,,the ,,works ,,of ,,mr4 ,,george ,,gillespie ,,minister ,,of ,,edinburgh1 ,,and ,,one ,,of ,,the ,,commissioners ,,from ,,scotland ,,to ,,the ,,westminster ,,assembly1 #afdd ,,now ,,first ,,collected4 ,,with ,,memoir ,,of ,,his ,,life ,,and ,,writings1 ,,by ,m4 ,w4 ,,hetherington1 ,,ll4,d4 ,,in ,,two ,,volumes4 ,,vol4 ,i4 ,,edinburgh3 ,,robert ,,ogle ,,and ,,oliver ,,and ,,boyd4 ,m4 ,,ogle ,,son ,,and ,,william ,,collins1 ,,glasgow4 ,,hamilton1 ,,adams ,,co1 ,,london #ahdf4 ,,contents ,,advertisement4 ,,memoir ,,of ,,the ,,rev4 ,,george ,,gillespie4 ,,appendix4 ,,extracts ,,from ,,wodrow',s ,,analecta 7,,maitland ,,club ,,edition7 ,,dispute ,,against ,,the ,,english ,,popish ,,ceremonies ,,obtruded ,,on ,,the ,,church ,,of ,,scotland4 ,,dedication ,,author',s ,,preface ,,prologue4 ,,order4 ,,the ,,first ,,part4 ,,against ,,the ,,necessity ,,of ,,the ,,ceremonies4 ,,chapter ,i4 ,,that ,,our ,,opposites ,,do ,,urge ,,the ,,ceremonies ,,as ,,things ,,necessary4 ,,chapter ,,ii4 ,,the ,,reason ,,taken ,,out ,,of ,,acts ,,xv4 ,,to ,,prove ,,the ,,necessity ,,of ,,the ,,ceremonies1 ,,because ,,of ,,the ,,church',s ,,appointment1 ,,confuted4 ,,chapter ,,iii4 ,,that ,,the ,,ceremonies ,,thus ,,imposed ,,and ,,urged ,,as ,,things ,,necessary1 ,,do ,,bereave ,,us ,,of ,,our ,,christian ,,liberty1 ,,first1 ,,because ,,our ,,practice ,,is ,,adstricted4 ,,chapter ,,iv4 ,,that ,,the ,,ceremonies ,,take ,,away ,,our ,,christian ,,liberty ,,proved ,,by ,a ,,second ,,reason1 ,,namely1 ,,because ,,conscience ,,itself ,,is ,,bound ,,and ,,adstricted4 ,,chapter ,v4 ,,that ,,the ,,ceremonies ,,take ,,away ,,christian ,,liberty1 ,,proved ,,by ,a ,,third ,,reason1 ,,viz41 ,,because ,,they ,,are ,,urged ,,upon ,,such ,,as1 ,,in ,,their ,,consciences1 ,,do ,,condemn ,,them4 ,,chapter ,,vi4 ,,that ,,the ,,ceremonies ,,take ,,away ,,christian ,,liberty ,,proved ,,by ,a ,,fourth ,,reason1 ,,viz41 ,,because ,,they ,,are ,,pressed ,,upon ,,us ,,by ,,naked ,,will ,,and ,,authority1 ,,without ,,giving ,,any ,,reason ,,to ,,satisfy ,,our ,,consciences4 ,,chapter ,,vii4 ,,that ,,festival ,,days ,,take ,,away ,,our ,,liberty1 ,,which ,,god ,,hath ,,given ,,us1 ,,proved2 ,,and ,,first ,,out ,,of ,,the ,,law4 ,,chapter ,,viii4 ,,that ,,festival ,,days ,,take ,,away ,,our ,,christian ,,liberty1 ,,proved ,,out ,,of ,,the ,,gospel4 ,,chapter ,,ix4 ,,showing ,,the ,,weakness ,,of ,,some ,,pretences ,,which ,,our ,,opposites ,,use ,,for ,,holidays4 ,,the ,,second ,,part4 ,,against ,,the ,,expediency ,,of ,,the ,,ceremonies4 ,,chapter ,i4 ,,against ,,some ,,of ,,our ,,opposites1 ,,who ,,acknowledge ,,the ,,inconveniency ,,of ,,the ,,ceremonies1 ,,and ,,yet ,,would ,,have ,,us ,,yield ,,to ,,them4 ,,chapter ,,ii4 ,,against ,,those ,,of ,,our ,,opposites ,,who ,,plead ,,for ,,the ,,ceremonies ,,as ,,things ,,expedient4 ,,chapter ,,iii4 ,,that ,,the ,,ceremonies ,,are ,,inexpedient1 ,,because ,,they ,,are ,,preparatives ,,for ,,greater ,,evils4 ,,chapter ,,iv4 ,,that ,,the ,,ceremonies ,,are ,,inexpedient1 ,,because ,,they ,,hinder ,,edification4 ,,chapter ,v4 ,,that ,,the ,,ceremonies ,,are ,,inexpedient1 ,,because ,,they ,,are ,,occasions ,,of ,,injury ,,and ,,cruelty4 ,,chapter ,,vi4 ,,that ,,the ,,ceremonies ,,are ,,inexpedient1 ,,because ,,they ,,harden ,,and ,,confirm ,,the ,,papists4 ,,chapter ,,vii4 ,,that ,,the ,,ceremonies ,,are ,,inexpedient1 ,,because ,,they ,,disturb ,,the ,,peace ,,of ,,the ,,church4 ,,chapter ,,viii4 ,,that ,,the ,,inexpediency ,,of ,,the ,,ceremonies1 ,,in ,,respect ,,of ,,the ,,scandal ,,of ,,the ,,weak1 ,,may ,,be ,,plainly ,,perceived4 ,,twelve ,,propositions ,,touching ,,scandal ,,are ,,premitted4 ,,chapter ,,ix4 ,,all ,,the ,,defences ,,of ,,the ,,ceremonies1 ,,used ,,to ,,justify ,,them ,,against ,,the ,,scandal ,,imputed ,,to ,,them1 ,,are ,,confuted4 ,,the ,,third ,,part4 ,,against ,,the ,,lawfulness ,,of ,,the ,,ceremonies4 ,,chapter ,i4 ,,that ,,the ,,ceremonies ,,are ,,unlawful1 ,,because ,,superstitious1 ,,which ,,is ,,particularly ,,instanced ,,in ,,holidays1 ,,and ,,ministering ,,the ,,sacraments ,,in ,,private ,,places4 ,,chapter ,,ii4 ,,that ,,the ,,ceremonies ,,are ,,unlawful ,,because ,,they ,,are ,,monuments ,,of ,,by-,,past ,,idolatry1 ,,which ,,not ,,being ,,necessary ,,to ,,be ,,retained1 ,,should ,,be ,,utterly ,,abolished1 ,,because ,,of ,,their ,,idolatrous ,,abuses3 ,,all ,,which ,,is ,,particularly ,,made ,,good ,,of ,,kneeling4 ,,chapter ,,iii4 ,,that ,,the ,,ceremonies ,,are ,,unlawful1 ,,because ,,they ,,sort ,,us ,,with ,,idolaters1 ,,being ,,the ,,badges ,,of ,,present ,,idolatry ,,among ,,the ,,papists4 ,,chapter ,,iv4 ,,that ,,the ,,ceremonies ,,are ,,idols ,,among ,,the ,,formalists ,,themselves2 ,,and ,,that ,,kneeling ,,in ,,the ,,lord',s ,,supper ,,before ,,the ,,bread ,,and ,,wine1 ,,in ,,the ,,act ,,of ,,receiving ,,them1 ,,is ,,formally ,,idolatry4 ,,chapter ,v4 ,,the ,,fifth ,,argument ,,against ,,the ,,lawfulness ,,of ,,the ,,ceremonies ,,taken ,,from ,,the ,,mystical ,,and ,,significant ,,nature ,,of ,,them4 ,,chapter ,,vi4 ,,that ,,the ,,lawfulness ,,of ,,the ,,ceremonies ,,is ,,falsely ,,grounded ,,upon ,,the ,,holy ,,scripture2 ,,where ,,such ,,places ,,as ,,are ,,alleged ,,by ,,our ,,opposites1 ,,either ,,for ,,all ,,the ,,ceremonies ,,in ,,general1 ,,or ,,for ,,any ,,one ,,of ,,them ,,in ,,particular1 ,,are ,,vindicated ,,from ,,them4 ,,chapter ,,vii4 ,,that ,,the ,,lawfulness ,,of ,,the ,,ceremonies ,,cannot ,,be ,,warranted ,,by ,,any ,,ecclesiastical ,,law1 ,,nor ,,by ,,any ,,power ,,which ,,the ,,church ,,hath ,,to ,,put ,,order ,,to ,,things ,,belonging ,,to ,,divine ,,worship4 ,,chapter ,,viii4 ,,that ,,the ,,lawfulness ,,of ,,the ,,ceremonies ,,cannot ,,be ,,warranted ,,by ,,any ,,ordinance ,,of ,,the ,,civil ,,magistrate2 ,,whose ,,power ,,in ,,things ,,spiritual ,,or ,,ecclesiastical ,,is ,,explained4 ,,digression ,i4 ,,of ,,the ,,vocation ,,of ,,men ,,of ,,ecclesiastical ,,order4 ,,digression ,,ii4 ,,of ,,the ,,convocation ,,and ,,moderation ,,of ,,synods4 ,,digression ,,iii4 ,,of ,,the ,,judging ,,of ,,controversies ,,and ,,questions ,,of ,,faith4 ,,digression ,,iv4 ,,of ,,the ,,power ,,of ,,the ,,keys1 ,,and ,,ecclesiastical ,,censures4 ,,chapter ,,ix4 ,,that ,,the ,,lawfulness ,,of ,,the ,,ceremonies ,,cannot ,,be ,,warranted ,,by ,,the ,,law ,,of ,,nature4 ,,the ,,fourth ,,part4 ,,against ,,the ,,indifferency ,,of ,,the ,,ceremonies4 ,,chapter ,i4 ,,of ,,our ,,opposites' ,,pleading ,,for ,,the ,,indifferency ,,of ,,the ,,ceremonies4 ,,chapter ,,ii4 ,,of ,,the ,,nature ,,of ,,things ,,indifferent4 ,,chapter ,,iii4 ,,whether ,,there ,,be ,,anything ,,indifferent ,,in ,,actu ,,exercito4 ,,chapter ,,iv4 ,,of ,,the ,,rule ,,by ,,which ,,we ,,are ,,to ,,measure ,,and ,,try ,,what ,,things ,,are ,,indifferent4 ,,chapter ,v4 ,,the ,,first ,,position ,,which ,,we ,,build ,,upon ,,the ,,ground ,,confirmed ,,in ,,the ,,former ,,chapter4 ,,chapter ,,vi4 ,,another ,,position ,,built ,,upon ,,the ,,same ,,ground4 ,,chapter ,,vii4 ,,other ,,positions ,,built ,,upon ,,the ,,former ,,ground4 ,,chapter ,,viii4 ,,that ,,the ,,ceremonies ,,are ,,not ,,things ,,indifferent ,,to ,,the ,,church ,,of ,,scotland2 ,,because ,,she ,,did ,,abjure ,,and ,,repudiate ,,them ,,by ,a ,,most ,,solemn ,,and ,,general ,,oath4 ,,chapter ,,ix4 ,a ,,recapitulation ,,of ,,sundry ,,other ,,reasons ,,against ,,the ,,indifferency ,,of ,,the ,,ceremonies4 ,a ,,brotherly ,,examination ,,of ,,some ,,passages ,,of ,,mr ,,coleman',s ,,late ,,sermon ,,upon ,,job ,,xi4 #bj4 ,,notice4 ,,extract ,,from ,,coleman',s ,,sermon4 ,a ,,brotherly ,,examination1 c4 ,,nihil ,,respondes3 ,,or ,a ,,discovery ,,of ,,the ,,extreme ,,unsatisfactoriness ,,of ,,mr ,,coleman',s ,,piece4 ,,that ,,mr ,,coleman ,,doth ,,not ,,only ,,prevaricate1 ,,but ,,contradict ,,himself1 ,,concerning ,,the ,,state ,,of ,,the ,,question4 ,,the ,,particulars ,,in ,,my ,,brief ,,examination1 ,,which ,,mr ,,coleman ,,either ,,granteth ,,expressly1 ,,or ,,else ,,doth ,,not ,,reply ,,unto4 ,,his ,,abusing ,,of ,,the ,,scriptures4 ,,his ,,errors ,,in ,,divinity4 ,,his ,,abusing ,,of ,,the ,,honourable ,,houses ,,of ,,parliament4 ,,his ,,abusing ,,the ,,reverend ,,assembly ,,of ,,divines4 ,,his ,,calumnies4 ,,the ,,repugnancy ,,of ,,his ,,doctrine ,,to ,,the ,,solemn ,,league ,,and ,,covenant4 ,,male ,,audis2 ,,or1 ,,an ,,answer ,,to ,,mr ,,coleman',s ,,male ,,dicis4 ,,preface ,,to ,,the ,,reader4 ,,chapter ,i4 ,,that ,,mr ,,coleman ,,doth ,,still ,,contradict ,,himself ,,in ,,the ,,stating ,,of ,,this ,,present ,,controversy ,,about ,,church ,,government4 ,,chapter ,,ii4 ,a ,,confutation ,,of ,,that ,,which ,,mr ,,coleman ,,hath ,,said ,,against ,,church ,,government2 ,,showing ,,also ,,that ,,his ,,last ,,reply ,,is ,,not ,,more1 ,,but ,,less ,,satisfactory ,,than ,,the ,,former1 ,,and ,,for ,,the ,,most ,,part ,,is ,,but ,a ,,tergiversation ,,and ,,fleeing ,,from ,,arguments ,,brought ,,against ,,him1 ,,and ,,from ,,making ,,good ,,his ,,own ,,assertions ,,and ,,arguments ,,concerning ,,the ,,distinction ,,of ,,civil ,,and ,,church ,,government4 ,,chapter ,,iii4 ,,that ,,mr ,,coleman',s ,,and ,,mr ,,hussey',s ,,opposing ,,of ,,church ,,government ,,neither ,,is ,,nor ,,can ,,be ,,reconciled ,,with ,,the ,,solemn ,,league ,,and ,,covenant4 ,,chapter ,,iv4 ,,mr ,,coleman ,,and ,,mr ,,hussey',s ,,errors ,,in ,,divinity4 ,,chapter ,v4 ,,the ,,prelatical ,,way ,,and ,,tenets ,,of ,,mr ,,coleman ,,and ,,mr ,,hussey1 ,,repugnant ,,also1 ,,in ,,divers ,,particulars1 ,,to ,,the ,,votes ,,and ,,ordinances ,,of ,,parliament4 ,,chapter ,,vi4 ,,mr ,,coleman',s ,,wronging ,,of ,,the ,,church ,,of ,,scotland4 ,,chapter ,,vii4 ,,calumnies ,,confuted1 ,,and ,,that ,,question ,,briefly ,,cleared1 ,,whether ,,the ,,magistrate ,,be ,,christ',s ,,vicegerent4 ,,chapter ,,viii4 ,,that ,,mr ,,coleman ,,doth ,,great ,,violence1 ,,both ,,to ,,his ,,own ,,words ,,and ,,to ,,the ,,words ,,of ,,others ,,whom ,,he ,,citeth4 ,,one ,,hundred ,,and ,,eleven ,,propositions ,,concerning ,,the ,,ministry ,,and ,,government ,,of ,,the ,,church4 ,,propositions4 ,a ,,sermon ,,preached ,,before ,,the ,,honourable ,,house ,,of ,,commons ,,at ,,their ,,late ,,solemn ,,fast ,,preface ,,to ,,the ,,reader4 ,,sermon4 ,a ,,sermon ,,preached ,,before ,,the ,,right ,,honourable ,,the ,,house ,,of ,,lords1 ,,in ,,the ,,abbey ,,church ,,at ,,westminster4 ,,preface ,,to ,,the ,,reader4 ,,sermon4 ,footnotes ,,advertisement4 7,transcriber's ,note3 ,this book is an #ahdf reprint of ,george ,gillespie's books1 which were originally published separately4 ,each is reprinted here with its original title page and other front matter4 ,the paper book had no page numbers2 each book is transcribed here with its own page numbering1 which may have no correspondence with the publisher's idea of the page numbers47 ,in presenting to the public1 for the first time1 a ,complete ,edition of the ,works of ,mr ,,george ,,gillespie1 there are two or three points to which the ,publisher begs to direct special attention4 ,although the great value of ,gillespie's various works was well known to many1 yet there had been no recent reprints of them1 and they had become so very scarce that it was with great difficulty any of them could be obtained4 ,recent controversies had brought forward the very subjects which had been so ably treated by ,gillespie2 and it was felt1 that justice to the ,church of which he was so great an ornament1 and to the cause which he so strenuously supported1 demanded the republication of his whole works1 in a form1 and at a price1 which should render them generally accessible4 ,in prosecuting this task the idea was suggested1 that it would be desirable to publish what remained of those ,notes on the ,proceedings of the ,westminster ,assembly of ,divines1 which ,gillespie was known to have written1 if the permission of the ,advocates1 in whose ,library they were1 could be obtained4 ,that permission was most readily granted4 ,the manuscript volumes1 of what purported to be ,gillespie's ,notes1 form part of the large collection entitled1 the ,wodrow ,,mss4 ,they appear1 however1 not to be ,gillespie's own ,notes1 but copies separately taken from the original4 ,the fact that they are manifestly separate and independent transcriptions1 furnishes good evidence of the genuineness and authenticity of the original manuscripts1 though it is not now known where they are1 if still in existence4 ,in making a new copy for the press every facility was granted by the ,librarians of the ,advocates' ,library1 with their well-known courtesy and liberality2 and much aid was rendered by ,david ,laing1 ,esq41 a gentleman thoroughly conversant with ,scottish ecclesiastical literature1 and generously ready to communicate to others the benefit of his own extensive and accurate knowledge4 ,being desirous to render this ,edition of ,gillespie's works as full and complete as possible1 several small and comparatively unimportant papers have been copied from the ,wodrow ,manuscript1 some account of which will be found at the close of the ,memoir4 ,an appendix to the ,memoir contains all that could be gleaned from ,wodrow's ,analecta1 as printed by the ,maitland ,club4 ,the ,memoir itself has been drawn up with considerable care1 and is as extensive as the paucity of materials for its composition would admit4 ,it might1 indeed1 have been enlarged by a more full account of the great events which occurred during the period in which ,gillespie lived2 but this would have been an unfair changing of biography into history1 and would not have been suited to the object in view4 ,as the parts of the ,collected ,edition of ,gillespie's ,works were issued successively1 they have been paged separately2 and may be arranged in volumes according to the taste of their purchasers4 ,it will1 however1 be found most expedient to adopt a chronological arrangement1 such as is indicated in the closing pages of the ,memoir4 ,,memoir ,,of ,,the ,,rev4 ,,george ,,gillespie4 ,george ,gillespie was one of the most remarkable men of the period in which he lived1 singularly fertile as that period was in men of great abilities4 ,he seems to have been almost unknown1 till the publication of his first work1 which dazzled and astonished his countrymen by the rare combination it displayed of learning and genius of the highest order4 ,from that time forward1 he held an undisputed position among the foremost of the distinguished men by whose talents and energy the ,church of ,scotland was delivered from prelatic despotism4 ,yet1 although greatly admired by all his compeers during his brilliant career1 so very little has been recorded respecting him1 that we can but glean a scanty supply of materials1 from a variety of sources1 out of which to construct a brief memoir of his life ,we have not met with any particular reference to the family from which ,george ,gillespie was descended1 except a very brief notice of his father1 the ,rev4 ,john ,gillespie1 in ,livingston's 8,memorable ,characteristics40 ,from this we learn that he was minister at ,kirkcaldy1 and that he was1 to use ,livingston's language1 8a thundering preacher40 ,in that town ,george ,gillespie was born2 but1 as the earlier volumes of the ,session ,register of ,births and ,baptisms have been lost1 the precise year of his birth cannot be ascertained from that source4 ,it could not1 however1 have been earlier than #afab1 in which year his father was chosen to the second charge in ,kirkcaldy1 as appears from the town records1 nor later than #afac1 as the existing ,register commences ,january1 #afad1 and1 in the end of that year1 the birth of a daughter of ,mr ,john ,gillespie is registered1 and again in #afaj1 of a son1 baptised ,patrick4 ,it may be assumed1 therefore1 with tolerable certainty1 that ,george ,gillespie was born early in the year #afac1 a date which agrees with that engraven on his tombstone4 ,wodrow1 indeed1 states1 on the authority of ,mr ,simpson1 that ,gillespie was born on the #bast of ,january1 #afac4 ,nothing has been recorded respecting the youthful period of ,gillespie's life4 ,the earliest notice of him which appears1 is merely sufficient to intimate that his mind must have been carefully cultivated from his boyhood1 as it relates to the time of his being sent to the ,university of ,st ,andrews1 to prosecute his studies1 in #afbi1 when he was1 of course1 in his #afth year4 ,it appears to have been the custom of the ,presbytery of ,kirkcaldy1 as of many others at that time1 to support young men of merit at the ,university1 as ,presbytery ,bursars1 by means of the contributions of the parishes within its bounds4 ,in the ,session ,record of ,kirkcaldy the following statement occurs1 dated ,november1 #afbi3--8,the ,session are content that ,mr ,george ,gillespie shall have as much money of our ,session1 for his interteynment1 as ,dysart gives1 viz4 #bj merks1 being our ,presbytery ,bursar40 ,in some of the brief biographical notices of him which have been given1 we are informed that during the course of his attendance at the ,university1 he gave ample evidence of both genius and industry1 by the rapid growth and development of mental power1 and the equally rapid acquirement of extensive learning1 in both of which respects he surpassed his fellow-students4 ,that this must have been the case1 his future eminence1 so early achieved1 sufficiently proves2 but nothing of a very definite nature1 relating to that period1 has been preserved4 ,when he had completed his academic career1 and was ready to enter into the office of the ministry1 his progress was obstructed by a difficulty which1 for a time1 proved insurmountable4 ,being conscientiously convinced that the prelatic system of church government is of human invention1 and not of ,divine institution1 and having seen the bitter fruits it bore in ,scotland1 he would not submit to receive ordination from a bishop1 and could not1 at that juncture1 obtain admission into the ministerial office without it4 ,though thus excluded from the object of his pursuit1 he found congenial employment for his pious and active mind in the household of ,lord ,kenmure1 where he resided as domestic chaplain1 till the death of that nobleman in ,september1 #afcd4 ,soon afterwards we find him discharging a similar duty in the family of the ,earl of ,cassilis1 and1 at the same time1 acting as tutor to ,lord ,kennedy1 the ,earl's eldest son4 ,this latter employment furnished him with both leisure and inducement to prosecute his studies1 and that1 too1 in the very direction to which his mind had been already predisposed4 ,but1 in order to obtain an intelligible view of the state of matters in ,scotland at that period1 we must take a brief survey of the events which had been moulding the aspect of both church and kingdom for some time before4 ,it may be assumed as a point which no person of competent knowledge and candid mind will deny or dispute1 that the ,reformed ,church of ,scotland was1 from its very origin1 ,presbyterian2 equally opposed to the prelatic superiority of one minister over others1 and to the authority of the civil power in spiritual matters4 ,this point1 therefore1 we need not occupy space in proving2 but we may suggest1 that there is a much closer and more important connexion between the two elements here specified1 than is generally remarked4 ,for1 as a little reflection will show1 without the pre-eminence of some small number of ministers over the rest1 the civil power cannot obtain the means of directly exercising an authoritative control in spiritual matters4 ,even the indirect methods of corruption which may be employed can be but partially successful1 and may at any time be defeated1 whenever the general body shall be restored to purity and put forth its inherent power4 ,a truly presbyterian church1 therefore1 never can be thoroughly depended on by civil rulers who wish to use it as a mere engine of state for political purposes2 consequently1 a truly presbyterian church has never found much favour in the estimation of the civil power1--and1 it may be added1 never will1 till the civil power itself become truly ,christian4 ,thus viewed1 it was not strange that the civil power in ,scotland1 whether wielded by a regent such as ,morton1 or a king like ,james ,,vi41 should strenuously and perseveringly seek the subversion of the ,presbyterian ,church4 ,in the earlier stage of the struggle1 first ,morton1 and then ,james1 attempted force1 but found the attempt to be in vain4 ,at length the ,king seemed inclined to leave off the hopeless and pernicious contest2 and1 in the year #aeib1 an ,act of ,parliament was passed1 ratifying all the essential elements of the ,presbyterian ,church1 in doctrine1 government1 discipline1 and worship4 ,but this proved to be merely a cessation of hostilities on the part of the ,king1 preparatory to their resumption in a more insidious and dangerous manner1 and by the dark instrumentality of his boasted 8king-craft40 ,the first indication of the crafty monarch's designs was in the year #aeig1 when he1 8of his great zeal and singular affection which he always has to the advancement of the true religion1 presently professed within this realm10 to use his own words1 enacted that all who should be appointed to the prelatic dignity1 should enjoy the privilege of sitting and voting in ,parliament4 ,the pretence was1 that these persons would attend better to the interests of the ,church than could be done by laymen2 the intention was1 to introduce the prelatic order and subvert the ,presbyterian ,church4 ,and1 that this might be done quietly and imperceptibly1 the question respecting the influence which these parliamentary representatives of the ,church should have in the government of the ,church itself1 was left to be determined by the ,king and the ,general ,assembly4 ,many of the most judicious and clear-sighted of the ministers perceived the dangerous tendency of this measure1 and gave it their decided and strenuous opposition2 but others1 wearied out by their conflict with the avaricious and tyrannical conduct of the nobility1 which they hoped thus more effectually to resist1 or gained over by the persuasions of the ,king and the court party1 supported the proposal4 ,the result was1 that the measure was carried in the ,assembly of #aeih1 by a majority of ten1 and that majority formed chiefly by the votes of the elders1 whom the ,king had induced to support his views4 ,scarcely had even this step been taken1 when the ,church became alarmed at the possible consequences2 and1 in order to avoid increasing that alarm1 all further consideration of the measure1 with reference to its subordinate details1 was postponed till the meeting of the next ,assembly4 ,nor was this enough4 ,as the time for the next ,assembly drew near1 the ,king felt so uncertain of success1 that he prorogued the appointed meeting1 and betook himself to those private artifices by which his previous conquest had been gained4 ,when the ,assembly of #afjj met1 the most intense interest was felt by the whole kingdom in its proceedings1 all men perceiving that upon its decision would depend the continuation or the overthrow of the presbyterian form of church government in ,scotland4 ,the ,king's first step was the arbitrary exclusion from the ,assembly of the celebrated ,andrew ,melville4 ,the discussion commenced respecting the propriety of ministers voting in ,parliament4 ,but when those who favoured the measure could not meet the argument of its opponents1 the ,king again interposed1 and authoritatively declared that the preceding ,general ,assembly had already decided the general question in the affirmative2 and that they had now only to determine subordinate arrangements4 ,the measure was thus saved from defeat4 ,the next question1 whether the parliamentary ministers should hold their place for life1 or be annually elected1 was decided in favour of annual election4 ,yet ,james prevailed upon the cleric to frame an ambiguous statement in the minute of proceedings1 virtually granting what the ,assembly had rejected4 ,even then1 though thus both overborne and tricked by the ,king1 the ,church framed a number of carefully expressed 8caveats10 or cautions1 for protecting her liberties1 and guarding against the introduction of ,prelacy4 ,it was not1 however1 the intention of the ,king to pay any regard to these 8caveats10 so soon as he might think it convenient to set them aside2 and1 accordingly1 within a few months he appointed three bishops to the vacant sees of ,ross1 ,aberdeen1 and ,caithness1 directly in violation of all the 8caveats0 by which he had agreed that the appointment of ecclesiastical commissioners to ,parliament should be regulated4 ,that mysterious event1 the ,gowry conspiracy1 and the views taken of it by some of the best and most influential of the ministers1 tended to alter the aspect of the struggle between the ,king and the ,church2 and though the ,king twice interposed to change the ,assembly's time and place of meeting by his own authority1 contrary to the provisions of the act1 #aeib1 yet the church succeeded in maintaining a large measure of its primitive freedom and purity1 against the encroachments of the crafty and perfidious monarch and his 8creatures10 to use their own phrase1 the bishops4 ,the ,assembly of #afjb1 however1 was the last that retained anything like presbyterian liberty1 and ventured to act on its own convictions of duty4 ,but1 the death of ,queen ,elizabeth1 and the accession of ,james to the ,english throne1 directed his main attention for a time to other matters1 and gave occasion to a temporary pause in his violations of all the laws which he had repeatedly sworn to maintain4 ,the pause was brief4 ,the flattering servility of the ,english bishops inflated his vanity to an extravagant degree1 and rendered him the more determined to subvert wholly the ,presbyterian ,church of ,scotland1 and to erect ,prelacy on its ruins4 ,he had already presumed more than once to postpone meetings of the ,general ,assembly1 by his own arbitrary authority2 he resumed this course1 postponed the ,assembly for one year1 naming another1--then prorogued it again1 without naming another day of meeting1 which was nearly equivalent to an intimation1 that it should entirely depend upon his pleasure whether it should ever meet again1--directly contrary to the act1 #aeib1 in which it was expressly stipulated that the ,assembly should meet at least once a year4 ,the most zealous and faithful of the ministers were now fully aware of the imminent peril to which spiritual liberty was exposed4 ,on the #b;d of ,july1 #afje1 the day on which the ,general ,assembly had been appointed to meet at ,aberdeen1 nineteen ministers met1 constituted the ,assembly in the usual form1 and while engaged in reading a letter presented by the ,king's ,commissioner1 a messenger-at-arms entered1 and in the ,king's name1 charged them to dismiss1 on pain of being held guilty of rebellion4 ,the moderator appointed another day of meeting1 and dissolved the ,assembly in the usual manner4 ,this bold and independent1 though perfectly legal and constitutional conduct1 roused the wrath of the ,king to fury4 ,six of the most eminent of the ministers1 one of whom was ,john ,welsh of ,ayr1 son-in-law of ,knox1 were confined in a miserable dungeon in the castle of ,blackness1 for a period of fourteen months1 and then banished to ,france4 ,eight others were imprisoned for a time1 and banished to the remotest parts of ,scotland4 ,the severity of ,robert ,bruce's treatment was increased2 and six other ministers1 who had not been directly involved in the resistance to the ,king's authority1 by the suppressed ,assembly of ,aberdeen1 were called to ,london1 and engaged in captious disputations by the crafty monarch1 and his sycophantic prelates1 in order to find occasion against them also4 ,the result was1 the confinement in the ,tower of ,andrew ,melville1 and his subsequent banishment to ,france2 and the prohibition of his nephew1 ,james ,melville1 to return to ,scotland4 ,having thus succeeded1 by fraud and force1 in cutting off the leading ministers1 ,james next summoned an ,assembly to meet at ,linlithgow1 in ,december #afjf1 naming the persons who were to be sent by the presbyteries4 ,in this packed ,assembly he succeeded in his design of introducing more generally the prelatic element1 by the appointment of constant moderators in each presbytery4 ,advancing now with greater rapidity1 he instituted1 in #afaj1 the ,court of ,high ,commission1 which may be well termed the ,scottish ,inquisition2 and in the same year1 in an ,assembly held at ,glasgow1 both nominated by the ,king1 and corrupted by lavish bribery1 the whole prelatic system of church government was introduced2 the right of calling and dismissing ,assemblies was declared to belong to the royal prerogative1 the bishops were declared moderators of diocesan synods2 and the power of excommunicating and absolving offenders was conferred on them4 ,the government of the ,church was thus completely subverted in its external aspect4 ,its forms indeed remained4 ,there were still presbyteries and synods1 and there might be a ,general ,assembly1 if the ,king pleased2 but the power of presbyteries or synods was vested in the ,prelates1 and the ,king could prevent any ,assembly from being held1 as long as he thought proper4 ,but the ,presbyterian ,church1 though overborne1 was not destroyed1 nor was its free spirit wholly subdued4 ,when1 in #afag1 the ,king attempted to arrogate to himself and his prelatic council the power of enacting ecclesiastical laws1 he was immediately met by a protestation against a measure so despotic4 ,by an arbitrary stretch of power1 he banished the historian ,calderwood1 the person who presented to him the protestation2 but he felt it necessary to have recourse once more to his previously employed scheme1 of a packed and bribed ,assembly1 in which to enact his innovations4 ,this was accordingly done in the ,assembly of #afah1 held in ,perth1 in which1 by the joint influence of bribery and intimidation1 he succeeded in obtaining a majority of votes in favour of the five articles of ,perth1 as they are usually called4 ,these five articles were1--kneeling at the communion1--the observance of holidays1--episcopal confirmation1--private baptism1--and the private dispensation of the ,lord's ,supper4 ,it will at once be seen that these innovations were directly contrary to the presbyterian principle1 which holds that human inventions ought not to be added to divine institutions4 ,this was the last attempt made by ,king ,james for the overthrow of the ,presbyterian ,church4 ,it was but partially successful4 ,not less than forty-five1 even of the ministers summoned to ,perth by the ,king1 voted against the five articles2 and in defiance of the authority of the ,king1 and the ,prelates1 and the terrors of the ,court of ,high ,commission1 a large proportion of the ministers1 and a much larger proportion of the people throughout the kingdom1 never conformed to these articles4 ,various attempts were made by the prelatic faction to suppress the resistance of the faithful ministers and people4 ,at one time a minister who would not yield was suspended from his ministry2 at another1 he was banished from his flock1 and confined to some remote district of the country4 ,but all was ineffectual1 although much suffering and distress of mind was caused by these harrassing persecutions4 ,very gladly would the ministers and people have abandoned the prelatised church1 and maintained the government and ritual of the ,church of their fathers by their own unaided exertions1 had they been permitted4 ,but no such permission could be obtained4 ,they were compelled either to abstain from preaching altogether1 or to remain in connection with the ,church4 ,and even this alternative was not always left to their choice4 ,they were frequently kept in a species of imprisonment in their own houses1 not permitted to leave the ,church1 and yet forbidden to preach1 or even to expound the word of ,god to the members of their own households4 ,such was the monstrous and intolerable tyranny exercised by ,prelacy in ,scotland1 in its desperate attempts to destroy the ,presbyterian ,church4 ,but the ,presbyterian ,church has always proved to be not easily destroyed4 ,at the very time when ,prelacy and king-craft were uniting for its destruction1 its ,divine ,head was graciously supporting it under its trials1 giving it life to endure them1 and preparing for its deliverance4 ,the sufferings endured by the faithful ministers in many parts of the country1 tended to make them objects of admiration1 love1 and respect to the people1 who could not but draw a very striking contrast between their conduct1 and that of the haughty and irreligious prelates4 ,but mighty as was this influence in the hearts of the people1 one infinitely more mighty began to be felt in many districts of the kingdom4 ,god was pleased to grant a time of religious revival4 ,the power of vital godliness aroused the land1 shining in its strength1 like living fire4 ,at ,stewarton1 at ,shotts1 and in many others quarters1 great numbers were converted1 and the faith of still greater numbers was increased4 ,a time of refreshing from the presence of ,god had evidently come2 and it soon became equally evident1 that the enemies of spiritual freedom were under the blinding influence of infatuation4 ,the younger bishops1 inflated with vanity1 acted towards the ,scottish nobility in a manner so insolent1 as to rouse the pride of these stern and haughty barons4 ,but the prelates had learned from ,laud1 what measures would be agreeable to ,charles ,i41 who1 to all his father's despotic ideas of royal prerogative1 and love of ,prelacy1 and to at least equal dissimulation1 added the formidable elements of a temper dark and relentless1 and a proud and inflexible will4 ,the consequences soon appeared4 ,charles resolved1 that the ,church of ,scotland should not only be episcopalian in its form of government1 but also in all its discipline1 and in its form of worship4 ,in order to accomplish this long wished for purpose1 it was resolved that a ,book of ,canons1 and a ,liturgy1 should be prepared by the ,scottish bishops1 and transmitted to those of ,england1 for their revision and approval4 ,the book of ,canons appeared in #afce1 and was regarded by the nation with the utmost abhorrence1 both on its own account1 and as intended to introduce innovations still more detested4 ,what was dreaded soon took place4 ,the ,liturgy was prepared1 sent to ,england1 and revised1 several of the corrections being written by ,laud himself1 all tending to give it a decidedly popish character4 ,some copies of this production appeared early in the year #afcg1 and were immediately subjected to the examination of acute and powerful minds1 well able to detect and expose their errors1 and to resist this tyrannical attempt to do violence to the conscience of a free and religious people4 ,the crisis came4 ,a letter from his ,majesty was procured1 requiring the ,liturgy to be used in all the churches of ,edinburgh1 and an act of the ,privy ,council was passed1 to enforce obedience to the royal mandate4 ,archbishop ,spotswood summoned the ministers together1 announced to them the ,king's pleasure1 and commanded them to give intimation from their pulpits1 that on the following ,sabbath the public use of the ,liturgy was to be commenced4 ,the #bc;d day of ,july1 #afcg1 was that on which the perilous attempt was to be made4 ,in the cathedral church of ,st4 ,giles1 the ,dean of ,edinburgh1 attired in his surplice1 began to read the service of the day4 ,at that moment1 an old woman1 named ,jenny ,geddes1 unable longer to restrain her indignation1 exclaimed1 8,villain1 dost thou say mass at my lug60 and seizing the stool on which she had been sitting1 threw it at the ,dean's head4 ,instantly all was uproar and confusion4 ,threatened or assailed on all sides1 the ,dean1 terrified by this sudden outburst of popular fury1 tore himself out of their hands and fled1 glad to escape1 though with the loss of his priestly vestments4 ,in vain did the magistracy interfere4 ,it was impossible to restore sufficient quiet to allow the service to be resumed2 and the defeated prelatic party were compelled to abandon the ,liturgy1 thus dashed out of their trembling grasp by a woman's hand4 ,such was the state of affairs in both church and kingdom1 when ,george ,gillespie first appeared in public life4 ,he had already refused to receive ordination at the hands of a bishop2 he had marked well the pernicious effects of their conduct on the most sacred interests of the community2 and his strong and active intellect was directed to the prosecution of such studies as might the better enable him to assail the wrong and defend the right4 ,his residence in the household of the ,earl of ,cassilis1 while it furnished the means of continuing his learned researches1 was not likely to change their direction2 for the ,earl was one of those high-hearted and independent noblemen1 who could not brook prelatic insolence1 even when supported by the ,sovereign's favour4 ,the first production from the pen of ,gillespie1 the fruit1 doubtless1 of his previous studies1 was a work entitled 8,a ,dispute against the ,english ,popish ,ceremonies obtruded upon the ,church of ,scotland40 ,its publication was remarkably well timed1 being in the summer of #afcg1 at the very time when the whole kingdom was in a state of intense excitement1 in the immediate expectation that the ,liturgy would be forced upon the ,church4 ,nothing could have been more suited to the emergency4 ,it encountered every kind of argument employed by the prelatic party2 and1 as the defenders of the ceremonies argued that they were either necessary1 or expedient1 or lawful1 or indifferent1 so ,gillespie divided his work into four parts1 arguing against their necessity1 their expediency1 their lawfulness1 and their indifferency1 with such extensiveness of learning and acuteness and power of reasoning1 as completely to demolish all the arguments of all his prelatical antagonists4 ,the effect produced by this singularly able work may be conjectured from the fact1 that within a few months after its publication1 a proclamation was issued by the ,privy ,council1 at the instigation of the bishops1 commanding all the copies of it that could be found to be called in and burned4 ,such was the only answer that all the learned ,scottish prelates could give to a treatise1 written by a youth who was only in his twenty-fifth year when it appeared4 ,the language of ,baillie shows the estimation in which that learned1 but timid and cautious man1 held ,gillespie's youthful work4 8,this same youth is now given out also1 by those that should know1 for the author of the #8,english ,popish ,ceremonies1' whereof we all do marvel2 for1 though he had gotten the papers1 and help of the chief of that side1 yet the very composition would seem to be far above such an age4 ,but1 if that book be truly of his making1 ,i admire the man1 though ,i mislike much of his matter2 yea1 ,i think he may prove amongst the best wits of this isle40 ,so far as argument was concerned1 the controversy was ended by ,gillespie's work1 as no answer was ever attempted by the prelates4 ,but the contest1 which began as one of power against principle1 ere long became one of power against power4 ,in vain did the ,king attempt to overawe the firm minds of the ,presbyterians4 ,in vain did the bishops issue their commands to the ministers to use the ,liturgy4 ,these commands were universally disobeyed2 for the spirit of ,scotland was now fairly roused--a spirit which has often learned to conquer1 but never to yield4 ,it was to be expected that ,gillespie would not be allowed to remain much longer in comparative obscurity1 after his remarkable abilities had become known4 ,the church and parish of ,wemyss being at that time vacant1 the congregation1 to whom he had been known from his infancy1 8made supplication0 that he might be their minister4 ,this request was granted1 8maugre ,st ,andrew's beard10 as ,baillie says2 that is1 in spite of the opposition made by ,spotswood1 ,archbishop of ,st ,andrews1 who knew enough of the young man to regard him with equal fear and hatred4 ,he was ordained by the ,presbytery of ,kirkcaldy on the #bfth of ,april1 #afch1 the celebrated ,robert ,douglas1 at that time minister of ,kirkcaldy1 presiding at the ordination2 and was the first who was admitted by a presbytery1 at that period1 without regard to the authority of the bishops4 ,this1 indeed1 soon ceased to be a singularity2 but1 it must be remembered1 that though the attempt to impose the ,liturgy upon the ,church had been successfully resisted1 the ostensible government of the ,church was still held by the prelates1 and continued to be held by them1 till they were all deposed by the famous ,general ,assembly which met in ,glasgow on the #bast day of ,november1 #afch4 ,but their power had received a fatal blow1 and it could not fail to be highly gratifying to ,george ,gillespie1 that the first free act of the ,presbyterian ,church1 to the recovery of whose liberty he had so signally contributed1 should be his own ordination to the ministerial office4 ,from that time forward1 the life of ,george ,gillespie was devoted to the public service of the ,church2 and he was incessantly engaged in all the great measures of that momentous period4 ,he1 however1 was not the man of the age4 ,that man was ,alexander ,henderson1 the acknowledged leader of the ,church of ,scotland's ,second ,reformation4 ,and1 as it is not our purpose to write a history of that period1 we must confine ourselves chiefly to those events in which ,gillespie acted a prominent part4 ,the next intimation that we receive of ,gillespie is in ,baillie's account of the ,glasgow ,assembly4 8,after a sermon of ,mr ,gillespie10 says ,baillie1 8wherein the youth very learnedly and judiciously1 as they say1 handled the words1 #8,the ,king's heart is in the hand of the ,lord1' yet did too much encroach on the ,king's actions3 he 7,argyle7 gave us a grave admonition1 to let authority alone1 which the ,moderator seconded1 and we all religiously observed1 so long as the ,assembly lasted40 ,this proves1 at least1 that ,gillespie was highly esteemed by his brethren1 who had selected him as one to preach before that important ,assembly1 notwithstanding his youth4 ,it should be added1 that on consulting the records of that ,assembly's proceedings1 we do indeed find ,argyle's grave admonition not to interfere with the authority due to the ,king in his own province1 and the ,moderator's answer2 but nothing to lead us to think that it had any reference to ,gillespie's sermon4 ,baillie had not1 at that time1 learned to know and appreciate ,gillespie1 as he did afterwards and1 as he had been somewhat startled by the point and power of the 8,english ,popish ,ceremonies10 he might not unnaturally conclude1 that ,argyle's caution against what might be1 had been caused by what had already been beginning to appear in the language of the youthful preacher4 ,the course of public affairs swept rapidly onward1 though certainly not in such a channel as to gratify the lovers of arbitrary power and superstition4 ,the ,king1 enraged to find his beloved ,prelacy overthrown at once and entirely1 prepared to force it upon the ,scottish ,covenanted ,church and people by force of arms4 ,the ,covenanters stood on the defensive1 and met the invading host on the ,border1 prepared to die rather than submit to the loss of religious liberty4 ,but the ,english army was little inclined to fight in such a cause4 ,they had felt the king's tyranny and the oppression of their own prelates1 and were not disposed to destroy that liberty1 so nobly won by ,scotland1 for which they were themselves most earnestly longing4 ,a peace ensued4 ,the ,king granted that spiritual liberty which he was unable to withhold2 and the ministers who had accompanied the ,scottish army1 returned to the discharge of their more peaceful duties4 ,but this peace proved of short duration4 ,the ,king levied a new and more powerful army1 and again declared war against his ,scottish subjects4 ,again the ,covenanters resumed their weapons of defence1 and marched towards the ,border1 a number of the most eminent ministers1 among whom was ,gillespie1 being required to accompany the army1 and empowered to act as a presbytery4 ,it was1 however1 judged necessary to anticipate the approach of the ,english by entering ,england4 ,this bold movement changed the nature of the contest for the time1 because the ,english parliament felt the utmost jealousy of the ,king's despotic designs1 and would not grant him the necessary support4 ,negotiations for peace were begun at ,ripon1 and transferred to ,london4 ,this rendered it necessary for the ,scottish ,commissioners for the peace to reside at ,london4 ,henderson1 ,blair1 ,baillie and ,gillespie accompanied the ,commissioners to ,london1 resided with them there in the capacity of chaplains1 and availed themselves of the opportunity thus afforded1 for proving to the people of ,england that presbyterian ministers were not such rude and ignorant men as their prelatic calumniators had asserted4 ,the effect of their preaching was astonishing1 as even ,clarendon1 their prejudiced and bitter reviler1 admits4 ,wherever they preached1 the people flocked in crowds to hear them1 and even clustered round the doors and windows of the churches in which they were proclaiming the unsearchable riches of ,christ4 ,it soon became apparent that both the cause1 and the men by whom it was defended1 were too mighty to be despised4 ,courtly parasites might scoff1 but the heart of ,england was compelled to know that living faith and true eloquence are equally powerful to move and guide the minds of men1 whether on the bleak waste of a ,scottish moor1 or in the midst of a mighty city4 ,soon after the return of the ,scottish ,commissioners and ministers1 in the ,assembly of #afda1 the town of ,aberdeen gave a call to ,george ,gillespie to be one of their pastors4 ,this call1 however1 he strenuously and successfully resisted1 and was permitted to remain at ,wemyss4 ,but next year1 the town of ,edinburgh applied to the ,general ,assembly1 to have him translated to one of the charges there1 and this application was successful1 so that he became one of the ministers of ,edinburgh in the year #afdb1 and continued so during the remainder of his life4 ,but although ,edinburgh had succeeded in obtaining ,gillespie1 the citizens were not long permitted to enjoy the benefit of his ministry4 ,another class of duties awaited him1 in a still more public and important sphere of action4 ,it is impossible here to do more than refer to the great events which at that time agitated not only ,scotland1 but also ,england4 ,the superstition1 bigotry and intolerance of ,archbishop ,laud and his followers1 combining with and urging on the despotism of the ,king1 had at length completely exhausted the patience of the ,english people and parliament4 ,every pacific effort had proved fruitless2 and it had become undeniably evident1 to every ,english patriot1 that ,prelacy must be abolished and the royal prerogative limited1 unless they were prepared to yield up every vestige of civil and religious liberty4 ,they made the nobler choice1 passed an act abolishing ,prelacy1 and summoned an ,assembly of ,divines to deliberate respecting the formation of such a ,confession of ,faith1 ,catechism1 and ,directory1 as might lead to uniformity between the ,churches of the two kingdoms1 and thereby tend to secure the religious liberty of both4 ,the ,assembly of ,divines met at ,westminster1 on the #ast day of ,july1 #afdc4 ,soon afterwards ,commissioners from the ,english ,parliament1 and from the ,westminster ,assembly1 were appointed to proceed to ,edinburgh1 to be present at the meeting of the ,general ,assembly in ,august1 and to seek a conference1 respecting the best method of forming the basis of a religious and civil confederacy between the two kingdoms1 in their time of mutual danger4 ,these ,commissioners1 accordingly1 attended the meeting of the ,assembly in ,edinburgh1 and the result of their conferences was the framing of that well-known bond of union between the two countries1 ,,the ,,solemn ,,league ,,and ,,covenant--8a document which we may be pardoned for terming the noblest1 in its essential nature and principles1 of all that are recorded among the international transactions of the world40 ,as the main object for which the ,solemn ,league and ,covenant was framed1 was to secure the utmost practicable degree of uniformity in the religious worship of both countries2 and1 as the ,english ,divines had already met at ,westminster to take the whole subject into consideration1 and had requested the assistance of ,commissioners from the ,church of ,scotland1 the ,general ,assembly named some of the most eminent of their ministers and elders as ,commissioners to the ,westminster ,assembly4 ,these were1 ,alexander ,henderson1 ,robert ,douglas1 ,robert ,baillie1 ,samuel ,rutherford1 and ,george ,gillespie1 ministers2 and the ,earl of ,cassilis1 ,lord ,maitland1 and ,sir ,archibald ,johnston of ,warriston1 elders2 but neither the ,earl of ,cassilis nor ,robert ,douglas went4 ,three of these1 ,lord ,maitland1 ,henderson1 and ,gillespie1 set off for ,london1 along with the ,english ,commissioners1 immediately after the rising of the ,general ,assembly2 the other three1 ,warriston1 ,rutherford1 and ,baillie1 followed about a month afterwards4 ,on the #aeth of ,september the ,scottish ,commissioners were received into the ,westminster ,assembly with great kindness and courtesy2 and1 on the #beth of the same month1 the ,solemn ,league and ,covenant was publicly sworn and subscribed by both ,parliament and ,assembly1 after addresses by ,nyo and ,henderson4 ,it was not1 however1 till the #abth of ,october1 that the ,westminster ,assembly commenced its serious deliberations concerning ,church ,government1 ,discipline1 and a ,directory of ,worship1 in the hope of arriving at such conclusions as might produce religious uniformity in the ,churches of ,england1 ,scotland1 and ,ireland1 if not also with the ,reformed ,churches of the ,continent4 ,scarcely had the ,westminster ,assembly begun its deliberations1 when it became abundantly apparent1 that1 however sincere its members might all be in the desire to promote the religious welfare of the community1 they were1 nevertheless1 divided in their views as to how that could be best accomplished4 ,there were three parties in the ,assembly1 the ,presbyterians1 the ,independents1 and the ,erastians4 ,of these the ,presbyterians7#a7 formed by far the most numerous1 comprising at least nine-tenths of the entire body4 ,there were at first only five ,independent divines1 commonly termed 8the ,five ,dissenting ,brethren20 but their number finally amounted to ten or eleven4 ,only two ministers were decided ,erastians1 but a considerable number of the parliamentary members1 chiefly those who were professionally lawyers1 advocated that secular policy4 ,the ,scottish ,commissioners refused to exercise the right of voting1 but were continually present in the ,assembly1 and took a very prominent part in all its deliberations and debates1 supporting1 as might be expected1 the views of the ,presbyterians4 ,the chief strength of the ,independents consisted in the tenacity with which they adhered to their own opinions1 disputing every proposition brought forward by others1 but cautiously abstaining from giving any definite statement of their own2 and in the close intercourse which they contrived to keep with ,cromwell and the military ,independents4 ,and the ,erastian party1 though few in numbers within the ,assembly itself1 possessed1 nevertheless1 considerable influence1 arising out of their reputation for learning1 having as their ornament and support1 that distinguished man1 emphatically called 8the learned ,selden40 ,but the true source of their power was the ,parliament1 which1 having deprived the ,king of that ecclesiastical supremacy which he had so grievously abused1 wished to retain it in its own possession1 and therefore1 supported the ,erastian party in the ,assembly4 ,numerous and protracted were the debates which arose in the ,westminster ,assembly1 during the discussion of the various topics on which these three parties differed in opinion2 and in all those debates no person took a more active part1 or gained more distinction than ,george ,gillespie4 ,his previous course of studies had rendered him perfectly familiar with all that had been written on the subjects under discussion2 his originally acute and powerful intellect had been thoroughly trained and exercised to its highest degree of clearness and vigour2 and to a natural1 perspicuous1 and flowing readiness of language1 the warmth and earnestness of his heart added the energy and elevation which form the very essence of true eloquence4 ,we have already referred to the high expectations which ,baillie entertained of his future career4 ,but high as these had been1 they were far surpassed by the reality1 as he himself declares4 8,none in all the company did reason more1 and more pertinently than ,mr ,gillespie4 ,that is an excellent youth2 my heart blesses ,god in his behalf60--8,very learned and acute ,mr ,gillespie1 a singular ornament of our church1 than whom not one in the whole ,assembly speaks to better purpose1 and with better acceptance by all the hearers40--8,mr ,george ,gillespie1 however ,i had a good opinion of his gifts1 yet ,i profess he has much deceived me3 ,of a truth there is no man whose parts in a public dispute ,i do so admire4 ,he has studied so accurately all the points that ever yet came to our ,assembly1 he has got so ready1 so assured1 so solid a way of public debating1 that however there be in the ,assembly divers very excellent men1 yet1 in my poor judgment1 there is not one who speaks more rationally1 and to the point1 than that brave youth has done ever40 ,we cannot here follow the course of the prolonged deliberations in which ,gillespie so greatly distinguished himself2 but there is one instance of his eminence which has so often been related1 and not always very accurately1 that it would be unpardonable not to give it here1--especially as some pains have been taken to obtain as full and correct a version of it as is now practicable4 ,after the ,westminster ,divines had agreed respecting the office-bearers whose permanent continuation in the church can be proved from scriptural authority2 they proceeded to inquire concerning the subject of ,church ,discipline4 ,in this the ,presbyterians were constrained to encounter both the ,independents and the ,erastians2 for the ,independents1 on the one hand1 denied any authoritative excommunication or suspension1 and the ,erastians1 on the other1 admitted such a power1 but placed it in the hands of the civil magistracy4 ,for a considerable time the discussion was between the ,presbyterians and the ,independents2 but when the arguments of the latter party had been conclusively met and answered by their antagonists1 the ,erastians hastened to the rescue1 and their champion1 8the learned ,selden10 came to the ,assembly1 when the discussion drew near its close1 prepared to pour forth all his learning for the discomfiture of the hitherto triumphant ,presbyterians4 ,his intention had been made known extensively1 and even before the debate began1 the house was crowded by all who could claim or obtain admission4 ,gillespie1 who had been probably engaged in some ,committee business as usual1 was rather late in coming1 and upon his arrival1 not being recognised as a member by those who were standing about the door and in the passages1 was told that it was impossible for him to get in1 the throng was so dense4 8,can ye not admit a pinning80 said he1 using a word employed by masons1 to indicate the thin slips of stone with which they pin1 or fill up the chinks and inequalities that occur in the building of a plain wall4 ,he did1 however1 work his way to the seat allotted to the ,scottish ,commissioners1 and took his place beside his brethren4 ,the subject under discussion was the text1 ,matt4 xviii4 #ae-ag1 as bearing upon the question respecting excommunication4 ,selden arose1 and in a long and elaborate speech1 and with a great display of minute rabbinical lore1 strove to demonstrate that the passage contained no warrant for ecclesiastical jurisdiction1 but that it related to the ordinary practice of the ,jews in their common civil courts1 by whom1 as he asserted1 one sentence was excommunication1 pronounced by their own authority4 ,somewhat confused1 if not appalled1 by the vast erudition displayed1 even the most learned and able of the divines seemed in no haste to encounter their formidable opponent4 ,at length both ,herle and ,marshall1 two very distinguished men1 attempted answers1 but failed to counteract the effect of ,selden's speech4 ,gillespie had been observed by his ,scottish brethren writing occasionally in his note-book1 as if marking the heads of ,selden's argument2 and one of them1 some accounts say ,rutherford1 turning to him in this emergency1 said1 8,rise1 ,george1 rise up1 man1 and defend the right of the ,lord ,jesus ,christ to govern1 by his own laws1 the church which he hath purchased with his blood40 ,thus urged1 ,gillespie arose1 gave first a summary of ,selden's argument1 divesting it of all the confusion of that cumbrous learning in which it had been wrapped1 and reducing it to its simple elements2 then in a speech of singular acuteness and power1 completely refuted it1 proving that the passage could not be interpreted or explained away to mean a mere reference to a civil court4 ,by seven distinct arguments he proved1 that the whole subject was of a spiritual nature1 not within the cognisance of civil courts2 and he proved also1 that the church of the ,jews both possessed and exercised the power of spiritual censures4 ,the effect of ,gillespie's speech was so great1 as not only to convince the ,assembly1 but also to astonish and confound ,seldon himself1 who is reported to have exclaimed in a tone of bitter mortification1 8,that young man1 by this single speech1 has swept away the learning and labour of ten years of my life60 ,those who were clustered together in the passage near the door1 remembering ,gillespie's expression when he was attempting to enter1 said one to another1 8,it was well that we admitted the pinning1 otherwise the building would have fallen40 ,even his ,scottish brethren1 although well acquainted with his great abilities1 were surprised with his masterly analysis of ,selden's argument1 and looked into his note-book1 expecting there to find the outline of the summary which he had given4 ,their surprise was certainly not diminished when they found that he had written nothing but1 ,da lucem1 ,domine1 ,lord give light1--and similar brief petitions for the direction of that divine ,head and ,king of the church1 whose crown-rights he was about to defend4 ,various other anecdotes have been recorded respecting ,gillespie's singular skill and ability in debate2 but the preceding is at once the most striking and the best authenticated1 and may suffice to prove his eminence1 both in learning and in power of argument1 among the ,westminster ,divines47#b7 ,the first part of the task in which the ,westminster ,assembly was engaged1 was the framing of a ,directory for ,public ,worship4 ,this having been completed about the close of the year #afdd1 the ,general ,assembly of the ,church of ,scotland met on the #bc;d of ,january1 #afde1 to take this ,directory into consideration1 and to give it their sanction1 should it be found satisfactory4 ,baillie and ,gillespie were sent to ,scotland1 to be present at the ,assembly1 that they might introduce the subject1 and give any explanation that might appear necessary1 and to do everything in their power to procure for it the desired approbation4 ,in this they were completely successful1 and the ,assembly passed an act sanctioning the ,directory1--that act having been written1 as ,baillie informs us1 by ,gillespie4 ,having accomplished the object of their mission1 they returned to ,london1 where ,gillespie was speedily engaged in the ,erastian ,controversy1 during which he produced his greatest work4 ,we have already referred to the distinguished ability with which ,gillespie encountered and defeated ,selden1 in the discussion which arose within the ,westminster ,assembly itself4 ,but the principles of ,erastianism were entertained by many who were not members of that ,assembly1 and were advocated in other quarters1 so as to lead to a literary controversy4 ,the ,rev4 ,thomas ,coleman1 one of the ,erastians divines1 the other being ,lightfoot1 preached a sermon before the ,house of ,commons1 on the #cjth of ,july1 #afde1 in which there was a peculiar display of ,erastianism of the very strongest kind4 ,this sermon was printed1 as were all sermons preached before either ,house1 and excited at once the disapprobation of all the friends of religious liberty4 ,it did not remain long unanswered4 ,on the #bgth of ,august1 the same year1 ,gillespie preached before the ,house of ,lords2 and when his sermon was also published1 he added to it an appendix entitled1 8,a ,brotherly ,examination of some passages of ,mr ,coleman's late printed sermon40 ,in this appendix ,gillespie not only answered and refuted ,coleman1 but turned his arguments completely against himself4 ,coleman soon afterwards published a pamphlet entitled1 8,a ,brotherly ,examination ,re-examined40 ,to this ,gillespie replied in another bearing the title1 8,nihil ,respondes10 in which he somewhat sharply exposed the weak and inconclusive character of his opponent's argument4 ,irritated by the castigation he had received1 ,coleman published a bitter reply1 to which he gave the somewhat unintelligible title of 8,male ,dicis ,maledicis10--intending1 probably1 to insinuate that ,gillespie's answer was of a railing character4 ,this roused ,gillespie1 and induced him to put forth his controversial power in a singularly vigorous pamphlet1 entitled1 8,male ,audis10 in which he took a rapid survey of the whole ,erastian controversy1 so far as ,coleman and some of his friends had brought it forward1 convicted him and them of numerous self-contradictions1 of unsoundness in theology1 of violating the covenant which they had sworn1 and of inculcating opinions fatal to both civil and religious liberty4 ,to this powerful production ,coleman attempted no reply2 nor have its arguments ever been answered by any subsequent advocate of ,erastianism4 ,but however able and well-timed these controversial pamphlets were1 they were not enough to occupy even the few spare hours that ,gillespie was able to snatch from his attendance on the business of the ,assembly4 ,he had planned1 and was all the while prosecuting1 a much larger work4 ,that work appeared about the close of the year #afdf1 under the title of 8,aaron's ,rod ,blossoming3 or1 the ,divine ,ordinance of ,church ,government ,vindicated40 ,in this remarkably able and elaborate production1 ,gillespie took up the ,erastian controversy as stated and defended by its ablest advocates1 fairly encountering their strongest arguments1 and assailing their most formidable positions1 in the frank and fearless manner of a man thoroughly sincere1 and thoroughly convinced of the truth and goodness of his cause4 ,as it may be presumed that the readers of this memoir are also in possession of 8,aaron's ,rod10 we need not occupy space in giving even a brief outline of that admirable work2 but as we are convinced that the ,erastian conflict1 which has been recently resumed1 must still be fought1 and will be ultimately won1 we strenuously recommend the studious perusal of ,gillespie's masterly production to all who wish fully to comprehend the subject47#c7 ,one or two points of general information1 however1 it may be expedient to give4 ,in the 8,aaron's ,rod10 while ,gillespie intentionally traversed the whole ground of the ,erastian controversy1 he directed also special attention to the productions of the day4 ,this he could not avoid2 but this has tended unfortunately1 to give to his work the appearance of being to some extent an ephemeral production1 suited to the period when it appeared1 but not so well suited to the present times4 ,it addresses itself to answer the arguments of ,selden1 and ,coleman1 and ,hussey1 and ,prynne2 and as the writings of these men have sunk into oblivion1 we are liable to regard the work which answered them as one which has done its deed1 and may also be allowed to disappear4 ,let it be observed1 that ,erastianism never had abler advocates than the above-named men4 ,selden was so pre-eminent for learning that his distinguishing designation was 8the learned ,selden40 ,coleman was so thoroughly conversant with ,hebrew literature1 that he was commonly termed 8,rabbi ,coleman40 ,hussey1 minister at ,chessilhurst in ,kent1 was a man of great eloquence1 both as a speaker and a writer1 and possessed no small influence among the strong-minded men of that period4 ,and ,prynne had a double claim on public attention both then and still2 for he had been so formidable an antagonist of the ,laudean ,prelacy1 as to have been marked out by ,laud as a special victim1--had been condemned to the pillory1 and suffered the loss of both his ears by the sentence of that cruel prelate1--and had been rescued from his sufferings1 and restored to political life and influence1 by the ,long ,parliament4 ,he was1 moreover1 both a learned man1 an acute lawyer1 and an able and subtle controversialist1 and his writings exercised at the time no mean influence4 ,when such men undertook the advocacy of the ,erastian argument1 encouraged as they were by the ,english ,parliament1 it may well be conceived that they would present it both in its ablest1 and in its most plausible form4 ,and it is doing no discredit to ,erastians of the present day1 to say that they are not likely to produce anything either more profound in learning1 or more able and acute in reasoning than was done by their predecessors of the ,long ,parliament1 and the ,westminster ,assembly4 ,if1 therefore1 ,gillespie's ,aaron's ,rod completely defeated the acute and able men of that day1 we may well recommend it to the perusal of those whose duty it may be to engage in a similar controversy in the present age4 ,but while such were ,gillespie's labours in the field of controversy1 the value of which could not be easily over-estimated1 his memory would be grievously wronged were we to regard him only as a controversialist4 ,for although the topics which first engaged the attention of the ,westminster ,assembly were those on which the greatest difference of opinion existed1 and to which1 almost of necessity1 the public mind1 both then and ever since1 has been most strongly directed1 there was a very large portion of their duty1 and that1 too1 of the highest importance1 and demanding the utmost care1 in which a much greater degree of unanimity prevailed4 ,for a considerable time after the ,assembly commenced its deliberations1 its attention was almost exclusively occupied with the framing of ,directories for public worship and ordination1 and with discussions respecting the form of ,church government1 including the power of ,church censure4 ,these topics involved both the ,independent and the ,erastian controversies2 and till some satisfactory conclusions had been reached on these points1 the ,assembly abstained from entering upon the less agitating1 but not less important work of framing a ,confession of ,faith4 ,but having completed their task1 so far as depended upon themselves1 they then turned their attention to their doctrinal labours4 ,the manner in which the ,assembly entered upon this solemn duty deserves the utmost attention1 as intimating the earnest and prudent spirit by which their whole deliberations were pervaded4 ,they appointed a committee to prepare and arrange the main propositions which were to be examined and digested into a system by the ,assembly4 ,the members of this committee were1 ,dr ,hoyle1 ,dr ,gouge1 ,messrs ,herle1 ,gataker1 ,tuckney1 ,reynolds1 and ,vines1 with the ,scottish ,commissioners ,henderson1 ,baillie1 ,rutherford1 and ,gillespie4 ,those learned and able divines began their labours by arranging1 in the most systematic order1 the various great and sacred truths which ,god has revealed to man2 and then reduced these to thirty-two distinct heads or chapters1 each having a title expressive of its subject4 ,these were again subdivided into sections2 and the committee formed themselves into several subcommittees1 each of which took a specific topic for the sake of exact and concentrated deliberation4 ,when these sub-committees had completed their respective tasks1 the whole results were laid before the entire committee1 and any alterations suggested and debated till all were of one mind4 ,and when any title1 or chapter1 had been thus fully prepared by the committee1 it was reported to the ,assembly1 and again subjected to the most minute and careful investigation1 in every paragraph1 sentence1 and even word4 ,all that learning the most profound1 intellect the most searching1 and piety the most sincere could accomplish1 was thus concentrated in the ,westminster ,assembly's ,confession of ,faith1 which may be safely termed the most perfect statement of systematic ,theology ever framed by the ,christian ,church4 ,in the preliminary deliberations of the ,committee the ,scottish divines took a leading part1 and none more than ,gillespie4 ,but no report of these deliberations either was or could be made public4 ,the results alone appeared when the ,committee1 from time to time1 laid its matured propositions before the ,assembly4 ,and it is gratifying to be able to add1 that throughout the deliberations of the ,assembly itself1 when composing1 or rather1 formally sanctioning the ,confession of ,faith1 there prevailed almost an entire and perfect harmony4 ,there appears1 indeed1 to have been only two subjects on which any difference of opinion existed among them4 ,the one of these was the doctrine of ,election1 concerning which ,baillie informs us they had 8long and tough debates20 the other was concerning that which heads the chapter entitled 8,of ,church ,censures10 as its fundamental proposition1 viz4 8,the ,lord ,jesus ,christ1 as ,king and ,head of his ,church1 has therein appointed a government in the hand of church-officers distinct from the civil magistrate40 ,this proposition the ,assembly manifestly intended and understood to contain a principle directly and necessarily opposed to the very essence of ,erastianism1 and it was regarded in the same light by the ,erastians themselves1 hence it had to encounter their most strenuous opposition4 ,it was1 however1 somewhat beyond the grasp of the lay-members of the ,assembly1 especially since their champion ,selden had in a great measure withdrawn from the debates after his signal discomfiture by ,gillespie1 and consequently it was triumphantly carried1 the single dissentient voice being that of ,lightfoot1 the other ,erastian divine1 ,coleman1 having died before the conclusion of the debate4 ,the framing of the ,confession occupied the ,assembly nearly a year4 ,after having been carefully transcribed1 it was presented to the parliament on the #c;d of ,december1 #afdf4 ,a plan similar to that already described was also employed in preparing that admirable digest of ,christian doctrine1 the ,shorter ,catechism1 and so far as can be ascertained1 by the same ,committee4 ,for a time1 indeed1 they attempted to prosecute the framing of both ,confession and ,catechism at once2 but after some progress had been made with both1 the ,assembly resolved to finish the ,confession first1 and then to construct the ,catechism upon its model1 so far at least as to have no proposition in the one which was not in the other4 ,by this arrangement they wisely avoided the danger of subsequent debate and delay4 ,various obstacles1 however1 interposed1 and so greatly impeded the progress of the ,assembly1 that the ,catechism was not so speedily completed as had been expected4 ,it was1 however1 presented to the ,house of ,commons on the #eth of ,november #afdg1 and the ,larger1 in the spring of the following year4 ,there is one anecdote connected with the formation of the ,shorter ,catechism both full of interest and so very beautiful1 that it must not be omitted4 ,in one of the earliest meetings of the ,committee1 the subject of deliberation was to frame an answer to the question 8,what is ,god80 ,each man felt the unapproachable sublimity of the divine idea suggested by these words2 but who could venture to give it expression in human language6 ,all shrunk from the too sacred task in awe-struck reverential fear4 ,at length it was resolved1 as an expression of the ,committee's deep humility1 that the youngest member should first make the attempt4 ,he consented2 but begged that the brethren would first unite with him in prayer for divine enlightenment4 ,then in slow and solemn accents he thus began his prayer3--8,o ,god1 ,thou art a ,spirit1 infinite1 eternal1 and unchangeable1 in ,thy being1 wisdom1 power1 holiness1 justice1 goodness and truth40--,when he ceased1 the first sentence of his prayer was immediately written down and adopted1 as the most perfect answer that could be conceived1 as1 indeed1 in a very sacred sense1 ,god's own answer1 descriptive of ,himself47#d7 ,who1 then1 was the youngest member of the ,committee8 ,when we compare the birth-dates of the respective members of the ,committee1 we find that ,george ,gillespie was the youngest by more than a dozen years4 ,we may1 therefore1 safely conclude1 that ,george ,gillespie was the man who was thus guided to frame this marvellous answer4 ,without further enlarging on these points1 we may1 without hazard1 affirm1 that however eminent ,gillespie was in the department of controversy1 he was scarcely1 if at all1 less so in that of systematic theology1 while his personal piety was of the most elevated and spiritual character4 ,rarely1 indeed1 have such qualities met in any one man1 as were united in him2 but when ,god requires such a man1 he creates1 endows and trains him1 so as to meet the necessity4 ,when the public labours of the ,westminster ,assembly drew near a close1 the ,scottish commissioners returned to their native country4 ,henderson had previously found the repose of the grave1 ,rutherford remained a short time behind4 ,baillie and ,gillespie appeared at the ,general ,assembly which met in ,august1 #afdg1 and laid before that supreme ecclesiastical court the result of their protracted labours4 ,the ,confession of ,faith was ratified by that ,assembly4 ,the same ,assembly caused to be printed a series of propositions1 or 8,theses against ,erastianism10 as ,baillie terms them1 amounting to one hundred and eleven1 drawn up by ,george ,gillespie1 embodying eight of them in the act which authorised their publication4 ,the perusal of these propositions would enable any person of unprejudiced and intelligent mind to master and refute the whole ,erastian theory2 and could not fail1 at the same time1 to draw forth sentiments of admiration towards the clear and strong mind by which they were framed4 ,but the incessant toils in which ,gillespie's life had been spent had shattered his constitution beyond the power of recovery2 and the state in which he found ,scotland on his return was such as to permit no relaxation of these toils4 ,the danger in which the obstinacy and duplicity of ,charles ,i4 had placed that unhappy monarch's life1 drew forth towards him the strong compassion of all who cherished sentiments of loyalty to the sovereign and pity for the man4 ,but in many instances these generous feelings were allowed to bias the dictates of religious principle and sound judgment2 and a party began to be formed for the purpose of attempting to save the ,king even at the hazard of entering into a war with ,england4 ,this was1 of course1 eagerly encouraged by all who had previously adhered to the ,king's party in the contest between him and the ,covenanters2 and a series of intrigues began and were carried on1 breaking the harmony which had previously existed1 and preparing for the disastrous consequences which soon afterwards ensued4 ,gillespie exerted himself to the utmost of his power to avert the coming calamities which he anticipated1 by striving to prevent the commission of crimes which provoke judgment4 ,his influence was sufficient to restrain the ,church from consenting to countenance the weak and wicked movements of politicians4 ,but his health continued to sink under these incessant toils and anxieties4 ,he was chosen moderator of the ,general ,assembly of #afdh1 though1 as ,baillie states1 8he did much deprecate the burden1 as he had great reason1 both for his health's sake1 and other great causes40 ,this ,assembly met on the #abth of ,july1 #afdh1 and so arduous and difficult were the duties which it had to discharge1 that it did not end its labours till the #abth of ,august4 ,although ,gillespie was then rapidly sinking under the disease of which he died1 which1 from its symptoms1 must have been consumption1 he continued to take an active part in all its deliberations1 and drew up the last public paper which it directed to be framed1 in answer to a document1 issued by the ,state1 respecting the engagement that had been formed for the support of the ,king4 ,the arduous labours of the ,assembly being thus ended1 ,gillespie left ,edinburgh and retired to ,kirkcaldy1 with the view of seeking1 by change of scene and air1 some renovation to his health4 ,but the disease had taken too firm a hold of his enfeebled constitution1 and he continued to suffer from increasing weakness4 ,still the cares of the distracted ,church and country pressed heavily on his mind4 ,he was now unable to attend the public meetings of ,church courts2 but on the #hth of ,september he addressed a letter to the ,commission of ,assembly1 in which he stated clearly and strongly his opinion concerning the duties and the dangers of the time4 ,continuing to sink1 and feeling death at hand1 he partly wrote and partly dictated what may be termed his dying 8,testimony against association with malignant enemies of the truth and godliness407#e7 ,at length1 on the #agth day of ,december1 #afdh1 his toils and sorrows ceased1 and he fell asleep in ,jesus4 ,so passed away from this world one of those bright and powerful spirits which are sent in troublous times to carry forward ,god's work among mankind4 ,incessant toil is the destiny of such highly-gifted men while here below2 and not unfrequently is their memory assailed by those mean and little minds who shrunk with instinctive fear and hatred before the energetic movements which they could neither comprehend nor encounter4 ,but their recompense is in heaven1 when their work is done2 and future generations delight to rescue their reputation from the feeble obloquy with which malevolence and folly had endeavoured to hide or defame it4 ,thus has it been with ,george ,gillespie to a considerable extent already2 and we entertain not the slightest shadow of doubt that his transcendent merit is but beginning to be known and appreciated as it deserves1 and that ere very long his well-earned fame will shine too clearly and too strong to be approached by detractors4 99 99 99 99 99 ,we have but little more to relate respecting ,george ,gillespie4 ,his death was deeply lamented by all who loved their church and country at the time2 and such was the feeling generally entertained of his great merit1 that the ,committee of ,estates1 or government of the kingdom1 by an ,act dated #bjth ,december1 #afdh1 did1 8as an acknowledgment for his faithfulness in all the public employments entrusted to him by this ,church1 both at home and abroad1 his faithful labours1 and indefatigable diligence in all the exercises of his ministerial calling1 for his ,master's service1 and his learned writings1 published to the world1 in which rare and profitable employments1 both for ,church and ,state1 he truly spent himself and closed his days1 ordain1 ,that the sum of one thousand pounds sterling be given to his widow and children40 ,and though the ,parliament did1 by their ,act1 dated ,june #hth1 #afej1 unanimously ratify the preceding ,act1 and recommended to their ,committee to make the same effectual1 yet in consequence of ,cromwell's invasion1 and the confusion into which the whole kingdom was thereby thrown1 this benevolent design was frustrated1 as his grandson1 the ,rev4 ,george ,gillespie1 minister at ,strathmiglo1 afterwards declared47#f7 ,so much for the trust to be placed in national gratitude and the promises of statesmen4 ,george ,gillespie was buried at ,kirkcaldy1 his birth-place1 and the place also where he died4 ,a tomb-stone1 erected to his memory by his relatives and friends1 bore an inscription in ,latin1 recording the chief actions of his life1 and stating the leading elements of his character4 ,but when ,prelacy was re-imposed on ,scotland1 after the restoration of ,charles ,,ii41 the mean malice of the ,prelatists gratified itself by breaking the tomb-stone4 ,this petty and spiteful act is thus recorded in the 8,mercurius ,caledonius10 one of the small quarto newspapers or periodicals of the time1 of date ,january #afth to #beth1 #affa4 8,the late ,committee of ,estates ordered the tomb-stone of ,mr ,george ,gillespie1 whereon was engraven a scandalous inscription1 should be fetched from the burial place1 and upon a market-day1 at the cross of ,kirkcaldy1 where he had formerly been minister1 and there solemnly broken by the hands of the hangman2 which was accordingly done1--a just indignity upon the memory of so dangerous a person40 ,the ,committee of ,estates by which this paltry deed was done was that of ,middleton's parliament1 frequently called the 8drunken parliament10 from the excesses of its leading men1 and which on the following year signalised itself by the ,glasgow act1--that act which emptied nearly four hundred pulpits in one day4 ,the inaccuracy of the statement made by the prelatic newspaper1 asserting that he had formerly been minister at ,kirkcaldy1 will not surprise any person who is acquainted with the writings of the ,prelatists of that period1 who seem not to have been able to write the truth when relating the most common and well-known facts4 ,but one is somewhat surprised to find statements equally inaccurate made respecting ,george ,gillespie1 by reverend and learned historians4 ,in ,dr ,cook's ,history of the ,church of ,scotland1 we find in one passage ,george ,gillespie's character and conduct completely misunderstood and misrepresented1 7vol4 iii4 pages #afj-afb71 and in a subsequent passage an assertion that the proceedings of that party in the church called the ,protestors were1 in the year #afej1 8directed by ,gillespie1 a factious minister1 whose name has been frequently mentioned10 7page #aif74 ,george ,gillespie was the only person of whom mention was made1 or could be made1 in the previous portion of the history1 as his brother had not then began to take any active part in public affairs2 but he was dead nearly two years before the date to which the latter passage refers4 ,it is plain that ,dr ,cook confounded ,george ,gillespie with his brother ,patrick1 and ascribed to the former the actions of the latter1 regarding them both as but one and the same person4 ,he further asserts1 that ,gillespie was 8suspected of corresponding with the ,sectaries40 ,that ,patrick ,gillespie corresponded with the ,sectaries1 and was much trusted and countenanced by ,cromwell1 is perfectly true2 but before that time ,george ,gillespie had joined the ,one ,church and family in heaven4 ,in every period of his life1 and in every transaction in which he was engaged1 ,george ,gillespie was far above all private or discreditable intriguing1 which is the vice of weak1 cunning1 and selfish minds4 ,and while we do not think it necessary further to prosecute this vindication of his memory1 we yet think it our duty1 when writing a memoir of him1 thus briefly to set aside the groundless accusation1 whether it be adduced by prelatic or ,erastian writers1--his baffled antagonists when living1 his impotent calumniators when dead4 ,the tomb-stone1 as has been related1 was broken in #affa1 but the inscription was preserved4 ,a plain tablet was erected in #agde1 by his grandson1 the ,rev4 ,george ,gillespie1 minister of ,strathmiglo1 on which the inscription was re-produced1 with a slight addition1 mentioning both events4 ,it is still to be seen in the south-east porch of the present church4 ,the inscription is as follows3-- ,,magister ,,georgius ,,gillespie1 ,,pastor ,,edinburgensis1 ,,juvenilibus ,,annis ,,rituum ,,anglorum ,,pontificiorum ,,turmam ,,prostravit3 ,,gliscente ,,aetate1 ,,delegatus ,,cum ,,mandatis ,,in ,,synodo ,,anglicana1 ,,pr,,sulem ,e ,,anglia ,,eradicandum1 ,,sincerum ,,dei ,,cultum ,,uniformem ,,promovendum1 ,,curavit2 ,,erastum ,,aaronis ,,germinante ,,virga ,,castigavit4 ,,in ,,patriam ,,reversus ,,foedifragos ,,angliam ,,bello ,,lacessentes ,,labefactavit3 ,,synodi ,,nationalis ,,anno #afdh1 ,,edinburgi ,,habit ,,pr,,ses ,,electus1 ,,extremam ,,patir ,,su ,,operam ,,cum ,,laude ,,navavit3 ,,cumque ,,oculatis ,,testis ,,vidisset ,,malignantium ,,quam ,,pr,,dixerat ,,ruinam1 ,,eodem ,,quo ,,foedus ,,trium ,,gentium ,,solenne ,,renovatum ,,tuit ,,die ,,decedens ,,in ,,pace1 ,,anno ,,tatis #cf1 ,,in ,,gaudium ,,domini ,,intravit3 ,,ingenio ,,profundus1 ,,genio ,,mitis1 ,,disputatione ,,acutus1 ,,eloquio ,,facundus1 ,,animo ,,invictus1 ,,bonos ,,in ,,amorem1 ,,malos ,,in ,,invidiam1 ,,omnes ,,in ,,sui ,,admirationem1 ,,rapuit3 ,,patl ,,su ,,ornamentum2 ,,tanto ,,patre ,,digna ,,soboles4 ,,this ,,tomb ,,being ,,pulled ,,down ,,by ,,the ,,malignant ,,influence ,,of ,,archbishop ,,sharp1 ,,after ,,the ,,introduction ,,of ,,prelacy1 ,,mr ,,george ,,gillespie1 ,,minister ,,of ,,the ,,gospel ,,at ,,strathmiglo1 ,,caused ,,it ,,to ,,be ,,re-,,erected1 ,,in ,,honour ,,of ,,his ,,said ,,worthy ,,grandfather1 ,,and ,,as ,a ,,standing ,,monument ,,of ,,dutiful ,,regard ,,to ,,his ,,blessed ,,memory2 ,,anno ,,domini1 #agdf4 ,it may be expedient to give a translation3-- 8,master ,george ,gillespie1 minister at ,edinburgh1 in his youthful years overthrew a host of #8,english popish ceremonies2' as he approached full manhood1 having been sent as commissioner to the ,westminster ,assembly1 his attention was directed to the task of extirpating ,prelacy from ,england1 and promoting purity and uniformity in the worship of ,god4 ,he chastised ,erastianism in his #8,aaron's ,rod ,blossoming4' ,having returned to his native country he weakened the violators of the covenant1 who were bent on provoking a war with ,england47#g7 ,having been chosen moderator of the ,general ,assembly which met at ,edinburgh in the year #afdh1 he devoted his last exertions to the service of his country so as to draw forth public approbation3 and having1 as an eye-witness1 seen that ruin of the malignants which he had foretold1 departing in peace on the same day on which the ,league of the three kingdoms was solemnly renewed1 in the #cfth year of his age1 he entered into the joy of the ,lord4 ,he was a man profound in genius1 mild in disposition1 acute in argument1 flowing in eloquence1 unconquered in mind4 ,he drew to himself the love of the good1 the envy of the bad1 and the admiration of all4 ,he was an ornament of his country1--a son worthy of such a father40 ,such was the 8scandalous inscription0 which the peevish spleen1 yet bitter malice of ,scottish ,prelacy1 found gratification in attempting to destroy4 ,but there is a righteous retribution even in this world4 ,men rear their own monuments1 and write inscriptions on them which time cannot obliterate4 ,gillespie's enduring monument is in his actions and his writings1 which latest ages will admire4 ,the monuments of ,scottish ,prelacy are equally imperishable1 whether in the wantonly defaced tomb-stones of piety and patriotism1 or in the moss-grown martyr-stones that stud the moors and glens of our native land2 and the inscriptions thereupon are fearfully legible with records of indelible infamy4 ,it remains but to offer a few remarks respecting ,gillespie's various works4 ,the first production of his pen was his remarkable 8,dispute against the ,english ,popish ,ceremonies40 ,it was published in #afcg1 when its author was only in the #beth year of his age2 and it must have been completed some time previous to its publication1 as it appears to have been printed abroad1 most probably in ,holland4 ,this gives countenance to one statement which affirms it to have been written when ,gillespie had scarcely passed his #bb;d year4 ,his next work was published in ,london1 in the year #afda1 where he was during the progress of the treaty with the ,king4 ,it is referred to by ,baillie in the following terms3--8,think not we live any of us here to be idle2 ,mr ,henderson has ready now a short treatise1 much called for1 of our church discipline2 ,mr ,gillespie has the grounds of ,presbyterial ,government well ,asserted2 ,mr ,blair1 a pertinent answer to ,hall's ,remonstrance3 all these are ready for the press40 ,the valuable treatise here referred to has not been so much noticed as several other of ,gillespie's writings1 but is included in this collective edition4 ,his ,sermons and ,controversial ,pamphlets were produced in the years #afda-e-f1 during the sittings of the ,westminster ,assembly4 ,aaron's ,rod ,blossoming was published at ,london also1 about the close of the year #afdf4 ,this is his greatest work4 ,the celebrated ,hundred and ,eleven ,propositions were prepared before he left ,london1 and laid before the ,general ,assembly on his return to ,scotland in the summer of #afdg4 ,perhaps it is not possible to obtain a clear conception of ,erastianism better than by the study of these propositions4 ,they have been reprinted several times1 yet were rarely to be obtained4 ,the short1 yet very able and high-principled papers which he prepared for the ,assembly and its ,commission in #afdh1 were his latest writings4 ,a short time after his death1 and during the year #afdi1 his brother ,patrick published in one volume1 entitled a 8,treatise of ,miscellany ,questions10 a series of papers1 twenty-two in number1 on a variety of important topics1 which appeared to be in a condition fit for the press4 ,though this is a posthumous production1 and consequently without its author's finishing corrections1 it displays the same clearness1 precision1 and logical power1 which characterise his other works4 ,we are inclined to conjecture that these ,essays1 as we would now term them1 were written at different times during the course of several years1 and while he was studying the various topics to which they relate4 ,several of them are on subjects which were debated in the ,westminster ,assembly2 and it is very probable that ,gillespie wrote them while maturing his views on these points preparatory for those discussions in which he so greatly distinguished himself4 ,this conjecture is strengthened by the curious and interesting fact1 that a paper1 which will be found beginning at page #aji of the part now printed for the first time from the ,,ms41 is almost identical1 both in argument and language1 though somewhat different in arrangement1 with chapter viii4 pages #aae to #abj1 of ,aaron's ,rod4 ,the arrangement in the ,aaron's ,rod is more succinct than in the paper referred to1 but its principles1 and very much of the language1 are altogether the same4 ,may not this indicate ,gillespie's mode of study and composition8 ,may he not have been in the habit of concentrating his mind on the leading topics of the subjects which he was studying1 writing out pretty fully and carefully his thoughts on these topics1 and afterwards connecting and arranging them so as to form one complete work8 ,if so1 then we may conclude that the ,miscellany ,questions contain such of these masses of separate thinking as ,gillespie found no opportunity of using in any other manner1 and1 therefore1 consented to their publication in their present form4 ,in ,wodrow's ,analecta it is stated that ,gillespie had a manuscript volume of sermons prepared for the press1 which were bought from the printer by the ,sectaries1 and probably destroyed4 ,it is also stated1 that there were six octavo volumes of notes written by ,gillespie at the ,westminster ,assembly then extant1 containing an abstract of its deliberations4 ,of these manuscript volumes there are two copies in the ,wodrow ,,mss41 ,advocates' ,library1 but neither of them appears to be ,gillespie's own hand-writing2 the quarto certainly is not1 and the octavo seems to be an accurate copy of two of the original volumes4 ,these have been collated and transcribed by ,mr ,meek1 with his well-known care and fidelity1 and the result is now1 for the first time1 given to the public4 ,what has become of the missing volumes is not known1 and it is to be feared the loss is irrecoverable4 ,there is one consideration1 however1 which mitigates our regret for the loss of these volumes4 ,the one which has been preserved begins ,february #b;d1 #afdd1 and ends ,january #c;d1 #afde47h7 ,lightfoot's ,journal continues till the end of #afdd1 and then terminates abruptly1 as if he had not felt it necessary any longer to continue noting down the outline of the debates4 ,yet ,lightfoot continued to attend the ,assembly throughout the whole of its protracted deliberations4 ,from other sources also1 we learn that the whole of the points on which there existed any considerable difference of opinion in the ,assembly1 had been largely debated during the year #afdd1 so that little remained to be said on either side4 ,the differences1 indeed1 continued2 but they assumed the form of written controversy1 the essence of which we have in the volume entitled1 8,the ,grand ,debate40 ,it is probable1 therefore1 that the lost volumes of ,gillespie's manuscript contained chiefly his own remarks on the writings of the ,independents1 and1 not unlikely1 the outlines of the answers returned by the ,assembly4 ,supposing this to be the case1 it would doubtless have been very interesting to have had ,gillespie's remarks and arguments1 but they could not have given much information which we do not at present possess4 ,a few brief notices respecting the papers now first published may both be interesting1 and may conduce to rendering them intelligible to the general reader4 ,there is first1 an extract attested by the scribes1 or clerks1 of the ,westminster ,assembly1 copied from the original1 by ,wodrow1 and giving a statement of the ,votes on ,discipline and ,government1 from session #gf1 to session #ahf4 ,second1 ,notes of ,proceedings from ,february #b1 to ,may #ad1 #afdd1 to p4 #fd4 ,third1 ,notes of ,proceedings from ,september #d1 #afdd1 to ,january #c1 #afde1 to p4 #ajj4 7,by consulting ,lightfoot1 we learn that the time between ,may and ,september was occupied chiefly in debates respecting ,ordination1 the mode of dispensing the ,lord's ,supper1 ,excommunication1 and ,baptism1 with some minor points47 ,fourth1 ,debates in the ,sub-committee respecting the ,directory1 #dth ,march1 to #ajth ,june1 p4 #aja-b4 ,fifth1 ,notes of ,proceedings in the ,grand ,committee1 from ,september #bj1 to ,october #be1 #afdd1 p4 #ajc-g4 ,this part of the manuscript1 though short1 is of very considerable importance1 as giving us a specimen of the manner in which the ,grand ,committee acted4 ,the ,grand ,committee was composed of some of the most influential persons of the ,lords1 of the ,commons1 and of the ,assembly1 together with the ,scottish ,commissioners4 ,the duty of that ,committee was to consult together respecting the subjects to be brought before the ,assembly1 and to prepare a formal statement of those subjects for the purpose of regular deliberation4 ,by this process a large amount of debate was precluded1 and the leading men were enabled to understand each other's sentiments before the