 7. p. 179.ſaith, Some will-worſhip i… not unlavvfull, a… three Sermons in one day. The free-vvill offerings and vows vvere in ſome ſort vvill-Worſhip. The Church at her godly diſcretion, and will, may appoint ſome Formalities to attend the Worſhip. Anſwer, Gregor▪ de valent ſaith, That ſome Idolatry is Lawfull, ſome unlawfull: This man ſaith, ſome will-worſhip is lawfull, ſome unlawfull, that is, ſome ſin is Lawfull, ſome unlawfull: 2. Three preachings come from zeal, not from will, and is no new worſhip different from preaching, and there may be reaſon therefore, where all cannot be preſent in one day at all the three, there is reaſon for three preachings, none for Croſſing: 3. Will as will, is carver of will-worſhip: Will createth not the worſhip, but determineth the circumſtances according to the light of reaſon, in Lawfull worſhip. But where will, as will, void of reaſon hath influence in the worſhip, it is wills brood: 4▪ The Freewill offerings were determined by God, the poor ſhould offer a pair of Doves, in the Free-will offering: But the rich a Lamb, and it was ſin for the rich to offer a pair of doves, and therefore will was not determinatrix in this. 5. The man jumbleth together godly diſcretion and will: they be much different; but for godlineſſe in ſhort ſleeves, and Croſſing a finger in the Aire, I underſtand it not, nor can reaſon dream of any warrant for it, but will, as will, that is, mans luſt made it.

Neither do Formaliſts go from aaSuarez de relig. to. 2. de houeſt v…ti lib. 1. c. 1. n. 8. 9.Suarez, and bbBellar. de eſfic. Sacram. l. 2 c. 32. ad arg. 2.Bellarmine, who call that will-worſhip, which is deviſed only by a man… wit, and is not conforme to the principles of Faith, and wanteth all reaſon, and the received uſe of the Church.