more public discussions began4 ,and as the ,scottish ,commissioners were necessarily constituent members of this ,committee1 their influence in directing the whole proceedings was both very great1 and in constant operation4 ,lightfoot's journal gives no account of the proceedings of this ,committee4 ,sixth1 ,a paper on excommunication1 c4 ,it has already been mentioned that this paper is nearly identical with part of a chapter in the ,aaron's ,rod4 ,seventh1 ,a short note on some discussions which took place in the ,committee of the ,general ,assembly at ,edinburgh1 on the #gth and #hth of ,february1 #afde1 at the time when ,baillie and ,gillespie laid before the ,assembly the ,directory which had been recently completed4 ,eighth1 ,the ,ordinance of the two ,houses of the ,english ,parliament1 #abth ,june1 #afdc1 summoning the ,assembly of ,divines4 ,this is added chiefly for the purpose of shewing the intention of the ,parliament in calling the ,assembly4 ,it has been already stated that there are two ,,ms4 volumes1 purporting to be copies of ,gillespie's ,notes4 ,the one of these is in octavo1 and seems to have been carefully taken2 the other is in quarto1 and appears to be partly a copy1 partly an abstract4 ,in it ,gillespie is always spoken of in the third person1 which has caused many variations4 ,the transcriber has also made many omissions1 not only of one1 but of several paragraphs at a time1 frequently passing over the remarks of the several speakers4 ,it appears to have been his object to copy chiefly the argumentative part of the manuscript4 ,this defective transcription had belonged to ,mr ,william ,veitch1 as appears from his name written on the cover and first page1 with the addition 8minister at ,peebles1 #afia40 ,in the copy transcribed for the press1 the octavo manuscript has been followed4 ,the quarto1 however1 along with ,lightfoot1 has been found useful in correcting the ,scripture references1 which had all to be carefully examined and verified2 but sometimes all three failed to give satisfaction1 and a conjectural substitute has been given1 enclosed in brackets1 and with a point of interrogation4 ,in concluding these remarks1 we cannot help expressing great gratification to see for the first time a complete edition of the works of ,george ,gillespie2 and in order also to complete the memoir1 we add1 as an appendix1 some very interesting extracts from the ,maitland ,club edition of ,wodrow's ,analecta1 chiefly relative to his last illness and death4 ,,appendix4 ,,extracts ,,from ,,wodrow',s ,,analecta 7,,maitland ,,club ,,edition7 8,,mr ,,george ,,gillespie4 8,mr ,george ,gillespie1 first minister of ,kirkcaldy1 and afterward minister of ,edinburgh2 when he was a child1 he seemed to be somewhat dull and soft like1 so that his mother would have stricken and abused him1 and she would have made much of ,patrick1 his younger brother4 ,his father1 ,mr ,john ,gillespie1 minister of ,kirkcaldy1 was angry to see his wife carry so to his son ,george2 and he would have said1 #8,my heart1 let alone2 though ,patrick may have some respect given him in the ,church1 yet my son ,george will be the great man in the ,church of ,scotland4' ,and he said of him when he was a-dying1 #8,george1 ,george1 ,i have gotten many a brave promise for thee4' ,and indeed he was very soon a great man2 for it's reported1 that before he was a preacher1 he wrote the #8,english ,popish ,ceremonies4' ,he was1 of all ministers in his time1 one of the greatest men for disputing and arguing2 so that he was1 being but a young man1 much admired at the ,assembly at ,westminster1 by all that heard him2 he being one of the youngest members that was there4 ,i heard old ,mr ,patrick ,simson say1 that he heard his cousin1 ,mr ,george ,gillespie say1 #8,let no man who is called of ,god to any work1 be it never so great and difficult1 distrust ,god for assistance1 as ,i clearly found at that great ,assembly at ,westminster4 ,if ,i were to live a long time in the world1 ,i would not desire a more noble life1 than the life of pure and single dependence on ,god2 for1 said he1 though ,i may have a claim to some gifts of learning and parts1 yet ,i ever found more advantage by single looking to ,god for assistance than by all the parts and gifts that ever ,i could pretend to1 at that time4' 8,when he was at ,london1 he would be often on his knees2 at another time1 reading and writing4 ,and when he was sitting in that great ,assembly at ,westminster1 he was often observed to have a little book1 and to be marking down something with his pen in that book1 even when some of the most learned men1 as ,coleman and ,selden1 were delivering their long and learned orations1 and all he was writing was for the most part his pithy ejaculations to ,god1 writing these words2 ,da lucem1 ,domine2 ,da lucem6 ,when these learned men had ended their oration1 the ,moderator proposed who should give an answer to their discourse2 they all generally voted ,mr ,gillespie to be the person4 ,he being a young man1 seemed to blush1 and desired to be excused1 when so many old and learned divines were present1 yet all the brethren1 with one voice1 determined he should be the person that should give an answer to that learned oration4 ,though he seemed to take little heed1 yet being thus pressed1 he rose up1 and resumed all the particulars of that learned oration very distinctly1 and answered every part of it so fully1 that all that heard him were amazed and astonished2 for he died in #afdh1 and was then but about thirty-six years of age4 ,mr ,calamy1 if ,i be not forgotten1 said1 we were ready to think more of ,mr ,gillespie than was truly meet2 if he had not been stained by being against our way and judgment for the ,engagement4 8,he was one of the great men that had a chief hand in penning our most excellent ,confession of ,faith and ,catechisms4 ,he was a most grave and bold man1 and had a most wonderful gift given him for disputing and arguing4 ,my father told me1 he observed that when there was a considerable number of ministers met1 there were several of our great nobles were strongly reasoning with our ministers about the engagement #afdh4 ,when ,mr ,gillespie was busy studying his sermon that he was to preach before the ,parliament to-morrow1 the ministers sent privately for ,mr ,gillespie1 whom he observed to come in very quietly1 and when ,lauderdale1 ,glencairn1 and some others1 rose up and debated very strongly for the engagement1 ,mr ,gillespie rose up and answered them so fully and distinctly1 firstly1 secondly1 and thirdly1 that he fully silenced them all2 and ,glencairn said1 #8,there is no standing before this great and mighty man6' ,i heard worthy ,mr ,rowat say1 that ,mr ,gillespie said1 #8,the more truly great a man is1 he was really the more humble and low in his own eyes1' as he instanced in the great man ,daniel2 and1 said he1 #8,god did not make choice of some of us as his instruments in the glorious work of ,reformation1 because we were more fit than others1 but rather because we were more unfit than others4' ,he was called ,malleus ,mallignantium1 and ,mr ,baillie1 writing to some in this church anent ,mr ,george ,gillespie1 said1 #8,he was truly an ornament to our church and nation4' ,and ,mr ,james ,brown1 late minister of ,glasgow1 told me that there was an ,english gentleman said to him1 that he heard ,mr ,gillespie preach1 and he said1 he believed he was one of the greatest ,presbyterians in the world4 ,he was taken from the ,greyfriars' ,church to the ,new ,church4 ,he has written several pieces1 as #8,aaron's ,rod ,blossoming1' and #8,some ,miscellany ,questions1' and his #8,assertion of the ,government of the ,church of ,scotland1 about ,ruling ,elders4' ,he had several little books wherein he set down his remarks upon the proceedings of the ,assembly at ,westminster40--,,wodrow',s ,,analecta1 vol4 iii4 pp4 #aji-ah4 8,what follows here ,i have in conversation with ,mr ,patrick ,simpson1 whose memory was most exact4 ,what concerns ,mr ,gillespie1 and the ,marquis of ,montrose1 ,i read over to him1 and he corrected4 ,the rest are hints ,i set down after conversation1 when two or three days with him in his house at ,renfrew1 in the year #agjg4 7,,account ,,of ,,the ,,last ,,illness ,,and ,,death ,,of ,,mr ,,george ,,gillespie47 8,mr ,george ,gillespie being moderator of the ,assembly held at ,edinburgh1 ,july #abth1 #afdh1 was all the time thereof1 as also half a year before1 in a greater weakness of body than ordinary2 that being now come to a height1 which long before had been gathering4 ,he had a great hoasting and sweating1 which in the time of the ,general ,assembly began to grow worse2 but being extraordinarily 7so ,i may say7 upheld1 was not so sensible as when the ,assembly dissolved it appeared to be4 ,on occasion whereof1 the next ,wednesday after the rising of the ,assembly1 he went with his wife over to ,kirkcaldy1 there intending to tarry for a space1 till it should please the ,lord1 by the use of means1 to restore him to some more health to come over again4 ,but when he was come there1 his weakness and disease grew daily more and more1 so that no application of any strength durst be used towards him4 ,it came to that1 he kept his chamber still to his death1 wearing and wasting hoasting1 and sweating4 ,ten days before his death his sweating went away1 and his hoasting lessened1 yet his weakness still encreased1 and his flux still continued4 ,on ,wednesday morning1 which day he began to keep his bed1 his pain began to be very violent1 his breath more obstructed1 his heart oppressed2 and that growing all the next night to a very great height1 in the midst of the night there were letters written to his brother1 and ,mr ,rutherford1 and ,mr ,john ,row1 his death approaching fast4 ,on ,friday all day1 and ,thursday all night1 he was at some ease4 ,friday at night1 till ,saturday in the afternoon1 in great violence1 the greatness of pain causing want of sleep4 ,mr ,rutherford and ,lord ,craigihall came to visit him4 ,thus much for his body4 ,now ,i'll speak a little of what concerns his soul1 and the exercise of his mind all the while4 ,monday1 ,december #aa1 #afdh1 came my ,lords ,argyle1 ,cassils1 ,elcho1 and ,warriston to visit him4 ,he did faithfully declare his mind to them1 as public men1 in that point whereof he hath left a testimony to the view of the world1 as afterwards2 and the speaking was very burdensome1 yet he spared not very freely to fasten their duty upon them4 ,the exercise of his mind all the time of his sickness was vary sad and constant1 without comfortable manifestations1 and sensible presence for the time1 yet he continued in a constant faith of adherence1 which ended in an adhering assurance1 his grips growing still the stronger4 8,one day1 a fortnight before his death1 he had leaned down on a little bed1 and taking a fit of faintness1 and his mind being heavily exercised1 and lifting up his eyes1 this expression fell with great weight from his mouth1 #8,o my dear ,lord1 forsake me not forever6' ,his weariness of this life was very great1 and his longing to be relieved1 and to be where the veil would be taken away4 8,tuesday1 ,december #ad1 7#afdh7 he was in heavy sickness1 and three pastors came in the afternoon to visit him1 of whom one said to him1 #8,the ,lord hath made you faithful in all he hath employed you in1 and it's likely we be put to the trial2 therefore what encouragement give you us thereanent6' ,whereto he answered in few words1 #8,i have gotten more by the ,lord's immediate assistance than ever ,i had by study1 in the disputes ,i had in the ,assembly of ,divines in ,england2 therefore let never man distrust ,god for assistance that cast themselves on him1 and follow his calling4 ,for my own part1 the time that ,i have had in the exercise of the ministry is but a moment4' ,to which sentence another pastor answered1 #8,but your moment hath exceeded the gray heads of others6 ,this ,i may speak without flattery4' ,to which he answered disclaiming it with a #8no2' for he desired still to have ,christ exalted1 as he said at the same time1 and another4 ,and at other times1 when any such things were spoken to him1 #8,what are all my righteousnesses but rotten rags8 ,all that ,i have done cannot abide the touchstone of his justice4 ,they are all but abominations1 and as an unclean thing1 when they are reckoned between my ,god and me4 ,christ is all things1 and ,i am nothing6' ,the other pastor when the rest were out1 asked1 #8,whether he was enjoying the comforts of ,god's presence1 or if they were for a time suspended6 ,he answered1 ,indeed they were suspended4' ,then within a little while he said1 #8,comforts6 aye comforts6' meaning1 that they were not easily attained4 ,his wife said1 #8,what reck'd the comfort if believing is not suspended6' ,he said1 #8,no4' ,speaking farther to that his condition1 he said1 #8,although that ,i should never see any more light of comfort than ,i do see1 yet ,i shall adhere1 and do believe that ,he is mine1 and ,i am his6' 8,the next morrow being ,friday1 he not being able to write1 did dictate out the rest of a paper1 which he had been before writing himself1 and did subscribe it before two witnesses1 who also did subscribe2 wherein he gave faithful and clear testimony to the work and cause of ,god1 and against the enemies thereof1 to stop the mouths of calumniators and to confirm his children4 8,in all his discourses this was mixed as one thing1 that he longed for the time of relief1 and rejoiced because it was so near4 ,his breath being very short1 he said1 #8,where the hallelujahs are sung to the ,lamb1 there is no shortness of breath6' ,and being in very great pain all the ,friday night1 his mother said in the morning1 #8,in all appearance you will not have another night4' ,to which he said1 #8,think you that your word will hold good8' ,she said1 #8,i fear it will hold over good4' ,he said1 #8,not over good4' ,that day he blessed his children and some others1 7,mr ,patrick ,simson1 the writer of this7 and said1 #8,god bless you3 and as you carry the name of your grandfather1 so ,god grant you his graces4' ,that afternoon1 being ,saturday1 came ,mr ,samuel ,rutherford1 who1 among other things1 said1 #8,the day1 ,i hope1 is dawning1 and breaking in your soul1 that shall never1 have an end4' ,he said1 #8,it is not broken yet2 but though ,i walk in darkness and see no light1 yet ,i will trust in the name of the ,lord and stay upon my ,god6' ,mr ,samuel said1 #8,would not ,christ be a welcome guest to you8' ,he answered1 #8,welcome6 the welcomest guest that ever ,i saw4' ,he said further1 #8,doth not your soul love ,christ above all things8' ,he answered1 #8,i love him heartily3 who ever knew any thing of him but would love him6' 8,mr ,james ,wilson going to pray1 asked #8,what petitions he would have him to put up for him8' ,he said1 #8,for more of himself1 and strength to carry me through the dark valley4' 8,saturday night he became weaker1 and inclined to drowsiness and sleeping1 and was discerned in his drowsiness a little to rave2 yet being till the last half hour in his full and perfect senses1 and having taken a little jelly and drink1 about half an hour before his death he spake as sensibly betwixt as ever1 and blessed some persons that morning with very spiritual and heavenly expressions4 ,about seven or eight of the clock his drowsiness encreased1 and he was overheard in it speaking 7after he had spoken more imperfectly some words before7 those words1 #8,glory6 ,glory6 a seeing of ,god6 a seeing of ,god6 ,i hope it shall be for his glory6' ,after he had taken a little refreshment of jelly1 and a little drink through a reed1 he said that the giving him these things made him drowsy2 and a little afterwards1 #8,there is a great drowsiness on me1 ,i know not how it comes4' 8,his wife seeing the time draw near1 spake to him and said1 #8,the time of your relief is now near1 and hard at hand4' ,he answered1 #8,i long for that time4 ,o6 happy they that are there4' ,this was the last word he was heard sensibly to speak4 ,mr ,frederick ,carmichael being there1 they went to prayer1 expecting death so suddenly4 ,in the midst of prayer he left his rattling7#i7 and the pangs and fetches of death begin thence1 his senses went away4 ,whereupon they rose from prayer1 and beheld till1 in a very gentle manner1 the pins of his tabernacle were loosed4 8,he said 7supra7 #8,say not over good1' because he thought she wronged him so far in wishing the contrary of what he longed for4 8,mr ,carmichael said1 #8,you have been very faithful1 and the ,lord has honoured you to do him very much service1 and now you are to get your reward4' ,he answered #8,i think it reward enough1 that ever ,i got leave to do him any service in truth and sincerity4' 0 ,this account was dictated to me by ,mr ,patrick ,simson1 ,mr ,gillespie's cousin1 who was with him to his last sickness1 and at his death1 and took minutes at the time of these his expressions4 ,i read it over1 after ,i had written it1 to him4 ,he corrected some words1 and said to me1 8,this is all ,i mind about his expressions toward his close4 ,they made some impression on me at the time1 and ,i then set them down4 ,i have not read the paper that ,i mind these forty years1 but ,i am pretty positive these were his very words40 ,a day or two after1 ,i went in with him to his closet to look for another paper1 for now he had almost lost his sight1 and in a bundle1 ,i fell on the paper he wrote at the time1 and told him of it4 ,when we compared it with what ,i wrote1 there was not the least variation betwixt the original and what ,i wrote1 save an inconsiderable word or two1 here altered2 which is an instance of a strong memory1 the greatest ever ,i knew4 7,subscribed7 ,r ,,wodrow ,sept4 #h1 #agjg ,,wodrow's ,,analecta1 vol4 ,i1 pp4 #aed-aei 99 99 99 99 99 ,what follows about ,mr ,gillespie ,i wrote also from ,mr ,simson's mouth4 8,george ,gillespie was born ,january #bast1 #afac4 ,he was first minister at ,weemyse1 the first admitted under ,presbytery #afch4 ,he was minister at ,weemyse about two years4 ,he was very young when laureate1 before he was seventeen4 ,he was chaplain first to my lord ,kenmure1 then to the ,lord of ,cassilis4 ,when he was with ,cassilis1 he wrote his #8,english ,popish ,ceremonies1' which when printed1 he was about twenty-two4 ,he wrote a #8,dialogue between a ,civilian and ,divine1' a piece against ,toleration1 entitled #8,wholesome ,severity reconciled with ,christian ,liberty4' ,he died in strong faith of adherence1 though in darkness as to assurance1 which faith of adherence he preached much4 ,he died ,december seventeen1 #afdh4 ,if he had lived to ,january #ba1 #afdi1 he had been thirty six years4 8,the last paper he wrote1 was #8,the ,commission of the ,kirk's ,answer to the ,state's ,observations on the ,declaration of the ,general ,assembly anent the ,unlawfulness of the ,engagement4' ,the ,observations were penned1 7as my relator supposes7 by ,mr ,william ,colville1 who wrote all these kind of papers for the ,committee of ,estates1 and printed during the ,assembly whereof he was moderator4 ,they could not overtake it1 but remitted it to the ,commission to sit on ,monday1 and ,mr ,gillespie wrote the answer on ,saturday and the ,sabbath1 when he 7the thing requiring haste7 staid from sermon1 and my informer1 ,mr ,patrick ,simson1 transcribed it against ,monday at ten1 when it passed without any alteration4 ,and just the week after1 he went over to ,fife1 where he died4 ,he was not full ten years in the ministry4 ,he had all his sermons in ,england1 part polemical1 part practical prepared for the press1 and but one copy of them1 which he told the printer's wife he used to deal with1 and bade her have a care of them4 ,and she was prevailed on by some money from the ,sectaries1 who were mauled by him1 to suppress them4 ,he was very clear in all his notions1 and the manner of expressing them4 ,there are six volumes in #hvo manuscript which he wrote at the ,assembly of ,divines remaining40--,,wodrow',s ,,analecta1 vol4 i4 p4 #aei-afj4 ,,dispute ,,against ,,the ,,english ,,popish ,,ceremonies ,,obtruded ,,on ,,the ,,church ,,of ,,scotland4 ,,dispute ,,against ,,the ,,english ,,popish ,,ceremonies ,,obtruded ,,on ,,the ,,church ,,of ,,scotland2 ,,wherein ,,not ,,only ,,our ,,own ,,arguments ,,against ,,the ,,same ,,are ,,strongly ,,confirmed1 ,,but ,,likewise ,,the ,,answers ,,and ,,defences ,,of ,,our ,,opposites1 ,,such ,,as ,,hooker1 ,,mortoune1 ,,burges1 ,,sprint1 ,,paybody1 ,,andrews1 ,,saravia1 ,,tilen1 ,,spotswood1 ,,lindsey1 ,,fosbesse1 ,,etc41 ,,particularly ,,confuted ,,by ,,george ,,gillespie1 ,,minister ,,at ,,edinburgh1 #affb4 ,jer4 ix4 #ab-ad4 8,who is the wise man1 that may understand this8 and who is he to whom the mouth of the ,lord hath spoken1 that he may declare it1 for what the land perisheth80 8,and the ,lord saith1 ,because they have forsaken my law which ,i set before them1 and have not obeyed my voice1 neither walked therein1 but here walked after the imagination of their own heart1 and after ,baalim40 ,,edinburgh3 ,,robert ,,ogle1 ,,and ,,oliver ,,boyd4 ,m4 ,,ogle ,,son ,,and ,,william ,,collins1 ,,glasgow4 ,d4 ,,dewar1 ,,perth4 ,g4 ,r4 ,,king1 ,,aberdeen4 ,w4 ,m',,comb1 ,,belfast4 ,,hamilton1 ,,adams ,,co41 ,,and ,,james ,,nisbet ,,co41 ,,london4 ,,mdcccxliv4 ,reprinted from ,edition of #affj4 ,a4 ,,murray1 ,,printer1 ,,milne ,,square1 ,,edinburgh4 ,,dedication ,,to ,,all ,,and ,,every ,,one ,,in ,,the ,,reformed ,,churches ,,of ,,scotland1 ,,england1 ,,and ,,ireland1 ,,who ,,love ,,the ,,lord ,,jesus1 ,,and ,,mean ,,to ,,adhere ,,unto ,,the ,,reformation ,,of ,,religion4 ,,grace1 ,,mercy1 ,,and ,,peace1 ,,from ,,god ,,our ,,father1 ,,and ,,from ,,the ,,lord ,,jesus ,,christ4 ,,author',s ,,preface ,as ,satan's malice1 and man's wickedness1 cease not to molest the thrice happy estate of the church of ,christ1 so hath the eternal council of the only wise ,god predetermined the coming of offences1 persecutions1 heresies1 schisms and divisions1 that professors may be proved before they be as approved and made manifest1 #a ,cor4 xi4 #ai4 ,and hence 8,it must needs be that offences come10 ,matt4 xviii4 #ag2 neither hath the church ever enjoyed both purity and peace any long time together4 ,but whiles the church of ,god1 thus disquieted1 at well with dangerous alterations1 as with doleful altercations1 is presented in the theatre of this world1 and crieth out to beholders1 8,have ye no regard1 all ye that pass by60 ,lam4 i4 #ab4 ,a pity it is to see the crooked and sinistrous courses of the greatest part1 every man moving his period within the enormous confines of his own exorbitant desires2 the atheistical nullisidian1 nothing regardeth the assoiling of ecclesiastical controversies1--he is of ,gallio's humour1 ,acts xviii4 #ag1 and cares for none of those things2 the sensual ,epicurean and riotous ruffian 7go church matters as they will7 eats and drinks1 and takes his pleasure2 the cynical critic spueth out bitter aspersions1 gibeth and justleth at everything that can be said or done in the cause of religion2 the acenical jester playeth fast and loose1 and can utter anything in sport1 but nothing in earnest2 the avaricious worldling hath no tune but ,give1 give1 and no anthem pleaseth him but ,have1 have2 the aspiring ,diotrephes puffeth down every course which cannot puff up2 the lofty favourite taketh the pattern of his religion from the court iconography1 and if the court swim1 he cares not though the church sink2 the subdulous ,machiavillian accounteth the show of religion profitable1 but the substance of it troublesome3 he studieth not the oracles of ,god but the principles of ,satanical guile1 which be learneth so well that he may go to the devil to be bishopped2 the turn-coat temporiser wags with every wind1 and 7like ,diogenes turning about the mouth of his voluble hogshead1 after the course of the sun7 wheresoever the bright beams of coruscant authority do shine and cherish1 thither followeth and sitteth he2 the gnathonic parasite sweareth to all that his benefactor holdeth2 the mercenary pensioner will bow before he break2 he who only studieth to have the praise of some witty invention1 cannot strike upon another anvil2 the silly idiot 7with ,absolom's two hundred1 #b ,sam4 xv4 #aa17 goeth1 in the simplicity of his heart1 after his perverse leaders2 the lapped ,nicodemite holds it enough to yield some secret assent to the truth1 though neither his profession nor his practice testify so much2 he whose mind is possessed with prejudicate opinions against the truth1 when convincing light is holden forth to him1 looketh asquint1 and therefore goeth awry2 the pragmatical adiaphorist1 with his span-broad faith and ell-broad conscience1 doth no small harm--the poor pandect of his plagiary profession in matters of faith reckoneth little for all1 and in matters of practice all for little4 ,shortly1 if an expurgatory index were compiled of those1 and all other sorts of men1 who either through their careless and neutral on looking1 make no help to the troubled and disquieted church of ,christ1 or through their nocent accession and overthwart intermeddling1 work out her greater harm1 alas6 how few feeling members were there to be found behind who truly lay to heart her estate and condition8 ,nevertheless1 in the worst times1 either of raging persecution or prevailing defection1 as ,god ,almighty hath ever hitherto1 so both now1 and to the end1 he will reserve to himself a remnant according to the election of grace1 who cleave to his blessed truth and to the purity of his holy worship1 and are grieved for the affliction of ,joseph1 as being themselves also in the body1 in confidence whereof ,i take boldness to stir you up at this time1 by putting you in remembrance4 ,if you would be rightly informed of the present estate of the reformed churches1 you must not acquiesce in the pargetting verdict of those who are wealthy and well at ease1 and mounted aloft upon the uncogged wheels of prosperous fortune 7as they call it74 ,those whom the love of the world hath not enhanced to the serving of the time can give you the soundest judgment4 ,it is noted of ,dionysius ,hallicarnasseus7#aj7 7who was never advanced to magistracy in the ,roman republic7 that he hath written far more truly of the ,romans than ,fabius1 ,salustius1 or ,cato1 who flourished among them with riches and honours4 ,after that it pleased ,god1 by the light of his glorious gospel1 to dispel the more than cimmerian darkness of antichristianism1 and1 by the antidote of reformation1 to avoid the poison of ,popery2 forasmuch as in ,england and ,ireland1 every noisome weed which ,god's hand had never planted was not pulled up1 therefore we now see the faces of those churches overgrown with the repullulating twigs and sprigs of popish superstition4 ,mr ,sprint acknowledgeth the ,reformation of ,england to have been defective1 and saith1 8,it is easy to imagine of what difficulty it was to reform all things at the first1 where the most part of the privy council1 of the nobility1 bishops1 judges1 gentry1 and people1 were open or close ,papists1 where few or none of any countenance stood for religion at the first1 but the ,protector and ,cranmer407#aa7 ,the church of ,scotland was blessed with a more glorious and perfect reformation than any of our neighbour churches4 ,the doctrine1 discipline1 regiment1 and policy established here by ecclesiastical and civil laws1 and sworn and subscribed unto by the king's majesty and several presbyteries and parish churches of the land1 as it had the applause of foreign divines2 so was it in all points agreeable unto the word1 neither could the most rigid ,aristarchus of these times challenge any irregularity of the same4 ,but now1 alas6 even this church1 which was once so great a praise in the earth is deeply corrupted1 and hath 8turned aside quickly out of the way10 ,exod4 xxxii4 #h4 ,so that this is the ,lord's controversy against ,scotland4 8,i had planted thee a noble vine1 wholly a right seed8 ,how then art thou turned into the degenerate plant of a strange vine unto me80 ,jer4 ii4 #ba4 ,it is not this day feared1 but felt1 that the rotten dregs of ,popery1 which were never purged away from ,england and ,ireland and having once been spued out with detestation1 are licked up again in ,scotland1 prove to be the unhappy occasions of a woeful recidivation4 ,neither is there need of ,lyncean eyes1 for if we be not poreblind1 it cannot be hid from us4 ,what doleful and disastrous mutation 7to be bewailed with tears of blood7 hath happened to the church and spouse of ,christ in these dominions8 ,her comely countenance is miscoloured with the fading lustre of the mother of harlots1 her shamefaced forehead hath received the mark of the beast1 her lovely locks are frizled with the crisping pins of antichristian fashions1 her chaste ears are made to listen to the friends of the great whore1 who bring the bewitching doctrine of enchanting traditions1 her dove eyes look pleasantly upon the well attired harlot1 her sweet voice is mumming and muttering some missal and magical liturgies1 her fair neck beareth the halter like to kens of her former captivity1 even a burdensome chain of superfluous and superstitious ceremonies1 her undefiled garments are stained with the meritricious bravery of ,babylonish ornaments1 and with the symbolising badges of conformity with ,rome1 her harmless hands reach brick and mortar to the building of ,babel1 her beautiful feet with shoes are all besmeared1 whilst they return apace in the way of ,egypt1 and wade the ingruent brooks of ,popery4 ,oh6 transformed virgin1 whether is thy beauty gone from thee8 ,oh6 forlorn prince's daughter1 how art thou not ashamed to look thy ,lord in the face8 ,oh6 thou best beloved among women1 what hast thou to do with the inveigling appurtenances and habilement of ,babylon the whore8--,but among such things as have been the accursed means of the church's desolation1 which peradventure might seem to some of you to have least harm or evil in them1 are the ceremonies of kneeling in the act of receiving the ,lord's supper1 cross in baptism1 bishopping1 holidays1 c41 which are pressed under the name of things indifferent2 yet if you survey the sundry inconveniences and grievous consequences of the same1 you will think far otherwise4 ,the vain shows and shadows of these ceremonies have hid and obscured the substance of religion2 the true life of godliness is smothered down and suppressed by the burden of these human inventions1 for their sakes1 many1 who are both faithful servants to ,christ and loyal subjects to the king1 are evil spoken of1 mocked1 reproached1 menanced1 molested2 for their sakes ,christian brethren are offended1 and the weak are greatly scandalised2 for their sakes the most powerful and painful ministers in the land are either thrust out1 or threatened to be thrust out from their callings2 for their sakes the best qualified and most hopeful expectants are debarred from entering into the ministry2 for their sakes the seminaries of learning are so corrupted1 that few or no good plants can come forth from thence1 for their sakes many are admitted into the sacred ministry1 who are either popish and ,arminianised1 who minister to the flock poison instead of food2 or silly ignorants1 who can dispense no wholesome food to the hungry2 or else vicious in their lives1 who draw many with them into the dangerous precipice of soul perdition2 or1 lastly1 so earthly minded1 that they favour only the things of this earth1 not the things of the ,spirit of ,god1 who feed themselves1 but not the flock1 and to whom the ,great ,shepherd of the sheep wilt say1 8,the diseased have ye not strengthened1 neither have ye healed that which was sick1 neither have ye bound up that which was broken1 neither have ye brought again that which was driven away1 neither have ye sought that which was lost10 ,ezek4 xxxiv4 #d4 ,simple ones1 who have some taste and relish of popish superstition 7for many such there be in the land71 do suck from the intoxicated drugs of conformity1 the softer milk which makes them grow in error4 ,and who can be ignorant what a large spread ,popery1 ,arminianism and reconciliation with ,rome1 have taken among the arch urgers of the ceremonies8 ,what marvel that ,papists clap their hands6 for they see the day coming which they wish for4 ,woe to thee1 ,o land1 which bears professed ,papists and avouched ,atheists1 but cannot bear them who desire to 8abstain from all appearance of evil10 #a ,thes4 v4 #bb1 for truth and equity are fallen in thee1 and 8he that departeth from evil maketh himself a prey10 ,isa4 lix4 #ad1 #ae4 ,these are the best wares which the big hulk of conformity1 favoured with the prosperous gale of mighty authority1 hath imported amongst us1 and whilst our opposites so quiverly go about to spread the bad wares of these encumbering inconveniences1 is it time for as luskishly to sit still and to be silent8 8,woe unto us1 for the day goeth away1 for the shadows of the evening are stretched out10 ,jer4 vi4 #d4 ,moreover1 besides the prevailing inconveniency of the controverted ceremonies1 the unlawfulness of them is also plainly evinced in this ensuing dispute by such convincing arguments1 as1 being duly pondered in the equal balance of an attentive mind1 shall1 by ,god's grace1 afford satisfaction to so many as purpose to buy the truth1 and not to sell it4 ,wherefore1 referring to the dispute the points themselves which are questioned1 ,i am in this place to beseech you all by the mercies of ,god1 that1 remembering the words of the ,lord1 8,them that honour me ,i will honour1 and they that despise me shalt be lightly esteemed10 #a ,sam4 ii4 #cj1 remembering1 also1 the curse and condemnation of ,meroz1 which came not to help the ,lord against the mighty1 ,judg4 v4 #bc1 of the nobles of ,tekoa1 who put not their necks to the work of the ,lord1 ,neh4 iii4 #e and1 shortly1 of all such as have no courage for the truth1 ,jer4 ix4 #c1 but seek their own things1 not the things which are ,jesus ,christ's1 ,phil4 ii4 #ba1 and1 finally1 taking to heart how the ,lord ,jesus1 when he cometh in the glory of his ,father with his holy angels1 ,mark viii4 #ch1 will be ashamed of every one who hath been ashamed of him and his words in the midst of a sinful and crooked generation1 you would1 with a holy zeal and invincible courage1 against all contrary error1 superstition1 and abuse whatsoever1 set yourselves both to speak and do1 and likewise 7having a calling7 to suffer for the truth of ,christ and for the purity of his worship1 being in nothing terrified by your adversaries1 ,phil4 i4 #bh1 #a ,pet4 iii4 #ad1 which1 that ye may the better perform1 ,i commend to your thoughts these wholesome admonitions which follow-- ,i4 ,when you see so much diversity both of opinion and practice in things pertaining to religion1 the rather ye ought to give all diligence for trying the things which are different1 ,phil4 i4 #aj4 ,if you judge us before you hear us1 then do you contrary to the very law of nature and nations1 ,john vii4 #ea1 ,acts v4 #af4 ,neither will it help you at your reckoning to say1 ,we believed our spiritual guides1 our prelates and preachers1 whom ,god had set over us4 ,nay1 what if your guides be blind8 then they not only fall in the ditch themselves1 but you with them1 ,matth4 iv4 #ad4 ,our ,master would not have the ,jews to rest upon the testimony of ,john ,baptist himself1 but would have them to search the ,scriptures1 ,john v4 #cc1 #cd1 #ci1 by which touch stone the ,bereans tried the ,apostle's own doctrine1 and are commended for so doing1 ,acts xvii4 #aa4 ,but as we wish you not to condemn our cause without examining the same by the ,word1 so neither do we desire you blindly to follow us in adhering unto it1 for what if your seeing guides be taken from you8 ,how1 then1 shall you see to keep out of the ditch8 ,we would neither have you to fight for us nor against us1 like the blind sword players1 ,andabat1 a people who were said to fight with their eyes closed4 ,consider1 therefore1 what we say1 and the ,lord give you understanding in all things1 #b ,tim4 ii4 #g4 ,,ii4 ,since the ,god of heaven is the greatest king1 who is to rule and reign over you by his ,word1 which he hath published to the world1 and1 tunc vere1 c41 then is ,god truly said to reign in us when no worldly thing is harboured and haunted in our souls1 saith ,theophylact17#ab7 since also the wisdom of the flesh is enmity against ,god1 ,rom4 viii4 #g1 who hath made foolish the wisdom of this world1 #a ,cor4 i4 #bj1 therefore never shall you rightly deprehend the truth of ,god1 nor submit yourselves to be guided by the same1 unless1 laying aside all the high soaring fancies and presumptuous conceits of natural and worldly wisdom1 you come in an unfeigned humility and babe-like simplicity to be edified by the word of righteousness4 ,and far less shall you ever take up the cross and follow ,christ 7as you are required71 except1 first of all1 you labour and learn to deny yourselves1 ,matth4 xvi4 #bd1 that is1 to make no reckoning what come of yourselves1 and of all that you have in the world1 so that ,god have glory and yourselves a good conscience1 in your doings or sufferings4 ,,iii4 ,if you would not be drawn away after the error of the wicked1 neither fall from your own stedfastness1 the apostle ,peter teacheth you1 that ye must grow both in grace and knowledge1 #b ,pet4 iii4 #ah1 for1 if either your minds be darkened through want of knowledge1 or your affections frozen through want of the love of ,god1 then are you naked1 and not guarded against the tentations of the time4 ,wherefore1 as the perverters of the truth and simplicity of religion do daily multiply errors1 so must you 7shunning those shelves and quicksands of deceiving errors which witty make-bates design for you71 labour daily for increase of knowledge1 and as they to their errors in opinion do add the overplus of a licentious practice and lewd conversation1 so must you 7having so much the more ado to flee from their impiety71 labour still for a greature measure of the lively work of sanctifying grace2 in which respects ,augustine saith well1 that the adversaries of the truth do this good to the true members of the church1 that the fall of those makes these to take better hold upon ,god47#ac7 ,,iv4 ,be not deceived1 to think that they who so eagerly press this course of conformity have any such end as ,god's glory1 or the good of his church and profit of religion4 ,when a violent urger of the ceremonies pretendeth religious respects for his proceedings1 it may be well answered in ,hillary's7#ad7 words4 ,subrepis nomine blandienti1 occidis specie religionis--,thou privily creepest in with an enticing title1 thou killest with the pretence of religion1 for1 #a4 ,it is most evidently true of these ceremonies1 which our divines7#ae7 say of the gestures and rites used in the mass1 8,they are all frivolous and hypocritical1 stealing away true devotion from the heart1 and making men to rest in the outward gestures of the body40 ,there is more sound religion among them who refuse1 than among them who receive the same1 even our enemies themselves being judges1 the reason whereof let me give in the words of one of our opposites7#af7 ,supervacua hoec occupatio circa traditiones humanas1 gignit semper ignorantiam et contemptum proeceptorum divinorum--,this needless business about human traditions doth ever beget the ignorance and contempt of divine commandments4 #b4 ,where read we that the servants of ,god have at any time sought to advance religion by such hideous courses of stern violence1 as are intended and assayed against us by those who press the ceremonies upon us8 ,the jirking and nibbling of their unformal huggermugger cometh nearer to sycophancy than to sincerity1 and is sibber to appeaching hostility than fraternal charity1 for just so they deal with us as the ,arians did with the catholics of old4 ,sinceros1 c47#ag7 8,the sincere teachers of the churches they delated and accused before magistrates1 as if they alone did continually perturb the church's peace and tranquillity1 and did only labour that the divided churches might never again piously grow together1 and by this calumny they persuaded politic and civil men 7who did not well enough understand this business71 that the godly teachers of the churches should be cast forth into exile1 and the ,arian wolves should be sent into the sheepfolds of ,christ40 ,now1 forasmuch as ,god hath said1 8,they shall not hurt nor destroy in all my holy mountain10 ,isa4 ix4 #aa1 and will not have his flock to be ruled with force and with cruelty1 ,ezek4 xxxiv4 #d4 ,nec potest 7saith ,lactantius7#ah77 aut veritas cum vi1 aut justitia cum crudelitate conjungi--,neither can either truth be conjoined with violence1 or righteousness with cruelty therefore1 if our opposites would make it evident that they are in very deed led by religious aims let them resile from their violent proceedings1 and deal with us in the spirit of meekness showing us from ,god's word and good reason the equity of their cause1 and iniquity of ours1 wherein we require no other thing of them1 than that which ,lactantius required of the adversaries of his profession1 even that they would debate the matter verbis pontius quam verberibus--by words rather than by whips ,distringant aciem ingeniorem suorum3 siratio eorum vera est1 asseratur3 parati sumus audire1 si doceant--,let them draw out the sharpness of their engines2 if their reason be true let it be averred1 we are ready to hear1 if they teach us4 #c4 ,if their aims were truly for the advancement of religion1 how comes it to pass1 that whilst they make so much ado and move every stone against us for our modest refusing of obedience to certain ordinances of men1 which in our consciences we are persuaded to be unlawful1 they manumiss and set free the simony1 lying1 swearing1 profanation of the ,sabbath1 drunkenness1 whoredom1 with other gross and scandalous vices of some of their own side1 by which ,god's own commandments are most fearfully violated8 ,this just recrimination we may well use for our own most lawful defence4 ,neither do we hereby intend any man's shame 7,god knows71 but his reformation rather4 ,we wish from our hearts we had no reason to challenge our opposites of that superstition taxed in the ,pharisees1 ,quod argubant c4--that they accused the disciples of little things1 and themselves were guilty in great things1 saith ,nicolaus ,goranus47#ai7 ,v4 ,do not account ceremonies to be matters of so small importance that we need not stand much upon them1 for1 as ,hooker7#bj7 observeth1 a ceremony1 through custom1 worketh very much with people4 ,dr ,burges allegeth7#ba7 for his writing about ceremonies1 that the matter is important for the consequence of it4 ,camero7#bb7 thinketh so much of ceremonies1 that he holdeth our simplicity to notify that we have the true religion1 and that the religion of ,papists is superstitious because of their ceremonies4 ,to say the truth1 a church is in so far true or hypocritical as it mixeth or not mixeth human inventions with ,god's holy worship1 and hence the ,magdeburgians profess17#bc7 that they write of the ceremonies for making a difference betwixt a true and a hypocritical church4 ,vere enim ecclesia1 c4--for a true church1 as it retains pure doctrine1 so also it keeps simplicity of ceremonies1 c41 but a hypocritical church1 as it departs from pure doctrine1 so for the most part it changeth and augmenteth the ceremonies instituted of ,god1 and multiplieth its own traditions1 c4 ,and as touching our controverted ceremonies in particular1 if you consider what we have written against them1 you shall easily perceive that they are matters of no small1 but very great consequence4 ,howbeit these be but the beginnings of evils1 and there is a worse gallimaufry gobber-wise prepared4 ,it hath been observed of the warring ,turks7#bd7 that often they used this notable deceit--to send a lying rumour and a vain tumult of war to one place1 but1 in the meanwhile1 to address their true forces to another place1 that so they might surprise those who have been unwarily led by pernicious credulity4 ,so have we manifest 7alas too1 too manifest7 reasons to make us conceive1 that whilst the chief urgers of the course of conformity are skirmishing with us about the trifling ceremonies 7as some men count them71 they are but labouring to hold our thoughts so bent and intent upon those smaller quarrels1 that we may forget to distinguish betwixt evils immanent and evils imminent1 and that we be not too much awake to espy their secret sleight in compassing further aims4 ,,vi4 ,neither let the pretence of peace and unity cool your fervour1 or make you spare to oppose yourselves unto those idle and idolised ceremonies against which we dispute1 for whilst our opposites make a vain show and pretence of peace1 they do like the ,romans17#be7 who built the ,temple of ,concord just in the place where the seditious outrages of the two ,gracchi1 ,tiberius and ,caius1 had been acted1 which temple17#bf7 in the subsequent times1 did not restrain1 but1 by the contrary1 gave further scope unto more bloody seditions1 so that they should have built discord a temple in that place rather than concord1 as ,augustine pleasantly tickleth them4 ,do our opposites think that the bane of peace is never in yielding to the course of the time1 but ever in refusing to yield8 ,or will they not rather acknowledge1 that as a man is said to be made drunk by drinking the water of ,lyncestus1 a river of ,macedonia17#bg7 no less than if he had filled himself with the strongest wine1 so one may be inebriate with a contentious humour in standing stiffly for yielding1 as well as in standing stedfastly for refusing8 ,peace is violated by the oppugners of the truth1 but established by the possessors of the same1 for 7as was rightly said by ,georgius ,scolarius in the ,council of ,florence7#bh77 the church's peace 8can neither stay among men1 the truth being unknown1 neither can it but needs return1 the truth being known40 ,nec veritate ignorata manere inter homines potest1 nec illa agnita necessario non redire4 ,we must therefore be mortised together1 not by the subscudines of error1 but by the bands of truth and unity of faith4 ,and we go the true way to regain peace whilst we sue for the removal of those popish ceremonies which have both occasioned and nourished the discord1 we only refuse that peace 7falsely so called7 which will not permit us to brook purity1 and that because 7as ,joseph ,hall7#bi7 noteth7 ,st ,james' 7chap4 iii4 #ag17 describeth the wisdom which is from above to be 8first pure1 then peaceable10 whence it cometh that there can be no concord betwixt ,christ and antichrist1 nor any communion betwixt the temple of ,god and idols1 #b ,cor4 vii4 #ae1 #af4 ,atque ut coelum1 c43 8,and though heaven and earth should happen to be mingled together1 yet the sincere worship of ,god and his sacred truth1 wherein eternal salvation is laid up for us1 should worthily be unto us of more estimation than a hundred worlds10 saith ,calvin47#cj7 ,john ,fox7#ca7 judgeth it better to contend against those who prefer their own traditions to the commandments of ,god1 than to be at peace with them4 ,true it is1--,pax optima rerum1 quas homini novisse datum est4--,yet ,i trust we may use the words of that great adiaphorist1 ,georgius ,cassander--,ea demion vera1 c4 8,that alone 7saith he7 is true and solid ,christian peace which is conjoined with the glory of ,god and the obedience of his will1 and is rejoined from all depravation of the heavenly doctrine and divine worship40 ,,vii4 ,beware1 also1 you be not deceived with the pretence of the church's consent1 and of uniformity as well with the ancient church as with the now reformed churches1 in the forms and customs of both1 for1 #a4 ,our opposites cannot show that the sign of the cross was received and used in the church before ,tertullian1 except they allege either the ,montanists or the ,valentian heretics for it4 ,neither yet can they show1 that apparel proper for divine service1 and distinguished from the common1 is more ancient than the days of ,pope ,clestinus1 nor lastly1 that kneeling in the act of receiving the communion was ever used before the time of ,pope ,honorious ,,iii4 ,they cannot prove any one of the controverted ceremonies to have been in the church the first two hundred years after ,christ1 except the feast of ,easter 7which yet can neither be proved to have been observed in the apostles' own age1 nor yet to have been established in the after age by any law1 but only to have crept in by a certain private custom71 and for some of them they cannot find any clear testimony for a long time thereafter4 ,now1 in the third century17#cb7 historiographers observe1 that ,paulatum ceremoni auct sunt1 hominum superstitionorum opinionibus3 unde in baptismo unctionem olei1 cruces signaculum1 et osculum addiderunt--,ceremonies were by little and little augmented by the opinions of superstitious men1 whence it was that they added the unction of oil1 the sign of the cross1 and a kiss in baptism4 ,and in the fourth century they say1 ,subinde magis magisque1 traditiones human cumulat sunt--,forthwith human traditions were more and more augmented4 ,and so from that time forward vain and idle ceremonies were still added to the worship of ,god1 till the same was1 under ,popery1 wholly corrupted with superstitious rites1 yes1 and ,mr ,sprint hath told us1 even of the first two hundred years after ,christ1 that the 8devil1 in those days1 began to sow his tares 7as the watchmen began to sleep71 both of false doctrine and corrupt ceremonies40 ,and now1 though some of the controverted ceremonies have been kept and reserved in many 7not all71 the reformed churches1 yet they are not therefore to be the better liked of4 ,for the reason of the reservation was1 because some reverend divines who dealt and laboured in the reformation of those churches1 perceiving the occurring lets and oppositions which were caused by most dangerous schisms and seditions1 and by the raging of bloody wars1 scarcely expected to effectuate so much as the purging of the church from fundamental errors and gross idolatry1 which wrought them to be content1 that lesser abuses in discipline and church policy should be then tolerated1 because they saw not how to overtake them all at that time4 ,in the meanwhile1 they were so far from desiring any of the churches to retain these popish ceremonies1 which might have convenient occasion of ejecting them 7far less to recal them1 being once ejected71 that they testified plainly their dislike of the same1 and wished that those churches wherein they lived1 might have some blessed opportunity to be rid of all such rotten relics1 riven rags and rotten remainders of ,popery4 ,all which1 since they were once purged away from the church of ,scotland and cast forth as things accursed into the jakes of eternal detestation1 how vile and abominable may we now call the resuming of them8 ,or what a piacular prevarication is it to borrow from any other church which was less reformed1 a pattern of policy for this church which was more reformed4 ,but1 #b4 ,though there could be more alleged for the ceremonies than truly there can be1 either from the customs of the ancient or reformed churches1 yet do our opposites themselves profess1 that they will not justify all the ceremonies either of the ancient or reformed churches4 ,and1 indeed1 who dare take this for a sure rule1 that we ought to follow every ancient and universally received custom8 ,for as ,casaubon showeth1 though the church's consent ought not to be contemned1 yet we are not always to hold it for a law or a right rule4 ,and do not our divines teach1 that nihil faciendum est ad ahorum exemplum1 sed juxta verbum--,nothing is to be done according to the example of others1 but according to the word ,ut autem1 c4 8,as the multitude of them who err 7saith ,osiander71 so long prescription of time purchaseth no patrociny to error40 ,,viii4 ,moreover1 because the foredeck and hind deck of all our opposites' probations do resolve and rest finally into the authority of a law1 and authority they use as a sharp knife to cut every ,gordian knot which they cannot unloose1 and as a dreadful peal to sound so loud in all ears that reason cannot be heard1 therefore we certiorate you with ,calvin1 that a acquievistis imperio1 pessimo laqueo vos in duistis--,if you have acquiesced in authority1 you have wrapped yourselves in a very evil snare4 ,as touching any ordinance of the church we say with ,whittaker1 ,obediendum ecclesioe est sed jubents ac docenti recta--,we are to obey the church but commanding and teaching right things4 ,surely1 if we have not proved the controverted ceremonies to be such things as are not right to be done we shall straight obey all the ceremonial laws made thereanent1 and as for the civil magistrate's part1 is it not holden that he may not enjoin us 8to do that whereof we have not good ground to do it of faith80 and that1 8although all thy external condition is in the power of the magistrate1 yet internal things1 as the keeping of faith1 and obedience1 and a good conscience1 are not in his power40 ,for every one of us 8shall give account of himself to ,god10 ,rom4 xiv4 #ab1 but until you hear more in the dispute of the power which either the church or the magistrate hath to enact laws anent things belonging to the worship of ,god1 and of the binding power of the same1 let me add here touching human laws in general1 that where we have no other reason to warrant unto us the doing of that which a human law prescribeth1 beside the bare will and authority of the law maker1 in this case a human law cannot bind us to obedience4 ,aquinas holdeth with ,isidore1 that a human law 7among other conditions of it7 must both be necessary for removing of some evil1 and likewise profitable for guiding us to some good4 ,gregorius ,sayrus following them herein1 saith1 ,debet lex homines a malo retrahere1 et idio dicatur necessaria debet etiam promovere in bonum1 et ideo dicitur utilis--,a law ought to draw back men from evil1 and therefore is called necessary1 it ought also to promove them unto good1 and therefore is called profitable4 ,human laws1 in ,mr ,hooker's judgment17#cc7 must teach what is good1 and be made for the benefit of men4 ,demosthenes7#cd7 describeth a law to be such a thing cui convenit omnibus parere which it is convenient for every one to obey4 ,camero7#ce7 not only alloweth us to seek a reason of the church's laws 7,non enim saith he1 verae ecclesiae libet leges ferre quarum non reddat rationem--,it pleaseth not the true church to make and publish laws1 whereof she giveth not a reason71 but he7#cf7 will likewise have us1 in such things as concern the glory and honour of ,god1 not to obey the laws of any magistrate blindly and without a reason4 8,there was one 7saith the ,bishop of ,winchester7#cg771 that would not have his will stand for reason1 and was there none such among the people of ,god8 ,yes1 we find1 #a ,sam4 ii1 one of whom it is said1 ,thus it must be1 for ,hophni will not have it so1 but thus his reason is1 ,for he will not4 ,and ,god grant none such may be found among ,christians40 ,from ,scripture we learn1 that neither hath the magistrate any power1 but for our good only1 ,rom4 xiii4 #d1 nor yet hath the church any power1 but for our edification only1 ,ephes4 iv4 #ab4 ,law makers1 therefore1 may not enjoin quod libet1 that which liketh them1 nay1 nor always quod licet1 that which is in itself lawful1 but only quod expedit1 that which is expedient and good to the use of edifying4 ,and to them we may well say with ,tertullian17#ch7 ,iniquam exercetis dominationem si ideo negatis licere quia vultis1 non quia debuit non licere--,you exercise an unjust dominion1 if1 therefore1 you deny anything to be free1 because you will so1 not because it ought not to be free4 ,besides all this1 there is nothing which any way pertaineth to the worship of ,god left to the determination of human laws1 beside the mere circumstances1 which neither have any holiness in them1 forasmuch as they have no other use and praise in sacred than they have in civil things1 nor yet were particularly determinable in ,scripture1 because they are infinite1 but sacred1 significant ceremonies1 such as cross1 kneeling1 surplice1 holidays1 bishopping1 c41 which have no use and praise except in religion only1 and which1 also1 were most easily determinate 7yet not determined7 within those bounds which the wisdom of ,god did set to his written word1 are such things as ,god never left to the determination of any human law4 ,neither have men any power to burden us with those or such like ordinances1 8,for 7saith not our ,lord himself to the churches71 ,i will put upon you none other burden1 but that which ye have already1 hold fast till ,i come10 ,rev4 ii4 #bd1 #be4 ,wherefore1 pro hac1 c41 for this liberty we ought stoutly to fight against false teachers47#ci7 ,finally1 it is to be noted1 that though in some things we may and do commendably refuse obedience to the laws of them whom ,god hath set over us1 yet are we ever obliged 7and accordingly intend7 still to subject ourselves onto them1 for to be subject doth signify 7as ,zanchius showeth7#dj771 to be placed under1 to be subordinate1 and so to give honour and reverence to him who is above1 which may well stand without obedience to every one of his laws4 ,yea1 and ,dr ,field7#da7 also tells us1 that 8subjection is generally and absolutely required where obedience is not40 ,,ix4 ,forasmuch as some ignorant ones are of opinion1 that when they practise the ceremonies1 neither perceiving any unlawfulness in them 7but1 by the contrary1 being persuaded in their consciences of the lawfulness of the same71 nor yet having any evil meaning 7but intending ,god's glory and the peace of the church71 therefore they practise them with a good conscience4 ,be not ye also deceived1 but rather advert unto this1 that a peaceable conscience1 allowing that which a man doth1 is not ever a good conscience1 but oftentimes an erring1 bold1 presuming1 secure1 yea1 perhaps1 a seared conscience4 ,a good conscience1 the testimony whereof giveth a man true peace in his doings1 is1 and is only1 such a one as is rightly informed out of the word of ,god4 ,neither doth a good meaning excuse any evil action1 or else they who killed the apostles were to be excused1 because in so doing they thought they did ,god good service1 ,john xiv4 #b4 ,it is the observation even of ,papists1 that men may commit many a soul-ruining scandal1 though they intend no such thing as the ruin of souls47#db7 ,x4 ,if once you yield to these ,english ceremonies1 think not that thereafter you can keep yourselves back from any greater evils1 or grosser corruptions which they draw after them2 for as it is just with ,god to give such men over to strong delusions as have not received the love of the truth1 nor taken pleasure in the sincerity of his worship1 #b ,thess4 ii4 #aj1 #aa2 so there is not a more deceitful and dangerous temptation than in yielding to the beginnings of evil4 8,he that is unjust in the least1 is also unjust in much0 saith he who could not lie1 ,luke xvi4 #bj4 ,when ,uriah the priest had once pleased king ,ahaz1 in making an altar like unto that at ,damascus1 he was afterwards led on to please him in a greater matter1 even in forsaking the altar of the ,lord1 and in offering all the sacrifices upon the altar of ,damascus1 #b ,kings xvi4 #aj-af4 ,all your winning or losing of a good conscience1 is in your first buying2 for such is the deceitfulness of sin1 and the cunning conveyance of that old serpent1 that if his head be once entering in1 his whole body will easily follow after2 and if he make you handsomely to swallow gnats at first1 he will make you swallow camels ere all be done4 ,oh1 happy they who dash the little ones of ,babylon against the stones6 ,psal4 cxxxvii4 #i4 ,,xi4 ,do not reckon it enough to bear within the inclosure of your secret thoughts a certain dislike of the ceremonies and other abuses now set afoot1 except both by profession and action you evidence the same1 and so show your faith by your fact4 ,we are constrained to say to some among you1 with ,elijah1 8,how long halt ye between two opinions80 #a ,kings xviii4 #ba2 and to call unto you1 with ,moses1 8,who is on the ,lord's side80 ,exod4 xxxii4 #bf4 ,who8 8,be not deceived2 ,god is not mocked20 ,gal4 vi4 #g2 and1 8,no man can serve two masters10 ,mat4 vi4 #bd4 ,however1 he that is not against us1 pro tanto1 is with us1 ,mark ix4 #dj1 that is1 in so far he so obligeth himself unto us as that he cannot speak lightly evil of our cause1 and we therein rejoice1 and will rejoice1 ,phil4 i4 #ah2 yet1 simpliciter1 he that is not with us is against us1 ,matt4 xii4 #cj2 that is1 he who by profession and practice showeth not himself to be on our side1 is accounted before ,god to be our enemy4 ,,xii4 ,think not the wounds which the church hath received by means of these nocent ceremonies to be so deadly and desperate1 as if there were no balm in ,gilead2 neither suffer your minds so far to miscarry as to think that ye wish well to the church1 and are heartily sorry that matters frame with her as they do1 whilst1 in the meantime1 you essay no means1 you take no pains and travail for her help4 ,when king ,ahasuerus had given forth a decree for the utter extirpation of the ,jews1 ,mordecai feared not to tell ,esther1 that if she should then hold her peace enlargement and deliverance should arise unto the ,jews from another place1 but she and her father's house should be destroyed2 whereupon she1 after three days' humiliation and prayer to ,god1 put her very life in hazard by going in to supplicate the king1 which was not according to the law1 ,esth4 iv4 ,but now1 alas6 there are too many professors who detract themselves from undergoing lesser hazards for the church's liberty1 yea1 from using those very defences which are according to the laws of the kingdom4 ,yet most certain it is1 that without giving diligence in the use of the means1 you shall neither convince your adversaries1 nor yet exonerate your own consciences1 nor1 lastly1 have such comfort in the day of your suffering as otherwise you should4 ,i know that principally1 and1 above all1 we are to offer up to ,god prayers and supplications1 with strong crying and tears1 which are the weapons of our spiritual warfare1 ,heb4 v4 #g2 but as this ought to be done1 so the achieving of other secondary means ought not to be left undone4 ,if you disregard these things whereof1 in the name of ,god1 ,i have admonished you1 and draw back your helping hands from the reproached and afflicted cause of ,christ1 for which we plead1 then do not put evil far from you1 for wrath is determined against you4 ,and as for you1 my dear brethren and countrymen of ,scotland1 as it is long since first ,christianity was preached and professed in this land1 as also it was blessed with a most glorious and much-renowned ,reformation37#dc7 and1 further1 as the gospel hath been longer continued in purity and peace with us than with any church in ,europe3 moreover1 as the ,church of ,scotland hath treacherously broken her bonds of oath and subscription wherewith other churches about us were not so tied2 and1 finally1 as ,almighty ,god1 though he hath almost consumed other churches by his dreadful judgments1 yet hath showed far greater long-suffering kindness towards us1 to reclaim us to repentance1 though1 notwithstanding all this1 we go on in a most doleful security1 induration1 blindness1 and backsliding3 so now1 in the most ordinary course of ,god's justice1 we are certainly to expect1 that after so many mercies1 so great long-suffering1 and such a long day of grace1 all despised1 he is to send upon us such judgments as should not be believed though they were told4 ,o ,scotland6 understand and turn again1 or else1 as ,god lives1 most terrible judgments are abiding thee4 ,but if you lay these things to heart1--if you be humbled before ,god for the provocation of your defection1 and turn back from the same1--if with all your hearts and according to all your power1 you bestow your best endeavours for making help to the wounded church of ,christ1 and for vindicating the cause of pure religion1 yea1 though it were with the loss of all that you have in the world1 7augetur enim religio ,dei1 quo magis premitur7#dd7--;,god's true religion is enlarged the more it is pressed down71 then shall you not only escape the evils which shall come upon this generation1 but likewise be recompensed a hundred fold with the sweet consolations of ,god's ,spirit here1 and with the immortal crown of never fading glory hence4 ,now1 our ,lord ,jesus ,christ himself1 and ,god1 even our ,father1 which hath loved us1 and hath given us everlasting consolation and good hope through grace1 stablish you and keep you from evil1 that ye may be presented before his throne4 ,the grace of our ,lord ,jesus ,christ be with you all1 ,amen4 ,,prologue4 ,how good reason those wise men had for them who did not allow of the ,english popish ceremonies at the first introducing of these novations into the ,church of ,scotland1 foreseeing the bad effects and dangerous evils which might ensue thereupon1 and how greatly the other sort were mistaken who did then yield to the same1 apprehending no danger in them1 it is this day too too apparent to us whose thoughts concerning the event of this course cannot be holden in suspense betwixt the apprehensions of fear and expectations of hope1 because doleful experience hath made us feel that which the wiser sort before did fear4 ,since1 then1 this church1 which was once a praise in the earth1 is now brought to a most deplorable and daily increasing desolation by the means of these ceremonies1 which have been both the sparkles to kindle1 and the bellows to blow up1 the consuming fire of intestine dissensions among us1 it concerneth all her children1 not only to cry out ,ah6 and ,alas6 and to 8bewail with the weeping of ,jazer10 ,isa4 xvi4 #i1 but also to bethink themselves most seriously how to succour their dear1 though distressed mother1 in such a calamitous case4 ,our best endeavours which we are to employ for this end1 next unto praying earnestly 8for the peace of ,jerusalem10 ,psal4 cxxii4 #f1 are these3 #a4 ,so far as we have attained 8to walk by the same rule1 to mind the same thing10 ,phil4 iii4 #ai1 and to labour as much as is possible that the course of the gospel1 the doctrine of godliness1 the practice of piety lie not behind1 because of our differing one from another about the ceremonies1 lest otherwise grow to be 4 #b4 ,in such things whereabout we agree not1 to make diligent search and inquiry for the truth4 ,for to have our judgments in our heels1 and so blindly to follow every opinion which is broached1 and squarely to conform unto every custom which is set afoot1 becometh not men who are endued with reason for discerning of things beseeming from things not beseeming1 far less ,christians1 who should have their senses exercised to discern both good and evil4 ,heb4 v4 #ad1 and who have received a commandment 8to prove all things10 #a ,thess4 v4 #ba1 before they hold fast anything2 and least of all doth it become us who live in these most dangerous days1 wherein error and defection so much abound4 #c4 ,when we have attained to the acknowledging of the truth1 then to give a testimony unto the same1 according to our vocation1 contending for the truth of ,god against the errors of men1 for the purity of ,christ against the corruptions of ,antichrist3 ,for to understand the truth1 and yet not contend for it1 argueth cowardliness1 not courage2 fainting1 not fervour2 lukewarmness1 not love2 weakness1 not valour4 ,wherefore1 since we cannot impetrate from the troublers of our ,israel that true peace which derogateth not from the truth1 we may not1 we dare not1 leave off to debate with them4 ,among the laws of ,solon1 there was one which pronounced him defamed and unhonest who1 in a civil uproar among the citizens1 sitteth still a looker-on and a neuter 7,plut4 in ,vita4 ,solon72 much more deserve they to be so accounted of who shun to meddle with any controversy which disquieted the church1 whereas they should labour to win the adversaries of the truth1 and1 if they prove obstinate1 to defend and propugn the truth against them4 ,in things of this life 7as ,calvin noteth in ,epist4 ad ,protect4 ,angl47 we may remit so much of the right as the love of peace requireth1 but as for the regiment of the church which is spiritual1 and wherein everything ought to be ordered according to the word of ,god1 it is not in the power of any mortal man quidquam hic aliis dare1 aut in illorum gratiam deflectere4 ,these considerations have induced me to bestow some time1 and to take some pains in the study of the controversies which are agitated in this church about the ceremonies1 and 7after due examination and discussion of the writings of such as have played the proctors for them7 to compile this ensuing dispute against them1 both for exonering myself1 and for provoking of others to contend yet more for the truth1 and for ,zion's sake not to hold their peace1 nor be at rest1 until the amiable light of long-wished-for peace break forth out of all these confusions1 ,isa4 lxii4 #a2 which1 ,o ,prince of ,peace6 hasten1 who 8wilt ordain peace for us3 for thou also hast wrought all our works in us10 ,isa4 xxvi4 #ab4 ,,order4 ,because polemic and eristic discourses must follow the adversaries at the heels whithersoever they go1 finding them out in all the lurking-places of their elaborate subterfuges1 and conflicting with them wheresoever they pitch1 until not only all their blows be awarded1 but themselves also all derouted1 therefore1 perceiving the informality of the ,formalists to be such that sometimes they plead for the controverted ceremonies as necessary1 sometimes as expedient1 sometimes as lawful1 and sometimes as indifferent1 ,i resolve to follow the trace1 and to evince1 by force of reason1 that there is none of all those respects to justify either the urging or the using of them4 ,and albeit the ,archbishop of ,spalato 7,pref4 ,libror4 de ,rep4 ,eccl47 cometh forth like an ,olympic champion1 stoutly brandishing and bravading1 and making his account that no antagonist can match him except a prelate1 albeit likewise the ,bishop of ,edinburgh 7,proc4 in ,perth1 ,assembly1 part iii4 p4 #ee7 would have us to think that we are not well advised to enter into combat with such ,achillean strength as they have on their side1 yet must our opposites know1 that we have more daring minds than to be dashed with the vain flourish of their great words4 ,wherefore1 in all these four ways wherein ,i am to draw the line of my dispute1 ,i will not shun to encounter and handle strokes with the most valiant champions of that faction1 knowing that--,trophoeum ferre me forti viro1 pulchrum est3 sin autem et vincar1 vinci tali nullum est probrum--,but what8 ,shall ,i speak doubtfully of the victory1 or fear the foil8 ,nay1 ,i consider that there is none of them so strong as he was who said1 8,we can do nothing against the truth1 but for the truth10 #b ,cor4 xxiii4 #h4 ,i will therefore boldly adventure to combat with them even where they seem to be strongest1 and to discuss their best arguments1 allegations1 answers1 assertions1 and distinctions4 ,and my dispute shall consist of four parts1 according to those four pretences which are given out for the ceremonies1 which1 being so different one from another1 must be severally examined4 ,the lawfulness of a thing is in that it may be done2 the indifferency of it in that it may either be done or left undone1 the expediency of it in that it is done profitably2 and the necessity of it in that it may not be left undone4 ,i will begin with the last respect first1 as that which is the weightiest4 ,,the ,,first ,,part4 ,,against ,,the ,,necessity ,,of ,,the ,,ceremonies4 ,,chapter ,i4 ,,that ,,our ,,opposites ,,do ,,urge ,,the ,,ceremonies ,,as ,,things ,,necessary4 ,sect4 #a4 ,this ,i prove1 #a4 ,from their practice2 #b4 ,from their pleading4 ,in their practice1 who seeth not that they would tie the people of ,god to a necessity of submitting their necks to this heavy yoke of human ceremonies8 which are with more vehemency1 forwardness1 and strictness urged1 than the weighty matters of the law of ,god1 and the refusing whereof is far more inhibited1 menaced1 espied1 delated1 aggravated1 censured1 and punished1 than idolatry1 ,popery1 blasphemy1 swearing1 profanation of the ,sabbath1 murder1 adultery1 c4 ,both preachers and people have been1 and are1 fined1 confined1 imprisoned1 banished1 censured1 and punished so severely1 that he may well say of them that which our divines say of the ,papists1 ,hoec sua inventa ,decalago anteponunt1 et gravius eos-multarent qui ea violarent1 quam qui divina praecepta transgrederentur47#de7 ,wherefore1 seeing they make not only as much1 but more ado1 about the controverted ceremonies than about the most necessary things in religion1 their practice herein makes it too1 too apparent what necessity they annex to them4 ,sect4 #b4 ,and if we will hearken to their pleading it tells no less2 for howbeit they plead for their ceremonies1 as things indifferent in their own nature1 yet1 when the ceremonies are considered as the ordinances of the church1 they plead for them as things necessary4 ,m4 ,g4 ,powel1 in the ,consideration of the ,arguments directed to the ,high ,court of ,parliament in behalf of the ,ministers suspended and deprived 7ans4 #c to arg4 #af71 hath these words1 yea1 these particulars3 8,subscription1 ceremonies1 c41 being imposed by the church1 and commanded by the magistrate1 are necessary to be observed under the pain of sin40 ,the ,bishop of ,edinburgh resolves us concerning the necessity of giving obedience to the laws of the church1 enacted anent the ceremonies1 thus3 8,where a man hath not a law1 his judgment is the rule of his conscience1 but where there is a law1 the law must be the rule4 ,as1 for example1 before that apostolical canon that forbade to eat blood or strangled things1 every man might have done that which in his conscience he thought most expedient1 c41 but after the making and the publication of the canon that enjoined abstinence1 the same was to rule their consciences4 ,and1 therefore1 after that time1 albeit a man had thought in his own private judgment that to abstain from these things was not expedient1 c4 yet1 in that case1 he ought not to have eaten1 because now the will of the law1 and not the judgment of his own mind1 was the rule of his conscience407#df7 ,the ,archbishop of ,st ,andrews1 to the same purpose saith1 8,in things indifferent we must always esteem that to be best and most seemly which seemeth so in the eye of public authority1 neither is it for private men to control public judgment1 as they cannot make public constitutions1 so they may not control nor disobey them1 being once made1 indeed authority ought to look well to this1 that it prescribe nothing but rightly1 appoint no rights nor orders in the church but such as may set forward godliness and piety1 yet1 put the case1 that some be otherwise established1 they must be obeyed by such as are members of that church1 as long as they have the force of a constitution1 c4 ,but thou wilt say1 ,my conscience suffers me not to obey1 for ,i am persuaded that such things are not right1 nor appointed4 ,i answer thee1 ,in matters of this nature and quality the sentence of thy superiors ought to direct thee1 and that is a sufficient ground to thy conscience for obeying407#dg7 ,thus we see that they urge the ceremonies1 not only with a necessity of practice upon the outward man1 but also with a necessity of opinion upon the conscience1 and that merely because of the church's determination and appointment2 yea1 ,dr ,mortoune maketh kneeling in the act of receiving the communion to be in some sort necessary in itself1 for he maintaineth17#dh7 that though it be not essentially necessary as food1 yet it is accidentally necessary as physic4 ,nay1 some of them are yet more absurd1 who plainly call the ceremonies necessary in themselves17#di7 beside the constitution of the church4 ,others of them1 who confess the ceremonies to be not only unnecessary17#ej7 but also inconvenient1 do1 notwithstanding1 plead for them as things necessary4 ,dr ,burges tells us17#ea7 that some of his side think that ceremonies are inconvenient1 but withal he discovers to us a strange mystery brought out of the unsearchable deepness of his piercing conception1 holding that such things as not only are not at all necessary in themselves17#eb7 but are inconvenient too1 may yet be urged as necessary4 ,sect4 #c4 ,the urging of these ceremonies as necessary1 if there were no more1 is a sufficient reason for our refusing them4 8,to the precepts of ,god 7saith ,balduine7 nothing is to be added17#ec7 ,deut4 xii4 ,now ,god hath commanded these things which are necessary4 ,the rites of the church are not necessary1 wherefore1 if the abrogation or usurpation of any rite be urged as necessary1 then is an addition made to the commandment of ,god1 which is forbidden in the word1 and1 by consequence1 it cannot oblige me1 neither should anything herein be yielded unto40 ,who can purge these ceremonies in controversy among us of gross superstition1 since they are urged as things necessary8 ,but of this superstition we shall hear afterward in its proper place4 ,,chapter ,,ii4 ,,the ,,reason ,,taken ,,out ,,of ,,acts ,,xv4 ,,to ,,prove ,,the ,,necessity ,,of ,,the ,,ceremonies1 ,,because ,,of ,,the ,,church',s ,,appointment1 ,,confuted4 ,the ,bishop of ,edinburgh1 to prove that of necessity our consciences must be ruled by the will of the law1 and that it is necessary that we give obedience to the same1 albeit our consciences gainsay1 allegeth that apostolical canon17#ed7 ,acts xv41 for an example1 just as ,bellarmine maintaineth1 ,festorum observationem ex se indifferentem esse sed posita lege fieri necessariam7#ee74 ,hospinian1 answering him1 will acknowledge no necessity of the observation of feasts1 except divine law could be showed for it47#ef7 ,so say we1 that the ceremonies which are acknowledged by formalists to be indifferent in themselves1 cannot be made necessary by the law of the church1 neither doth that example of the apostolical canon make anything against us1 for1 according to ,mr ,sprint's confession17#eg7 it was not the force or authority of the canon1 but the reason and ground whereupon the canon was made1 which caused the necessity of abstaining1 and to abstain was necessary for eschewing of scandal1 whether the apostles and elders had enjoined abstinence or not47#eh7 ,the reason1 then1 why the things prescribed in that canon are called necessary1 ver4 #bh1 is not because1 being indifferent before the making and publication of the canon1 they became necessary by virtue of the canon after it was made1 as the ,bishop teacheth1 but quia tunc charitas exigebat1 ut illa sua libertate qui ex gentibus conversi erant1 propter proximi edificationem inter judeos non uterentur1 sed ab ea abstinerent1 saith ,chemnitius47#ei7 ,this law1 saith ,tilen17#fj7 was propter charitatem et vitandi offendiculi necessitatem ad tempus sancita4 ,so that these things were necessary before the canon was made4 ,necessaria fuerunt1 saith ,ames17#fa7 antequam ,apostoli quidquam de iis statuerant1 non absolute1 sed quatenus in iis charitas jubebat morem gerere infirmis1 ut cajetanus notat4 ,quamobrem1 saith ,tilen17#fb7 cum charitas semper sit colenda1 semper vitanda sandala4 8,charity is necessary 7saith ,beza71 even in things which are in themselves indifferent407#fc7 ,what they can allege for the necessity of the ceremonies1 from the authority and obligatory power of ecclesiastical laws1 shall be answered by and by4 ,,chapter ,,iii4 ,,that ,,the ,,ceremonies ,,thus ,,imposed ,,and ,,urged ,,as ,,things ,,necessary1 ,,do ,,bereave ,,us ,,of ,,our ,,christian ,,liberty1 ,,first1 ,,because ,,our ,,practice ,,is ,,adstricted4 ,sect4 #a4 ,who can blame us for standing to the defence of our ,christian liberty1 which we ought to defend and pretend in rebus quibusvis8 saith ,bucer47#fd7 ,shall we bear the name of ,christians1 and yet make no great account of the liberty which hath been bought to us by the dearest drops of the precious blood of the ,son of ,god8 ,sumus empti1 saith ,parcus37#fe7 non igitur nostri juris ut nos mancipemus hominum servitio3 id enim manifesta cum injuria redemptoris ,christi fieret3 sumus liberti ,christi4 ,magistratui autem1 saith ,tilen17#ff7 et ecclesioe proepositis1 non nisi usque ad aras obtemperandum1 neque ullum certamen aut periculum pro libertatis per ,christum nobis part defensione defugiendum1 siquidem mortem ipsius irritam fieri1 ,paulus asserit1 si spiritualis servitutis jugo1 nos implicari patiamur4 ,gal4 v4 #a1 8,let us stand fast1 therefore1 in the liberty wherewith ,christ hath made us free1 and not be entangled again with the yoke of bondage40 ,but that the urging of the ceremonies as necessary doth take away our ,christian liberty1 ,i will make it evident in four points4 ,sect4 #b4 ,first1 ,they are imposed with a necessity of practice4 ,spotswood tells us17#fg7 that public constitutions must be obeyed1 and that private men may not disobey them1 and thus is our practice adstricted in the use of things which are not at all necessary1 and acknowledged gratis by the urgers to be indifferent1 adstricted 7,i say7 to one part without liberty to the other1 and that by the mere authority of a human constitution1 whereas ,christian liberty gives us freedom both for the omission and for the observation of a thing indifferent1 except some other reason do adstrict and restrain it than a bare human constitution4 ,chrysostome1 speaking of such as are subject to bishops17#fh7 saith1 ,in potestate positum est obedire vel non4 ,liberty in things indifferent17#fi7 saith ,amandus ,polanus1 est per quam ,christiani sunt liberi in usu vel abstinentia rerum adiaphorarom4 ,calvin1 speaking of our liberty in things indifferent17#gj7 saith1 ,we may eas nunc usurpare nunc omittere indifferenter1 and places this liberty17#ga7 tam in abstinendo quam in utendo4 ,it is marked of the rites of the ancient church17#gb7 that liberae fuerunt horum rituum observationes in ecclesia4 ,and what meaneth the ,apostle while he saith1 8,if ye be dead with ,christ from the rudiments of the world1 why1 as though living in the world1 are ye subject to ordinances1 7touch not1 taste not1 handle not1 which all are to perish with the using17 after the commandments and doctrines of men80 ,col4 ii4 #bj-bb4 ,surely he condemneth not only humana decreta de ritibus1 but also subjection and obedience to such ordinances of men as take from us liberty of practice in the use of things indifferent17#gc7 obedience 7,i say7 for conscience of their ordinances merely4 ,what meaneth also that place1 #a ,cor4 vii4 #bc1 8,be not ye the servants of men80 8,it forbids us1 7saith ,paybody7 to be the servants of men1 that is1 in wicked or superstitious actions1 according to their perverse commandments or desires407#gd7 ,if he mean of actions that are wicked or superstitious in themselves1 then it followeth1 that to be subject unto those ordinances1 8,touch not1 taste not1 handle not10 is not to be the servants of men1 because these actions are not wicked and superstitious in themselves4 ,not touching1 not tasting1 not handling1 are in themselves indifferent4 ,but if he mean of actions which are wicked and superstitious1 in respect of circumstances1 then is his restrictive gloss senseless2 for we can never be the servants of men1 but in such wicked and superstitious actions1 if there were no more but giving obedience to such ordinances as are imposed with a necessity upon us1 and that merely for conscience of the ordinance1 it is enough to infect the actions with superstition1 ,sunt hominum servi1 saith ,bullinqer17#ge7 qui aliquid in gratiam hominum faciunt4 ,this is nearer the truth2 for to tie ourselves to the doing of anything for the will or pleasure of men1 when our conscience can find no other reason for the doing of it1 were indeed to make ourselves the servants of men4 ,far be it then from us to submit our necks to such a heavy yoke of human precepts1 as would overload and undo us4 ,nay1 we will stedfastly resist such unchristian tyranny as goeth about to spoil us of ,christian liberty1 taking that for certain which we find in ,cyprian17#gf7 periculosum est in divinis rebus ut quis cedat jure suo4 ,sect4 #c4 ,two things are here replied1 #a4 ,that there is reason for adstricting of our practice in these things1 because we are commanded to obey them that have the rule over us1 and to submit ourselves1 ,heb4 xiii4 #ag17gg7 and to submit ourselves to every ordinance of man for the ,lord's sake1 #a ,pet4 ii4 #af1 and that except public constitutions must needs be obeyed1 there can be no order17#gh7 but all shall be filled with strife and contention4 ,ans4 #a4 ,as touching obedience to those that are set over us1 if they mean not to tyrannise over the ,lord's inheritance1 #a ,pet4 v4 #c2 and to make the commandments of ,god of no effect by their traditions1 ,mark vii4 #i1 they must give us leave to try their precepts by the sure will of ,god's word2 and when we find that they require of us anything in the worship of ,god which is either against or beside his written word1 then modestly to refuse obedience1 which is the only way for order1 and shunning of strife and contention4 ,it will be said again1 that except we prove the things commanded by those who are set over us to be unlawful in themselves1 we cannot be allowed to refuse obedience to their ordinances4 ,ans4 ,this unlawfulness of the ceremonies in themselves hath been proved by us already1 and shall yet again be proved in this dispute4 ,but put the case1 they were lawful in themselves1 yet have we good reason for refusing them3 8,david thought the feeding of his body was cause sufficient to break the law of the shew-bread2 ,christ thought the satisfying of the disciples' hunger to be cause sufficient to break the ceremony of the ,sabbath4 ,he thought1 also1 that the healing of the lepers' bodies was a just excuse to break the law that forbade the touching of them2 much more1 then1 may we think now in our estimation1 that the feeding of other men's souls1 the satisfying of our own consciences1 together with the consciences of other men1 and the healing of men's superstition and spiritual leprosy1 are causes sufficient to break the law of the ceremonies and of the cross1 which are not ,god's but men's10 saith ,parker47#gi7 #b4 ,as touching submission or subjection1 we say with ,dr ,field17#hj7 that subjection is generally and absolutely required where obedience is not1 and even when our consciences suffer us not to obey1 yet still we submit and subject ourselves1 and neither do nor shall 7,i trust7 show any the least contempt of authority4 ,sect4 #d4 ,secondly1 ,it is replied1 that our ,christian liberty is not taken away when practice is restrained1 because conscience is still left free4 8,the ,christian liberty 7saith ,paybody7#ha771 is not taken away by the necessity of doing a thing indifferent1 or not doing1 but only by that necessity which takes away the opinion or persuasion of its indifferency10 ,so saith ,dr ,burges17#hb7 8,that the ceremonies in question are ordained to be used necessarily1 though the judgment concerning them1 and immediate conscience to ,god1 be left free40 ,ans4 #a4 ,who doubts of this1 that liberty of practice may be restrained in the use of things which are in themselves indifferent8 ,but1 yet1 if the bare authority of an ecclesiastical law1 without any other reason than the will and pleasure of men1 be made to restrain practice1 then is ,christian liberty taken away4 ,junius saith17#hc7 that externum opus ligatur from the use of things indifferent1 when the conscience is not bound2 but in that same place he showeth1 that the outward action is bound and restrained only quo usque circumstantiae ob quas necessitas imperata est1 se extendunt4 ,so that it is not the authority of an ecclesiastical law1 but the occasion and ground of it1 which adstricts the practice when the conscience is left free4 #b4 ,when the authority of the church's constitution is obtruded to bind and restrain the practice of ,christians in the use of things indifferent1 they are bereaved of their liberty1 as well as if an opinion of necessity were borne in upon their consciences4 ,therefore we see when the ,apostle1 #a ,cor4 vii41 gives liberty of marriage1 he doth not only leave the conscience free in its judgment of the lawfulness of marriage1 but also give liberty of practice to marry or not to marry4 ,and ,col4 ii4 #ba1 when he giveth instances of such human ordinances as take away ,christian liberty1 he saith not1 you must think that you may not touch1 c41 but 8touch not10 c41 telling us1 that when the practice is restrained from touching1 tasting1 handling1 by the ordinances of men1 then is ,christian liberty spoiled1 though the conscience be left free4 ,camero1 speaking of the servitude which is opposed to ,christian liberty1 saith17#hd7 that it is either animi servitus1 or corporis servitus4 ,then if the outward man be brought in bondage1 this makes up spiritual thraldom1 though there be no more4 ,but1 #c4 ,the ceremonies are imposed with an opinion of necessity upon the conscience itself1 for proof whereof ,i proceed to the next point4 ,,chapter ,,iv4 ,,that ,,the ,,ceremonies ,,take ,,away ,,our ,,christian ,,liberty ,,proved ,,by ,a ,,second ,,reason1 ,,namely1 ,,because ,,conscience ,,itself ,,is ,,bound ,,and ,,adstricted4 ,sect4 #a4 ,bishop ,lindsey hath told us17#he7 that the will of the law must be the rule of our conscience1 so that conscience may not judge other ways than the law determines4 ,bishop ,spotswood will have the sentence of superiors to direct the conscience17#hf7 and will have us to esteem that to be best and most seemly which seemeth so to them4 ,bishop ,andrews1 speaking of ceremonies17#hg7 not only will have every person inviolably to observe the rites and customs of his own church1 but also will have the ordinances about those rites to be urged under pain of the anathema4 ,i know not what the binding of the conscience is1 if this be not it3 ,apostolus gemendi partes relinquit1 non cogendi auctoritatem tribuit ministris quibus plebs non auscultat47#hh7 ,and shall they who call themselves the apostles' successors1 compel1 constrain and enthral1 the consciences of the people of ,god8 ,charles ,v41 as popish as he was1 did promise to the ,protestants17#hi7 ,nullam vim ipsorum conscientiis illatum iri4 ,and shall a popish prince speak more reasonable than protestant prelates8 ,but to make it yet more and plentifully to appear how miserably our opposites would enthral our consciences1 ,i will here show1 #a4 ,what the binding of the conscience is4 #b4 ,how the laws of the church may be said to bind4 #c4 ,what is the judgment of formalists touching the binding-power of ecclesiastical laws4 ,sect4 #b4 ,concerning the first of these we will hear what ,dr ,field saith37#ij7 8,to bind the conscience 7saith he7 is to bind the soul and spirit of man1 with the fear of such punishments 7to be inflicted by him that so bindeth7 as the conscience feareth2 that is1 as men fear1 though none but ,god and themselves be privy to their doings2 now these are only such as ,god only inflicteth10 c4 ,this description is too imperfect1 and deserves to be corrected4 ,to bind the conscience is illam auctoritatem habere1 ut conscientia illi subjicere sese debeat1 ita ut peccatum sit1 si contra illam quidquam fiat1 saith ,ames47#ia7 8,the binder 7saith ,perkins7#ib77 is that thing whatsoever which hath power and authority over conscience to order it4 ,to bind is to urge1 cause1 and constrain it in every action1 either to accuse for sin1 or to excuse for well-doing2 or to say1 this may be done1 or it may not be done40 8,to bind the conscience 7saith ,alsted7#ic77 est illam urgere et adigere1 ut vel excuset et accuset1 vel indicet quid fieri aut non fieri possit40 ,upon these descriptions1 which have more truth and reason in them1 ,i infer that whatsoever urges1 or forces conscience to assent to a thing as lawful1 or a thing that ought to be done1 or dissent from a thing as unlawful1 or a thing which ought not to be done1 that is a binder of conscience1 though it did not bind the spirit of a man with the fear of such punishments as ,god alone inflicteth4 ,for secluding all respect of punishment1 and not considering what will follow1 the very obliging of the conscience for the time1 ad assensum1 is a binding of it47#id7 ,sect4 #c4 ,touching the second1 it is certain that human laws1 as they come from men1 and in respect of any force or authority which men can give them1 have no power to bind the conscience4 ,neque enim cum hominibus1 sed cum uno ,deo negotium est conscientis nostris1 saith ,calvin47#ie7 ,over our souls and consciences1 nemini quicquam juris nisi ,deo1 saith ,tilen47#if7 ,from ,jerome's distinction1 that a king praeest nolentibus but a bishop volentibus1 ,marcus ,antonius de ,dominis well concludeth3 ,volentibus gregi praeesso1 excludit omnem jurisdictionem et potestatem imperativam ac coactivam et solam significat directivam1 ubi1 viz41 in libertate subditi est et parere et non parere1 ita ut qui praeest nihil habeat quo nolentem parere adigat ad parendum47#ig7 ,this point he proveth in that chapter at length1 where he disputeth both against temporal and spiritual coactive jurisdiction in the church4 ,if it be demanded to what purpose serveth then the enacting of ecclesiastical laws1 since they have not in them any power to bind the conscience1 ,i answer1 ,the use and end for which ecclesiastical laws do serve is1 #a4 ,for the plain discovery of such things as the law of ,god or nature do require of us1 so that law which of itself hath power to bind1 cometh from the priests and ministers of the ,lord neither nor 1 but declarativ1 ,mal4 ii4 #g4 #b4 ,for declaring to us what is fittest in such things as are1 in their own nature1 indifferent1 and neither enforced by the law of ,god nor nature1 and which part should be followed in these things as most convenient4 ,the laws of the church1 then1 are appointed to let us see the necessity of the first kind of things1 and what is expedient in the other kind of things1 and therefore they are more properly called directions1 instructions1 admonitions1 than laws4 ,for ,i speak of ecclesiastical laws qua tales1 that is1 as they are the constitutions of men who are set over us2 thus considered1 they have only vim dirigendi et monendi47#ih7 ,it is said of the apostles1 that they were constituted doctrinae ,christi testes1 non novae doctrinae legist tores47#ii7 ,and the same may be said of all the ministers of the gospel1 when discipline is taken in with doctrine4 ,he is no nonconformist who holdeth ecclesiam in terris agere partes oratoris1 seu legati obsecrantis et suadentis47#ajj7 ,and we may hitherto apply that which ,gerson1 the chancellor of ,paris1 saith37#aja7 8,the wisest and best among the guides of ,god's church had not so ill a meaning as to have all their constitutions and ordinances taken for laws properly so named1 much less strictly binding the conscience1 but for threatenings1 admonitions1 counsels1 and directions only1 and when there groweth a general neglect1 they seem to consent to the abolishing of them again20 for seeing1 lex instituitur1 cum promulgatur1 vigorem habet1 cum moribus utentium approbatur4 ,sect4 #d4 ,but as we have seen in what respect the laws of the church do not bind1 let us now see how they may be said to bind4 ,that which bindeth is not the authority of the church1 nor any force which the church can give to her laws4 ,it must be then somewhat else which maketh them able to bind1 when they bind at all1 and that is ratio legis1 8the reason of the law10 without which the law itself cannot bind1 and which hath the chiefest and most principal power of binding4 ,an ecclesiastical law1 saith ,junius17#ajb7 sive depositio1 non vere lex est1 sed aut canon1 ac proindedirigit quidem ut canon agentem voluntarie3 non autem necessitate cogit1 ut lex etiam involuntarium quod si forte ante accedit coactio1 ea non est de natura canonis sed altunde pervenit4 ,an ecclesiastical canon1 saith ,tilen17#ajc7 ducit volentem1 non trahit nolentem3 quod si accedat coactio1 ea ecclesiastici canonis natura est prorsus aliena1 ,calvin's judgment is17#ajd7 that an ecclesiastical canon binds1 when manifestam utilitatem prae se fert1 and when either tu prepon or charitatis ratio doth require1 that we impose a necessity on our liberty4 ,it binds not1 then1 by its own authority in his mind4 ,and what saith the canon law itself87#aje7 ,sed sciendum est quod ecclesiasticae prohibitiones proprias habent causas quibus cessantibus1 cessant et ipsae4 ,hence ,junius saith17#ajf7 that the law binds not per se1 but only propter ordinem charitatem1 et cautionem scandali4 ,hence ,ames17#ajg7 quamvis ad justas leges humanas1 justo modo observandas1 obligentur homines in conscientiis suis a ,deo2 ipsae tamen leges humanae1 qua sunt leges hominum1 non obligant conscientiam4 ,hence ,alsted37#ajh7 8,laws made by men of things indifferent1 whether they be civil or ecclesiastical1 do bind the conscience1 in so far as they agree with ,god's word1 serve for the public good1 maintain order1 and finally1 take not away liberty of conscience40 ,hence the professors of ,leyden say17#aji7 that laws bind not primo et per se1 sed secundario1 et per accidens2 that is17#aaj7 quatenus in illis lex aliqua ,dei violator4 ,hence ,i may compare the constitutions of the church with responsa juris consultorum among the ,romans1 which obliged no man1 nisi ex aequo et bono1 saith ,daneus47#aaa7 ,hence it may be said1 that the laws of the church do not only bind scandali et contemptus ratione1 as ,hospinian17#aab7 and in case libertas fiat cum scandalo1 as ,parcus27#aac7 for it were scandal not to give obedience to the laws of the church1 when they prescribe things necessary or expedient for the eschewing of scandal1 and it were contempt to refuse obedience to them1 when we are not certainly persuaded of the unlawfulness or inexpediency of the things prescribed4 ,sect4 #e4 ,but out of the case of scandal or contempt1 divines teach that conscience is not bound by the canon of the church made about order and policy4 ,extra casum scandali et destinatae rebellionis1 propter commune bonum1 non peccat qui contra constitutiones istas fecerit1 saith ,junius47#aad7 8,if a law 7saith ,perkins77#aae7 concerning some external right or thing indifferent1 be at some time or upon some occasion omitted1 no offence given1 nor contempt showed to ecclesiastical authority1 there is no breach made in the conscience40 ,alsted's rule is17#aaf7 ,leges humanae non obligant quando omitti possunt sine impedimento finis ob quem feruntur sine scandalo aliorum1 et sine contemptu legislatoris4 ,and ,tilen teacheth us17#aag7 that when the church hath determined the mutable circumstances1 in the worship of ,god1 for public edification1 privatorum conscientiis liberum est quandoque ista omittere1 modo offendicula vitentur1 nihil que ex contemptu ecclesiae ac ministerii publici petulanti vel facere videantur4 ,sect4 #f4 ,we deny not1 then1 that the church's canons about rites1 which serve for public order and edification1 do bind4 ,we say only1 that it is not the authority of the church framing the canon that binds1 but the matter of the canon chiefly warranted by ,god's word47#aah7 ,scimus enim quaecunque ad decorum et ordinem pertinent1 non habenda esse pro humanis placitas1 quia divinitus approbantur4 ,therefore we think concerning such canons1 8that they are necessary to be observed so far forth only1 as the keeping of them maintaineth decent order1 and preventeth open offence407#aai7 ,sect4 #g4 ,if any say that ,i derogate much from the authority of the church when ,i do nothing which she prescribeth1 except ,i see it lawful and expedient1 because ,i should do this much for the exhortation and admonition of a brother4 ,ans4 #a4 ,i give far more reverence to the direction of the church than to the admonition of a brother1 because that is ministerial1 this fraternal1 that comes from authority1 this only from charity1 that is public1 this private1 that is given by many1 this by one4 ,and1 finally1 the church hath a calling to direct me in some things wherein a brother hath not4 #b4 ,if it be still instanced that1 in the point of obedience1 ,i do no more for the church than for any brother1 because ,i am bound to do that which is made evident to be lawful and expedient1 though a private ,christian do but exhort me to it1 or whether ,i be exhorted to it or not4 ,for answer to this ,i say1 that ,i will obey the directions of the church in many things rather than the directions of a brother2 for in two things which are in themselves indifferent1 and none of them inexpedient1 ,i will do that which the church requireth1 though my brother should exhort me to the contrary4 ,but always ,i hold me at this sure ground1 that ,i am never bound in conscience to obey the ordinances of the church1 except they be evidently lawful and expedient4 ,this is that1 sine quo non obligant1 and also that which doth chiefly bind1 though it be not the only thing which bindeth4 ,now1 for making the matter more plain1 we must consider that the constitutions of the church are either lawful or unlawful4 ,if unlawful1 they bind not at all2 if lawful1 they are either concerning things necessary1 as ,acts xv4 #bh1 and then the necessity of the things doth bind1 whether the church ordain them or not2 or else concerning things indifferent1 as when the church ordaineth1 that in great towns there shall be sermon on such a day of the week1 and public prayers every day at such an hour4 ,here it is not the bare authority of the church that bindeth1 without respect to the lawfulness or expediency of the thing itself which is ordained 7else we were bound to do every thing which the church ordains1 were it never so unlawful1 for quod competit alicui qua tali1 competit omni tali3 we behold the authority of the church making laws1 as well in unlawful ordinances as in lawful71 nor yet is it the lawfulness or expediency of the thing itself1 without respect to the ordinance of the church 7for possibly other times and diets were as lawful1 and expedient too1 for such exercises1 as those ordained by the church72 but it is the authority of the church prescribing a thing lawful or expedient4 ,in such a case1 then neither doth the authority of the church bind1 except the thing be lawful and expedient1 nor doth the lawfulness and expediency of the thing bind1 except the church ordain it2 but both these jointly do bind4 ,sect4 #h4 ,i come now to examine what is the judgment of formalists touching the binding of the conscience by ecclesiastical laws4 ,dr ,field saith1 that the question should not be proposed1 whether human laws do bind the conscience1 but 8whether binding the outward man to the performance of outward things by force and fear of outward punishment to be inflicted by men1 the non-performance of such things1 or the non-performance of them with such affections as were fit1 be not a sin against ,god1 of which the conscience will accuse us107#abj7 c4 ,unto this question thus proposed and understood of human laws1 and where no more is considered as giving them power to bind1 but only the authority of those who make them2 some formalists do give 7as ,i will show71 and all of them 7being well advised7 must give an affirmative answer4 ,and1 ,i pray1 what did ,bellarmine say more17#aba7 when1 expressing how conscience is subject to human authority1 he taught that conscience belongeth ad humanum forum1 quatenus homo ex praecepto ita obligator ad opus externum faciendum1 ut si non faciat1 judicat ipse in conscientia sua se male facere1 et hoc sufficit ad conscientiam obligandam8 ,but to proceed particularly4 ,sect4 #i4 ,i begin with ,field himself1 whose resolution of the question proposed is17#abb7 that we are bound only to give obedience to such human laws as prescribe things profitable1 not for that human laws have power to bind the conscience1 but because the things they command are of that nature1 that not to perform them is contrary to justice or charity4 ,whereupon he concludeth out of ,stapleton1 that we are bound to the performance of things prescribed by human laws1 in such sort1 that the non-performance of them is sin1 not ex sola legislatoris voluntate1 sed ex ipsa legum utilitate4 ,let all such as be of this man's mind not blame us for denying of obedience to the constitutions about the ceremonies1 since we find 7for certain7 no utility1 but1 by the contrary1 much inconveniency in them4 ,if they say that we must think those laws to be profitable or convenient1 which they1 who are set over us1 think to be so1 then they know not what they say4 ,for1 exempting conscience from being bound by human laws in one thing1 they would have it bound by them in another thing4 ,if conscience must needs judge that to be profitable1 which seemeth so to those that are set over us1 then1 sure1 is power given to them for binding the conscience so straitly1 that it may not judge otherwise than they judge1 and force is placed in their bare authority for necessitating and constraining the assenting judgment of conscience4 ,sect4 #aj4 ,some man perhaps will say that we are bound to obey the laws made about the ceremonies1 though not for the sole will of the law-makers1 nor yet for any utility of the laws themselves1 yet for this reason1 that scandal and contempt would follow in case we do otherwise4 ,ans4 ,we know that human laws do bind in the case of scandal or contempt4 ,but that nonconformity is neither scandal nor contempt1 ,parker hath made it most evident47#abc7 ,for1 as touching contempt1 he showeth out of fathers1 councils1 canon law1 schoolmen1 and modern divines1 that non obedire is not contempt1 but nolle obedire1 or superbiendo repugnare4 ,yea1 out of ,formalists themselves1 he showeth the difference betwixt subjection and obedience4 ,thereafter he pleadeth thus1 and we with him3 8,what signs see men in us of pride and contempt8 ,what be our cetera opera that bewray such an humour8 ,let it be named wherein we go not two miles1 when we are commanded to go but one1 yea1 wherein we go not as many miles as any shoe of the preparation of the gospel will bear us4 ,what payment1 what pain1 what labour1 what taxation made us ever to murmur8 ,survey our charges where we have laboured1 if they be not found to be of the faithfulest subjects that be in the ,lord1 we deserve no favour4 ,nay1 there is wherein we stretch our consciences to the utmost to conform and to obey in divers matters4 ,are we refractory in other things1 as ,balaam's ass said to his master8 ,have ,i used to serve thee so at other times80 ,and as touching scandal1 he showeth first1 that by our not conforming1 we do not scandalise superiors1 but edify them1 although it may be we displease them1 of which we are sorry1 even as ,joab displeased ,david when he contested against the numbering of the people1 yet did he not scandalise ,david1 but edify him4 ,and1 secondly1 whereas it might be alleged1 that nonconformity doth scandalise the people1 before whom it soundeth as it were an alarm of disobedience1 we reply with him1 8,daniel will not omit the ceremony of looking out at the window towards ,jerusalem4 ,mordecai omitteth the ceremony of bowing the knee to ,haman2 ,christ will not use the ceremony of washing hands1 though a tradition of the elders and governors of the church then being4 ,the authority of the magistrate was violated by these1 and an incitement to disobedience was in their ceremonial breach1 as much as there is now in ours40 ,sect4 #aa4 ,but some of our opposites go about to derive the obligatory power of the church's laws1 not so much from the utility of the laws themselves1 or from any scandal which should follow upon the not obeying of them1 as from the church's own authority which maketh them4 ,camero speaketh of two sorts of ecclesiastical laws37#abd7 #a4 ,such as prescribe things frivolous or unjust1 meaning such things as 7though they neither detract anything from the glory of ,god1 nor cause any damage to our neighbour1 yet7 bring some detriment to ourselves4 #b4 ,such as prescribe things belonging to order and shunning of scandal4 ,touching the former1 he teacheth rightly1 that conscience is never bound to the obedience of such laws1 except only in the case of scandal and contempt1 and that if at any time such laws may be neglected and not observed1 without scandal given1 or contempt shown1 no man's conscience is holden with them4 ,but touching the other sort of the church's laws1 he saith1 that they bind the conscience indirectly1 not only respectu materi prcepti 7which doth not at all oblige1 except in respect of the end whereunto it is referred1 namely1 the conserving of order1 and the not giving of scandal71 but also respectu prcipientis1 because ,god will not have those who are set over us in the church to be contemned4 ,he foresaw 7belike71 that whereas it is pretended in behalf of those ecclesiastical laws which enjoin the controverted ceremonies1 that the things which they prescribe pertain to order and to the shunning of scandal1 and so bind the conscience indirectly in respect of the end1 one might answer1 ,i am persuaded upon evident grounds that those prescribed ceremonies pertain not to order1 and to the shunning of scandal1 but to misorder1 and to the giving of scandal2 therefore he laboured to bind such an one's conscience with another tie1 which is the authority of the law-makers4 ,and this authority he would have one to take as ground enough to believe1 that that which the church prescribeth doth belong to order and the shunning of scandal1 and in that persuasion to do it4 ,but1 #a4 ,how doth this doctrine differ from that which himself setteth down as the opinion of ,papists17#abe7 ,posse los qui prsunt ecclesi1 cogere fideles ut id credant vel faciant1 quod ipsi judicaverint8 #b4 ,it is well observed by our writers17#abf7 that the apostles never made things indifferent to be necessary1 except only in respect of scandal1 and that out of the case of scandal they still left the consciences of men free1 which observation they gather from ,acts ,,xv4 and #a ,cor4 x4 ,camero himself noteth17#abg7 that though the church prescribed abstinence from things sacrificed to idols1 yet the ,apostle would not have the faithful to abstain for conscience' sake3 why then holdeth he1 that beside the end of shunning scandal and keeping order1 conscience is bound even by the church's own authority8 #c4 ,as for the reason whereby he would prove that the church's laws do bind1 even respectu prcipientis1 his form of speaking is very bad4 ,deus 7saith he7 non vult contemni prpositos ecclesi1 nisi justa et necessaria de causa4 ,where falsely he supposeth1 not only that there may occur a just and necessary cause of contemning those whom ,god hath set over us in the church1 but1 also1 that the not obeying of them inferreth the contemning of them4 ,now1 the not obeying of their laws inferreth not the contemning of themselves 7which were not allowable71 but only the contemning of their laws4 ,and as ,jerome17#abh7 speaketh of ,daniel1 ,et nunc ,daniel regis jussa contemnens1 c42 so we say of all superiors in general1 that we may sometimes have just reasons for contemning their commandments1 yet are we not to contemn1 but to honour themselves4 ,but1 #d4 ,let us take ,camero's meaning to be1 that ,god will not have us to refuse obedience unto those who are set over us in the church3 none of our opposites dare say1 that ,god will have us to obey those who are set over us in the church in any other things than such as may be done both lawfully and conveniently for the shunning of scandal2 and if so1 then the church's precept cannot bind1 except as it is grounded upon such or such reasons4 ,sect4 #ab4 ,bishop ,spotswood and ,bishop ,lindsey1 in those words which ,i have heretofore alleged out of them1 are likewise of opinion1 that the sole will and authority of the church doth bind the conscience to obedience4 ,spotswood will have us1 without more ado1 to esteem that to be best and most seemly1 which seemeth so in the eye of public authority4 ,is not this to bind the conscience by the church's bare will and authority1 when ,i must needs constrain the judgment of my conscience to be conformed to the church's judgment1 having no other reason to move me hereunto but the sole will and authority of the church8 ,further1 he will have us to obey even such things as authority prescribeth not rightly 7that is1 such rites as do not set forward godliness71 and that because they have the force of a constitution4 ,he saith that we should be directed by the sentence of superiors1 and take it as a sufficient ground to our consciences for obeying4 ,bellarmine speaketh more reasonably37#abi7 ,leges human non obligant sub pna mortis tern1 nisi quatenus violatione legis human offenditur ,deus4 ,lindsey thinketh that the will of the law must be the rule of our consciences2 he saith not the reason of the law1 but the will of the law4 ,and when we talk with the chief of our opposites1 they would bind us by sole authority1 because they cannot do it by any reason4 ,but we answer out of ,pareus17#acj7 that the particular laws of the church bind not per se1 or propter ipsum speciale mandatum ecclesi4 ,ratio3 quia ecclesia res adiaphoras non jubet facere vel omittere propter suum mandatum1 sed tantum propter justas mandandi causas1 ut sunt conservatio ordinis1 vitatio scandali3 qu quamdiu non violantur1 conscientias liberas relinquit4 ,sect4 #ac4 ,thus we have found what power they give to their canons about the ceremonies for binding of our consciences1 and that a necessity not of practice only upon the outward man1 but of opinion also upon the conscience is imposed by the sole will of the law-makers4 ,wherefore1 we pray ,god to open their eyes1 that they may see their ceremonial laws to be substantial tyrannies over the consciences of ,god's people4 ,and for ourselves1 we stand to the judgment of sounder divines1 and we hold with ,luther17#aca7 that unum ,dominum habemus qui animas nostras gubernat4 ,with ,hemmingius17#acb7 that we are free ab omnibus humanis ritibus1 quantum quidem ad conscientiam attinet4 ,with the ,professors of ,leyden17#acc7 that this is a part of the liberty of all the faithful1 that in things pertaining to ,god's worship1 ab omni traditionum humanarum jugo liberas habeant conscientias1 cum solius ,dei sit1 res ad religionem pertinentes praescribere4 ,,chapter ,v4 ,,that ,,the ,,ceremonies ,,take ,,away ,,christian ,,liberty1 ,,proved ,,by ,a ,,third ,,reason1 ,,viz41 ,,because ,,they ,,are ,,urged ,,upon ,,such ,,as1 ,,in ,,their ,,consciences1 ,,do ,,condemn ,,them4 ,sect4 #a4 ,if ,christian liberty be taken away1 by adstricting conscience in any1 much more by adstricting it in them who are fully persuaded of the unlawfulness of the thing enjoined2 yet thus are we dealt with4 ,bishop ,lindsay gives us to understand1 that after the making and publication of an ecclesiastical canon1 about things of this nature1 albeit a man in his own private judgment think another thing more expedient than that which the canon prescribeth1 yet in that case his conscience must be ruled by the will of the law1 and not by his own judgment4 ,and ,bishop ,spotswood1 to such as object1 that their conscience will not suffer them to obey1 because they are persuaded that such things are not right1 answereth2 that the sentence of their superiors ought to direct them1 and make their conscience yield to obedience4 ,their words ,i have before transcribed4 ,by which it doth manifestly appear1 that they would bear dominion over our consciences1 not as lords only1 by requiring the willing and ready assent of our consciences to those things which are urged upon us by their sole will and authority1 but even as tyrants1 not caring if they get so much as constrained obedience1 and if by their authority they can compel conscience to that which is contrary to the and full persuasion which it hath conceived4 ,sect4 #b4 ,it will be said1 that our consciences are in an error1 and therefore ought to be corrected by the sentence of superiors1 whose authority and will doth bind us to receive and embrace the ceremonies1 though our consciences do condemn them4 ,ans4 ,giving1 and not granting1 that our consciences do err in condemning the ceremonies1 yet1 so long as they cannot be otherwise persuaded1 the ceremonies ought not to be urged upon us2 for if we be made to do that which our consciences do condemn1 we are made to sin1 ,rom4 xiv4 #bc4 ,it is an audacious contempt1 in ,calvin's judgment17#acd7 to do anything repugnante conscientia4 ,the learned ,casuists teach us1 that an erring conscience1 though non obligat1 yet ligat2 though we be not obliged to do that which it prescribeth1 yet are we bound not to do that which it condemneth4 ,quicquid fit repugnante et reclamante conscientia1 peccatum est1 etiamsi repugnantia ista gravem errorem includat1 saith ,alsted47#ace7 ,conscientia erronca obligat1 sic intelligendo1 quod faciens contra peccet1 saith ,hemmingius47#acf7 ,this holds ever true of an erring conscience about matters of fact1 and especially about things indifferent4 ,if any say1 that hereby a necessity of sinning is laid on them whose consciences are in an error1 ,i answer1 that so long as a man keeps an erroneous conscience1 a necessity of sinning lies on him1 and that through his own fault4 ,this necessity ariseth from this supposition1 that he retain his erring conscience1 and so is not absolute1 because he should inform his conscience rightly1 so that he may both do that which he ought to do1 and do it so from the approbation of his conscience4 ,if it be said again1 ,what should be done to them who have not laid down the error of conscience1 but do still retain the same8 ,i answer1 eligatur id quod tutius et melius est47#acg7 ,if therefore the error of conscience be about weighty and necessary matters1 then it is better to urge men to the doing of a necessary duty in the service of ,god1 than to permit them to neglect the same1 because their erring conscience disapproveth it2 for example1 it is better to urge a profane man to come and hear ,god's word than to suffer him to neglect the hearing of the same1 because his conscience alloweth him not to hear4 ,but if the error of conscience be about unnecessary things1 or such as are in themselves indifferent1 then it is pars tutior1 the surest and safest part not to urge men to do that which in their consciences they condemn4 ,wherefore1 since the ceremonies are not among the number of such necessary things as may not be omitted without the peril of salvation1 the invincible disallowance of our consciences should make our opposites not press them upon us1 because by practising them we could not but sin1 in that our consciences judge them unlawful4 ,if any of our weak brethren think that he must and should abstain from the eating of flesh upon some certain day1 though this thing be in itself indifferent1 and not necessary1 yet1 saith ,baldwin17#ach7 8he who is thus persuaded in his conscience1 if he should do the contrary1 sinneth40 ,sect4 #c4 ,conscience1 then1 though erring1 doth ever bind in such sort1 that he who doth against his conscience sinneth against ,god4 ,which is also the doctrine of ,thomas47#aci7 ,but1 without any more ado1 it is sufficiently confirmed from ,scripture4 ,for1 was not their conscience in an error who thought they might not lawfully eat all sorts of meat8 ,yet the ,apostle showeth that their conscience1 as erring as it was1 did so bind1 that they were damned if they should eat such meat as they judged to be unclean1 ,rom4 xiv4 #ad1 #bc4 ,the reason wherefore an erring conscience bindeth in this kind is1 quoniam agens1 c47#adj7 8,because he who doth any thing against his conscience doth it against the will of ,god1 though not materially and truly1 yet formally and by way of interpretation1 forsomuch as that which conscience counselleth or prescribeth1 it counselleth it under the respect and account of the will of ,god4 ,he who reproacheth some private man1 taking him to be the king1 is thought to have hurt not the private man1 but the king himself4 ,so he that contemneth his conscience contemneth ,god himself1 because that which conscience counselleth or adviseth is taken to be ,god's will40 ,if ,i go with certain men upon such a course as ,i judge and esteem to be a treasonable conspiracy against the king 7though it be not so indeed71 would not his ,majesty 7if he knew so much71 and might he not1 justly condemn me as a wicked traitor8 ,but how much more will the ,king of kings condemn me if ,i practice the ceremonies which ,i judge in my conscience to be contrary to the will of ,god1 and to rob him of his royal prerogative8 ,,chapter ,,vi4 ,,that ,,the ,,ceremonies ,,take ,,away ,,christian ,,liberty ,,proved ,,by ,a ,,fourth ,,reason1 ,,viz41 ,,because ,,they ,,are ,,pressed ,,upon ,,us ,,by ,,naked ,,will ,,and ,,authority1 ,,without ,,giving ,,any ,,reason ,,to ,,satisfy ,,our ,,consciences4 ,sect4 #a4 ,when the ,apostle forbiddeth us to be the servants of men1 #a ,cor4 vii4 #bc1 is it not his meaning that we should do nothing upon the mere will and pleasure of men1 or propter hominem et non propter ,deum1 as ,becane the ,jesuit expoundeth it17#ada7 illustrating what he saith by another place1 ,eph4 vi4 #f1 #g4 ,christian servants thought it an unworthy thing to serve wicked men17#adb7 neither yet took they well with the serving of godly men1 for that they were all brethren in ,christ4 ,the ,apostle answereth them1 that they did not the will of man1 because it was the will of man1 but because it was the will of ,god1 and so they served ,god rather than man1 importing that it were indeed a grievous yoke for any ,christian to do the will of man1 if he were not sure that it is according to the will of ,god4 ,should any synod of the church take more upon them than the synod of the apostles did1 who enjoined nothing at their own pleasure1 but only what they show to be necessary1 because of the law of charity8 ,acts xv4 #bh4 ,or should ,christians1 who ought not to be children1 carried about with every wind1 ,eph4 iv4 #ad2 who should be able to discern both good and evil1 ,heb4 v4 #ad2 in whom the word of ,god ought to dwell plentifully1 ,col4 iii4 #af2 who are commanded to beware of men1 ,matt4 x4 #ag2 not to believe every spirit1 to prove all things1 #a ,john iv4 #a2 and to judge of all that is said to them1 #a ,thes4 v4 #ba2 should they1 ,i say1 be used as stocks and stones1 not capable of reason1 and therefore to be borne down by naked will and authority8 #a ,cor4 x4 #ae4 ,yet thus it fareth with us4 ,bishop ,lindsey will have the will of the law to rule our consciences17#adc7 which is by interpretation1 ,sic volo1 sic jubeo1 sit pro ratione voluntas4 ,he gives us not the reason or equity of the law1 but only the will of it1 to be our role4 ,bishop ,spotswood7#add7 will have us to be so directed by the sentence of our superiors1 that we take their sentence as a sufficient ground to our consciences for obeying4 ,which is so much as to say1 you should not examine the reason and utility of the law1 the sentence of it is enough for you3 try no more when you hear the sentence of superiors1 rest your consciences upon this as a sufficient ground3 seek no other1 for their sentence must be obeyed4 ,and who among us knoweth not how1 in the ,assembly of ,perth1 free reasoning was shut to the door1 and all ears were filled with the dreadful pale of authority8 ,there is this much chronicled7#ade7 in two relations of the proceedings of the same1 howbeit otherwise very different4 ,they who did sue for a reformation of church discipline in ,england1 complained that they received no other answer but this37#adf7 8,there is a law1 it must be obeyed20 and after the same manner are we used4 ,yet is this too hard dealing1 in the judgment of a ,formalist1 who saith17#adg7 that the church doth not so deal with them whom ,christ hath redeemed3 ,ac si non possint capere quid sit religiosum1 quid minus1 itaque quae ab ecclesia proficiscuntur1 admonitiones potius et hortationes dici debent1 quam leges4 ,and after1 he says of ecclesiastical authority1 tenetur reddere paerscripti rationem4 8,i grant 7saith ,paybody7#adh77 it is unlawful to do1 in ,god's worship1 anything upon the mere pleasure of man40 ,chemnitius7#adi7 taketh the ,tridentine fathers for not expounding rationes decreti4 ,junius observeth17#aej7 that in the council of the apostles1 mention was made of the reason of their decree4 ,and a learned historian observeth7#aea7 of the ancient councils1 that there were in them1 reasonings1 colloquies1 discussions1 disputes1 yea1 that whatsoever was done or spoken1 was called the acts of the council1 and all was given unto all4 ,caeterum 7saith ,danaeus7#aeb77 quoniam ut ait ,tertullianus in ,apologetico1 iniqua lex est quae se examinari non patitur2 non tam vi cogere homines ad obsequium quam ratione persuadere debent cae leges1 quae scribuntur pio nomotheta4 ,ergo fere sunt duae cujusvis legis partes1 quemadmodum etiam ,plato1 lib4 #d1 de legibus scribit1 nimirum praefacio et lex ipsa1 i4e4 jussio lege comprehensa4 ,praefatio causam affert1 cur hominum negotiis sic prospiciatur4 ,ecclesiastical authority should prescribe what it thinks fit1 ,magis docendo1 quam jubendo2 magis monendo1 quam minando1 as ,augustine speaketh47#aec7 ,non oportet vi vel necessitate constringere1 sed ratione et vitae exemplis suadere1 saith ,gregory ,nazianzen17#aed7 speaking of ecclesiastical regiment4 ,they1 therefore1 who give their will for a law1 and their authority for a reason1 and answer all the arguments of opponents1 by bearing them down with the force of a public constitution and the judgment of superiors1 to which theirs must be conformed1 do rule the ,lord's flock 8with force and with cruelty10 ,ezek4 xxxiv4 #d2 8as lords over ,god's heritage10 #a ,pet4 v4 #c4 ,sect4 #b4 ,always1 since men give us no leave to try their decrees and constitutions1 that we may hold fast no more than is good1 ,god be thanked that we have a warrant to do it 7without their leave7 from his own word1 #a ,thess4 v4 #be4 ,non numeranda suffragia1 sed appendenda1 saith ,augustine in ,psal4 xxxix4 ,our divines hold17#aee7 that all things which are proposed by the ministers of the church1 yea1 by aecumenical councils17#aef7 should be proved and examined2 and that1 when the guides of the church do institute any ceremonies as necessary for edification1 yet ecclesia liberum habet judicium approbandi aut reprobandi eas47#aeg7 ,nay1 the canon law17#aeh7 prohibiting to depart or swerve from the rules and discipline of the ,roman church1 yet excepteth discretionem justitiae and so permitteth to do otherwise than the church prescribeth1 if it be done cum discretione justitiae4 ,the schoolmen also give liberty to a private man1 of proving the statutes of the church1 and neglecting the same1 if he see cause for doing so1 ,si causa fit evidens1 per se ipsum licite potest homo statuti observantiam praeterire47#aei7 ,if any be not able to examine and try all such things1 debebant omnes posse1 ,dei jussu3 ,deficiunt ergo sua culpa1 saith ,parcus47#afj7 ,si recte probandi facultate destitui nos sentimus1 ab eodem spiritu qui per prophetas suos loquitur portenda est1 saith ,calvin47#afa7 ,we will not then call any man rabbi1 nor jurare in verba magistri1 nor yet be ,pythagorean disciples to the church herself1 but we will believe her and obey her in so far only as she is the pillar and ground of truth4 ,,chapter ,,vii4 ,,that ,,festival ,,days ,,take ,,away ,,our ,,liberty1 ,,which ,,god ,,hath ,,given ,,us1 ,,proved2 ,,and ,,first ,,out ,,of ,,the ,,law4 ,sect4 #a4 ,that which hath been said against all the controverted ceremonies in general1 ,i will now instance of festival days in particular1 and prove1 both out of the law and gospel1 that they take away our liberty which ,god hath given us1 and which no human power can take from us4 ,out of the law we frame this argument3 ,if the law of ,god permit us to work all the six days of the week1 the law of man cannot inhibit us4 ,but the law of ,god doth permit us to work all the six days of the week1 therefore our opposites deny not the assumption1 which is plain from the fourth commandment1 8,six days shalt thou labour10 c4 ,but they would have somewhat to say against the proposition1 which we will hear4 ,hooker tells us17#afb7 that those things that the law of ,god leaves arbitrary and at liberty1 are subject to the positive ordinances of men4 ,this1 ,i must say1 is strange divinity1 for if this were true1 then might the laws of men prohibit marriage1 because it is left arbitrary1 #a ,cor4 vii4 #cf4 ,then might they also have discharged the apostle ,paul to take wages1 because herein he was at liberty1 #a ,cor4 ix4 #aa-ac4 ,sect4 #b4 ,talen lendeth the cause another lift1 and answereth17#afc7 that no sober man will say1 permissionen ,dei1 principibus suum circa res medias jus imminuere1 num enim ob permissum hominibus dominium in volucres cli1 in pisces maris1 et bestias agrii1 impi fuerint leges principum1 quibus aucupii1 piscationes1 et venationis libertatem1 sebditis aliis indulgent1 aliis adimunt4 ,ans4 ,that case and this are very different4 ,for every particular man hath not dominion and power over all fowls1 fishes1 and beasts 7else1 beside that princes should have no privilege of inhibiting the use of those things1 there should be no propriety of heritage and possession among subjects72 but power over all these is given to mankind4 ,pareus observeth17#afd7 hominem collective intelligi in that place1 ,gen4 i4 #bf2 and ,junius observeth17#afe7 nomen ,adam de specie esse intelligendum4 ,but each particular man1 and not mankind alone1 is permitted to labour six days4 ,wherefore it is plain1 that man's liberty is not abridged in the other case as in this1 because mankind hath dominion over these creatures1 when some men only do exercise the same1 as well as if all men did exercise it4 ,sect4 #c4 ,bishop ,lindsey's answer is no better17#aff7 viz41 that this liberty which ,god hath given unto men for labour is not absolute1 but subject unto order4 ,for1 #a4 ,what tyranny is there so great1 spoiling men wholly of their liberty1 but this pretence agreeth to it8 ,for1 by order1 he understandeth the constitutions of our governors1 as is clear from his preceding words1 so that this may be alleged for a just excuse of any tyranny of governors 7that men must be subject unto order71 no less than for taking away from us the liberty of labouring six days4 #b4 ,this answer is nothing else but a begging of that which is in question1 for the present question is1 whether or not the constitutions of our governors may inhibit us to labour all the six days of the week1 and yet he saith no more1 but that this liberty of labour must be subject to order1 i4e41 to the constitutions of governors4 #c4 ,albeit we should most humbly subject ourselves to our governors1 yet we may not submit our liberty to them1 which ,god hath graciously given us1 because we are forbidden to be the servants of men1 #a ,cor4 vii4 #bc2 or to be entangled with the yoke of bondage1 ,gal4 v4 #a4 ,sect4 #d4 ,yet we must hear what the ,bishop can say against our proposition37#afg7 8,if under the law 7saith he7 ,god did not spoil his people of liberty1 when he appointed them to rest two days at ,pasche1 one at ,whitsunday1 c41 how can the king's majesty and the church be esteemed to spoil us of our liberty1 that command a cessation from labour on three days80 c4 ,o horrible blasphemy6 ,o double deceitfulness6 ,blasphemy1 because so much power is ascribed to the king and the church over us1 as ,god had over his people of old4 ,god did justly command his people1 under the law1 to rest from labour on other days beside the ,sabbath1 without wronging them2 therefore the king and the church may as justly1 and with doing as little wrong1 command us to rest likewise1 because ,god1 by a ceremonial law1 did hinder his people from the use of so much liberty1 as the moral law did give them2 therefore the king and the church may do so also4 ,deceitfulness1 in that he saith1 ,god did not spoil his people of liberty1 c4 ,we know that1 by appointing them to rest on those days1 ,god did not take away liberty from his people1 simply and absolutely1 because they had no more liberty than he did allow to them by his laws1 which he gave by the hand of ,moses1 yet he did take away that liberty which one part of his laws did permit to them1 viz41 the fourth commandment of the moral law1 which permitted them to labour six days4 ,the ,bishop knew that this question in hand hath not to do with liberty1 in the general notion of it1 but with liberty which the moral law doth permit4 ,we say1 then1 that ,god took away from his people ,israel1 some of the liberty which his moral law permitted to them1 because he was the ,lawgiver and ,lord of the law2 and that the king and the church cannot do the like with us1 because they are no more lords over ,god's law than the people who are set under them4 ,sect4 #e4 ,but he hath yet more to say against us3 8,if the king 7saith he7 may command a cessation from economical and private works1 for works civil and public1 such as the defence of the crown1 the liberty of the country1 c41 what reason have ye why he may not enjoin a day of cessation from all kind of bodily labour1 for the honour of ,god and exercise of religion80 c4 ,ans4 ,this kind of reasoning is most vicious1 for three respects3 #a4 ,it supposeth that he who may command a cessation from one kind of labour1 upon one of the six days1 may also command a cessation from all kind of labour1 but there is a difference2 for the law of ,god hath allowed us to labour six days of every week1 which liberty no human power can take from us4 ,but we cannot say that the law of ,god alloweth us six days of every week to economical and private works 7for then we should never be bound to put our hands to a public work71 whence it cometh that the magistrate hath power left him to command a cessation from some labour1 but not from all4 #b4 ,the ,bishop reasoneth from a cessation from ordinary labour for extraordinary labour1 to a cessation from ordinary labour for no labour1 for they who use their weapons for the defence of the crown1 or liberty of the country1 do not cease from labour1 but only change ordinary labour into extraordinary1 and private labour into public1 whereas our opposites plead for a cessation from all labour upon their holidays4 #c4 ,he skippeth de genere in genus1 because the king may command a cessation for civil works1 therefore he may command a holy rest for the exercise of religion1 as if he had so great power in sacred as in civil things4 ,sect4 #f4 ,the ,bishop hath yet a third dart to throw at us3 8,if the church 7saith he77#afh7 hath power1 upon occasional motives1 to appoint occasional fasts or festivities1 may not she1 for constant and eternal blessings1 which do infinitely excel all occasional benefits1 appoint ordinary times of commemoration or thanksgiving80 ,ans4 ,there are two reasons for which the church may and should appoint fasts or festivities upon occasional motives1 and neither of them agreeth with ordinary festivities4 #a4 ,extraordinary fasts1 either for obtaining some great blessing1 or averting some great judgment1 are necessary means to be used in such cases1 likewise1 extraordinary festivities are necessary testifications of our thankfulness for the benefits which we have impetrate by our extraordinary fasts1 but ordinary festivities1 for constant and eternal blessings1 have no necessary use4 ,the celebration of set anniversary days is no necessary mean for conserving the commemoration of the benefits of redemption1 because we have occasion1 not only every ,sabbath day1 but every other day1 to call to mind these benefits1 either in hearing1 or reading1 or meditating upon ,god's word4 ,dies ,christo dicatos tollendos existimo judicoque1 saith ,danaeus7#afi7 quotidie nobis in evangelii proedicatione nascitur1 circumciditur1 moritur1 resurgit ,christus4 ,god hath given his church a general precept for extraordinary fasts1 ,joel i4 #ad1 ii4 #ae1 as likewise for extraordinary festivities to praise ,god1 and to give him thanks in the public assembly of his people1 upon the occasional motive of some great benefit which1 by the means of our fasting and praying1 we have obtained1 ,zech4 viii4 #ai with vii4 #c4 ,if it be said that there is a general command for set festivities1 because there is a command for preaching and hearing the word1 and for praising ,god for his benefits2 and that there is no precept for particular fasts more than for particular festivities1 ,i answer3 ,albeit there is a command for preaching and hearing the word1 and for praising ,god for his benefits1 yet is there no command 7no1 not in the most general generality7 for annexing these exercises of religion to set anniversary days more than to other days2 whereas it is plain1 that there is a general command for fasting and humiliation at some times more than at other times4 ,and as for particularities1 all the particular causes1 occasions1 and times of fasting1 could not be determined in ,scripture1 because they are infinite1 as ,camero saith47#agj7 ,but all the particular causes of set festivities1 and the number of the same1 might have been easily determined in ,scripture1 since they are not1 nor may not be infinite2 for the ,bishop himself acknowledgeth17#aga7 that to appoint a festival day for every week1 cannot stand with charity1 the inseparable companion of piety4 ,and albeit so many were allowable1 yet who seeth not how easily the ,scripture might have comprehended them1 because they are set1 constant1 and anniversary times1 observed for permanent and continuing causes1 and not moveable or mutable1 as fasts which are appointed for occurring causes1 and therefore may be infinite4 ,i conclude that1 since ,god's word hath given us a general command for occasional fasts1 and likewise particularly determined sundry things anent the causes1 occasions1 nature1 and manner of fastings1 we may well say with ,cartwright17#agb7 that days of fasting are appointed at 8such times1 and upon such occasions1 as the ,scripture doth set forth2 wherein because the church commandeth nothing1 but that which ,god commandeth1 the religious observation of them1 falleth unto the obedience of the fourth commandment1 as well as of the seventh day itself40 ,sect4 #g4 ,the ,bishop presseth us with a fourth argument17#agc7 taken from the calling of people in great towns from their ordinary labours to divine service1 which argument ,tilen also beateth upon47#agd7 ,ans4 ,there is huge difference betwixt the rest which is enjoined upon anniversary festivities1 and the rest which is required during the time of the weekly meetings for divine worship4 ,for1 #a4 ,upon festival days1 rest from labour is required all the day over1 whereas1 upon the days of ordinary and weekly meetings1 rest is required only during the time of public worship4 #b4 ,cessation from labour1 for prayers or preaching on those appointed days of the week1 at some occasions may be omitted2 but the rest and commemoration appointed by the church1 to be precisely observed upon the anniversary festival days1 must not be omitted1 in the ,bishop's judgment47#age7 #c4 ,men are straitly commanded and compelled to rest from labour upon holidays2 but to leave work to come to the ordinary weekly meetings1 they are only exhorted4 ,and here ,i mark how the ,bishop contradicteth himself2 for in one place where his antagonist maintaineth truly1 that the craftsman cannot be lawfully commanded nor compelled to leave his work and to go to public divine service1 except on the day that the ,lord hath sanctified1 he replieth17#agf7 8,if he may be lawfully commanded to cease from his labour during the time of divine service1 he may be as lawfully compelled to obey the command40 ,who can give these words any sense1 or see anything in them said against his antagonist's position1 except he be taken to say1 that the craftsman may be both commanded and compelled to leave his work and go to divine service on the week-days appointed for the same8 ,nay1 he laboureth to prove thus much out of the ninth head of the ,first ,book of ,discipline1 which saith1 8,in great towns we think expedient1 that every day there be either sermon or common prayers10 c41 where there is nothing of compulsion1 or a forcing command1 only there is an exhortation4 ,but ere the ,bishop have said much1 he forgetteth himself1 and tells us17#agg7 that it were against equity and charity to adstrict the husbandman to leave his plough so oft as the days of weekly preaching do return1 but that1 on the festival days1 reason would1 that if he did not leave his plough willingly1 by authority he should be forced4 ,which place confirmeth this difference which we give betwixt rest on the holidays1 and rest at the times of weekly meeting4 ,,chapter ,,viii4 ,,that ,,festival ,,days ,,take ,,away ,,our ,,christian ,,liberty1 ,,proved ,,out ,,of ,,the ,,gospel4 ,sect4 #a4 ,my second argument whereby ,i prove that the imposing of the observation of holidays doth bereave us of our liberty1 ,i take out of two places of the ,apostle1 the one1 ,gal4 iv4 #aj1 where he finds fault with the ,galatians for observing of days1 and giveth them two reasons against them2 the one1 ver4 #c1 ,they were a yoke of bondage which neither they nor their fathers were able to bear2 another1 ver1 #h1 ,they were weak and beggarly rudiments1 not beseeming the ,christian church1 which is liberate from the pedagogical instruction of the ceremonial law4 ,the other place is ,col4 ii4 #af1 where the ,apostle will have the ,colossians not to suffer themselves to be judged by any man in respect of an holiday1 i4e4 to be condemned for not observing a holiday1 for judicare hic significat culpae reum facere17#agh7 and the meaning is1 suffer not yourselves to be condemned by those false apostles1 or by any mortal man in the cause of meat1 that is1 for meat or drink taken1 or for any holiday1 or any part of an holiday neglected47#agi7 ,two other reasons the ,apostle giveth in this place against festival days2 one1 ver4 #ag1 ,what should we do with the shadow1 when we have the body8 another1 ver4 #bj1 ,why should we be subject to human ordinances1 since through ,christ we are dead to them1 and have nothing ado with them8 ,now1 by the same reasons are all holidays to be condemned1 as taking away ,christian liberty2 and so1 that which the ,apostle saith doth militate as well against them as against any other holidays2 for whereas it might be thought1 that the ,apostle doth not condemn all holidays1 because both he permitteth others to observe days1 ,rom4 xiv4 #e1 and he himself also did observe one of the ,jewish feasts1 ,acts xviii4 #ba3 it is easily answered1 that our holidays have no warrant from these places1 except our opposites will say1 that they esteem their festival days holier than other days1 and that they observe the ,jewish festivities1 neither of which they do acknowledge1 and if they did1 yet they must consider1 that that which the ,apostle either said or did hereanent1 is to be expounded and understood of bearing with the weak ,jews1 whom he permitted to esteem one day above another1 and for whose cause he did1 in his own practice1 thus far apply himself to their infirmity at that time when they could not possibly be as yet fully and thoroughly instructed concerning ,christian liberty1 and the abrogation of the ceremonial law1 because the gospel was as yet not fully propagated2 and when the ,mosaical rites were like a dead man not yet buried1 as ,augustine's simile runs4 ,so that all this can make nothing for holidays after the full promulgation of the gospel1 and after that the ,jewish ceremonies are not only dead1 but also buried1 and so deadly to be used by us4 ,hence it is1 that the ,apostle will not bear with the observation of days in ,christian churches1 who have known ,god1 as he speaks4 ,sect4 #b4 ,the defenders of holidays answer to these places which we allege against them1 that the ,apostle condemneth the observation of ,judaical days1 not of ecclesiastical days1 which the church instituteth for order and policy2 which evasion ,bishop ,lindsey7#ahj7 followeth so hard1 that he sticketh not to hold1 that 8all the days whereof the ,apostle condemneth the observation were ,judaical days prescribed in the ceremonial law10 c4 ,and this he is not contented to maintain himself1 but he will needs father it upon his antagonist by such logic1 forsooth1 as can infer quidlibet ex quodlibet4 ,the ,apostle comports with the observation of days in the weak ,jews1 who understood not the fulness of the ,christian liberty1 especially since those days1 having had the honour to be once appointed by ,god himself1 were to be honourably buried2 but the same ,apostle reproves the ,galatians who had attained to this liberty1 and had once left off the observation of days4 ,what ground of consequence can warrant such an illation from these premises as this which the ,bishop formeth1 namely1 that 8all the days whereof the ,apostle condemned the observation were ,judaical days10 c4 ,sect4 #c4 ,now1 for confutation of this forged exposition of those places of the ,apostle1 we say1 #a4 ,if all the days whereof the ,apostle condemned the observation were ,judaical days prescribed in the ceremonial law1 then do our divines falsely interpret the ,apostle's words against popish holidays1 and the ,papists do truly allege that their holidays are not condemned by the ,apostle4 ,the ,rhemists affirm1 that the ,apostle condemneth only ,jewish days17#aha7 but not ,christian days1 and that we do falsely interpret his words against their holidays47#ahb7 ,cartwright answereth them17#ahc7 that if ,paul condemned the observing of feasts which ,god himself instituted1 then much more doth he condemn the observation of feasts of man's devising4 ,so ,bellarmine allegeth17#ahd7 loqui ibi ,apostolum de judaeorum tantum festis4 ,hospinian1 answering him1 will have the ,apostle's words to condemn the ,christian feasts more than the ,judaical47#ahe7 ,conradus ,vorstius rejecteth this position1 ,apostolus non nisi judaicum discremen dierum in ,n4,t4 sublatum esse docet1 as a popish error47#ahf7 #b4 ,if the ,apostle mean only of ,judaical days1 either he condemneth the observing of their days materialiter1 or formaliter1 i4e4 either he condemneth the observation of the same feasts which the ,jews observed1 or the observing of them with such a meaning1 after such a manner1 and for such an end as the ,jews did4 ,the former our opposites dare not hold1 for then they should grant that he condemneth their own ,easter and ,pentecost1 because these two feasts were observed by the ,jews4 ,nor yet can they hold them at the latter1 for he condemneth that observation of days which had crept into the church of ,galatia1 which was not ,jewish nor typical1 seeing the ,galatians1 believing that ,christ was already come1 could not keep them as figures of his coming as the ,jews did1 but rather as memorials that he was already come1 saith ,cartwright47#ahg7 #a4 ,if the ,apostle's reasons wherewith he impugns the observation of days1 hold good against our holidays so well as against the ,jewish or popish days1 then doth he condemn those1 no less these4 ,but the ,apostle's reasons agree to our holidays for1 #a4 ,according to that reason1 ,gal4 iv4 #c1 they bring us under a yoke of bondage4 ,augustine17#ahh7 complaining of some ceremonies wherewith the church in his time was burdened1 thought it altogether best that they should be cut off1 ,etiamsi fidei non videantur adversari1 quia religionem quam ,christus liberam esse voluit1 servilibus oneribus premunt4 ,yea1 he thought this yoke of servitude greater bondage1 and less tolerable than the servility of the ,jews1 because they were subject to the burdens of the law of ,god1 and not to the presumptions of men4 ,the yoke of bondage of ,christians1 in respect of feasts1 is heavier than the yoke of the ,jews1 not only for the multitude of them1 but because ,christianorum festa1 ab hominibus tantum1 judaeorum vero a ,deo fuerint instituta1 saith ,hospinian47#ahi7 ,have not we then reason to exclaim against our holidays1 as a yoke of bondage1 heavier than that of the ,jews1 for that our holidays are men's inventions1 and so were not theirs8 ,the other reason1 ,gal4 iv4 #i1 holdeth as good against our holidays4 ,they are rudimental and pedagogical elements1 which beseem not the ,christian church1 for as touching that which ,tilen objecteth17#aij7 that many in the church of the ,new ,testament are still babes to be fed with milk1 it maketh as much against the ,apostle as against us2 for by this reason1 he may as well throw back the ,apostle's ground of condemning holidays among the ,galatians1 and say1 because many of the ,galatians were babes1 therefore they had the more need of those elements and rudiments4 ,the ,apostle1 ,gal4 iv4 #c1 compareth the church of the ,old ,testament to an infant1 and insinuateth1 that in the days of the ,new ,testament the infancy of the church hath taken an end4 ,and whereas it might be objected1 that in the church of the ,new ,testament there are many babes1 and that the ,apostle himself speaketh of the ,corinthians and ,hebrews as babes3 it is answered by ,pareus17#aia7 ,non de paucis personis1 sed de statu totius ecclesiae intelligendum est quod hic dicitur4 ,there were also some in the church of the ,old ,testament1 adulti fide heroes2 but in respect of the state of the whole church1 he who is least in the kingdom of ,god1 is greater than ,john ,baptist1 ,luke vii4 #bh4 ,lex1 saith ,beza1 vocatur elementa1 quia illis velut rudimentis1 ,deus ecclesiam suam erudivit1 postea pleno cornu effudit ,spiritum ,sanctum tempore evangelii47#aib7 #c4 ,that reason also taken from the opposition of the shadow and the body1 ,col4 ii4 #ag1 doth militate against our holidays2 for the ,apostle there speaketh in the present time1 3 whereas the ,judaical rites were abolished1 whereupon ,zanchius noteth17#aic7 that the ,apostle doth not so much speak of things by-past1 as of the very nature of all rites1 ,definiens ergo ipsos ritus in sese1 dixit eos nil aliud esse quam umbram4 ,if all rites1 then our holidays among the rest1 serve only to adumbrate and shadow forth something1 and by consequence are unprofitable and idle1 when the substance itself is clearly set before us4 #d4 ,that reason1 ,col4 ii4 #bj1 doth no less irresistibly infringe the ordinances about our holidays than about the ,jewish2 for if men's ordinances1 about things once appointed by ,god himself1 ought not to be obeyed1 how much less should the precepts of men be received about such things in religion as never had this honour to be ,god's ordinances1 when their mere authority doth limit or adstrict us in things which ,god hath made lawful or free to us4 ,sect4 #d4 ,thus we see how the ,apostle's reasons hold good against our holidays2 let us see next what respects of difference the ,bishop can imagine to evidence wherefore the ,judaical days may be thought condemned by the ,apostle1 and not ours4 ,he deviseth a double respect2 and first he tells us17#aid7 that the ,jewish observation of days was to a typical use4 ,and whereas it is objected by us1 that the converted ,jews did not observe them as shadows of things to come1 because then they had denied ,christ1 he answereth thus3 8,howbeit the converted ,jews did not observe the ,jewish days as shadows of things to come1 yet they might have observed them as memorials of by-past temporal and typical benefits1 and for present temporal blessings1 as the benefit of their delivery out of ,egypt1 and of the fruits of the earth1 which use was also typical40 ,ans4 #a4 ,this is his own conjecture only1 therefore he himself propoundeth it doubtfully1 for he dare not say1 they did observe them as memorials1 c41 but1 they might have observed1 to which guessing1 if ,i reply1 they might also not have observed them as memorials of those by-past or present benefits1 we say as much against him1 and as truly1 as he hath said against us4 #b4 ,his form of reasoning is very uncouth1 for1 to prove that the observation of days by the converted ,jews was to a typical use1 he allegeth1 that they might have observed1 c4 ,thus proving a position by a supposition4 ,o brave6 #c4 ,there is no sense in his conjecture1 for he yields that they did not observe those days as shadows of things to come1 and yet he saith1 they might have observed them as memorials of by-past typical benefits2 now they could not observe those days as memorials of types1 except they observed them also as shadowing forth the antitypes4 ,pentecost1 saith ,davenant17#aie7 et illa legis datae celebratio4 ,spiritus ,sancti missionem1 et legis in tabulis cordium per eundem ,spiritum inscriptionem1 adumbravit4 ,scenopegiae festum peregrinationem hominis pii per hoc mundi desertum ad caelestem patriam delineabat1 c4 ,so that the feast of ,pentecost1 if it had been observed as a memorial of the promulgation of the law1 could not but shadow forth the sending of the ,holy ,spirit into our hearts1 to write the law in them4 ,and the feast of tabernacles1 if it had been observed as a memorial of the benefits which ,god bestowed on his people in the wilderness1 could not but shadow out ,god's conducting of his children1 through the course of their pilgrimage in this world1 to the heavenly ,canaan4 #d4 ,if feasts which were memorials of temporal benefits1 were for this reason mystical1 then he must grant against himself1 that much more are our feasts mystical1 which are memorials of spiritual benefits1 and consecrated to be holy signs and symbols1 for making us call to mind the mysteries of our redemption4 #e4 ,before this dispute take an end1 we shall see out of the best learned among our opposites1 that they observe the holidays as mystical17#aif7 and more mystical than the ,bishop here describeth the ,jewish days to have been1 and so we shall see the falsehood of that pretence1 that they are observed only for order and policy1 and not for mystery4 #f4 ,if we would know the true reason which made the converted ,jews to observe those days1 it was not any mystical use1 but that which made them think themselves obliged to other ,mosaical rites2 even propter auctoritatem legis1 saith ,junius27#aig7 for albeit they could not be ignorant1 that these rites were shadows of things to come1 and that the body was of ,christ1 in whom1 and in the virtue of whose death they did stablish their faith1 yet they did not at first understand how such things as were once appointed by ,god himself1 and given to his people as ordinances to be kept by him throughout their generations1 could be altogether abolished1 and for this cause1 though they did condescend to a change of the use and signification of those ceremonies1 as being no more typical of the kingdom of ,christ1 which they believed to be already come1 yet still they held themselves bound to the use of the things themselves as things commanded by ,god4 ,thus much may be collected from ,acts xv4 #ba1 where ,james gives a reason wherefore it was expedient that the ,gentiles should observe some of the ,jewish rites for a time1 as ,calvin17#aih7 ,beza17#aii7 and ,junius17#bjj7 expound the place4 ,his reason is1 because the ,jews1 being so long accustomed with the hearing of the law of ,moses1 and such as did preach the same1 could not be made at first to understand how the ordinances which ,god gave to his people by the hand of ,moses1 might be cast off and not regarded1 which importeth as much as ,i say1 namely1 that the reason wherefore the converted ,jews were so apt to be scandalised by such as cared not for the ceremonial law1 and held themselves obliged to observe the same1 was because they saw not how they could be exempted from the ordinances and statutes of the law of ,moses1 with which they had been educated and accustomed4 ,sect4 #e4 ,rests the second respect of difference given by the ,bishop3 8,further 7saith he71 they did observe them with opinion of necessity1 as things instituted by ,god for his worship and their salvation1 which sort of observation was legal407#bja7 ,ans4 #a4 ,be it so2 he cannot hereupon infer1 that the ,apostle doth only condemn the observation of ,judaical days1 for he seeth nothing of observing days with opinion of necessity1 but simply and absolutely he condemneth the observing of days1 and his reasons reflex on our holidays1 as well as the ,jewish4 #b4 ,their opinion of necessity he either refers to the institution which these days once had from ,god1 or else to the use which1 at that time1 they had for ,god's worship and their salvation4 ,that they observed them with opinion of necessity1 as things which had been instituted by ,god1 it is most likely1 but that they observed them with opinion of necessity1 as things necessary for ,god's worship and their salvation1 is more than can be made good1 it is more probable that they observed them merely and simply for that they had the honour to be instituted by ,god in his law4 ,for to say that they observed them to the same use and end for which ,god did institute them1 is false1 because then they had observed them as types and shadows of the coming of ,christ1 and so had denied ,christ4 #c4 ,if the ,apostle condemn the observing of days instituted by ,god1 with opinion of necessity1 much more doth he condemn the observing of days instituted by men with such an opinion4 ,and such is the observation of days urged upon us4 ,though the ,bishop pretend that the observing of our holidays is not imposed with opinion of necessity1 shall we therefore think it is so8 ,nay1 ,papists do also pretend that the observation of their ceremonies is not necessary17#bjb7 nor the neglecting of them a mortal sin4 ,i have proved heretofore1 out of their opposites' own words1 that the ceremonies in question 7and1 by consequence1 holidays among the rest7 are urged upon us with opinion of necessity1 and as their words1 so their works bewray them1 for they urge the ceremonies with so exorbitant vehemency1 and punish refusers with so excessive severity1 as if they were the weightiest matters of the law of ,god4 ,yet they would have us believe1 that they have but sober and mean thoughts of these matters1 as of circumstances determined for order and policy only4 ,just like a man who casts firebrands and arrows1 and yet saith1 ,am not ,i in sport8 ,prov4 xvi4 #ah1 #ai4 ,they will tell us that they urge not the ceremonies as necessary in themselves1 but only as necessary in respect of the church's determination1 and because of the necessity of obeying those who are set over us4 ,but1 ,i pray1 is not this as much as the ,rhemists say17#bjc7 who place the necessity of their rites and observances1 not in the nature of the things themselves1 but in the church's precept8 ,,chapter ,,ix4 ,,showing ,,the ,,weakness ,,of ,,some ,,pretences ,,which ,,our ,,opposites ,,use ,,for ,,holidays4 ,sect4 #a4 ,since it hath been evinced by unanswerable reasons that holidays1 as now urged upon us1 take away our ,christian liberty1 ,i will now pull off them the coat of some fig leaves wherewith they are trimmed up4 ,and first1 ,i hope it will appear to how small purpose ,dr ,davenant would conciliate his reader's mind7#bjd7 to allow of the church's ordinances about holidays 7peradventure because he saw all that he had said of that purpose to be too invalid proof71 by six cautions1 whereby all superstition and abuse which may ensue upon them may be shunned4 ,for whatsoever doth manifestly endanger men's souls1 being a thing not necessary in itself1 at which they take occasion of superstitious abuse1 should rather be removed altogether out of the way1 than be set about with a weak and easily-penetrable hedge of some equivocative cautions1 which the ruder sort do always1 and the learned do too oft1 either not understand or not remember4 ,now1 ,bishop ,lindsey confesseth17#bje7 and puts it out of all doubt1 that when the set times of these solemnities return1 superstitious conceits are most pregnant in the heads of people2 therefore it must be the safest course to banish those days out of the church1 since there is so great hazard1 and no necessity1 of retaining them4 ,what they can allege for holidays1 from our duty to remember the inestimable benefits of our redemption1 and to praise ,god for the same1 hath been already answered47#bjf7 ,and as touching any expediency which they imagine in holidays1 we shall see to that afterward47#bjg7 ,sect4 #b4 ,the ,act of ,perth ,assembly allegeth the practice of the ancient church for warrant of holidays1 and ,tilen allegeth the judgment of antiquity to the same purpose47#bjh7 ,ans4 ,the festivities of the ancient church cannot warrant ours2 for1 #a4 ,in the purest times of the church there was no law to tie men to the observation of holidays4 ,observandum est1 say the divines of ,magdeburg17#bji7 apostolos et apostolicos viros1 neque de paschate1 neque de aliis quibuscunque1 festivitatibus legem aliquam constituisse4 ,socrates reporteth17#baj7 that men did celebrate the feast of ,easter1 and other festival days1 sicuti voluerunt1 ex consuetudine quadam4 ,nicephorus saith17#baa7 that men did celebrate festivities1 sicuti cuique visum erat1 in regionibus passim ex consuitudine quadam per traditionem accepta adducti4 ,in which place1 as the reader will plainly perceive1 he opposeth tradition to an evangelical or apostolical ordinance4 ,sozomen tells us17#bab7 that men were left to their own judgment about the keeping of ,easter1 ,jerome saith of the feasts7#bac7 which the church in his time observed1 that they were pro varietate regionum diversa4 ,the first who established a law about any festival day17#bad7 is thought to have been ,pius ,i1 bishop of ,rome1 yet it is marked that the ,asiatican doctors did not care much for this constitution of ,pius4 ,i conclude with ,cartwright17#bae7 that those feasts of the primitive church 8came by custom1 and not by commandment1 by the free choice of men1 and not by constraint40 ,so that from these1 no commendation ariseth to our feasts1 which are not only established by laws1 but also imposed with such necessity and constraint1 as spoileth us of our liberty4 #b4 ,the festival days observed by the ancient church1 were not accounted more excellent than other days1 for1 saith ,jerome17#baf7 non quod celebrior sit dies illa qua conveniumus1 c4 ,but our festival days are made aliis diebus celebriores1 yea1 are taken to be holier than other days1 as ,i will afterwards prove47#bag7 ,sect4 #c4 ,moreover1 the proctors for holidays among us think to make advantage of the practice of other reformed churches1 and the judgment of modern divines4 ,but we are to consider1 #a4 ,as they have the example of some churches for them1 so we have the example of other churches for us1 for the church of ,geneva in ,savoy1 and the church of ,strasburg in ,germany1 did abolish festival days1 as ,calvin writeth47#bah7 ,yea1 in hac tota provincia aboliti fuerunt dies festi1 saith he4 ,the church of ,zurich in ,helvetia did also banish them all away1 as ,bullinger writeth to ,calvin47#bai7 #b4 ,the practice of the greatest part of the reformed churches in observing holidays1 cannot commend them in the church of ,scotland1 #a4 ,because she did spue them out with so great detestation1 that she is more bound to abhor them than other churches which did not the like1 and ,i may well apply to them that which ,calvin saith7#bbj7 of the ceremonies of the ,interim1 to ,valentinus ,pacaeus1 ,ut concedam faetidas illas sordes quibus purgatae fuerunt vestrae ecclesiae1 inrebus medus posse censeri3 earum tamen restitutio eritne res media8 #b4 ,the church of ,scotland is tied yet with another bond to hate holidays1 of which other churches are free2 for1 by a solemn oath sworn to the ,god of heaven1 she hath abjured all antichristian and popish rites1 and dedicating of days particularly4 ,when ,tilen would make answer to this argument1 he saith17#bba7 that men's consciences should not be snared with rash oaths and superstitious vows1 and if that such bonds be laid on1 they should be broken and shaken off4 ,what6 ,calls he this a superstitious vow1 which abjured all superstition and superstitious rites8 ,or calls he this a rash oath1 which1 upon so sage and due deliberation1 so serious advisement1 so pious intention1 so decent preparation1 so great humiliation1 was religiously1 publicly1 solemnly sworn throughout this land1 and that at the straight command of authority8 ,who is ignorant of these things1 except he be a stranger in our ,israel8 ,but say the oath had been rash and temeratious1 shall it not therefore oblige8 ,his judgment is1 it doth not2 and so thinks the ,bishop of ,winchester17#bbb7 who teacheth us1 that if the oath be made rashly1 paenitenda promissio non perficienda praesumptio1 he had said better thus1 paenitenda praesumptio1 perficienda promissio2 for was not that a very rash oath which the princes of ,israel did swear to the ,gibeonites1 not asking counsel at the mouth of the ,lord8 ,josh4 ix4 #ad-af1 yet it bound both them1 ,josh ix4 #ai1 and their posterity1 some hundred years after1 #b ,sam4 xxi4 #a4 ,if the matter then be lawful1 the oath binds1 were it sworn ever so rashly4 ,sect4 #d4 ,as touching the judgment of divines1 we say1 #a4 ,many divines disallow of festival days1 and with the church1 were free of them4 ,for the ,belgic churches1 in their synod1 anno #aegh1 wished that the six days might be wrought upon1 and that the ,lord's day alone might be celebrated4 ,and ,luther in his book1 de ,bonis ,operibus1 wished that there were no feast-days among ,christians but the ,lord's day4 ,this wish of theirs declareth plainly1 that they allowed of no holiday except the ,lord's day2 yet ,bishop ,lindsey must make a fashion of saying something for an answer4 8,this wish 7saith he7#bbc77 ,luther and the ,belgic churches conceived1 out of their miscontent at the number1 corruptions1 and superstitions of the festival days1 beside the ,lord's day1 as ye do40 ,ans4 #a4 ,their wish importeth a simple and absolute mistaking of all festival days besides the ,lord's day1 and not of their number and corruptions only4 #b4 ,it is well that he acknowledgeth both them and us to have reason of miscontentment at holidays1 from their corruptions and superstitions4 ,the old ,waldenses also17#bbd7 whose doctrine was restored and propagated by ,john ,huss1 and ,jerome of ,prague1 after ,wiclif1 and that with the congratulation of the church of ,constantinople1 held17#bbe7 that they were to rest from labour upon no day but upon the ,lord's day1 whereby it appeareth1 that holidays have had adversaries before us4 ,i find that they pervert some places which they allege against us out of ,calvin4 ,tilen allegeth17#bbf7 ,calvin4 ,inst41 lib4 #b1 cap4 #h1 sec4 #cb1 acknowledging alios quoque dies festos praeter dominicum1 c4 ,i marvel how a judicious reader could imagine such a thing to be in that place1 for both in that and the subsequent section1 he is speaking of the ,lord's day against the ,anabaptists1 and if any man will think that in sec4 #cb he is speaking of holy assemblies of ,christians in the general1 yet he can see nothing there of any festival days1 beside the ,lord's day1 dedicated to holy meetings4 ,there is another place of ,calvin abused by ,bishop ,spotswood7#bbg7 and ,bishop ,lindsey17#bbh7 taken out of one of his ,epistles to ,hallerus1 which ,i find in the volume before quoted1 p4 #acf1 #acg1 that which they grip to in this epistle is1 that ,calvin1 speaking of the abrogation of festival days in ,geneva1 saith1 hoc tamen testatum esse volo1 si mihi delata optio fuisset1 quod nunc constitutum est1 non fuisse pro sententia dicturum4 ,ans4 ,that which made ,calvin say so1 was not any liking which he had to festival days1 for he calls the abolishing of them ordo bene compositus27#bbi7 but as himself showeth in the following epistle1 which beareth this title1 ,cal4 ,ministro ,burensi1 ,s4,d41 the reason why he durst scarcely have so determined1 if his judgment had been required1 was1 because1 he saw neither end nor remedy for the prevailing tumult of contention raised about festival days1 and likely to impede the course of reformation2 therefore fovendae pacis studio1 he professeth that he durst not make mention of the abrogation of those holidays4 ,because he would have tolerated holidays1 because he durst not at that time1 and as the case then stood1 have spoken of the abolishing them1 can it be hereupon concluded that he allowed of them8 ,no1 sure4 ,but it is observable how both those prelates pervert ,calvin's words4 ,bishop ,spotswood allegeth his words anent the abolishing of these festival days1 thus3 ,ego neque suasor neque impulsor fui1 atque hoc testatum volo1 si mihi delata optio1 c4 ,whereas the words in that epistle lie thus3 ,ego tametsi neque suasor1 neque impulsor fui1 sic tamen accidisse non moleste fero4 ,quod si statum nostrae ecclesiae aeque compertum haberes1 non dubitares meo judicio subscribere4 ,hoc tamen testatum esse volo1 si mihi delata optio1 c4 ,the ,bishop would have made his hearers believe that ,calvin was not content with the abolishing of the festival days1 whereas his words testify the very contrary4 ,bishop ,lindsey is as gross in perverting the end of that epistle4 ,nec tamen est cur homines adeo exasperentur1 si libertate nostra ut ecclesiae edificatio postulat utimur1 c41 from which words he concludes1 that in ,calvin's judgment1 the observation and abrogation of those days is in the power and liberty of the church4 ,but the reader will perceive1 that ,calvin there speaketh only of the church's liberty to abrogate holidays1 and nothing of her power to observe them1 for he is showing1 that howbeit he durst not have given advice to abolish them1 if the decision had been referred to him1 yet they had no reason for them who were offended at the abolishing of them in ,geneva1 because that church had done no more than she had power and liberty to do for edification4 #c4 ,other testimonies they produce1 which cannot help them much4 ,that which ,bishop ,lindsey7#bcj7 allegeth out of ,zanchius's confession1 maketh him but small advantage2 for though ,zanchius there alloweth of the sanctification of some festival days1 yet1 writing on the fourth commandment1 he acknowledgeth that it is more agreeable to the first institution1 and to the writings of the apostles1 that one day of the week only be sanctified4 ,what meant the ,bishop to say87#bca7 that this place is falsified and mutilated by his antagonist1 who quotes it not to prove that ,zanchius disalloweth of festival days1 but to prove that1 in ,zanchius's judgment1 the sanctification of the ,sabbath only1 and no other day in the week1 agreeth best with divine and apostolical institution8 ,was there any need to allege more of ,zanchius's words than concerned the point which he had to prove8 ,the ,bishop allegeth also a testimony out of ,perkins on ,gal4 iv4 #aj17bcb7 which makes him but very little help2 for albeit ,perkins thought good1 in some sort1 to excuse the observing of days in his own mother church of ,england1 yet ,i find in that place1 #a4 ,he complaineth that the greatest part respects those holidays more than they should4 #b4 ,he alloweth only the observing of days for order's sake1 that men may come to the church to hear ,god's word1 which respect will not be enough to the ,bishop1 if there be not a solemnising and celebrating of the memory of some of ,god's inestimable benefits1 and a dedicating of the day to this end and purpose4 #c4 ,he saith1 that it is the privilege of ,god to appoint an extraordinary day of rest1 so that he permitteth not power to the church for appointing a set1 constant1 and anniversary day of rest1 for such a day becometh an ordinary day of rest4 #d4 ,he preferreth the practice of those churches of the ,protestants who do not observe holidays1 because1 saith he1 the church1 in the apostles' days1 had no holiday besides the ,lord's day1 and the fourth commandment enjoins the labour of six days4 ,sect4 #e4 ,the ,bishop meeteth with another answer in his antagonist which crosseth his testimonies1 namely1 that howsoever foreign divines1 in their epistles and councils1 spake sometimes sparingly against holidays1 when their advice was sought of churches newly risen out of ,popery and greatly distressed1 yet they never advised a church to resume them where they were removed4 ,the ,bishop objecteth against this answer17#bcc7 that ,calvin1 epist4 #ea1 8adviseth the ,monbelgardens not to contend against the prince for not resuming 7he should have said1 for not receiving1 if he had translated ,calvin's words faithfully7 of all festival days1 but only such as served not to edification1 and were seen to be superstitious40 ,ans4 #a4 ,albeit he spake sparingly against holidays1 when he gave advice to that distressed and lately reformed church1 lest the work of reformation should have been letted1 yet he did not allow holidays among them4 ,for in another epistle written to them he saith17#bcd7 ,de pulsu campanarum et diebus festis ita sentimus1 ferendas potius esse vobis has ineptias1 quam stationem in qua estis a domino collocati deferendum1 modo ne approbetis2 modo etiam liberum vobis sit reprehendere1 quae inde sequentur superstitiones4 ,and this he setteth down for one of these superstitions1 quod dies a die discernitur1 where also he condemneth both the observing of days to the honour of man as superstitious1 and the observing of them for the honour of ,god as ,judaical4 ,if holidays1 in ,calvin's judgment1 be fooleries--if he gave advice not to approve them--if he thought them occasions of superstition--if he held it superstition to distinguish one day from another1 or to esteem one above another--if he call them ,judaical1 though kept to the honour of ,god1 judge then what allowance they had from him4 #b4 ,if the ,bishop stand to ,calvin's judgment in that place which he quoteth1 he must allow as to refuse some festival days1 though enjoined by the prince4 ,in festis non recipiendis cuperem vos esse constantiores1 sic tamen ut non litigetis de quibuslibet4 ,then he allowed them to contend against some holidays1 though the prince imposed them4 #c4 ,the church of ,scotland did remove festival days in another manner1 and bound herself never to receive them by another bond than ever the ,monbelgardens did2 so that having other bonds lying upon us than other churches have1 we are so much the more straightly obliged neither to receive holidays1 nor any other antichristian and popish ceremony4 ,,the ,,second ,,part4 ,,against ,,the ,,expediency ,,of ,,the ,,ceremonies4 ,,chapter ,i4 ,,against ,,some ,,of ,,our ,,opposites1 ,,who ,,acknowledge ,,the ,,inconveniency ,,of ,,the ,,ceremonies1 ,,and ,,yet ,,would ,,have ,,us ,,yield ,,to ,,them4 ,sect4 #a4 ,the ,archbishop of ,st ,andrews1 now ,lord ,chancellor forsooth1 speaking of the five articles concluded at the pretended ,assembly of ,perth1 saith17#bce7 8,the conveniency of them for our church is doubted of by many1 but not without cause1 c42 novations in a church1 even in the smallest things1 are dangerous1 c42 had it been in our power to have dissuaded or declined them1 most certainly we would1 c42 but now being brought to a necessity1 either of yielding1 or disobeying him1 whom1 for myself1 ,i hold it religion to offend10 c4 ,dr ,burgess confesseth17#bcf7 that some of his side think and believe1 that the ceremonies are inconvenient1 and yet to be observed for peace and the gospel's sake2 and how many ,formalists let us hear their hearty wishes1 that the ceremonies had never been brought into our church1 because they have troubled our peace1 and occasioned great strife8 ,when they are demanded why do they yield to them1 since they acknowledge great inconveniency in them8 they answer1 lest by their refusal they should cast their coal to the fire1 to entertain and increase discord1 and lest1 shunning one inconveniency1 they should draw on a great4 ,mr ,sprint saith17#bcg7 8,it may be granted1 that offence and hinderance to edification do arise from those our ceremonies407#bch7 ,he confesseth also1 that the best divines wished them to be abolished1 as being many ways inconvenient2 notwithstanding1 he hath written a whole treatise1 of the necessity of conformity in case of deprivation4 ,sect4 #b4 ,but let us understand how he proveth7#bci7 that sometimes it is expedient and necessary to conform unto such burdensome and beggarly ceremonies1 as are many ways inconvenient1 and occasions of sundry evil effects4 ,his principal reason is17#bdj7 ,that the apostles1 by direction of the ,holy ,ghost1 and upon reasons of common and perpetual equity1 did practise themselves1 and caused others to practise1 yea1 advised and enjoined 7as matters good and necessary to be done7 ceremonies so inconvenient and evil in many main and material respects1 as the ceremonies enjoined and prescribed in the church of ,england are supposed to be2 whence he would have it to follow1 that to suffer deprivation for refusing to conform to the ceremonies of the church of ,england1 is contrary to the doctrine and practice of the apostles4 ,ans4 ,these ,jewish ceremonies in the use and practice of the apostles1 were no way evil and inconvenient1 as himself everywhere confesseth1 whereas1 therefore1 he tells us17#bda7 that those ceremonies were abused to superstition1 were of mystical signification1 imposed and observed as parts of ,god's worship1 swerving from the general rules of ,god's word1 not profitable for order1 decency1 and edification1 offensive many ways1 and infringing ,christian liberty1 he runs at random all the while2 for these things agree not to the ,jewish ceremonies1 as they were rightly used by the apostles themselves1 and by others at their advice1 but only as they were superstitiously used with opinion of necessity by the obstinate ,jews1 and by the false teachers1 who impugned ,christian liberty4 ,so that all that can follow upon ,mr ,sprint's argument is this3 ,that notwithstanding of the evils and inconveniences which follow upon certain ceremonies in the superstitious abuse of them by others1 yet if1 in our practice1 they have a necessary or expedient use1 then 7after the example of the apostles7 we may well conform unto them4 ,now1 all this cometh not near the point which ,mr ,sprint undertaketh to prove1 namely1 that granting the controverted ceremonies to be1 in our use and practice of the same1 many ways evil and inconvenient1 yet to suffer deprivation for refusing to conform to the same is contrary to the doctrine and practice of the apostles4 ,and as touching the comparison instituted betwixt our controverted ceremonies1 and these antiquated ceremonies of the ,jews1 practised and prescribed by the apostles after the ascension of ,christ1 and before the full promulgation of the gospel1 many evils there be in ours1 which could not be found in theirs4 ,for1 #a4 ,ours have no necessary use1 and might well be spared2 theirs had a necessary use for avoiding of scandal1 ,acts xv4 #bh4 #b4 ,ours produce manifold inconveniences 7whereof we are to speak hereafter7 in over use and practice of the same1 which is prescribed1 theirs in the use and practice of the same1 which was enjoined by the apostles1 were most expedient for winning of the obstinate ,jews1 #a ,cor4 ix4 #bj2 and for keeping of the weak1 #a ,cor4 ix4 #bb2 and for teaching the right use of ,christian liberty to such as were strong in the faith1 both among the believing ,jews and converted ,gentiles1 ,rom4 iv4 c42 #a ,cor4 viii42 x4 #c4 ,ours are proved to be1 in their nature unlawful2 theirs were 7during the foresaid space7 in their nature indifferent1 ,rom4 xiv4 #f2 ,gal4 vi4 #ae4 #d4 ,ours are imposed and observed as parts of ,god's worship 7which we will prove afterward727#bdb7 theirs not so1 for where read we1 that 7during the foresaid space7 any holiness was placed in them by the apostles8 #e4 ,ours have certain mystical significations2 theirs not so3 for it is no where to be read1 that the apostles either practised or prescribed them as significative resemblances of any mystery of the kingdom of ,god4 #f4 ,ours make us 7though unnecessarily7 like unto idolaters1 in their idolatrous actions2 theirs not so4 #g4 ,ours are imposed with a necessity both of practice and opinion1 even out of the case of scandal2 theirs not so4 #h4 ,ours are pressed by naked will and authority2 theirs1 by such special grounds of momentaneous reason1 as made the practice of the same necessary for a certain time1 whether the apostles had enjoined it or not4 #i4 ,ours are urged even upon such as1 in their consciences1 judge them to be unlawful2 theirs not so4 #aj4 ,ours have no better original than human and antichristian invention2 theirs had their original from ,god's own institution4 #aa4 ,ours are the accursed monuments of popish idolatry1 to be ejected with detestation2 theirs were the memorials of ,mosaical policy1 to be buried with honour4 #ab4 ,ours are pressed by such pretended reasons1 as make them ever and everywhere necessary2 theirs1 by such reasons as did only conclude a necessity of using them at some times1 and in some places4 #ac4 ,ours are urged after the full promulgation of the gospel and acknowledgment of ,christian liberty2 theirs1 before the same4 #ad4 ,ours are urged with the careless neglect of pressing more necessary duties2 theirs not so4 ,these and other differences betwixt the controverted and ,jewish ceremonies1 do so break the back of ,mr ,sprint's argument1 that there is no healing of it again4 ,sect4 #c4 ,his second reason whereby he goeth about to prove the necessity of conforming to inconvenient ceremonies1 in the case of deprivation1 he taketh from this ground37#bdc7 ,that when two duties commanded of ,god1 do meet in one practice1 so as we cannot do them both1 in this case we must perform the greater duty1 and neglect the lesser4 ,now1 whereas he saith1 when two duties do meet1 c41 he means not1 that both may be duties at once1 for then a man shall be so straitened that he must needs commit a sin1 in that he must needs omit one of the duties4 ,but 7as he explaineth himself7 he calleth them duties1 being considered apart3 as1 to hear a sermon at the church on the ,sabbath1 and to tend a sick person ready to die at home1 at the same time1 both are duties1 being considered apart1 but meeting together in our practice at one time1 there is but one duty1 because the lesser work binds not for that present4 ,now1 he assumes that the doctrine and practice of suffering deprivation for refusing to conform to inconvenient ceremonies1 doth cause men to neglect greater duties to perform the lesser1 for proof whereof he enlargeth a needless discourse1 tending to prove that preaching is a greater duty and of higher bond than the duty of labouring unto fit ceremonies1 or of refusing inconvenient ceremonies1 which cannot help his cause4 ,that which he had to prove was1 that not to suffer deprivation for refusing of inconvenient ceremonies1 is a greater duty than the refusing of inconvenient ceremonies4 ,but it will be said1 that to suffer deprivation for the refusing of inconvenient ceremonies1 doth cause men to neglect the preaching of the word1 and that is a greater duty than the refusing of inconvenient ceremonies4 ,ans #a4 ,mr ,sprint himself layeth down one ground1 which proveth the refusing of inconvenient ceremonies to be a greater duty than the preaching of the word1 for he holdeth7#bdd7 that the substantials of the second table do overrule the ceremonials of the first table1 according to that which ,god saith1 8,i will have mercy and not sacrifice10 ,matt4 xii4 #g4 ,and elsewhere he teacheth17#bde7 that to tend a sick person ready to die is a greater duty than the hearing of the word4 ,now1 to practice inconvenient and scandalous ceremonies1 is to commit soul-murder1 and so to break one of the most substantial duties of the second table4 ,therefore1 according to ,mr ,sprint's own ground1 the refusing of inconvenient and scandalous ceremonies is a greater duty than the preaching of the word1 which is but a ceremonial of the first table1 and if the neglect of tending a sick person's body be a greater sin than to omit the hearing of many sermons1 much more to murder the souls of men1 by practising inconvenient and scandalous ceremonies1 is a greater sin than to omit the preaching of many sermons1 which is all the omission 7if there be any7 of those who suffer deprivation for refusing to conform unto inconvenient ceremonies4 ,but1 #b4 ,we deny that the suffering of deprivation for refusing to conform unto inconvenient ceremonies1 causeth men to neglect or omit the duty of preaching4 ,neither hath ,mr ,sprint alleged anything for proof hereof1 except that this duty of preaching cannot be done with us ordinarily1 as things do stand1 if ministers do not conform1 for1 by order1 they are to be deprived of their ministry4 ,now1 what of all this8 ,for though1 by the oppressing power of proud prelates1 many are hindered from continuing in preaching1 because of their refusing inconvenient ceremonies1 yet they themselves who suffered deprivation for this cause cannot be said to neglect or omit the duty of preaching3 most gladly would they preach1 but are not permitted4 ,and how can a man be said to omit or neglect that which he would fain do but it lieth not in his power to get it done8 ,all the strength of ,mr ,sprint's argument lieth in this3 ,that forasmuch as ministers are hindered from preaching1 if they do not conform1 therefore1 their suffering of deprivation for refusing conformity1 doth cause them neglect the duty of preaching4 ,which argument1 that ,i may destroy it with his own weapons1 let us note17#bdf7 that he alloweth a man 7though not to suffer deprivation1 yet7 to suffer any civil penalty or external loss1 for refusing of inconvenient ceremonies commanded and enjoined by the magistrate4 ,now1 put the case1 that for refusing inconvenient ceremonies1 ,i be so fined1 spoiled1 and oppressed1 that ,i cannot have sufficient worldly means for myself and them of my household1 hence ,i argue thus 7if ,mr ,sprint's argument hold good73 ,that forasmuch as ,i am1 by strong violence1 hindered from providing for myself and them of my household1 if ,i do not conform1 therefore1 my suffering of those losses for refusing of conformity1 doth cause me to neglect the duty of providing for myself and for them of my family1 which neglect should make me worse than an infidel4 ,sect4 #d4 ,mr ,sprint now addeth a third1 proving1 that to suffer deprivation for refusing to conform to the prescribed ceremonies7#bdg7 7howbeit many ways inconvenient17 is contrary to the royal law of love1 which he labours to evidence three ways4 ,first1 he saith1 that to suffer deprivation for refusing to conform1 doth1 by abstaining from a thing in nature indifferent 7such as our ceremonies1 saith he1 are proved to be71 needlessly deprive men of the ordinary means of their salvation1 which is the preaching ministry of the word1 c4 ,ans4 #a4 ,that the controverted ceremonies are in nature indifferent1 neither he1 nor any of his side1 hath yet proven2 they suppose that they are indifferent1 but they prove it not4 #b4 ,we deny that the suffering of deprivation for refusing to conform to the prescribed ceremonies1 doth deprive men of the preaching of the word4 ,neither saith ,mr ,sprint aught for proof hereof but that which we have already confuted1 viz41 that as things do stand1 all such as do not conform are to be deprived1 whence it followeth only1 that the injury and violence of prelates 7not the suffering of deprivation for refusing to conform7 depriveth men of the preaching of the word4 ,secondly1 he saith17#bdh7 that the doctrine and practice of suffering deprivation for inconvenient ceremonies1 condemneth both the apostolical churches1 and all churches since their times1 because there hath been no church which hath not practised inconvenient ceremonies4 ,ans4 ,it is most false which he saith of the apostolical churches2 for those ,jewish ceremonies practised by them were most convenient1 as we have said before4 ,and as for other churches in after ages1 so many of them as have practised inconvenient ceremonies1 are not herein to be followed by us4 ,better go right with a few than err with a multitude4 ,thirdly1 he saith17#bdi7 that the suffering of deprivation for refusing to conform1 breedeth and produceth sundry scandals4 ,first1 saith he1 it is the occasion of fraternal discord4 ,o egregious impudency6 who seeth not that the ceremonies are the incendiary sparkles1 from which the fire of contention hath its being and burning2 so that conforming 7not refusing7 is the furnishing of fuel and casting of faggots to the fire4 ,secondly1 ,he allegeth that the suffering of deprivation for refusing to conform1 twofold more scandaliseth the ,papist than conformity2 for he doth far more insult to see a godly minister thrust out1 and with him all the truth of ,god pressed1 than to see him wear a surplice1 c4 ,thirdly1 he saith1 ,it twofold more scandaliseth the ,atheist1 libertine1 and ,epicure1 who1 by the painful minister's deprival1 will triumph to see a door opened for him without resistance1 to live in drunkenness1 whoredom1 swearing1 c4 ,now1 for answer to his second and third pretences1 we say1 #a4 ,mr ,sprint implieth indirectly1 that when non-conforming ministers are thrust out1 ,papists1 ,atheists1 libertines1 and ,epicures1 expect but small opposition from those conforming ministers who come in their rooms4 ,our opposites have a skilful proctor 7forsooth7 of ,mr ,sprint4 ,and1 indeed1 if ,papists and ,atheists were so afraid of ,conformists as of ,nonconformists1 they would not thus insult4 #b4 ,we must distinguish betwixt deprivation and the suffering of deprivation4 ,papists insult indeed1 that their assured friends1 the prelates1 are so powerful1 as to thrust out from the public ministry the greatest enemies of ,popery4 ,but as for the ministers' suffering of themselves to be thrust out1 and deprived for refusing of conformity1 it is so far from giving to ,papists any matter of insulting1 that it will rather grieve them and gall them to the heart1 to understand that sundry powerful1 painful1 and learned ministers are so averse from ,popery1 that before they conform to any ceremony of the same1 they will suffer for refusal2 and that their constancy and courage1 in suffering for such a cause1 will confirm many professors in the persuasion of the truth of their doctrine1 which they taught against conforming unto popish ceremonies4 ,but to go on4 ,fourthly1 saith he1 ,it twofold more scandaliseth such an one as doth truly fear the name of ,god1 who could be more contented to enjoy the means of his faith and salvation1 with a small inconveniency of some ceremonies which he grieveth at1 than to lose his pastor1 the gospel1 and the ordinary means of his faith and salvation4 ,ans4 #a4 ,mr ,sprint supposeth that such an one1 as for no respect whatsoever would be contented with the practice of some inconvenient ceremonies1 doth not truly fear the name of ,god4 ,and who is the ,puritan now8 ,is not ,mr ,sprint1 who standeth in such a huge distance from all who are of our mind1 and so far preferreth himself and his followers to us as if we did not truly fear the name of ,god8 ,secondly1 ,he supposeth that1 when non-conforming ministers are thrust out1 the ordinary means of faith and salvation are not dispensed 7to the comfort and contentment of such as truly fear the name of ,god7 by those conforming ministers1 who are surrogate in their stead which1 how his fellows will take with1 let them look to it4 #c4 ,forasmuch as the fear of ,god is to depart from evil1 therefore such an one as doth truly fear the name of ,god1 in so far as he doth