But we are diſputing here againſt the Churches uſe, as if it were not yet a received uſe. But upon theſe grounds I go: 1. Reaſon not binding and ſtrongly concluding, is no reaſon, but meer will. So Ceremonies have no reaſon: If the reaſon binde, they are eſſentiall worſhip: 2. Authority is only miniſteriall in ordering Gods worſhip, p. 125and hath no place to invent new worſhip. 3. Authority as Authority eſpecially humane, giveth no light, nor no warrant of conſcience to obey, and therefore authority naked and void of ſcriptures-light is here baſtard authority. 11. In all this Formaliſts but give the Papiſts diſtinction of Divine and Apoſtolick Traditions: for power of inventing Ceremonies to them is Apoſtolick, but not infallible and Divine: ccSuarez de tripl. virtut. tract. 1. diſ. 5. Sect. 4.Suarez giveth the difference: God ſaith he, Is the Immediate Author of Divine Traditions, and the Apoſtles only publiſhers: But the Apoſtles are immediate Authors of Apostolick Traditions, God in ſpeciall manner guiding their will. So ddCajetan opuſc. to. 1. tract. 27.Cajetan eeSotus de juſtific. l. 7 c. 6. ar. 1Sotus ffBellar. de verbo non Scripto.Bellar. So our Formaliſts ggDouna. l. 3. c. 36.Duname hh3 Book p. 153.Hooker iiSutluvius, de Preſbyt. c. 11. p. 67.Sutluvius; But I like better what kkCyprian epiſt. 74. Vnde iſta traditio? &c. ſi in Evangelio praecipitur, aut in Apostolorum Epiſtolis, aut actibus continetur, & obſervetur Divina et ſanctahaes traditio. The diſtinction of divine and of Apoſtolick Traditions rejected.Cyprian ſaith, That no Tradition, but what is in the word of God, is to be received: But this diſtinction is blaſphemous, and contrary to Scripture, 1 Cor▪ 14▪ 57. The things▪ that I write unto you: (even of decency and order, as v. 29. 40.) Are the Commandment of the Lord, 2. Pet. 3. 2. Peter willeth them to be mindefull of the vvords which were ſpoken before, by the holy Prophets, and of the Commandments of us the Apoſtles of the Lord and S…vio…: Then the Apoſtles Commandments are equall with the Commandments of the Prophets. But in the Old Teſtament, there were not ſome Traditions Divine, and ſome not every way Divine, but Propheticall, for the Prophets were the mouth of God, as is clear, 2 Pet. …. 19, 20, 21. Luk. 1. 70. Rom. 1. 2. So 1 Tim. 6. 13. I give thee charge in the ſight of God—14. That thou keep this Commandment without ſpot, unrebukable, untill the appearing of the Lord Ieſus. Now the Commandment (as Beza llBeza an in loc.noteth) Are all that he writ of diſcipline, which Formaliſts ſay, are for the moſt Apoſtolicke, but not Divine Traditions. 2. If Ceremonies ſeem good to the holy Ghoſt▪ as they ſay they do from Act. 15. then they muſt ſeeme good to the Father and the Son, as the Canon is Act. 15. But that Canon was proved from expreſſe Scripture; as Peter proveth, v. 7, 8, 9. and James v. 13, 14, 15, 16. If they come from the Spirit, inſpiring the Apoſtles, they cannot erre in ſuch Traditions; If from the ſpirit guided by the holy Ghoſt, they come from Scripture. 3. If theſe traditions come from no ſpirit led by light of Scripture, we ſhall not know, whether they be Lawfull, or not, for the Scripture is a Canonick rule of lawfull and unlawfull. 4. If any Apoſtolick ſpirit be given to Authors of Ceremonies, why not alſo p. 126in preaching and praying? How then do many of them turn Arminians, Papiſts, Socinians? 5. The Apoſtolick ſpirit leading inſtitutors of Ceremonies, doth either infuſe light naturall, ſupernaturall, or Scripturall in deviſing Ceremonies, and ſo Eatenus, in ſo far they were eſſential worſhip▪ or the Apoſtolick ſpirit doth lead them, with no light at all, which is brutiſh Enthuſiaſme: or 3. Gods Apoſtolick ſpirit infuſeth the generall equity, and negative Lawfulneſſe of theſe truths (Surplice is an Apoſtolicall ſigne of Paſtorall holineſſe) and (Croſſing a ſigne of Dedication of a childe to Chriſts ſervice) Now light, for this we would exceedingly have. If this light be immediatly infuſed, then Surplice, Croſſing are as Divine, as if God ſpake them; for truths immediatly inſpired loſt no divinity, becauſe they come through ſinfull men; for Balaam his Propheſie of the ſtar of Jacob, was as Divine, in regard of Authority, as if God had ſpoken it, but if theſe traſh come from an inferiour ſpirit, we deſire to know what ſpirit ſpeaketh without the word. But ſome may object; The preaching of the word is ſomewhat humane, becauſe its not from the infallible ſpirit that dited the word; Ergo, Ceremonies may come from the holy Spirit, though they be not as lawfull as Scripture. Anſ. Let them be proved to be from the warrant, that the word is preached, and we yeeld to all▪ 5. Apoſtolick Ceremonies, but not Divine have Gods generall allowing will for the accepting of them. Now Sampſons mother, Judg. 13. 23. proveth well, The Lord hath accepted our offering; Ergo, it is Lawfull, and he will not kill us. So God atcepted Abel, and Noah their Sacrifices; Ergo, they were Lawfull, and Divine worſhip. So Hoſea 8. 8. They ſacrifice fleſh for the ſacrifices of my offerings, and they eat it, but the Lord accepteth them not. Ergo, offerings of fleſh without offering of themſelves as living ſacrifices to God are now unlawfull: If God accept of Ceremonies, they muſt be Divine ſervice, if he accept them not, they muſt be unlawfull. They Anſwer, He accepteth them as Arbitrary worſhip, not as eſſentiall: I Anſwer, God might have accepted ſo Sampſons ſacrifice, and Noahs, as arbitrary worſhip, and yet not be gracious to them, nor reward their ſacrificing, as good ſervice, contrary to the Texts alledged; but I doubt much, if the Lord be gracious to men, and accept in Chriſt corner Caps, Surplice, Croſsing, humane holy dayes.

They object, Our Circumſtances of time, place, perſons, &c. are p. 127no more warranted by the Scripture, then Ceremonies are. And God might in his wiſdom (…aith aaBurges rejoynder, cap. 1. Sect. 16. p. 90. Circumſtances not poſitive religious obſervances as Ceremonies are.Burges) have calculated the order of times and places, ſuch climats and ſeaſons; but he hath left theſe, as he hath left our Ceremonies to the Churches liberty.