fear the name of ,god1 and quatenus1 he is such an one1 will never take well with the practice of inconvenient ceremonies1 which is not a parting from1 but a cleaving unto evil4 #d4 ,they who truly fear the name of ,god1 are indeed scandalised by the prelates' depriving of ministers for refusing to conform2 but by the ministers' suffering of deprivation for this cause1 they are not scandalised but edified4 ,but1 ,fifthly1 saith ,mr ,sprint1 it offendeth the magistrate1 by provoking him 7persuaded and resolved as he is7 to disgrace these otherwise well-deserving ministers1 and to strike them with the sword of authority4 ,ans4 ,our refusal to conform to inconvenient ceremonies being a necessary duty1 if the magistrate be provoked therewith1 we are blameless2 neither can it any otherwise provoke him to disgrace those well-deserving ministers1 than ,moses' seeking of liberty for ,israel to go and serve ,god according to his will1 provoked ,pharaoh the more to oppress them2 or than ,christ's preaching of the truth1 and his abstaining from the superstitious ceremonies of the ,pharisees1 provoked them to disgrace him1 and plot his hurt4 ,howbeit we are not ignorant that the magistrate is not provoked by our refusing to conform1 except as it is misreported1 misdeemed1 and misconstructed to him by the false calumnies of our adversaries1 which being so1 he is not incited by our deed1 but by theirs4 ,sect4 #e4 ,now1 ,sixthly1 saith ,mr ,sprint1 it unjustly condemneth the harmony of all true churches that ever were primitive and reformed1 and all sound teachers of all times and places1 whose universal doctrine it hath been1 that conformity to inconvenient ceremonies is necessary1 in case of deprivation4 ,ans4 ,that the ceremonies practised by the apostles and apostolic churches were not inconvenient1 it hath been already showed2 that since their times1 sundry churches1 both ancient and reformed1 have practised inconvenient ceremonies1 we deny not3 yet ,mr ,sprint himself7#bej7 will not defend all the practices of those churches1 whose practice he allegeth against us4 ,but that all sound teachers1 of all times and places1 have taught the necessity of conformity to inconvenient ceremonies1 in case of deprivation1 he neither doth1 neither can make good2 it is but a bare and a bold affirmation to deceive the minds of the simple4 ,did not the good old ,waldenses17#bea7 notwithstanding of all the hot persecutions raised against them1 constantly refuse to conform unto any of those ceremonies of the church of ,rome1 which they perceived to have no necessary use in religion1 and to occasion superstition rather than to serve for edification8 ,and we verily rejoice to be ranked with those ,waldenses1 of whom a popish historiographer speaketh thus37#beb7 ,alius in libris cathari dicuntur1 quibus respondent qui hodie in ,anglia puriorum doctrinam pr se ferunt4 ,moreover1 it cannot be unknown to such as are acquainted with the history of the ,reformation1 how that not ,flacius ,illiricus only1 but many others17#bec7 among whom was ,calvin17#bed7 and the ,magdeburgian doctors17#bee7 and all the churches of ,nether ,saxony subject to ,maurice17#bef7 opposed themselves to those inconvenient and hurtful ceremonies of the ,interim1 urged by the ,adiaphorists4 ,and howsoever they perceived many great and grievous dangers ensuing upon their refusing to conform to the same1 yet they constantly refused1 and many ministers suffered deprivation for their refusal47#beg7 ,besides1 do not our divines require1 that the church's canons1 even in matters of rite1 be 8profitable to the edification of the church107#beh7 and that the observation of the same must carry before it a manifest utility17#bei7 that in rites and ceremonies the church hath no power to destruction1 but only to edification87#bfj7 ,do they not put this clause in the very definition of ecclesiastical rites17#bfa7 that they be profitably ordained2 considering1 that otherwise they are but intolerable misorders and abuses8 ,do they not teach17#bfb7 that no idle ceremony which serveth not unto edifying is to be suffered in the church2 and that godly brethren are not holden to subject themselves unto such things as they perceive neither to be right nor profitable87#bfc7 ,that whatsoever either would scandalise our brother17#bfd7 or not be profitable to him for his edification1 ,christians for no respect must dare to meddle with it8 ,do they not stand so much upon expediency1 that this tenet is received with them3 ,that the negative precepts of the law1 do bind1 not only at all times1 but likewise to all times 7whereupon it followeth1 that we may never do that which is inconvenient or scandalous71 and that the affirmative precepts though they bind at all times1 yet not to all times1 but only quando expedit1 whereupon it followeth1 that we are never bound to the practice of any duty commanded in the law of ,god1 except only when it is expedient to be done2 but ,mr ,sprint excepteth against this rule17#bfe7 that it is not generally true2 for evidence whereof he allegeth many things1 partly false1 partly impertinent1 upon which ,i hold it not needful here to insist4 ,as for such examples1 objected by him1 as carry some show of making against this rule1 which he dare not admit1 ,i will make some answer thereto4 ,he saith1 that sometimes even negative precepts have been lawfully violated2 for these precepts were negative1--none but priests must eat shew-bread1 yet ,david did lawfully violate it2 thou shalt do no work upon the ,sabbath1 yet the priests brake this1 and are blameless2 let nothing of ,god's good creatures be lost1 yet ,paul and his company did lawfully cast away their goods in the ship1 to save their lives1 c4 ,ans4 ,mr ,sprint might easily have understood1 that when divines say1 the affirmative precepts bind at all times1 but not to all times1--the negative precepts both at all times and to all times1 they ever mean1 specie actionis manente cadem2 so long as an action forbidden in a negative precept ceaseth not to be evil1 as long the negative precept bindeth to all times3 whereas even whilst an action commanded in an affirmative precept1 ceaseth not to be good1 yet the affirmative precept bindeth not to all times4 ,so that the rule is not crossed by the alleged examples2 for ,david's eating of the shew-bread2 the priests' labour upon the ,sabbath2 and ,paul's casting of the goods into the sea1 were not evil1 but good actions 7the kind of the action being changed by the circumstances74 ,in the meantime1 the foresaid rule still crosseth ,mr ,sprint's tenet2 for he holdeth that even whilst certain ceremonies remain evil in their use1 and cease not to be scandalous and inconvenient1 yet we are not ever bound to abstain from them1 but may in the case of deprivation practice them1 which directly contradicteth the rule4 ,sect4 #f4 ,the position therefore which we maintain against ,mr ,sprint1 and from which we will not depart the breadth of one nail1 is this1 that we can never lawfully conform 7no not in the case of deprivation7 unto any ceremony which is scandalous and inconvenient in the use of it4 ,for further confirmation whereof1 we say1 #a4 ,every negative precept of the law of ,god bindeth to all times1 in such sort1 that the action which it forbiddeth 7so long as it remaineth evil1 and the kind of it is not changed7 can never lawfully be done4 ,therefore1 forasmuch as to abstain from things scandalous and inconvenient1 is one of the negative precepts of the law of ,god1 and the ceremonies whereunto ,mr ,sprint would have us to conform in the case of deprivation1 are1 and remain scandalous and inconvenient in our practice and use of them according to his own presupposal2 it followeth1 that the use and practice of the same is altogether unlawful unto us4 #b4 ,that which is lawful in the nature of it is never lawful in the use of it1 except only when it is expedient for edification1 as teacheth the ,apostle1 #a ,cor4 vi4 #ab2 x4 #bc4 ,the ,corinthians objected that all indifferent things were lawful4 ,the ,apostle addeth a limitation17#bff7 esse licita quatenus conducunt1 they are lawful to be used in so far as they are expedient4 #c4 ,it is the ,apostle's commandment1 let all things be done unto edifying1 #a ,cor4 xiv4 #bf4 ,therefore whatsoever is not done unto edifying ought not to be done4 #d4 ,the ,apostle saith1 #a ,cor4 viii4 #ac1 8,if meat make my brother to offend1 ,i will eat no flesh while the world standeth40 ,now1 put the case1 the ,apostle had been hindered from preaching the gospel for his precise abstaining from those meats whereat his brother would be offended1 would he in that case have eaten8 ,nay1 he saith peremptorily1 that whilst the world standeth he would not eat4 #e4 ,say not our writers17#bfg7 that we must flee and abstain from every thing which is not expedient for the edification of our brother8 ,and doth not the ,bishop of ,winchester teach17#bfh7 that in our going out1 and coming in1 and in all our actions1 we must look to the rule of expediency8 ,and saith not ,bishop ,spotswood17#bfi7 8,it is not to be denied1 but they are ceremonies1 which for the inconveniency they bring1 ought to be resisted80 #f4 ,dare ,mr ,sprint deny that which ,ames saith he heard once defended in ,cambridge17#bgj7 viz41 that quicquid non expedit1 quatenus non expedit1 non licet3 ,whatsoever is not expedient1 in so far as it is not expedient1 it is not lawful4 ,doth not ,pareus likewise show out of ,augustine17#bga7 that such things as are not expedient but scandalous1 and do not edify but hurt our brother1 ,fiunt ex accidenti illicita et peccata1 proinde vitanda8 #g4 ,to conform unto inconvenient and scandalous ceremonies1 in the case of deprivation1 is at the best1 to do evil that good may come of it2 which was the pretence of those councillors of ,pope ,pius ,v4 who advised him to suffer stews at ,rome1 for preventing a greater evil of abusing chaste women and honest matrons4 ,so the pseudo-,nicodemites allege for their abstaining from flesh upon the days forbidden by the church1 that this they do for shunning a greater evil1 which is the scandal of ,papists4 ,our divines answer them17#bgb7 that evil ought not to be done that good may come of it4 ,but1 saith ,mr ,sprint17#bgc7 this rule of the ,apostle 7,rom4 iii4 #h7 must be limited17#bgd7 and in some cases holdeth not2 for a man may1 for doing of good1 do that which is evil in use1 circumstance1 and by accident1 so it be not simply and in nature evil4 ,ans4 #a4 ,he begs the thing in question1 for that rule is alleged against him to prove that nothing which is evil in the use of it may be done for any good whatsoever4 #b4 ,the difference betwixt that which is simply evil1 and that which is evil in use and by accident1 is in that the one may never be done1 the other is unlawful only pro tempore2 but in this they agree1 that both are unlawful2 for that which is evil by accident17#bge7 whilst it is such1 is unlawful to be done1 no less than that which is in nature evil4 #c4 ,divines hold absolutely17#bgf7 that ,inter duo vel plura mala culp 7such as things scandalous and inconvenient7 nullum est eligendum2 that though in evils of punishment we may choose a lesser to shun a greater1 yet in evils of fault1 election hath no place1 neither may we do a lesser fault to shun a greater17#bgg7 nec ullum admittendum malum1 ut eveniat aliquod bonum1 sive per se sive per accidens4 ,but let us hear what ,mr ,sprint can say to the contrary4 ,he allegeth1 the priests' breaking of the ,sabbath1 ,david's eating of the shewbread1 and the apostles' practising of very hurtful ceremonies2 all which things being unlawful were done lawfully1 to further greater duties4 ,we have answered already1 that the priests' killing of the sacrifices on the ,sabbath1 and ,david's eating of the shew-bread1 were not unlawful1 because the circumstances changed the kind of the actions4 ,also1 that the ,jewish ceremonies used by the apostles were in their practice no way hurtful1 but very profitable4 ,mr ,sprint allegeth another example out of #b ,chron4 xxx4 #ah-ba3 ,to perform ,god's worship not as it was written1 was a sin1 saith he1 yet to further ,god's substantial worships1 which was a good thing1 was not regarded of ,god4 ,ans4 ,one cannot guess from his words how he thought here to frame an argument1 which might conclude the lawfulness of doing some evil1 that some good may come of it4 ,howsoever1 that we may have some light in this matter1 let us distinguish betwixt these two things3 #a4 ,the people's legal uncleanness1 when they came to eat the passover4 #b4 ,their adventuring to eat it1 notwithstanding their uncleanness4 ,that they were at that time unclean1 it was a sin4 ,but whilst they prepared their hearts truly to seek ,god1 and repented of their uncleanness2 that in this case they adventured to eat the passover1 was no sin1 because it is the will of ,god1 that such as prepare their hearts unfeignedly to seek him1 lament their wants1 and repent for that they are not so prepared and sanctified for his worship as they ought 7there being no other thing to hold them back beside some defect of sanctity in themselves71 notwithstanding of any defect which is in them1 draw near to him in the use of his holy ordinances4 ,as touching the former1 no man will say1 that they chose to be unclean1 that they might further ,god's worship4 ,but as for the latter1 repenting of their uncleanness1 they chose to keep the passover1 this did they to further ,god's worship1 and this was no sin1 especially if we observe with ,tremellius1 that it is said1 ver4 #bj1 the ,lord healed the people1 that is1 by the virtue of his ,spirit purified and cleansed them1 so that1 that which was lame was not turned out of the way1 but rather made straight and healed4 ,sect4 #g4 ,and now we leave ,mr ,sprint1 who hath not only conformed to the controverted ceremonies1 even upon presupposal of their inconveniency1 but hath also made it very questionable17#bgh7 whether in the case of deprivation he ought to conform to sundry other popish ceremonies1 such as shaven crown1 holy water1 cream1 spittle1 salt1 and ,i know not how many more which he comprehendeth under c41 all his pretences of greater inconveniences following upon not conforming than do upon conforming1 we have hitherto examined4 ,yet what saith ,bishop ,spotswood7#bgi7 to the cause8 ,he also allegeth there is a great inconveniency in the refusing of the ceremonies1 namely1 the offending of the king4 ,but for answer unto this1 look what the largest extent of the prince's power and privilege in matters belonging unto ,god's worship1 which either ,god's word or the judgment of sound divines doth allow to him1 none shall be found more willingly obsequious to his commandments than we4 ,but as touching these ceremonies in question1 we are upon evident grounds persuaded in our consciences1 that they are both unlawful1 and inexpedient for our church1 and though they were lawful in themselves1 yet we may answer as the oppugners of the ,interim replied to those who urged yielding to the ceremonies of the same17#bhj7 surplice1 holidays1 tapers1 c41 because of the emperor's commandment4 ,that the question is not about things indifferent1 but about a main article of faith1 namely1 ,christian liberty1 which admitteth not any yoke to be imposed upon the conscience1 no not in things indifferent4 ,our gracious prince who now1 by the blessing of ,god1 happily reigns over us1 will not 7we assure ourselves7 be offended at us1 for having regard to our consciences1 ,god's own deputies placed in our souls1 so far1 that for all the world we dare not hazard their peace and quiet1 by doing anything with their repugnance and aversation4 ,wherefore1 we are more than confident that his ,majesty will graciously accept from us such a reasonable apology1 as they of ,strasburg used to ,charles ,v47#bha7 ,quantum omnino fieri potest1 parati sumus tibi giatificari1 non solum civilibus verum etiam in rebus sacris4 ,veruntamen oramus invicem1 ut cogites1 quoniam sui facti rationem oportet unumquemque ,deo reddere1 merito nos de salute nostra solicitos esse1 et providere nequid contra conscientiam a nobis fiat4 ,and as the ,estates of ,germany to ,ferdinand17#bhb7 when they besought him only not to grieve nor burden their consciences4 ,te quidem summum1 et ,deo nobis datum magistrum agnoscimus1 et libentissime quidem1 ac nihil est omnium rerum1 quod non possis aut debeas nobis expectare1 sed in hac unare propitium te nobis esse flagitamus4 ,if these hoped that popish princes would accept such answers from them1 shall not we8 ,o1 shall we not be persuaded that the ,defender of the ,faith will not refuse to take them from us6 especially seeing his ,majesty shall ever find1 that he hath none more loyal and true subjects1 who will more gladly employ and bestow their lives1 lands1 houses1 holds1 goods1 gear1 rents1 revenues1 places1 privileges1 means1 moities1 and all in his ,highness' service1 and maintenance of his royal crown1 and moreover1 have so deeply conceived a strong and full persuasion of his ,majesty's princely virtues1 and much renowned propension to piety and equity1 that they will urge their consciences by all good and lawful means1 to assent unto every thing which he enjoins as right and convenient1 and when the just aversation of conscience upon evident reasons is invincible1 will notwithstanding be more willing to all other duties of subjection1 and more averse from the least show of contempt4 ,,chapter ,,ii4 ,,against ,,those ,,of ,,our ,,opposites ,,who ,,plead ,,for ,,the ,,ceremonies ,,as ,,things ,,expedient4 ,sect4 #a4 ,as for those who allege some conveniency in the ceremonies1 they say more than can abide the proof of reason1 which the induction of some particulars shall demonstrate4 ,dr ,mortoune7#bhc7 allegeth for the surplice1 that the difference of outward garments cannot but be held convenient for the distinguishing of ministers from laics in the discharge of their function4 ,ans4 ,this conveniency is as well seen to without the surplice4 ,if a man having a black gown upon him be seen exercising the function of a minister1 it is very strange if any man think it not sufficiently distinguished from laics4 ,the ,act of ,perth1 anent confirmation and bishoping of children1 would make it appear1 that this ceremony is most profitable to cause young children in their tender years drink in the knowledge of ,god and his religion4 ,ans4 #a4 ,if this rite be so profitable for the instruction of children1 then why do prelates appropriate it to themselves1 who use to be employed in higher affairs1 that permit them not to have leisure for exact catechising of children8 ,or1 #b4 ,though they might attend the discharging of this duty2 why should it be made their peculiar8 ,is not the parish minister able to catechise them8 ,or1 #c4 ,if it must depend upon prelates1 and wait upon their leisure2 what hath imposition of hands ado with catechising8 #d4 ,how comes it1 that children who are not bishopped are as well catechised as they who are bishopped4 ,sect4 #b4 ,tilen7#bhd7 setteth out the expediency of holidays1 for imprinting in the minds of people the sense and knowledge of the benefits of redemption4 ,ans4 #a4 ,there is no mean so good for this purpose as catechising and preaching1 out of season and in season4 #b4 ,what could he say unto them who have attained his end without his mean8 ,i find people better instructed1 and made more sensible of those benefits1 where the feasts are not kept than where they are4 #c4 ,think they their people sufficiently instructed in the grounds of religion1 when they hear of the nativity1 passion1 c4--what course will they take for instructing them in other principles of faith8 ,why do they not keep one way1 and institute an holiday for every particular head of catechise8 ,but ,bishop ,lindsey thinks yet to let us see a greater expediency for observing holidays4 8,certainly 7saith he77#bhe7 nothing is so powerful to abolish profaneness1 and to root out superstition out of men's hearts1 as the exercise of divine worship1 in preaching1 praying and thanksgiving1 chiefly then when the superstitious conceits of merit and necessity are most pregnant in the heads of people1--as doubtless they are when the set times of solemnities return1--for then it is meet to lance the aposteme when it is ripe40 ,ans4 ,this is a very bad cure2 and is not only to heal the wound of the people slightly1 but to make it the more inveterate and festered4 ,i might object1 that little or nothing is preached or spoken by him and his companions at the revolution of those festivities against the superstitious keeping of them2 but though they should speak as much as can be against this superstition1 their lancing being in word only1 and not in deed1 the recidivation will prove worse than the disease4 ,the best lancing of the aposteme were not to observe them at all1 or to preach against them1 which are tried to work this effect more powerfully than the ,bishop's cure hath done2 for all know that there is none so free of this superstition as those who observe not the holidays4 ,sect4 #c4 ,the same prelate pleadeth7#bhf7 for the expediency of giving the communion to the sick in private houses1 because he thinks they should not want this mean of comfort1 as if the wanting of the sacramental signs1 not procured by a man's own negligence or contempt1 could stop or stay the comforts of the ,holy ,spirit4 ,nay1 it is not so4 ,we have seen some who received not the communion in time of their sickness1 end more gloriously and comfortably than ever we heard of any who received the sacrament for their viaticum when they were a-dying4 ,paybody7#bhg7 thinks kneeling1 in the act of receiving the communion1 to be expedient for the reverend using and handling of that holy sacrament1 and that much reverence ariseth to the sacrament from it4 ,ans4 ,i verily believe that more reverence ariseth to the sacrament from kneeling than is due to it2 but ,i am sure there is no less true reverence of that holy sacrament among such as kneel not in the receiving of it1 than among such as do kneel4 ,i hope it is not unknown how humbly and reverently many sincere ,christians1 with fear and trembling1 do address themselves to that most holy sacrament1 who yet for all the world would not kneel in receiving it4 ,thus we see that these expediences1 pretended for the ceremonies1 are attained unto as well and better without them than by them4 ,but ,i will go forward to show some particular inconveniences found in them4 ,,chapter ,,iii4 ,,that ,,the ,,ceremonies ,,are ,,inexpedient1 ,,because ,,they ,,are ,,preparatives ,,for ,,greater ,,evils4 ,first1 then1 the ceremonies are inexpedient1 because our most holy faith1 for which we should earnestly contend1 received no small harm and prejudice1 and is like to receive still more and more1 by their means4 ,our case is not much different from the estate of the churches in ,germany1 when ,charles ,v4 caused the book called ,interim to be published37#bhh7 expediency then was pretended of settling the peace of ,germany by this as the best way2 but it produced a very great inconveniency1 and instead of effectuating peace1 it brought forth a hotter contention1 as well between the ,protestants themselves1 as between them and ,papists4 ,expediency is now no less pretended for the ceremonies1 yet no more truly4 ,but before the bad effects of the ,interim were seen1 the wiser sort of ,protestants7#bhi7 wrote against it1 and warned men1 ut ab eo tanquam a praesentissima peste sibi caverent4 ,notwithstanding that the emperor did straitly inhibit all impugning of it4 ,and ,sleidane tells us17#bij7 the reason which made them so mistake it was1 because they thought such as were upon that course1 were opening a way to the popish religion1 per adiaphora seu res medias1 and because7#bia7 they wished to retain the saving doctrine puram et salvam a technis illorum1 qui nunc dum ceremonias restaurare videri volunt1 colluviem totam doctrinae pontificiae rursus introducunt4 ,the like reason have we to mistake conformity with antichrist in these ceremonies which are obtruded upon our church1 for may we not justly fear that hereby we shall be drawn on to conform with him also in dogmatical and fundamental points of faith4 ,nay1 what talk ,i of fear8 ,we have already seen this bad consequence in a great part1 for it is well enough known how many heterodox doctrines are maintained by ,formalists1 who are most zealous for the ceremonies anent universal grace1 free-will1 perseverance1 justification1 images1 antichrist1 the church of ,rome1 penance1 ,christ's passion and descending into hell1 necessity of the sacraments1 apocrypha books1 ,christ's presence in the eucharist1 assurance of salvation1 c4 ,their errors about those heads we will demonstrate1 if need be1 to such as doubt of their mind4 ,in the meantime it hath been preached from pulpits among ourselves1 that ,christ died for all alike1 that the faithful may fall away from grace1 that justification is a successive action1 that none can be assured of salvation in this life1 that images in churches are not to be condemned1 that ,christ descended locally unto the place of the damned1 that the ,pope is not antichrist1 that ,rome is not ,babylon the whore1 that the government and discipline of the church must alter like the ,french fashion1 at the will of superiors1 that we should not run so far away from ,papists1 but come as near to them as we can1 that abstinence and alms are satisfactions or compensations for sin4 ,these1 and sundry such like tenets1 have not been spoken in a corner4 ,sect4 #b4 ,how far conformity to the ceremonies of the church of ,rome hath drawn ,conformists1 of greatest note1 to conform to her faith also1 ,i may give instance in the ,archbishop of ,spalato47#bib7 ,he holds1 that many rites of the ,roman church are ancient and approvable1 that others1 though neither ancient nor universal1 yet1 because of custom1 should be tolerated1 and that few only are either to be abolished1 or1 by some prudent and easy way1 purged and refined4 ,now1 will we know how far this unity in ceremonies drew him to unity in substance1 then let us hear what is his verdict of ,protestants as well as of ,papists1 who suffer for their religion47#bic7 ,certe potius martyres mundi1 quam ,dei sunt1 qui ex utraque parte sub titulo conscientiae sanguinem frustra fundunt3 quasi vero fides et religio ,romana1 et fides ac religio protestantium sunt duae fides et duae religiones1 c4 ,he tells us17#bid7 moreover1 that if the ,protestants will not have peace with those whom they call ,papists1 and communicate with them1 then are they schismatics1 and are not in the true church4 ,and in the declaration of the motives whereupon he undertook his departure out of the territory of ,venice1 he expresseth his judgment of such books as are framed against the doctrine of the church of ,rome1 that he held them above measure detestable4 ,neither doth he stand alone in this pitch1 for among the sect of ,formalists1 is swarming a sect of ,reconcilers1 who preach and profess unity with the church of ,rome in matters of faith4 ,for example1 they say1 that that which the learned ,papists hold concerning justification1 is orthodox1 and therefore they will not contend against them1 except it be for their contending with us1 who do agree with them47#bie7 ,sect4 #c4 ,these ,reconcilers are too far on in the way to ,popery already2 but if they will be fully reconciled with ,papists1 they must transport themselves altogether into their tents1 because ,papists will not come forth to meet them midway4 ,the ,interim of ,germany tended to reconciliation1 yet the ,papists wrote against it47#bif7 ,cassander sought this reconciliation1 but ,bellarmine confuteth his opinion47#big7 ,the ,archbishop of ,spalato was upon the same course of reconciliation1 but his books were condemned as heretical1 in the decree given at ,rome1 anno #afaf1 by the congregation of cardinals deputed by ,pope ,paul ,v41 for the making and renewing of the index of prohibited books4 ,the ,rhemists tell us17#bih7 that they will avoid not only our opinions1 but our very words which we use4 ,our adversaries profess that they reject some expositions of certain places of ,scripture1 against which they have no other reason but because they are our expositions4 ,are their minds so aliened from us8 ,and must we be altogether drawn overstays to them8 ,are they so unwilling to be reconciled to the prejudice of their errors8 ,and shall we be so willing to be reconciled with them to the prejudice of the truth8 ,o strange and monstrous invention6 that would reconcile ,christ with antichrist1--agree the temple of ,god and idols1--mix light and darkness together4 ,he had good reason for him who objected to the ,archbishop of ,spalato17#bii7 that qui ubique est1 nusquam est2 for instead of reconciling ,protestants and ,papists1 they make themselves a third party1 and raise more controversy4 ,o bellua multorum capitum6 ,sect4 #d4 ,thus we perceive what prejudice hath arisen1 and yet ariseth to the true and saving doctrine1 by the means of symbolising with the church of ,rome in these ceremonies4 ,but because some ,formalists approve not of this course of reconciliation1 they 7,i know7 would purge the ceremonies of the blame of it4 ,i will therefore show1 that ,reconcilers are set forward in their course of reconciliation1 by means of the ,roman rites remaining in reformed churches4 ,g4 ,cassander1 in his book de ,officio pii ,viri1 relates unto us how he was entered into this course1 and conceived this purpose of reconciliation1 and tells1 that from his youthhood1 he was most observant of ecclesiastical ceremonies1 yet so1 that he abhorred all superstition4 ,and when he had read the writers of that age1 who promised some reformation and repurgation of superstitious worships and absurd opinions1 he saith1 ,mire illorum institutum placuit3 qui tamen ita superstitiones et abusiones1 quae nonnullis ceremoniis ecclesiasticis admixtae erant1 exosas haberem ut ipsum ecclesiasticam politiam1 quae his ceremoniis fere constant1 non sublatum et eversam1 sed repurgatam et emendatam esse vellum4 ,we see the first thing which induced him to a reconciliation1 was his liking which he had to popish ceremonies1 and their remaining in protestant churches1 and as this course hath been attempted1 so is it also advanced by the ceremonies1 for thereby people are induced to say1 as they said once1 when popish ceremonies did re-enter in ,germany47#cjj7 8,we perceive now1 that the ,pope is not so black as ,luther made him40 ,and as for the ,reconcilers themselves1 may they not conceive strong hopes to compass their end8 ,may they not confidently embark in this business8 ,may they not with great expectation of prosperous success achieve their project8 ,when once they have footing upon our union with ,rome in ceremonies and church policy1 they cannot but hereupon conceive no small animosity to work out their intended purpose4 ,do ,i talk of a chimera1 and imagine now that which is not8 ,nay1 ,i will really exemplify that which ,i say1 in that ,proteus and ,versipelles1 the ,archbishop of ,spalato1 for1 in the narration of the passages which were betwixt his ,majesty and him1 collected by the ,bishop of ,durham1 we find17#cja7 that he thought the procuring of concord betwixt the church of ,england and the church of ,rome to be easy4 ,and his reasons were17#cjb7 because he was verily persuaded1 that the ,pope would approve the ,english liturgy and the public use of it1 as he professed in his colloquy with the ,bishops of ,london and ,durham1 and the ,dean of ,winchester4 ,and further17#cjc7 he told he was of opinion1 that the churches of ,rome and of ,england1 excluding ,puritans1 were radically one church4 ,this made him say17#cjd7 8,i do find here why to commend this church1 as a church abhorring from ,puritanism1 reformed with moderation1 and worthy to be received into the communion of the ,catholic church40 ,in the following words1 he tells1 that he could carry something out of the church of ,england which should comfort all them who hate puritan strictness1 and desire the peace of the church 7meaning them who desired the same reconciliation with himself74 ,what is more clear1 than that the ,english ceremonies were that which made him prosecute1 and gave him hope to effectuate a reconciliation betwixt the church of ,england and that of ,rome4 ,sect4 #e4 ,but put the case1 that as yet we had seen no greater evils following upon the ceremonies1 yet must they be acknowledged to be inconvenient1 because they are dangerous preparatives for many worse things than we are aware of1 and may draw after them sundry evil consequences which are not feared4 ,we have heard before from ,spotswood1 that novations in a church1 even in the smallest things1 are dangerous4 ,who can then blame us to shun a danger1 and1 fearing the worst1 to resist evil beginnings1--to give no place to the devil1--to crush the viper while it is in the shell1--to abstain from all appearance of evil1 #a ,thes4 v4 #bb1--;and to take the little ones of ,babylon whilst they are young1 and dash their heads against the stones8 ,it matters not that many will judge us too precise for doing so4 ,what8 ,do they think this preciseness any other than that which the law of ,god requireth1 even observing of the commandment of ,god1 without adding to it1 or diminishing from it1 ,deut4 xii4 #cb2 and keeping the straight path1 without declining to the right hand or the left8 ,deut4 xxviii4 #ad2 or1 do they think us more precise than ,mordecai1 who would do no reverence to ,haman1 because he was an ,amalekite1 ,esth4 iii4 #b1 and so not to be countenanced nor honoured by an ,israelite8 ,deut4 xxv4 #ai4 ,are we more precise than ,daniel1 who would not close his window when he was praying1 no1 not for the king's edict1 knowing1 that because he had used to do so aforetime1 his doing otherwise had been both a denying of his former profession1 and an ensnaring of himself by yielding in small things1 to yield in greater1 and after an inch to take an ell8 ,dan4 vi4 #aj4 ,are we more precise than the ,apostle ,paul who gave no place to the adversaries of ,christian liberty1 no1 not for an hour8 ,gal4 ii4 #e4 ,are we more precise than ,david1 who would not do so much as take up the names of idols into his lips1 least from speaking of them he should be led to a liking of them8 ,psal4 xvi4 #d2 or1 may not the sad and doleful examples of so many and so great abuses and corruptions which have crept into the church from so small and scarcely observable originals1 make us loath at our hearts to admit a change in the policy and discipline of a well constitute church1 and rightly ordered before the change1 and especially in such things as are not at all necessary8 ,o6 from how small beginnings did the mystery of iniquity advance its progression8 ,how little motes have accressed to mountains6 ,wherefore7#cje7 simplicitatem ,christi nos opportet colere1 qua ubi primum extulit pedem vanitas1 vanitatem sequitur superstitio1 superstitionem error1 errorem presumptio presumptionem impietas1 idololatrica4 ,we have cause to fear1 that if with ,israel we come to the sacrifices of idols1 and eat of idolothites1 and bow down or use any of superstitious and idolatrous rites1 thereafter we be made to join ourselves to these idols1 and so the fierce anger of the ,lord be kindled against us1 as it was against them1 ,num4 xxv4 #b1 #c4 ,,chapter ,,iv4 ,,that ,,the ,,ceremonies ,,are ,,inexpedient1 ,,because ,,they ,,hinder ,,edification4 ,sect4 #a4 ,that the ceremonies are a great hinderance to edification1 appeareth1 ,first1 ,in that they obscure the substance of religion1 and weaken the life of godliness by outward glory and splendour1 which draws away the minds of people so far after it1 that they forget the substance of the service which they are about4 ,the heathenish priests laboured17#cjf7 per varietatem ceremoniarum1 rem in precio retinere4 ,the use for which ,papists appoint their ceremonies17#cjg7 is1 ut externam quandam majestatem sensibus objiciant2 and so are the ceremonies urged upon us17#cjh7 though to conciliate reverence and due regard to divine worship1 and to stir up devotion4 ,in the meanwhile it is not considered17#cji7 that mentes humanae mirificae capiuntur et facinantur1 ceremoniarum splendore et pompa4 ,videmus siquidem1 saith ,bucer17#caj7 vulgus delectari actionibus scaenicis1 et multis uti signis4 ,chemnitius marks of the cumulating of ceremonies in the ancient church17#caa7 that it drew to this1 ut tandem in theatricum ferme apparatum ceremoniae illae abierint4 ,musculus reprehends bishops for departing from the apostolical and most ancient simplicity17#cab7 and for adding ceremonies unto ceremonies in a worldly splendour and respectability1 whereas the worship of ,god ought to be pure and simple4 ,the policy1 then1 which in most simple and single1 and least lustred with the pomp and bravery of ceremonies1 cannot but be most expedient for edification4 ,the king's daughter is most like herself when she is all glorious within1 not without1 ,psal4 xlv4 #ac1 and the kingdom of ,god appeareth best what it is1 when it cometh not with observation1 ,luke xvii4 #bj1 #ba4 ,but 8superstition 7saith ,camero717#cac7 the mother of ceremonies1 is lavish and prodigal2 spiritual whoredom1 as it is1 it hath this common with the bodily2 both of them must have their paintings1 their trinkets1 their inveiglements40 ,sect4 #b4 ,secondly1 ,the ceremonies are impediments to the inward and spiritual worship1 because they are fleshly and external4 ,in the second commandment are forbidden omnes ritus1 qui spirituali ,dei cultu discrepant47#cad7 8,the kingdom of ,god is within you10 saith ,christ1 ,luke xvii4 #ba4 ,now1 if the ,apostle1 #a ,tim4 iv4 #h1 say1 that bodily exercise1 such as fasting1 watching1 c41 which are requisite as helps and furtherances to the humiliation of the soul1 do but profit a little1 then may we say of our unnecessary and unprofitable ceremonies1 that they are exceedingly nocent and harmful to true and spiritual worship4 ,the ,apostle is not speaking of plays and pastimes1 as ,bellarmine would have us to think4 ,who can believe that ,timothy was so much addicted to play1 that the ,apostle had need to admonish him1 that such exercise profiteth little8 ,he is speaking1 then1 of such bodily exercises as in those primitive times were used religiously1 as fasting1 watching1 lying on the ground1 and such like2 and he would have ,timothy rather to exercise himself to the life and power of godliness1 and to substantial worship1 than to any of these outward things4 ,neither doth the ,apostle condemn only the superstitious use of these exercises1 as ,calvin well observeth17#cae7 alioqui in totum damnaret3 whereas he doth only extenuate and derogate from them1 saying1 that they profit little4 ,therefore 7saith he71 ut maxime integer sit animus1 et rectus finis1 tamen in externis actionibus nihil reperit ,paulus quod magnifaciat4 ,valde necessaria admonitio1 nam semper propendet mundus in illam partem1 uti ,deum externis obsequiis velit colere4 ,but what will some say8 ,do we allow of no external rites and ceremonies in divine worship8 ,saravia tells us17#caf7 that dum vitia vitant stulti1 in contraria ruunt1 and that he is no less in the fault1 qui nullas in externo ,dei cultu ceremonias admittit1 quae tantum decori serviunt1 hominesque sui admoneant officii1 quam qui quasvis citra1 delectum recipiunt1 c4 ,wherefore1 because a transition from idolatry and superstition is more easy to ,atheism and the profanation of holy things1 than to the golden mediocrity1 he saith1 he could have wished that ,beza had not generally condemned all ceremonies without making any difference4 ,ans4 ,neither ,beza1 nor any other1 who dislike the ,english ceremonies1 condemneth such rites and circumstances in the external worship of ,god as serve only for decency1 but those sacred and significant ceremonies which admonish men of their duty are not of this sort4 ,what shall we say then of such a conjunction as this1 quae tantum decori serviunt1 hominesque sui admoneant officii8 ,why would not ,saravin write a chronology2 ,i say not magnarum 7as others71 but mirandarum conjunctionum1 and record that at such a time he found out the conjunction and compatibility of two things which were ever thought incompatible in former ages1 namely1 rites serving only for decency1 and holy significant ceremonies admonishing men of their duty in ,god's worship8 ,had there been no moralist 7trow we7 then to note1 that decency and things serving only for decency1 have place in civility and all moral actions1 in which notwithstanding there is no significant nor admonitory sacred signs of men's duty in ,god's worship8 ,and thus should these two things be severed1 which he hath conjoined and confounded4 ,to conclude1 we condemn the ,english controverted ceremonies which are regarded as holy and significant1 as most inexpedient1 because they derogate from the true inward and spiritual worship2 for man's nature1 saith ,camero17#cag7 8is delighted in that which is fleshly and outward1 neglecting that which is spiritual and inward40 ,and this is the reason why least spiritual1 lively1 and holy disposition hath followed upon the addition of unnecessary ceremonies2 and why there was never so much zeal1 life1 and power of religion inwardly1 in the church of ,christ1 as then1 when she was freest of ceremonies4 ,this much7#cah7 a ,formalist of great note is forced to acknowledge4 ,let us consider1 saith he1 8the primitive church1 flourishing more in times of the apostles than ever it did afterwards4 ,who will not admire her great simplicity in all points1 and especially in ceremonies8 for excepting the celebration of baptism by washing of water1 and of the holy supper1 according to the ,lord's institution1 in taking the bread and wine1 and distributing them after thanksgiving2 excepting also the imposition of hands upon those who extraordinarily received the ,holy ,ghost1 whether it were in a general calling or a particular1 to a charge in the church1 and availing for a miraculous effect of healing the sick2 ,i say1 these excepted1 there will not be found any other ceremony in those primitive times1 so admirable was their simplicity40 ,sect4 #c4 ,thirdly1 the ceremonies are a great hinderance to edification1 because they make much time and pains to be spent about them1 which might be1 and 7if they were removed7 should be spent more profitably for godly edifying4 ,that which is said of the ceremonies which crept into the ancient church1 agreeth well to them47#cai7 ,ista ceremoniarum accumulatio1 tum ipsos doctores1 tum etiam ipsos auditores1 a studio docendi atque discendi verbum ,dei abstraxit1 atque impedivit necessarias et utiles divini eloquii institutiones4 ,pulpits sound oftentimes with declamations for the ceremonies1 when there is need of pressing the power of godliness upon the consciences of people1 and when there are many more necessary things to be urged4 ,the press also sends forth idle discourses and defences of the ceremonies which might be employed more profitably4 ,and1 moreover1 faithful men whose labours might be very profitable to the church in the holy ministry1 have neither a door of entrance nor a door of utterance licentiated to them1 and that because they will not consent nor yield themselves to be the unhappy instruments of imposing this yoke of ceremonial bondage upon the necks of ,god's people4 ,others who have entered1 and have been both faithful and painful labourers in the ,lord's vineyard1 are thrust from their changes for no other quarrel1 but that of non-conformity4 ,o unhappy ceremonies6 woe unto you1 you mischievous lets and prejudices to the edification of the church4 ,,chapter ,v4 ,,that ,,the ,,ceremonies ,,are ,,inexpedient1 ,,because ,,they ,,are ,,occasions ,,of ,,injury ,,and ,,cruelty4 ,sect4 #a4 ,the ceremonies serve to be instruments of cruelty against the sincere servants of ,christ1 they are used as ,absalom's sacrifice1 to be cloaks of wicked malice1 they occasion the fining1 confining1 depriving1 imprisoning1 and banishing of very worthy and good men4 ,such instruments of cruelty brought into the habitation1 not of the sons of ,jacob1 ,gen4 xlix4 #e1 but of the ,god of ,jacob1 are to be accursed by all who love the peace of ,jerusalem1 or bear the bowels of ,christian compassion within them1 because they are not of ,christ the meek ,lamb of ,god1 who did not cry1 nor lift up1 nor cause his voice to be heard in the street1 who did not break the bruised reed1 nor quench the smoking flax1 ,isa4 xlii4 #b1 #c2 but they are of antichrist1 to whom it is given to make war with the saints47#cbj7 ,surely those bowels of mercies1 kindness1 and forbearance1 which the ,apostle requireth1 as they should be in every ,christian1 ,col4 iii4 #ab1 #ac1 so chiefly in iis qui praesunt1 as ,melancthon noteth17#cba7 in them towards all1 but chiefly towards these who are both good ,christians and good subjects2 towards these in all things1 but chiefly in matters of ceremony and indifferency4 ,in such matters always1 but chiefly when there is no contempt nor refractory disposition1 but only a modest and ,christian desire to conserve the peace of a pure conscience1 by forbearing to do that which it is persuaded is not right4 ,let magistrates remember well1 8,parcere subjectis et debellare superbos40 ,sect4 #b4 ,if there were no more but such a doleful and woeful effect as the cruel dealing with the faithful ministers of ,jesus ,christ1 occasioned by the ceremonies1 this is too much for evincing the inconveniency of them4 ,dr ,burges1 in a sermon preached before ,king ,james1 related a speech of the emperor ,augustus1 who commanded that all the glasses should be broken1 that no man might incur such a fright as one ,pollio was put into1 for breaking one of his master's glasses4 ,whereby 7as he expounds himself77#cbb7 he meant to intimate unto that wise king1 that it were better to take away the ceremonies than to throw out the ministers for them4 ,yet it is the verdict of some17#cbc7 that the blame lieth not upon the ceremonies1 but upon ministers themselves1 who leave their places and draw all this evil upon themselves4 ,this is even as ,nabal blamed ,david for breaking away from his master1 when he was chased away against his will1 #a ,sam4 xxv4 #aj1 and as ,julian17#cbd7 when he had impoverished the ,christians1 laughed them to scorn1 as if they had impoverished themselves to get that blessing which ,christ had promised to the poor4 ,the canon law speaketh for the ,lord's bishops1 which are persecuted from city to city37#cbe7 ,nec ipsi in hoc peccant1 quoniam non sponte sed coacte hoc agunt3 sed illi qui eos persequuntur1 nec ipsis episcopis hoc imputari potest1 sed illis qui eos hoc agere cogunt4 ,how is it that they are not ashamed1 who say1 that ministers have their own places and callings1 when they would fain abide in them1 and with heavy hearts are thrust from them4 ,sect4 #c4 ,neither is this all the injury which is occasioned by the ceremonies1 they make godly and zealous ,christians to be mocked and nick-named ,puritans1 except they can swallow the camel of conformity4 ,our consciences bear us witness1 how without all reason we are branded with the name of those ancient heretics1 from whose opinions and manners1 ,o1 how far are we67#cbf7 ,and as for ourselves1 notwithstanding all this1 we shrink not to be reproached for the cause of ,christ4 ,we know the old ,waldenses before us17#cbg7 were also named by their adversaries1 ,cathares or ,puritans1 and that1 without cause1 hath this name been given both to them and us4 ,but we are most sorry that such as are walking humbly with their ,god1 seeking eagerly after the means of grace and salvation1 and making good conscience of all their ways1 should be made odious1 and that piety1 humility1 repentance1 zeal1 conscience1 c41 should be mocked1 and all by occasion of the ceremonies4 ,,chapter ,,vi4 ,,that ,,the ,,ceremonies ,,are ,,inexpedient1 ,,because ,,they ,,harden ,,and ,,confirm ,,the ,,papists4 ,the ,papists make advantage of the ceremonies1 and thereby confirm themselves in ,popery4 ,first1 in that they use them as the bellows to blow up the fire of contention among us1 remembering the old rule1 divide et impera4 ,they set us by the ears among ourselves1 that they may be in peace1 and that intestine discord may make us forget the common adversary47#cbh7 ,calvin wrote to the ,earl of ,somerset1 ,fieri non posse qum ,papist superbius insolescerent1 nisi mature compositum esset dissidium de ceremonus4 ,dr ,white saith17#cbi7 that our strife about ceremonies is kindled and nourished by ,papists4 ,if we were liberate from the ceremonies1 then might we do more against the ,papists1 and they should not insult as they do4 ,sect4 #b4 ,but they have yet more advantage from our ,formalists1 for they like very well the course of conformity1 as the way of returning to ,popery1 and some of them tell us in broad terms1 that they hope we are coming fast home to them4 ,they perceive us receiving and retaining their ,roman rites and popish policy1 which makes them resolve to stay where they are1 promising1 that themselves are in the surest hold1 and looking for our returning back to them4 ,this was ere now both foreseen and foretold by the wiser sort4 ,zanchius told17#ccj7 that he seemed to himself to hear the monks and ,jesuits saying among themselves1 ,ipsa quoque ,regina ,angli doctissima et prudentissima1 paulatim incipit ad ,sanct ,roman ecclesi redire religionem1 resumptis jam sanctissimus et sacratissimis clericorum vestibus1 sperandum est fore ut reliqua etiam omnia1 c4 ,papists count all to be ,calvino ,papist1 i4e41 half ,papists1 who are not ,puritans1 and daily invite them to an association with them against the ,puritans1 as ,parker7#cca7 showeth out of a treatise entitled1 ,concertatio ,ecclesi ,catholic in ,anglia contra ,calvino ,papistos et ,puritanos4 ,and we may perceive out of ,franciscus a ,sancta ,clara17#ccb7 that they despair of any agreement with ,puritans1 yet hoping that ,formalists will agree with them4 ,in these hopes they are still more and more confirmed whilst they observe this conformity in ceremonies to be yet prevailing and proceeding1 and not like to take a stand4 ,whereupon they 7poor souls7 delight to stay still in ,babylon1 finding us so fast turning back thither1 as if we repented we come out from thence4 ,sect4 #c4 ,some would here defend the ceremonies1 as being most expedient to gain the ,papists1 who otherwise should be the more aliened from us4 ,o what a fiction6 ,as if1 forsooth1 hardening of them in ,popery were to win them1 and fostering of them in the same were to wean them from it4 ,woeful proof hath taught us1 that they are but more and more hardened1 and resolutely continued in ,popery by these ,roman remainders among us1 neither will they1 whilst they expect that we are turning back to them1 do so much as meet us midway2 but they flee from us17#ccc7 quam longissime2 their over-passing and over-reaching ,pharisaical zeal1 makes them hold fast the least point of their religion1 and adhere to the whole entire fabric of the ,roman both doctrine and discipline4 ,of the gaining of the adversaries1 ,augustine speaketh better17#ccd7 for if you demand1 ,unde vincantur pagani1 unde illuminentur1 unde ad salutem vocentur8 ,he maketh this answer1 ,deserite omnes solennitates ipsorum1 deserite nugas eorum3 et si non consentiunt veritati nostra1 saltem pudeat paucitatis su4 ,nulla est concedenda gratia adversariis 7say the divines of ,germany7#cce771 in mutatione ceremoniarum1 nisi prius nobiscum consentiant in fundamento hoc est1 in vera doctrina et usu sacramentorum4 ,they that yield to the adversaries in matters of rite1 cos hoc ipso in impietate sua confirmant2 and the adversaries cessione ista non parum adjuvantur1 saith ,balduin4 ,bellarmine17#ccf7 rejecteth ,cassander's reconciliation17#ccg7 for this reason among others1 because1 according to the judgment of the fathers1 we should not change nor innovate the smallest matters for gratifying of heretics4 ,the best way1 then1 which we can use for winning of the ,papists1 is to shine as lights in the world1 ,phil4 ii4 #ae1 #af1 holding forth the word of life by a pure and plain profession1 to be blameless and harmless1 the sons of ,god1 without rebuke1 in the midst of a crooked and perverse nation1 that so the name of ,god and his doctrine be not blasphemed1 #a ,tim4 vi4 #a4 ,if thus we hold fast the profession of the truth1 and walk in all honest conversation according to the truth1 so many as are ordained to eternal life shall be converted1 and made to glorify ,god in the day of visitation1 #a ,pet4 ii4 #ab4 ,sect4 #d4 ,if it be said1 that the ,apostle observed some ,jewish ceremonies for winning of the ,jews1 as we read1 ,acts xviii4 #ba2 xx4 #af2 xxi4 #bf2 and that it appeareth1 we may by the same reason yield to some popish ceremonies for winning of the ,papists4 ,ans4 #a4 ,there is not a like reason of the weak ,jews1 who then could not have been fully instructed concerning ,christian liberty1 and obstinate ,papists who might have been1 and yet may be instructed1 but will not4 ,nor1 #b4 ,is the same to be done in the bright shining meridian light of the gospel1 which was done before the full promulgation of the same8 ,nor1 #c4 ,is so much honour to be given17#cch7 and so great respect to be had to popish and antichristian rites1 as to the ceremonies which were ordained by ,god himself4 ,these were to be suffered awhile1 that they might be honourably buried2 to those we are to say with detestation1 8,get you hence40 ,nor1 #d4 ,can the same things be done at ,antioch which are done at ,jerusalem4 ,at ,antioch ,peter sinned by using ,jewish rites1 because there the greatest part were ,gentiles1 who had both heard his preaching and seen his practice against the ceremonies of the ,jews4 ,but at ,jerusalem ,paul had to do with the weak ,jews1 who had heard little or no preaching against those ceremonies1 and had seen as little practice contrary unto them4 ,now ,scotland must not be likened to ,jerusalem1 no not to ,antioch2 for ,scotland hath been filled both with preaching and practice contrary to the ceremonies of the ,papists1 yea1 hath moreover spewed them out openly and solemnly1 with a religious and strict oath never to lick them up again4 ,,chapter ,,vii4 ,,that ,,the ,,ceremonies ,,are ,,inexpedient1 ,,because ,,they ,,disturb ,,the ,,peace ,,of ,,the ,,church4 ,sect4 #a4 ,the great evils which have befallen to many famous churches1 through the means of intestine dissensions1 should teach us not to admit the occasions of the like inconveniences among ourselves2 for as by concord minima crescunt1 so by discord maxima dilabuntur4 ,now1 the ceremonies are the bane of our church's peace1 and the unhappy instruments of lamentable discord among brethren who should dwell together in unity4 ,i know that the refusers of the ceremonies are blamed1 as if they were the troublers of the peace of the church1 and the tumultuating contentious spirits who make so much ado about matters of rite and ceremony4 ,but ,i know also that none have been more ordinarily and commonly blamed for troubling the peace of the church than they who least deserved to be blamed for it4 ,so was ,elijah himself7#cci7 thought to be he that troubled ,israel1 when he contended against the corruptions of the church in his time1 #a ,kings xviii4 #ag4 ,i will therefore observe four marks whereby it may be known when contentions are in a church1 which side is reprehensible1 and also who are to be blamed as the troublers of our ,israel4 ,sect4 #b4 ,in contentions raised in the church1 we are to consider the motive1 the measure1 the matter1 the manner4 ,and1 #ast4 ,touching the motive3 ,they who contend in a church reprehensibly1 are moved and induced to the course which they follow1 by some worldly respect1 ,acts xix4 #bf2 #a ,tim4 vi4 #e4 ,now1 as for those in our church who contend for the ceremonies1 many of them are led by such argumenta inartificialia1 as wealth1 preferment1 c41 and if conscience be at all looked to by them1 yet they only throw and extort an assent and allowance from it1 when worldly respects have made them to propend and incline to an anterior liking of the ceremonies4 ,we do not judge them when we say so1 but by their fruits we know them4 ,as ,pope ,innocent ,,vii41 while he was yet a cardinal1 used to reprehend the negligence and timidity of the former popes1 who had not removed the schism and trouble of the church of ,rome1 yet when himself was advanced to the popedom1 he followed the footsteps of his predecessors1 governing all things tumultuously1 and making the schism worse2 so among our opposites1 not a few have been overcome with ease1 pleasure1 riches1 favour1 pre-eminence1 c41 to like well of the ceremonies which never had their first love1 when they had both spoken and disputed against them4 ,what drew them overstays to contend for them1 except 7,i say not the seeking of1 lest ,i be thought uncharitable1 but7 their being sought by some worldly benefit8 ,and how could such an one excuse himself but by ,paris's apology1 ,ingentibus ardent1 judicium domis solicitare meum4 ,and what marvel that ,balak's promotion1 ,num4 xxii4 #ag2 and ,saul's fields and vineyards1 #a ,sam4 xxii4 prevail with such as love this present world1 #b ,tim4 iv4 #aj4 ,the popish oil and chrism were defended by ,islebius and ,sidonius1 ut ipsi nimirum discederent unctiores47#cdj7 ,how like to them have we known many ,formalists6 ,the best respect which ,bishop ,lindsey nameth for kneeling at the communion is17#cda7 the eschewing the prince's offence2 but1 as for us1 let it be told1 who hath ever of a ,conformist become a ,non-,conformist1 for any worldly benefit which he might expect by his non-conformity8 ,what worldly respect have we to move us to refuse the ceremonies8 ,what wealth8 ,what preferment8 ,what ease8 ,what pleasure8 ,what favour8 ,do we not expose ourselves to the hazard of all these things8 ,only our consciences suffer us not to consent to such things as we see to be unlawful and hurtful for the church4 ,sect4 #c4 #b;d4 ,let it be considered which side exceeds in contending they are in the fault1 #a ,tim4 vi4 #d4 ,now1 our opposites do far overmatch us and overstride us in contention2 for1 #a4 ,they harbour an inveterate dislike of every course and custom which we like well of1 and they carp at many deeds1 words1 writings1 opinions1 fashions1 c4 in us1 which they let pass in others of their own mind4 ,whereas we 7,god knows7 are glad to allow in them anything which we allow in others1 and are so far from nitimur in vetitum1 semper cupimusque negata1 that most heartily we condescend to apply ourselves1 by all possible means1 to observe them1 please them1 and entertain peace with them1 who impose and urge upon us an unconscionable observation of certain ceremonies1 and to do as much for them as any ground of conscience or reason can warrant4 ,so far as we have attained1 we walk by the same rule with them1 ,phil4 iii4 #af1 and so exceed not in the measure4 #b4 ,it may be seen that they exceed in contending with us1 if we be compared with the ,papists2 against them they contend more remissly1 against us more intensively4 ,saravia professeth7#cdb7 that he thinketh worse of us than of ,papists4 ,he hath reason who complaineth of ,formalists' desire not to stir and contend against the ,papists1 and their fierceness against their own brethren47#cdc7 8,this 7saith he7 is ill provided for1 and can have no excuse1 that some1 not to contend with ,papists1 should contend with their brethren1 and displease the sons of their own mother1 to please the enemies of their father1 and beat not the dog before the lion1 but the lion for favour of the dog1 and make the natural child to weep1 while the son of the bondwoman doth triumph40 #c4 ,that they exceed1 appeareth from the effects of their contending2 hurt and damage is a main effect of contention4 ,calvin1 ,perkins1 and ,pareus1 observe upon ,gal4 v4 #ae1 that contentions breed hurtful and pernicious effects1 which tend to consumption and destruction4 ,now1 wherein do we injure or harm our opposites in their persons1 callings1 places1 c48 ,yet in all these1 and many other things1 do they wrong us1 by defamation1 deprivation1 spoliation1 incarceration1 c48 ,how much better were it to remove the ,babylonian baggage of antichristian ceremonies1 which are the mischievous means1 both of the strife and of all the evil which ariseth out of it6 ,put away the ceremonies1 cast out this ,jonas1 and1 behold1 the storm will cease4 ,a wise pilot will1 in an urgent storm1 cast out even some precious wares1 that the rest may be safe4 8,and shall we then 7saith ,parker7#cdd77 cast out the pilots of the ship themselves1 and all to spare the wares of ,rome1 which are no lawful traffic80 ,sect4 #d4 #c;d4 ,let the matter be looked to for which each side contendeth4 8,brethren 7saith the ,archbishop of ,st ,andrews717#cde7 to contend is not be contentious in a light business1 this is faulty40 ,now1 ,i wish it may please him to understand that when we contend about the removal of the ceremonies1 we content for a very weighty matter2 for we prove the removal of them to be necessary1 in respect of their inconvenience and unlawfulness4 ,they who urge the ceremonies1 contend for things which are not necessary2 and we who refuse them1 contend for things which are most necessary1 even for the doctrine and discipline warranted by ,god's word1 against all corruptions of idolatry and superstition4 ,that the ceremonies can neither be purged of superstition nor idolatry ,i have proved in the third part of this dispute4 ,sect4 #e4 #dth4 ,if the manner of contending be observed1 our opposites will be found reprovable1 not we4 ,we contend by the grounds of truth and reason2 but they use to answer all objections1 and resolve all questions1 by the sentence of superiors and the will of the law2 we contend from ,god's word and good reason1 they from man's will and no reason4 ,this was clearly seen at the first conclusion of the five ,articles at ,perth ,assembly4 ,bishop ,lindsey himself1 relating the proceedings of the same1 tells us17#cdf7 that ,mr ,john ,carmichell and ,mr ,william ,scot alleged1 that if any would press to abolish the order which had been long kept in this church1 and draw in things not received yet1 they should be holden to prove either that the things urged were necessary and expedient for our church1 or the order hitherto kept not meet to be retained4 ,this was denied1 upon this ground1 that it was the prince 7who by himself had power to reform such things as were amiss in the outward policy of the church7 that required to have the change made4 ,well1 since they must needs take the opponent's part1 they desired this question to be reasoned1 8,whether kneeling or sitting at the communion were the fitter gesture80 ,this also was refused1 and the question was propounded thus3 8,his ,majesty desires our gesture of sitting at the communion to be changed into kneeling1 why ought not the same to be done80 ,at length1 when ,mr ,john ,carmichell brought an argument from the custom and practice of the church of ,scotland1 it was answered17#cdg7 ,that albeit the argument held good against the motions of private men1 yet his ,majesty requiring the practice to be changed1 matters behoved to admit a new consideration1 and that because it was the prince's privilege1 c4 ,i must say1 the ,bishop was not well advised to insert this passage1 which 7if there were no more7 lets the world see that free reasoning was denied2 for his ,majesty's authority did both exeem the affirmers from the pains of probation 7contrary to the laws of disputation71 and state the question1 and also answer arguments4 ,and1 moreover1 when the ,articles were put in voting1 the ,archbishop1 in calling on the names1 did inculcate these and the like words3 8,have the king in your mind--remember on the king--look to the king40 ,this ,bishop ,lindsey passeth over in deep silence1 though it be challenged by his antagonist4 ,plinius proveth17#cdh7 that animalia insecta do sometimes sleep1 because sometimes when light is holden near them1 yet they stir not4 ,and may not we conclude that the ,bishop was sleeping1 when1 though both in this and divers other places1 such convincing light was holden out before them1 yet hath he said nothing1 nor stirred himself at all for the matter8 ,yet1 farther1 we find that ,bishop ,spotswood1 in his sermon at that pretended ,assembly1 answereth all such as cannot yield to the ceremonies with the peace of their consciences1 that without any more ado1 they may not control public judgment1 but must always esteem that to be best and most seemly which seemeth so in the eye of public authority1--that even such rites and orders as are not rightly established must be obeyed so long as they have the force of a constitution1--that the sentence of superiors ought to direct us1 and be a sufficient ground to our conscience for obeying4 ,this is the best of their reasoning1 and before all fail4 ,the ,bishop of ,winchester reasoneth from bare custom47#cdi7 ,have we not cause to renew the complaint which ,john ,lascus made in behalf of the ,protestants in ,germany17#cej7 nulla cognitione causae per colloquium aut amicam suffragiorum collationem habita1 sed praejudicio tantum ipsorum sententiam damnari4 ,,chapter ,,viii4 ,,that ,,the ,,inexpediency ,,of ,,the ,,ceremonies1 ,,in ,,respect ,,of ,,the ,,scandal ,,of ,,the ,,weak1 ,,may ,,be ,,plainly ,,perceived4 ,,twelve ,,propositions ,,touching ,,scandal ,,are ,,premitted4 ,sect4 #a4 ,there remaineth yet another inconveniency found in the ceremonies1 which is scandal4 ,they hinder our spiritual edification and growth in faith and plerophory1 and make us stumble instead of going forward4 ,the best members of the body should be cut off when they offend1 much more the superfluous humours1 such as the popish ceremonies must be reckoned to be1 ,matt4 v4 #bi1 #cj4 ,and what if some wide consciences think the ceremonies no stumbling-blocks8 ,nay1 what if some pretend that they edify8 ,ferulae asinis gratissimae sunt in pabulo1 caeteris vero jumentis praesentaneo veneno47#cea7 ,it is enough to evince the inconveniency of the ceremonies1 that some are scandalised1 yea1 many tender consciences are made to stumble by their means4 ,we learn from our ,master1 that the scandal of one is to be cared for1 much more the scandal of many1 especially if those many be of the number of the little ones which believe in him1 ,matt4 xviii4 #f4 ,but for our clearer proceeding in this argument ,i will premit these propositions1 of which we are to make use4 ,sect #b4 #ast4 1 ,scandal or offence is not the grieving or displeasing of my brother1 for peradventure when ,i grieve him or displease him1 ,i do edify him4 ,now edification and scandal are not compatible1 but scandal is a word or deed proceeding from me1 which is1 or may be1 the occasion of another man's halting1 or falling1 or swerving from the straight way of righteousness4 ,scandalum 7saith ,jerome7#ceb77 nos offendiculum1 vel j uinam et impactionem pedis possumus dcac quando ergo legimus1 quieunque de minimus istis scandalizavenit quempiam hoc intelligimus quieunque dicto factove occasionem j uinoe cuiquam dederit ,scandalum 7saith ,almandus ,polanus7#cec77 est dictum vel factum1 quo alius detenor redditum4 #b;d4 ,this occasion of halting1 stumbling1 or swerving1 which we call scandal1 is some times only given on the part of the offender1 sometimes only taken on the part of the offended1 sometimes both given on the one part1 and taken on the other4 ,the first sort is scandal given and not taken1 the second is scandal taken and not given1 the third is scandal both taken and given4 #c;d4 ,all these three kinds of scandal are sinful4 ,the first is the sin of the offender1 for it is a fault to give my brother occasion of stumbling1 though he stumble not4 ,the second is the sin of the offended1 who should not take offence where he hath no cause4 ,the third is a sin on both sides1 for as it is a fault to lay an occasion of falling before another1 so it is a fault in him to fall1 though he have occasion4 ,sect4 #c4 #dth4 ,a scandal given1 or active1 is not only such a word or deed whereby we intend the fall of our brother1 but also such a word or deed7#ced71 quod de sui ratione habet1 quod sit inductivum ad peccandum1 puta cum aliquis publice facit peccatum1 vel quod habet similitudinem peccati1 ,john xvi4 #b4 ,put the case3 ,a man staying away from the ,christian assemblies and public worship of ,god1 intending to employ his studies all this time for the good of the church by writing1 such a man doth not only not intend the fall of others1 but1 by the contrary1 he intendeth edification2 yet doth he scandalise them1 because ratio et conditio operis is scandalous and inductive to sin4 #eth4 ,an active scandal is given 7and so is faulty7 many ways4 ,if it be in a thing lawful1 then it makes our brother condemn our lawful deed1 yea1 animates him by our example to that which in his conscience he condemneth1 both which are sin4 ,if it be in a thing unlawful1 then is the scandal given and peccant1 it1 #a4 ,either our brother be made to fall into the outward act of sin2 or1 #b4 ,if he be made to stumble in his conscience1 and to call in question the way of truth2 or1 #c4 ,if it do so much as to make him halt1 or weaken his plerophory or full assurance2 or1 #d4 ,if it hinder his growth and going forward1 and make him1 though neither to fall1 nor to stumble1 nor to halt1 yet to have a smaller progress2 or1 #e4 ,if none of these evils be produced in our brother1 yet when1 either through our intention and the condition of the deed together1 or through the condition of the deed alone1 occasion is given him of sinning any one of these ways4 ,opus nostrum 7saith a great proctor for popish ceremonies7#cee77 quoties sive natura sua1 sive superaddito accidente alicujus circumstantiae1 est inductivum proximi ad peccatum1 sive causativum magni mali1 sive turbativum boni spiritualis2 sive impeditivum fidei1 c41 quamvis etiam effectus non sequeretur1 malum est et peccatum4 ,sect4 #d4 #fth4 ,a passive scandal1 which is taken and not given1 is not only faulty when it proceedeth of malice1 but also when it proceedeth of ignorance and infirmity2 and scandalum pusillorum may be scandalum acceptum1 on the part of the offended faulty1 as well as scandalum ,pharisaeorum4 ,when weak ones are offended at me for the use of a lawful thing1 before ,i know of their weakness1 and their taking of offence1 the scandal is only passive2 and so we see that weak ones may take offence where none is given1 as well as the malicious4 ,now1 their taking of offence1 though it proceed of weakness1 yet is sinful2 for their weakness and ignorance is a fault1 and doth not excuse them4 #gth4 ,a scandal may be at first only passive1 and yet afterward become active4 ,for example1 ,gideon's ephod and the brazen serpent were monuments of ,god's mercies1 and were neither evil nor appearances of evil2 so that when people were first scandalised by them the scandal was merely passive1 but the keeping and retaining of them1 after that scandal rose out of them1 made the scandal to become active also1 because the reserving of them after that time was not without appearance of evil4 ,sect4 #e4 #hth4 ,the occasion of a scandal which is only passive should be removed1 if it be not some necessary thing1 and we are not only to shun that which giveth scandal1 but also that whereupon followeth a scandal taken1 whatsoever it be1 if it be not necessary4 ,this is so evident1 that ,papists themselves subscribe to it2 for both ,cardinal ,cajetan7#cef7 and ,dominicus ,bannes say1 that we should abstain even a spiritualibus non necessariis when scandal riseth out of them4 #ith4 ,neither can the indifferency or lawfulness of the thing done1 nor the ordinance of authority commanding the use of it1 make the scandal following upon it to be only passive1 which otherwise1 i4e41 in case the thing were neither lawful nor ordained by authority1 should be active4 ,not the former2 for our divines teach17#ceg7 that scandalum datum riseth sometimes1 ex facto in se adiaphoro1 when it is done intempestive1 contra charitatis regulam4 ,not the latter2 for no human authority can take away the condition of scandal from that which otherwise should be scandal1 because nullus homo potest vel charitati1 vel conscientiis nostris imperare1 vel periculum scandali dati prestare1 saith a learned ,casuist47#ceh7 #ajth4 ,a scandal is passive and taken by the scandalised without the fault of the doer1 only in this case17#cei7 cum factum unius est alteri occasio peccandi praeter intentionem facientis1 et conditionem facti1 so that to the making of the doer blameless1 is not only required that he intend not his brother's fall1 but also that the deed be neither evil in itself1 nor yet done inordinately1 and with appearance of evil4 ,sect4 #f4 #aath4 ,the scandal not to be cared for is only in necessary things1 such as the hearing of the word1 prayer1 c41 from which we may not abstain1 though all the world should be offended at us4 ,in these1 ,i say1 and these only1 scandalum quod oritur ex rebus per se bonis et necessariis1 non licet evitare1 c41 at rerum legitimarum sed non necessariarum dispar est ratio1 c41 saith a great ,formalist47#cfj7 #abth4 ,we ought1 for the scandal of the malicious1 to abstain from all things from which we ought to abstain for the scandal of the weak2 for we ought not to abstain from necessary things for the scandal of the weak1 no more than for the scandal of the malicious1 and from things that are not necessary1 we ought to abstain for the scandal of the malicious as well as for the scandal of the weak4 ,so that weakness and malice in the offended non variant speciem scandali1 but only gradum ejusdem speciei4 ,both his fault who is offended through malice1 is greater than his fault who is offended through weakness1 and likewise his fault who offends the weak in the faith1 is greater than his fault who offends those who are malicious against the faith1 because as we ought to do good to all men1 so chiefly to those of the household of faith4 ,nevertheless1 the kind of scandal remains the same1 whether we have to do with the malicious or the weak4 ,they are1 therefore1 greatly mistaken1 who conclude from ,paul's not circumcising of ,titus1 ,gal4 ii4 #d1 #e1 that he cared not for the scandal of the malicious4 ,the argument were good if those false brethren had been scandalised by his not circumcising of ,titus2 but they were only displeased hereby1 not scandalised4 ,the ,apostle saw that they were to be scandalised by his circumcising of ,titus2 therefore1 of very purpose1 he circumcised him not1 because he foresaw statim fore ut illi traherent in calumniam1 saith ,calvin47#cfa7 ,ne eo circumciso gloriarentur evangelicam libertatem quam ,paulus praedicabat sublatam1 saith ,bullinger47#cfb7 ,if they had compelled him to circumcise ,titus1 falsis fratribus parata erat calumniandi ansa adversus ,paulum1 saith ,pareus17#cfc7 who also inferreth well from this place1 that we are taught to beware of two extremes1 to wit1 the scandal of the weak on the one part1 and the pervicacy of false brethren on the other part3 ,si enim1 saith he1 usu rerum mediarum videmus1 vel illos offendi1 hoc est1 in fide labefactari vel istos in falsa opinione obfirmari omittendae potius sunt1 quia tunc per accidens fiunt illicitae4 ,whereupon ,i throw back the argument1 and prove from this place1 that ,paul cared to shun the scandal of the malicious1 which should have followed upon his circumcising of ,titus1 as well as he cared to shun the offence of the weak1 which should have followed upon his not circumcising of ,timothy2 and that ,paul cared for the scandal of the malicious is further confirmed by his not taking wages at ,corinth4 ,they who would have been offended at his taking wages there were malicious1 and did but seek occasion against him1 #b ,cor4 xi4 #ab1 yet his taking wages there not being necessary 7as appeareth from #b ,cor4 xi4 #i71 he abstained4 ,christ's not caring for the scandal of the ,pharisees is also objected1 to prove that if the thing be lawful or indifferent1 we are not to care for the offence of the malicious4 ,but ,parker answereth well37#cfd7 8,the scandal there not cared for is1 when the ,pharisees are offended at his abstaining from their washings and his preaching of true doctrine1--both of which were necessary duties for him to do4 ,and when he defendeth his healing on ,sabbaths1 ,luke xiii4 #ae1 and his disciples' plucking ears1 ,matt4 xii4 #g1 upon this reason they are duties of necessity and charity1 he plainly insinuateth1 there is no defence for deeds unnecessary when the malicious are scandalised4 ,when the thing was indifferent1 doth he not forego his liberty for to please them1 as when he paid tribute1 lest he should offend them1 although he knew they were malicious80 ,matt4 xvii4 #bg4 ,thus have ,i evinced a main point1 namely1 that when scandal is known to follow upon anything1 if it be not necessary1 there is no respect whatsoever which can justify it4 ,,chapter ,,ix4 ,,all ,,the ,,defences ,,of ,,the ,,ceremonies1 ,,used ,,to ,,justify ,,them ,,against ,,the ,,scandal ,,imputed ,,to ,,them1 ,,are ,,confuted4 ,sect4 #a4 ,from that which hath been said it followeth inevitably1 that since scandal riseth out of the controverted ceremonies1 and since they are not things necessary1 they are to be condemned and removed as most inconvenient4 ,but that the inconveniency of them1 in respect of the scandal which they cause1 may be particularly and plainly evinced1 ,i come to discuss all the defences which our opposites use against our argument of scandal4 ,these ,formalists1 who acknowledge the inconveniency of the ceremonies in respect of scandal1 and yet conform themselves to the same1 are brought in by ,hooker7#cfe7 making their apology on this wise3 8,touching the offence of the weak1 we must adventure it2 if they perish1 they perish1 c4 ,our pastoral charge is ,god's absolute commandment1 rather than that shall be taken from us10 c4 ,the opinion of such1 beside that it will be hateful and accursed to every one who considereth it1 ,i have said enough against it heretofore47#cff7 ,sect4 #b4 ,wherefore ,i will here meddle only with such as go about to purge the ceremonies from the inconveniency of scandal4 ,and first1 they commonly answer us1 that the scandal which followeth upon the ceremonies is passive and taken only1 not active and given1 which answer ,i find both impertinent and false4 ,it is impertinent1 because1 put the case3 the scandal were only passive and taken1 yet the occasion of it should be removed out of the way when it is not a thing necessary1 according to my #hth1 #aath1 and #abth propositions2 and if any of our opposites will deny this1 let them blush for shame4 ,a ,jesuit shall correct them17#cfg7 and teach them from ,matt4 xvii4 #bg1 that ,christ shunned a scandal which would have been merely passive1 and therefore that this is not to be taken for a sure and perpetual rule1 scandalum datum1 not acceptum esse vitandum4 ,one of our own writers upon this same place noteth17#cfh7 that this scandal which ,christ eschewed1 had been a scandal taken only1 because the exactors of the tribute-money ought not to have been ignorant of ,christ's immunity and dignity2 yet because they were ignorant of the same1 lest he should seem to give a scandal1 cedere potius sua libertate voluit4 ,ideo non tantum dicit3 ne scandalizentur3 sed ne scandalizemus eos1 hoc est1 ne scandali materiam eis demus4 ,sect4 #c4 ,their answer is also false3 #a4 ,there is no scandal taken but 7if it be known to be taken1 and the thing at which it is taken be not necessary7 it is also given4 ,the scandal of the weak1 in the apostles' times1 who were offended with the liberty of eating all sorts of meats1 was passive and taken1 as ,zanchius observeth17#cfi7 yet was that scandal given and peccant upon their part1 who used their liberty of eating all sorts of meats1 and so cared not for the offence of the weak4 ,think they then that our taking of offence can excuse their giving of offence8 ,nay1 since the things whereby they offend us are no necessary things1 they are greatly to be blamed4 ,that the ceremonies are not necessary in themselves our opposites acknowledge1 and that they are not necessary in respect of the church's determination1 ,i have proved in the first part of my dispute4 ,wherefore1 having no necessity in them1 they ought to be abolished1 when scandal is known to arise out of them4 #b4 ,giving and not granting that the scandal of them who were first offended at the ceremonies was only passive1 yet the using of them after scandal is known to rise out of them1 must be an active scandal1 because the keeping of a thing which is not necessary1 after scandal riseth out of it1 is an active scandal1 though the scandal which at first rose out of it had been only passive1 as ,i show in my seventh proposition4 #c4 ,the truth is1 that both first and last the scandal of the ceremonies is active and given2 for an active scandal is dictum vel factum vere malum1 aut mali speciem habens1 quo auctor aliis peccandi occasionem praebet1 say our divines47#cgj7 ,an active scandal is ever a sin in him who offendeth1 quia vel ipsum opus quod facit est peccatum1 vel etiam si habeat speciem peccati1 c41 say the schoolmen47#cga7 ,a scandal given and faulty1 id opus aut ex se malum1 aut apparentur1 say ,formalists themselves47#cgb7 ,sect4 #d4 ,now to say the least that can be said1 the ceremonies have a very great appearance of evil1 and so the scandal which followeth them shall be proved to be active4 ,the divines of ,magdeburg7#cgc7 infer from #a ,thess4 v4 #bb1 speciem mali etiam scandala conficere4 ,junius teacheth17#cgd7 that scandal is given1 sive exemplo malo1 sive speciem habente mali4 ,m4 ,ant4 de ,dominis maketh7#cge7 the scandal sin1 ,ubi quis opere suo aliquo1 vel de se malo vel indifferenti1 aut bono1 sed cum specie apparentis mali1 proximum inducit ad peccandum1 etiamsi intentio ipsius ad hoc non feratur4 ,but to discover the appearance of evil which is in the ceremonies1 let us consider with ,zanchius17#cgf7 that the appearance of evil from which the ,apostle exhorteth to abstain may be expounded two ways4 ,first1 ,it may be referred to the preceding words1 and so meant of prophecy and trying the doctrine of prophets or preachers1 for we should beware in this matter of all which hath any appearance of evil1 that is1 from all things1 quae ab haereticis in suam sententiam1 malamque consequentiam trahi possunt4 ,for example1 saith ,zanchius1 ,nestorius said1 that we are saved by the blood1 not of the ,son of ,god1 but of the ,son of man4 ,now if any1 suppressing that negative1 should say1 we are saved by the blood of the ,son of man1 though this might receive a right explication1 yet it hath an appearance of evil1 because from it ,nestorius might confirm his heresy4 ,appearance of evil thus expounded will be found in the ceremonies in question4 ,if a phrase or form of speaking from which heretics may draw bad consequences1 and confirm their errors1 though not truly1 yet in show1 be an appearance of evil1 then much more are visible ceremonies and received customs1 from which heretics get occasion to confirm their heretical errors1 and damnable superstitions1 very plain and undeniable appearances of much evil4 ,now ,papists confirm many of their superstitions by the ,english ceremonies4 ,parker7#cgg7 giveth too many clear instances1 namely1 that by the ,english cross ,martial justifieth the popish cross1 and ,saunders the popish images4 ,that the ,english service-book is drawn by ,parsons and ,bristowe1 to a countenancing of their mass-book2 that ,rainold draweth private baptism to a proof of the necessity which they put in that sacrament2 that the ,rhemists draw the absolution of the sick1 prescribed in the communion-book1 to an approbation of their absolution1 auricular confession1 and sacrament of penance4 ,to these instances ,i add1 that the ,rhemists7#cgh7 confirm the least of their assumption of ,mary for the other feasts which the church of ,england observeth4 ,and so doth ,j4 ,hart47#cgi7 ,sect4 #e4 ,it will be said1 that ,papists have no ground nor reason to confirm any of their superstitions by the ,english ceremonies4 ,but ,i answer3 #a4 ,if it were so1 yet forasmuch as ,papists draw them to a confirmation of their superstitions1 we should abstain from them as appearances of evil4 ,eating 7at a private banquet7 of that which was sacrificed to idols1 did confirm an idolator and infidel in his religion1 as ,pareus7#chj7 noteth2 yet from this the idolator had no reason to confirm himself in his idolatry2 but because the idolator1 seeing it1 might draw it to a confirmation1 the ,apostle will have it for that respect forborne4 ,when the ,arians abused trin-immersion in baptism1 to signify three natures of the three persons1 ,pope ,gregory17#cha7 and the fourth council of ,toledo ordained17#chb7 that in ,spain1 thrice washing should no longer be used in baptism1 but once only4 ,the ,arians had no just reason to draw such a signification from the ceremony of trin-immersion1 yet was it abolished when those heretics did so abuse it4 ,if any say1 that we are saved by the blood of the ,son of man1 the phrase is orthodox1 because of the communication1 or rather communion of properties1 and the ,nestorians cannot with good reason by it confirm their heresy1 yet are we to abstain from this form of speech1 in ,zanchius's judgment1 when it is drawn to the confirmation of that error4 ,i conclude with that which ,parker7#chc7 allegeth out of the ,harmony of ,confessions3 ,cum adiaphora rapiuntur ad confessionem1 libera esse desinunt4 ,mark rapiuntur4 #b4 ,the ceremonies do indeed greatly countenance those superstitions of ,papists1 because communio rituum est quasi symbolum communionis in religione27#chd7 so that ,papists get occasion from the ceremonies1 of confirming1 not only those popish rites which we have not yet received1 but also the whole popish religion1 especially since they see ,conformists so siding with them against ,non-,conformists1 and making both their opinions and practices to be better than we reckon them to be4 ,saravia17#che7 perceiving how much the popish sacrament of confirmation is countenanced and confirmed by our bishoping1 thinks it best to put the fairest face he can upon the ,papists' judgment of that bastard sacrament4 ,he would have us believe1 that the ,papists do not extol the dignity of the sacrament of confirmation above baptism4 ,but he should have considered that which ,cartwright7#chf7 marketh out of the first tome of the councils1 that in the epistle which is ascribed to ,eusebius and ,melciades1 bishops of ,rome1 it is plainly affirmed1 that the sacrament of confirmation 8is more to be reverenced than the sacrament of baptism40 ,sect4 #f4 ,zanchius hath another exposition of the appearance of evil1 which doth also agree to the ceremonies4 ,the appearance of evil which maketh scandal1 and from which the ,apostle would have us to abstain1 may be taken generally of all sorts of sin1 and all evil things whatsoever2 for so we should abstain from all that which hath any appearance of evil2 nullam proebentes occasionem proximo nostro aliquid mali de nobis suspicandi4 ,he instanceth for example1 the eating of idolothites in ,paul's time1 #a ,cor4 x4 ,now if the eating of idolothite meats was an appearance of evil1 and so scandalous1 because it gave the weak occasion to suspect some evil of such as did eat them1 much more idolothite rites which have not only been dedicated and consecrated to the honour of idols1 but also publicly and commonly used and employed in idolatrous worship2 surely whosoever useth such idolothites1 gives great occasion to his brother to suspect some evil of him1 because of such evil-favoured appearances4 ,and thus we see how great appearance of evil is more than manifest in the ceremonies1 which maketh the scandal active1 if there were no more2 but afterwards we shall see the ceremonies to be evil and unlawful in themselves1 and so to be in the worst kind of active scandal4 ,sect4 #g4 ,two things are objected here by our adversaries1 to make it appear that the scandal of conformity is not active nor faulty upon their part4 #a4 ,they say they are blameless1 because they render a reason of that which they do1 so that we may know the lawfulness of it4 ,to this sufficient answer hath been made already by one whose answers ,i may well produce to provoke ,conformists therewith1 because no reply hath ever been made to them4 8,this 7saith he7#chg771 if it be true1 then see we an end of all the duty of bearing with the weak2 of forbearing our own liberty1 power1 and authority in things indifferent1 for their supportance2 yea1 an end of all the care to prevent their offence1 by giving them occasion aut condemnandi factum nostrum1 aut illud imitandi contra conscientiam17#chh7 which we have so often17#chi7 so seriously1 with so many reasons1 obtestations1 yea1 woes and threatenings1 commanded to us throughout the word4 ,what needed ,paul to write so much against the scandal of meats1 and against the scandal of idolothious meats8 ,this one precept might have sufficed1 let the strong give a reason for his eating1 c4 ,though he hath given many reasons to them of ,corinth for the lawfulness of taking wages2 though he hath given divers reasons for the lawfulness of all sorts of meats to them of ,rome1 yet neither will take wages himself1 nor suffer others to eat all sorts of meats1 when others are offended4 ,and what is that which he writeth ,rom4 x48 ,take and receive the weak for their supportance1 and not for controversy and disputation10 c4 ,it will be said that they are to be thought obstinate1 who1 after a reason given1 are still scandalised4 ,but the answer is in readiness3 ,fieri potest ut quidam nondum sint capaces rationis reddit1 qui idcirco quamvis ratio sit illis reddita1 habendi sunt adhuc propusillis47#cij7 ,they are rather to be thought obstinate in scandalising1 who1 perceiving the scandal to remain1 notwithstanding of their reason given1 yet for all that take not away the occasion of the scandal4 ,but say some17#cia7 whoever ought to be esteemed weak1 or not capable of reason1 ministers must not be so thought of4 ,whereunto ,i answer with ,didoclavius37#cib7 ,infirmitatem in doctiores cadere posse1 neminem negaturum puto1 et superiorum temporum historia de dimicatione inter doctores ecclesi1 ob ceremonias1 idipsum probat4 ,parati etiam sunt coram ,deo testari se non posse acquiescere in ,formalistarum foliis ficulneis4 ,the reason which they give us commonly is will and authority2 or if at any time they give another reason1 it is such an one as cannot clear nor resolve our consciences4 ,but let their reasons be so good as any can be1 shall we be thought obstinate for being offended1 notwithstanding of their reason8 ,dare they say that those who contended so much of old about the celebration of ,easter1 and about the feast of the ,sabbath1 were not weak1 but obstinate and malicious1 after a reason was given8 ,why consider they not1 that 8men may1 for their science17#cic7 be profitable ministers1 and yet fail of that measure of prudence whereby to judge of a particular use of indifferent things80 ,sect4 #h4 #b;d4 ,they say they give no scandal by the ceremonies1 because they have no such intent as to draw any into sin by them4 ,ans4 ,a scandalous and inordinate quality or condition of an action1 any way inductive to sin1 maketh an active scandal1 though the doer have no intention to draw into sin4 ,this ,i made good in my fourth proposition2 and it is further confirmed by that great scandal whereby ,peter compelled the ,gentiles to ,judaise1 ,gal4 ii4 #ad4 8,he constrained them 7saith ,perkins7#cid77 by the authority of his example1 whereby he caused them to think that the observation of the ceremonial law was necessary40 ,it was then the quality of his action which made the scandal active1 because that which he did was inductive to sin1 but we are not to think that ,peter had an intention to draw the ,gentiles to sin4 ,cardinal ,baronius7#cie7 laboureth to make ,peter blameless1 and his fact free of all fault2 quia prter ipsius spem id acciderat1 and it fell forth only ex accidenti et inopinato1 ac prter intentionem ipsius4 ,m4 ,ant4 de ,dominis7#cif7 confuteth him well3 ,est scandalum et cum peccato1 quando quis licet non intendat peccatum alterius1 facit autem opus aut ex se malum aut apparenter1 ex quo scit1 aut scire debet1 consequuturum alterius peccatum1 aut quodeunque malum3 nam etiam dicitur illud voluntarium interpretative4 ,sect4 #i4 ,i will yet descend more particularly to confute our opposites' several answers and defences1 which they have used against our argument of scandal4 ,and ,i begin with our ,lord ,chancellor3 8,as for the godly amongst us 7saith he7#cig771 we are sorry they should be grieved2 but it is their own fault1 for if the things be in themselves lawful1 what is it that should offend them80 ,ans4 #a4 ,he does not well express scandal 7whereof he is there speaking7 by grief2 for ,i may be grieved1 yet not scandalised1 and scandalised1 yet not grieved1 according to my first proposition touching scandal4 #b4 ,to what purpose tells he it is their own fault8 ,thinks he that there are any offended without their own fault8 ,to be offended is ever a fault17#cih7 as ,i show in my third and sixth propositions2 so that if a scandal be not removed where it is men's own fault that they are offended1 then no scandal shall ever be removed1 because all who are scandalised commit a fault in being scandalised4 ,nihil potest esse homini causa sufficiens peccati1 quod est spiritualis ruina1 nisi propria voluntas2 et ideo dicta vel facta alterius hominis possunt esse solum causa imperfecta aliqualiter inducens ad ruinam1 saith ,aquinas17#cii7 giving a reason why1 in the definition of scandals1 he saith not that it giveth cause1 but that it giveth occasion of ruin4 #c4 ,why thinks he that if the things be in themselves lawful1 they are purged of scandal8 ,what if they edify not8 #a ,cor4 xx4 #bc4 ,what if they be not expedient8 ,are they not therefore scandalous1 because in themselves lawful8 ,this shift is destroyed by my ninth proposition4 ,and1 ,i pray1 were not all meats lawful for the ,gentiles in the apostles' times8 ,yet this could not excuse their eating all sorts of meats1 when the ,jews were thereby offended4 #d4 ,whereas he demandeth1 if the things be in themselves lawful1 what is it that should offend them8 ,i demand again1 though adultery1 murder1 c41 be in themselves unlawful1 what is it that should offend us8 ,should we offend or be scandalised for anything8 ,nay1 then1 we should sin2 for to be offended is a sin4 #e4 ,he had said to better purpose1 ,what is it that may offend them1 or doth offend them1 that it may be voided8 ,whereunto ,i answer1 that there is a twofold scandal which may be and hath been given by things lawful in themselves 7as ,i touched in my fifth proposition71 viz1 the giving of occasion to the weak to condemn our lawful deeds1 and the animating of them to follow our example against their own consciences--both ways we may make them to sin4 ,the ,apostle1 #a ,cor4 x4 #bi1 where he is speaking of a certain kind of idolothites which are in themselves lawful1 and only evil in the case of scandal1 showeth1 that if the weak1 in a private banquet1 see the strong eating such meats as have been offered to idols1 notwithstanding of warning given1 then is the weak one scandalised1 because1 would the ,apostle say1 ,vel ipse etiam edet tuo exemplo1 vacillante conseientia1 vel tacite factum tuum damnabit47#djj7 ,behold what scandal may arise even out of things which are in themselves lawful1 which also ariseth out of the ceremonies 7let them be as lawful as can be74 #a4 ,we art provoked to disallow of lawful things1 and to condemn the doers as superstitious and popishly affected4 #b4 ,we are animated by the example of ,formalists to practise conformity1 which in our consciences we condemn1 and by consequence do sin1 because he that doubteth is damned1 and whatsoever is not of faith is sin4 ,sect4 #aj4 ,let us see next how the ,bishop of ,edinburgh can help the cause4 ,he will have us not to respect scandal1 because it is removed by the law4 8,for 7saith he7#dja77 by obedience to a lawful ordinance1 no man gives scandal1 and if any take offence1 both the cause and occasion thereof is the perverseness only of the person offended40 ,tertullian saith well1 ,res bona neminem offendit nisi malam mentem4 ,ans4 #a4 ,i show in my ninth proposition1 that the ordinance of superiors cannot make that to be no scandal which otherwise should be scandal4 ,if this be not taken well from us1 let one of our opposites speak for us1 who acknowledgeth that human power cannot make us do that which we cannot do without giving of scandal1 and that1 in this case1 the pretext of obedience to superiors shall not excuse us at the hands of the ,supreme ,judge4 #b4 ,i would learn of him what makes a lawful ordinance about matters of fact or things to be done8 ,not the will of superiors1 else there shall be no unlawful ordinances 7for every ordinance hath the will of the ordainer71 not the lawfulness of the thing in itself which is ordained neither1 for then every ordinance which prescribeth a thing lawful in itself1 were it never so inexpedient in respect of supervenient circumstances1 should be lawful4 ,to a lawful ordinance then is required1 not only that the thing ordained be lawful in itself1 but also that it be not inexpedient1 so that a thing may be lawful in itself1 yet not lawfully ordained1 because the ordinance commandeth the doing of it1 whereas there are many things lawful which ought not to be done1 because they are not expedient1 #a ,cor4 vi4 #ab4 #c4 ,since it cannot be a lawful ordinance which ordaineth a thing inexpedient1 it cannot be a lawful obedience which is yielded to such an ordinance4 #d4 ,if by a lawful ordinance he mean 7as it seems he doth7 an ordinance prescribing that which is lawful in itself1 then his answer is false4 ,what if an ordinance of superiors had ordained the ,corinthians to eat freely of all meats which were in themselves clean8 ,durst the ,bishop say that this ordinance of superiors had been of greater weight and superior reason than the law of charity1 which is ,god's law8 ,had no man given scandal by obedience to this ordinance8 ,and would not the ,apostle for all that have forbidden1 as he did1 the using of this liberty with the offence of others8 #e4 ,when any man is offended at a thing lawful1 prescribed by an ordinance1 the cause thereof is indeed in himself 7yet it is not always his perverseness1 but oftimes weakness71 but the occasion of it is the thing at which he offendeth1 which occasion should ever be removed when it is not a thing necessary1 as ,i showed already4 #f4 ,as for that sentence of ,tertullian1 it must admit the exception of a reverend divine4 ,he signifieth1 saith ,pareus17#djb7 scandal not to be properly committed1 save in things evil in themselves1 or else indifferent quanquam interdum cuma bonas intempestive factas1 etiam committi possit4 ,sect4 #aa4 ,in the third place1 we will look what weapons of war ,dr ,forbesse produceth in his ,irenicum17#djc7 falsely so called4 ,and first1 he will not hear us touching scandal1 except we first acknowledge the ceremonies not to be evil in themselves otherwise he thinks we debate in vain about scandal1 since we have a more convenient way to exterminate the ceremonies1 by proving them to be evil in themselves1 and also because1 when we are pressed with the weight of arguments1 we will still run back to this point1 that nothing which in itself is unlawful can be done without scandal4 ,ans4 #a4 ,the argument of scandal is not vainly or idly debated1 for though we prove the ceremonies to be evil in themselves1 yet fitly we argument also from the scandal of them1 because this maketh yet more4 #a4 ,ad rem1 for the scandal of a thing is more than the unlawfulness of it2 every unlawful thing is not scandalous1 but that only which is done to the knowledge of another4 #b4 ,ad hominem1 for that we may either content or convince our opposites1 we argument ex ipsorum concessis1 to this purpose1--that since they yield the ceremonies to be in themselves indifferent1 therefore they must acknowledge that they are to be forborne1 because scandal followeth upon them1 and they should abstain from things indifferent1 in the case of scandal4 #b4 ,whereas he thinks we will still turn back to the unlawfulness of the ceremonies in themselves1 albeit we may justly make use of this answer1 when they go about to purge the ceremonies from scandal by the lawfulness of them in themselves1 7because the argument of scandal doth not presuppose our concession of the lawfulness of the ceremonies1 but theirs17 yet he deceives himself in thinking that we cannot handle this argument without it1 for were they never so lawful in themselves1 we evince the scandal of them from the appearance of evil which is in them17#djd7 so that1 without respecting the unlawfulness of the ceremonies in themselves1 we can and do make good our argument of scandal1 so far as concerneth the ceremonies considered by themselves4 ,but when our opposites object1 that many are scandalised by us who refuse the ceremonies1 we here compare the scandal of non-conformity1 if there be any such 7for though some be displeased at it1 ,i see not how they are scandalised by it71 with the scandal of conformity1 and show them that the scandal of non-conformity is not to be cared for1 because it is necessary1 and that by reason of the unlawfulness of the ceremonies4 ,i will make all this plain by a simile4 ,a pastor dealing with a fornicator1 layeth before him both his sin and the scandal of it too4 ,now1 as touching the scandal1 the fornicator careth not for it1 because he is in the opinion that fornication is indifferent4 ,whereupon the pastor thus proceedeth1 ,if it were indifferent1 as you say1 yet because scandal riseth out of it1 you should abstain4 ,and so1 amongst many arguments against fornication1 the pastor useth this argument taken from the scandal of it1 both for aggravating the sin in itself1 and for convincing the sinner1 and this argument of scandal the pastor can make good against the fornicator out of his own ultroneous and unrequired concession of the indifferency of fornication 7because things indifferent1 and in the case of scandal1 and when they are done with the appearance of evil1 should be forborne71 without ever mentioning the unlawfulness of it4 ,but if in a froward tergiversation1 the fornicator begin to reply1 that he also is scandalised and provoked to go on in his fornication obstinately1 by the pastor rebuking him for so light a matter1 and that the pastor's reproof to him hath appearance of evil1 as much as his fornication hath to the pastor1 albeit here it may be answered1 that the pastor's reproof is not done inordinate1 neither hath any appearance of evil1 except in the fornicator's perverse interpretation1 yet for stopping the fornicator's mouth1 as well more forceably as more quickly1 the pastor rejoineth1 that if any scandal follow upon his reproof1 it is not to be regarded1 because the thing is necessary1 and that because fornication being a great sin1 he may not but reprove it4 ,so1 albeit our argument of scandal holdeth out against the ceremonies considered by themselves1 without making mention of the unlawfulness of them in themselves albeit also when the scandal of non-conformity 7if there be any such7 is compared with the scandal of conformity1 we say truly that this hath appearance of evil in its own condition1 and that hath none1 except in the false interpretation of those who glory in gainsaying4 ,yet for further convincing of our opposites1 and darting through their most subtile subterfuges with a mortal stroke1 we send them away with this final answer1--,you should abstain from the ceremonies when scandal riseth out of them1 because you confess them to be in themselves indifferent4 ,but we do avouch and prove them to be unlawful1 wherefore it is necessary for us to abstain1 though all the world should be offended4 ,sect4 #ab4 ,the ,doctor7#dje7 proceedeth to throw back the argument of scandal upon our own heads1 and to charge us with scandalising both the church and commonwealth by our refusing the ceremonies4 ,but what8 should a doctor be a dictator8 or a proctor a prater8 ,why1 then1 doth he ventilate words for reason8 ,that some are displeased at our non-conformity1 we understand to our great grief2 but that thereby any are scandalised1 we understand not2 and if we did1 yet that which is necessary1 such as non-conformity is1 can be taken away by no scandal4 ,but the ,doctor7#djf7 goeth forward1 denying that there is in the ceremonies so much as any appearance of evil1 to make them scandalous4 ,where ,i observe1 that he dare not adventure to describe how a thing is said to have appearance of evil1 and consequently a scandalous condition4 ,the man is cautelous1 and perceiveth1 peradventure1 that the appearance of evil can be made to appear no other thing than that which doth more than appear in the ceremonies4 ,and this ,i have heretofore evinced out of ,zanchius4 ,the ,doctor7#djg7 holdeth him upon kneeling in receiving the sacramental elements1 and denieth that it is scandalous1 or any way inductive to spiritual ruin4 ,but 7if he will7 he may consider that the ruder sort1 who cannot distinguish betwixt worshipping the bread1 and worshipping before the bread1 nor discern how to make ,christ the passive object of that worship and the bread the active1 and how to worship ,christ in the bread1 and make the worship relative from the bread to ,christ1 are1 by his example1 induced to bread-worship1 when they perceive bowing down before the consecrated bread in the very same form and fashion wherein ,papists are seen to worship it1 but cannot conceive the nice distinctions which he and his companions use to purge their kneeling in that act from idolatry4 ,as for others who have more knowledge1 they are also induced to ruin1 being animated by his example to do that which their consciences do condemn4 ,there occurreth next an objection1 taken from ,paul's not taking wages at ,corinth 7though he might lawfully71 for shunning the offence both of the malicious and the weak2 in the solution whereof the ,doctor7#djh7 spendeth some words4 ,the substance of his answer is this1 that ,paul taught it was lawful to take wages1 and that they should not be offended at it2 and if we do as he did1 we must teach that the ceremonies are lawful in themselves1 yet not using our power for the time1 lest the weak be offended1 or lest the malicious glory3 but for all that1 not denying our right and liberty1 nor suffering a yoke of bondage to be imposed upon us by contumacious men4 ,and1 besides1 that the ,apostle was commanded by no ecclesiastical decree to take wages from the ,corinthians1 as we are commanded by the decree of ,perth to receive the five ,articles2 so that ,paul might1 without contempt of ecclesiastical authority1 abstain from taking of wages1 but we cannot1 without contempt of the church1 reject the ,articles4 ,ans4 #a4 ,this importeth1 that if the question were not de jure1 and if we disliked the ceremonies1 and were offended at them1 for some other reason than their unlawfulness1 for this offence they would abstain4 ,it may be his reverend fathers return him small thanks for this device4 ,for let some men be brought forth1 acknowledging the ceremonies to be in themselves indifferent1 yet offended at them for their inexpediency1 whether they be weak or malicious1 the ,doctor thinks he should abstain for their cause4 #b4 ,how knows he that they who were offended at ,paul's taking of wages at ,corinth1 thought not his taking of wages there unlawful1 even as we think the ceremonies unlawful8 #c4 ,why judgeth he that we are not scandalised through weakness1 but through malice and contumacy8 ,so he giveth it forth both in this place and elsewhere47#dji7 ,who art thou that judgest another man's servant8 ,but1 #d4 ,if we were malicious in offending at the ceremonies as things unlawful1 and in urging of non-conformity as necessary1 should they therefore contemn our being scandalised8 ,those that would have ,titus circumcised1 were they not malicious8 ,did they not urge circumcision as necessary8 ,held they it not unlawful not to circumcise ,titus8 ,yet did the ,apostle abstain because they were to be scandalised1 that is1 made worse and more wicked calumniators by the circumcising of ,titus1 as ,i have showed27#daj7 so that albeit we know not to take care for the displeasing of men that maliciously 7as necessary7 abstaining from that which is lawful to be done1 yet must we take care for scandalising them and making them worse2 rather1 ere that be1 we ought to abstain from the use of our liberty4 #e4 ,if an ecclesiastical decree had commanded ,paul at that time to take wages at ,corinth1 the ,doctor thinks he had contemned ecclesiastical authority in not taking wages1 though some should be offended at his taking wages4 ,what6 could an ecclesiastical decree command ,paul to take wages in the case of scandal8 or could he have obeyed such a decree in the case of scandal8 ,we have seen before that no human authority can make that no scandal which otherwise were scandal1 so that ,paul had not contemned ecclesiastical authority by not obeying their command in this case of scandal which had followed by his obeying1 for he had not been bound to obey1 nay1 he had been bound not to obey in such a case1 yea1 further1 albeit scandal had not been to follow by his taking wages1 yet he had no more contemned the church by not obeying a command to take wages than he had done by living unmarried1 if the church had commanded him to marry4 ,the bare authority of the church could neither restrain his liberty nor ours in things indifferent1 when there is no more to bind but the authority of an ordinance4 #f4 ,why holds he us contemners of the church for not receiving the five ,articles of ,perth8 ,we cannot be called contemners for not obeying1 but for not subjecting ourselves1 wherewith we cannot be charged4 ,could he not distinguish betwixt subjection and obedience8 ,art thou a ,doctor in ,israel1 and knowest not these things8 ,nil1 art thou a ,conformist1 and knowest not what thy fellow ,conformists do hold8 ,sect4 #ac4 ,one point more resteth1 at which the ,doctor7#daa7 holdeth him in this argument1 namely1 that for the offence of the weak necessary things are not to be omitted1 such as is obedience to superiors1 but their minds are to be better informed4 ,ans4 #a4 ,obedience to superiors cannot purge that from scandal which otherwise were scandal1 as we have seen before47#dab7 #b4 ,that information and giving of a reason cannot excuse the doing of that out of which scandal riseth1 we have also proved already47#dac7 #c4 ,that the ordinance of superiors cannot make the ceremonies necessary1 ,i have proved in the first part of this dispute4 ,this is given for one of the chief marks of the man of sin17#dad7 8,that which is indifferent1 he by his laws and prohibitions maketh to be sin20 and shall they who profess to take part with ,christ against antichrist1 do no less than this8 ,it will be replied1 that the ceremonies are not thought necessary in themselves1 nor non-conformity unlawful in itself1 but only in respect of the church's ordinance4 ,just so the ,papists profess17#dae7 that the omission of their rites and observances is not a sin in itself1 but only in respect of contemning the church's customs and commandments4 ,how comes it1 then1 that they are not ashamed to pretend such a necessity for the stumbling-blocks of those offending ceremonies among us1 as ,papists pretend for the like among them8 ,sect4 #ad4 ,but the ,english ,formalists have here somewhat to say1 which we will hear4 ,mr ,hooker tells us17#daf7 that ceremonies are scandalous1 either in their very nature1 or else through the agreement of men to use them unto evil2 and that ceremonies of this kind are either devised at first unto evil1 or else having had a profitable use1 they are afterwards interpreted and wrested to the contrary4 ,as for the ,english ceremonies1 he saith1 that they are neither scandalous in their own nature1 nor because they were devised unto evil1 nor yet because they of the church of ,england abuse them unto evil4 ,ans4 #a4 ,though all this were true1 yet forasmuch as they have been abused by the ,papists unto idolatry and superstition1 and are monuments of ,popery1 the trophies of ,antichrist1 and the relics of ,rome's whorish bravery1--they must be granted1 at least for this respect1 to be more than manifest appearances of evil1 and so scandalous4 ,but secondly1 ,it is false which he saith2 for kneeling in receiving the communion is1 in its own nature1 evil and idolatrous1 because religious adoration before a mere creature1 which purposely we set before us in the act of adoring1 to have state in the worship1 especially if it be an actual image in that act representing ,christ to us 7such as the bread in the act of receiving7 draweth us within the compass of co-adoration or relative worship1 as shall be copiously proved afterwards4 ,other of the ceremonies that are not evil in their own nature1 yet were devised to evil2 for example1 the surplice4 ,the replier7#dag7 to ,dr ,mortoune's particular defence1 observeth1 that this superstition about apparel in divine worship1 began first among the ,french bishops1 unto whom ,clestinus writeth thus3--,discernendi1 c4 8,we are to be distinguished from the common people and others by doctrine1 not by garment1--by conversation1 not by habit1--by the purity of mind1 not by attire2 for if we study to innovation1 we tread under foot the order which hath been delivered unto us by our fathers1 to make place to idle superstitions2 wherefore we ought not to lead the minds of the faithful into such things1 for they are rather to be instructed than played withal2 neither are we to blind and beguile their eyes1 but to infuse instructions into their minds40 ,in which words ,clestinus reprehends this apparel1 as a novelty which tended to superstition1 and made way to the mocking and deceiving of the faithful4 ,lastly1 ,whereas he saith the ceremonies are not abused by them in ,england1 ,i instance the contrary in holidays4 ,perkins saith17#dah7 that the feast of ,christ's nativity1 so commonly called1 is not spent in praising the name of ,god1 but in rifling1 dicing1 carding1 masking1 mumming1 and in all licentious liberty1 for the most part1 as though it were some heathen feast of ,ceres or ,bacchus4 ,and elsewhere7#dai7 he complaineth of the great abuses of holidays among them4 ,sect4 #ae4 ,as touching the rule which is alleged against the ceremonies out of ,paul's doctrine1 namely1 that in those things from which we may lawfully abstain1 we should frame the usage of our liberty with regard to the weakness of our brethren4 ,hooker answereth to it1 #a4 ,that the weak brethren among them were not as the ,jews1 who were known to be generally weak1 whereas1 saith he1 the imbecility of ours is not common to so many1 but only here and there some such an one is found4 #b4 ,he tells us that these scandalous meats1 from which the ,gentiles were exhorted to abstain for fear of offending the ,jews1 cannot represent the ceremonies1 for their using of meats was a matter of private action in common life1 where every man was free to order that which himself did1 but the ceremonies are public constitutions for ordering the church1 and we are not to look that the church is to change her public laws and ordinances1 made according to that which is judged ordinarily and commonly fittest for the whole1 although it chance that1 for some particular men1 the same be found inconvenient1 especially when there may be other remedies also against the sores of particular inconveniences4 ,let them be better instructed4 ,ans4 #a4 ,this is bad divinity that would make us not regard the scandalising of a few particular men4 ,christ's woe striketh not only upon them who offend many1 but even upon them who offend so much as one of his little ones1 ,matt4 xviii #f4 #b4 ,that which he saith of the few in ,england1 and not many1 who are scandalised by the ceremonies1 hath been answered by a countryman of his own47#dbj7 ,and as for us1 we find most certainly that not a few1 but many1 even the greatest part of ,scotland1 one way or other1 are scandalised by the ceremonies4 ,some are led by them to drink in superstition1 and to fall into sundry gross abuses in religion1 others are made to use them doubtingly1 and so damnably4 ,and how many who refuse them are animated to use them against their consciences1 and so to be damned8 ,who is not made to stumble8 ,and what way do they not impede the edificatlon of the church8 #c4 ,what if there had been a public constitution1 commanding the ,gentiles to eat all meats freely1 and that this hath been judged ordinarily and commonly fittest for the whole1 even to signify the liberty of the church of the ,new ,testament8 ,should not the ,gentiles1 notwithstanding of this constitution1 have abstained because of the scandal of the ,jews8 ,how comes it then1 that that which the ,apostle writeth against the scandal of meats1 and the reasons which he giveth1 are found to hold over good1 whether there be a constitution or not8 #d4 ,as for his remedy against the scandal of particular men1 which is to instruct them better1 it hath been answered before47#dba7 ,sect4 #af4 ,now1 if ,i reckon ,paybody to be no body1 perhaps some body will not take it well4 ,i will therefore examine how he handleth this argument4 ,four things are answered by him7#dbb7 to those places1 ,rom4 xiv4 #af2 #a ,cor4 viii4 #aj2 ,matt4 xviii4 #f1 which are alleged against the use of things indifferent1 when we cannot use them without scandal4 ,first1 he saith1 that all those ,scriptures which are quoted as condemning the scandalising of others in things indifferent1 speak only of scandalising them who are weak4 ,ans4 #a4 ,be it so1 thought he1 that they are all malicious1 and none weak1 who are offended by the ceremonies4 ,he himself describeth the weak whom we are forbidden to scandalise1 to be such as are weak in knowledge and certainty of the truth4 ,now there are many who are in this respect weak1 scandalised by the ceremonies4 ,but ,i say1 moreover1 that his description is imperfect2 for there are some who know the truth1 and that certainly1 who are1 notwithstanding1 to be accounted weak1 in regard of the defect of that prudence which should guide1 and that stability which should accompany all their actions1 in the particular usage of such things as they know certainly1 in their general kind1 to be agreeable to truth and righteousness4 ,such ,christians are impeded by the ceremonies from going on in their ,christian course so fast as otherwise they would1 if not also made to waver or stumble4 ,and thus are they properly scandalised according to my fifth proposition4 ,si quis nostra culpa vel impingit1 vel abducitur a recto cursu1 vel tardatur1 cum dicimur offendere1 saith ,calvin47#dbc7 ,porro scandalum est dictum vel factum quo impeditur evangelii cursus1 cujus ampliationem et propagationem1 totius vitae nostrae scopum esse oportet1 saith ,martyr47#dbd7 #b4 ,it is a fault to give offence even to the strong1 or else ,peter was not to be blamed for giving offence to ,christ1 ,matt4 xvi4 #bc4 ,yea1 it is a fault to offend the very malicious by things that are not necessary1 as ,i have proved in my twelfth proposition4 ,sect4 #ag4 ,secondly1 saith he1 all those ,scriptures condemn only the scandal of the weak which is made at that time when we know they will be scandalised4 ,ans4 #a4 ,if he speak of certain and infallible knowledge1 none but ,god knoweth whether a man shall be scandalised or not1 by that which we are to do4 ,he must mean1 therefore1 of such knowledge as we can have of the event of our actions1 and so his answer bringeth great damage to his own cause4 ,formalists know that then weak brethren have been of a long time scandalised by the ceremonies1 and they hear them professing that they are yet scandalised1 and how then can they but know that scandal will still follow upon that which they do8 #b4 ,albeit they know not that their brethren will be scandalised by the ceremonies1 yea1 albeit then brethren should not be scandalised thereby1 yet because the ceremonies are appearances of evil1 inductive to sin1 and occasions of ruin1 scandal is given by them1 whether it be taken by their brethren or not1 according to my fourth and fifth propositions4 ,sect4 #ah4 ,thirdly1 saith ,paybody1 all those ,scriptures condemn only that offence of another in things indifferent1 which is made by him who is at liberty and not bound1 they speak not of using or refusing those things1 as men are tied by the commandment of authority4 ,where he laboureth to prove that obedience to the magistrate in a thing indifferent is a better duty than the pleasing of a private person in such a thing4 ,ans4 #a4 ,i have proved heretofore1 that the commandment of authority cannot make the use of a thing indifferent to be no scandal1 which otherwise were scandal4 #b4 ,i have also proved in the first part of this dispute1 that an ecclesiastical constitution cannot bind us1 nor take away our liberty in the using or not using of a thing indifferent in itself1 except some other reason be showed us than the bare authority of the church4 ,as touching the civil magistrate's place and power to judge and determine in things pertaining to the worship of ,god1 we shall see it afterwards1 and so shall we know how far his decisions and ordinances in this kind of things have force to bind us to obedience4 #c4 ,he should have proved that obedience to the magistrate in a thing indifferent1 is a better duty than abstaining from that which scandaliseth many ,christians4 ,he should not have opposed pleasing and scandalising 7for perhaps a man is most scandalised when he is most pleased71 but edifying and scandalising1 according to my first proposition4 ,now1 will anybody except ,paybody say1 that obedience to the magistrate in a thing indifferent1 out of which scandal riseth1 is a better duty than forbearing for the edification of many ,christian souls1 and for shunning to scandalise them4 ,this we must take to be his meaning1 or else he saith nothing to the purpose4 ,sect4 #ai4 ,his fourth answer is1 that all those scriptures condemning scandal1 must needs especially condemn that which is greatest4 ,peter and his companions coming to ,antioch1 were in danger of a double scandal2 either of the ,jews by eating with the ,gentiles1 which was the less1 or of the ,gentiles in refusing their company1 as if they had not been brethren1 which was far the greater4 ,now ,paul blamed ,peter very much1 that for the avoiding the lesser scandal1 he and his companions fell into the greater4 ,ans4 #a4 ,he is greatly mistaken whilst he thinks that a man can be so straitened betwixt two scandals1 that he cannot choose but give the one of them4 ,for1 nulla datur talis perplexitas1 ut necessarium sit pro homini sive hoc sive illud faciat1 scandalum alicui dare47#dbe7 #b4 ,that sentence of choosing the least of two evils1 must be understood of evils of punishment1 not of evils of sin1 as ,i showed before17#dbf7 so that he is in a foul error whilst he would have us to choose the least of two scandals4 #c4 ,as for the example which he allegeth1 he deceiveth himself to think that ,peter had given scandal to the ,jews by his eating with the ,gentiles4 ,cum ,gentibus cibum capiens1 recte utebatur libertate ,christiana1 say the ,magdeburgians27#dbg7 but when certain ,jews came from ,james1 he withdrew himself1 fearing the ,jews1 and so quod ante de libertate ,christiana aedificarat1 rursus destruebat1 by eating1 then1 with the ,gentiles1 he gave no scandal1 but by the contrary he did edify4 ,and farther1 ,i say1 that his eating with the ,gentiles was a thing necessary1 and that for shunning of two great scandals2 the one of the ,gentiles1 by compelling them to ,judaise2 the other of the ,jews1 by confirming them in ,judaism1 both which followed upon his withdrawing from the ,gentiles2 so that by his eating with the ,gentiles no scandal could be given1 and if any had been taken1 it was not to be cared for4 ,wherefore there was but one scandal which ,peter and his companions were in danger of1 which also they did give1 and for which ,paul apprehended them1 namely1 their withdrawing of themselves from the ,gentiles1 and keeping company only with the ,jews1 whereby both the ,jews and the ,gentiles were scandalised1 because both were made to think 7at least occasion was given to both for thinking7 the observation of the ceremonial law necessary4 ,that which deceiveth ,paybody1 is the confounding of scandalising and displeasing4 ,peter1 by eating with the ,gentiles1 perhaps had displeased the ,jews1 but he had thereby edified them1 though the scandal which he gave them was by ,judaising2 ,judaizabat olim ,petrus per dissimulationem1 saith ,gerson37#dbh7 by this ,judaising through such dissimulation and double-dealing1 as was his eating with the ,gentiles first1 and then withdrawing of himself1 when certain ,jews came2 for keeping company with them only1 he scandalised the ,jews and confirmed them in ,judaism1 as ,pareus noteth47#dbi7 ,how then can it be said1 that he that scandalised them by his eating with the ,gentiles8 ,for hereupon it should follow that there was a necessity of doing evil laid upon ,peter1 so that he behoved to offend the ,jews either by his eating with the ,gentiles1 or by his not eating with the ,gentiles2 for he could not both eat with them and not eat with them4 ,this is therefore plain1 that if he scandalised the ,jews by his not eating with the ,gentiles1 as ,i have showed1 then had he not scandalised them1 but edified them by his eating with the ,gentiles4 ,i perceive he would say1 that the scandal of non-conformity is a greater scandal than the scandal of conformity2 and so he would make us gain little by our argument of scandal4 ,he is bold to object17#dcj7 8,where one is offended with our practice of kneeling1 twenty1 ,i may say ten thousand1 are offended with your refusal40 ,o adventurous arithmetic6 ,o huge hyperbole6 ,o desultorious declamation6 ,o roving rethoric6 ,o prodigal paradox6 ,yet1 ,i reply1 #a4 ,though sundry 7yet not ten thousand for one7 are displeased by our refusal1 who can show us that any are thereby scandalised2 that is1 made worse and induced to ruin8 ,this man is bold to say well to it2 but we have solidly proved that scandal riseth out of kneeling and the rest of the ceremonies3 let it be measured to us with the same measure wherewith we mete4 #b4 ,put the case1 that ten thousand were scandalised by our refusal1 will it thereupon follow that our refusal is a greater scandal than their practising8 ,nay1 then1 let it be said that the cross of ,christ is a greater scandal than a private man's fornication1 because both ,jews and ,greeks were offended at that1 #a ,cor4 i4 #bc2 whereas1 perhaps1 a small congregation only is offended at this4 #c4 ,our refusal is necessary1 because of the unlawfulness of the ceremonies which we refuse1 so that we may not receive them1 but must refuse them1 notwithstanding of any scandal which can follow upon our refusal4 ,if he had aught to say against this answer1 why is he silent8 ,he might have found it at home4 8,our forbearance of conformity 7saith ,parker7#dca77 is a necessary duty1 there is therein no fault of any scandal in us40 #d4 ,our opposites should do well to assail our argument of scandal before they propound any other argument against us2 for so long as they make it not evident that the scandal of the ceremonies1 which we object1 is an active or faulty scandal1 so long they cannot object the scandal of non-conformity to us2 because if the scandal 7which is to be avoided7 be in their practising of the ceremonies1 it cannot be in our refusing of them4 #e4 ,we know many are grieved and displeased with our non-conformity1 yet that every one who is grieved is not by and by scandalised1 the ,bishop of ,winchester teacheth as well as we4 8,many times 7saith he7#dcb77 men are grieved with that which is for their good1 and earnestly set on that which is not expedient for them40 ,but1 in good earnest1 what do they mean who say they are scandalised1 or made worse by our non-conformity8 for neither do we make them condemn our lawful deed as unlawful1 nor yet do we animate them by our example to do that which1 in their consciences1 they judge unlawful4 ,they themselves acknowledge that sitting is as lawful as kneeling2 that the not-observing of the five holidays is as lawful as the observing of them2 that the not-bishoping of children is as lawful as the bishoping of them4 ,do they not acknowledge the indifferency of the things themselves8 ,do they not permit many of their people either to kneel or to sit at the communion8 ,have not many of themselves taken the communion sitting in some places8 ,have not our ,conformists in ,scotland hitherto commonly omitted bishoping of children1 and the ministration of the sacraments in private places8 ,as for ourselves we make our meaning plain when we object the scandal of conformity2 for many ignorant and superstitious persons are1 by the ceremonies1 confirmed 7expertus loquor7 in their error and superstition2 so that now they even settle themselves upon the old dregs of popish superstition and formality1 from which they were not well purged4 ,others are made to practise the ceremonies with a doubting and disallowing conscience1 and to say with ,naaman1 8,in this the ,lord be merciful unto us if we err30 with my own ears have ,i heard some say so4 ,and even those who have not practised the ceremonies1 for that they cannot see the lawfulness of them1 yet are animated by the example of practising ,conformists to do these things which1 in their consciences1 they condemn as unlawful 7which were to sin damnably71 and if they do them not1 then is there no small doubting and disquietness1 trouble1 and trepidation1 harboured in their consciences4 ,and thus1 one way or other1 some weakening or deterioration cometh to us by the means of the ceremonies2 and if any of our opposites dare think that none of us can be so weak as to stumble or take any harm in this kind1 because of the ceremonies1 we take ,god himself to witness1 who shall make manifest the counsels of the heart1 that we speak the truth1 and lie not4 ,finally1 ,let that be considered which divines observe to be the perpetual condition of the church17#dcc7 namely1 that as in any other family there are found some great1 some small1 some strong1 some weak1 some wholesome1 some sickly1 so still is there found such an inequality in the house of ,god1 which is the church1--and that because some are sooner1 some are later called1 some endued with more gifts of ,god1 and some with fewer47#dcd7 ,,the ,,third ,,part4 ,,against ,,the ,,lawfulness ,,of ,,the ,,ceremonies4 ,,chapter ,i4 ,,that ,,the ,,ceremonies ,,are ,,unlawful1 ,,because ,,superstitious1 ,,which ,,is ,,particularly ,,instanced ,,in ,,holidays1 ,,and ,,ministering ,,the ,,sacraments ,,in ,,private ,,places4 ,sect4 #a4 ,the strongest tower of refuge to which our opposites make their main recourse1 is the pretended lawfulness of the ceremonies1 which now we are to batter down and demolish1 and so make it appear how weak they are even where they think themselves strongest4 ,my first argument against the lawfulness of the ceremonies ,i draw from the superstition of them4 ,i cannot marvel enough how ,dr ,mortoune and ,dr ,burges could think to rub the superstition upon ,non-conformists1 whom they set forth as fancying their abstinence from the ceremonies to be a singular piece of service done to ,god1 placing religion in the not using of them1 and teaching men to abstain from them for conscience' sake4 ,dr ,ames7#dce7 hath given a sufficient answer1 namely1 that abstaining from sin is one act of common obedience1 belonging as well to things forbidden in the second table1 as to those forbidden in the first2 and that we do not abstain from those ceremonies but as from other unlawful corruptions1 even out of the compass of worship4 ,we abstain from the ceremonies even as from lying1 cursing1 stealing1 c4 ,shall we be holden superstitious for abstaining from things unlawful8 ,the superstition therefore is not on our side1 but on theirs3-- ,sect4 #b4 ,for1 #ast1 ,superstition is the opposite vice to religion1 in the excess1 as our divines describe it2 for it exhibits more in the worship of ,god than he requires in his worship4 ,porro saith17#dcf7 ,zanchius in cultum ipsum excessu ut1 peccatur2 si quid illi quem ,christus instituit1 jam addas1 aut ab aliis additum sequar is2 ut si sacramentis a ,christo institutis1 alia addas sacramenta2 si sacrificiis1 alia sacrificia2 si ceremoniis cujusvis sacramenti1 alios addas ritus1 qui merito omnes superstitionis nomine appellantur4 ,we see he accounteth superstition to be in the addition of ceremonies not instituted by ,christ1 as well as in the addition of more substantial matters4 ,superstitio 7as some derive the word7 is that which is done supra statutum2 and thus are the controverted ceremonies superstitious1 as being used in ,god's worship upon no other ground than the appointment of men4 ,sect4 #c4 #b;d4 ,superstition is that which exhibits divine worship1 vel cui non debet1 vel eo non modo quo debet1 say the schoolmen47#dcg7 ,now our ceremonies1 though they exhibit worship to ,god1 yet this is done inordinately1 and they make the worship to be otherwise performed than it should be2 for example1 though ,god be worshipped by the administration of the sacraments in private places1 yet not so as he should be worshipped4 ,the ,professors of ,leyden7#dch7 condemn private baptism as inordinate1 because baptismus publici ministerii1 non privat exhortationis est appendix4 ,it is marked in the fourth century17#dci7 both out of councils and fathers1 that it was not then permitted to communicate in private places2 but this custom was thought inordinate and unbeseeming4 ,if it be said1 that the communion was given to the sick privately in the ancient church1 ,i answer3 ,sometimes this was permitted1 but for such special reasons as do not concern us2 for1 as we may see plainly by the fourteenth canon of the first ,council of ,nice 7as those canons are collected by ,ruffinus71 the sixty-ninth canon of the ,council of ,eleberis1 and the sixth canon of the ,council of ,ancyra1 the communion was only permitted to be given in private houses to the paenitentes1 who were abstenti and debarred from the sacrament1 some for three years1 some for five1 some for seven1 some for ten1 some for thirteen1 some longer1 and who should happily be overtaken with some dangerous and deadly sickness before the set time of abstention was expired4 ,as for the judgment of our own divines1 ,calviniani1 saith ,balduine17#ddj7 morem illum quo eucharastia ad aegrotos tanquam viaticum defertur improbant1 eamque non nisi in coetibus publicis usurpendam censent4 ,for this he allegeth ,beza1 ,aretius1 and ,musculus4 ,it was a better ordinance than that of ,perth1 which said1 non oportet in domibus oblationes ab episcopis sive presbyteris fieri47#dda7 ,but to return4 ,sect4 #d4 #c;d4 ,the ceremonies are proved to be superstitious1 by this reason1 if there were no more1 they have no necessary nor profitable use in the church 7as hath been proved71 which kind of things cannot be used without superstition4 ,it was according to this rule that the ,waldenses7#ddb7 and ,albigenses taught that the exorcisms1 breathings1 crossings1 salt1 spittle1 unction1 chrism1 c4 used by the church of ,rome in baptism1 being neither necessary nor requisite in the administration of the same1 did occasion error and superstition1 rather than edification to salvation1 #dth4 ,they are yet more superstitious1 for that they are not only used in ,god's worship unnecessary and unprofitably1 but likewise they hinder other necessary duties4 ,they who1 though they serve the true ,god1 8yet with needless offices1 and defraud him of duties necessary10 are superstitious in ,hooker's judgment47#ddc7 ,i wish he had said as well to him as from him4 ,what offices more unnecessary than those ,roman rituals8 yet what more necessary duties than to worship ,god in a spiritual and lively manner1--to press the power of godliness upon the consciences of professors1--to maintain and keep faithful and well qualified ministers in the church1--to bear the bowels of mercy and meekness1--not to offend the weak1 nor to confirm ,papists in ,popery1--to have all things in ,god's worship disposed according to the word1 and not according to the will of man1--not to exercise lordship over the consciences of those whom ,christ hath made free1--to abolish the monuments of by-past and badges of present idolatry2 yet are those and other necessary duties shut quite out of doors by our needless ceremonial service4 ,sect4 #e4 #eth4 ,the ceremonies are not free of superstition1 inasmuch as they give to ,god an external service1 and grace-defacing worship1 which he careth not for1 and make fleshly observations to step into the room of ,god's most spiritual worship4 ,augustine7#ddd7 allegeth that which is said1--8,the kingdom of ,god is within you10 ,luke xvii4 against superstitious persons1 who exterioribus principalem curam impendunt4 ,the ,christian worship ought to be 8in spirit1 without the carnal ceremonies and rites10 saith one of our divines27#dde7 yea1 the kingdom of ,god cometh not cum apparatu aut pompa mundana1 ita ut observari possit tempus vel locus1 saith a ,papist47#ddf7 ,carnal worship1 therefore1 and ceremonial observations1 are 7to say the least7 superfluous in religion1 and by consequence superstitious4 ,sect4 #f4 #fth4 ,worship is placed in the ceremonies1 therefore they are most superstitious4 ,to make good what ,i say1 holiness and necessity are placed in the ceremonies1 ergo1 worship4 ,and1 #ast1 ,holiness is placed in them4 ,hooker7#ddg7 thinks festival days clothed with outward robes of holiness2 nay1 he saith plainly17#ddh7--8,no doubt1 as ,god's extraordinary presence hath hallowed and sanctified certain places1 so they are his extraordinary works that have truly and worthily advanced certain times1 for which cause they ought to be1 with all men that honour ,god1 more holy than other days40 ,he calleth also the cross an holy sign47#ddi7 ,dr ,burges7#dej7 defendeth that the ceremonies are and may be called worship of ,god1 not only ratione modi1 as belonging to the reverend usage of ,god's prescribed worship1 but also ratione medii1 though not medii per se1 of and by itself1 yet per aliud1 by virtue of somewhat else4 ,now1 do not ,papists place worship in their cross and crucifix8 yet do they place no holiness in it per se1 but only per aliud1 in respect of ,christ crucified thereby represented1 and they tell us17#dea7 that creaturae insensibili non debetur honor vel reverentia1 nisi ratione rationalis naturae2 and that they give no religious respect unto the tree whereon ,christ was crucified1 the nails1 garments1 spear1 manger1 c41 but only quantum ad rationem contactus membrorum ,christi4 ,saith ,dr ,burges any less of the ceremonies8 ,nay1 he placeth every way as much holiness and worship in them in the forequoted place4 ,and elsewhere he teacheth17#deb7 that after a sort the ceremonies are worship in themselves1 even such a worship as was that of the free-will offerings under the law1 and such a worship as was the building and use of altars here and there7#dec7 7before ,god had chosen out the standing place for his altar71 though to the same end for which the ,lord's instituted altar served4 ,thus we see that they offer the ceremonies as worship to ,god3 yet put the case they did not1 the school saith17#ded7 that a thing belongeth to the worship of ,god1 vel quo ad offerendum1 vel quo ad assumendum4 ,whereupon it followeth1 that superstition is not only to be laid to their charge who offer to ,god for worship that which he hath not commanded1 but theirs also who assume in ,god's worship the help of anything as sacred or holy which himself hath not ordained4 #b4 ,they place as great a necessity in the ceremonies as ,papists place in theirs1 whereby it shall also appear now superstitiously they place worship in them2 for quaecunque observatio quasi necessaria commendatur1 continuo censetur ad cultum ,dei pertinere1 saith ,calvin47#dee7 ,the ,rhemists think17#def7 that meats of themselves1 or of their own nature1 do not defile1 8but so far as by accident they make a man to sin2 as the disobedience of ,god's commandment1 or of our superiors1 who forbid some meats for certain times and causes1 is a sin40 ,and they add1 8that neither flesh nor fish of itself doth defile1 but the breach of the church's precept defileth40 ,aquinas7#deg7 defendeth that trin-immersion is not de necessitate baptismi1 only he thinks it a sin to baptise otherwise1 because this rite is instituted and used by the church4 ,do not ,formalists place the same necessity in the ceremonies1 while1 as they say1 they urge them not as necessary in themselves1 but only as necessary in respect of the determination of the church1 and the ordinance of those who are set over us8 ,nay1 ,papists place not so great necessity in many ordinances of their church as ,formalists place in the ceremonies4 ,if the cause be doubtful1 ,aquinas7#deh7 sends a man to seek a dispensation from the superior4 ,but si causa sit evidens1 per seipsum licite potest homo statuti observantiam praeterire4 ,what ,formalist dare yield us such liberty1 as by ourselves1 and without seeking a dispensation from superiors1 to neglect the observation of their statutes1 when we see evident cause for so doing8 ,they think that we have no power at our own hand to judge that we have an evident cause of not obeying those who are set over us2 yet this much is allowed by this ,papist1 who also elsewhere acknowledged7#dei7 that there is nothing necessary in baptism but the form1 the minister1 and the washing of water1 and that all the other ceremonies which the church of ,rome useth in baptism are only for solemnity4 ,bellarmine saith17#dfj7 that the neglecting and not observing the ceremonies of the church1 with them is not a mortal sin1 except it proceed ex contemptu4 ,and that he who1 entering into a church1 doth not asperge himself with holy water1 sinneth not17#dfa7 if so be he do it circa contemptum4 ,now1 to be free of contempt will not satisfy our ,formalists1 except we obey and do that very same thing which we are commanded to do4 ,cornelius ,jansenius17#dfb7 commenting upon these words1 8,in vain do they worship me1 teaching for doctrines the commandments of men10 saith1 that the commandments of men there forbidden and condemned1 are those which command nothing divine1 but things merely human2 and therefore he pleadeth for the constitutions of the church about feasts1 choice of meats1 festivities1 c41 and for obedience to the same upon no other ground than this1 because pius quisque facile videt quam habeant ex scripturis originem et quomodo eis consonant1 eo quod faciant ad carnis castigationem et temperantiam1 aut ad fidelium unionem et edificationem4 ,i know it to be false which this ,papist affirmeth2 yet in that he thus pleadeth for those constitutions of the church from ,scripture and reason1 forsaking the ground of human authority1 he is a great deal more modest and less superstitious than those our opposites1 who avouch the ceremonies as necessary1 and will have us bound to the practice of them upon no other ground than the bare will and authority of superiors1 who have enjoined them1 as hath been shown in the first part of this dispute4 ,yea1 some of them place a certain and constant necessity in the ceremonies themselves1 even beside and without the church's constitution 7which is more than ,papists have said of their ceremonies74 ,dr ,forbesse7#dfc7 calleth the ,articles of ,perth1 pauca necessaria1 c41 a few things necessary for ,god's glory1 and the promoting of piety in our church1 for order1 peace1 unity1 and charity2 and particularly he teacheth1 that a minister may not lawfully omit to administer the sacraments in private places1 and without the presence of the congregation1 to such as through sickness cannot come to the public assemblies2 which he calleth1 eis necessaria ministrare4 ,to say the truth1 the ministration of the sacraments in private places importeth a necessity in the matter itself1 for which cause the divines of ,geneva resolved7#dfd7 that in ,ecclesiis publice institutis1 baptism might not be administered in private places1 but only publicly in the congregation of the faithful1 partim ne sacramenta1 c41 8partly 7say they7 lest the sacraments1 being separate from the preaching of the word1 should be again transformed in certain magical ceremonies1 as in ,popery it was2 partly that the gross superstition of the absolute necessity of external baptism may be rooted out of the minds of men40 ,sure1 the defenders of private baptism place too great necessity in that sacrament4 ,hooker plainly insinuates7#dfe7 the absolute necessity of outward baptism1 at least in wish or desire1 which is the distinction of the schoolmen1 and followed by the modern ,papists to cloak their superstition4 ,but whatsoever show it hath1 it was rightly impugned in the ,council of ,trent7#dff7 by ,marianarus1 who alleged against it that the angel said to ,cornelius his prayers were acceptable to ,god1 before ever he knew of the sacrament of baptism2 so that1 having no knowledge of it1 he could not be said to have received it1 no not in vow or wish2 and that many holy martyrs were converted in the heat of persecution1 by seeing the constancy of others1 and presently taken and put to death1 of whom one cannot say1 but by divination1 that they knew the sacraments1 and made a vow4 ,sect4 #g4 #gth4 ,i will now apply this argument1 taken from superstition1 particularly to holidays4 ,superstitiosum esse docemus1 saith ,beza17#dfg7 arbitrari unum aliquem diem altero sanctiorem4 ,now ,i will show that ,formalists observe holidays1 as mystical and holier than other days1 howbeit ,bishop ,lindsey thinks good to dissemble and deny it47#dfh7 8,times 7saith he7 are appointed by our church for morning and evening prayers in great towns2 hours for preaching on ,tuesday1 ,thursday1 c42 hours for weekly exercises of prophecying1 which are holy in respect of the use whereunto they are appointed2 and such are the five days which we esteem not to be holy1 for any mystic signification which they have1 either by divine or ecclesiastical institution1 or for any worship which is appropriated unto them1 that may not be performed at another time1 but for the sacred use whereunto they are appointed to be employed as circumstances only1 and not as mysteries40 ,ans4 ,this is but falsely pretended1 for as ,didoclavius observeth17#dfi7 aliud est deputare1 aliud dedicare1 aliud sanctificare4 ,designation or deputation is when a man appoints a thing for such an use1 still reserving power and right to put it to another use if he please2 so the church appointeth times and hours for preaching upon the week-days1 yet reserving power to employ those times otherwise1 when she shall think fit4 ,dedication is when a man so devotes a thing to some pious or civil use1 that he denudes himself to all right and title which thereafter he might claim unto it1 as when a man dedicates a sum of money for the building of an exchange1 a judgment-hall1 c41 or a parcel of ground for a church1 a churchyard1 a glebe1 a school1 an hospital1 he can claim no longer right to the dedicated thing4 ,sanctification is the setting apart of a thing for a holy and religious use1 in such sort that hereafter it may be put to no other use1 ,prov4 xx4 #be4 ,now whereas times set apart for ordinary and weekly preaching1 are only designed by the church for this end and purpose1 so that they are not holy1 but only for the present they are applied to an holy use2 neither is the worship appointed as convenient or beseeming for those times1 but the times are appointed as convenient for the worship4 ,festival days are holy both by dedication and consecration of them2 and thus much the ,bishop himself forbeareth not to say17#dgj7 only he laboureth to plaster over his superstition with the untempered mortar of this quidditative distinction1 that some things are holy by consecration of them to holy and mystical uses17#dga7 as water in baptism1 c41 but other things are made holy by consecration of them to holy political uses4 ,this way1 saith he1 the church hath power to make a thing holy1 as to build and consecrate places to be temples1 houses to be hospitals2 to give rent1 lands1 money and goods1 to the ministry and to the poor2 to appoint vessels1 and vestures1 and instruments for the public worship1 as table1 table-cloths1 c4 ,ans4 #a4 ,the ,bishop1 ,i see1 taketh upon him to coin new distinctions at his own pleasure2 yet they will not1 ,i trust1 pass current among the judicious4 ,to make things holy by consecration of them to holy uses for policy1 is an uncouth speculation1 and1 ,i dare say1 the ,bishop himself comprehendeth it not4 ,god's designation of a thing to any use1 which serves for his own glory1 is called the sanctification of that thing1 or the making of it holy1 and so the word is taken1 ,isa4 xiii4 #c2 ,jer4 i4 #e1 as ,g4 ,sanctius noteth in his commentaries upon these places2 and ,calvin1 commenting upon the same places1 expoundeth them so likewise2 but the church's appointing or designing of a thing to an holy use1 cannot be called the making of it holy4 ,it must be consecrated at the command of ,god1 and by virtue of the word and prayer3 thus are bread and wine consecrated in the holy supper1 ,res sacrae1 saith ,fennerus17#dgb7 sunt quae ,dei verbo in praedictum usum sanctificatae et dedicatae sunt4 ,polanus1 speaking of the sacramental elements1 saith17#dgc7 ,sanctificatio rei terrenae est actio ministri1 qua destinat rem terrenam ad sanctum usum1 ex mandato ,dei1 c4 ,the ,professors of ,leyden7#dgd7 call only such things1 persons1 times and places holy1 as are consecrated and dedicated to ,god and his worship1 and that divina praescriptione4 ,if our ordinary meat and drink cannot be sanctified to us1 so that we may lawfully1 and with a good conscience1 use those common things1 but by the word of ,god and prayer1 how then shall anything be made holy for ,god's worship but by the same means8 #a ,tim4 iv4 #e4 ,and1 ,i pray1 which is the word1 and which be the prayers1 that make holy those things which the ,bishop avoucheth for things consecrated and made holy by the church1 namely1 the ground whereupon the church is built1 the stones and timber of an hospital2 the rents1 lands1 money1 or goods given to the ministry and the poor2 the vessels1 vestures1 tables1 napkins1 basons1 c41 appointed for the public worship4 ,sect4 #h4 #b;d4 ,times1 places and things1 which the church designeth for the worship of ,god1 if they be made holy by consecration of them to holy political uses1 then either they may be made holy by the holy uses to which they are to be applied1 or else by the church's dedicating of them to those uses4 ,they cannot be called holy by virtue of their application to holy uses2 for then 7as ,ames argueth7#dge77 the air is sacred1 because it is applied to the minister's speech whilst he is preaching1 then is the light sacred which is applied to his eye in reading1 then are his spectacles sacred which are used by him reading his text1 c4 ,but neither yet are they holy1 by virtue of the church's dedicating of them to those uses for which she appointed them2 for the church hath no such power as by her dedication to make them holy4 ,p4 ,martyr7#dgf7 condemneth the dedication or consecration 7for those words he useth promiscuously7 whereby the ,papists hallow churches1 and he declareth against it the judgment of our divines to be this1 ,licere1 imo jure pietatis requiri1 ut in prima cujusque rei usurpatione gratias ,deo agamus1 ejusque bonitatem celebremus1 c4 ,collati boni religiosum ac sanctum usum poscamus4 ,this he opposeth to the popish dedication of temples and bells1 as appeareth by these words3 ,quanto sanius rectusque decernimus4 ,he implieth1 therefore1 that these things are only consecrated as every other thing is consecrated to us4 ,of this kind of consecration he hath given examples4 ,in libro ,nehemiae dedicatio maeniam civitatis commemoratur1 quae nil aliud fuit nisi quod muris urbis instauratis1 populus una cum ,levitis et sacerdotibus1 nec non principibus1 eo se contulit1 ibique gratias ,deo egerunt de maenibus reaedificatis1 et justam civitatis usuram postularunt1 qua item ratione prius quam sumamus cibum1 nos etiam illum consecramus4 ,as the walls of ,jerusalem then1 and as our ordinary meat are consecrated1 so are churches consecrated1 and no otherwise can they be said to be dedicated1 except one would use the word dedication1 in that sense wherein it is taken1 ,deut4 xx4 #e2 where ,calvin turns the word dedicavit2 ,arias ,montanus1 initiavit2 ,tremelius1 caepit uti4 ,of this sort of dedication1 ,gaspar ,sanctius writeth thus3 ,alia dedicatio est1 non solum inter prophanos1 sed etiam inter ,haebreos usitata1 quae nihil habet sacrum sed tantum est auspicatio aut initium operis1 ad quod destinatur locus aut res cujus tunc primum libatur usus4 ,sic ,nero ,claudius dedicasse dicitur domum suam cum primum illam habitare caepit4 ,ita ,suetonius in ,nerone4 ,sic ,pompeius dedicavit theatrum suum1 cum primum illud publicis ludis et communibus usibus aperuit2 de quo ,cicero1 lib4 #b1 epist4 #a4 ,any other sort of dedicating churches we hold to be superstitious4 ,peter ,waldus1 of whom the ,waldenses were named1 is reported to have taught that the dedication of temples was but an invention of the devil47#dgg7 ,and though churches be dedicated by preaching and praying1 and by no superstition of sprinkling them with holy water1 or using such magical rites1 yet even these dedications1 saith the ,magdeburgians17#dgh7 ex ,judaismo natae videntur sine nullo ,dei praecepto4 ,there is1 indeed1 no warrant for such dedication of churches as is thought to make them holy4 ,bellarmine would warrant it by ,moses' consecrating of the tabernacle1 the altar1 and the vessels of the same2 but ,hospinian answereth him37#dgi7 ,mosis factum expressum habuit ,dei mandatum3 de consecrandis autem templis ,christianorum1 nullum uspiam in verbo ,dei praeceptum extat1 ipso quoque ,bellarmino teste4 ,whereupon he concludeth that this ceremony of consecrating or dedicating the churches of ,christians1 is not to be used after the example of ,moses1 who1 in building and dedicating of the tabernacle1 did follow nothing without ,god's express commandment4 ,what ,i have said against the dedication of churches1 holds good also against the dedication of altars2 the table whereupon the elements of the body and blood of ,christ are set1 is not to be called holy2 neither can they be commended who devised altars in the church1 to be the seat of the ,lord's body and blood1 as if any table1 though not so consecrated1 could not as well serve the turn4 ,and what though altars were used in the ancient church8 ,yet this custom ,judaica1 in ecclesiam ,christi permanavit ac postea superstitioni materiam prbuit1 say the ,magdeburgians47#dhj7 ,altars savour of nothing but ,judaism1 and the borrowing of altars from the ,jews1 hath made ,christians both to follow their priesthood and their sacrifices4 ,hc enim trio1 scilicet sacerdos1 altare1 et sacrificium1 sunt correlativa1 ut ubi unum est1 coetera duo adesse necesse sit1 saith ,cornelius ,lapide47#dha7 ,sect4 #i4 #c;d4 ,if some times1 places and things1 be made holy by the church's dedication or consecration of them to holy uses1 then it followeth that other times1 places and things1 which are not so dedicated and consecrated by the church1 howbeit they be applied to the same holy uses1 yet are more profane1 and less apt to divine worship1 than those which are dedicated by the church4 ,i need not insist to strengthen the inference of this conclusion from the principles of our opposites2 for the most learned among them will not refuse to subscribe to it4 ,hooker teacheth us17#dhb7 that the service of ,god1 in places not sanctified as churches are1 hath not in itself 7mark in itself7 such perfection of grace and comeliness1 as when the dignity of the place which it wisheth for1 doth concur2 and that the very majesty and holiness of the place where ,god is worshipped1 bettereth even our holiest and best actions4 ,how much more soundly do we hold with ,j4 ,rainolds17#dhc7 that unto us ,christians1 8no land is strange1 no ground unholy1--every coast is ,jewry1 every town ,jerusalem1 and every house ,sion1--and every faithful company1 yea1 every faithful body1 a temple to serve ,god in40 ,the contrary opinion ,hospinian rejecteth as favouring ,judaism17#dhd7 alligat enim religionem ad certa loca4 ,whereas the presence of ,christ among two or three gathered together in his name1 maketh any place a church1 even as the presence of a king with his attendants maketh any place a court4 ,as of places1 so of times1 our opposites think most superstitiously4 ,for of holidays ,hooker saith thus17#dhe7 8,no doubt as ,god's extraordinary presence hath hallowed and sanctified certain places1 so they are his extraordinary works that have truly and worthily advanced certain times1 for which cause they ought to be with all men that honour ,god more holy than other days40 ,what is this but popish superstition8 ,for just so the ,rhemists think that the times and places of ,christ's nativity17#dhf7 passion1 burial1 resurrection1 and ascension1 were made holy2 and just so ,bellarmine holdeth17#dhg7 that ,christ did consecrate the days of his nativity1 passion1 and resurrection1 eo quod nascens consecrarit prsepe1 moriens crucem1 resurgens sepulchrum4 ,hooker hath been of opinion1 that the holidays were so advanced above other days1 by ,god's great and extraordinary works done upon them1 that they should have been holier than other days1 even albeit the church had not appointed them to be kept holy4 ,yet ,bishop ,lindsey would have us believe that they think them holy1 only because of the church's consecration of them to holy political uses4 ,but that now1 at last1 ,i may make it appear to all that have common sense1 how falsely 7though frequently7 it is given forth by the ,bishop1 that holidays are kept by them only for order and policy1 and that they are not so superstitious as to appropriate the worship to those days1 or to observe them for mystery and as holier than other days3-- ,sect4 #aj4 ,first1 ,i require the ,bishop to show us a difference betwixt the keeping of holidays by ,formalists1 and their keeping of the ,lord's day2 for upon holidays they enjoin a cessation from work1 and a dedicating of the day to divine worship1 even as upon the ,lord's day4 ,the ,bishop allegeth five respects of difference17#dhh7 but they are not true4 ,first1 he saith1 that the ,lord's day is commanded to be observed of necessity1 for conscience of the divine ordinance as a day sanctified and blessed by ,god himself4 ,ans4 #a4 ,so have we heard from ,hooker1 that holidays are sanctified by ,god's extraordinary works2 but because the ,bishop dare not say so much1 therefore ,i say1 #b4 ,this difference cannot show us that they observe holidays only for order and policy1 and that they place no worship in the observing of them1 as in the observing of the ,lord's day 7which is the point that we require71 for worship is placed in the observing of human as well as of divine ordinances1 otherwise worship hath never been placed in the keeping of ,pharisaical and popish traditions4 ,this way is worship placed in the keeping of holidays1 when for conscience of an human ordinance1 they are both kept as holy and thought necessary to be so kept4 #c4 ,the ,bishop contradicteth himself2 for elsewhere he defendeth17#dhi7 that the church hath power to change the ,lord's day4 ,secondly1 ,he giveth us this difference1 that the ,lord's day is observed as the ,sabbath of ,jehovah1 and as a day whereon ,god himself did rest after the creation4 ,ans4 #a4 ,this is false of the ,lord's day2 for after the creation1 ,god rested upon the seventh day1 not upon the first4 #b4 ,dr ,downame saith17#dij7 that festival days also are to be consecrated as ,sabbaths to the ,lord4 ,thirdly1 ,the ,bishop tells us1 that the ,lord's day is observed in memory of the ,lord's resurrection4 ,ans4 ,he shall never make this good2 for1 we observe the ,lord's day in memory of the whole work of redemption4 #b4 ,if it were so1 this could make no difference2 for just so ,christmas is observed in memory of the ,lord's nativity1 ,good ,friday in memory of his passion1 c4 ,his fourth and fifth respects of differences are certain mysteries in the ,lord's day4 ,but we shall see by and by how his fellow ,formalists who are more ingenuous than himself1 show us mysteries in the festival days also4 ,lastly1 ,albeit the ,bishop hath told us that there is no worship appropriated unto the festival days1 which may not be performed at any other time1 yet this cannot with him make a difference betwixt them and the ,lord's day2 for in his epistle1 which ,i have quoted1 he declareth his judgment to be the same of the ,lord's day1 and teacheth us1 that the worship performed on it is not1 so appropriated to that time1 but lawfully the same may be performed at any other convenient time1 as the church shall think fit4 ,now1 as the worship performed on the ,lord's day is appropriated 7in his judgment7 to that time1 so long as the church altereth it not1 and no longer1 just as much thinks he of the appropriating to festival days the worship performed on the same4 ,sect4 #aa4 #b;d4 ,if the holidays be observed by ,formalists only for order and policy1 then they must say the church hath power to change them4 ,but this power they take from the church1 by saying that they are dedicated and consecrated to those holy uses to which they are applied4 ,simul ,deo dicatum non est ad usus humanos ulterius transferendum1 saith one of the popes47#dia7 ,and1 by the dedication of churches1 the founders surrender that right which otherwise they might have in them1 saith one of the ,formalists themselves47#dib7 ,if1 then1 the church hath dedicated holidays to the worship of ,god1 then hath she denuded herself of all power to change them1 or put them to another use3 which were otherwise if holidays were appointed to be kept only for order and policy4 ,yea1 farther1 times and places which are applied to the worship of ,god1 as circumstances only for outward order and policy1 may be by a private ,christian applied to civil use1 for in so doing he breaketh not the ordinance of the church4 ,for example1 material churches are appointed to be the receptacles of ,christian assemblies1 and that only for such common commodity and decency which hath place as well in civil as in holy meetings1 and not for any holiness conceived to be in them more than in other houses4 ,now1 if ,i be standing in a churchyard when it raineth1 may ,i not go into the church that ,i may be defended from the injury of the weather8 ,if ,i must meet with certain men for putting order to some of my worldly affairs1 and it fall out that we cannot conveniently meet in any part but in the church1 may we not there keep our trust8 ,a material church1 then1 may serve for a civil use the same way that it serveth to an holy use4 ,and so1 for times appointed for ordinary preaching upon week-days in great towns1 may not ,i apply those times to a civil use when ,i cannot conveniently apply them to the use for which the church appointeth them8 ,i trust our prelates shall say1 ,i may1 because they use to be otherwise employed than in divine worship during the times of weekly preaching4 ,now if holidays were commanded to be kept only for order and policy1 they might be applied to another use as well as those ordinary times of weekly meetings in great towns1 whereas we are required of necessity to keep them holy4 ,sect4 #ab4 #c;d4 ,if the holidays be kept only for order and policy1 why do they esteem some of them above others8 ,doth not ,bishop ,andrews call the feast of ,easter the highest and greatest of our religion87#dic7 and doth not ,bishop ,lindsey himself1 with ,chrysostom1 call the festival of ,christ's nativity1 metropolim omnium festorum87#did7 ,by this reason doth ,bellarmine prove7#die7 that the feasts of ,christians are celebrated non solum ratione ordinis et politi1 sed etiam mysterii1 because otherwise they should be all equal in celebrity1 whereas ,leo calls ,easter festum festorum1 and ,nazianzen1 celebritatem celebritatum4 ,sect4 #ac4 #d4 ,if the holidays be kept only for order and policy1 then the sanctification of them should be placed in ipso actuali externi cultus exercitio47#dif7 ,but ,hooker hath told us before1 that they are made holy and worthily advanced above other days by ,god's extraordinary works wrought upon them4 ,whereupon it followeth1 that as ,deus septimum sanctificavit vacatione sancta1 et ordinatione ad usum sanctum7#dig7 so hath he made festival days no less holy in themselves1 and that as the ,sabbath was holy from the beginning1 because of ,god's resting upon it1 and his ordaining of it for an holy use1 howbeit it had never been applied by men to the exercises of ,god's worship1 even so festival days are holy1 being advanced truly and worthily by the extraordinary works of ,god1 and for this cause commended to all men that honour ,god to be holier with them than other days1 albeit it should happen that by us they were never applied to an holy use4 ,if ,bishop ,lindsey thinketh that all this toucheth not him1 he may be pleased to remember that he himself hath confessed17#dih7 that the very presence of the festivity puts a man in mind of the mystery1 howbeit he have not occasion to be present in the holy assembly4 ,what order or policy is here1 when a man being quiet in his parlour or cabinet1 is made to remember of such a mystery on such a day8 ,what hath external order and policy to do with the internal thoughts of a man's heart1 to put in order the same8 ,sect4 #ad4 #eth4 ,by their fruits shall we know them4 ,look whether they give so much liberty to others1 and take so much to themselves upon their holidays1 for staying from the public worship and attending worldly business1 as they do at the diets of weekly and ordinary preaching1 yet they would make the simple believe that their holidays are only appointed to be kept as those ordinary times set apart for divine service on the week-days1 nay1 moreover1 let it be observed whether or not they keep the festival days more carefully1 and urge the keeping of them more earnestly than the ,lord's own day4 ,those prelates that will not abase themselves to preach upon ordinary ,sabbaths1 think the high holidays worthy of their sermons4 ,they have been also often seen to travel upon the ,lord's day1 whereas they hold it irreligion to travel upon an holiday4 ,and whereas they can digest the common profanation of the ,lord's day1 and not challenge it1 they cannot away with the not observing of their festivities4 ,sect4 #ae4 #fth4 ,by their words shall we judge them4 ,saith not ,bishop ,lindsey7#dii7 that the five anniversary days are consecrate to the commemoration of our ,saviour1 his benefits being separate from all other ordinary works1 and so made sacred and holidays8 ,will he say this much of ordinary times appointed for weekly preaching8 ,i trow not4 ,dr ,downame7#ejj7 holdeth that we are commanded1 in the fourth commandment1 to keep the feasts of ,christ's nativity1 passion1 resurrection1 ascension1 and ,pentecost1 and that these feasts are to be consecrated as sabbaths to the ,lord4 ,bishop ,andrews1 a man of the greatest note amongst our opposites1 affordeth us here plenty of testimonies of the proof of the point in hand1 namely1 that the anniversary festival days are kept for mystery1 and as holier than other days4 ,simon on ,psal4 lxxxv4 #aj1 #aa1 he saith of ,christmas1 ,that mercy and truth1 righteousness and peace1 8of all the days of the year meet most kindly on this day40 ,sermon on ,psal4 ii4 #g1 he saith of the same day1 ,that of all other 8hodies1 we should not let slip the hodie of this day1 whereon the law is most kindly preached1 so it will be most kindly practised of all others40 ,sermon on ,heb4 xii4 #b1 he saith of ,good ,friday1 8,let us now turn to him1 and beseech him by the sight of this day40 ,sermon on #a ,cor4 v4 #g1 #h1 he saith of the keeping of the ,christian passover upon ,easter1 ,that then 8it is best for us to do it1 it is most kindly to do it1 most like to please ,christ1 and to prosper with us4 ,and1 indeed1 if at any time we will do it1 quando pascha nisi in pascha1 c41 so that without any more ado1 the season pleadeth for this effectually10 c4 ,sermon on ,col4 iii4 #a1 he saith1 ,that 8there is no day in the year so fit for a ,christian to rise with ,christ1 and seek the things above1 as ,easter day40 ,sermon on ,job4 ii4 #ai1 he saith1 ,that 8the act of receiving ,christ's body is at no time so proper1 so in season1 as this very day40 ,sermon on #a ,cor4 xi4 #af1 he tells us out of ,leo1 8,this is a peculiar that ,easter day hath1 that on it all the whole church obtaineth remission of their sins40 ,sermon on ,acts ii4 #a-c1 he saith of the feast of ,pentecost1 ,that 8of all days we shall not go away from the ,holy ,ghost empty on this day1 it is dies donorum his giving day40 ,sermon on ,eph4 iv4 #cj1 he saith1 8,this is the ,holy ,ghost's day1 and not for that originally so it was1 but for that it is to be intended1 ever he will do his own chief work upon his own chief feast1 and opus diei1 the day's work upon the day itself40 ,sermon on ,psal4 lxviii4 #ah1 he saith1 ,that 8love will be best and soonest wrought by the sacrament of love upon ,pentecost1 the feast of love40 ,sermon on ,acts x4 #cd1 #ce1 he saith1 ,that the receiving of the ,holy ,ghost in a more ample measure is opus diei1 8the proper work of this day40 ,sermon on ,james i4 #af1 #ag1 he calls the gift of the ,holy ,ghost the gift of the day of ,pentecost1 and tells us that 8the ,holy ,ghost1 the most perfect gift of all1 this day was1 and any day may be1 but chiefly this day1 will be given to any that will desire40 ,sermon on ,luke iv4 #ah1 he saith of the same feast1 ,that 8because of the benefit that fell on this time1 the time itself it fell on1 is1 and cannot be but acceptable1 even eo nomine1 that at such a time such a benefit happened to us40 ,much more of this stuff ,i might produce out of this prelate's holiday sermons17#eja7 which ,i supersede as more tedious than necessary2 neither yet will ,i stay here to confute the errors of those and such like sentences of his2 for my purpose is only to prove against ,bishop ,lindsey1 that the festival days1 whereabout we dispute1 are not observed as circumstances of worship1 for order and policy1 but that1 as the chief parts of ,god's worship are placed in the celebration and keeping of the same1 so are they kept and celebrated most superstitiously1 as having certain sacred and mystical significations1 and as holier in themselves than other days1 because they were sanctified above other days by the extraordinary works and great benefits of ,god which happened upon them2 so that the worship performed on them is even appropriated to them2 all which is more than evident from those testimonies which ,i have in this place collected4 ,and1 finally1 the author of ,the ,nullity of ,perth ,assembly7#ejb7 proveth this point forcibly3 ,doth not ,hooker say 8,that the days of public memorials should be clothed with the outward robes of holiness8 ,they allege for the warrant of anniversary festivities1 the ancients1 who call them sacred and mystical days4 ,if they were instituted only for order and policy1 that the people might assemble to religious exercises1 wherefore is there but one day appointed betwixt the passion and the resurrection2 forty days betwixt the resurrection and ascension2 ten betwixt the ascension and ,pentecost8 ,wherefore follow we the course of the moon1 as the ,jews did1 in our moveable feasts8 c4 ,wherefore is there not a certain day of the month kept for ,easter as well as for the nativity80 c4 ,that which is here alleged out of ,hooker and the ancients1 ,bishop ,lindsey passeth quite over it1 and neither inserts nor answers it4 ,as touching those demands which tie him as so many ,gordian knots1 because he cannot unloose them1 he goeth about to break them1 telling us17#ejc7 that they order these things so for unity with the catholic church4 ,this is even as some natural philosophers1 who take upon them to give a reason and cause for all things in nature1 when they can find no other1 they flee to sympathia physica4 ,when it is asked1 wherefore the loadstone doth attract iron rather than other metal8 they answer1 that the cause thereof is sympathia physica inter magnetem et ferrum4 ,with such kind of etymology doth the ,bishop here serve us2 yet peradventure he might have given us another cause4 ,if so1 my retractation is1 that if he be excused one way1 he must be accused another way2 and if he be blameless of ignorance1 he is blameworthy for dissimulation4 ,the true causes why those things are so ordered1 we may find in ,bishop ,andrew's sermons1 which ,i have made use of in handling this argument4 ,for example17#ejd7 the reason why there is but one day betwixt the passion and the resurrection1 is1 because that ,jonas was but one day in the whale's belly1 and ,christ but one day in the bosom of the earth2 for in their going thither he sets out ,good ,friday2 in their being there1 ,easter eve2 in their coming thence1 ,easter day4 ,as for the fifty days betwixt ,easter and ,pentecost1 he saith17#eje7 8,fifty is the number of the jubilee2 which number agreeth well with this feast1 the feast of ,pentecost2--what the one in years1 the other in days2--so that this is the jubilee as it were of the year1 or the yearly memory of the year of jubilee3 that1 the pentecost of years2 this1 the jubilee of days40 ,in the end of the same sermon1 he tells us the reason why there are ten days appointed betwixt the ascension and ,pentecost4 8,the feast of jubilee 7saith he7 began ever after the high priest had offered his sacrifice1 and had been in the sancta sanctorum1 as this jubilee of ,christ also took place from his entering into the holy places1 made without hands1 after his propitiatory sacrifice1 offered up for the quick and the dead1 and for all yet unborn1 at ,easter4 ,and it was the tenth day2 and this now is the tenth day since40 ,he hath told us also why there is not a certain day of the month appointed for ,easter17#ejf7 as there is for the nativity1 namely1 because the fast of ,lent must end with that high feast1 according to the prophecy of ,zechariah4 ,wherefore ,i conclude1 aliquid mysterii alunt1 and so aliquid monstri too4 ,,chapter ,,ii4 ,,that ,,the ,,ceremonies ,,are ,,unlawful ,,because ,,they ,,are ,,monuments ,,of ,,by-,,past ,,idolatry1 ,,which ,,not ,,being ,,necessary ,,to ,,be ,,retained1 ,,should ,,be ,,utterly ,,abolished1 ,,because ,,of ,,their ,,idolatrous ,,abuses3 ,,all ,,which ,,is ,,particularly ,,made ,,good ,,of ,,kneeling4 ,sect4 #a4 ,i have here proved the ceremonies to be superstitious2 now ,i will prove them to be idolatrous4 ,these are different arguments2 for every idolatry is superstition1 but every superstition is not idolatry1 as is rightly by some distinguished47#ejg7 ,as for the idolatry of the controverted ceremonies1 ,i will prove that they are thrice idolatrous3 #a4 ,reductive1 because they are monuments of by-past idolatry2 #b4,participative1 because they are badges of present idolatry2 #c4;,formaliter1 because they are idols themselves4 ,first1 then1 they are idolatrous1 because having been notoriously abused to idolatry heretofore1 they are the detestable and accursed monuments1 which give no small honour to the memory of that by-past idolatry which should lie buried in hell4 ,dr ,burges7#ejh7 reckons for idolatrous all ceremonies devised and used in and to the honouring of an idol1 whether properly or by interpretation such4 8,of which sort 7saith he7 were all the ceremonies of the pagans1 and not a few of the ,papists40 ,if an opposite1 writing against us1 be forced to acknowledge this much1 one may easily conjecture what enforcing reason we have to double out our point4 ,the argument in hand ,i frame thus3-- ,all things and rites which have been notoriously abused to idolatry1 if they be not such as either ,god or nature hath made to be of a necessary use1 should be utterly abolished and purged away from divine worship1 in such sort that they may not be accounted nor used by us as sacred things or rites pertaining to the same4 ,but the cross1 surplice1 kneeling in the act of receiving the communion1 c41 are things and rites1 c41 and are not such as either ,god or nature1 c4 ,therefore they should be utterly abolished1 c4 ,sect4 #b4 ,as for the proposition ,i shall first explain it and then prove it4 ,i say1 8all things and rites10 for they are alike forbidden1 as ,i shall show4 ,i say1 8which have been notoriously abused to idolatry10 because if the abuse be not known1 we are blameless for retaining the things and rites which have been abused4 ,i say1 8if they be not such as either ,god or nature hath made to be of a necessary use10 because if they be of a necessary use1 either through ,god's institution1 as the sacraments1 or through nature's law1 as the opening of our mouths to speak 7for when ,i am to preach or pray publicly1 nature makes it necessary that ,i open my mouth to speak audibly and articularly71 then the abuse cannot take away the use4 ,i say1 8they may not be used by us as sacred things1 rites pertaining to divine worship10 because without the compass of worship they may be used to a natural or civil purpose4 ,if ,i could get no other meat to eat than the consecrated host1 which ,papists idolatrise in the circumgestation of it1 ,i might lawfully eat it2 and if ,i could get no other clothes to put on than the holy garments wherein a priest hath said mass1 ,i might lawfully wear them4 ,things abused to idolatry are only then unlawful when they are used no otherwise than religiously1 and as things sacred4 ,sect4 #c4 ,the proposition thus explained is confirmed by these five proofs3 #a4 ,god's own precept1--8,ye shall defile also the covering of thy graven images of silver1 and the ornaments of thy molten images of gold3 thou shalt cast them away as a menstruous cloth1 thou shalt say unto it1 ,get thee hence10 ,isa4 xxx4 #bb4 ,the covering of the idol here spoken of1 ,gaspar ,sanctus7#eji7 rightly understandeth to be that1 quo aut induebantur simulacra ,gentilico ritu1 aut bracteas quibus ligneae imagines integantur1 aut quo homines idolis sacrificaturi amiciebantur2 so that the least appurtenances of idols are to be avoided4 ,when the apostle ,jude7#eaj7 would have us to hate garments spotted with the flesh1 his meaning is1 detestandam essevel superficiem ipsam mali sive peccati1 quam tunicae appellatione subinnuere videtur1 as our own4 ,rolloke hath observed17#eaa7 ,if the very covering of an idol be forbidden1 what shall be thought of other things which are not only spotted1 but irrecoverably polluted with idols8 ,many such precepts were given to ,israel1 as 8,ye shall destroy their altars1 break their images1 and cut down their groves10 ,exod4 xxxiv4 #ac4 8,the graven images of their gods shall ye burn with fire3 thou shalt not desire the silver nor gold that is on them1 nor take it unto thee1 lest thou be snared therein2 for it is an abomination to the ,lord thy ,god10 ,deut4 vii4 #be1 #bf4 ,read to the same purpose1 ,num4 xxxiii4 #eb2 ,deut4 vii4 #e2 xii4 #b1 #c4 ,secondly1 ,god hath not only by his precepts commanded us to abolish all the relics of idolatry1 but by his promises also manifested unto us how acceptable service this should be to him4 ,there is a command 8,that the ,israelites should destroy the ,canaanites10 ,num4 xxxiii4 #eb1 evertantque res omnes idololatricas ipsorum cui mandato1 saith ,junius17#eab7 subjicitur sua promissio1 namely1 that the ,lord would give them the promised land1 and they should dispossess the inhabitants thereof1 ver4 #ec2 yea1 there is a promise of remission and reconciliation to this work3 8,by this shall the iniquity of ,jacob be purged1 and this is all the fruit to take away his sin2 when he maketh all the stones of the altar as chalk-stones that are beaten asunder1 the groves and images shall not stand up40 ,isa4 xxvii4 #i4 ,sect4 #d4 ,thirdly1 ,the churches of ,pergamos and ,thyatira are reproved for suffering the use of idolothites1 ,rev4 ii4 #ad-bj1 where the eating of things sacrificed to idols is condemned as idolatry and spiritual adultery1 as ,perkins7#eac7 noteth4 ,paybody1 therefore1 is greatly mistaken when he thinks that meats sacrificed to idols1 being the good creatures of ,god1 were allowed by the ,lord1 out of the case of scandal1 notwithstanding of idolatrous pollution2 for the eating of things sacrificed to idols is reproved as idolatry1 ,rev4 ii42 and the eating of such things is condemned as a fellowship with devils1 #a ,cor4 x4 #bj4 ,now idolatry and fellowship with devils1 ,i suppose1 are unlawful1 though no scandal should follow upon them4 ,and whereas he thinks meats sacrificed to idols to be lawful enough out of the case of scandal1 for this reason1 because they are the good creatures of ,god1 he should have considered better the ,apostle's mind concerning such idolothites2 which ,zanchius7#ead7 setteth down thus3 ,verum est1 per se haec nihil sunt1 sed respectu eorum quibut immolantur aliquid sunt2 quia per hoec illis quibus immolantur1 nos consociamur4 ,qui isti8 ,daemones4 ,for our better understanding of this matter1 we must distinguish two sorts of idolothites1 both which we find1 #a ,cor4 x4 ,of the one1 the ,apostle speaks from the #adth verse of that chapter to the #bc;d2 of the other1 from the #bc;d verse to the end4 ,this is ,beza's distinction in his ,annotations on that chapter4 ,of the first sort1 he delivers the ,apostle's mind thus3 ,that as ,christians have their holy banquets1 which are badges of their communion both with ,christ and among themselves2 and as the ,israelites1 by their sacrifices1 did seal their copulation in the same religion1 so also idolaters1 cum suis idolis aut potius daemonibus1 solemnibusillis epulis copulantur4 ,so that this sort of idolothites were eaten in temples1 and public solemn banquets1 which were dedicated to the honour of idols1 #a ,cor4 viii4 #aj4 ,cartwright showeth7#eae7 that the ,apostle is comparing the table of the ,lord with the table of idolaters2 whereupon it followeth1 that as we use the ,lord's table religiously1 so that table of idolaters of which the ,apostle speaketh1 had state in the idolatrous worship like that feast1 ,num4 xxv4 #c2 quod in honorem falsorum ,deorum celebrabatur1 saith ,calvin47#eaf7 ,this first sort of idolothites ,pareus7#eag7 calls the sacrifices of idols2 and from such1 he saith1 the ,apostle dissuadeth by this argument1 ,participare epulis idolorum1 est idololatria4 ,of the second sort of idolothites1 the ,apostle begins to speak in ver4 #bc4 ,the ,corinthians moved a question1 ,whether they might lawfully eat things sacrificed to idols8 ,in privatis conviviis1 saith ,pareus47#eah7 ,the ,apostle resolves them that domi in privato convictu1 they might eat them1 except it were in the case of scandal2 thus ,beza47#eai7 ,the first sort of idolothites are meant of ,rev4 ii41 as ,beza there noteth2 and of this sort must we understand ,augustine7#ebj7 to mean whilst he saith1 that it were better mori fame1 quam idolothites vesci4 ,these sorts are simply and in themselves unlawful4 ,and if meats sacrificed to idols be so unlawful1 then much more such things and rites as have not only been sacrificed and destinated to the honour of idols 7for this is but one kind of idolatrous abuse71 but also of a long time publicly and solemnly employed in the worshipping of idols1 and deeply defiled with idolatry1 much more1 ,i say1 are they unlawful to be applied to ,god's most pure and holy worship1 and therein used by us publicly and solemnly1 so that the world may see us conforming and joining ourselves unto idolaters4 ,sect4 #e4 ,fourthly1 ,i fortify my proposition by approved examples2 and1 first1 we find that ,jacob1 ,gen4 xxxv4 #d1 did not only abolish out of his house the idols1 but their ear-rings also1 because they were superstitionis insignia1 as ,calvin2 res ad idololatriam pertinentes1 as ,junius2 monilia idolis consecrata1 as ,pareus calleth them2 all writing upon that place4 ,we have also the example of ,elijah1 #a ,kings xviii4 #cj3 he would by no means offer upon ,baal's altar1 but would needs repair the ,lord's altar1 though this should hold the people the longer in expectation4 ,this he did1 in ,p4 ,martyr's judgment1 because he thought it a great indignity to offer sacrifice to the ,lord upon the altar of ,baal2 whereupon ,martyr7#eba7 reprehendeth those who1 in administering the true supper of the ,lord1 uti velint ,papisticis vestibus et instrumentis4 ,further1 we have the example of ,jehu1 who is commended for the destroying of ,baal out of ,israel1 with his image1 his house1 and his very vestments1 #b ,kings x4 #bb-bh4 ,and what example more considerable than that of ,hezekiah1 who not only abolished such monuments of idolatry as at their first institution were but men's invention1 but brake down also the brazen serpent 7though originally set up at ,god's own command71 when once he saw it abused to idolatry8 #b ,kings xviii4 #d4 ,this deed of ,hezekiah ,pope ,steven7#ebb7 doth greatly praise1 and professeth that it is set before us for our imitation1 that when our predecessors have wrought some things which might have been without fault in their time1 and afterward they are converted into error and superstition1 they may be quickly destroyed by us who come after them4 ,farellus saith17#ebc7 that princes and magistrates should learn by this example of ,hezekiah what they should do with those significant rites of men's devising which have turned to superstition4 ,yea1 the ,bishop of ,winchester acknowledgeth17#ebd7 that whatsoever is taken up at the injunction of men1 when it is drawn to superstition1 cometh under the compass of the brazen serpent1 and is to be abolished2 and he excepteth nothing from this example but only things of ,god's own prescribing4 ,moreover1 we have the example of good ,josiah1 #b ,kings xxiii41 for he did not only destroy the houses1 and the high places of ,baal1 but his vessels also1 and his grove1 and his altars2 yea1 the horses and chariots which had been given to the sun4 ,the example also of penitent ,manasseh1 who not only overthrew the strange gods1 but their altars too1 #b ,chron4 xxxiii4 #ae4 ,and of ,moses1 the man of ,god1 who was not content to execute vengeance on the idolatrous ,israelites1 except he should also utterly destroy the monument of their idolatry1 ,exod4 xxxii4 #ag-bj4 ,lastly1 we have the example of ,daniel1 who would not defile himself with a portion of the king's meat1 ,dan4 i4 #h2 because1 saith ,junius17#ebe7 it was converted in usum idololatricum2 for at the banquets of the ,babylonians and other ,gentiles1 erant praemessa sive praemissa1 quoe diis proemittebantur1 they used to consecrate their meat and drink to idols1 and to invocate the names of their idols upon the same1 so that their meat and drink fell under the prohibition of idolothites4 ,this is the reason which is given by the most part of the interpreters for ,daniel's fearing to pollute himself with the king's meat and wine2 and it hath also the approbation of a ,papist47#ebf7 ,sect4 #f4 ,fifthly1 ,our proposition is backed with a twofold reason1 for things which have been notoriously abused to idolatry should be abolished3 #a4 ,quia monent4 ,quia movent4 ,first1 then1 they are monitory1 and preserve the memory of idols2 monumentum in good things is both monimentum and munimentum2 but monumentum in evil things 7such as idolatry7 is only monimentum1 which monet mentem1 to remember upon such things as ought not to be once named among saints1 but should lie buried in the eternal darkness of silent oblivion4 ,those relics therefore of idolatry1 quibus quasi monumentis posteritas admoneatur 7as ,wolphius rightly saith7#ebg771 are to be quite defaced and destroyed1 because they serve to honour the memory of cursed idols4 ,god would not have so much as the name of an idol to be remembered among his people1 but commanded to destroy their names as well as themselves1 ,exod4 xxiii4 #ac2 ,deut4 xii4 #c2 ,josh4 xxiii4 #g2 whereby we are admonished1 as ,calvin saith17#ebh7 how detestable idolatry is before ,god1 cujus memoriam vult penitus deleri1 ne posthac ullum ejus vestigium appareat3 yea1 he requireth17#ebi7 eorum omnium memoriam deleri1 quoe semeldicata sunt idolis4 ,if ,mordecai would not give his countenance1 ,esth4 iii4 #b1 nor do any reverence to a living monument of that nation whose name ,god had ordained to be blotted out from under heaven1 much less should we give connivance1 and far less countenance1 but least of all reverence1 ,deut4 xxv4 #ai1 to the dead and dumb monuments of those idols which ,god hath devoted to utter destruction1 with all their naughty appurtenances1 so that he will not have their names to be once mentioned or remembered again4 ,but1 secondly1 movent too2 such idolothous remainders move us to turn back to idolatry4 ,for usu compertum habemus1 superstitiones etiam postquam explosoe essent1 si qua relicta fuissent earum monumenta1 cum memoriam sui ipsarum apud homines1 tum id tandem ut revocerantur obtinuisse1 saith ,wolphius17#ecj7 who hereupon thinks it behoveful to destroy funditus such vestiges of superstition1 for this cause1 if there were no more3 ut et aspirantibus ad revocandam idololatriam spes frangatur1 et res novas molientibus ansa pariter ac materia proeripiatur4 ,god would have ,israel to overthrow all idolatrous monuments1 lest thereby they should be snared1 ,deut4 vii4 #be2 xii4 #cj4 ,and if the law command to cover a pit1 lest an ox or an ass should fall therein1 ,exod4 xxi4 #bc1 shall we suffer a pit to be open wherein the precious souls of men and women1 which all the world cannot ransom1 are likely to fall8 ,did ,god command to make a battlement for the roof of a house1 and that for the safety of men's bodies1 ,deut4 xxii4 #h1 and shall we not only not put up a battlement1 or object some bar for the safety of men's souls1 but also leave the way slippery and full of snares8 ,read we not that the ,lord1 who knew what was in man1 and saw how propense he was to idolatry1 did not only remove out of his people's way all such things as might any way allure or induce them to idolatry 7even to the cutting off the names of the idols out of the land1 ,zech4 xiii4 #b71 but also hedge up their way with thorns that they might not find their paths1 nor overtake their idol gods1 when they should seek after them8 ,hos4 ii4 #f1 #g4 ,and shall we by the very contrary course not only not hedge up the way of idolatry with thorns1 which may stop and stay such as have an inclination aiming forward1 but also lay before them the inciting and enticing occasions which add to their own propension1 such delectation as spurreth forward with a swift facility8 ,sect4 #g4 ,thus1 having both explained and confirmed the proposition of our present argument1 ,i will make my next for the confutation of the answers which our opposites devise to elude it4 ,and1 ,first1 ,they tell us1 that it is needless to abolish utterly things and rites which the ,papists have abused to idolatry and superstition1 and that it is enough to purge them from the abuse1 and to restore them again to their right use4 ,hence ,saravia7#eca7 will