Anſ. Time and place (as I obſerved already) being circumſtances Phyſicall, not Morall, nor having any Religious influence to make the worſhip new and different in nature, from that which is commanded in the Law, though they be not expreſly in the Word, do not hinder, but you may ſay, Such an act of worſhip is according as it is written: for as Praying, Preaching, hearing, is according as it is written: ſo is Praying and Preaching in this convenient place, proved by that ſame Scripture (As it is written) but one and the ſame Scripture doth not warrant Order and Surplice. 2. The queſtion is not, what Gods wiſdom can do, for he could ſetdown all the names of Preaching Paſtors, Doctors, Deacons, Elders in the Word; but his wiſdom thus ſhould have made ten Bibles more then there be: But all our Ceremonies might have been Comprehended in one Chapter of the Revelation, if God had thought good to Honour them with inſerting them in the Canon. 3. He hath determined theſe by natures light, and prudence, which dwelleth with that light, revealed in the Word; That a Biſhop be thus qualified, as 1 Tim. 3. is Morall and determined; but that they call him John, Thomas, and be of ſuch Parents, Country, ſtature of body, is Phyſicall and in Chriſts wiſdom, is not determined, nor could it be conveninetly. Laſtly, that generall permiſſive will of God, is good, for all the Ceremonies of Rome, taught by Papiſts; As for ours, as Suarez de Trip lic. virt. tract. 1. diſp. 2. Sect. 6. n. 3. Dicendum fidem quoad ſubſtantiam credibilium ſemper fuiſſe eandem a principio generis humani. And ſo faith Alenſis, 3. p. q. 69. Lombard. 3. diſt. 25. and Durandus, 3. diſt. 25. Bonaventura, 16. Art. 2. q. 1. Hugo de ſancto victore de ſacram, …. 1. part. 10. cap. 4. This they have from the Fathers, Vincentius Lyrinenſis, co…t▪ prop. voc. nov. cap. 37. Jreneus, contr. hereticos, lib. 3. cap. 2. Hyerom in Pſal. 86. Aug. de civitate, Dei lib. 11. cap. 3. lib. 14. cap. 7. Chryſoſt. de Lazero homil. 4. Cyprianus ſermone de Baptiſmo. Optatus Milevitanus, contr. parmeni. de caelo, l. 5. And I might cite many others, who all affirm, All truth Divine is in Scripture, all not in Scripture is to be rejected: So Suarez, de leg. tom. 4. cap. 1. p. 128Haec enim praecepta Eccleſiaſtica pro univerſali. Eccleſia tantum ſunt quatuor, qut quin que , quae ſolum ſunt determinationes quaedam juris Divini moraliter neceſſaria homini.—Reliqua omnia vel pertinent ad particulares ſtatus qui voluntarie ſuſcipiuntur, vel ad ordinem judicial…m. Et id…m contra ſeotae Anglica. Erro. lib. 2. cap. 16. Dicimus authoritatem Dei (in benedictione Campanarum) non de eſſe, ſaltem in radice & origine, quia ipſe dedit authoritatem Paſtoribus Eccleſiae ad regendam Eccleſiam, & diſponenda, eaequae ad accidentarios ritus Eccleſiae pertinent. Bannes, tom. 3. in 22. q. 10. dub. 2. Notandum quod ne que Pontifex, ne que tota Eccleſia poſſunt novum articulum, novum dogma quoad ſubſtantiam, aut novum Sacramentum inſtituere. Andr. Duvallius, in 2. de legib. q. 4. Art. 2. Ceremoniae & judicialia in vetere lege erant juris Divini, in Nova lege ſunt juris tantum Eccleſiastici: And Valdenſis de Doctrina fidei, l. 2. cap. 22. Eccleſia non poteſt Novum articulum proponere: So Alphaſ. a Caſtro in ſumma, lib. 1. cap. 8. And Canus, loc. lib. 2. cap. 7. Cameracenſis, 2. ſentent. q. 1. Art. 1. Principia Theologia ſunt ipſae ſ… cri Canonis veritates, quoniam adipſa fit ultima reſoluti… Theologici diſcurſus, & ex iis primo ſingulae propoſitiones Theologiae deducuntur.

V. Concluſ. Matters of fact are not, and need not be proved by Scripture: 1. Becauſe ſenſe maketh them known to us. 2. Their Morality is ſufficiently known from Gods Word. 3. In matters offact there may be invincible ignorance: Chriſts Reſurrection is not a matter of fact, as aaHogo Grotius de jure belli, l. c. 20. n. 48.Hugo Grotius ſaith, but alſo a matter of Law, as all the miracles and Hiſtories in the Word, and to be believed, becauſe God hath ſo ſpoken in the Word.