not have pium crucis usum to be abolished cum abusu1 but holds it enough that the abuse and superstition be taken away4 ,dr ,forbesse's answer is17#ecb7 that not only things instituted by ,god are not to be taken away for the abuse of them1 but farther1 neque res medioe ab hominibus prudenter introductoe1 propter sequentem abusum semper tollendoe sunt4 ,abusi sunt ,papistoe templis1 et oratoriis1 et cathedris1 et sacris vasis1 et campanis1 et benedictione matrimoniali2 nec tamen res istas censuerunt prudentes reformatores abjiciendas4 ,ans4 #a4 ,calvin17#ecc7 answering that which ,cassander allegeth out of an ,italian writer1 abusu non tolli bonum usum1 he admits it only to be true in things which are instituted by ,god himself1 not so in things ordained by men1 for the very use of such things or rites as have no necessary use in ,god's worship1 and which men have devised only at their own pleasure1 is taken away by idolatrous abuse4 ,pars tutior here1 is to put them wholly away1 and there is by a great deal more danger in retaining than in removing them4 #b4 ,the proofs which ,i have produced 7or the proposition about which now we debate17 do not only infer that things and rites which have been notoriously abused to idolatry should be abolished1 in case they be not restored to a right use1 but simply and absolutely that in any wise they are to be abolished4 ,god commanded to say to the covering1 and the ornaments of idols1 8,get you hence10 ,isa4 xxx4 #bb4 ,it is not enough they be purged from the abuse1 but simpliciter they themselves must pack them and be gone4 ,how did ,jacob with the ear-rings of the idols2 ,elijah with ,baal's altar2 ,jehu with his vestments2 ,josiah with his houses2 ,manasseh with his altars2 ,moses with the golden calf2 ,joshua with the temples of ,canaan2 ,hezekiah with the brazen serpent8 ,did they retain the things themselves1 and only purge them from the abuse8 ,belike1 if these our opposites had been their councillors1 they had advised them to be contented with such a moderation2 yet we see they were better counselled when they destroyed utterly the things themselves1 whereby we know that they were of the same mind with us1 and thought that things abused to idolatry1 if they have no necessary use1 are far better away than a-place4 ,did ,daniel refuse ,bel's meat because it was not restored to the right use8 ,nay1 if that had been all1 it might have been quickly helped1 and the meat sanctified by the word of ,god and prayer4 ,finally1 ,were the churches of ,pergamos and ,thyatira reproved because they did not restore things sacrificed to idols to their right use8 ,or1 were they not rather reproved for having anything at all to do with the things themselves8 ,sect4 #h4 ,as for that which ,dr ,forbesse objecteth to us1 we answer1 that temples1 places of prayer1 chairs1 vessels1 and bells1 are of a necessary use1 by the light and guidance of nature itself2 and matrimonial benediction is necessary by ,god's institution1 ,gen4 i4 #bh2 so that all those examples do except themselves from the argument in hand4 ,but the ,doctor7#ecd7 intendeth to bring those things within the category of things indifferent2 and to this purpose he allegeth1 that it is indifferent to use this or that place for a temple1 or a place of prayer2 also to use these vessels1 and bells1 or others4 ,and of matrimonial benediction to be performed by a pastor1 he saith there is nothing commanded in ,scripture4 ,ans4 ,though it be indifferent to choose this place1 c41 also to use these vessels or other vessels1 c42 yet the ,doctor1 ,i trust1 will not deny that temples1 houses of prayer1 vessels and bells1 are of a necessary use 7which exempteth them from the touch of our present argument72 whereas1 beside that it is not necessary to kneel in the communion in this place more than in that place1 neither to keep the feast of ,christ's nativity1 passion1 c4 upon these days more than upon other days1 c41 the things themselves are not necessary in their kind2 and it is not necessary to keep any festival day1 nor to kneel at all in the act of receiving the communion4 ,there is also another respect which hindereth temples1 vessels1 c4 from coming within the compass of this our argument1 but neither doth it agree to the controverted ceremonies4 ,temples1 houses of prayer1 vessels for the ministration of the sacraments1 and bells1 are not used by us in divine worship as things sacred1 or as holier than other houses1 vessels1 and bells2 but we use them only for natural necessity1--partly for that common decency which hath no less place in the actions of civil than of sacred assemblies2 yea1 in some cases they may be applied to civil uses1 as hath been said27#ece7 whereas the controverted ceremonies are respected and used as sacred rites1 and as holier than any circumstance which is alike common to civil and sacred actions1 neither are they used at all out of the case of worship4 ,we see now a double respect wherefore our argument inferreth not the necessity of abolishing and destroying such temples1 vessels1 and bells1 as have been abused to idolatry1 viz4 because it can neither be said that they are not things necessary1 nor yet that they are things sacred4 ,sect4 #i4 ,nevertheless 7to add this by the way71 howbeit for those reasons the retaining and using of temples which have been polluted with idols be not in itself unlawful1 yet the retaining of every such temple is not ever necessary1 but sometimes it is expedient1 for farther extirpation of superstition1 to demolish and destroy some such temples as have been horribly abused to idolatry1 ,calvin also7#ecf7 and ,zanchius7#ecg7 do plainly insinuate4 ,whereby ,i mean to defend 7though not as in itself necessary1 yet as expedient pro tunc17 that which the reformers of the church of ,scotland did in casting down some of those churches which had been consecrate to popish idols1 and of a long time polluted with idolatrous worship4 ,as on the one part the reformers 7not without great probability7 feared1 that so long as these churches were not made even with the ground1 the memory of that superstition1 whereunto they had been employed and accustomed1 should have been in them preserved1 and1 with some sort of respect1 recognised2 so1 on the other part1 they saw it expedient to demolish them1 for strengthening the hands of such as adhered to the reformation1 for putting ,papists out of all hope of the re-entry of ,popery1 and for hedging up the way with thorns1 that the idolatrously-minded might not find their paths4 ,and since the pulling down of those churches wanted neither this happy intent not happy event1 ,i must say that the bitter invectives given forth against it1 by some who carry a favourable eye to the pompous bravery of the ,romish whore1 and have deformed too much of that which was by them reformed1 are to be detested by all such as wish the eternal exile of idolatrous monuments out of the ,lord's land1 yet let these ,momus-like spirits understand that their censorious verdicts do also reflect upon those ancient ,christians of whom we read17#ech7 that with their own hands they destroyed the temples of idols1 and upon ,chrysostom1 who stirred up some monks1 and sent them into ,phnicia1 together with workmen1 and sustained them on the expences and charges of certain godly women1 that they might destroy the temples of idols1 as the ,magdeburgians7#eci7 have marked out of ,theodoret1 likewise upon them of the religion in ,france1 of whom ,thuanus recordeth1 that templa confractis ac disjectis statuis et altaribus1 expilaverant1 lastly1 upon foreign divines17#edj7 who teach1 that not only idola1 but idolia also1 and omnia idololatria instrumenta should be abolished4 ,moreover1 what was it else but reason's light which made ,cambyses to fear that the superstition of ,egypt could not be well rooted out if the temples wherein it was seated were not taken away2 so that offensus superstitionibus ,a,egyptiorum1 ,apis cterorumque ,deorum des dirui jubet3 ad ,ammonis quoque nobilissimum templum expugnandum1 exercitum mittit1 saith ,justinus47#eda7 ,and is not the danger of retaining idolatrous churches thus pointed at by ,p4 ,martyr3 ,curavit1 c4 8,jehu 7saith he7#edb77 took care to have the temples of ,baal overthrown1 lest they should return any more to their wonted use4 ,wherefore1 it appears1 that many do not rightly1 who1 having embraced the gospel of the ,son of ,god1 yet1 notwithstanding1 keep still the instruments of ,popery4 ,and they have far better looked to piety who have taken care to have popish images1 statues and ornaments1 utterly cut off2 for1 as we read in the ecclesiastical histories1 ,constantine the ,great1 after he had given his name to ,christ1 by an edict provided and took order that the temples of the idols might be closed and shut up2 but1 because they did still remain1 ,julian the ,apostate did easily open and unlock them1 and thereafter did prostitute the idols of old superstition to be worshipped in them1--which ,theodosius1 the best and commended prince1 animadverting1 commanded to pull them down1 lest they should again any more be restored40 ,but because ,i suppose no sober spirit will deny that sometimes1 and in some cases1 it may be expedient to rase and pull down some temples polluted with idols1 where other temples may be had to serve sufficiently the assemblies of ,christian congregations 7which is all ,i plead for71 therefore ,i leave this purpose and return to ,dr ,forbesse4 ,sect4 #aj4 ,as touching matrimonial benediction1 it is also exempted out of the compass of our present argument1 because through divine institution it hath a necessary use1 as we have said4 ,and though the ,doctor1 to make it appear that a pastor's performing of the same is a thing indifferent1 allegeth1 that in ,scripture there is nothing commanded thereanent2 yet plain it is from ,scripture itself1 that matrimonial benediction ought to be given by a pastor2 for ,god hath commanded his ministers to bless his people1 ,num4 vi41 which by just analogy belongeth to the ministers of the gospel2 neither is there any ground for making herein a difference betwixt them and the minister of the law1 but we must conceive the commandment to tie both alike to the blessing of ,god's people4 ,unto which ministerial duty of blessing1 because no such limits can be set as may exclude matrimonial blessing1 therefore they are bound to the performance of it also4 ,and if farther we consider1 that the duty of blessing was performed by the minister of the ,lord1 ,heb4 vi4 #g1 even before the law of ,moses1 we are yet more confirmed to think1 that the blessing of the people was not commanded in the law as a thing peculiar and proper to the ,levitical priesthood1 but as a moral and perpetual duty belonging to the ,lord's ministers for ever4 ,wherefore1 notwithstanding of any abuse of matrimonial benediction among ,papists1 yet1 forasmuch as it hath a necessary use in the church1 and may not 7as the controverted ceremonies may7 be well spared1 it is manifest that it cometh not under the respect and account of those things whereof our argument speaketh4 ,sect4 #aa4 ,lastly1 ,whereas the ,doctor would bear his reader in hand1 that in the judgment of wise reformators1 even such things as have been brought in use by men only1 without ,god's institution1 are not to be ever taken away1 for the abuse which followeth upon them2 let reformators speak for themselves3 ,nos quoque priscos ritus1 quibus indifferenter uti licet1 quia verbo ,dei consentanei sunt1 non rejicimus2 modo ne superstitio et pravus abusus eos abolere cogat47#edc7 ,this was the judgment of the wisest reformators1--that rights which were both ancient and lawful1 and agreeable to ,god's word1 were notwithstanding of necessity to be abolished1 because of their superstition and wicked abuse4 ,sect4 #ab4 ,secondly1 ,our opposites answer us1 that beside the purging of things and rites abused by idolaters from the idolatrous pollution1 and the restoring of them to a right use1 preaching and teaching against the superstition and abuse which hath followed upon them1 is another means to avoid that harm which we fear to ensue upon the retaining of them4 ,ans4 #a4 ,this is upon as good ground pretended for the keeping of images in churches3 ,at inquiunt statim1 docemus has imagines non esse adorandas4 ,quasi vero1 saith ,zanchius17#edd7 non idem olim fecerit diligentius ,deus1 per ,mosen et prophetas1 quam nos faciamus4 ,cur igitur etiam volebat tolli imagines omnes8 quia non satis est verbo docere non esse faciendum malum2 sed tollenda etiam sunt malorum offendicula1 irritamenta1 caus1 occasiones4 ,it is not enough1 with the scribes and ,pharisees1 to teach out of ,moses' chair what the people should do1 but all occasions1 yea1 appearances of evil1 are to be taken out of their sight4 ,efficacious enim et plus movent1 quae in oculos quam quae in aures incidunt4 ,potuerat et ,hezekias populum monere1 ne serpentem adorarent1 sed muluit confringere et penitus e conspectu auferre2 et rectius fecit1 saith one well to this purpose47#ede7 #b4 ,experience hath taught to how little purpose such admonitions do serve4 ,calvin17#edf7 writing to the ,lord ,protector of ,england of some popish ceremonies which did still remain in that church after the reformation of the same1 desireth that they may be abolished1 because of their former abuse1 in time of ,popery4 ,quid enim1 saith he1 illae ceremoniae aliud fuerunt1 quam totidem lenocinia quae miseras animas ad malum perducerent8 c4 ,but because he saw that some might answer that which our ,formalists answer now to us1 and say1 it were enough to warn and teach men that they abuse not these ceremonies1 and that the abolishing of these ceremonies themselves were not necessary2 therefore immediately he subjoineth these words3 ,jam si de cautione agitur1 monebuntur homines scilicet1 ne ad illas nunc impingant1 c4 ,quis tamen non videt obdurari ipsos nihilominus1 nihil ut infelici illa cautione obtineri possit4 ,whereupon he concludes1 that if such ceremonies were suffered to remain1 this should be a means to nourish a greater hardness and confirmation in evil1 and a veil drawn1 so that the sincere doctrine which is propounded should not be admitted as it ought to be4 ,in another epistle to ,cranmer17#edg7 archbishop of ,canterbury1 he complaineth that external superstitions were so corrected in the church of ,england1 ut residui maneant innumeri surculi1 qui assidue pullulent4 ,and what good1 then1 was done by their admonitions1 whereby they did1 in some sort1 send the reviving twigs of old superstition1 since forasmuch as they were not wholly eradicate1 they did still shoot forth again8 ,if a man should dig a pit by the way-side1 for some commodity of his own1 and thou admonish the travellers to take heed to themselves1 if they go that way in the darkness of the night1 who would hold him excusable8 ,how then shall they be excused who dig a most dangerous pit1 which is like to ruin many souls1 and yet will have us to think that they are blameless1 for that they warn men to beware of it8 ,sect4 #ac4 ,thirdly1 we are told that if these answers which our opposites give get no place1 then shall we use nothing at all which hath been used by idolaters1 and by consequence1 neither baptism nor the ,lord's supper4 ,but let ,zanchius answer for us17#edh7 that these things are by themselves necessary1 so that it is enough they be purged from the abuse4 ,and elsewhere7#edi7 he resolveth1 that things which are by themselves both good and necessary1 may not for any abuse be put away4 ,si vero res sint adiaphorae sua natura et per legem ,dei1 eoque tales quae citra jacturam salutis omitti possunt1 etiam si ad bonos usus initio fuerunt institutae2 si tamen postea videamus illas in abusus pernitiosos esse conversas2 pietas in ,deum1 et charitas erga proximum1 postulant ut tollantur1 c4 ,he adds1 for proof of that which he saith1 the example of ,hezekiah in breaking down that brazen serpent2 which example doth indeed most pregnantly enforce the abolishing of all things or rites notoriously abused to idolatry when they are not of any necessary use1 but it warranteth not the abolishing of anything which has a necessary use1 because the brazen serpent is not contained in the number of those things1 quibus carere non possumus1 saith ,wolphius17#eej7 answering to the same objection which presently ,i have in hand4 ,now1 that the ceremonies have not in themselves1 nor by the law of ,god1 any necessary use1 and that without hazard of salvation they may be omitted1 is acknowledged by ,formalists themselves2 wherefore ,i need not stay to prove it4 ,sect4 #ad4 ,besides these answers which are common in our adversaries' mouths1 some of them have other particular subterfuges1 which now ,i am to search4 8,we must consider 7saith ,bishop ,lindsey7#eea77 the ceremony itself 7dedicated to1 and polluted with idolatry17 whether it be of human or divine institution4 ,if it be of human institution it may be removed1 c42 but if the ceremony be of divine institution1 such as kneeling is1--for the same is commended by ,god unto us in his word1--then we ought to consider whether the abuse of that ceremony hath proceeded from the nature of the action wherein it was used2 for if it be so1 it ought to be abolished1 c42 but if the abuse proceed not from the nature of the action1 but from the opinion of the agent1 then1 the opinion being removed1 the religious ceremony may be used without any profanation of idolatry4 ,for example1 the abuse of kneeling in elevation1 c41 proceedeth not only from the opinion of the agent1 but from the nature of the action1 which is idolatrous and superstitious1 c41 and1 therefore1 both the action and gesture ought to be abolished4 ,but the sacrament of the supper1 being an action instituted by ,god1 and kneeling being of its own nature an holy and religious ceremony1 it can never receive contagion of idolatry from it1 but only from the opinion of the agent3 then remove the opinion1 both the action itself may be rightly used1 and kneeling therein10 c4 ,ans4 #a4 ,since he granteth that a ceremony dedicated to and polluted with idolatry1 may 7he answereth not the argument which there he propounded1 except he say must7 be abolished1 if it be of human institution1 he must grant from this ground1 if there were no more1 that the cross1 surplice1 kneeling at the communion1 c41 having been so notoriously abused to idolatry1 must be abolished1 because they have no institution except from men only4 ,but1 #b1 ,why saith he that kneeling is a ceremony of divine institution8 which he pronounceth not of kneeling1 as it is actuated by some individual case1 or clothed with certain particular circumstances1 7for he maketh this kneeling whereof he speaketh to be found in two most different actions1 the one idolatrous1 the other holy17 but kneeling in the general1 per se1 and praecise ab omnibus circumstantiis4 ,let him now tell where kneeling thus considered is commended unto us in ,god's word4 ,he would possibly allege that place1 ,psal4 xcv4 #f1 8,o come1 let us worship and bow down3 let us kneel before the ,lord our ,maker10 which is cited in the ,canon of ,perth about kneeling2 but ,i answer1 whether one expounded that place with ,calvin17#eeb7 in this sense1 ut scilicet ante arcam faederis populus se prosternat1 quia sermo de legali cultu habetur3 whereupon it should follow that it commendeth only kneeling to the ,jews in that particular case1 or whether it be taken more generally1 to commend kneeling 7though not as necessary1 yet as laudable and beseeming7 in the solemn acts of ,god's immediate worship1 such as that praise and thanksgiving whereof the beginning of the psalm speaketh1--whether1 ,i say1 it be taken in this or that sense1 yet it condemneth not kneeling1 except in a certain kind of worship only4 ,and as for kneeling in the general nature of it1 it is not of divine institution1 but in itself indifferent1 even as sitting1 standing1 c41 all which gestures are then only made good or evil when in actu exercito1 they are actuated and individualised by particular circumstances4 #c4 ,if so be the ceremony be abused to idolatry1 it skills not how1 for1 as ,i have showed before1 the reasons and proofs which ,i have produced for the proposition of our present argument1 hold good against the retaining of anything which hath been known to be abused to idolatry1 and only such things as have a necessary use are to be excepted4 #d4 ,the nature of an action1 wherein a ceremony is used1 cannot be the cause of the abuse of that ceremony2 neither can the abuse of a ceremony proceed from the nature of the action wherein it is used1 as one effect from the cause1 for nihil potest esse homini causa sufficiens peccati1 except only propria voluntas7#eec74 #e4 ,the abuse of kneeling in the idolatrous action of elevation1 proceedeth not from the nature of the action1 but from the opinion of the agent1 or rather from his will1 for 7principium actionum humanarum1 is not opinion1 but will1 choosing that which opinion conceiteth to be chosen1 or voluntas praeunte luce intellectus17 it is the will of the agent only which both maketh the action of elevation to be idolatrous1 and likewise kneeling in this action to receive the contagion of idolatry4 ,for the elevation of the bread materialiter is not idolatrous 7more than the lifting up of the bread among us by elders or deacons1 when in taking it off the table1 or setting it on1 they lift it above the heads of the communicants71 but formaliter only1 as it is elevated with a will and intention to place it in state of worship4 ,so likewise kneeling to the bread materialiter is not idolatry 7else a man were an idolater who should be against his will thrust down and holden by violence kneeling on his knees when the bread is elevated71 but formaliter1 as it proceedeth from a will and intention in men to give to the bread elevated a state in that worship1 and out of that respect to kneel before it4 #f4 ,what can he gain by this device1 that the abuse of kneeling in the ,lord's supper proceeded not from the nature of the action1 but from the will of the agent8 ,can he hereupon infer1 that kneeling in that action is to be retained notwithstanding of any contagion of idolatry which it hath received8 ,nay1 then1 let him say that ,hezekiah did not rightly in breaking down the brazen serpent1 which was set up at ,god's command1 and the abuse whereof proceeded not from the thing itself1 which had a most lawful1 profitable1 and holy use1 but only from the perverse opinion and will of them who abused it to idolatry4 ,sect4 #ae4 ,but the comparing of kneeling to the brazen serpent is very unsavoury to the ,bishop2 and wherefore8 8,the brazen serpent 7saith he71 in the time it was abolished1 had no use3 that ceased with the virtue of the cure that the ,israelites received by looking upon it2 the act of kneeling continueth always in a necessary use1 for the better expressing of our thankfulness to ,god40 ,ans4 #a4 ,both kneeling1 and all the rest of the popish ceremonies1 may well be compared to the brazen serpent4 ,and divines do commonly allege this example1 as most pregnant to prove that things or rites polluted with idols1 and abused to idolatry1 may not be retained1 if they have no necessary use2 and ,i have cited before the ,bishop of ,winchester1 acknowledging that this argument holdeth good against all things which are taken up1 not at ,god's prescription1 but at men's injunction4 ,j4 ,rainold7#eed7 argumenteth from ,hezekiah's breaking down of the brazen serpent1 to the plucking down of the sign of the cross4 #b4 ,why saith he that the brazen serpent1 in the time it was abolished1 had no use8 ,the use of it ceased not with the cure1 but it was still kept for a most pious and profitable use1 even to be a monument of that mercy which the ,israelites received in the wilderness1 and it served for the better expressing of their thankfulness to ,god1 which the ,bishop here calleth a necessary use4 #c4 ,when he saith that kneeling continueth always in a necessary use1 we must understand him to speak of kneeling in the act of receiving the communion2 else he runs at random2 for it is not kneeling in the general1 but kneeling in this particular case1 which is compared to the brazen serpent4 ,now1 to say that this gesture in this action is necessary for our better expressing of our thankfulness to ,god1 importeth that the church of ,scotland1 and many famous churches in ,europe1 for so many years have omitted that which was necessary for the better expressing of their thankfulness to ,god1 and that they have not well enough expressed it4 ,and1 moreover1 if kneeling be necessary in the ,lord's supper for our better expressing of our thankfulness to ,god1 then it is also necessary at our own common tables4 ,though we be bound to be more thankful at the ,lord's table1 and that because we receive a benefit of infinite more worth1 yet we are bound to be tam grati1 as well thankful at our own tables1 albeit not tanta gratitudine4 ,if1 then1 the same kind of thankfulness be required of us at our own tables 7for intentio et remissio graduum secundum magis et minus1 non variant speciem rei17 that which is necessary for expressing of our thankfulness at the ,lord's table must be necessary also for the expressing of it at our own4 ,when ,i see the ,bishop sitting at his table1 ,i shall tell him that he omitteth the gesture which is necessary for the expressing of his thankfulness to ,god4 #d4 ,did not the apostles' receiving this sacrament from ,christ himself well enough express their thankfulness to ,god8 yet they kneeled not1 but sat1 as is evident1 and shall be afterwards proved against them who contradict everything which crosseth them4 #e4 ,god will never take a ceremony of men's devising for a better expressing of our thankfulness than a gesture which is commended to us by the example of his own ,son1 and his apostles1 together with the celebration of this sacrament in all points according to his institution4 #f4 ,how shall we know where we have the ,bishop and his fellows8 ,it seems they know not where they have themselves2 for sometimes they tell us that it is indifferent to take the communion sitting1 or standing1 or passing1 or kneeling1 yet here the ,bishop tells us that kneeling is necessary4 #g4 ,i see the ,bishop perceiveth that no answer can take kneeling at the communion out of the compass of the brazen serpent1 except to say it hath a necessary use2 this is the dead lift1 which yet helpeth not1 as ,i have showed4 ,all things1 then1 which are not necessary 7whereof kneeling is one71 being notoriously abused to idolatry1 fall under the brazen serpent4 ,sect4 #af4 ,paybody also will here talk with us1 therefore we will talk with him too4 ,he saith17#eee7 that ,god did not absolutely condemn things abused to idolatry1 and tells us of three conditions on which it was lawful to spare idolatrous appurtenances4 #a4 ,if there were a needful use of them in ,god's worship4 #b4 ,in case they were so altered and disposed1 as that they tended not to the honour of the idol1 and his damnable worship4 #c4 ,if they were without certain danger of ensnaring people into idolatry4 ,ans4 #a4 ,either he requires all these conditions in every idolothite and idolatrous appurtenance which may be retained1 or else he thinks that any one of them sufficeth4 ,if he require all these1 the last two are superfluous2 for that which hath a needful use in ,god's worship1 can neither tend to the honour of the idol1 nor yet can have in it any danger of ensnaring people into idolatry4 ,if he think any one of those conditions enough1 then let us go through them3 ,the first ,i admit1 but it will not help his cause1 for while the world standeth they shall never prove that kneeling in the act of receiving the communion1 and the other controverted ceremonies1 have either a needful1 or a profitable1 or a lawful use in ,god's worship4 ,as for his second condition1 it is all one with that which ,i have already confuted17#eef7 namely1 that things abused to idolatry may be kept1 if they be purged from their abuse1 and restored to the right use4 ,but he allegeth for it a passage of ,parker1 of the ,cross1 cap4 #a1 sect4 #g1 p4 #aj1 where he showeth out of ,augustine1 that an idolothite may not be kept for private use1 except1 #a4 ,omnis honor idoli1 cum appertessima destructione subvertatur4 #b4 ,that not only his honour be not despoiled1 but also all show thereof4 ,how doth this place 7now would ,i know7 make anything for ,paybody8 ,do they keep kneeling for private use8 ,do they destroy most openly all honour of the idol to which kneeling was dedicated8 ,hath their kneeling not so much as any show of the breaden god's honour8 ,who will say so8 ,and if any will say it1 who will believe it8 ,who knoweth not that kneeling is kept for a public1 and not for a private use1 and that the breaden idol receiveth very great show of honour from it8 ,he was scarce of warrants when he had no better than ,parker could afford him4 ,his third condition rests1 and touching it ,i ask1 what if those idolatrous appurtenances be not without apparent danger of ensnaring people into idolatry8 ,are we not commanded to abstain from all appearance of evil8 ,will he correct the ,apostle1 and teach us1 that we need not care for apparent1 but for certain dangers8 ,what more apparent danger of ensnaring people into idolatry than unnecessary ceremonies1 which have been dedicated to and polluted with idols1 and which1 being retained1 do both admonish us to remember upon old idolatry1 and move us to return to the same1 as ,i have before made evident87#eeg7 ,sect4 #ag4 ,now1 as for the assumption of our present argument1 it cannot be but evident to any who will not harden their minds against the light of the truth1 that the ceremonies in question have been most notoriously abused to idolatry and superstition1 and withal1 that they have no necessary use to make us retain them4 ,i say1 they have been notoriously abused to idolatry4 #a4 ,because they have been dedicated and consecrated to the service of idols4 #b4 ,because they have been deeply polluted1 and commonly employed in idolatrous worship4 ,for both these reasons does ,zanchius condemn the surplice17#eeh7 and such like popish ceremonies left in ,england1 because the whore of ,rome has abused1 and does yet abuse them1 ad alliciendos homines ad scortandum4 ,sunt enim pompae istae omnes1 et ceremoniae ,papistisae1 nihil aliud quam fuci meretricii1 ad hoc excogitati1 ut homines ad spiritualem scortationem alliciantur4 ,o golden sentence1 and worthy to be engraven with a pen of iron1 and the point of a diamond6 for most needful it is to consider1 that those ceremonies are the very meretricious bravery and veigling trinkets wherewith the ,romish whore doth faird and paint herself1 whilst she propineth to the world the cup of her fornications4 ,this makes ,zanchius7#eei7 to call those ceremonies the relics and symbols of popish idolatry and superstition4 ,when ,queen ,mary set up ,popery in ,england1 and restored all of it which ,king ,henry had overthrown1 she considered that ,popery could not stand well-favoredly without the ceremonies2 whereupon she ordained17#efj7 ut dies omnes festicelebrentur1 superioris aetatis ceremoniae restituantur1 pueri adultiores ante baptisati1 ab episcopis confirmentur4 ,so that not in remote regions1 but in his ,majesty's dominions1--not in a time past memory1 but about fourscore years ago1--not by people's practice only1 but by the laws and edicts of the supreme magistrate1 the ceremonies have been abused to the reinducing and upholding of ,popery and idolatry4 ,both far and near1 then1 both long since and lately1 it is more than notorious how grossly and grievously the ceremonies have been polluted with idolatry and superstition4 ,i cannot choose but marvel much how ,paybody was not ashamed to deny that kneeling has been abused by the ,papists47#efa7 ,blush1 ,o paper1 which art blotted with such a notable lie6 ,what will not desperate impudency dare to aver8 ,but ,bishop ,lindsey seemeth also to hold that kneeling hath been abused by the ,papists7#efb7 only in the elevation and circumgestation of the host1 but not in the participation1 and that ,honorius did not command kneeling in the participation1 but only in the elevation and circumgestation4 ,ans4 #a4 ,saltem mendacem oportet essememorem4 ,saith not the ,bishop himself elsewhere of the ,papists17#efc7 8,in the sacrament they kneel to the sign10 whereby he would prove a disconformity between their kneeling and ours2 for we kneel1 saith he1 8by the sacrament to the thing signified40 ,now if the ,papists in the sacrament kneel to the sign1 then they have idolatrously abused kneeling1 even in the participation2 for the ,bishop dare not say that1 in the elevation or circumgestation1 there is either sacrament or sign4 #b4 ,why do our divines controvert with the ,papists1 de adoratione euchuristiae1 if ,papists adore it not in the participation8 for the host1 carried about in a box1 is not the sacrament of the eucharist4 #c4 ,in the participation1 ,papists think that the bread is already transubstantiate into the body of ,christ1 by virtue of the words of consecration4 ,now1 if in the participation they kneel to that which they falsely conceive to be the body of ,christ 7but is indeed corruptible bread71 with an intention to give it latria or divine worship1 then in the participation they abuse it to idolatry4 ,but that is true2 therefore1 c4 #d4 ,durand showeth17#efd7 that though in the holidays of ,easter and ,pentecost1 and the festivities of the blessed ,virgin1 and in the ,lord's day1 they kneel not in the church1 but only stand 7because of the joy of the festivity71 and at the most do but bow or incline their heads at prayer1 yet in praesentia corporis et sanguinis ,christi1 in presence of the bread and wine1 which they think to be the body and blood of ,christ1 they cease not to kneel4 ,and how will the ,bishop make their participation free of this idolatrous kneeling8 ,the ,rhemists show us17#efe7 that when they are eating and drinking the body and blood of our ,lord1 they adore the sacrament1 and1 humbling themselves1 they say to it1 ,domine non sum dignus1 ,deus propitius esto mihi peccatori4 #e4 ,as for that which ,honorius ,,iii4 decreed1 ,dr ,white calleth it the adoration of the sacrament17#eff7 which1 if it is so1 then we must say1 that he decreed adoration in the participation itself1 because extra usum sacramenti1 the bread cannot be called a sacrament4 ,honorius commanded that the priest should frequently teach his people to bow down devoutly when the host is elevated in the celebration of the mass1 and that they should do the same when it is carried to the sick4 ,all this was ordained in reference to the participation4 ,ad usum illa instituta sunt1 says ,chemnitius17#efg7 speaking of this decree1 quando scilicet panis consecratur1 et quando ad infirmos defertur1 ut exhibeatur et sumatur4 ,so that that which was specially respected in the decree1 was adoring in the participation4 ,lastly1 ,here we have to do with ,dr ,burges1 who will have us to think1 that adoration in receiving the sacrament7#efh7 hath not been idolatrously intended to the sacrament in the church of ,rome1 neither by decree nor custom4 ,not by decree1 because albeit ,honorius appointed adoration to be used in the elevation and circumgestation1 yet not in the act of receiving4 ,and albeit the ,roman ritual do appoint1 that clergymen coming to receive the sacrament do it kneeling1 yet this was done in veneration of the altar17#efi7 or of that which standeth thereupon1 and not for adoration of the host put into their mouths4 ,not by custom2 for he will not have it said that kneeling in the time of receiving was ever in the church of ,rome any rite of or for adoration of the sacrament1 because albeit the people kneel in the act of receiving1 yet ,i 8deny 7saith he7 that they ever intended adoration of the species1 at that moment of time when they took it in their mouths1 but then turned themselves to ,god10 c4 ,ans4 #a4 ,as for the decree of ,honorius1 ,i have already answered with ,chemnitius1 that it had reference specially to the receiving4 #b4 ,when clergymen are appointed in the ,roman ritual to receive the sacrament at the altar kneeling1 this was not for veneration of the altar1 to which they did reverence at all times when they approached to it1 but this was required particularly in their receiving of the sacrament1 for adoration of it4 ,neither is there mention made of the altar as conferring anything to their kneeling in receiving the sacrament2 for the sacrament was not used the more reverently because it stood upon the altar1 but by the contrary1 for the sacrament's sake reverence was done to the altar1 which was esteemed the seat of the body of ,christ4 ,it appeareth1 therefore1 that the altar is mentioned1 not as concerning the kneeling of the clergymen in their communicating1 but simply as concerning their communicating1 because none but they were wont to communicate at the altar1 according to that received canon1 ,solis autem ministris altaris liceat ingredi ad altare et ibidem communicare47#egj7 ,the one of the ,doctor's own conjectures is1 that they kneeled for reverence of that which stood upon the altar2 but ,i would know what that was which1 standing upon the altar1 made them to kneel in the participation1 if it was not the host itself8 ,now1 whereas he denies1 as touching custom1 that people did ever intend the adoration of the species1 ,i answer3 #a4 ,how knows he what people in the ,roman church did intend in their minds8 #b4 ,what warrant hath he for this1 that they did not in the participation adore the host1 which was then put into their mouth8 #c4 ,though this which he saith were true1 he gaineth nothing by it2 for put the case1 they did not intend the adoration of the species1 dare he say1 that they intended not the adoration of that which was under the species8 ,i trow not4 ,now1 that which was under the species1 though in their conceit it was ,christ's body1 yet it was indeed bread2 so that1 in the very participation1 they were worshipping the bread4 ,but1 #d1 ,what needeth any more8 ,he maketh himself a liar1 and saith plainly17#ega7 that after transubstantiation was embraced1 and when all the substance of the visible creature was held to be gone1 they did intend the adoration of the invisible things1 as if there had been now no substance of any creature left therein1 whereby he destroyeth all which he hath said of their not intending the adoration of the species4 ,sect4 #bj4 ,last of all1 for the other part of my assumption1 that the ceremonies have no necessary use in ,god's worship1 ,i need no other proof than the common by-word of ,formalists1 which saith they are things indifferent4 ,yet the ,bishop of ,edinburgh7#egb7 and ,paybody7#egc7 have turned their tongues bravely1 and chosen rather to say anything against us than nothing4 ,they spare not to answer1 that kneeling hath a necessary use4 ,they are most certainly speaking of kneeling in the act of receiving the communion1 for they and their opposites1 in those places1 are disputing of no other kneeling but this only4 ,now we may easily perceive they are in an evil taking1 when they are driven to such an unadvised and desperate answer4 ,for1 #a4 ,if kneeling in the act of receiving the ,lord's supper be necessary1 why have themselves too written so much for the indifferency of it8 ,o desultorious levity that knows not where to hold itself6 #b4 ,if it be necessary1 what makes it to be so8 ,what law8 ,what example8 ,what reason8 #c4 ,if it be necessary1 not only many reformed churches1 and many ancient too1 but ,christ himself and his apostles have1 in this sacrament1 omitted something that was necessary4 #d4 ,if it be necessary1 why do many of their own disciples take the communion sitting1 in places where sitting is used8 ,what need ,i to say more8 ,in the first part of this dispute ,i have proved that the ceremonies are not necessary1 in respect of the church's ordinance1 howbeit if it were answered in this place1 that they are in this respect necessary1 it helpeth not1 since the argument proceedeth against all things notoriously abused to idolatry1 which neither ,god nor nature hath made necessary4 ,and for any necessity of the ceremonies in themselves1 either our opposites must repudiate what hath unadvisedly fallen from their pens hereanent1 or else forsake their beaten ground of indifferency1 and say plainly1 that the ceremonies are urged by them1 to be observed with an opinion of necessity1 as worship of ,god1 and as things in themselves necessary4 ,look to yourselves1 ,o ,formalists1 for you stand here upon such slippery places1 that you cannot hold both your feet4 ,,chapter ,,iii4 ,,that ,,the ,,ceremonies ,,are ,,unlawful1 ,,because ,,they ,,sort ,,us ,,with ,,idolaters1 ,,being ,,the ,,badges ,,of ,,present ,,idolatry ,,among ,,the ,,papists4 ,sect4 #a4 ,it followeth according to the order which ,i have proposed1 to show next1 that the ceremonies are idolatrous1 participativ4 ,by communicating with idolaters in their rites and ceremonies1 we ourselves become guilty of idolatry2 even as ,ahaz1 #b ,kings xvi4 #aj1 was an idolater1 eo ipso1 that he took the pattern of an altar from idolators4 ,forasmuch1 then1 as kneeling before the consecrated bread1 the sign of the cross1 surplice1 festival days1 bishopping1 bowing down to the altar1 administration of the sacraments in private places1 c41 are the wares of ,rome1 the baggage of ,babylon1 the trinkets of the whore1 the badges of ,popery1 the ensigns of ,christ's enemies1 and the very trophies of antichrist1--we cannot conform1 communicate and symbolise with the idolatrous ,papists in the use of the same1 without making ourselves idolaters by participation4 ,shall the chaste spouse of ,christ take upon her the ornaments of the whore8 ,shall the ,israel of ,god symbolise with her who is spiritually called ,sodom and ,egypt8 ,shall the ,lord's redeemed people wear the ensigns of their captivity8 ,shall the saints be seen with the mark of the beast8 ,shall the ,christian church be like the antichristian1 the holy like the profane1 religion like superstition1 the temple of ,god like the synagogue of ,satan8 ,our opposites are so far from being moved with these things1 that both in pulpits and private places they used to plead for the ceremonies by this very argument1 that we should not run so far away from ,papists1 but come as near them as we can4 ,but for proof of that which we say1 namely1 that it is not lawful to symbolise with idolaters 7and by consequence with ,papists71 or to be like them in their rites or ceremonies1 we have more to allege than they can answer4 ,sect4 #b4 ,for1 #ast1 ,we have ,scripture for us4 8,after the doings of the land of ,egypt1 wherein you dwelt1 shall ye not do and after the doings of the land of ,canaan1 whither ,i bring ye1 shall ye not do1 neither shall ye walk in their ordinances10 ,lev4 xviii4 #c4 8,take heed to thyself that thou be not snared by following them1 c41 saying1 ,how did these nations serve their gods8 even so will ,i do likewise4 ,thou shalt not do so unto the ,lord thy ,god10 ,deut4 xii4 #cj4 8,thou shalt not do after their works10 ,exod4 xxiii4 #bd4 ,yea1 they were straitly forbidden to round the corners of their heads1 or to make any cuttings in the flesh for the dead1 or to print any mark upon them1 or to make baldness upon their heads1 or between their eyes1 forasmuch as ,god had chosen them to be a holy and a peculiar people1 and it behoved them not to be framed nor fashioned like the nations1 ,lev4 xix4 #bg1 #bh1 and xxi4 #e1 and ,deut4 xiv4 #a4 ,and what else was meant by those laws which forbade them to suffer their cattle to gender with a diverse kind1 to sow their field with diverse seed1 to wear a garment of diverse sorts1 as of woollen and linen1 to plough with an ox and an ass together8 ,levit4 xix4 #ai1 ,deut4 xxii4 #f-aa4 ,this was the hold that people in simplicity and purity1 ne hinc inde accersat ritus alienos1 saith ,calvin1 upon these places4 ,besides1 find we not that they were sharply reproved when they made themselves like other nations8 8,ye have made you priests after the manner of the nations of other lands10 #b ,chron4 xxii4 #i4 8,they followed vanity1 and became vain1 and went after the heathen that were round about them1 concerning whom the ,lord had charged them1 that they should not do like them10 #b ,kings xvii4 #ae4 ,the gospel commendeth the same to us which the law did to them3 8,be not ye unequally yoked with unbelievers1 for what fellowship hath righteousness with unrighteousness8 and what communion hath light with darkness8 and what concord hath ,christ with ,belial8 and what agreement hath the temple of ,god with idols10 c4 8,wherefore1 come out from among them1 and be ye separate1 saith the ,lord1 and touch not the unclean thing10 #b ,cor4 vi4 #ad-ag4 8,if any man worship the beast1 and his image1 and receive his mark in his forehead1 or in his hand1 the same shall drink of the wine of the wrath of ,god10 ,rev4 xiv4 #i4 ,and the apostle ,jude ver4 #ab1 will have us to hate the very garment spotted with the flesh1 importing1 that as under the law men were made unclean not only by leprosy1 but by the garments1 vessels and houses of leprous men1 so do we contract the contagion of idolatry1 by communicating with the unclean things of idolaters4 ,sect4 #c4 ,before we go further1 we will see what our opposites have said to those ,scriptures which we allege4 ,hooker saith17#egd7 that the reason why ,god forbade his people ,israel the use of such rites and customs as were among the ,egyptians and the ,canaanites1 was not because it behoved his people to be framed of set purpose to an utter dissimilitude with those nations1 but his meaning was to bar ,israel from similitude with those nations in such things as were repugnant to his ordinances and laws4 ,ans4 #a4 ,let it be so1 he has said enough against himself4 ,for we have the same reason to make us abstain from all the rites and customs of idolaters1 that we may be barred from similitude with them in such things as are flatly repugnant to ,god's word1 because dissimilitude in ceremonies is a bar to stop similitude in substance1 and1 on the contrary1 similitude in ceremonies openeth a way to similitude in greater substance4 #b4 ,his answer is but a begging of that which is in question1 forasmuch as we allege those laws and prohibitions to prove that all the rites and customs of those nations were repugnant to the ordinances and laws of ,god1 and that ,israel was simply forbidden to use them4 #c4 ,yet this was not a framing of ,israel of set purpose to an utter dissimilitude with those nations1 for ,israel used food and raiment1 sowing and reaping1 sitting1 standing1 lying1 walking1 talking1 trading1 laws1 government1 c41 notwithstanding that the ,egyptians and ,canaanites used so4 ,they were only forbidden to be like those nations in such unnecessary rites and customs as had neither institution from ,god nor nature1 but were the inventions and devices of men only4 ,in things and rites of this kind alone it is that we plead for dissimilitude with the idolatrous ,papists2 for the ceremonies in controversy are not only proved to be under the compass of such1 but are1 besides1 made by the ,papists badges and marks of their religion1 as we shall see afterwards4 ,sect4 #d4 ,to that place1 #b ,cor4 vi41 ,paybody answereth17#ege7 that nothing else is there meant1 than that we must beware and separate ourselves from the communion of their sins and idolatries4 ,ans4 #a4 ,when the ,apostle there forbiddeth the ,corinthians to be unequally yoked with unbelievers1 or to have any communion or fellowship with idolaters1 and requireth them so to come out from among them1 that they touch none of their unclean things1 why may we not understand his meaning to be1 that not only they should not partake with pagans in their idolatries1 but that they should not marry with them1 nor frequent their feasts1 nor go to the theatre to behold their plays1 nor go to law before their judges1 nor use any of their rites8 ,for with such idolaters we ought not to have any fellowship1 as ,zanchius resolves17#egf7 but only in so far as necessity compelleth1 and charity requireth4 #b4 ,all the rites and customs of idolaters1 which have neither institution from ,god nor nature1 are to be reckoned among those sins wherein we may not partake with them1 for they are the unprofitable works of darkness1 all which ,calvin judgeth to be in that place generally forbidden17#egg7 before the ,apostle descend particularly to forbid partaking with them in their idolatry4 ,as for the prohibition of diverse mixtures1 ,paybody saith17#egh7 the ,jews were taught thereby to make no mixture of true and false worship4 ,ans4 #a4 ,according to his tenets1 it followeth upon this answer1 that no mixture is to be made betwixt holy and idolatrous ceremonies1 for he calleth kneeling a bodily worship1 and a worship gesture1 more than once or twice4 ,and we have seen before1 how ,dr ,burges calleth the ceremonies worship of ,god4 #b4 ,if mixture of true and false worship be not lawful1 then forasmuch as the ceremonies of ,god's ordinance1 namely1 the sacraments of the ,new ,testament are true worship2 and the ceremonies of ,popery1 namely1 cross1 kneeling1 holidays1 c41 are false worship2 therefore1 there ought to be no mixture of them together4 #c4 ,if the ,jews were taught to make no mixture of true and false worship1 then by the self-same instruction1 if there had been no more1 they were taught also to shun all such occasions as might any ways produce such a mixture1 and by consequence all symbolising with idolaters in their rites and ceremonies4 ,sect4 #e4 ,as touching those laws which forbade the ,israelites to make round the corners of their heads1 or to mar the corners of their beards1 or to make any cuttings in their flesh1 or to make any baldness between their eyes1 ,hooker answereth17#egi7 that the cutting round of the corners of the head1 and the tearing off the tufts of the beard1 howbeit they were in themselves indifferent1 yet they are not indifferent being used as signs of immoderate and hopeless lamentation for the dead2 in which sense it is1 that the law forbiddeth them4 ,to the same purpose saith ,paybody17#ehj7 that the ,lord did not forbid his people to mar and abuse their heads and beards for the dead1 because the heathen did so1 but because the practice doth not agree to the faith and hope of a ,christian1 if the heathen had never used it4 ,ans4 #a4 ,how much surer and sounder is ,calvin's judgment17#eha7 non aliud fuisse ,dei consilium1 quam ut interposito obstaculo populum suum a prophanis ,gentibus dirimiret8 ,for albeit the cutting the hair be a thing in itself indifferent1 yet because the ,gentiles did use it superstitiously1 therefore1 saith ,calvin1 albeit it was per se medium1 ,deus tamen noluit populo suo liberum esse1 ut tanquam pueri discerent ex parvis rudimentis1 se non aliter ,deo fore gratos1 nisi exteris et proeputiatis essent prorsus dissimiles1 ac longissime abessent ab eorum exemplis1 praesertim vero ritus omnes fugerent1 quibus testata fuerit religio4 ,so that from this law it doth most manifestly appear1 that we may not be like idolaters1 no not in things which are in themselves indifferent1 when we know they do use them superstitiously4 #b4 ,what warrant is there for this gloss1 that the law forbiddeth the cutting round of the corners of the head1 and the matting of the corners of the beard1 to be used as signs of immoderate and hopeless lamentation for the dead1 and that in no other sense they are forbidden8 ,albeit the cutting of the flesh may be expounded to proceed from immoderate grief1 and to be a sign of hopeless lamentation2 yet this cannot be said of rounding the hair1 marring the beard1 and making of baldness1 which might have been used in moderate and hopeful lamentation1 as well as our putting on of mourning apparel for the dead4 ,the law saith nothing of the immoderate use of these things1 but simply forbiddeth to round the head1 or mar the beard for the dead2 and that because this was one of the rites which the idolatrous and superstitious ,gentiles did use1 concerning whom the ,lord commanded his people1 that they should not do like them1 because he had chosen them to be a holy and peculiar people1 above all people upon the earth4 ,so that the thing which was forbidden1 if the ,gentiles had not used it1 should have been otherwise lawful enough to ,god's people1 as we have seen out of ,calvin's commentary4 ,sect4 #f4 ,secondly1 ,we have reason for that which we say2 for by partaking with idolaters in their rites and ceremonies1 we are made to partake with them in their religion too4 ,for1 ceremonioe omnes sun quoedam protestationes fidei1 saith ,aquinas47#ehb7 ,therefore communio rituum est quasi symbolum communionis in religione1 saith ,balduine47#ehc7 ,they who did eat of the ,jewish sacrifices were partakers of the altar1 #a ,cor4 x4 #ah1 that is1 saith ,pareus17#ehd7 socios ,judaicae religionis et cultus se profitebantur4 ,for the ,jews by their sacrifices mutuam in una eademque religione copulationem sanciunt1 saith ,beza47#ehe7 ,whereupon ,dr ,fulk noteth17#ehf7 that the ,apostle in that place doth compare our sacraments with the altars1 hosts1 sacrifices or immolations of the ,jews and ,gentiles1 8in that point which is common to all ceremonies1 to declare them that use them to be partakers of that religion whereof they be ceremonies40 ,if then ,isidore thought it unlawful for ,christians to take pleasure in the fables of heathen poets17#ehg7 because non solum thura offerendo daemonibus immolatur1 sed etiam eorum dicta libentius capiendo2 much more have we reason to think that1 by taking part in the ceremonies of idolaters1 we do but offer to devils1 and join ourselves to the service of idols4 ,sect4 #g4 ,thirdly1 ,as by ,scripture and reason1 so by antiquity1 we strengthen our argument4 ,of old1 ,christians did so shun to be like the pagans1 that in the days of ,tertullian it was thought they might not wear garlands1 because thereby they had been made conform to the pagans4 ,hence ,tertullian justifieth the soldier who refused to wear a garland as the pagans did47#ehh7 ,dr ,mortoune himself allegeth another case out of ,tertullian17#ehi7 which maketh to this purpose1 namely1 that ,christian proselytes did distinguish themselves from ,roman pagans1 by casting away their gowns and wearing of cloaks4 ,but these things we are not to urge1 because we plead not for dissimilitude with the ,papists in civil fashions1 but in sacred and religious ceremonies4 ,for this point then at which we hold us1 we allege that which is marked in the third century out of ,origen17#eij7 namely1 that it was held unlawful for ,christians to observe the feasts and solemnities1 either of the ,jews or of the ,gentiles4 ,now we find a whole council determining thus17#eia7 ,non oportet a ,judoeis vel hoereticis1 feriatica quoe mittuntur accipere1 nec cum cis dies agere feriatos4 ,the council of ,nice also condemned those who kept ,easter upon the fourteenth day of the month4 ,that which made them pronounce so 7as is clear from ,constantine's epistle to the churches7#eib77 was1 because they held it unbeseeming for ,christians to have anything common with the ,jews in their rites and observances4 ,augustine condemneth fasting upon the ,sabbath day as scandalous1 because the ,manichees used so1 and fasting upon that day had been a conformity with them27#eic7 and wherefore did ,gregory advise ,leander to abolish the ceremony of trim-immersion8 ,his words are plain37#eid7 ,quia nunc huc usque ab hoereticis infans in baptismate tertio mergebatur1 fiendum apud vos esse non censeo4 ,why doth ,epiphanius17#eie7 in the end of his books contra haereses1 rehearse all the ceremonies of the church1 as marks whereby the church is discerned from all other sects8 ,if the church did symbolise in ceremonies with other sects1 he could not have done so4 ,and1 moreover1 find we not in the canons of the ancient councils17#eif7 that ,christians were forbidden to deck their houses with green boughs and bay leaves1 to observe the calends of ,january1 to keep the first day of every month1 c41 because the pagans used to do so8 ,last of all1 read we not in the fourth century of the ecclesiastical history17#eig7 that the frame of ,christians in that age was such1 that nec cum haereticis commune quicquam habere voluerunt8 ,sect4 #h4 ,one would think that nothing could be answered to any of these things1 by such as pretend no less than that they have devoted themselves to bend all their wishes and labours for procuring the imitation of venerable antiquity4 ,yet ,hooker can coin a conjecture to frustrate all which we allege47#eih7 8,in things 7saith he7 of their own nature indifferent1 if either councils or particular men have at any time with sound judgment misliked conformity between the church of ,god and infidels1 the cause thereof hath not been affectation of dissimilitude1 but some special accident which the church1 not being always subject unto1 hath not still cause to do the like4 ,for example 7saith he71 in the dangerous days of trial1 wherein there was no way for the truth of ,jesus ,christ to triumph over infidelity but through the constancy of his saints1 whom yet a natural desire to save themselves from the flame might1 peradventure1 cause to join with the pagans in external customs1 too far using the same as a cloak to conceal themselves in1 and a mist to darken the eyes of infidels withal2 for remedy hereof1 it might be1 those laws were provided40 ,ans4 #a4 ,this answer is altogether doubtful and conjectural1 made up of if1 and peradventure1 and it might be4 ,neither is anything found which can make such a conjecture probable4 #b4 ,the true reason why ,christians were forbidden to use the rites and customs of pagans1 was neither a bare affectation of dissimilitude1 nor yet any special accident which the church is not always subject unto1 but because it was held unlawful to symbolise with idolaters in the use of such rites as they placed any religion in4 ,for in the fathers and councils which we have cited to this purpose1 there is no other reason mentioned why it behoved ,christians to abstain from those forbidden customs1 but only because the pagans and infidels used so4 #c4 ,and what if ,hooker's divination shall have place8 ,doth it not agree to us1 so as it should make us mislike the ,papists8 ,yes1 sure1 and more properly4 ,for put the case1 that those ancient ,christians had not avoided conformity with pagans in those rites and customs which we read to have been forbidden them1 yet for all that1 there had been remaining betwixt them and the pagans a great deal more difference than will remain betwixt us and the ,papists1 if we avoid not conformity with them in the controverted ceremonies2 for the pagans had not the word1 sacraments1 c41 which the ,papists do retain1 so that we may far more easily use the ceremonies as a mist to darken the eyes of the ,papists1 than they could have used those forbidden rites as a mist to darken the eyes of pagans4 ,much more1 then1 ,protestants should not be permitted to conform themselves unto ,papists in rites and ceremonies1 lest1 in the dangerous days of trial 7which some reformed churches in ,europe do presently feel1 and which seem to be faster approaching to ourselves than the most part are aware of71 they join themselves to ,papists in these external things1 too far using the same as a cloak to conceal themselves in1 c4 #d4 ,we find that the reason why the fourth council of ,toledo forbade the ceremony of thrice dipping in water to be used in baptism1 was17#eii7 lest ,christians should seem to assent to heretics who divide the ,trinity4 ,and the reason why the same council forbade the clergymen to conform themselves unto the custom of heretics17#fjj7 in the shaving off the hair of their head1 is mentioned to have been the removing of conformity with the custom of heretics from the churches of ,spain1 as being a great dishonour unto the same4 ,and we have heard before1 that ,augustine condemneth conformity with the ,manichees1 in fasting upon the ,lord's day1 as scandalous4 ,and whereas afterwards the council of ,csar-,augusta forbade fasting upon the ,lord's day1 a grave writer layeth out the reason of this prohibition thus37#fja7 8,it would appear that this council had a desire to abolish the rites and customs of the ,manichean heretics1 who were accustomed to fast upon the ,lord's day40 ,lastly1 we have seen from ,constantine's epistle to the churches1 that dissimilitude with the ,jews was one 7though not the only one7 reason why it was not thought beseeming to keep ,easter upon the fourteenth day of the month4 ,who then can think that any special accident1 as ,hooker imagineth1 was the reason why the rites and customs of pagans were forbidden to ,christians8 ,were not the customs of the pagans to be held unbeseeming for ,christians1 as well as the customs of the ,jews8 ,nay1 if conformity with heretics 7whom ,hooker acknowledgeth to be a part of the visible church7#fjb771 in their customs and ceremonies1 was condemned as a scandal1 a dishonour to the church1 and an assenting unto their heresies1 might he not have much more thought that conformity with the customs of pagans was forbidden as a greater scandal and dishonour to the church1 and as an assenting to the paganism and idolatry of those that were without8 ,sect4 #i4 ,but to proceed4 ,in the fourth place1 the canon law itself speaketh for the argument which we have in hand3 ,non licet iniquas observationes agere calendarum1 et otiis vacare ,gentilibus1 neque lauro1 aut viriditate arborum1 cingere domos3 omnis enim haec observatio paganismi est47#fjc7 ,and again3 ,anathema sit qui ritum paganorum et calendarum observat47#fjd7 ,and after3 ,dies ,aegyptiaci et ,januarii calendae non sunt observandae47#fje7 ,fifthly1 ,our assertion will find place in the school too1 which holdeth that ,jews are forbidden to wear a garment of diverse sorts17#fjf7 as of linen and woollen together1 and that their women were forbidden to wear men's clothes1 or their men women's clothes1 because the ,gentiles used so in the worshipping of their gods4 ,in like manner1 that the priests were forbidden to round their heads17#fjg7 or mar their beards1 or make incision in their flesh1 because the idolatrous priests did so47#fjh7 ,and that the prohibition which forbade the commixtion of beasts of diverse kinds among the ,jews hath a figurative sense17#fji7 in that we are forbidden to make people of one kind of religion1 to have any conjunction with those of another kind4 ,sixthly1 ,papists themselves teach17#faj7 that it is generally forbidden to communicate with infidels and heretics1 but especially in any act of religion4 ,yea1 they think17#faa7 that ,christian men are bound to abhor the very phrases and words of heretics1 which they use4 ,yea1 they condemn the very heathenish names of the days of the week imposed after the names of the planets17#fab7 ,sunday1 ,monday1 c4 ,they hold it altogether a great and damnable sin to deal with heretics in matter of religion17#fac7 or any way to communicate with them in spiritual things4 ,bellarmine is plain17#fad7 who will have catholics to be discerned from heretics1 and other sects of all sorts1 even by ceremonies1 because as heretics have hated the ceremonies of the church1 so the church hath ever abstained from the observances of heretics4 ,sect4 #aj4 ,seventhly1 ,our own writers do sufficiently confirm us in this argument4 ,the bringing of heathenish or ,jewish rites into the church is altogether condemned by them17#fae7 yea1 though the customs and rites of the heathen7#faf7 be received into the church for gaining them1 and drawing them to the true religion1 yet is it condemned as proceeding ex seu prava ,ethnicorum imitatione4 ,j4 ,rainolds7#fag7 rejecteth the popish ceremonies1 partly because they are ,jewish1 and partly because they are heathenish4 ,the same argument ,beza7#fah7 useth against them4 ,in the second command1 as ,zanchius7#fai7 expoundeth it1 we are forbidden to borrow anything1 ex ritibus idololatrarum ,gentium4 ,fidelibus 7saith ,calvin7#fbj77 fas non est ullo symbolo ostendere1 sibi cum superstitiosis esse consensum4 ,to conclude1 then1 since not only idolatry is forbidden1 but also1 as ,pareus noteth17#fba7 every sort of communicating with the occasion1 appearances1 or instruments of the same2 and since1 as our divines have declared17#fbb7 the ,papists are in many respects gross idolaters1 let us choose to have the commendation which was given to the ancient ,britons for being enemies to the ,roman customs17#fbc7 rather than1 as ,pope ,pius ,v4 was forced to say of ,rome17#fbd7 that it did more ,gentilizare1 quam ,christianizare2 so they who would gladly wish they could give a better commendation to our church1 be forced to say1 that it doth not only more ,anglizare1 quam ,scotizare1 but also more ,romanizare1 quam ,evangelizare4 ,sect4 #aa4 ,but our argument is made by a great deal more strong1 if yet further we consider1 that by the controverted ceremonies1 we are not only made like the idolatrous ,papists1 in such rites of man's devising as they place some religion in1 but we are made likewise to take upon us those signs and symbols which ,papists account to be special badges of ,popery1 and which also1 in the account of many of our own reverend divines1 are to be so thought of4 ,in the oath ordained by ,pius ,,iv41 to be taken of bishops at their creation 7as ,onuphrius writeth7#fbe771 they are appointed to swear1 ,apostolicas et ecclesiasticas traditiones1 reliquasque ejusdem ecclesi observationes et constitutiones firmissime admitto et amplector2 and after1 ,receptos quoque ac approbatos ecclesi ,catholic ritus1 in supra dictorum sacramentorum solemni administratione1 recipio1 et admitto4 ,we see bishops are not created by this ordinance1 except they not only believe with the church of ,rome1 but also receive her ceremonies1 by which1 as by the badges of her faith and religion1 cognizance may be had that they are indeed her children4 ,and farther1 ,papists give it forth plainly17#fbf7 that as the church hath ever abstained from the observances of heretics1 so now also catholics 7they mean ,romanists7 are very well distinguished from heretics 7they mean those of the reformed religion7 by the sign of the cross1 abstinence from flesh on ,friday1 c4 ,and how do our divines understand the mark of the beast1 spoken of ,rev4 xiii4 #af1 #ag8 ,junius7#fbg7 comprehendeth confirmation under this mark4 ,cartwright7#fbh7 also referreth the sign of the cross to the mark of the beast4 ,pareus7#fbi7 approveth the ,bishop of ,salisbury's exposition1 and placeth the common mark of the beast the observation of antichrist's festival days1 and the rest of his ceremonies1 which are not commanded by ,god4 ,it seems this much has been plain to ,joseph ,hall1 so that he could not deny it2 for whereas the ,brownists allege1 that not only after their separation1 but before they separated also1 they were1 and are verily persuaded that the ceremonies are but the badges and liveries of that man of sin whereof the ,pope is the head and the prelates the shoulders1--he1 in this ,apology7#fcj7 against them1 saith nothing to this point4 ,sect4 #ab4 ,as for any other of our opposites1 who have made such answers as they could to the argument in hand1 ,i hope the strength and force of the same hath been demonstrated to be such that their poor shifts are too weak for gain-standing it4 ,some of them 7as ,i touched before7 are not ashamed to profess that we should come as near to the ,papists as we can1 and therefore should conform ourselves to them in their ceremonies 7only purging away the superstition71 because if we do otherwise1 we exasperate the ,papists1 and alienate them the more from our religion and reformation4 ,ans4 #a4 ,bastwick17#fca7 propounding the same objection1 ,si quis objiciat nos ipsos pertinaci ceremoniarum papalium contemptu1 ,papistis offendiculum posuisse1 quo minus se nostris ecclesiis associent1 he answereth out of the ,apostle1 ,rom4 xv4 #b1 that we are to please every one his neighbour only in good things to edification1 and that we may not wink at absurd or wicked things1 nor at anything in ,god's worship which is not found in ,scripture4 #b4 ,i have showed7#fcb7 that ,papists are but more and more hardened in evil by this our conformity with them in ceremonies4 #c4 ,i have showed also17#fcc7 the superstition of the ceremonies1 even as they are retained by us1 and that it is as impossible to purge the ceremonies from superstition1 as to purge superstition from itself4 ,there are others1 who go about to sew a cloak of fig leaves1 to hide their conformity with ,papists1 and to find out some difference betwixt the ,english ceremonies and those of the ,papists2 so say some1 that by the sign of the cross they are not ranked with ,papists1 because they use not the material cross1 which is the popish one1 but the aerial only4 ,but it is known well enough that ,papists do idolatrise the very aerial cross2 for ,bellarmine holds17#fcd7 venerabile esse signum crucis1 quod effingitur in fronte1 aere1 c4 ,and though they did not make an idol of it1 yet forasmuch as ,papists put it to a religious use1 and make it one of the marks of ,roman ,catholics 7as we have seen before71 we may not be conformed to them in the use of the same4 ,the fathers of such a difference between the popish cross and the ,english have not succeeded in this their way1 yet their posterity approve their sayings1 and follow their footsteps4 ,bishop ,lindsey7#fce7 by name will trade in the same way1 and will have us to think that kneeling in the act of receiving the communion1 and keeping of holidays1 do not sort us with ,papists2 for that1 as touching the former1 there is a disconformity in the object1 because they kneel to the sign1 we to the thing signified4 ,and as for the latter1 the difference is in the employing of the time1 and in the exercise and worship for which the cessation is commanded4 ,what is his verdict1 then1 wherewith he sends us away8 ,verily1 that people should be taught that the disconformity between the ,papists and us is not so much in any external use of ceremonies1 as in the substance of the service and object whereunto they are applied4 ,but1 good man1 he seeks a knot in the bulrush2 for1 #a1 ,there is no such difference betwixt our ceremonies and those of the ,papists1 in respect of the object and worship whereunto the same is applied1 as he pretendeth2 for1 as touching the exercise and worship whereunto holidays are applied1 ,papists tell us17#fcf7 that they keep ,pasche and ,pentecost yearly for memory of ,christ's resurrection1 and the sending down of the ,holy ,ghost2 and1 ,i pray1 to what other employment do ,formalists profess that they apply these feasts1 but to the commemoration of the same benefits8 ,and as touching kneeling in the sacrament1 it shall be proved in the next chapter1 that they do kneel to the sign1 even as the ,papists do4 ,in the meanwhile1 it may be questioned whether the ,bishop meant some such matter1 even here where professedly he maketh a difference betwixt the ,papists' kneeling and ours4 ,his words1 wherein ,i apprehend this much1 are these3 8,the ,papists in prayer kneel to an idol1 and in the sacrament they kneel to the sign3 we kneel in our prayer to ,god1 and by the sacrament to the thing signified40 ,the analogy of the antithesis required him to say1 that we kneel 8in the sacrament0 to the thing signified2 but changing his phrase1 he saith1 that we kneel 8by the sacrament0 to the thing signified4 ,now1 if we kneel 8by the sacrament to ,christ10 then we adore the sacrament as objectum materiale1 and ,christ as objectum formale4 ,just so the ,papists adore their images2 because per imaginem1 they adore prototypon4 #b4 ,what if we should yield to the ,bishop that kneeling and holidays are with us applied to another service1 and used with another meaning than they are with the ,papists8 ,doth that excuse our conformity with ,papists in the external use of these ceremonies8 ,if so1 ,j4 ,hart7#fcg7 did rightly argument out of ,pope ,innocentius1 that the church doth not ,judaise by the sacrament of unction or anointing1 because it doth figure and work another thing in the ,new ,testament than it did in the ,old4 ,rainold answereth1 that though it were so1 yet is the ceremony ,jewish2 and mark his reason 7which carrieth a fit proportion to our present purpose71 8,i trust 7saith he7 you will not maintain but it were ,judaism for your church to sacrifice a lamb in burnt-offering1 though you did it to signify1 not ,christ that was to come1 as the ,jews did1 but that ,christ is come10 c4 8,st4 ,peter did constrain the ,gentiles to ,judaise1 when they were induced by his example and authority to follow the ,jewish rite in choice of meats2 yet neither he nor they allowed it in that meaning which it was given to the ,jews in2 for it was given them to betoken that holiness1 and train them up into it1 which ,christ by his grace should bring to the faithful4 ,and ,peter knew that ,christ had done this in truth1 and taken away that figure1 yea the whole yoke of the law of ,moses2 which point he taught the ,gentiles also4 ,wherefore1 although your church do keep the ,jewish rites with another meaning than ,god ordained them for the ,jews1 c41 yet this of ,peter showeth that the thing is ,jewish1 and you to ,judaise who keep them40 ,by the very same reasons prove we that ,formalists do ,romanise by keeping the popish ceremonies1 though with another meaning1 and to another use1 than the ,romanists do4 ,the very external use1 therefore1 of any sacred ceremony of human institution1 is not to be suffered in the matter of worship1 when in respect of this external use we are sorted with idolaters4 #c4 ,if conformity with idolaters in the external use of their ceremonies be lawful1 if so be there be a difference in the substance of the worship and object whereunto they are applied1 then why were ,christians forbidden of old 7as we have heard before7 to keep the calends of ,january1 and the first day of every month1 forasmuch as the pagans used so8 ,why was trin-immersion in baptism1 and fasting upon the ,lord's day forbidden1 for that the heretics did so8 ,why did the ,nicene fathers inhibit the keeping of ,easter upon the fourteenth day of the month17#fch7 so much the rather because the ,jews kept it on that day8 ,the ,bishop must say there was no need of shunning conformity with pagans1 ,jews1 heretics1 in the external use of their rites and customs1 and that a difference ought to have been made only in the object and use whereunto the same was applied4 ,nay1 why did ,god forbid ,israel to cut their hair as the ,gentiles did8 ,had it not been enough not to apply this rite to a superstitious use1 as ,aquinas showeth7#fci7 the ,gentiles did8 ,why was the very external use of it forbidden8 ,sect4 #ad4 ,there is yet another piece brought against us1 but we will abide the proof of it1 as of the rest4 ,nobis saith17#fdj7 ,saravia1 satis est1 modestis et piis ,christianis satisfacere1 qui ita recesserunt a superstitionibus et idololatriae ,romanae ecclesiae1 ut probatos ab orthodoxis patribus mores1 non rejiciant4 ,so have some thought to escape by this postern1 that they use the ceremonies1 not for conformity with ,papists1 but for conformity with the ancient fathers4 ,ans4 #a4 ,when ,rainold speaketh of the abolishing of popish ceremonies17#fda7 he answereth this subtlety3 8,but if you say1 therefore1 that we be against the ancient fathers in religion1 because we pluck down that which they did set up1 take heed lest your speech do touch the ,holy ,ghost1 who saith that ,hezekiah 7in breaking down the brazen serpent7 did keep ,god's commandments which he commanded ,moses10 #b ,kings xviii4 #f2 and yet withal saith1 8,that he brake in pieces the serpent of brass which ,moses had made10 #b ,kings xviii4 #d4 #b4 ,there are some of the ceremonies which the fathers used not1 as the surplice 7which we have seen before7#fdb77 and kneeling in the act of receiving the eucharist 7as we shall see afterwards7#fdc774 #c4 ,yielding by concession1 not by confession1 that all the ceremonies about which there is controversy now among us1 were of old used by the fathers2 yet that which these ,formalists say1 is 7as ,parker showeth7#fdd77 even as if a servant should be covered before his master1 not as covering is a late sign of pre-eminence1 but as it was of old1 a sign of subjection2 or as if one should preach that the prelates are tyranni to their brethren1 fures to the church1 sophistae to the truth1 and excuse himself thus3 ,i use these words1 as of old they signified a ruler1 a servant1 a student of wisdom4 ,all men know that words and actions must be interpreted1 used and received1 according to their modern use1 and not as they have been of old4 ,,chapter ,,iv4 ,,that ,,the ,,ceremonies ,,are ,,idols ,,among ,,the ,,formalists ,,themselves2 ,,and ,,that ,,kneeling ,,in ,,the ,,lord',s ,,supper ,,before ,,the ,,bread ,,and ,,wine1 ,,in ,,the ,,act ,,of ,,receiving ,,them1 ,,is ,,formally ,,idolatry4 ,sect4 #a4 ,my fourth argument against the lawfulness of the ceremonies followeth1 by which ,i am to evince that they are not only idolatrous reductive1 because monuments of by-past1 and participative1 because badges of present idolatry1 but that likewise they make ,formalists themselves to be formally1 and in respect of their own using of them1 idolaters1 consideration not had of the by-past or present abusing of them by others4 ,this ,i will make good3 first1 of all the ceremonies in general2 then1 of kneeling in particular4 ,and ,i wish our opposites here look to themselves1 for this argument proveth to them the box of ,pandora1 and containeth that which undoeth them1 though this much be not seen before the opening4 ,first1 then1 the ceremonies are idols to ,formalists4 ,it had been good to have remembered that which ,ainsworth noteth17#fde7 that idolothites and monuments of idolatry should be destroyed1 lest themselves at length become idols4 ,the idolothious ceremonies1 we see now1 are become idols to those who have retained them4 ,the ground which the ,bishop of ,winchester taketh for his sermon of the worshipping of imaginations1--to wit1 that the devil1 seeing that idolatrous images would be put down1 bent his whole device1 in place of them1 to erect and set up divers imaginations1 to be adored and magnified instead of the former1--is1 in some things1 abused and misapplied by him4 ,but well may ,i apply it to the point in hand2 for that the ceremonies are the imaginations which are magnified1 adored1 and idolised1 instead of the idolatrous images which were put down1 thus we instruct and qualify3 ,sect4 #b4 ,first1 ,they are so erected and extolled1 that they are more looked to than the weighty matters of the law of ,god3 all good discipline must be neglected before they be not holden up4 ,a covetous man is an idolater1 for this respect among others1 as ,davenant noteth17#fdf7 because he neglects the service which he oweth to ,god1 and is wholly taken up with the gathering of money4 ,and ,i suppose every one will think that those traditions1 ,mark vii4 #h1 #i1 which the ,pharisees kept and held1 with the laying aside of the commandments of ,god1 might well be called idols4 ,shall we not then call the ceremonies idols1 which are observed with the neglecting of ,god's commandments1 and which are advanced above many substantial points of religion8 ,idolatry1 blasphemy1 profanation of the ,sabbath1 perjury1 adultery1 c41 are overlooked1 and not corrected nor reproved1 nay1 not so much as discountenanced in those who favour and follow the ceremonies2 and if in the fellows and favourites1 much more in the fathers4 ,what if order be taken with some of those abominations in certain abject poor bodies8 ,dat veniam corvis1 vexat censura columbas4 ,what will not an episcopal conformist pass away with1 if there be no more had against him than the breaking of ,god's commandments by open and gross wickedness8 ,but ,o what narrow notice is taken of non-conformity6 ,how mercilessly is it menaced6 ,how cruelly corrected6 ,well1 the ceremonies are more made of than the substance4 ,and this is so evident1 that ,dr ,burges himself lamenteth the pressure of conformity17#fdg7 and denieth not that which is objected to him1 namely1 that more grievous penalties are inflicted upon the refusal of the ceremonies than upon adultery and drunkenness4 ,sect4 #c4 ,secondly1 ,did not ,eli make idols of his sons1 #a ,sam4 ii4 #bi1 when he spared them and bare with them1 though with the prejudice of ,god's worship8 ,and may not we call the ceremonies idols1 which are not only spared and borne with1 to the prejudice of ,god's worship1 but are likewise so erected1 that the most faithful labourers in ,god's house1 for their sake1 are depressed1 the teachers and maintainers of ,god's true worship cast out8 ,for their sake1 many learned and godly men are envied1 contemned1 hated1 and nothing set by1 because they pass under the name 7,i should say the nickname7 of puritans4 ,for their sake many dear ,christians have been imprisoned1 fined1 banished1 c4 ,for their sake many qualified and well-gifted men are holden out of the ministry1 and a door of entrance denied to those to whom ,god hath granted a door of utterance4 ,for their sake1 those whose faithful and painful labours in the ,lord's harvest have greatly benefited the church1 have been thrust from their charges1 so that they could not fulfil the ministry which they have received of the ,lord1 to testify of the gospel of the grace of ,god4 ,the best builders1 the wise master-builders1 have been over-turned by them4 ,this is objected to ,joseph ,hall by the ,brownists2 and what can he say to it8 ,forsooth1 8that not so much the ceremonies are stood upon as obedience4 ,if ,god please to try ,adam but with an apple1 it is enough4 ,what do we quarrel at the value of the fruit when we have a prohibition8 ,shemei is slain4 ,what6 merely for going out of the city8 ,the act was little1 the bond was great4 ,what is commanded matters not so much as by whom40 ,ans4 #a4 ,if obedience be the chief thing stood upon1 why are not other laws and statutes urged as strictly as those which concern the ceremonies8 #b4 ,but what means he8 ,what would he say of those ,scottish ,protestants imprisoned in the castle of ,scherisburgh in ,france17#fdh7 who1 being commanded by the captain to come to the mass1 answered1 8,that to do anything that was against their conscience1 they would not1 neither for him nor yet for the king80 ,if he approve this answer of theirs1 he must allow us to say1 that we will do nothing which is against our consciences4 ,we submit ourselves and all which we have to the king1 and to inferior governors we render all due subjection which we owe to them1 but no mortal man hath domination over our consciences1 which are subject to one only ,lawgiver1 and ruled by his law4 ,i have shown in the first part of this dispute how conscience is sought to be bound by the law of the ceremonies1 and here1 by the way1 no less may be drawn from ,hall's words1 which now ,i examine2 for he implieth in them that we are bound to obey the statutes about the ceremonies merely for their authority's sake who command us1 though there be no other thing in the ceremonies themselves which can commend them to us4 ,but ,i have also proved before that human laws do not bind to obedience1 but only in this case1 when the things which they prescribe do agree and serve to those things which ,god's law prescribeth2 so that1 as human laws1 they bind not1 neither have they any force to bind1 but only by participation with ,god's law4 ,this ground hath seemed to ,p4 ,bayne7#fdi7 so necessary to be known1 that he hath inserted it in his brief ,exposition of the ,fundamental ,points of ,religion4 ,and besides all that which ,i have said for it before1 ,i may not here pass over in silence this one thing1 that ,hall himself calleth it superstition to make any more sins than the ten commandments47#fej7 ,either1 then1 let it be shown out of ,god's word that non-conformity1 and the refusing of the ,english popish ceremonies1 is a fault1 or else let us not be thought bound by men's laws where ,god's law hath left us free4 ,yet we deal more liberally with our opposites1 for if we prove not the unlawfulness of the ceremonies1 both by ,god's word and sound reason1 let us then be bound to use them for ordinance' sake4 #c4 ,his comparisons are far wide4 ,they are so far from running upon four feet1 that they have indeed no feet at all1 whether we consider the commandments1 or the breach of them1 he is altogether extravagant4 ,god might have commanded ,adam to eat the apple which he forbade him to eat1 and so the eating of it had been good1 the not eating of it evil2 whereas the will and commandment of men is not regula regulans1 but regula regulata4 ,neither can they make good or evil1 beseeming or not beseeming1 what they list1 but their commandments are to be examined by a higher rule4 ,when ,solomon commanded ,shemei to dwell at ,jerusalem1 and not to go over the brook ,kidron1 he had good reason for that which he required2 for as ,p4 ,martyr noteth17#fea7 he was a man of the family of the house of ,saul1 #b ,sam4 xv4 #e1 and hated the kingdom and throne of ,david1 so that relictus liber multa fuisset molitus1 vel cum ,israelitis1 vel cum ,palestinis4 ,but what reason is there for charging us with the law of the ceremonies1 except the sole will of the lawmakers8 ,yet1 say that ,solomon had no reason for this his commandment1 except his own will and pleasure for trying the obedience of ,shemei1 who will say that princes have as great liberty and power of commanding at their pleasure in matters of religion as in civil matters8 ,if we consider the breach of the commandments1 he is still at random4 ,though ,god tried ,adam but with an apple1 yet divines mark in his eating of that forbidden fruit many gross and horrible sins17#feb7 as infidelity1 idolatry1 pride1 ambition1 self-love1 theft1 covetousness1 contempt of ,god1 profanation of ,god's name1 ingratitude1 impostacy1 murdering of his posterity1 c4 ,but1 ,i pray1 what exorbitant evils are found in our modest and ,christian-like denial of obedience to the law of the ceremonies8 ,when ,shemei transgressed king ,solomon's commandment1 besides the violation of this17#fec7 and the disobeying of the charge wherewith ,solomon 7by the special direction and inspiration of ,god7 had charged him1 that his former wickedness1 and that which he hath done to ,david1 might be returned upon his head1 the ,divine ,providence so fitly furnishing another occasion and cause of his punishment4 ,there was also a great contempt and misregard showed to the king1 in that ,shemei1 knowing his own evil-deservings1 acknowledged 7as the truth was7 he had received no small favour1 and therefore consented to the king's word as good1 and promised obedience4 ,yet for all that1 upon such a petty and small occasion as the seeking of two runagate servants1 he reckoned not to despise the king's mercy and lenity1 and to set at nought his most just commandment4 ,what6 ,is nonconformity no less piacular8 ,if any will dare to say so1 he is bound to show that it is so4 ,and thus have we pulled down the untempered mortar wherewith ,hall would hide the idolising of the ceremonies4 ,sect4 #d4 ,but ,thirdly1 ,did not ,rachel make ,jacob an idol1 when she ascribed to him a power of giving children8 8,am ,i in ,god's stead80 saith ,jacob1 ,gen4 xxx4 #a1 #c4 ,how much more reason have we to say that the ceremonies are idols1 are set up in ,god's stead1 since an operative virtue is placed in them1 for giving stay and strength against sin and tentation1 and for working of other spiritual and supernatural effects8 ,thus is the sign of the cross an idol to those who conform to ,papists in the use of it4 ,m4 ,ant4 de ,dominis holdeth17#fed7 ,crucis signum contra daemones esse praesidium2 and that even7#fee7 ex opere operato1 effectus mirabiles signi crucis1 etiam apud infideles1 aliquando enituerint4 8,shall ,i say 7saith ,mr ,hooker717#fef7 that the sign of the cross 7as we use it7 is a mean in some sort to work our preservation from reproach8 ,surely the mind which as yet hath not hardened itself in sin1 is seldom provoked thereunto in any gross and grievous manner1 but nature's secret suggestion objecteth against it ignominy as a bar1 which conceit being entered into that place of man's fancy 7the forehead71 the gates whereof have imprinted in them that holy sign 7the cross71 which bringeth forthwith to mind whatsoever ,christ hath wrought and we vowed against sin2 it cometh hereby to pass1 that ,christian men never want a most effectual1 though a silent teacher1 to avoid whatsoever may deservedly procure shame40 ,what more do ,papists ascribe to the sign of the cross1 when they say1 that by it ,christ keeps his own faithful ones7#feg7 contra omnes tentationes et hostes4 ,now if the covetous man be called an idolater1 ,eph4 v4 #e1 because1 though he think not his money to be ,god1 yet he trusteth to live and prosper by it 7which confidence and hope we should repose in ,god only1 ,jer4 xvii4 #g71 as ,rainold marketh17#feh7 then do they make the sign of the cross an idol who trust by it to be preserved from sin1 shame1 and reproach1 and to have their minds stayed in the instant of tentation4 ,for who hath given such a virtue to that dumb and idle sign as to work that which ,god only can work8 ,and how have these good fellows imagined1 that not by knocking at their brains1 as ,jupiter1 but by only signing their foreheads1 they can procreate some menacing ,minerva1 or armed ,pallas1 to put to flight the devil himself4 ,sect4 #e4 ,the same kind of operative virtue is ascribed to the ceremony of confirmation or bishopping2 for the ,english service book teacheth1 that by it children receive strength against sin1 and against tentation4 ,and ,hooker hath told us17#fei7 that albeit the successors of the apostles had but only for a time such power as by prayer and imposition of hands to bestow the ,holy ,ghost1 yet confirmation hath continued hitherto for very special benefits2 and that the fathers impute everywhere unto it 8that gift or grace of the ,holy ,ghost1 not which maketh us first ,christian men1 but when we are made such1 assisteth us in all virtue1 armeth us against tentation and sin40 ,moreover1 whilst he is a-showing why this ceremony of confirmation was separated from baptism1 having been long joined with it1 one of his reasons which he giveth for the separation is1 that sometimes the parties who received baptism were infants1 at which age they might well be admitted to live in the family1 but to fight in the army of ,god1 to bring forth the fruits1 and to do the works of the ,holy ,ghost1 their time of hability was not yet come2 which implieth1 that by the confirmation men receive this hability1 else there is no sense in that which he saith4 ,what is idolatry1 if this be not1 to ascribe to rites of man's devising1 the power and virtue of doing that which none but ,he to whom all power in heaven and earth belongs can do2 and howbeit ,hooker would strike us dead at once1 with the high-sounding name of the fathers1 yet it is not unknown1 that the first fathers from whom this idolatry hath descended were those ancient heretics1 the ,montanists4 ,for as ,chemnitius marketh out of ,tertullian and ,cyprian17#ffj7 the ,montanists were the first who began to ascribe any spiritual efficacy or operation to rites and ceremonies devised by men4 ,sect4 #f4 ,fourthly1 ,that whereunto more respect and account is given than ,god alloweth to be given to it1 and wherein more excellency is placed than ,god hath put into it1 or will at all communicate to it1 is an idol exalted against ,god2 which maketh ,zanchius to say17#ffa7 ,si ,luthero vel ,calvino tribuas1 quod non potuerant errare1 idola tibi fingis4 ,now1 when ,hooker7#ffb7 accounteth festival days1 for ,god's extraordinary works wrought upon them1 to be holier than other days1 what man of sound judgment will not perceive that these days are idolised1 since such an eminence and excellency is put in them1 whereas ,god hath made no difference betwixt them and any other days8 ,we have seen also that the ceremonies are urged as necessary17#ffc7 but did ever ,god allow that things indifferent should be so highly advanced at the pleasure of men8 ,and1 moreover1 ,i have shown7#ffd7 that worship is placed in them2 in which respect they must needs be idols1 being thus exalted against ,god's word1 at which we are commanded to hold us in the matter of worship4 ,last of all1 they are idolatrously advanced and dignified1 in so much as holy mystical significations are given them1 which are a great deal more than ,god's word alloweth in any rites of human institution1 as shall be shown7#ffe7 afterwards2 and so it appeareth how the ceremonies1 as now urged and used1 are idols4 ,now to kneeling in the act of receiving the ,lord's supper1 which ,i will prove to be direct and formal idolatry2 and from idolatry shall it never be purged while the world standeth1 though our opposites strive for it1 tanquam pro aris et focis4 ,sect4 #g4 ,the question about the idolatry of kneeling betwixt them and us standeth in this3 ,whether kneeling1 at the instant of receiving the sacrament1 before the consecrated bread and wine1--purposely placed in our sight in the act of kneeling as signs standing in ,christ's stead1 before which we1 the receivers1 are to exhibit outwardly religious adoration1--be formally idolatry or not8 ,no man can pick a quarrel at the stating of the question thus2 for1 #a4 ,we dispute only about kneeling at the instant of receiving the sacramental elements1 as all know4 #b4 ,no man denies inward adoration in the act of receiving1 for in our minds we then adore by the inward graces of faith1 love1 thankfulness1 c41 by the holy and heavenly exercise whereof we glorify ,god2 so that the controversy is about outward adoration4 #c4 ,no man will deny that the consecrated elements are purposely placed in our sight when we kneel1 except he say1 that they are in that action only accidentally present before us no otherwise than the table-cloth or the walls of the church are4 #d4 ,that the sacramental elements are in our sight 7when we kneel7 as signs standing in ,christ's stead1 it is most undeniable2 for if these signs stand not in ,christ's stead to us1 the bread bearing vicem corporis ,christi1 and the wine vicem sanguinis1 it followeth1 that when we eat the bread and drink the wine1 we are no more eating the flesh and drinking the blood of ,christ1 spiritually and sacramentally1 than if we were receiving any other bread and wine not consecrated4 ,i stay not now upon this head1 because our opposites acknowledge it2 for ,dr ,burges7#fff7 calls the sacraments the ,lord's images and deputies2 and the ,archbishop of ,spalato saith17#ffg7 that when we take the sacrament of ,christ's body1 we adore ,christum sub hac figura figuratum4 #e4 ,that kneelers1 at the instant of receiving1 have the consecrated bread and wine in the eyes both of their bodies and minds1 as things so stated in that action1 that before them they are to exhibit outward religious adoration as well as inward1 it is also most plain2 for otherwise they should fall down and kneel only out of incogitancy1 having no such purpose in their minds1 or choice in their wills1 as to kneel before these sacramental signs4 ,sect4 #h4 ,the question thus stated1 ,formalists deny1 we affirm4 ,their negative is destroyed1 and our affirmative confirmed by these reasons3-- ,first1 ,the kneelers worship ,christ in or by the elements1 as their own confessions declare4 8,when we take the eucharist1 we adore the body of ,christ1 per suum signum10 saith the ,archbishop of ,spalato47#ffh7 8,we kneel by the sacrament to the thing specified10 saith the ,bishop of ,edinburgh47#ffi7 ,the ,archbishop of ,st ,andrews7#fgj7 and ,dr ,burges7#fga7 profess the adoring of ,christ in the sacrament4 ,dr ,mortoune maintaineth such an adoration in the sacrament as he calleth relative from the sign to ,christ2 and ,paybody7#fgb7 defendeth him herein4 ,but the replier7#fgc7 to ,dr ,mortoune's ,particular ,defence inferreth well1 that if the adoration be relative from the sign1 it must first be carried to the sign as a means of conveyance unto ,christ4 ,dr ,burges7#fgd7 alloweth adoration1 or divine worship 7as he calleth it71 to be given to the sacrament respectively2 and he allegeth a place of ,theodoret17#fge7 to prove that such an adoration as he there taketh for divine worship is done to the sacrament in relation to ,christ1 and that this adoration performed to the mysteries as types1 is to be passed over to the archetype1 which is the body and blood of ,christ4 ,since1 then1 that kneeling about which our question is1 by the confession of kneelers themselves1 is divine worship given by the sign to the thing signified1 and done to the sacrament respectively or in relation to ,christ1 he that will say that it is not idolatry must acquit the ,papists of idolatry also in worshipping before their images2 for they do in like manner profess that they adore prototypon per imaginem1 ad imaginem or in imagine1 and that they give no more to the image but relative or respective worship4 ,the ,rhemists7#fgf7 tell us that they do no more but kneel before the creatures1 at1 or by them1 adoring ,god4 ,it availeth not here to excogitate some differences betwixt the sacramental elements and the popish images1 for what difference soever be betwixt them when they are considered in their own natural being1 yet as objects of adoration they differ not1 because when they are considered in esse adorabili1 we see the same kind of adoration is exhibited by ,formalists before the elements which is by ,papists before their images4 ,to come nearer the point1 ,papists profess that they give to the outward signs in the sacrament no other adoration than the same which ,formalists give to them4 ,franciscus ,sancta ,clara saith17#fgg7 that divine worship doth not agree to the signs per se1 but only per accidens1 and he allegeth for himself that the ,council of ,trent1 can #f4 de euch1 saith not that the sacrament1 but that ,christ in the sacrament1 is to be adored with latria4 ,to the same purpose ,i observe that ,bellarmine7#fgh7 will not take upon him to maintain any adoration of the sacrament with latria1 holding only that ,christ in the eucharist is to be thus adored1 and that symbola externa per se et proprie non sunt adoranda4 ,whereupon he determineth1 status questionis non est1 nisi an ,christus in eucharistia sit adorandus1 cultu latriae4 ,now1 albeit ,papists understand by the outward sign of ,christ's body in the eucharist nothing else but the species or accidents of the bread1 yet since they attribute to the same quod sub illis accidentibus ut vocant sit substantialiter corpus ,christi vivum1 cum sua ,deitate conjunctum17#fgi7 and since they give adoration or latria7#fhj7 to the species1 though not per se1 yet as quid unum with the ,body of ,christ which they contain1--hereby it is evident that they worship idolatrously those very accidents4 ,and ,i would understand1 if any of our opposites dare say that ,papists commit no such idolatry as here ,i impute to them8 ,or1 if they acknowledge this idolatry of ,papists1 how make they themselves clean8 for we see that the worship which ,papists give to the species of the bread is only relative to ,christ1 and of the same kind with that which ,formalists give to the bread and wine4 ,sect4 #i4 ,secondly1 ,religious kneeling before the bread which is set before us for a sign to stand in ,christ's stead1 and before which we adore whilst it is to us actually an image representing ,christ17#fha7 is the very bowing down and worshipping forbidden in the second commandment4 ,the eucharist is called by the fathers imago1 signum1 figura1 similitudo1 as ,hospinian7#fhb7 instanceth out of ,origen1 ,nazianzen1 ,augustine1 ,hilary1 ,tertullian1 ,ambrose4 ,the ,archbishop of ,armagh hath also observed17#fhc7 that the fathers expressly call the sacrament an image of ,christ's body1 and well might they call it so1 since the sacramental elements do not only represent ,christ to us1 but also stand in ,christ's stead1 in such sort that by the worthy receiving of them we are assured that we receive ,christ himself2 and in eating of this bread1 and drinking of this wine1 we eat the flesh1 and drink the blood of ,christ spiritually1 and by faith4 ,neither could the consecrated elements make a sacrament if they were not such images standing in ,christ's stead4 ,but what needeth any more8 ,dr ,burges7#fhd7 himself calleth the sacraments the ,lord's images4 ,now1 that a man who adoreth before the painted or graven image of ,christ1 though he profess that he intendeth his whole adoration to ,christ1 and that he placeth the image before him only to represent ,christ1 and to stir up his mind to worship ,christ1 doth nevertheless commit idolatry1 ,i trust none of our opposites will deny4 ,nay1 ,bishop ,lindsey teacheth plainly17#fhe7 that it is idolatry to set before the eyes of our minds or bodies any image as a mean or motive of adoration1 even though the worship should be abstracted from the image1 and not given unto it4 ,well1 then1 will it please him to let us see that kneeling before the actual images of ,christ's body and blood in the sacrament1 even though these images should be no otherwise considered in the act of adoration1 but as active objects1 motives and occasions which stir up the mind of the kneeler to worship ,christ 7for this is the best face which himself puts upon kneeling1 though falsely1 as we shall see afterward71 is not so great idolatry as the other4 ,all the difference which he maketh is17#fhf7 8that no true worship can be properly occasioned by an image1 which is a doctor of lies1 teaching nothing of ,god1 but falsehood and vanities2 but the blessed sacrament being instituted by ,christ1 to call to our remembrance his death1 c41 gives us1 so oft as we receive it1 a most powerful and pregnant occasion of thanksgiving and praise40 ,dr ,burges17#fhg7 intermeddling with the same difference-making1 will not have the sacraments1 which are images of ,god's making and institution1 to be compared with images made by the lust of men4 ,two differences1 then1 are given us4 #a4 ,that the sacramental elements have their institution from ,god2 images not so4 #b4 ,that the sacrament is an occasion of worship2 an image not so4 ,the first difference makes them no help2 for though the ordinance and institution of ,god makes the use of sacramental images to be no will-worship1 yet doth it not any whit avail to show that adoration before them is no idolatry4 ,may ,i not commit idolatry with images of ,god's institution no less than with those invented by men1 when 7coeteris paribus7 there is no other difference betwixt them1 considered as objects of adoration1 but that of the ordinance and institution which they have8 ,what if ,i fall down at the hearing of a sermon1 and religiously adore before the pastor1 as the vicarious sign of ,christ himself1 who stands there1 in ,christ's stead1 #b ,cor4 v4 #bj1 referring my adoration to ,christ only1 yet in or by that ambassador who stands in ,christ's stead8 ,if this my adoration should be called so great idolatry as if ,i should fall down before a graven image1 to worship ,god in or by it 7for it is1 indeed1 as great every way71 our kneelers1 ,i perceive1 would permit me to answer for myself1 that my worshipping of ,god by the minister cannot be called idolatrous1 by this reason1 7because the worshipping of ,god by a graven image is such1 therefore also the worshipping of him by a living image is no other17 since images of ,god's institution must not be paralleled with those of men's invention4 ,as to the second difference1 ,i answer1 #a4 ,though the ,bishop muttereth here that no true worship can be occasioned by an image1 yet belike he and his fellows will not stand to it1 for many of them allow the historical use of images2 and the ,bishop hath not denied1 though his antagonist objecteth it4 ,dr ,mortoune7#fhh7 plainly alloweth of images for historical commemoration2 and herein he is followed by ,dr ,burges47#fhi7 #b4 ,whereas he saith that the blessed sacrament is instituted by ,christ to call to our remembrance his death1 this inferreth not that it is an occasion of thanksgiving and praise in the very act of receiving1 as we shall see afterward4 ,our question is only about kneeling in the act of receiving4 #c4 ,we confess that the sacrament is an occasion of inward worship in the receiving of it2 for in eucharistia exercetur summa fides1 spes1 charitas1 religio1 caeteraeque virtutes1 quibus ,deum colimus et glorificamus47#fij7 ,but the outward adoration of kneeling down upon our knees can be no more occasioned by the blessed sacrament1 in the act of receiving it1 than by a graven image in the act of beholding it4 ,the point which the ,bishop had to prove is1 that whereas an image cannot be the occasion of outward adoration and kneeling to ,god before it in the act of looking upon it1 the sacrament may be1 and is1 an occasion of kneeling1 when it is set before us in the act of receiving4 ,this neither he1 nor any for him1 shall ever make good4 ,sect4 #aj4 ,thirdly1 ,kneeling in the act of receiving the sacrament before the vicarious signs which stand in ,christ's stead1 and are purposely set before us in the act of adoration1 that before them we may adore1 wanteth nothing to make up idolatrous co-adoration or relative worship4 ,our opposites here tell us of two things necessary to the making up of idolatry1 neither of which is found in their kneeling4 ,first1 they say1 except there be an intention in the worshipper to adore the creature which is before his eyes1 his kneeling before it is no idolatry4 8,what shall ,i say8 saith ,paybody47#fia7 ,what need ,i say in this place1 but to profess1 and likewise avouch1 that we intend only to worship the ,lord our ,god1 when we kneel in the act of receiving8 ,we worship not the bread and wine2 we intend not our adoring and kneeling unto them4 ,give us leave to avouch our sincerity in this matter1 and it will take away the respect of idolatry in ,god's worship40 ,ans4 ,i showed before1 that ,paybody defendeth ,dr ,mortoune's adoration1 which he calleth relative from the sign to ,chris2 yet let it be so1 as here he pretendeth1 that no adoration is intended to the sign2 will this save their kneeling from idolatry8 ,nay1 then1 the three children should not have been idolaters1 if they had kneeled before ,nebuchadnezzar's image1 intending their worship to ,god only1 and not to the image4 ,our opposites here take the ,nicodemites by the hand4 ,but what saith ,calvin87#fib7 ,si isti boni sapientesque sophistae ibi tum fuissent1 simplicitatem illorum trium servorum ,dei irrisissent4 ,nam hujusmodi credo eos verbis objurgassent3 miseri homines1 istud quidem7#fic7 non est adorare1 quum vos in rebus nullam fidem adhibetis3 nulla est idololatria nisi ubi est devotio1 hoc est quaedam animi ad idola colenda venerandaque adjunctio atque applicatio1 c4 ,if ,paybody had been in ,calvin's place1 he could not have called the ,nicodemites idolaters1 forasmuch as they have no intention to worship the popish images when they kneel and worship before them4 ,nay1 the grossest idolaters that ever were1 shall by this doctrine be no idolaters1 and ,paul shall be censured for teaching that the ,gentiles did worship devils1 #a ,cor4 x4 #aj1 since they did not intend to worship devils4 ,idolatrae nec olim in paganismo intendebant1 nec hodie in papatu intendant1 daemonibus offere quid tum8 ,apostolus contrarium pronuntiat1 quicquid illi intendant1 saith ,pareus47#fid7 ,sect4 #aa4 ,the other thing which our kneelers require to the making up of idolatry is1 that the creature before which we adore be a passive object of the adoration2 whereas1 say they17#fie7 the sacramental elements are 8no manner of way the passive object of our adoration1 but the active only of that adoration which1 at the sacrament1 is given to ,christ2 that is1 such an object and sign as moves us upon the sight1 or by the signification thereof1 to lift up our hearts and adore the only object of our faith1 the ,lord ,jesus2 such as the holy word of ,god1 his works1 and benefits are1 by meditation and consideration whereof we are moved and stirred up to adore him40 ,ans4 #a4 ,that which he affirmeth is false1 and out of one page of his own book ,i draw an argument which destroyeth it1 thus3 ,if the sacramental elements were only the active object of their adoration who kneel before them in the receiving1 then their real presence should be but accidental to the kneelers4 ,but the real presence of the elements1 in the act of receiving1 is not accidental to the kneelers2 therefore1 the proposition ,i draw from his own words3 8,we can neither 7saith he7#fif77 pray to ,god1 nor thank him1 nor praise him1 but ever there must be1 before the eyes of our minds1 at least something of his works1 word1 or sacraments1 if not before our external senses40 ,he confesseth it will be enough1 that these active objects of worship be before the eyes of our minds1 and that their real presence1 before our external senses1 is not necessary but accidental to us1 whose minds are by their means stirred up to worship4 ,and so it is indeed4 ,for esse scibile1 or rememoratiuum of an active object of adoration1 is that which stirreth up the mind to worship1 so that the real presence of such an object is but accidental to the worshipper4 ,the assumption ,i likewise draw out of the ,bishop's own words4 ,for he saith7#fig7 that we kneel before the elements1 8having them in our sight1 or object to our senses1 as ordinary signs1 means1 and memorials1 to stir us up to worship10 c4 ,now if we have them in our sight and before our senses for this purpose1 that they may be means1 signs1 and memorials to stir us up to worship1 then1 sure1 their being really before our senses1 is not accidental to us when we kneel4 ,since ,dr ,burges7#fih7 hath been so dull and sottish as to write that 8signs are but accidentally before the communicants when they receive10 he is to be ignominiously exsibilat for making the sacred sacramental signs to be no otherwise present than the walls of the church1 the nails and timber of the material table whereupon the elements are set1 or anything else accidentally before the communicants4 ,but1 #b4 ,put the case1 they did make the elements only active objects of worship when they kneel in the act of receiving them4 ,what6 ,do some ,papists make more of their images when they worship before them8 ,they hold1 as the ,archbishop of ,spalato noteth17#fii7 that ,imago est medium duntaxat seu instrumentum quo exemplar occurrit suo honoratori1 cultori1 adoratori3 imago excitat tantummodo memoriam1 ut in exemplar feratur4 ,will we have them to speak for themselves8 ,suarez will have ,imagines esse occasiones vel signa excitantia hominem ad adorandum prototype47#gjj7 ,friar ,pedro de ,cabrera17#gja7 a ,spaniard1 taketh the opinion of ,durand and his followers to be this3 ,that images are adored only improperly1 because they put men in mind of the persons represented by them2 and he reasoneth against them thus3 8,if images were only to be worshipped by way of rememoration and recordation1 because they make us remember the samplers which we do so worship as if they had been then present1 it would follow that all creatures should be adored with the same adoration wherewith we worship ,god1 seeing all of them do lead us unto the knowledge and remembrance of ,god40 ,whereby it is evident1 that in the opinion of ,durand17#gjb7 and those who are of his mind1 images are but active objects of adoration4 ,lastly1 what saith ,becane the ,jesuit87#gjc7 ,imago autem ,christi non est occasio idololatri apud nos catholicos1 quia non alium ob finem eam retinemus1 quam ut nobis ,christum salvatorem1 et beneficia ejus representet4 ,more particularly he will have the image of ,christ honoured for two reasons4 #a4 ,quia honor qui exhibetur imagini1 redundat in eum cujus est imago4 #b4 ,quia illud in pretio haberi potest1 quod per se revocat nobis in memoriam beneficia ,dei1 et est occasio ut pro eis acceptis grati existamus4 ,at imago ,christi per se revocat nobis in memoriam beneficium nostr redemptionis1 c4 ,that for this respect the image of ,christ is honoured1 he confirmed by this simile3 ,quia ob eandem causam apud nos in pretio ac honore sunt sacra ,biblia1 itemque festa paschatis1 pentecostes1 nativitatis1 et passionis ,christi4 ,what higher account is here made of images than to be active objects of worship8 ,for even whilst it is said that the honour done to the image resulteth to him whose image it is1 there is no honour ascribed to the image as a passive object2 but they who honour an image for this respect1 and with this meaning1 have it only for an active object which represents and calls to their mind the first sampler1 as the ,archbishop of ,spalato also observeth47#gjd7 ,neither the ,papists only1 but some also of the very heathen idolaters1 norunt in imaginibus nihil deitatis inesse1 meras autem esse rerum absentium reprsentationes17#gje7 c4 ,and what if neither heathens nor ,papists had been of this opinion1 that images are but active objects of worship8 ,yet ,i have before observed1 that the ,bishop himself acknowledgeth it were idolatry to set before us an image as the active object of our adoration1 though the worship should be abstracted from the image4 ,sect4 #ab4 ,finally1 ,to shut up this point1 it is to be noted that the using of the sacramental elements1 as active objects of worship only1 cannot make kneeling before them in the receiving to be idolatry2 for then might we lawfully1 and without idolatry1 kneel before every active object which stirreth up our minds to worship ,god4 ,all the works of ,god are such active objects1 as the ,bishop also resolveth in the words before cited4 ,yet may we not1 at the sight of every one of ,god's works1 kneel down and adore1 whilst the eyes1 both of body and mind1 are fixed upon it1 as the means and occasion which stirreth us up to worship ,god4 ,the ,bishop1 indeed1 holdeth1 we may1 only he saith this is not necessary17#gjf7 because when1 by the sight of the creatures of ,god we are moved privately to worship1 our external gesture of adoration is arbitrary1 and sometimes no gesture at all is required4 ,but in the ordinary ministry1 when the works of ,god or his benefits are propounded1 or applied publicly1 to stir us up to worship in the assemblies of the church1 then our gesture ceaseth to be arbitrary2 for it must be such as is prescribed and received in the church where we worship4 ,ans4 #a4 ,he shuffleth the point decently1 for when he speaks of being moved to worship at the sight of any creature1 he means of inward worship1 as is evident by these words1 8,sometime no gesture at all is required20 but when he speaks of being moved to worship in the assemblies of the church1 by the benefits of ,god propounded publicly 7for example1 by the blessed sacrament71 then he means of outward worship1 as is evident by his requiring necessarily a gesture4 ,he should have spoken of one kind of worship in both cases1 namely1 of that which is outward2 for of no other do we dispute4 ,when we are moved by the sacrament to adore ,god in the act of receiving1 thus can be no other but that which is inward1 and thus we adore ,god by faith1 hope1 and love1 though neither the heart be praying1 nor the body kneeling4 ,that which we deny 7whereof himself could not be ignorant7 is1 that the sacramental elements may be to us1 in the receiving1 active objects of outward adoration2 or because they move us to worship inwardly1 that therefore we should adore outwardly4 #b4 ,whereas he teacheth that kneeling before any creature1 when thereby we are moved to worship privately1 is lawful2 but kneeling before the sacramental elements1 when thereby we are moved to worship in the assemblies of the church1 is necessary2 that we may kneel there1 but we must kneel here1 he knew1 or else he made himself ignorant that both these should be denied by us4 ,why1 then1 did he not make them good8 ,kneeling before those active objects which stir up our hearts to worship1 if it be necessary in the church1 it must first be proved lawful both in the church and out of it4 ,now1 if a man meeting his lord riding up the street upon his black horse1 have his heart stirred up to worship ,god1 by something which he seeth either in himself or his horse1 should fall down and kneel before him or his horse1 as the active object of his worship1 ,i marvel whether the ,bishop would give the man leave to kneel1 and stand still as the active object before the man's senses8 ,as for us1 we hold that we may not kneel before every creature which stirreth up our hearts to worship ,god2 kneel1 ,i say1 whilst the eyes both of body and mind are fastened upon it as the active object of our adoration4 ,sect4 #ac4 ,the fourth reason whereby ,i prove the kneeling in question to be idolatry1 proceedeth thus4 ,kneeling in the act of receiving1 for reverence to the sacrament1 is idolatry4 ,but the kneeling in question is such1 therefore1 c4 ,the proposition is necessary4 ,for if they exhibit divine adoration 7such as then kneeling is confessed to be7 for reverence of the sacrament1 they do not only give1 but also intend to give1 divine adoration to the same4 ,this is so undeniable that it dasheth ,bishop ,lindsey17#gjg7 and makes him give a broad confession1 that it is idolatry to kneel at the sacrament for reverence to the elements4 ,the assumption ,i prove from the confession of ,formalists4 ,king ,edward's book of ,common ,prayer teacheth1 that kneeling at the communion is enjoined for this purpose1 that the sacrament might not be profaned1 but held in a reverent and holy estimation4 ,so doth ,dr ,mortoune tell us17#gjh7 that the reason wherefore the church of ,england hath institute kneeling in the act of receiving the sacrament1 is1 that thereby we might testify our due estimation of such holy rites4 ,paybody7#gji7 makes one of the respects of kneeling to be the reverent handling and using of the sacrament4 ,the ,bishop of ,winchester exclaimeth against such as do not kneel1 for not regarding the table of the ,lord1 which hath ever been thought of all holies the most holy1 and for denying reverence to the holy symbols and precious memorials of our greatest delivery1 even the reverence which is given to prayer4 ,where1 by the way1 ,i observe1 that when we kneel at prayer it is not to give reverence to prayer1 but to ,god1 whom then most immediately we adore1 so that kneeling for reverence of the sacrament receiveth no commendation from kneeling at prayer4 ,the ,act of ,perth about kneeling1 when ,bishop ,lindsey had polished and refined it as well as he could1 ordained us to kneel at the sacrament in due regard of so divine a mystery4 ,and what think we is understood by this mystery1 for reverence whereof we are commanded to kneel8 ,the ,bishop7#gaj7 expoundeth this mystery to be the receiving of the body and blood of ,christ4 ,but here he either means the spiritual receiving of the body and blood of ,christ1 or the sacramental4 ,if the spiritual1 why did not the ,synod ordain us to kneel in hearing the gospel8 for therein we receive spiritually the body and blood of ,christ1 and that as truly and really as in the sacrament4 ,whereupon the ,archbishop of ,armagh showeth17#gaa7 that the spiritual and inward feeding upon the body and blood of ,christ is to be found out of the sacrament1 and that divers of the fathers do apply the sixth of ,john to the hearing of the word also1 ,clemens ,alexandrinus1 ,origen1 ,eusebius1 as ,csiriensis1 and others4 ,basilius ,magnus likewise teacheth plainly1 that we eat the flesh of ,christ in his word and doctrine4 ,this1 ,i am sure1 no man dare deny4 ,the ,bishop1 then1 must mean by this mystery the sacramental receiving of the body and blood of ,christ4 ,now1 the sacramental receiving of the body and blood of ,christ1 is the receiving of the sacramental signs of his body and blood4 ,and as the ,archbishop of ,armagh also observeth17#gab7 the substance which is outwardly delivered in the sacrament1 is not really the body and blood of ,christ4 ,again he saith17#gac7 that the bread and wine are not really the body and blood of ,christ1 but figuratively and sacramentally4 ,thus he opposeth the sacramental presence of the body and blood of ,christ not only to bodily1 but also to real presence2 and by just analogy1 sacramental receiving of the body and blood of ,christ is not only to be opposed to a receiving of his body and blood into the hands and mouths of our bodies1 but likewise to the real receiving of the same spiritually into our souls4 ,it remaineth1 therefore1 that kneeling in due regard of the sacramental receiving of the body and blood of ,christ1 must be expounded to be kneeling in reverence of the sacramental signs of ,christ's body and blood2 and so ,perth's canon1 and the ,bishop's commentary upon it1 fall in with the rest of those ,formalists cited before1 avouching and defending kneeling for reverence to the sacrament4 ,sect4 #ad4 ,those who speak out more plainly than ,bishop ,lindsey1 do here object to us1 that reverence is due to the sacrament1 and that we ourselves do reverence it when we sit uncovered at the receiving of it4 ,but ,didoclavius7#gad7 doth well distinguish betwixt veneration and adoration1 because in civility we use to be uncovered1 even to inferiors and equals1 for the regard which we bear to them1 yet do we not worship them as we worship the king1 on our knees47#gae7 ,as1 then1 in civility1 there is a respect and reverence different from adoration1 so it is in religion also4 ,yea1 ,bellarmine7#gaf7 himself distinguisheth the reverence which is due to holy things from adoration4 ,paybody7#gag7 and ,dr ,burges7#gah7 will by no means admit this distinction betwixt veneration and adoration4 ,but since neither of them hath alleged any reason against it1 ,i hope they will be weighed down by the authority of the ,archbishop of ,spalato17#gai7 and the ,bishop of ,edinburgh17#gbj7 both of whom agree to this distinction4 ,so1 then1 we give no adoration at all to the sacrament1 because neither by any outward or inward action do we perform any worship for the honour of the same4 ,burges himself hath noted to us17#gba7 that the first ,nicene council exhorteth that men should not be humiliter intenti to the things before them4 ,we neither submit our minds nor humble our bodies to the sacrament1 yet do we render to it veneration17#gbb7 forasmuch as we esteem highly of it1 as a most holy thing1 and meddle reverently with it1 without all contempt or unworthy usage4 ,res profecto inanimatae1 saith the ,archbishop of ,spalato17#gbc7 sint sacrae quantum placet1 alium honorem nobis non merentur1 nisi in sensu negativo1 as that they be not contemned1 nor unworthily handled4 ,if it be said that we ought not to contemn the word1 yet hath it not that respect given to it which the sacrament hath1 at which we are uncovered1 so that this veneration given to the sacrament must be somewhat more than profanatio1--,i answer1 as honour both in the positive and negative sense1 has various degrees1 and according to the more or less immediate manifestation of divine ordinances to us1 so ought the degrees of our veneration to be intended or remitted2 which is not so to be understood as if one part of ,god's sacred worship were to be less contemned than another 7for none of ,god's most holy ordinances may be in any sort contemned71 but that for the greater regard of those things which are more immediately divine1 we are not in the usage of them1 to take to ourselves so much scope and liberty as otherwise we may lawfully allow to ourselves in meddling with such things as are not merely but mixedly divine1 and which are not from ,god so immediately as the other1 but more by the intervention of means2 and thus a higher degree of veneration is due to the sacrament than to the word preached1 not by taking aught from the word1 but by adding more respect to the sacrament than the word hath4 ,the reason hereof is given to be this17#gbd7 because when we come to the sacrament1 nihil hic humanum1 sed divina omnia2 for ,christ's own words are1 or at least should be spoken to us when we receive the sacrament1 and the elements also are1 by ,christ's own institution1 holy symbols of his blessed body and blood2 whereas the word preached to us is but fixedly and mediately divine2 and because of this intervention of the ministry of men1 and mixture of their conceptions with the holy ,scriptures of ,god1 we are bidden try the spirits1 and are required1 after the example of the ,bereans1 to search the ,scriptures daily1 whether these things which we hear preached be so or not4 ,now we are not in the like sort to try the elements1 and the words of the institution1 whether they be of ,god or not1 because this is sure to all who know out of ,scripture the first principles of the oracles of ,god4 ,the consideration hereof warneth us1 that the sacrament given1 according to ,christ's institution1 is more merely and immediately divine than is the word preached2 but others 7,i hear7 object1 that if a man should uncover his head at the sight of a graven image1 we would account this to be an adoring of the image2 and why then shall not we call our uncovering at the sacrament adoration also8 ,ans4 ,though veneration and adoration be distinguished in holy things to show that adoration given to them is idolatry1 but veneration given to them is not idolatry1 yet in profane things1 such as images are1 veneration given to them is idolatry1 as well as adoration2 and we are idolaters for doing so much as to respect and reverence them as things sacred or holy2 for1 as ,i touched before1 and as ,zanchius evidenceth by sundry instances17#gbe7 idolatry is committed when more estimation is had of anything1 more dignity and excellency placed in it1 and more regard had to it than ,god alloweth1 or than can stand with ,god's revealed will2 for a thing thus regarded1 though it be not exalted ut ,deus simpliciter1 yet it is set up tanquam ,deus ex parte4 ,sect4 #ae4 ,now ,fifthly1 ,if the kneeling in question be not idolatrously referred to the sacrament1 ,i demand whereunto is it specially intended8 ,we have heard the confession of some of our opposites 7and those not of the smallest note7 avouching kneeling for reverence of the sacrament4 ,neither can the mystery spoken of in the ,act of ,perth 7in due regard whereof we are ordained to kneel71 be any other than the sacrament4 ,yet because ,bishop ,lindsey1 and some of his kind who desire to hide the foul shape of their idolatry with the trimmest fairding they can1 will not take with the kneeling in reverence of the sacrament1 let them show us which is the object which they do specially adore1 when they kneel in receiving of the same2 for this their kneeling at this time ariseth from another respect than that which they consider in other parts of ,god's worship1 let two of our prelates tell it out3 ,archbishop of ,st4 ,andrews would teach out of ,mouline that we ought to adore the flesh of ,jesus ,christ in the eucharist27#gbf7 the ,bishop of ,edinburgh also will have us to worship the flesh and blood of ,christ in the sacrament17#gbg7 because the humanity of ,christ is there present1 being ever and everywhere joined with the divinity4 ,but a twofold idolatry may be here deprehended4 #a4 ,in that they worship the flesh and blood of ,christ4 #b4 ,in that they worship the same in the sacrament4 ,as touching the first1 albeit we may and should adore the man ,christ with divine worship1 yet we may not adore his manhood1 or his flesh and blood4 #a4 ,because though the man ,christ be ,god1 yet his manhood is not ,god1 and by consequence cannot be honoured with divine worship4 #b4 ,if adorability agree to the humanity of ,christ1 then may his humanity help and save us3 idolaters are mocked by the ,spirit of ,god for worshipping things which cannot help nor save them4 ,but the humanity of ,christ cannot save us nor help us1 because omnis actio est suppositi1 whereas the human nature of ,christ is not suppositum4 #c4 ,none of those who defend the adoring of the humanity of ,christ with divine worship1 do well and warrantably express their opinion4 ,first1 some of the schoolmen have found no other respect wherefore the manhood of ,christ can be said to be adored17#gbh7 except this1 that the flesh of ,christ is adored by him who adores the word incarnate1 even as the king's clothes are adored by him who adores the king4 ,and thus they make the flesh of ,christ to be adored only per accidens4 ,ego vero1 saith the ,archbishop of ,spalato17#gbi7 non puta a quoquam regis vestimenta quibus est indutus1 adorari4 ,and1 ,i pray1 why doth he that worships the king worship his clothes more than any other thing which is about him1 or beside him1 perhaps a hawk upon his hand1 or a little dog upon his knee8 ,there is no more but the king's own person set by the worshipper to have any state in the worship1 and therefore no more worshipped by him4 ,others devise another respect wherefore the manhood of ,christ may be said to be worshipped17#gcj7 namely1 that as divine worship agrees only to the ,godhead1 and not personis divinis praecise sumptis1 i4e41 sub ratione formali constitutiva personarum quae est relatio3 but only as these relations identificantur with the essence of the ,godhead2 so the manhood of ,christ is to be adored non per se proecise1 sed prout suppositatur ,deo4 ,i answer1 if by suppositatur they mean 7as they must mean7 that the manhood is assumed into the unity of the person of the ,son of ,god 7for otherwise if they mean that the manhood is made a person1 they are ,nestorians71 that which they say cannot warrant the worshipping of the manhood with divine worship1 because the manhood1 even after this assumption and hypostatical union1 and being considered by us as now assumed into this personal union1 is still for all that a creature1 and a distinct nature from the ,godhead 7except we will be ,eutychians71 so that it cannot yet be said to be worshipped with divine worship4 ,dr ,field layeth out a third way27#gca7 for whilst he admitteth the phrase of the ,lutherans1 who say not only concretively that the man ,christ is omnipresent1 but the humanity also1 he forgeth a strange distinction4 8,when we speak 7saith he7 of the humanity of ,christ1 sometimes we understand only that human created essence of a man that was in him1 sometimes all that is implied in the being of a man1 as well subsistence as essence40 ,by the same distinction would ,field defend the attributing of the other divine properties 7and adorability among the rest7 to the human nature4 ,but this distinction is no better than if a man should say1 by blackness sometimes we understand blackness1 and sometimes whiteness4 ,who ever confounded abstractum and concretum1 before that in ,field's field they were made to stand for one8 ,it is the tenet of the school1 that though in ,god concretum and abstractum differ not1 because ,deus and ,deitas are the same1 yet in creatures 7whereof the manhood of ,christ is one7 they are really differenced4 ,for concretum signifieth aliquid completum subsistens1 and abstractum 7such as humanity7 signifieth7#gcb7 something1 non ut subsistens1 sed in quo aliquid est1 as whiteness doth not signify that thing which is white1 but that whereby it is white4 ,how comes it then that ,field makes humanity1 in the abstract1 to have a subsistence8 ,antonius ,sadeel censures ,turrianus7#gcc7 for saying that albedo cum pariete1 idem est atque paries albus3 his reason is1 because albedo dicitur esse1 non cum pariete sed in pariete4 ,an abstract is no more an abstract if it have a subsistence4 ,there is yet a fourth sense remaining1 which is ,augustine's1 and theirs who speak with him4 ,his sentence which our opposites cite for them is1 that it is sin not to adore the flesh of ,christ1 howbeit very erroneously he groundeth that which he saith upon those words of the psalm1 8,worship at his footstool10 taking this footstool to be the flesh of ,christ4 ,yet that his meaning was better than his expression1 and that he meant not that adoration should be given to the flesh of ,christ1 but to the ,godhead1 whose footstool the flesh is1 it is plain from those words which ,burges himself citeth out of him37#gcd7 8,to whatsoever earth1 i4e41 flesh of ,christ1 thou bowest and prostrate thyself1 look not on it as earth1 i4e41 as flesh2 but look at that ,holy ,one whose footstool is that thou dost adore1 i4e41 look to the ,godhead of ,christ1 whose flesh thou dost adore in the mysteries40 ,wherefore if we would give any sound sense to their words who say that the flesh of ,christ is to be adored1 we must note with ,a4 ,polanus17#gce7 that cum dicitur carnem ,christi adorari1 non est propria sed figurata enunciatio2 quia non adoratur proprie caro secundum se1 quia creatura est1 sed ,deus in carne manifestatis1 seu ,deus carne vestitus4 ,but two things ,i will here advertise my reader of4 #a4 ,that though this form of speaking1 which saith that the flesh of ,christ is to be adored1 being thus expounded1 receiveth a sound sense1 yet the expression is very bad1 and violence is done to the phrase when such a meaning is drawn out of it4 ,for how can we1 by the flesh of ,christ1 understand his ,godhead8 ,the communion of properties admitteth us to put the man ,christ for ,god1 but not his manhood4 ,and ,hooker teacheth rightly17#gcf7 8that by force of union1 the properties of both natures 7and by consequence1 adorability1 which is a property of the divine nature7 are imputed to the person only in whom they are1 and not what belongeth to the one nature really conveyed or translated into the other40 #b4 ,yet our kneelers who say they adore the flesh of ,christ in the sacrament1 have no such orthodox 7though forced7 meaning whereby to expound themselves4 ,for ,bishop ,lindsey will have us17#gcg7 in receiving the sacrament1 to bow our knees and adore the humanity of ,christ1 by reason of the personal union that it hath with the ,godhead2 therefore he means that we should1 and may adore with divine worship1 that which is personally united with the ,godhead4 ,and what is that8 ,not the ,godhead sure1 but the created nature of the manhood 7which not being ,god but a creature only1 cannot without idolatry be worshipped with divine worship74 ,i conclude1 therefore1 that by the flesh of ,christ1 which he will have to be adored in the sacrament1 he understands not the ,godhead1 as ,augustine doth1 but that created nature which is united with the ,godhead4 ,sect4 #af4 ,but1 ,secondly1 ,as we have seen what is to be thought of worshipping the flesh of ,christ1 so let us next consider what may be thought of worshipping his flesh in the sacrament2 for this was the other head which ,i proposed4 ,now1 they who worship the flesh of ,christ in the sacrament1 must either consider it as present in the sacrament1 and in that respect to be adored1 because of the personal union of it with the word1 or else because of the sacramental union of it with the outward sign1 which is a respect supervenient to that of the ubiquity of it in the person of the word4 ,first1 then1 touching the former of those respects1 the personal union of the flesh with the word can neither infer the presence of the flesh in the sacrament to those who worthily receive1 nor yet can it make anything for the adoration of the flesh4 ,not the former2 for in respect of the ubiquity of the flesh in the person of the word1 it is ever and alike present with the communicants1 whether they receive worthily or not1 and with the bread and wine1 whether they be consecrated to be the signs of his body and blood or not4 ,therefore divines rightly hold praesentiam corporis ,christi in caena1 non ab ubiquitate1 sed verbis ,christi pendere47#gch7 ,not the latter neither2 for 7as ,i have showed already7 notwithstanding of the personal union1 yet the flesh of ,christ remaineth a creature1 and is not ,god1 and so cannot at all be worshipped with divine worship4 ,and if his flesh1 could be at all so worshipped17#gci7 yet were there no reason for worshipping it in the sacrament 7in respect of its personal union with the word7 more than in all other actions1 and at all other times1 for ever and always is the flesh of ,christ personally united with the word1 and in that respect present to us4 ,there remaineth therefore nothing but that other respect of the sacramental union of the flesh of ,christ with the sacramental sign1 which they can have for worshipping his flesh in the sacrament4 ,whereas ,bishop ,lindsey saith17#gdj7 8that it is no error to believe the spiritual1 powerful1 and personal presence of ,christ's body at the sacrament1 and in that respect to worship his flesh and blood there10--he means1 sure1 some special respect1 for which it may be said that ,christ's body is present at the sacrament 7so as it is not present out of the sacrament71 and in that respect to be there adored4 ,now ,christ's body is spiritually and powerfully present to us in the word 7as ,i showed before71 yea1 as often as looking by faith upon his body broken and blood shed for us1 we receive the sense and assurance of the remission of our sins through his merits1 and as for this personal presence of ,christ's body which he speaketh of1 ,i have showed also that the adoring of the flesh of ,christ in the sacrament cannot be inferred upon it1 wherefore he can tell us nothing which may be thought to infer the presence of ,christ's flesh in the sacrament1 and the adoration of it in that respect1 save only the sacramental union of it with the outward sign4 ,now adoration in this respect1 and for this reason1 must suppose the bodily presence of ,christ's flesh in the sacrament4 ,whereupon the ,archbishop of ,spalato saith1 8that the ,papists adore the body of ,christ in the sacrament1 only because of the supposition of the bodily presence of it1 and if they knew that the true body of ,christ is not under the species of the bread and wine1 they would exhibit no adoration40 ,and elsewhere he showeth17#gda7 that the mystery of the eucharist cannot make the manhood of ,christ to be adored1 quia in pane corporalis ,christi praesentia non est implying1 that if the flesh of ,christ be adored in respect of the mystery of the eucharist1 then must it be bodily present in the sign1 which is false1 and hereupon he gathereth truly1 that it cannot be adored in respect of the mystery of the eucharist4 ,further1 ,it is to be remembered 7which ,i have also before noted out of ,dr ,usher7#gdb77 that the sacramental presence of the body of ,christ1 or that presence of it which is inferred upon that sacramental union which is betwixt it and the outward sign1 is not the real or spiritual presence of it 7for in this manner it is present to us out of the sacrament1 even as oft as by faith we apprehend it and the virtue thereof72 but it is figuratively only so called1 the sense being this1 that the body of ,christ is present and given to us in the sacrament1 meaning by his body1 the sign of his body4 ,these things being so1 whosoever worshippeth ,christ's body in the eucharist1 and that in respect of the sacramental presence of it in the same1 cannot choose but hold that ,christ's body is bodily and really under the species of the bread1 and so fall into the idolatry of bread-worship2 or else our divines7#gdc7 have not rightly convinced the ,papists1 as idolatrous worshippers of the bread in the eucharist1 forasmuch as they attribute to it that which it is not1 nor hath not1 to wit1 that under the accidents thereof is contained substantially the true and living body of ,christ1 joined and united to his ,godhead4 ,what can ,bishop ,lindsey now answer for himself1 except he say with one of his brethren17#gdd7 that we should adore the flesh of ,christ in the sacrament1 because corporalis praesentia ,christi1 sed non modo corporalis1 comitatur sacramentum eucharistiae4 ,and ,christ is there present corporaliter1 modo spirituali8 ,but this man contradicts himself miserably2 for we had him a little before acknowledging that in pane corporalis ,christi praesentia non est4 ,how shall we then reconcile him with himself8 ,he would say that ,christ is not bodily present in the sacrament after a bodily manner1 but he is bodily present after a spiritual manner4 ,why should ,i blot paper with such a vanity1 which implieth a contradiction1 bodily and not bodily1 spiritually and not spiritually4 ,sect4 #ag4 ,the sixth and last argument whereby ,i prove the kneeling in question to be idolatry1 is taken from the nature and kind of the worship wherein it is used4 ,for the receiving of the sacrament being a mediate worship of ,god1 wherein the elements come between ,god and us1 in such sort that they belong to the substance of the worship 7for without the elements1 the sacrament is not a sacrament71 and withal are susceptive of co-adoration1 forasmuch as in the act of receiving1 both our minds and our external senses are1 and should be1 fastened upon them1 hereby we evince the idolatry of kneeling in the receiving4 ,for in every mediate worship1 wherein some creature is purposely set between ,god and us to have state in the same1 it is idolatry to kneel before such a creature1 whilst both our minds and senses are fastened upon it4 ,our opposites have talked many things together to infringe this argument4 ,first1 ,they allege the bowing of ,god's people before the ark17#gde7 the temple1 the holy mountain1 the altar1 the bush1 the cloud1 the fire which came from heaven4 ,ans4 #a4 ,where they have read that the people bowed before the altar of ,god1 ,i know not4 ,bishop ,lindsey indeed would prove7#gdf7 from #b ,chron vi4 #ab1 #ac1 and ,mich4 vi4 #f1 that the people bowed before the altar and the offering4 ,but the first of those places speaks nothing of kneeling before the altar1 but only of kneeling before the congregation1 that is1 in the sight of the congregation4 ,and if ,solomon had then kneeled before the altar1 yet the altar had been but occasionally and accidentally before him in his adoration1 for to what end and use could he have purposely set the altar before him1 whilst he was kneeling and praying8 ,the place of ,micah cannot prove that ,god's people did kneel before the offerings at all 7for it speaks only of bowing before ,god71 far less1 that they kneeled before them in the very act of offering1 and that with their minds and senses fixed upon them1 as we kneel in the very act of receiving the sacrament1 and that at that instant when our minds and senses are fastened upon the signs1 that we may discern the things signified by them1 for the exercising of our hearts in a thankful meditation upon the ,lord's death4 #b4 ,as for the other examples here alleged1 ,god was immediately present1 in and with the ark1 the temple1 the holy mountain1 the bush1 the cloud1 and the fire which came from heaven1 speaking and manifesting himself to his people by his own immediate voice1 and miraculous extraordinary presence1 so that worshipping before these things had the same reason which makes the twenty-four elders in heaven worship before the throne1 ,rev4 iv4 #aj2 for in these things ,god did immediately manifest his presence as well as in heaven4 ,though there be a difference in the degrees of the immediate manifestation of his presence in earth and in heaven1 yet magis et minus non variant speciem4 ,now ,god is present in the sacrament1 not extraordinarily1 but in the way of an ordinary dispensation1 not immediately1 but mediately4 ,they must therefore allege some commendable examples of such a kneeling as we dispute about1 in a mediate and ordinary worship1 else they say nothing to the point4 ,sect4 #ah4 ,yet to no better purpose they tell us17#gdg7 that when ,god spoke1 ,abraham fell on his face1 and when the fire came down at ,elijah's prayer1 the people fell on their faces4 ,what is this to the purpose8 ,and how shall kneeling in a mediate and ordinary worship be warranted by kneeling in the hearing of ,god's own immediate voice1 or in seeing the miraculous signs of his extraordinary presence8 ,howbeit it cannot be proved1 neither1 that the people fell on their faces in the very act of seeing the fire fall 7when their eyes and their minds were fastened upon it71 but that after they had seen the miracle wrought1 they so considered of it as to fall down and worship ,god4 ,but further1 it is objected17#gdh7 8that a penitentiary kneels to ,god purposely before the congregation1 and with a respect to the congregation1 c4 ,when we come to our common tables before we eat1 either sitting with our heads discovered1 or standing1 or kneeling1 we give thanks and bless1 with a respect to the meat1 which is purposely set on table1 c4 ,the pastor1 when he begins the holy action1 hath the bread and the cup set before him purposely upon the table1 and with respect to them he gives thanks10 c4 ,ans4 ,though a penitentiary kneel to ,god purposely in the presence and sight of the congregation1 that he may make known to them his repentance for the sin whereby he hath scandalised them1 yet is the confessing of his sin to ,god1 kneeling there upon his knees1 an immediate worship1 neither doth the congregation come betwixt him and ,god1 as belonging to the substance of this worship1 for he kneeleth to ,god as well1 and maketh confession of his sin1 when the congregation is not before him4 ,but ,i suppose our kneelers themselves will confess1 that the elements come so betwixt ,god and them when they kneel1 that they belong to the essence of the worship in hand1 and that they would not1 nor could not1 worship the flesh and blood of ,christ in the sacrament1 if the elements were not before them4 ,to be short1 the case of a penitentiary standeth thus1 that not in his kneeling simpliciter1 but in his kneeling publicly and in sight of the congregation1 he setteth them before him purposely1 and with a respect to them1 whereas our kneelers do kneel in such sort that their kneeling simpliciter1 and without an adjection or adjunct1 hath a respect to the elements purposely set before them1 neither would they at all kneel for that end and purpose for which they do kneel1 namely1 for worshipping the flesh and blood of ,christ in the sacrament17#gdi7 except the elements were before the eyes both of their minds and bodies1 as the penitentiary doth kneel for making confession of his sin to ,god1 when the congregation is not before him4 ,and if one would say1 that in kneeling at the sacrament he worshippeth not the flesh and blood of ,christ1 but the ,lord his ,god only1 yet is the same difference to be put betwixt his kneeling before the elements1 and the kneeling of a penitentiary before the congregation1 for the very kneeling itself 7simply considered7 before the elements1 respecteth them as then purposely set in our sight that we may kneel before them1 whereas1 in the case of the penitentiary1 it is not his kneeling to confess his sin to ,god which hath a respect to the congregation as set in his sight for that purpose1 but some circumstances of his kneeling only1 to wit1 when8 ,at that time when the congregation is assembled4 ,and where8 ,publicly in sight of the congregation6 ,in regard of these circumstances1 he hath the congregation purposely in his sight1 and so respecteth them1 but in regard of the kneeling itself simply1 the presence of the congregation is but accidental to him who kneeleth and confesseth his sin before ,god4 ,as touching giving thanks before the meat set on our common tables1 though a man should do it kneeling1 yet this speaketh not home to the point now in controversy1 except a man so kneel before his meat1 that he have a religious respect to it as a thing separated from a common use and made holy1 and likewise have both his mind1 and his external senses of seeing1 touching1 and tasting1 fastened upon it in the act of his kneeling4 ,and if a man should thus kneel before his meat1 he were an idolater4 ,lastly1 ,giving thanks before the elements of bread and wine1 in the beginning of the holy action1 is as far from the purpose2 for this giving of thanks is an immediate worship of ,god1 wherein we have our minds and senses1 not upon the bread and wine as upon things which have a state in that worship of the ,lord's supper1 and belong to the substance of the same 7for the very consecration of them to this use is but then in fieri71 but we worship ,god immediately by prayer and giving of thanks1 which is all otherwise in the act of receiving4 ,sect4 #ai4 ,moreover it is objected7#gej7 out of ,lev4 ix4 #bd2 #b ,chron4 vii4 #c2 ,mich4 vi4 #f2 #b ,chron4 xxix4 #bh-cj1 that all the people fell on their faces before the legal sacrifices1 when the fire consumed the burnt-offering4 ,whereunto it may be answered1 that the fire which came from ,god and consumed the burnt-offerings1 was one of the miraculous signs of ,god's extraordinary and immediate presence 7as ,i have said before71 and therefore kneeling before the same hath nothing to do with the present purpose4 ,but if we will particularly consider all these places1 we find in the first two1 that beside the fire1 the glory of the ,lord did also appear in a more miraculous and extraordinary manner1 ,lev4 ix4 #bc1 8,the glory of the ,lord appeared to all the people20 #b ,chron4 vii4 #a1 #ab1 8,the glory of the ,lord filled the house40 ,they are therefore running at random who take hold of those places to draw out of them the lawfulness of kneeling in a mediate and ordinary worship4 ,the place of ,micah ,i have answered before2 and here ,i add1 that though it could be proved from that place 7as it cannot71 that the people have bowed before the offerings1 and that in the very act of offering1 yet how shall it be proved1 that in the act of their kneeling they had the offerings purposely before them1 and their minds and senses fixed upon them in the very instant of their worshipping4 ,this ,i make clear by the last place1 #b ,chron4 xxix41 out of which no more can be drawn but that the people worshipped whilst the priests were yet offering the burnt-offering4 ,now the burnt-offering was but accidentally before the people in their worshipping1 and only because it was offered at the same time when the song of the ,lord was sung1 ver4 #bg4 ,such was the forwardness of zeal in restoring religion and purging the temple1 that it admitted no stay1 but eagerly prosecuted the work till it was perfected2 therefore the thing was done suddenly1 ver4 #cf4 ,since1 then1 the song and the sacrifice were performed at the same time1 we must note that the people worshipped at that time1 not because of the sacrifice1 which was a mediate worship1 but because of the song of the ,lord1 which was an immediate worship4 ,now we all commend kneeling in an immediate worship4 ,but this cannot content our opposites2 they will needs have it lawful to kneel1 in the hearing of the word1 purposely1 and with a respect to the word preached 7though this be a mediate worship only74 ,their warrants7#gea7 are taken out1 ,exod4 iv4 #cj1 #ca2 ,exod4 xii4 #bg2 #b ,chron4 xx4 #ah2 ,matt4 xvii4 #f4 ,from the first three places no more can be inferred but that these hearers bowed their heads and worshipped1 after that they heard the word of the ,lord2 neither shall they ever warrant bowing and worshipping in the act of hearing4 ,in the fourth place1 we read that the disciples fell on their faces when they heard ,god's own immediate voice out of the cloud4 ,what maketh this for falling down to worship at the hearing of the word preached by men8 ,how long shall our opposites not distinguish betwixt mediate and immediate worship8 ,lastly1 ,it is alleged7#geb7 that ,god1 in his word1 allows not only kneeling at prayer1 out also at circumcision1 passover1 and baptism4 ,the reason of this assertion is given to be this1 that a bodily gesture being necessary1 ,god not determining man upon any one1 leaves him at plain liberty4 ,ans4 ,whether we be left at plain liberty in all things which being in the general necessary1 are not particularly determined in ,god's word1 it shall be treated of elsewhere in this dispute4 ,in the meantime1 whatsoever liberty ,god leaves man in bodily gestures1 he leaves him no liberty of an unlawful and idolatrous gesture1 such as kneeling in the instant of receiving a sacrament1 when not only we have the outward sign purposely before us1 and our minds and senses fastened upon it1 for discerning the signification thereof1 and the analogy betwixt it and the thing signified1 but also to look upon it as an image of ,christ1 or as a vicarious sign standing there in ,christ's stead4 ,the indifferency of such a gesture in such a mediate worship should have been proved before such a rule 7as this here given us for a reason7 had been applied to it4 ,sect4 #bj4 ,but the kneelers would yet make more ado to us1 and be still stirring if they can do no more4 ,wherefore one of our doctors objecteth17#gec7 that we lift up our eyes and our hands to heaven1 and worship ,god1 yet we do not worship the heaven2 that a man going to bed1 prayeth before his bed2 that ,david offered the sacrifices of thanksgiving1 in the presence of all the people1 ,psal4 cxvi2 that ,paul1 having taken bread1 gave thanks before all them who were in the ship1 ,acts xxvii4 #cf2 that the ,israelites worshipped before ,moses and ,aaron1 ,exod4 iv4 #ca4 ,hereupon another doctor1 harping upon the same string1 tells us17#ged7 that when we kneel in the act of receiving the sacrament1 8we kneel no more to bread than to the pulpit when we join our prayers with the minister's40 ,oh1 unworthy instances1 and reproachful to doctors6 ,all these things were and are accidentally present to the worshippers1 and not purposely before them1 nor respected as having a religious state in the worship4 ,what8 ,do we worship before the bread in the sacrament1 even as before a pulpit1 a bed1 c48 ,nay1 graduate men should understand better what they speak of4 ,another objection is17#gee7 that a man who is admitted to the office of a pastor1 and receiveth imposition of hands1 kneeleth still on his knees till the ordination be ended1 the rest about him being standing or sitting4 ,ans4 ,kneeling in receiving imposition of hands1 which is joined with prayer and invocation1 hath nothing ado with kneeling in a mediate worship2 for in this case a man kneels because of the immediate worship of invocation2 but when there is no prayer1 ,i suppose no man will kneel religiously1 and with a religious respect to those persons or things which are before him1 as there purposely in his sight1 that before them he may adore 7which is the kind of kneeling now in question71 or if any did so1 there were more need to give him instruction than ordination4 ,it is further told us1 that he who is baptized17#gef7 or he who offers him that is to be baptized1 humbleth himself1 and prayeth that the baptism may be saving unto life eternal1 yet worshippeth not the bason nor the water4 ,but how long shall simple ones love simplicity1 or rather1 scorners hate knowledge8 ,why is kneeling in the immediate worship of prayer1 wherein our minds do purposely respect no earthly thing 7but the soul1 ,psal4 xxv4 #a1 the heart1 the hands1 ,lam4 iii4 #da1 the eyes1 ,psal4 cxxiii4 #a1 the voice1 ,psal4 v4 #c1 all directed immediately to heaven7 paralleled with kneeling in the mediate worship of receiving the sacrament1 wherein we respect purposely the outward sign1 which is then in our sight1 that both our minds and our external senses may be fastened upon it8 ,our minds1 by meditation1 and attentive consideration of that which is signified1 and of the representation thereof by the sign4 ,our senses1 by seeing1 handling1 breaking1 tasting1 eating1 drinking4 ,sect4 #ba4 ,thus we see that in all these examples alleged by our opposites1 there is nothing to prove the lawfulness of kneeling in such a mediate worship1 wherein something belonging to the substance of the worship comes between ,god and us1 and is not accidentally1 but purposely before us1 upon which also our minds and senses in the action of worship are fast fixed4 ,howbeit there is another respect1 wherefore none of these examples can make ought for kneeling in the act of receiving the sacrament 7which ,i have showed before71 namely1 that in the instant of receiving the sacrament1 the elements are actually images and vicarious signs standing in ,christ's stead4 ,but belike our kneelers have not satisfied themselves with the roving rabble of these impertinent allegations which they have produced to prove the lawfulness of kneeling in a mediate worship1 they have prepared another refuge for themselves1 which had been needless1 if they had not feared that the former ground should fail them4 ,what then will they say next to us8 ,forsooth1 that when they kneel in the act of receiving1 they are praying and praising1 and so worshipping ,god immediately4 ,and if we would know what a man doth then pray for1 it is told us1 that he is praying and earnestly crying to ,god17#geg7 ut eum faciat dignum convivam4 ,to us it seems very strange how a man1 when he is actually a banqueter1 and at the instant of his communicating can be made in any other sort a banqueter than he is2 for quicquid est1 dum est1 non potest non esse4 ,wherefore if a man in the instant of his receiving be an unworthy banqueter1 he cannot at that instant be made any other than he is4 ,sect4 #bb4 ,the truth is1 we cannot lawfully be either praying or praising in the very act of receiving1 because our hearts and minds should then be exercised in meditating upon ,christ's death1 and the inestimable benefits which comes to us thereby4 #a ,cor4 xi4 #bc1 8,do this in remembrance of me40 ,this remembrance is described1 ver4 #bf1 8,ye do show the ,lord's death40 ,now one of the special ways whereby we remember ,christ1 and so do show forth his death1 is by private meditation upon his death1 as ,pareus resolveth47#geh7 ,this meditation is a speech of the soul to itself2 and though it may stand with short ejaculations1 which may and should have place in all our actions1 yet can it not stand with an ordinary and continued prayer purposely conceived1 as ,bishop ,lindsey would maintain47#gei7 ,for how can we orderly both speak to ,god by prayer1 and to ourselves by meditation1 at one instant of time8 ,if therefore prayer be purposely and orderly conceived1 it banisheth away meditation1 which should be the soul's exercise in the receiving of the sacrament4 ,and by the contrary1 if meditation be entertained as it should be1 it admitteth not prayer to have place at that time4 ,for it is well said17#gfj7 that ,dum auribus1 oculis1 manibus1 dentibus exterius1 auribus1 oculis1 manibus1 dentibus fidei interius occupamur1 orationem continuam et durabilem1 absque mentis divagatione ab opere praecepto et imperato1 instruere non possumus4 ,sect4 #bc4 ,but let us hear how the ,bishop proveth that we should be praying and praising in the act of receiving the sacrament4 8,whatsoever spiritual benefit 7saith he77#gfa7 we should receive with a spiritual hunger and thirst1 and with a spiritual appetite and desire after the grace and virtue that is therein to salvation1 the same we should receive with prayer1 which is nothing else but such an appetite and desire2 but the body and blood of ,christ is such a benefit10 c4 ,ans4 #a4 ,why did not he prove his proposition8 ,thought he his bare assertion should suffice8 ,god's word is a spiritual benefit1 which we should receive with spiritual hunger and thirst2 yet the ,bishop will not say that we should be praying all the while we are hearing and receiving it1 for then could not our minds be attentive4 ,his proposition therefore is false2 for though prayer should go before the receiving of such a spiritual benefit as the word or the sacrament1 yet we should not pray in the act of receiving4 ,for how can the heart attend1 by serious consideration1 to what we hear in the word1 or what is signified and given to us in the sacrament1 if in the actions of hearing the word and receiving the sacrament1 it should be elevated out of the world by prayer8 #b4 ,why saith he that prayer is nothing else but a spiritual appetite or desire8 ,he thought hereby to strengthen his proposition1 but we deny all4 ,he said before17#gfb7 that every prayer is a meditation1 and here he saith1 that prayer is nothing else but a spiritual desire4 ,these are uncouth descriptions of prayer4 ,prayer is not meditation1 because meditation is a communing with our own souls1 prayer a communing with ,god4 ,nor yet can it be said that prayer is nothing else but a spiritual desire2 for prayer is the sending up of our desires to ,god1 being put in order4 ,sect4 #bd4 ,he speeds no better in proving that we should receive the sacrament with thanksgiving4 8,whatsoever benefit 7saith he7 we should receive by extolling1 and preaching1 and magnifying1 and praising the inestimable worth and excellency thereof1 the same we ought to receive with thanksgiving4 ,but in the sacrament we should receive the blood of ,christ with extolling and preaching10 c4 ,the assumption he confirms by the words of our ,saviour1 8,do this in remembrance of me10 and by the words of ,st4 ,paul1 8,so oft as ye shall eat this bread and drink this cup1 ye shall declare1 that is1 extol1 magnify1 and praise the ,lord's death1 till he come again40 ,ans4 ,his assumption is false1 neither can his proofs make it true4 #a4 ,we remember ,christ in the act of receiving by meditation1 and not by praise4 #b4 ,we show forth the ,lord's death in the act of receiving1 by using the signs and symbols of his body broken1 and his blood shed for us1 and by meditating upon his death thereby represented4 #c4 ,we deny not that by praise we show forth the ,lord's death also1 but this is not in the act of receiving4 ,it is to be marked with ,pareus17#gfc7 that the showing forth of the ,lord's death1 must not be restricted to the act of receiving the sacrament1 because we do also show forth his death by the preaching of the gospel1 and by private and public celebration of it1 yea1 by a perpetual study of sanctification and thankfulness4 ,so that the showing forth of the ,lord's death1 by extolling1 preaching1 magnifying1 and praising the same1 according to the twenty-third section of the ,confession of ,faith1 to which his argument hath reference1 may not be expounded of the very act of receiving the sacrament4 ,neither do the words of the institution refuse1 but easily admit1 another showing forth of the ,lord's death than that which is in the very act of receiving1 for the word is not quando1 but quoties4 ,it is only said1 8,as often as ye eat this bread1 and drink this cup1 ye do show10 c4 ,which words cannot be taken only of the instant of eating and drinking4 ,sect4 #be4 ,now having so strongly proved the unlawfulness and idolatry of kneeling in the act of receiving the holy communion1 let me add1 corolarii loco1 that the reader needs not to be moved with that which ,bishop ,lindsey1 in the tail of his dispute about the head of kneeling1 offers at a dead lift1 namely1 the testimonies of some modern doctors4 ,for1 #a1 ,what can human testimony avail against such a clear truth8 #b4 ,we have more testimonies of divines against kneeling than he hath for it4 ,and here ,i perceive ,dr ,mortoune1 fearing we should come to good speed this way17#gfd7 would hold in our travel3 8,we are not ignorant 7saith he7 that many ,protestant authors are most frequent in condemning the gesture of kneeling at the receiving of the holy communion40 #c4 ,testimonies against kneeling are gathered out of those very same divines whom the ,bishop allegeth for it2 for ,didoclavius7#gfe7 hath clear testimonies against it out of ,calvin1 ,beza1 and ,martyr1 whom yet the ,bishop taketh to be for it4 ,sect4 #bf4 ,neither yet need we here to be moved with ,dr ,burges's7#gff7 adventurous untaking to prove that1 in the most ancient times1 before corruption of the sacrament began1 the sacrament was received with an adoring gesture4 ,he shoots short of his proofs1 and hits not the mark4 ,one place in ,tertullian1 de ,oratione1 he hammers upon3 ,similiter de stationum diebus non putant plerique sacrificiorum orationibus interveniendum1 quod statio solvenda sit accepto corpore ,domini4 ,ergo devotum ,deo obsequium eucharistiae resoluit1 an magis ,deo obligat8 ,nonne solennior1 erit statio tua1 si et ad aram dei steteris8 ,accepto corpore ,domini et reservato1 utrumque salvum est1 et participatio sacrificii1 et executio officii4 ,to these words the ,doctor giveth this sense3 ,that many withdrew themselves when they came to the celebration of the supper1 because the body of our ,lord1 that is1 the sacramental bread1 being taken of the minister's hand1 the station1 i4e41 standing1 must be dissolved and left2 and because standing on those days might not be left 7as they thought71 therefore they rather left the sacrament on those days than they would break the rule of standing on those days2 therefore they forbore3 ,which can have no reason but this1 that taking the holy things at the table standing1 yet they used not to partake them1 i4e41 eat the bread or drink the wine1 in any other gesture than what was on the station days then forbidden1 kneeling2 and that ,tertullian wishes them to come1 though they might not then kneel1 and to take the bread in public1 standing at the table1 and reserve it1 and carry it away with them1 and receive it at their own houses as they desired1 kneeling4 ,ans4 ,the ,doctor by this puts a weapon in our hands against himself2 for if1 when they had taken the bread of the minister's hand1 their standing was to be left and dissolved1 and ,tertullian1 by commending to them another gesture in the eating of the bread1 not standing1 then whether urgeth he that other gesture to be used in the public eating of the bread or the private8 ,not in the private2 for his advice of reserving and eating it in private1 cometh after1 and is only put for a remedy or next best1 in case they would not condescend to this course in public1 quod statio solvenda sit accepto corpore domini4 ,needs1 then1 it must be understood of the public4 ,now1 if in the public eating of the bread standing was to be left1 which gesture was to come in place of it8 ,not kneeling4 ,for1 #a4 ,tertullian saith7#gfg7 elsewhere3 ,diebus dominicis jejunare nefas ducimus1 vel de geniculis adorare2 cadem immunitate a die ,paschae ad ,pentcostem usque gaudemus4 #b4 ,the doctor himself saith1 that upon these station days kneeling was restrained1 not only in prayer1 but in all divine service4 ,wherefore1 if1 according to the ,doctor's gloss1 the gesture of standing was left or dissolved1 that gesture which had come in place of it to be used in the partaking of the sacrament1 can hardly be imagined to have been any other nor sitting4 ,well1 the doctor hath unhappily raised this spirit to disquiet himself3 let him bethink how to lay him again4 ,if he cannot1 ,i will assay to make some help1 and to lay him in this fashion4 ,the station days were not the ,lord's days1 together with those fifty betwixt ,easter and ,pentecost 7on which both fasting and kneeling were forbidden71 as the ,doctor thinketh1 but they were certain set days of fasting2 for they appointed the fourth and sixth day of the week 7that is1 ,wednesday and ,friday7 for their stations1 as ,tertullian saith27#gfh7 whose words we may understand by another place of ,epiphanus17#gfi7 who writeth that the fast of the fourth and the sixth day was kept throughout all churches1 and held to be an apostolical constitution4 ,howbeit herein they did err2 for to appoint a certain time of fasting to be kept by the whole church agreeth not with ,christian liberty1 and wanteth the example of ,christ and his apostles1 as ,osiander noteth47#ggj7 ,always we see what was meant by station days1 to wit1 their set days of fifty1 fasting1 which were called station days1 by a speech borrowed from a military custom1 as ,tertullian teacheth4 ,for as soldiers kept those times and places which were appointed for their watches1 and fasted all the while they continued in them1 so did ,christians upon their station days resort and meet in the place appointed1 and there remained fasting till their station dissolved4 ,the ,doctor taketh upon him to confute those who understand by the station days set days of fasting2 but all which he allegeth to the contrary is1 that he findeth somewhere in ,tertullian statio and jejunia put for different things4 ,now this helpeth him not1 except he could find that statio and stata jejunia are put for different things2 for no man taketh the stations to have been occasional1 but only set fasts4 ,touching the meaning1 then1 of the words alleged by the ,doctor 7to give him his own reading of them1 howbeit some read otherwise71 thus we take it4 ,there were many who came not to the sacrament upon the station days1 because 7in their opinion7 the receiving thereof should break the station1 i4e41 the service of the day1 and that because it should break their fast1 a principal duty of the same4 ,tertullian showeth they were in error1 because their partaking of the sacrament should not break their station1 but make it the more solemn and remarkable4 ,but if they could not be drawn from that false persuasion of theirs1 that the sacrament should break their fast1 yet he wisheth them at least to come and stand at the table1 and receive the sacrament into their hands1 and take it away to eat after 7for permitting whereof he had no warrant71 so should they both partake the sacrament and also 7according to their mind1 and to their full contentment7 keep their stations1 which were often prorogated till even17#gga7 but ever and at least till the ninth hour47#ggb7 ,finally1 from this place1 which the ,doctor perverteth for kneeling1 it appeareth that the gesture or posture in receiving the sacrament used in that place where ,tertullian lived1 was standing2 because1 speaking of the receiving of the sacrament1 he saith1 ,si et ad aram ,dei steteris4 ,sect4 #bg4 ,as for the rest of the testimonies ,dr ,burges produceth out of the fathers for kneeling17#ggc7 ,i need not insist upon them1 for either they speak of the inward adoration of the heart1 which we ought to direct unto ,christ when we receive the sacrament 7and this none of us denieth71 or else they speak of adoring the sacrament1 where1 by the word adoration1 we may not understand any divine worship1 inward or outward1 but a reverence of another nature called veneration4 ,that this 7which we deny not neither71 and no more1 is meant by the fathers when they speak of the adoration of the sacrament1 ,antonius de ,dominis showeth more copiously47#ggd7 ,and thus we have suffered the impetuous current of the ,doctor's audacious promises1 backed with a verbal discourse to go softly by us4 ,quid dignum tanto tulit hic promissor hiatu8 ,sect4 #bh4 ,finally1 ,if any be curious to know what gesture the ancient church did use in the receiving of the eucharist1 to such ,i say1 first of all1 that ,didoclavius maintaineth that which none of our opposites are able to infringe1 namely1 that no testimony can be produced which may evince that ever kneeling was used before the time of ,honorius ,,iii41 neither is it less truly observed by the author of the ,history of the ,waldenses17#gge7 that bowing of the knees before the host was then only enjoined when the opinion of transubstantiation got place4 ,next ,i say1 the ancient gesture1 whereof we read most frequently1 was standing4 ,chrysostom1 complaining of few communicants1 saith17#ggf7 ,frustra habetur quotidiana oblatio1 frustra stamus ad altare1 nemo est qui simul participet4 ,the century writers7#ggg7 make out of ,dionysius ,alexandrinus's epistle to ,xistus1 bishop of ,rome1 that the custom of the church of ,alexandria in receiving the sacrament1 was1 ut mensae assisterent4 ,it is also noted by ,hospiman17#ggh7 that in the days of ,tertullian the ,christians stantes sacramenta percipiebant4 ,thirdly1 ,i say1 since we all know that the primitive ,christians did take the holy communion mixedly1 and together with their love-feasts1 in imitation of ,christ17#ggi7 who1 whilst he did eat his other supper1 did also institute the eucharist2 and since 7as it is observed from #a ,cor4 xi4 #ba1 #cc7ghj77 there was a twofold abuse in the church of ,corinth 8one in their love-feasts1 whilst that which should have served for the knitting of the knot of love was used to cut the cords thereof1 in that every one 7as he best liked7 made choice of such as he would have to sit at table with him 7the other either not tarried for1 or shut out when they came1 especially the poor74 ,the other abuse 7pulled in by the former7 was1 for that those which were companions at one table in the common feast communicated also in the sacred with the same separation1 and severally from the rest of the church 7and the poor especially7 which was in their former banquets40 ,since also we read that the same custom of joining the ,lord's supper together with common feasts continued long after2 for ,socrates reporteth17#gha7 that the ,egyptians adjoining unto ,alexandria1 together with the inhabitants of ,thebes1 used to celebrate the communion upon the ,sunday17#ghb7 after this manner1 8when they have banqueted1 filled themselves with sundry delicate dishes1 in the evening1 after service1 they use to communicate40 ,how1 then1 can any man think that the gesture then used in the ,lord's supper was any other1 than the same which was used in the love-feast or common supper8 ,and what was that but the ordinary fashion of sitting at table8 ,since the ,laodicean canon17#ghc7 which did discharge the love-feasts about the year #cfh1 importeth no less than that the gesture used in them was sitting ,non oportet in ,basilicis seu ecclesiis4 ,agapen facere et intus manducare1 vel accubitus sternere4 ,now1 if not only divines of our side1 but ,papists also1 put it out of doubt that ,christ gave the eucharist to his apostles sitting1 because being set down to the preceding supper1 it is said1 8while as they did eat1 he took bread10 c4 7of which things ,i am to speak afterward71 what doth hinder us to gather1 in like manner1 that forasmuch as those primitive ,christians did take the ,lord's supper whilst they did eat their own love-feasts1 therefore they sat at the one as well as the other8 ,and so ,i close with this collection4 ,whatsoever gesture in process of time crept into the ,lord's supper otherwise than sitting1 of it we may truly say1 8from the beginning it was not so40 ,,chapter ,v4 ,,the ,,fifth ,,argument ,,against ,,the ,,lawfulness ,,of ,,the ,,ceremonies ,,taken ,,from ,,the ,,mystical ,,and ,,significant ,,nature ,,of ,,them4 ,sect4 #a4 ,that mystical significations are placed in the controverted ceremonies1 and that they are ordained to be sacred signs of spiritual mysteries1 to teach ,christians their duties1 and to express such holy and heavenly affections1 dispositions1 motions and desires1 as are and should be in them1--it is confessed and avouched by our opposites4 ,saravia holdeth17#ghd7 that by the sign of the cross we profess ourselves to be ,christians2 ,bishop ,mortoune calleth7#ghe7 the cross a sign of constant profession of ,christianity2 ,hooker calleth7#ghf7 it 8,christ's mark applied unto that part where bashfulness appeareth1 in token that they which are ,christians should be at no time ashamed of his ignominy20 ,dr ,burges7#ghg7 maintaineth the using of the surplice to signify the pureness that ought to be in the minister of ,god2 ,paybody7#ghh7 will have kneeling at the ,lord's supper to be a signification of the humble and grateful acknowledging of the benefits of ,christ4 ,the prayer which the ,english service book appointeth bishops to use after the confirming of children by the imposition of hands1 avoucheth that ceremony of confirmation for a sign whereby those children are certified of ,god's favour and good-will towards them4 ,in the general1 our opposites defend7#ghi7 that the church hath power to ordain such ceremonies1 as by admonishing men of their duty1 and by expressing such spiritual and heavenly affections1 dispositions1 motions1 or desires1 as should be in men1 do thereby stir them up to greater fervour and devotion4 ,sect4 #b4 ,but against the lawfulness of such mystical and significant ceremonies1 thus we dispute3 ,first1 ,a chief part of the nature of sacraments is given unto those ceremonies when they are in this manner appointed to teach by their signification4 ,this reason being alleged by the ,abridgement of the ,lincoln ministers1 ,paybody answereth17#gij7 that it is not a bare signification that makes a thing participate of the sacrament's nature1 but such a signification as is sacramental1 both in what is signified and how4 ,ans4 #a4 ,this is but to beg the question2 for what other thing is alleged by us1 but that a sacramental signification is placed in those ceremonies we speak of8 #b4 ,what calls he a sacramental signification1 if a mystical resemblance and representation of some spiritual grace which ,god hath promised in his word be not it8 and that such a signification as this is placed in the ceremonies1 ,i have already made it plain1 from the testimonies of our opposites4 ,this1 sure1 makes those ceremonies so to encroach upon the confines and precincts of the nature and quality of sacraments1 that they usurp something more than any rites which are not appointed by ,god himself can rightly do4 ,and if they be not sacraments1 yet1 saith ,hooker17#gia7 they are as sacraments4 ,but in ,augustine's dialect1 they are not only as sacraments1 but they themselves are sacraments4 ,signa 7saith the father7 cum ad res divinas pertinent1 sacramenta appellantur2 which testimony doth so master ,dr ,burges1 that he breaketh out into this witless answer17#gib7 ,that the meaning of ,augustine was to show that the name of sacraments belongeth properly to divine things1 and not to all signs of holy things4 ,i take he would have said1 8belongeth properly to the signs of divine things40 ,and here1 beside that which ,ames hath said against him1 ,i add these two things3 #a4 ,that this distinction cannot be conceived which the ,doctor maketh betwixt the signs of divine things and the signs of holy things4 #b4 ,that his other distinction can as little be conceived1 which importeth that the name of sacraments belongeth to divine things properly1 and to all signs of holy things improperly4 ,lastly1 ,if we call to mind that which hath been evinced before1 namely1 that the ceremonies are not only thought to be mystically significant for setting forth and expressing certain spiritual graces1 but also operative and available to the begetting of those graces in us1 if not by the work wrought1 at least by the work of the worker2 for example1 that the sign of the cross is not only thought by our opposites to signify that at no time we should be ashamed of the ignominy of ,christ1 but is also esteemed7#gic7 to be a means to work our preservation from shame1 and a most effectual teacher to avoid that which may deservedly procure shame2 and that bishopping is not only thought to be a sign for certifying young children of ,god's favour and good-will towards them1 but also an exhibitive sign17#gid7 whereby they receive strength against sin and tentation1 and are assisted in all virtue4 ,if these things1 ,i say1 we call to mind1 it will be more manifest that the ceremonies are given out for sacred signs of the very same nature that sacraments are of4 ,for the sacraments are called by divines commemorative1 representative and exhibitive signs2 and such signs are also the ceremonies we have spoken of1 in the opinion of ,formalists4 ,sect4 #c4 ,mystical and significant ceremonies 7to proceed to a second reason71 ordained by men1 can be no other than mere delusions1 and serve only to feed men's minds with vain conceits4 ,for to what other purpose do signa instituta serve1 if it be not in the power of him who gives them institution to give or to work that which is signified by them8 ,now1 it is not in the power of prelates1 nor of any man living1 to give us these graces1 or to work them in us1 which they will have to be signified by their mystical and symbolical ceremonies4 ,wherefore ,beza saith7#gie7 well of such human rites as are thought to be significant3 ,quum nulla res signis illis subsit1 propterea quod unius ,dei est promittere1 et suis promissionibus sigillum suum opponere2 consequitur omnia illa commenta1 inanes esse larvas1 et vana opinione miseros homines illis propositis signis deludi4 ,dr ,fulk thinks7#gif7 he hath alleged enough against the significative and commemorative use of the sign of the cross1 when he hath said that it is not ordained of ,christ1 nor taught by his apostles2 from which sort of reasoning it followeth1 that all significant signs which are not ordained of ,christ1 nor taught by his apostles1 must be vain1 false1 and superstitious4 ,sect4 #d4 ,thirdly1 ,to introduce significant sacred ceremonies into the ,new ,testament other than the holy sacraments of ,god's own institution1 were to reduce ,judaism1 and to impose upon us again the yoke of a ceremonial law1 which ,christ hath taken off4 ,upon this ground doth ,amandus ,polanus reprehend the popish clergy17#gig7 for that they would be distinguished from laics by their priestly apparel in their holy actions1 especially in the mass3 ,illa vestium sacerdotalium distinctio et varietas1 erat in veteri ,testamento typica2 veritate autem exhibita1 quid amplius typos requirunt8 ,upon this ground also doth ,perkins7#gih7 condemn all human significant ceremonies4 8,ceremonies 7saith he7 are either of figure and signification1 or of order4 ,the first are abrogated at the coming of ,christ10 c4 ,upon the same ground doth ,chemnitius condemn them17#gii7 ,quod vero praetenditur1 c4 8,but1 whereas 7saith he7 it is pretended that by those rites of men's addition1 many things are probably signified1 admonished and taught1--hereto it may be answered1 that figures do properly belong to the ,old ,testament1 but those things which ,christ would have to be taught in the ,new ,testament1 he would have them delivered and propounded1 not by shadows1 but by the light of the word2 and we have a promise of the efficacy of the word1 but not of figures invented by men40 ,upon the same ground ,junius7#hjj7 findeth fault with ceremonies used for signification3 ,istis elementis mundi 7ut vocantur ,col4 ii47 ,dominus et servator noluit nec docuit1 ecclesiam suam informari4 ,lastly1 ,we will consider the purpose of ,christ whilst he said to the ,pharisees17#hja7 8,the law and the prophets were until ,john3 from that time the kingdom of ,god is preached40 ,he had in the parable of the unjust steward1 and in the application of the same1 spoken somewhat contemptibly of riches1 which1 when the ,pharisees heard1 they derided him1 and that for this pretended reason 7as is evident from the answer which is returned unto them71 because the law promises the world's goods as rewards and blessings to the people of ,god1 that by the temporal things which are set forth for types and shadows of eternal things1 they might be instructed1 helped1 and led1 as it were by the hand1 to the contemplation1 desire and expectation1 of those heavenly and eternal things which are not seen4 ,now ,christ did not only rip up the hypocrisy of their hearts1 ver4 #ae1 but also gave a formal answer to their pretended reason1 by showing how the law is by him perfected1 ver4 #af1 yet not destroyed1 ver4 #ag4 ,then will we observe how he teacheth that the law and the prophets are perfected1 and so our point shall be plain4 8,the law and the prophets were until ,john10 i4e41 they did typify and prophesy concerning the things of the kingdom until ,john2 for before that time the faithful only saw those things afar off1 and by types1 shadows1 and figures1 and the rudiments of the world1 were taught to know them4 8,but from that time the kingdom of ,god is preached10 i4e41 the people of ,god are no longer to be instructed concerning the things of the kingdom of ,god by outward signs1 or visible shadows and figures1 but only by the plain word of the gospel2 for now the kingdom of ,god is not typified as before1 but plainly preached1 as a thing exhibited to us1 and present with us4 ,thus we see that to us1 in the days of the gospel1 the word only is appointed to teach the things belonging to the kingdom of ,god4 ,sect4 #e4 ,if any man reply1 that though after the coming of ,christ we are liberate from the ,jewish and typical significant ceremonies1 yet ought we to embrace those ceremonies wherein the church of the ,new ,testament placeth some spiritual signification3 ,i answer1 #a4 ,that which hath been said in this argument holdeth good against significant ceremonies in general4 ,otherwise1 when we read of the abrogation of the ceremonial law1 we should only understand the abrogation of those particular ordinances which ,moses delivered to the ,jews concerning the ceremonies that were to endure to the coming of ,christ1 and so1 notwithstanding all this1 the church should still have power to set up new ceremonial laws instead of the old1 even which and how many she listeth4 #b4 ,what can be answered to that which the ,abridgement propoundeth7#hjb7 touching this matter8 8,it is much less lawful 7say those ministers7 for man to bring significant ceremonies into ,god's worship now than it was under the law4 ,for ,god hath abrogated his own 7not only such as prefigured ,christ1 but such also as served by their signification to teach moral duties71 so as now 7without great sin7 none of them can be continued in the church1 no1 not for signification40 ,whereupon they infer3 8,if those ceremonies which ,god himself ordained to teach his church by their signification may not now be used1 much less may those which man hath devised40 ,sect4 #f4 ,fourthly1 ,sacred significant ceremonies devised by man are to be reckoned among those images forbidden in the second commandment4 ,polanus saith17#hjc7 that omnis figura illicita is forbidden in the second commandment4 ,the ,professors7#hjd7 of ,leyden call it imaginem quamlibet1 sive mente conceptam1 sive manu effictam4 ,i have showed elsewhere17#hje7 that both in the writings of the fathers1 and of ,formalists themselves1 sacraments get the name of images2 and why1 then1 are not all significant and holy ceremonies to be accounted images8 ,now1 the second commandment forbiddeth images made by the lust of man 7that ,i may use ,dr ,burges's phrase7#hjf771 therefore it forbiddeth also all religious similitudes1 which are homogeneal unto them4 ,this is the inference of the ,abridgement1 whereat ,paybody starteth17#hjg7 and replieth1 that the gestures which the people of ,god used in circumcision and baptism1 the rending of the garment used in humiliation and prayer1 ,ezra ix4 #e2 #b ,kings xxii4 #ai1 ,jer4 xxxvi4 #bd1 lifting up the hands1 kneeling with the knees1 uncovering the head in the sacrament1 standing and sitting at the sacrament1 were1 and are1 significant in worshipping1 yet are not forbidden by the second commandment4 ,ans4 ,there are three sorts of signs here to be distinguished4 #a4 ,natural signs3 so smoke is a sign of fire1 and the dawning of the day a sign of the rising of the sun4 #b4 ,customable signs2 and so the uncovering of the head1 which of old was a sign of preeminence1 hath1 through custom1 become a sign of subjection4 #c4 ,voluntary signs1 which are called signa instituta2 these are either sacred or civil4 ,to appoint sacred signs of heavenly mysteries or spiritual graces is ,god's own peculiar1 and of this kind are the holy sacraments4 ,civil signs for civil and moral uses may be1 and are1 commendably appointed by men1 both in church and commonwealth2 and thus the tolling of a bell is a sign given for assembling1 and hath the same signification both in ecclesiastical and secular assemblings4 ,now1 besides the sacred signs of ,god's own institution1 we know that natural signs have also place in divine worship2 thus kneeling in time of prayer signifieth the submission of our hearts and minds1 the lifting up of our eyes and hands signifieth the elevation of our affections2 the rending of the garments signified the rending of the heart by sorrow2 standing with a religious suspect to that which is before us signifieth veneration or reverence2 sitting at table signifieth familiarity and fellowship4 8,for which of you 7saith our ,master71 ,luke xvii4 #g1 having a servant ploughing1 or feeding cattle1 will say unto him by and by1 when he is come from the field1 ,go and sit down to meat80 ,all these signs have their significations from nature4 ,and if it be said that howbeit sitting at our common tables be a sign natural to signify familiarity amongst us1 yet nature hath not given such a signification to sitting at the ,lord's table1--,i answer1 that sitting is a natural sign of familiarity1 at what table soever it be used4 ,at the heavenly table in the kingdom of glory1 familiarity is expressed and signified by sitting3 8,many shall come from the east and west1 and shall sit down with ,abraham10 c41 ,matt4 xviii4 #aa4 ,much more1 then1 at the spiritual table in the kingdom of grace4 ,the difference betwixt other common tables and the ,lord's table can infer no more1 but that with great humility we ought to address ourselves unto it2 yet still we are to make use of our familiarity with ,christ ut tanquam in eodem toro accumbentes1 as saith ,chrysostom47#hjh7 ,wherefore we do not there so look to ,christ in his princely throne and glorious majesty1 exalted far above all principalities and powers1 as to forget that he is our loving and kind banqueter1 who hath admitted us to that familiar fellowship with him which is signified by our sitting at his table4 ,secondly1 ,customable signs have likewise place in divine service2 for so a man coming into one of our churches in time of public worship1 if he see the hearers covered1 he knows by this customable sign that sermon is begun4 ,thirdly1 ,civil or moral signs instituted by men for that common order and decency which is respect both in civil and sacred actions1 have also place in the acts of ,god's worship4 ,thus a bason and a laver set before a pulpit are signs of baptism to be ministered2 but common decency teacheth us to make the same use of a bason and a laver in civility which a minister maketh of them in the action of baptising4 ,all our question is about sacred mystical signs4 ,every sign of this kind which is not ordained of ,god we refer to the imagery forbidden in the second commandment2 so that in the tossing of this argument ,paybody is twice naught1 neither hath he said aught for evincing the lawfulness of sacred significant ceremonies ordained of men1 which we impugn4 ,sect4 #g4 ,fifthly1 ,the significancy and teaching office of mystical ceremonies invented by men1 must be drawn under those doctrines of men condemned in the gospel4 ,wherefore was it that the divers washings of the ,pharisees were rejected by ,christ as a vain worship8 ,was it not because they were appointed for doctrines8 8,in vain 7saith he7 do they worship me1 teaching for doctrines the commandments of men10 ,mark vii4 #g4 ,the divers washings commanded in the law were fore-signifying to the people1 and for teaching them what true and inward holiness ,god required of them4 ,now1 the ,pharisees1 when they multiplied their washings of hands1 of cups and pots1 brazen vessels and tables1 had the same respect of significancy before their eyes4 ,neque enim alio spectabant 7that ,i may use the words of a ,formalist7#hji77 quam ut se sanctitatis studiosos hoc externu ritu probarent4 ,neither have we any warrant to think that they had another respect than this4 ,but the error was in their addition to the law1 and in that they made their own ceremonial washings1 which were only the commandments of men1 to serve for doctrines1 instructions and significations4 ,for those washings1 as they were significant1 and taught what holiness or cleanness should be among the people of ,god1 they are called by the name of worship2 and as they were such significant ceremonies as were only commanded by men1 they are reckoned for vain worship4 ,and further1 ,i demand why are the ,colossians1 ,col4 ii4 #bj-bb1 rebuked for subjecting themselves to those ordinances1--8,touch not1 taste not1 handle not80 ,we see that those ordinances were not bare commandments1 but commandments under the colour of doctrines1 to wit1 as law commanded a difference of meats1 for signifying that holiness which ,god would have his people formed unto2 so these false teachers would have the same to be signified and taught by that difference of meats and abstinence which they of themselves1 and without the commandment of ,god1 had ordained4 ,moreover1 if we consider how that the word of ,god is given unto us 8for doctrine1 for reproof1 for correction1 for instruction in righteousness1 that the man of ,god may be perfect1 thoroughly furnished unto all good works10 #b ,tim4 iii4 #af1 #ag1 it cannot but be evident how superfluously1 how superstitiously1 the office of sacred teaching and mystical signification is given to dumb and lifeless ceremonies ordained of men1 and1 consequently1 how justly they are taxed as vain worship4 ,we hold1 therefore1 with the worthiest of our divines17#haj7 nullam doctrinam1 nullum sacram signum debere inter pios admitti1 nisi a ,deo profecta esse constet4 ,sect4 #h4 ,to these reasons which ,i have put in order against men's significant ceremonies1 ,i will add a pretty history before ,i go further4 ,when the ,superior of the ,abbey of ,st4 ,andrews7#haa7 was disputing with ,john ,knox about the lawfulness of the ceremonies devised by the church1 to decore the sacraments and other service of ,god1 ,knox answered3 8,the church ought to do nothing but in faith1 and ought not to go before1 but is bound to follow the voice of the true ,pastor40 ,the ,superior replied1 that 8every one of the ceremonies hath a godly signification1 and therefore they both proceed from faith1 and are done in faith40 ,knox replieth3 8,it is not enough that man invent a ceremony1 and then give it a signification according to his pleasure2 for so might the ceremonies of the ,gentiles1 and this day the ceremonies of ,mahomet be maintained4 ,but if that anything proceed from faith it must have the word of ,god for the assurance10 c4 ,the ,superior answereth3 8,will ye bind us so strait that we may do nothing without the express word of ,god8 ,what1 and ,i ask drink8 think ye that ,i sin8 and yet ,i have not ,god's word for me40 ,knox here telleth him1 first1 that if he should either eat or drink without the assurance of ,god's word1 he sinned2 8for saith not the ,apostle1 speaking even of meat and drink1 that the creatures are sanctified unto men by the word and prayer8 ,the word is this3 all things are clean to the clean3 ,now let me hear thus much of your ceremonies1 and ,i shall give you the argument80 ,but secondly1 ,he tells him that he compared indiscreetly together profane things with holy2 and that the question was not of meat and drink1 wherein the kingdom of ,god consisteth not1 but of matters of religion1 and that we may not take the same freedom in the using of ,christ's sacraments that we may do in eating and drinking1 because ,moses commanded1 8,all that the ,lord thy ,god commanded thee to do1 that do thou to the ,lord thy ,god2 add nothing to it1 diminish nothing from it40 ,the ,superior now saith that he was dry1 and thereupon desireth the grey friar ,arbugkill to follow the argument2 but he was so pressed with the same that he was confounded in himself1 and the ,superior ashamed of him3-- ,dicite ,io ,pan1 et ,io bis dicite ,pan4 ,sect4 #i4 ,as for the examples alleged by our opposites out of ,scripture for justifying their significant ceremonies1 they have been our propugners of evangelical simplicity so often and so fully answered1 that here ,i need do no more but point at them4 ,of the days of ,purim and feast of dedication ,i am to speak afterward4 ,in the meanwhile1 our opposites cannot1 by these examples1 strengthen themselves in this present argument1 except they could prove that the feast of dedication was lawfully instituted1 and that the days of ,purim were appointed for a religious festivity1 and that upon no such extraordinary warrant as the church hath not ever and always4 ,the rite which ,abraham commanded his servant to use when he sware to him1 namely1 the putting of his hand under his thigh1 ,gen4 xxiv4 #b1 maketh them as little help2 for it was but a moral sign of that civil subjection1 reverence and fidelity which inferiors owe unto superiors1 according to the judgment of ,calvin1 ,junius1 ,pareus1 and ,tremellius1 all upon that place4 ,that altar which was built by the ,reubenites1 ,gadites1 and half tribe of ,manasseh1 ,josh4 xxii41 had 7as some think7 not a religious1 but a moral use1 and was not a sacred1 but a civil sign1 to witness that those two tribes and the half were of the stock and lineage of ,israel2 which1 if it were once called in question1 then their fear 7deducing the connection of causes and consequents7 led them in the end to forecast this issue3 8,in time to come your children might speak unto our children1 saying1 ,what have you to do with the ,lord ,god of ,israel8 for the ,lord hath made ,jordan a border betwixt us and you10 c4 ,therefore1 to prevent all apparent occasions of such doleful events1 they erected the pattern of the ,lord's altar1 ut vinculum sit fratern conjunctionis47#hab7 ,and besides all this1 there is nothing which can urge us to say that the two tribes and the half did commendably in the erecting of this altar47#hac7 ,calvin finds two faults in their proceeding4 #a4 ,in that they attempted such a notable and important innovation without advising with their brethren of the other tribes1 and especially without inquiring the will of ,god by the high priest4 #b4 ,whereas the law of ,god commanded only to make one altar1 forasmuch as ,god would be worshipped only in one place1 they did inordinately1 scandalously1 and with appearance of evil1 erect another altar2 for every one who should look upon it could not but presently think that they had forsaken the law1 and were setting up a strange and degenerate rite4 ,whether also that altar which they set up for a pattern of the ,lord's altar1 was one of the images forbidden in the second commandment1 ,i leave it to the judicious reader to ruminate upon4 ,but if one would gather from ver4 #cc1 that the priest1 and the princes1 and the children of ,israel1 did allow of that which the two tribes and the half had done1 because it is said1 8,the thing pleased the children of ,israel1 and the children of ,israel blessed ,god1 and did not intend to go up against them in battle30 ,i answer1 the ,hebrew text hath it thus3 8,and the word was good in the eyes of the children of ,israel10 c42 that is1 the children of ,israel blessed ,god for the word which ,phinehas and the ten princes brought to them1 because thereby they understood that the two tribes and the half had not turned away from following the ,lord1 nor made them an altar for burnt-offerings or sacrifice2 which was enough to make them 7the nine tribes and a half7 desist from their purpose of going up to war against their brethren1 to shed their blood4 ,again1 when ,phinehas and the ten princes say to the ,reubenites1 ,gadites1 and the half tribe of ,manasseh1 ,this day we perceive that the ,lord is among us1 8because ye have not committed this trespass against the ,lord10 they do not exempt them from all prevarication2 only they say signanter1 8this trespass10 to wit1 of turning away from the ,lord1 and building an altar for sacrifice1 whereof they were accused4 ,thus we see that no approbation of that which the two tribes and the half did1 in erecting the altar1 can be drawn from the text4 ,sect4 #aj4 ,but to proceed1 our opposites allege for another example against us1 a new altar built by ,solomon1 #a ,kings viii4 #fd4 ,in which place there is no such thing to be found as a new altar built by ,solomon2 but only that he sanctified the pavement of the inner court1 that the whole court might be as an altar1 necessity so requiring1 because the brazen altar of the ,lord was not able to contain so many sacrifices as then were offered4 ,the building of synagogues can make as little against us4 ,for1 #a4 ,after the tribes were settled in the land of promise1 synagogues were built1 in the case of an urgent necessity1 because all ,israel could not come every ,sabbath day to the reading and expounding of the law in the place which ,god had chosen that his name might dwell there4 ,what hath that case to do with the addition of our unnecessary ceremonies8 #b4 ,if ,formalists will make any advantage of the building of synagogues1 they must prove that they were founded1 not upon the extraordinary warrant of prophets1 but upon that ordinary power which the church retaineth still4 ,as for the love-feasts used in the primitive church1 #a4 ,they had no religious state in divine worship1 but were used only as moral signs of mutual charity4 ,the ,rhemists7#had7 will have them to be called caenas dominicas4 ,but what saith ,cartwright against them8 8,we grant that there were such feasts used in times past1 but they were called by the name of or love-feasts1 not by the name of the ,lord's supper2 neither could one without sacrilege give so holy a name to a common feast1 which never had ground out of the word1 and which after1 for just cause1 was thrust out by the word of ,god40 #b4 ,if it be thought that they were used as sacred signs of ,christian charity because they were eaten in the church1 ,i answer1 the eating of them in the church is forbidden by the ,apostle4 8,what6 7saith he7 have ye not houses to eat and to drink in8 or despise ye the church of ,god80 ,aperte vetat 7saith ,pareus717#hae7 commessationes in ecclesia1 quocunque fuco pingantur4 ,vocabant charitates2 sod nihil winus erant4 ,erant schismatum fomenta4 ,singulae enim sectae suas instituebant4 ,and a little after3 ,aliquae ecclesiae obtemperasse videntur4 ,nam ,justini temporibus ,romana ecclesia non habuit4 ,concerning the kiss of charity used in those times1 #b ,cor4 xiii4 #bb1 we say in like manner that it was but a moral sign of that reconciliation1 friendship and amity1 which showed itself as well at holy assemblies as other meetings in that kind and courtesy1 but with all chaste salutation1 which was then in use4 ,sect4 #aa4 ,as for the veils wherewith the ,apostle would have women covered whilst they were praying 7that is1 in their hearts following the public and common prayer71 or prophesying 7that is1 singing1 #a ,sam4 x4 #aj2 #a ,chron4 xxv4 #a71 they are worthy to be covered with shame as with a garment who allege this example for sacred significant ceremonies of human institution4 ,this covering was a moral sign for that comely and orderly distinction of men and women which civil decency required in all their meetings2 wherefore that distinction of habits which they used for decency and comeliness in their common behaviour and conversation1 the ,apostle will have them1 for the same decency and comeliness1 still to retain in their holy assemblies4 ,and further1 the ,apostle showeth that it is also a natural sign1 and that nature itself teacheth it2 therefore he urgeth it both by the inferiority or subjection of the woman1 ver4 #c1 #h1 #i 7for covering was then a sign of subjection71 and by the long hair which nature gives to a woman1 ver4 #be2 where he would have the artificial covering to be fashioned in imitation of the natural4 ,what need we any more8 ,let us see nature's institution1 or the ,apostle's recommendation1 for the controverted ceremonies 7as we have seen them for women's veils71 and we yield the argument4 ,last of all1 the sign of imposition of hands helpeth not the cause of our opposites1 because it has the example of ,christ and the apostles1 and their disciples1 which our ceremonies have not2 yet we think not imposition of hands to be any sacred or mystical sign1 but only a moral1 for designation of a person3 let them who think more highly or honourably of it look to their warrants4 ,thus have ,i thought it enough to take a passing view of these objected instances1 without marking narrowly all the impertinencies and falsehoods which here we find in the reasoning of our opposites4 ,one word more1 and so an end4 ,dr ,burges would comprehend the significancy of sacred ecclesiastical ceremonies1 for stirring men up to the remembrance of some mystery of piety or duty to ,god1 under that edification which is required in things that concern order and decency by all divines4 ,alas6 what a sorry conceit is this8 ,divines1 indeed1 do rightly require that those alterable circumstances of divine worship which are left to the determination of the church be so ordered and disposed as they may be profitable to this edification4 ,but this edification they speak of is no other than that which is common to all our actions and speeches4 ,are we not required to do all things unto edifying1 yea1 to speak as that our speech may be profitable unto edifying8 ,now1 such significations as we have showed to be given to the ceremonies in question1 as1 namely1 to certify a child of ,god's favour and goodwill towards him1--to betoken that at no time ,christians should be ashamed of the ignominy of ,christ1--to signify the pureness that ought to be in the minister of ,god1--to express the humble and grateful acknowledgments of the benefits of ,christ1 c41--belong not to that edification which divines require in things prescribed by the church concerning order and decency1 except of every private and ordinary action1 in the whole course of our conversation1 we either deny that it should be done unto edifying1 or else affirm that it is a sacred significant ceremony4 ,,chapter ,,vi4 ,,that ,,the ,,lawfulness ,,of ,,the ,,ceremonies ,,is ,,falsely ,,grounded ,,upon ,,the ,,holy ,,scripture2 ,,where ,,such ,,places ,,as ,,are ,,alleged ,,by ,,our ,,opposites1 ,,either ,,for ,,all ,,the ,,ceremonies ,,in ,,general1 ,,or ,,for ,,any ,,one ,,of ,,them ,,in ,,particular1 ,,are ,,vindicated ,,from ,,them4 ,sect4 #a4 ,it remaineth now to examine the warrants which our opposites pretend for the lawfulness of the ceremonies4 ,but ,i perceive they know not well what ground to take hold on4 ,for instance whereof1 ,hooker defendeth the lawfulness of festival days by the law of nature47#haf7 ,dr ,downame groundeth the lawfulness of them on the law of ,god17#hag7 making the observation of the sabbaths of rest appointed by the church1 such as the feasts of ,christ's nativity1 passion1 c41 to be a duty commanded in the law of ,god1 and the not observing of them to be a thing forbidden by the same law4 ,but ,bishop ,lindsey proveth the lawfulness of those holidays7#hah7 from the power of the church to make laws in such matters4 8,as for the ,lord's day 7saith he7 which has succeeded to the ,jewish ,sabbath1 albeit ,god hath commanded to sanctify it1 yet neither is the whole public worship1 nor any part of it appropriated to that time2 but lawfully the same may be performed upon any other convenient day of the week1 of the month1 or of the year1 as the church shall think expedient4 ,upon this ground ,zanchius affirmed1 ,ecclesi ,christi liberum esse quos velit prter dominicos dies sibi sanctificandos deligere4 ,and by this warrant did the primitive church sanctify those five anniversary days of ,christ's nativity10 c4 ,nay1 let us observe how one of them wavereth from himself in seeking here some ground to rest upon4 ,paybody groundeth the lawfulness of kneeling at the sacrament on nature1 part #b1 cap4 #d1 sect4 #a1 on the act of ,parliament1 part #c1 cap4 #a1 sect4 #ca2 on an ecclesiastical canon1 part #c1 cap4 #a1 sect4 #cc1 on the king's sovereign authority1 part #c1 cap4 #a1 sect4 #cf4 ,yet again he saith1 that this kneeling is grounded upon the commandment of ,god1 part #c1 cap4 #c1 sect4 #aa4 ,well1 ,i see our opposites sometimes warrant the lawfulness of the ceremonies from the law of ,god1 sometimes from the law of man1 and sometimes from the law of nature1 but ,i will prove that the lawfulness of those ceremonies we speak of can neither be grounded upon the law of ,god1 nor the law of man1 nor the law of nature1 and by consequence that they are not lawful at all1 so that1 besides the answering of what our opposites allege for the lawfulness of them1 we shall have a new argument to prove them unlawful4 ,sect4 #b4 ,i begin with the law of ,god4 ,and1 first1 let us see what is alleged from ,scripture for the ceremonies in general2 then1 after1 let us look over particulars4 ,there is one place which they will have in mythology to stand for the head of ,medusa1 and if they still object to us for all their ceremonies even that of the ,apostle1 8,let all things be done decently and in order10 #a ,cor4 xiv4 #dj4 ,what they have drawn out of this place1 ,dr ,burges7#hai7 hath refined in this manner4 ,he distinguished betwixt prceptum and probatum1 and will have the controverted ceremonies to be allowed of ,god1 though not commanded4 ,and if we would learn how these ceremonies are allowed of ,god1 he gives us to understand17#hbj7 that it is by commanding the general kind to which these particulars do belong4 ,if we ask what is this general kind commanded of ,god1 to which these ceremonies do belong8 he resolves us17#hba7 that it is order and decency3 ,and if further we demand1 how such ceremonies as are instituted and used to stir up men1 in respect of their signification1 unto the devout remembrance of their duties to ,god1 are in such an institution and use1 matters of mere order8 as a magisterial dictator of quodlibets1 he tells us7#hbb7 that they are matters of mere order1 sensu largo1 in a large sense4 ,but lastly1 if we doubt where he readeth of any worship commanded in the general1 and not commanded1 but only allowed in the particular1 he informeth us17#hbc7 that in the free-will offerings1 when a man was left at liberty to offer a bullock1 goat1 or sheep at his pleasure1 if he chose a bullock to offer1 that sacrifice1 in that particular1 was not commanded1 but only allowed4 ,what should ,i do1 but be surdus contra absurdum8 ,nevertheless1 least this jolly fellow think himself more jolly than he this1 ,i answer1 #ast1 ,how absurd a tenet is this1 which holdeth that there is some particular worship of ,god allowed1 and not commanded8 ,what new light is this which maketh all our divines to have been in the mist1 who have acknowledged no worship of ,god1 but that which ,god hath commanded8 ,who ever heard of commanded and allowed worship8 ,as for the instances of the free-will offerings1 ,ames hath answered sufficiently17#hbd7 8that though the particulars were not1 nor could not be1 determined by a distinct rule in general1 yet they were determined by the circumstances1 as our divines are wont to answer the ,papists about their vows1 councils1 supererogations not by a general law1 but by concurrence of circumstances4 ,so ,deut4 xvi4 #aj1 ,moses showeth that the freest offerings were to be according as ,god had blessed them1 from whence it followeth1 it had been sin for any ,israelite whom ,god had plentifully blessed1 to offer a pair of pigeons1 instead of a bullock or two1 upon his own mere pleasure4 ,where that proportion was observed1 the choice of a goat before a sheep1 or a sheep before a goat1 was no formal worship40 ,sect4 #c4 ,how will ,dr ,burges make it appear that the ,english ceremonies do belong to that order and decency which is commanded8 ,bellarmine7#hbe7 would have all the ceremonies of the church of ,rome comprehended under order and decency1 and therefore warranteth them by that precept of the ,apostle1 8let all things be done decently and in order40 ,the one shall as soon prove his point as the other1 and that shall be never4 ,for1 #a4 ,the ,apostle only commanded that each action and ceremony of ,god's worship be decently and orderly performed1 but gives us no leave to excogitate or devise new ceremonies1 which have not been instituted before4 ,he hath spoken in that chapter of assembling in the church1 prophesying and preaching1 praying and praising there4 ,now let all these things1 and every other action of ,god's worship1 ceremonies and all1 be done decently and in order4 ,licit ergo ,paulus1 c4 8,albeit1 therefore 7saith ,john ,bastwick717#hbf7 ,paul hath committed to the church the judging both of decency and order1 yet hath he not granted any liberty of such mystical ceremonies as by their more inward signification do teach the duty of piety2 for since the whole liberty of the church1 in the matter of divine worship1 is exercised only in order and decency1 it followeth that they do impudently scorn both ,god and the ,scriptures1 who do extend this liberty to greater things1 and such as are placed above us4 ,most certain it is1 that ,christ1 the doctor of the church1 hath1 by his own written and sealed word1 abundantly expounded unto us the will of ,god4 ,neither is there further need of any ceremonies1 which by a secret virtue may instruct us3 neither is it less evident that order consisteth not in the institution or use of new things1 but only in the right placing of things which have been instituted before40 8,decency 7saith ,balduine77#hbg7 is opposed to levity1 and order to confusion40 ,spectat autem hic ordo potissimum ad ritus ecclesiae in officiis sacris in quibus nullum debet esse scandalum1 nulla confusio4 ,then1 in his judgment1 order is not to the rites of the church a general kind1 but only a concomitant circumstance2 neither are the rites of the church comprehended under order as particulars under the general kind to which they belong2 but order belongeth to the rites of the church as an adjunct to the subject4 ,and1 ,i pray1 must not the rights of the church be managed with decency and order8 ,if so1 then must our opposites either say that order is managed with order1 which is to speak nonsense1 or else1 that the rights of the church are not comprehended under order4 ,but if not1 then it followeth that the rites of the church are to be managed with levity1 confusion1 and scandal2 for every action that is not done in decency and in order must needs be done scandalously and confusedly4 #b4 ,order and decency1 whether taken largo or stricto sensu1 always signify such a thing as ought to be in all human actions1 as well civil as sacred2 for will any man say1 that the civil actions of men are not to be done decently and in order8 ,the directions of order and decency7#hbh7 are not 7we see7 propria religionis1 but as ,balduine showeth7#hbi7 out of ,gregory ,nazianzen1 order is in all other things as well as in the church4 ,wherefore sacred significant ceremonies shall never be warranted by the precept of order and decency1 which have no less in civility than in religion4 ,sect4 #d4 ,now to the particulars4 ,and first1 that which ,christ did1 ,matt4 xix4 #ac1 #ae1 cannot commend unto us the bishopping or confirmation of children by prayer and imposition of hands2 for as ,maldonat saith rightly17#hcj7 ,hebreorum consuetudinem fuisse1 ut qui majores erant et aliqua polle bant divina gratia1 manuum impositione inferioribus benedicerent1 constat ex ,gen4 xlviii4 #ad1 #ae1 hac ergo ratione adducti parentes1 infantes ad ,christum afferebant1 ut impositis manibus illis benediceret4 ,and as touching this blessing of children and imposition of hands upon them 7saith ,cartwright717#hca7 it is peculiar unto our ,saviour ,christ1 used neither by his disciples nor his apostles1 either before or after his ascension1 whereunto maketh that the children being brought1 that he should pray over them1 he did not pray for them1 but blessed them1 that is to say1 commended them to be blessed1 thereby to show his divine power4 ,these being also yet infants1 and in their swaddling clouts1 as by the word which the evangelist useth1 and as by our ,saviour ,christ's taking them into his arms1 doth appear1 being also1 in all likelihood1 unbaptised4 ,last of all1 their confirmation is a notable derogation unto the holy sacrament of baptism1 not alone in that it presumeth the sealing of that which was sealed sufficiently by it2 but also in that1 both by asseveration of words1 and by speciality of the minister that giveth it1 it is even preferred unto it4 ,sect4 #e4 ,the act of ,perth about kneeling would draw some commendation to this ceremony from those words of the psalm1 8,o come let us worship and bow down1 let us kneel before the ,lord our ,maker10 ,psal4 xcv4 #f4 ,which is as if one should argue thus3 ,we may worship before the ,lord1 therefore before a creature2 we may kneel in an immediate worship of ,god1 therefore in a mediate2 for who seeth not that the kneeling there spoken of is a kneeling in the action of solemn praise and joyful noise of singing unto the ,lord8 ,i wish you1 my masters1 more sober spirits1 that ye may fear to take ,god's name in vain1 even his word which he hath magnified above all his name4 ,dr ,forbesse goeth about to warrant private baptism17#hcb7 by ,philip's baptising the eunuch1 there being no greater company present1 so far as we can gather from the narration of ,luke1 ,acts viii42 as likewise by ,paul and ,silas's baptising the jailer and all his in his own private house1 ,acts xvi4 ,touching the first of those places1 we answer1 #a4 ,how thinks he that a man of so great authority and charge was alone in his journey8 ,we suppose a great man travelling in a chariot must have some number of attendants1 especially having come to a solemn worship at ,jerusalem4 #b4 ,what ,philip then did1 the extraordinary direction of the ,spirit guided him unto it1 ver4 #bi1 #ci4 ,as to the other place1 there was1 in that time of persecution1 no liberty for ,christians to meet together in temples and public places1 as now there is4 ,wherefore the example of ,paul and ,silas doth prove the lawfulness of the like deed in the like case4 ,sect4 #f4 ,hooker muttereth some such matter as a commendation of the sign of the cross from these two places1 ,ezek4 ix4 #d2 ,rev4 vii4 #c2 alleging1 that because in the forehead nothing is more plain to be seen than the fear of contumely and disgrace1 therefore the ,scripture describeth them marked of ,god in the forehead1 whom his mercy hath undertaken to keep from final confusion and shame47#hcc7 ,bellarmine allegeth for the cross the same two places47#hcd7 ,but for answer to the first1 we say1 that neither the sign whereof we read in that place1 nor yet the use of it can make aught for them4 ,as for the sign itself2 albeit the ancients did interpret the sign of the letter ,tau1 to have been the sign of the cross1 yet saith ,junius1 ,bona illorum venia2 ,tquidem ,graecorum1 ,latinorumque majusculum1 crucis quodam modo signum videtur effingere1 verum hoc ad literam ,haebreorum ,tau non potest pertinere4 ,deinde ne ipsum quidem ,grcaecorum ,latinorumque ,t1 formam crucis quae apud veteres in usu erat quum sumebantur supplicia1 representat47#hce7 ,whereupon dissenting from the ancients1 he delivers his own judgment1 that tau in this place is taken technicos1 for that sign or mark of the letter wherewith the ,lord commanded to mark the elect for their safety and preservation4 ,and so there was no mystery to be sought in that letter more than in any other4 ,as for the use of that mark wherewith the elect in ,jerusalem were at that time sealed1 it was only for distinction and separation4 ,it had the same use which that sprinkling of the posts of the doors had1 ,exod4 xii4 #g1 only the foreheads of men and women1 and not the posts of doors were here marked1 because only the remnant according to election1 and not whole families promiscuously1 were at this time to be spared1 as ,junius noteth4 ,but the use of the sign of the cross pretended by ,formalists1 is not to separate us in the time of judgment1 but to teach that at no time we ought to be ashamed of the ignominy of ,christ4 ,shortly1 the sign wherewith they in ,jerusalem were marked1 was for preservation from judgment2 but the sign of the cross is used for preservation from sin4 ,thus we see1 that neither the sign nor the use of it1 had any affinity with the cross4 ,now1 the surest interpretation of that place1 ,ezek4 ix4 #d1 is to take ,tau for an appellative noun1 signifying generally and indefinitely a mark or sign1 so that there is no mark determined by this word2 only there was a commandment given to set a certain mark1 some sign or other1 upon the foreheads of the elect4 ,so have our ,english translators taken the place4 ,this exposition is confessed by ,gasper ,sanctius17#hcf7 to be followed almost by all the ,hebrew masters1 and by the most ancient interpreters1 to wit1 the ,septuagint1 ,aquilla and ,symmachus4 ,the word beareth this gloss1 even according to the confession of those who expound it otherwise in this place1 to wit1 for an image or representation of the cross4 ,tau 7saith ,sanctius7 commune nomen est1 quod signum indefinite significat47#hcg7 ,tau is expounded by ,bellarmine7#hch7 to signify signum or terminus4 ,well then3 our adversaries themselves can say nothing against our interpretation of the word tau4 ,we have also ,buxtorff for us1 who in his ,hebrew ,lexicon turneth tau to signum1 and for this signification he citeth both this place1 ,ezek4 ix4 #d1 and ,job4 xxxi4 #ce4 ,taui signum meum4 ,lastly1 ,if tau be not put for a common appellative noun1 signifying a mark or sign1 but for the figure or character of the letter tau as an image of the cross1 by all likelihood this character only should have been put in the ,hebrew text1 and not the noun fully written2 vehithvith a tau1 and mark a mark4 ,as to the other place17#hci7 ,rev4 vii4 #c1 ,pareus observeth1 that there is no figure or form of any sign there expressed1 and he thinks that seal was not outward and visible1 but the same whereof we read1 #b ,tim4 ii4 #ai1 and ,rev4 xiv4 #a1 which cannot be interpreted de signo transeunte2 nam ,christianum semper nomen filii1 et patris in fronte oportet gerere1 saith ,junius47#hdj7 ,dr ,fulk1 on ,rev4 vii4 #c1 saith1 that the sign here spoken of is proper to ,god's elect1 therefore not the sign of the cross1 which many reprobates have received4 ,sect4 #g4 ,bishop ,andrews will have the feast of ,easter drawn from that place17#hda7 #a ,cor4 v4 #h1 where he saith1 there is not only a warrant1 but an order for the keeping of it2 and he will have it out of doubt that this feast is of apostolical institution1 because after the times of the apostles1 when there was a contention about the manner of keeping ,easter1 it was agreed upon by all1 that it should be kept2 and when the one side alleged for them ,st4 ,john1 and the other ,st4 ,peter1 it was acknowledged by both that the feast was apostolical4 ,i answer1 ,the testimony of ,socrates deserveth more credit than the ,bishop's naked conclusion4 8,i am of opinion 7saith ,socrates7#hdb771 that as many other things crept in of custom in sundry places1 so the feast of ,easter to have prevailed among all people1 of a certain private custom and observation40 ,but whereas ,bishop ,lindsey1 in defence of ,bishop ,andrews1 replieth1 that ,socrates propoundeth this for his own opinion only3 ,i answer1 that ,socrates1 in that chapter1 proveth his opinion from the very same ground which ,bishop ,andrews wresteth to prove that this feast is apostolical4 ,for while as in that hot controversy about the keeping of ,easter1 they of the ,east alleged ,john the apostle for their author1 and they of the ,west alleged ,peter and ,paul for themselves1 8,yet 7saith ,socrates71 there is none that can shew in writing any testimony of theirs for confirmation and proof of their custom4 ,and hereby ,i do gather1 that the celebration of the feast of ,easter came up more of custom than by any law or canon40 ,sect4 #g4 ,downame 7as ,i touched before7 allegeth the fourth commandment for holidays of the church's institution4 ,but ,dr ,bastwick allegeth more truly the fourth commandment against them37#hdc7 8,six days shalt thou labour40 ,this argument ,i have made good elsewhere2 so that now ,i need not insist upon it4 ,there are further two examples alleged against us for holidays1 out of ,esth4 ix4 #ag1 #ah1 #bg1 #bh1 and ,john x4 #bb4 ,whereunto we answer1 #a4 ,that both those feasts were appointed to be kept with the consent of the whole congregation of ,israel and body of the people1 as is plain from ,esth4 ix4 #cb1 and #a ,maccab4 iv4 #ei4 ,therefore1 they have no show of making aught of such feasts as ours1 which are tyrannically urged upon such as in their consciences do condemn them4 #b4 ,it appears1 that the days of ,purim were only appointed to be days of civil mirth and gladness1 such as are in use with us1 when we set out bonfires1 and other tokens of civil joy1 for some memorable benefit which the kingdom or commonwealth hath received4 ,for they are not called the holidays of ,purim1 but simply the days of ,purim1--8,a day of feasting and of sending portions one to another10 ,esth4 ix4 #ai1 #bb4 ,no word of any worship of ,god in those days4 ,and whereas it seemeth to ,bishop ,lindsey17#hdd7 that those days were holy1 because of that rest which was observed upon them2 he must know that the text interpreteth itself1 and it is evident from ver4 #af and #bb1 that this rest was not a rest from labour1 for waiting upon the worshipping of ,god1 but only a rest from their enemies4 ,sect4 #i4 ,but ,bishop ,andrews goeth about to prove by six reasons1 that the days of ,purim were holidays1 and not days of civil joy and solemnity only47#hde7 ,first1 saith he1 it is plain by verse #ca1 they took it in animas1 upon their souls1--a soul matter they made of it3 there needs no soul for feria or festum1 play or feasting4 ,they bound themselves super animas suas1 which is more than upon themselves1 and would not have been put in the margin1 but stood in the text3 thus he reprehendeth the ,english translators1 as you may perceive4 ,ans4 ,the ,bishop could not be ignorant that nephesch signifieth corpus animatum1 as well as anima1 and that the ,hebrews do not always put this word for our souls1 but very often for ourselves4 ,so ,psal4 vii4 #b4 and ,psal4 lix4 #c1 we read naphschi1--my soul for me2 and ,psal4 xliv4 #be1--naphschenu1 our soul for we2 and ,gen4 xlvi4 #bf1 col-nephesch--omnis animae1 for omnes homines4 ,what have we any further need of testimonies8 ,six hundred such are in the holy text4 ,and in this place1 ,esth4 ix4 #ca1 what can be more plain1 than that nighal-naphscham1 upon their soul1 is put for nghalehem1 upon themselves1 especially since nghalehem is found to the same purpose1 both in ver4 #bg and #ca4 ,if we will make the text agree well with itself1 how can we but take both these for one8 ,but proceed we with the ,bishop4 ,secondly1 saith he1 the bond of it reacheth to all that religioni eorum voluerunt copulari1 ver4 #bg1 then1 a matter of religion it was1 had reference to that3 what need any joining in religion for a matter of good fellowship8 ,ans4 ,there is no word in the text of religion4 ,our ,english translation reads it1 8all such as joined themselves unto them40 ,montanus1 omnes adjunctos2 ,tremellius1 omnes qui essent se adjuncturi eis4 ,the old ,latin version reads it indeed as the ,bishop doth4 ,but no such thing can be drawn out of the word hannilvim1 which is taken from the radix lava1 signifying simply1 and without any adjection1 adhaesit1 or adjunxit se4 ,but let it be so1 that the text meaneth only such as were to adjoin themselves to the religion of the ,jews1 yet why might not the ,jews have taken upon them a matter of civility1 not only for themselves1 but for such also as were to be joined with them in religion4 ,could there be nothing promised for proselytes1 but only a matter of religion8 ,alas6 ,is this our antagonist's great ,achilles1 who is thus falling down and succumbing to me1 a silly stripling8 ,yet let us see if there be any more force in the remnant of his reasons4 ,for a third1 he tells us that it is expressly termed a rite and a ceremony1 at verses #bc and #bh1 as the fathers read them4 ,in the #bcrd verse we have no more but susceperunt1 as ,pagnini1 or receperunt1 as ,tremellius reads it3 but to read1 susceperunt in solemnem ritum1 is to make an addition to the text4 ,the #bhth verse calls not this feast a rite1 but only dies memorati1 or celebres4 ,and what if we grant that this feast was a rite8 might it not1 for all that1 be merely civil8 ,no1 saith the ,bishop1 8rites1 ,i trust1 and ceremonies1 pertain to the church1 and to the service of ,god40 ,ans4 ,the version which the ,bishop followed1 hath a rite1 not a ceremony4 ,now1 of rites1 it is certain that they belong to the commonwealth as well as to the church4 ,for in jure politico1 sui sunt imperati et solemnes ritus1 saith ,junius47#hdf7 ,fourthly1 saith the ,bishop1 they fast and pray here in this verse 7meaning the #cast71 fast the eve1 the fourteenth1 and so then the day following to be holiday of course4 ,ans4 ,the ,latin version1 which the ,bishop followeth1 and whereupon he buildeth this reason1 readeth the #cast verse very corruptly1 and no ways according to the original1 as will easily appear to any who can compare them together4 ,wherefore the best interpreters take the fasting and prayer spoken of verse #ca1 to be meant of the time before their delivery4 ,now1 after they were delivered1 they decreed that the matters of their fasting and crying should be remembered upon the days of ,purim1 which were to solemnise that preservation1 quam jejunio et precibus fuerant a ,deo consequenti1 as saith ,tremellius4 ,but ,fifthly1 saith he1 with fasting and prayer 7here71 alms also is enjoined 7at ver4 #bb71 these three will make it past a day of revels or mirth4 ,i have answered already1 that their fasting and praying are not to be referred to the days of ,purim1 which were memorials of their delivery1 but to the time past1 when1 by the means of fasting and prayer1 they did impetrate their delivery1 before ever the days of ,purim were heard of1 and as touching alms1 it can make no holiday1 because much alms may be1 and hath been given upon days of civil joy and solemnity4 ,if the ,bishop help not himself with his sixth reason1 he is like to come off with no great credit4 ,may we then know what that is8 ,lastly1 saith he1 as a holiday the ,jews ever kept it1--have a peculiar set service for it in their ,seders1 set psalms to sing1 set lessons to read1 set prayers to say1 good and godly all1--none but as they have used from all antiquity4 ,ans4 #a4 ,the ,bishop could not have made this word good1 that the ,jews did ever and from all antiquity keep the days of ,purim in this fashion4 #b4 ,this manner of holding that feast1 whensoever it began1 had no warrant from the first institution1 but was 7as many other things7 taken up by the ,jews in after ages1 and so the ,bishop proveth not the point which he taketh in hand1 namely1 that the days spoken of in this text were enacted or appointed to be kept as holidays4 #c4 ,the service which the ,jews in latter times use upon the days of ,purim is not much to be regarded4 ,for as ,godwin noteth out of ,hospinian17#hdg7 they read the history of ,esther in their synagogues1 and so often as they hear mention of ,haman1 they do with their fists and hammers beat upon the benches and boards1 as if they did knock upon ,haman's head4 ,when thus they have behaved themselves1 in the very time of their liturgy1 like furious and drunken people1 the rest of the day they pass over in outrageous revelling4 ,and here ,i take leave of the ,bishop4 ,sect4 #aj4 ,thirdly1 ,we say1 whether the days of ,purim were instituted to be holidays or not1 yet there was some more than ordinary warrant for them1 because ,mordecai1 by whose advice and direction they were appointed to be kept1 was a prophet by the instinct and revelation of the ,spirit1 ,esth4 iv4 #ac4 ,non multum fortasse aberraverimus1 saith ,hospinian17#hdh7 si dicamus hoc ,mordochco et ,hesthera1 ex peculiari ,spiritus ,sancti instinctu factum4 ,bishop ,lindsey believeth7#hdi7 that they had only a general warrant1 such as the church hath still1 to put order to the circumstances belonging to ,god's worship1 and all his reason is1 because if the ,jews had received any other particular warrant1 the sacred story should not have passed it over in silence4 ,ans4 ,thus much we understand from the sacred story1 that the ,jews had the direction of a prophet for the days of ,purim2 and that was a warrant more than ordinary1 because prophets were the extraordinary ministers of ,god4 ,sect4 #aa4 ,fourthly1 ,as touching the feast of the dedication of the altar by ,judas ,maccabeus1 #a4 ,let us hear what ,cartwright very gravely and judiciously propoundeth37#hej7 8,that this feast was unduly instituted and ungroundly1 it may appear by conference of the dedication of the first temple under ,solomon1 and of the second after the captivity returned from ,babylon4 ,in which dedication1 seeing there was no yearly remembrance by solemnity of feasts1 not so much as one day1 it is evident that the yearly celebration of this feast for eight days1 was not compassed by that ,spirit that ,solomon and the captivity were directed by2 which ,spirit1 when it dwelt more plentifully in ,solomon1 and in the prophets that stood at the stern of the captivity's dedication1 than it did in ,judas1 it was in him so much the more presumptuous1 as having a shorter leg than they1 he durst in that matter overstride them1 and his rashness is so much the more aggravated1 as each of them1 for the building of the whole temple1 with all the implements and furniture thereof1 made no feast to renew the annual memory1 where ,judas only for renewment of the altar1 and of certain other decayed places of the temple1 instituted this great solemnity40 #b4 ,the feast of the dedication was not free of ,pharisaical invention4 ,for as ,tremellius observeth out of the ,talmud17#hea7 statuerunt sapientes illius seculi1 ut recurrentibus annis1 octo illi dies1 c4 ,yet albeit the ,pharisees were called sapientes ,israelis1 ,bishop ,lindsey will not grant that they were the wise men of whom the ,talmud speaketh2 for1 saith he1 it behoved those who appointed festivities1 not only to be wise men1 but men of authority also47#heb7 ,but what do we hear8 ,were not the ,pharisees men of authority8 ,why1 saith not ,christ they sat in ,moses' chair8 ,matt4 xxiii4 #b4 ,saith not ,calvin17#hec7 ,in ecclesi regimene et scriptura interpretatione1 hc secta primatum tenebat8 ,saith not ,camero17#hed7 cum ,pharisorum prcipua esset authoritas 7ut ubique docet ,josephus78 c4 ,doth not ,josephus speak so much of their authority1 that in one place he saith17#hee7 ,nomen igitur regni1 erat penes reginam 7,alexandram7 penes ,pharisos vero administratio8 ,and in another place17#hef7 ,erat enim qudam ,judorum secta exactiorem patri legis cognitionem sibi vendicans8 c4 ,hi ,pharisi vocantur1 genus hominuum astutum1 arrogans1 et interdum regibus quoque infestum1 ut eos etiam aperte impugnare non vereatur8 ,there is nothing alleged which can prove the lawfulness of this feast of the dedication4 ,it is but barely and boldly affirmed by ,bishop ,lindsey17#heg7 that the ,pharisees were not rebuked by ,christ for this feast1 because we read not so much in ,scripture2 for there were many things which ,jesus did and said that are not written in ,scripture1 ,john xxi4 #be2 and whereas it seemeth to some1 that ,christ did countenance and approve this feast1 because he gave his presence unto the same1 ,john x4 #bb1 #bc1 we must remember1 that the circumstances only of time and place are noted by the evangelist1 for evidence to the story1 and not for any mystery1 ,christ had come up to the feast of tabernacles1 ,john vii41 and tarried still all that while1 because then there was a great confluence of people in ,jerusalem4 ,whereupon he took occasion to spread the net of the gospel for catching of many souls4 ,and whilst ,john saith1 8,it was at ,jerusalem the feast of the dedication10 he gives a reason only of the confluence of many people at ,jerusalem1 and showeth how it came to pass that ,christ had occasion to preach to such a great multitude2 and whilst he addeth 8,and it was winter10 he giveth a reason of ,christ's walking in ,solomon's porch1 whither the ,jews' resort was4 ,it was not thought beseeming to walk in the temple itself1 but in the porch men used to convene either for talking or walking1 because in the summer the porch shadowed them from the heat of the sun1 and in winter it lay open to the sunshine and to heat4 ,others think1 that whilst he saith1 it was winter1 importeth that therefore ,christ was the more frequently in the temple1 knowing that his time was short which he had then for his preaching2 for in the entry of the next spring he was to suffer4 ,howsoever1 it is not certain of what feast of dedication ,john speaketh4 ,bullinger leaves it doubtful27#heh7 and ,maldonat saith7#hei7 that this opinion which taketh the dedication of the altar by ,judas ,maccabeus to be meant by ,john1 hath fewest authors4 ,but to let this pass1 whereas the ,rhemists allege17#hfj7 that ,christ approved this feast1 because he was present at it4 ,cartwright and ,fulk answer them1 that ,christ's being present at it proveth not his approving of it4 ,non festum proprie honoravit ,christus1 saith ,junius17#hfa7 sed ctum piorum convenientem festo2 nam omnes ejusmodi occasiones seminandi evangelii sui observabat et capiebat ,christus4 ,quasi vero 7saith ,hospinian7#hfb77 ,christus ,encnoirum casua ,hierosloymam abierit4 ,nay1 but he saw he had a convenient occasion1 ad instituendam hominum multitudenem1 ad illud festum confluentiam4 ,even as ,paul chose to be present at certain ,jewish feasts17#hfc7 not for any respect to the feasts themselves1 nor for any honour which he meant to give them1 but for the multitudes' cause who resorted to the same1 among whom he had a more plentiful occasion to spread the gospel at those festivities than at other times in the year4 ,i had thought here to close this chapter2 but finding that1 as the parrot1 which other while useth the form of a man's voice1 yet being beaten and chaffed1 returneth to his own natural voice1 so some of our opposites1 who have been but erst prating somewhat of the language of ,canaan against us1 finding themselves pressed and perplexed in such a way of reasoning1 have quickly changed their tune1 and begin to talk to us of warrants of another nature nor of the word of ,god4 ,i am therefore to digress with them4 ,and ,i perceive1 ere we know well where they are1 they are passed from ,scripture to custom4 ,for if we will listen1 thus saith one of the greatest note among them1 ,bishop ,andrews7#hfd7 ,i trow they call him3 8,we do but make ourselves to be pitied other while 7well said7 when we stand wringing the ,scriptures 7well said7 to strain that out of them which is not in them 7well said71 and so can never come liquid from them 7well said71 when yet we have for the same point the church's custom clear enough4 ,and that is enough by virtue of this text0 7meaning #a ,cor4 xi4 #af74 ,and after he saith1 that we are taught by the ,apostle's example in 8points of this nature1 of ceremony or circumstance1 ever to pitch upon habemus1 or non habemus talem consuetudinem40 ,ans4 #a4 ,the text gives him no ground for this doctrine1 that in matters of ceremony we are to pitch upon habemus or non habemus talem consuetudinem1 so that he is wide away1 whilst he spendeth the greatest part of his sermon in the pressing of this point1 that the custom of the church should be enough to us in matters of ceremony1 and particularly in the keeping of ,easter2 for the custom of the church there spoken of1 is not concerning a point of circumstance1 but concerning a very substantial and necessary point1 namely1 not to be contentious3 neither doth the ,apostle urge those orders of the men's praying uncovered1 and the women's praying veiled1 from this ground1 because so was the church's custom 7as the ,bishop would have it71 but only he is warning the ,corinthians not to be contentious about those matters1 because the churches have no such custom as to be contentious4 ,so is the place expounded by ,chrysostom1 ,ambrose1 ,calvin1 ,martyr1 ,bullinger1 ,marlorat1 ,beza1 ,fulk1 ,cartwright1 ,pareus1 and our own ,archbishop of ,st4 ,andrews1 in his sermon upon that text4 ,and for this exposition1 it maketh that the ,apostle1 in the preceding part of the chapter1 hath given sufficient reasons for that order of covering or veiling the women2 wherefore1 if any would contend about the matter1 he tells them they must contend with themselves2 for they nor the churches of ,god would not contend with them1--they had no such custom4 ,but if we admit ,bishop ,andrews' gloss1 then why doth the ,apostle1 after he hath given good 8reason for the veiling of women1 subjoin1 if any man seem to be contentious10 c4 ,the ,bishop resolveth us1 that the apostles saw that a wrangling wit would elude these reasons which he had given1 and he had no other reasons to give1 therefore he resolves all into the church's practice1--enough of itself to suffice any that will be wise to sobriety4 ,ans4 ,if any seem to be blasphemous1 we have no such custom1 neither the churches of ,god4 ,what6 shall a wrangling wit elude the reasons given by the ,spirit of ,god1 in such sort1 that he must give some other more sufficient proof for that which he teacheth8 ,then the whole ,scriptures of ,god must yet be better proved1 because the unstable do wrest them1 as ,peter speaks1 #b ,pet4 iii4 #af4 7,transcriber's ,note3 ,there is no section #ab in the original book47 ,sect4 #ac4 #b4 ,the custom of the church is not enough to pitch on1 and it is found oftentimes expedient to change a custom of the church4 ,basilius ,magnus7#hfe7 doth flatly refuse to admit the authority of custom3 ,consuetudo sine veritate 7saith ,cyprian717#hff7 vetustas erroris est4 ,frustra enim qui ratione vincuntur 7saith ,augustine717#hfg7 consuetudinem nobis objiciunt1 quasi consuetudo major sit veritate1 c4 ,nullus pudor est ad meliora transire1 saith ,ambrose7#hfh7 to the ,emperor ,valentinian4 ,quaelibet consuetudo 7saith ,gratian717#hfi7 veritati est postponenda4 ,and again17#hgj7 ,corrigendum est quod illicite admittitur1 aut a praedecessoribus admissum invenitur4 ,a politic writer admonisheth7#hga7 retinere antiqua1 only with this caution1 ,si proba4 ,calvin7#hgb7 7speaking against human ceremonies7 saith1 ,si objiciatur1 c4 8,if 7saith he7 antiquity be objected 7albeit they who are too much addicted to custom and to received fashions1 do boldly use this buckler to defend all their corruptions71 the refutation is easy2 for the ancients also themselves1 with heavy complaints1 have abundantly testified that they did not approve of anything which was devised by the will of men40 ,in the end of the epistle he allegeth this testimony of ,cyprian3 8,if ,christ alone be to be heard1 then we ought not to give heed what any man before us hath thought fit to be done1 but what ,christ 7who is before all7 hath done2 for we must not follow the customs of man1 but the truth of ,god40 ,what can be more plain than that antiquity cannot be a confirmation to error1 nor custom a prejudice to truth8 ,wherefore ,dr ,forbesse7#hgc7 also despiseth such arguments as are taken from the custom of the church4 ,sect4 #ad4 #c4 ,there was a custom in the churches of ,god to give the holy communion to infants2 and another custom to minister baptism only about ,easter and ,pentecost4 ,sundry such abuses got place in the church4 ,if1 then1 it be enough to pitch upon custom1 why ought not those customs to have been commended and continued8 ,but if they were commendably changed1 then ought we not to follow blindly the bare custom of the church1 but examine the equity of the same1 and demand grounds of reason for it4 ,st4 ,paul 7saith ,dr ,fulk7#hgd77 doth give reason for that order of covering women's heads3 8,by whose example the preachers are likewise to endeavour to satisfy1 by reason1 both men and women1 that humbly desire their resolution for quiet of their conscience1 and not to beat them down with the club of custom only40 #d4 ,whereas the custom of some churches is alleged for the ceremonies1 we have objected the custom of other churches against them2 neither shall ever our opposites prove them to be the customs of the church universal4 #e4 ,a great part of that ecclesiastical custom which is alleged for the ceremonies1 resolveth into that idolatrous and superstitious use of them which hath long continued in the kingdom of antichrist2 but that such a custom maketh against them1 it hath been proved before47#hge7 #f4 ,if it were so that we ought to pitch upon the church's custom1 yet 7that ,i may speak with ,mr ,hooker7 the law of common indulgence permitteth us to think of our own customs as half a thought better than the customs of others4 ,but why was there such a change made in the discipline1 policy1 and orders of the church of ,scotland1 which were agreeable to the word of ,god1 confirmed and ratified by general assemblies and parliaments1 used and enjoyed with so great peace and purity8 ,our custom should have holden the ceremonies out of ,scotland1 hold them in elsewhere as it may4 ,,chapter ,,vii4 ,,that ,,the ,,lawfulness ,,of ,,the ,,ceremonies ,,cannot ,,be ,,warranted ,,by ,,any ,,ecclesiastical ,,law1 ,,nor ,,by ,,any ,,power ,,which ,,the ,,church ,,hath ,,to ,,put ,,order ,,to ,,things ,,belonging ,,to ,,divine ,,worship4 ,sect4 #a4 ,we have proved that the ceremonies cannot be warranted by the law of ,god4 ,it followeth to examine whether any law of man1 or power upon earth1 can make them lawful or warrantable unto us4 ,we will begin with laws ecclesiastical1 where1 first of all1 it must be considered well what power the church hath to make laws about things pertaining to religion and the worship of ,god1 and how far the same doth extend itself4 ,dr ,field's resolution touching this question is as followeth3 8,thus 7saith he7#hgf77 we see our adversaries cannot prove that the church hath power to annex unto such ceremonies and observations as she deviseth1 the remission of sins1 and the working of other spiritual and supernatural effects1 which is the only thing questioned between them and us about the power of the church4 ,so that all the power the church hath1 more than by her power to publish the commandments of ,christ the ,son of ,god1 and by her censures to punish the offenders against the same1 is only in prescribing things that pertain to comeliness and order4 ,comeliness requireth that not only that gravity and modesty do appear in the performance of the works of ,god's service that beseemeth actions of that nature1 but also that such rites and ceremonies be used as may cause a due respect unto1 and regard of1 the things performed1 and thereby stir men up to greater fervour and devotion40 ,and after3 ,order requireth that there be set hours for prayer1 preaching1 and ministering the sacraments2 that there be silence and attention when the things are performed2 that women be silent in the church2 that all things be administered according to the rules of discipline4 ,this his discourse is but a bundle of incongruities4 ,for1 #a4 ,he saith1 that the church's power to annex unto the ceremonies which she deviseth the working of spiritual and supernatural effects1 is the only thing questioned between our adversaries and us about the power of the church4 ,now1 our adversaries contend with us also about the power of the church to make new articles of faith1 and her power to make laws binding the conscience1 both which controversies are touched by himself47#hgg7 #b4 ,he saith1 that comeliness requireth the use of such ceremonies as may cause a due respect unto1 and regard of1 the works of ,god's service1 and thereby stir men up to greater fervour and devotion4 ,but it hath been already showed7#hgh7 that the comeliness which the ,apostle requireth in the church and service of ,god cannot comprehend such ceremonies under it1 and that it is no other than that very common external decency which is beseeming for all the assemblies of men1 as well civil as sacred4 #c4 ,whilst he is discoursing of the church's power to prescribe things pertaining to order1 contra-distinguished from her power which she hath to publish the commandments of ,christ1 he reckons forth among his other examples1 women's silence in the church1 as if the church did prescribe this as a matter of order left to her determination1 and not publish it as the commandment of ,christ in his word4 #d4 ,whereas he saith that the church hath power to prescribe such rites and ceremonies as may cause a due respect unto1 and regard of1 the works of ,god's service1 and thereby stir men up to greater fervour and devotion1 by his own words shall he be condemned3 for a little before he reprehendeth the ,romanists for maintaining that the church hath power to annex unto the ceremonies which she deviseth the working of spiritual and supernatural effects4 ,and a little after he saith1 that the church hath no power to ordain such ceremonies as serve to signify1 assure1 and convey unto men such benefits of saving grace as ,god in ,christ is pleased to bestow on them4 ,now1 to cause a regard of1 and a respect unto the works of ,god's service1 and thereby to stir up men to fervour and devotion1 what is it but the working of a spiritual and supernatural effect1 and the conveying unto men such a benefit of saving grace as ,god in ,christ is pleased to bestow on them8 ,in like manner1 whereas he holdeth that the church hath power to ordain such ceremonies as serve to express those spiritual and heavenly affections1 dispositions1 motions1 or desires1 which are or should be in men1 in the very same place he confuteth himself1 whilst he affirmeth that the church hath no power to ordain such ceremonies as serve to signify unto men those benefits of saving grace which ,god in ,christ is pleased to bestow on them4 ,now1 to express such heavenly and spiritual affections1 dispositions1 motions1 or desires1 as should be in men1 is 7,i suppose7 to signify unto men such benefits of saving grace1 as ,god in ,christ is pleased to bestow on them4 ,who dare deny it8 ,sect4 #b4 ,bishop ,lindsey's opinion touching the power of the church17#hgi7 whereof we dispute1 is1 that power is given unto her to 8determine the circumstances which are in the general necessary to be used in divine worship1 but not defined particularly in the word40 ,i know the church can determine nothing which is not of this kind and quality4 ,but the ,prelate's meaning 7as may be seen in that same epistle of his7 is1 that whatsoever the church determineth1 if it be such a circumstance as is in the general necessary1 but not particularly defined in the word1 then we cannot say that the church had no power to determine and enjoin the same1 nor be led by the judgment of our own consciences1 judging it not expedient1 but that in this case we must take the church's law to be the rule of our consciences4 ,now1 by this ground which the ,prelate holdeth1 the church may prescribe to the ministers of the gospel the whole habit and apparel of the ,levitical high-priest 7which were to ,judaize74 ,for apparel is a circumstance in the general necessary1 yet it is not particularly defined in the word4 ,by this ground1 the church may determine that ,i should ever pray with my face to the east1 preach kneeling on my knees1 sing the psalms lying on my back1 and hear sermons standing only upon one foot4 ,for in all these actions a gesture is necessary2 but there is no gesture particularly defined in the word to which we are adstricted in any of these exercises4 ,and further1 because uno absurdo dato1 mille sequuntur1 by this ground the ,prelate must say1 that the church hath power to ordain three or four holidays every week 7which ordinance1 as he himself hath told us1 could not stand with charity1 the inseparable companion of piety71 for time is a circumstance in the general necessary in divine worship1 yet in his judgment we are not bound by the word to any particular time for the performance of the duties of ,god's worship4 ,by this ground we were to say1 that ,pope ,innocent ,,iii4 held him within the bounds of ecclesiastical power1 when in the great ,lateran council1 anno #abae1 he made a decree1 that all the faithful of both sexes should once in the year at least1 to wit1 upon ,easter-day1 receive the sacrament of the eucharist4 ,from whence it hath come to pass1 that the common people in the church of ,rome receive the sacrament only upon ,easter4 ,now1 the time of receiving the sacrament is a circumstance in the general necessary1 for a time it must have1 but it is not particularly defined in the word4 ,it is left indefinite1 #a ,cor4 xi4 #bf1 yet the church hath no power to determine ,easter-day1 either as the only time1 or as the fittest time1 for all the faithful of both sexes to receive the eucharist4 ,what if faithful men and women cannot have time to prepare themselves as becometh1 being avocated and distracted by the no less necessary than honest adoes of their particular callings8 ,what if they cannot have the sacrament upon that day administered according to our ,lord's institution8 ,what if they see ,papists confirming themselves in their ,easter superstition by our unnecessary practice8 ,shall they swallow these and such-like soul-destroying camels1 and all for straining out the gnat of communicating precisely upon ,easter-day8 ,but since time is a necessary circumstance1 and no time is particularly defined1 the ,bishop must say more also1 that the church may determine ,easter-day for the only day whereupon we may receive the ,lord's supper4 ,last of all1 if the church have power to determine all circumstances in the general necessary1 but not particularly defined in the word1 what could be said against that ancient order of solemn baptizing only at the holidays of ,easter and ,pentecost 7whereby it came to pass that very many died unbaptized1 as ,socrates writeth7#hhj778 ,or1 what shall be said against ,tertullian's opinion17#hha7 which alloweth lay men1 yea1 women1 to baptize4 ,may the church's determination make all this good1 forasmuch as these circumstances of the time when1 and the persons by whom1 baptism should be ministered1 are in the general necessary1 but not particularly defined in the word8 ,ite leves nugae4 ,sect4 #c4 ,camero17#hhb7 as learned a ,formalist as any of the former1 expresseth his judgment copiously touching our present question4 ,he saith1 that there are two sorts of things which the church commandeth1 to wit1 either such as belong to faith and manners1 or such as conduce to faith and manners2 that both are in ,god's word prescribed exserte1 plainly1 but not one way1 because such things that pertain unto faith and manners1 are in the word of ,god particularly commanded1 whereas those things which conduce to faith and manners are but generally commended unto us4 ,of things that pertain to faith and manners1 he saith1 that they are most constant and certain1 and such as can admit no change2 but as for things conducing to faith and manners1 he saith1 that they depend upon the circumstances of persons1 place1 and time1 which being almost infinite1 there could not be particular precepts delivered unto us concerning such things4 ,only this is from ,god commended unto the church1 that whatsoever is done publicly be done with order1 and what privately be decent4 ,these things he so applieth to his purpose1 that he determineth1 in neither of these kinds the church hath power to make laws1 because in things pertaining to faith and manners the law of our ,lord ,jesus ,christ is plainly expressed2 and in those things1 wherein neither faith nor manners are placed1 but which conduce to faith and manners1 we have indeed a general law1 not having further any particular law1 for that reason alleged1 namely1 because this depends upon the circumstances4 ,thereafter he addeth1 ,quid sit fides1 quid sit pietas1 quid sit charitas1 verbo ,dei demonstratur4 ,quid ad hc conducat1 seu reputando rem in universum1 seu reputando rem quatenus singulis competit1 pendet ex cognitione circumstantiarum4 ,jam id definire ,deus voluit esse penes ecclesiam1 hae tamen lege1 ut quod definit ecclesia1 conveniat generali definitioni ,dei4 ,the matter he illustrates with this one example3 ,god's word doth define in the general that we are to fast1 and that publicly2 but1 in the particular1 we could not have the definition of the word1 because there are infinite occasions of a public fast1 as it is said in the schools1 individua esse infinita2 so that it is the church's part to look to the occasion1 and this depends upon the consideration of the circumstances4 ,this discourse of his cannot satisfy the attentive reader1 but deserveth certain animadversions4 ,sect4 #d4 ,first1 then1 it is to be observed how he is drawn into a manifest contradiction2 for whereas he saith1 that ,god's word doth exserte and diserte commend unto us generatim1 such things as conduce to faith and manners1 and that concerning things of this nature we have a general law in ,scripture1 how can this stand with that which he addeth1 namely1 that it is in the church's power to define what things conduce to faith1 piety1 and charity1 even reputando rem in universum8 #b4 ,whereas he saith that the church hath no power to make laws1 neither in things belonging to faith and manners1 nor in things conducing to the same2 ,i would also see how this agreeth with that other position1 namely1 that it is in the power of the church to define what things do conduce to faith1 piety and charity4 #c4 ,what means he by his application of order to public1 and decency to private actions1 as if the ,apostle did not require both these in the public words of ,god's service performed in the church8 #d4 ,whereas he saith that such things as conduce to faith and manners do depend upon the circumstances1 and so could not be particularly defined in the word1 either he speaks of those things as they are defined in the general1 or as they are defined in the particular4 ,not the first2 for as they are defined in the general1 they cannot depend upon changeable circumstances1 and that because1 according to his own tenet1 the word defines them in the general1 and this definition of the word is most certain and constant1 neither can any change happen unto it4 ,wherefore 7without doubt7 he must pronounce this of the definition of such things in the particular4 ,now1 to say that things conducing to faith and manners1 as they are particularly defined1 do depend upon circumstances1 is as much as to say that circumstances depend upon circumstances4 ,for things conducing to faith and manners1 which the church hath power to determine particularly1 what are they other than circumstances8 ,surely he who taketh not ,camero's judgment to be1 that the church hath power to determine somewhat more than the circumstances 7and by consequence a part of the substance7 of ,god's worship1 shall give no sense to his words4 ,yet1 if one would take his meaning so1 ,i see not how he can be saved from contradicting himself2 forasmuch as he holdeth that such things as pertain to faith and manners are particularly defined in the word4 ,to say no more1 ,i smell such things in ,camero's opinion as can neither stand with reason nor with himself4 #e4 ,god's word doth not only define things pertaining to faith and manners1 but also things conducing to the same1 and that not only generally1 but in some respects1 and sometimes1 particularly4 ,and we take for example his own instance of fasting4 ,for the ,scripture defineth very many occasions of fasting2 ,ezra viii4 #ba2 #b ,chron4 xx42 ,jonah iii42 ,joel ii42 ,acts xiii4 #c2 ,josh4 vii4 #f2 ,judg4 xx4 #af2 ,esth4 iv4 #af2 ,ezra ix4 x42 ,zech4 vii4 ,from which places we gather that the ,scripture defineth fasting to be used1 #a4 ,for supplication1 when we want some necessary or expedient good thing4 #b4 ,for deprecation1 when we fear some evil4 #c4 ,for humiliation1 when1 by our sins1 we have provoked ,god's wrath4 ,neither can there be any occasion of fasting whereof ,i may not say that either it is particularly designed in ,scripture1 or else that it may be by necessary consequence defined out of ,scripture2 or1 lastly1 that it is of that sort of things which were not determinable by ,scripture1 because circumstances are infinite1 as ,camero hath told us4 ,sect4 #e4 ,thus having failed by those rocks of offence1 ,i direct my course straight to the dissecting of the true limits1 within which the church's power of enacting laws about things pertaining to the worship of ,god is bounded and confined1 and which it may not overleap nor transgress4 ,three conditions ,i find necessarily requisite in such a thing as the church hath power to prescribe by her laws3 #ast4 ,it must be only a circumstance of divine worship2 no substantial part of it2 no sacred significant and efficacious ceremony4 ,for the order and decency left to the definition of the church1 as concerning the particulars of it1 comprehendeth no more but mere circumstances4 ,bishop ,lindsey7#hhc7 doth but unskilfully confound things different when he talketh of 8the ceremonies and circumstances left to the determination of the church40 ,now1 by his leave1 though circumstances be left to the determination of the church1 yet ceremonies1 if we speak properly1 are not4 ,bishop ,andrews avoucheth7#hhd7 that ceremonies pertain to the church only1 and to the service of ,god1 not to civil solemnities4 ,but so much1 ,i trust1 he would not have said of circumstances which have place in all moral actions1 and that to the same end and purpose for which they serve in religious actions1 namely1 for beautifying them with that decent demeanour which the very light and law of natural reason requireth as a thing beseeming all human actions4 ,for the church of ,christ being a society of men and women1 must either observe order and decency in all the circumstances of their holy actions1 time1 place1 person1 form1 c41 or also be deformed with that disorder and confusion which common reason and civility abhorreth4 ,ceremonies1 therefore1 which are sacred observances1 and serve only to a religious and holy use1 and which may not1 without sacrilege1 be applied to another use1 must be sorted with things of another nature than circumstances4 ,ceremonioe1 8ceremonies 7saith ,dr ,field7#hhe77 are so named1 as ,livy thinketh1 from a town called ,cre1 in the which the ,romans did hide their sacred things when the ,gauls invaded ,rome4 ,others think that ceremonies are so named a carendo1 of abstaining from certain things1 as the ,jews abstained from swine's flesh1 and sundry other things forbidden by ,god as unclean4 ,ceremonies are outward acts of religion10 c4 ,quapropter etiam1 saith ,junius17#hhf7 ritus et ceremonias inter se distincimus1 quia in jure politico sunt imperati et solennes ritus2 ceremonioe vero non nisi sacroe observationes in cultu divino appellantur4 ,ceremonia1 saith ,bellarmine17#hhg7 proprie et simpliciter sic vocata1 est externa actio quoe non aliunde est bona et laudabilis1 nisi quia fit ad ,deum colendum4 ,from which words ,amesius7#hhh7 concludeth against him1 that he1 and others with him1 do absurdly confound order1 decency1 and the like1 which have the same use and praise in civil things which they have in the worship of ,god1 with religious and sacred ceremonies4 ,yet ,dr ,burges7#hhi7 rejecteth this distinction betwixt circumstances and ceremonies1 as a mere nicety or fiction4 ,and would you know his reason8 8,for that 7saith he7 all circumstances 7,i mean extrinsical7 which incur not the substance of the action1 when they are once designed or observed purposely in reference to such a matter1 of whose substance they are not1 they are then ceremonies40 ,if this be not a nicety or fiction1 ,i know not what is4 ,for what means he here by a matter8 ,an action sure1 or else a nicety4 ,well1 then1 we shall have now a world of ceremonies4 ,when ,i appoint to meet with another man at ,berwick1 upon the #ajth day of ,may1 because the place and the day are purposely designed in reference to such a matter1 of whose substance they are not1 namely1 to my meeting with the other man1 for talking of our business1 therefore the town of ,berwick1 and the #ajth day of ,may1 must be accounted ceremonies4 ,to me it is nice1 that the ,doctor made it not nice1 to let such a nicety fall from his pen4 ,when ,i put on my shoos in reference to walking1 or wash my hands in reference to eating1 am ,i using ceremonies all the while8 ,the ,doctor could not choose but say so1 forasmuch as these circumstances are purposely designed and observed in reference to such matters1 of whose substance they are not4 ,sect4 #f4 #b;d4 ,that which the church may lawfully prescribe by her laws and ordinances1 as a thing left to her determination1 must be one of such things as were not determinable by ,scripture1 on that reason which ,camero hath given us1 namely1 because individua are infinita4 ,we mean not in any wise to circumscribe the infinite power and wisdom of ,god1 only we speak upon supposition of the bounds and limits which ,god did set to his written word1 within which he would have it contained1 and over which he thought fit that it should not exceed4 ,the case being thus put1 as it is1 we say truly of those several and changeable circumstances which are left to the determination of the church1 that1 being almost infinite1 they were not particularly determinable in ,scripture2 for the particular definition of those occurring circumstances which were to be rightly ordered in the works of ,god's service to the end of the world1 and that ever according to the exigency of every present occasion and different case1 should have filled the whole world with books4 ,but as for other things pertaining to ,god's worship1 which are not to be reckoned among the circumstances of it1 they being in number neither many1 nor in change various1 were most easily and conveniently determinable in ,scripture4 ,now1 since ,god would have his word 7which is our rule in the works of his service7 not to be delivered by tradition1 but to be written and sealed unto us1 that by this means1 for obviating ,satanical subtility1 and succouring human imbecility1 we might have a more certain way for conservation of true religion1 and for the instauration of it when it faileth among men1--how can we but assure ourselves that every such acceptable thing pertaining any way to religion1 which was particularly and conveniently determinable in ,scripture1 is indeed determined in it2 and consequently1 that no such thing as is not a mere alterable circumstance is left to the determination of the church8 ,sect4 #g4 #c;d4 ,if the church prescribe anything lawfully1 so that she prescribe no more than she hath power given her to prescribe1 her ordinance must be accompanied with some good reason and warrant given for the satisfaction of tender consciences4 ,this condition is1 alas6 too seldom looked unto by law-makers1 of whom one fitly complaineth thus3-- ,lex quamvis ratio ,ciceroni summa vocetur1 ,et bene laudetur lex que ratione probatur1 ,invenies inter legistas raro logistas3 ,moris et exempli leges sunt juraque templi4 ,but this fashion we leave to them who will have all their anomalies taken for analogies4 ,it becometh not the spouse of ,christ1 endued with the spirit of meekness1 to command anything imperiously1 and without a reason given4 ,ecclesioe enim est docere primum1 tuin proescribere1 saith ,camero47#hij7 ,and again3 ,non enim dominatur cleris1 nec agit cum iis quos ,christus redemit1 ac si non possent capere quod sit religiosum1 quid minus4 ,tertullian's testimony7#hia7 is known3 ,nulla lex1 c4 8,no law 7saith he7 owes to itself alone the conscience of its equity1 but to those from whom it expects obedience4 ,moreover1 it is a suspected law which will not have itself to be proved1 but a wicked law1 which not being proved1 yet beareth rule40 ,it is well said by our divines17#hib7 that in rites and ceremonies the church hath no power 8to destruction1 but to edification20 and that the observation of our ecclesiastical canons 8must carry before them a manifest utility407#hic7 ,piis vero fratribus durum est1 subjicere se rebus illis quas nec rectas esse nec utiles animadvertunt47#hid7 ,if here it be objected1 that some things are convenient to be done1 therefore1 because they are prescribed by the church1 and for no other reason4 ,for example1 in two things which are alike lawful and convenient in themselves1 ,i am bound to do the one and not the other1 because of the church's prescription4 ,so that1 in such cases1 it seemeth there can be no other reason given for the ordinance of the church but only her own power and authority to put to order things of this nature4 ,i answer1 that even in such a case as this1 the conveniency of the thing itself is anterior to the church's determination2 anterior1 ,i say1 de congruo1 though not de facto1 that is to say1 before ever the church prescribe it1 it is such a thing as 7when it falleth out to be done at all7 may be done conveniently1 though it be not 7before the church's prescribing of it7 such a thing as should and ought to be done as convenient4 ,which being so1 we do still hold that the conveniency of a thing must always go before the church's prescribing of it2 go before1 ,i mean1 at least de congruo4 ,neither can the church prescribe anything lawfully which she showeth not to have been convenient1 even before her determination4 ,sect4 #h4 ,these things being permitted1 ,i come to extract my projection1 and to make it evident that the lawfulness of the controverted ceremonies cannot be warranted by any ecclesiastical law2 and this ,i prove by three arguments3-- #ast4 ,those conditions which ,i have showed to be required in that thing which the church may lawfully prescribe by a law1 are not quadrant nor competent to the cross1 kneeling1 surplice1 holidays1 c4 ,for1 #a4 ,they are not mere circumstances1 such as have place in all moral actions1 but sacred1 mystical1 significant1 efficacious ceremonies1 as hath been abundantly shown in this dispute already4 ,for example1 ,dr ,burges7#hie7 calleth the surplice a religious or sacred ceremony4 ,and again17#hif7 he placeth in it a mystical signification of the pureness of the minister of ,god4 ,wherefore the replier7#hig7 to ,dr ,mortoune's ,particular ,defence saith well1 that there is a great difference betwixt a grave civil habit and a mystical garment4 #b4 ,it cannot be said that these ceremonies are of that kind of thing which were not determinable by ,scripture2 neither will our opposites1 for very shame1 adventure to say that things of this kind1 to which cross1 kneeling1 c41 do belong1 viz41 sacred significant ceremonies1 left 7in their judgment7 to the definition of the church1 are almost infinite1 and therefore could not well and easily be determined in ,scripture4 ,since1 then1 such things as are not mere circumstances of worship can neither be many nor various 7as ,i said before71 it is manifest that all such things were easily determinable in ,scripture4 #c4 ,our ceremonial laws are not backed with such grounds and reasons as might be for the satisfying and quieting of tender consciences1 but we are borne down with ,will and authority2 whereof ,i have said enough elsewhere47#hih7 ,sect4 #i4 #b;d4 ,if the ceremonies be lawful to us because the law and ordinance of the church prescribes them1 then either the bare and naked prescription of the church1 having no other warrant than the church's own authority1 makes them to be thus lawful2 or else the law of the church1 as grounded upon and warranted by the law of ,god and nature4 ,not the first2 for divines hold17#hii7 legem humanum ferri ab hominibus1 cum ratione procedunt ab illis aliis antegressis legibus4 ,nam legis humanae regula proxima est duplex4 ,una innata quam legem naturalem dicimus1 altera inspirata1 quam divinam1 c4 ,ex his ergo fontibus lex humana procedit3 hoec incunabila illius quibus si aberrat1 lex degener est1 indigna legis nomine4 ,we have also the testimony of an adversary2 for saith not ,paybody himself17#ijj7 8,i grant it is unlawful to do in ,god's worship anything upon the mere pleasure of man80 ,if they take them 7as needs they must7 to the latter part1 then let them either say that the ceremonies are lawful unto us1 because the church judgeth them to be agreeable to the law of ,god and nature1 or because the church proveth unto us1 by evident reasons1 that they are indeed agreeable to these laws4 ,if they yield us the latter1 then it is not the church's law1 but the church's reasons given for her law1 which can warrant the lawfulness of them unto us1 which doth elude and elide all that which they allege for the lawfulness of them from the power and authority of the church4 ,and further1 if any such reasons be to be given forth for the ceremonies1 why are they so long kept up from us8 ,but if they hold them at the former1 thereupon it will follow1 that it shall be lawful for us to do every thing which the church shall judge to be agreeable to the law of ,god and nature1 and consequently to all the ,jewish1 popish1 and heathenish ceremonies1 yea1 to worship images1 if it happen that the church judge these things to be agreeable to the law of ,god and nature4 ,it will be answered 7,i know71 that if the church command anything repugnant to ,god's word we are not bound to do it1 nor to receive it as lawful1 though the church judge so of it2 but otherwise1 if that which the church judgeth to be agreeable to the law of ,god and nature 7and in that respect prescribeth7 be not repugnant to the word of ,god1 but in itself indifferent1 then are we to embrace it as convenient1 and consonant to the law of ,god and nature1 neither ought we to call in question the lawfulness of it4 ,but ,i reply1 that either we must judge a thing to be repugnant or not repugnant to the word1 to be indifferent or not indifferent in itself1 because the church judgeth so of it1 or else because the church proveth unto us by an evident reason that it is so4 ,if the latter1 we have what we would2 if the former1 we are just where we were3 the argument is still set afoot2 then we must receive everything 7be it ever so bad7 as indifferent1 if only the church happen so to judge of it2 for quod competit alicui qua tale1 c4 ,so that if we receive anything as indifferent1 for this respect1 because the church judgeth it to be so1 then shall we receive everything for indifferent which the church shall so judge of4 ,sect4 #aj4 #c;d4 ,the church is forbidden to add anything to the commandments of ,god which he hath given unto us1 concerning his worship and service1 ,deut4 iv4 #b2 xii4 #cb2 ,prov4 xxx4 #f2 therefore she may not lawfully prescribe anything in the works of divine worship1 if it be not a mere circumstance belonging to that kind of things which were not determinate by ,scripture4 ,our opposites have no other distinctions which they make any use of against this argument1 but the very same which ,papists use in defence of their unwritten dogmatical traditions1 namely1 that additio corrumpens is forbidden1 but not additio perficiens3 that there is not alike reason of the ,christian church and of the ,jewish2 that the church may not add to the essential parts of ,god's worship1 but to the accidentary she may add4 ,to the first of those distinctions1 we answer1 #a4 ,that the distinction itself is an addition to the word1 and so doth but beg the question4 #b4 ,it is blasphemous2 for it argueth that the commandments of ,god are imperfect1 and that by addition they are made perfect4 #c4 ,since our opposites will speak in this dialect1 let them resolve us whether the washings of the ,pharisees1 condemned by ,christ1 were corrupting or perfecting additions4 ,they cannot say they were corrupting1 for there was no commandment of ,god which those washings did corrupt or destroy1 except that commandment which forbiddeth men's additions4 ,but for this respect our opposites dare not call them corrupting additions1 for so they should condemn all additions whatsoever4 ,except1 therefore1 they can show us that those washings were not added by the ,pharisees for perfecting1 but for corrupting the law of ,god1 let them consider how they rank their own ceremonial additions with those of the ,pharisees4 ,we read of no other reason wherefore ,christ condemned them but because they were doctrines which had no other warrant than the commandments of men1 ,matt4 xv4 #i2 for as the law ordained divers washings1 for teaching and signifying that true holiness and cleanness which ought to be among ,god's people1 so the ,pharisees would have perfected the law by adding other washings 7and more than ,god had commanded7 for the same end and purpose4 ,sect4 #aa4 ,to the second distinction1 we say that the ,christian church hath no more liberty to add to the commandments of ,god than the ,jewish church had2 for the second commandment is moral and perpetual1 and forbiddeth to us as well as to them the additions and inventions of men in the worship of ,god4 ,nay1 as ,calvin noteth17#ija7 much more are we forbidden to add unto ,god's word than they were4 8,before the coming of his well-beloved ,son in the flesh 7saith ,john ,knox717#ijb7 severely he punished all such as durst enterprise to alter or change his ceremonies and statutes1--as in ,saul1 7#a ,kings xiii42 xv47 ,uzziah1 ,nadab1 ,abihu1 7,lev4 x47 is to be read4 ,and will he now1 after that he hath opened his counsel to the world by his only ,son1 whom he commandeth to be heard1 ,matt1 xvii42 and alter that1 by his holy ,spirit speaking by his apostles1 he hath established the religion in which he will his true worshippers abide to the end1--will he now1 ,i say1 admit men's inventions in the matter of religion8 c41 #b ,cor4 xi42 ,col4 i42 ii4 ,for this sentence he pronounceth3 #8,not that which seemeth good in thy eyes shalt thou do to the ,lord thy ,god1 but that which the ,lord thy ,god commanded thee1 that do thou3 ,add nothing unto it1 diminish nothing from it1' ,deut4 iv4 #ab4 ,which1 sealing up his ,new ,testament1 he repeateth in these words3 #8,that which ye have1 hold till ,i come1' 0 c41 ,rev4 ii4 ,wherefore1 whilst ,hooker saith17#ijc7 that ,christ hath not1 by positive laws1 so far descended into particularities with us as ,moses with the ,jews2 whilst ,camero saith17#ijd7 ,non esse disputandum ita1 ut quoniam in vetere ,testamento1 de rebus alioqui adiaphoris certa fuit lex1 c41 id in novo ,testamento habere locum2 and whilst ,bishop ,lindsey saith17#ije7 that in the particular circumstances of persons by whom1 place where1 time when1 and of the form and order how1 the worship and work of the ministry should be performed1 the church hath power to define whatsoever is most expedient1 and that this is a prerogative wherein the ,christian church differeth from the ,jewish synagogue1 they do but speak their pleasure in vain1 and cannot make it appear that the ,christian church hath any more power to add to the commandments of ,god than the synagogue had of old4 ,it is well said by one37#ijf7 8,there were many points of service1 as sacrifices1 washings1 anniversary days1 c41 which we have not2 but the determination of such as we have is as particular as theirs1 except wherein the national circumstances make impediment40 ,for one place not to be appointed for the worship of ,god1 nor one tribe for the work of the ministry among us1 as among them1 not because more power was left to the ,christian church for determining things that pertain to the worship of ,god than was to the ,jewish1 but because the ,christian church was to spread itself over the whole earth1 and not to be confined within the bounds of one nation as the synagogue was4 ,sect4 #ab4 ,let us then here call to mind the distinction which hath been showed betwixt religious ceremonies and moral circumstances2 for as touching moral circumstances1 which serve for common order and decency in the worship of ,god1 they being so many and so alterable1 that they could not be particularly determined in ,scripture1 for all the different and almost infinite cases which might occur1 the ,jewish synagogue had the same power for determining things of this nature which the church of ,christ now hath4 ,for the law did not define1 but left to be defined by the synagogue1 the set hours for all public divine service1--when it should begin1 how long it should last1 the order that should be kept in the reading and expounding of the law1 praying1 singing1 catechising1 excommunicating1 censuring1 absolving of delinquents1 c41 the circumstances of the celebration of marriage1 of the education of youth in schools and colleges1 c4 ,but as for ceremonies which are proper to ,god's holy worship1 shall we say that the fidelity of ,christ1 the ,son1 hath been less than the fidelity of ,moses1 the servant8 ,heb4 iii4 #b1 which were to be said1 if ,christ had not1 by as plain1 plentiful1 and particular directions and ordinances1 provided for all the necessities of the ,christian church in the matter of religion1 as ,moses for the ,jewish2 or if the least pin1 and the meanest appurtenance of the tabernacle1 and all the service thereof1 behooved to be ordered according to the express commandment of ,god by the hand of ,moses1 how shall we think1 that in the rearing1 framing1 ordering1 and beautifying of the church1 the house of the living ,god1 he would have less honour and prerogative given than to his own well-beloved ,son1 by whom he hath spoken to us in these last days1 and whom he hath commanded us to hear in all things8 ,or that he will accept1 at our hands1 any sacred ceremony which men have presumed to bring into his holy and pure worship1 without the appointment of his own word and will revealed unto us8 ,albeit the worship of ,god and religion1 in the church of the ,new ,testament1 be accompanied without ceremonies1 numero paucissimis1 observatione facillimis1 significatione proestantissimis 7as ,augustine speaketh of our sacraments17#ijg77 yet we have in ,scripture1 ,eph4 i4 #ah1 no less particular determination and distinct direction for our few1 easy1 and plain ceremonies1 than the ,jews had for their many heavy and obscure ones4 ,sect4 #ac4 ,as for the third distinction1 of adding to the accidentary parts of it1 ,i remember that ,i heard in the logics1 of pars essentialis or physica1 and pars integralis or mathematica2 of pars similaris and pars dissimilaris2 of pars continua and pars discreta2 but of para accidentaria heard ,i never till now4 ,there is 7,i know7 such a distinction of pars integralis1 that it is either principalis and necessaria1 or minus principalis and non necessaria2 but we cannot understand their pars cultus accidentaria to be pars integralis non necessaria1 because1 then1 their distribution of worship into essential and accidentary parts could not answer to the rules of a just distribution1 of which one is1 that distributio debet exhaurire totum distributum4 ,now1 there are some parts of worship which cannot be comprehended in the foresaid distribution1 namely1 partes integrales necessarioe4 ,what then8 ,shall we let this wild distinction pass1 because it cannot be well nor formally interpreted8 ,nay1 but we will observe their meaning who make use of it2 for unto all such parts of worship as are not essential 7and which they are pleased to call accidentary71 they hold the church may make addition1 whereunto ,i answer1 #a4 ,let them make us understand what they mean by those essential parts to which the church may add nothing1 and let them beware lest they give us an identical description of the same4 #b4 ,that there are many parts of ,god's worship which are not essential1 yet such as will not suffer any addition of the church3 for proof whereof ,i demand1 ,were all the ceremonies commanded to be used in the legal sacraments and sacrifices essential parts of those worships8 ,no man will say so4 ,yet the synagogue was tied to observe those 7and no other than those7 ceremonies which the word prescribed4 ,when ,israel was again to keep the passover1 it was said1 ,num4 ix4 #c1 8,in the fourteenth day of this month at even1 ye shall keep it in his appointed season1 according to all the rites of it1 and according to all the ceremonies of it1 shall ye keep it40 ,and again1 ver4 #e1 8,according to all that the ,lord commanded ,moses1 so did the children of ,israel40 ,ritibus et ceremoniis divinitus institutis1 non licuit homini suo arbitrio aliquid adjicere aut detrahere1 saith ,p4 ,martyr47#ijh7 ,sect4 #ad4 #c4 ,if those accidentary parts of worship1 which are commanded in the word1 be both necessary to be used necessitate praecepti1 and likewise sufficient means fully adequate and proportioned to that end1 for which ,god hath destinated such parts of his worship as are not essential 7which must be granted by every one who will not accuse the ,scripture of some defect and imperfection71 then it followeth that other accidentary parts of worship1 which the church addeth thereto1 are but superfluous and superstitious4 #d4 ,i call to mind another logical maxim3 ,sublata una parte1 tolitur totum4 ,an essential part being taken away1 totum essentiale is taken away also4 ,in like manner1 an integrant part being taken away1 totum integrum cannot remain behind4 ,when a man hath lost his hand or his foot1 though he be still a man physically1 totum essentiale1 yet he is not a man mathematically1 he is no longer totum integrale4 ,just so if we reckon any additions 7as the cross1 kneeling1 holidays1 c47 among the parts of ,god's worship1 then put the case1 that those additions were taken away1 it followeth that all the worship which remaineth still will not be the whole and entire worship of ,god1 but only a part of it1 or at the best1 a defective1 wanting1 lame1 and maimed worship4 #e4 ,i have made it evident that our opposites make the controverted ceremonies to be worship17#iji7 in as proper and peculiar sense as anything can be1 and that they are equalled to the chief and principal parts of worship1 not ranked among the secondary or less principal parts of it4 #f4 ,do not our divines condemn the addition of rites and ceremonies to that worship which the word prescribeth1 as well as the addition of other things which are thought more essential8 ,we have heard ,martyr's words to this purpose4 ,zanchius will have us to learn from the second commandment17#iaj7 in externo cultu qui ,deo debetur1 seu in ceremonus nihil nobis esse ex nostro capite comminiscendum1 whether in sacraments or sacrifices1 or other sacred things1 such as temples1 altars1 clothes1 and vessels1 necessary for the external worship2 but that we ought to be contented with those ceremonies which ,god hath prescribed4 ,and in another place17#iaa7 he condemneth the addition of any other rite whatsoever1 to those rites of every sacrament which have been ordained of ,christ1 ,si ceremoniis cujusvis sacramenti1 alios addas ritus1 c4 ,dr ,fulk pronounceth17#iab7 even of signs and rites1 that 8we must do in religion and ,god's service1 not that which seemeth good to us1 but that only which he commandeth10 ,deut4 iv4 #b2 xii4 #cb4 ,and ,calvin pronounceth generally17#iac7 ,caenam domini rem adeo sacrosanctam esse1 ut ullis hominum additamentis eam conspurcare sit nefas4 ,sect4 #ae4 ,and thus have we made good our argument1 that the lawfulness of the ceremonies cannot be warranted by any ecclesiastical law4 ,if we had no more against them this were enough1 that they are but human additions1 and want the warrant of the word4 ,when ,nadab and ,abihu offered strange fire before the ,lord1 and when the ,jews burnt their sons and their daughters in the valley of the son of ,hinnon1 howsoever manifold wickedness might have been challenged in that which they did1 yet if any would dispute with ,god upon the matter1 he stoppeth their mouths with this one answer3 8,i commanded it not1 neither came it into my heart10 ,lev4 x4 #a2 ,jer4 vii4 #ca4 ,may we1 last of all1 hear what the canon law itself decreeth37#iad7 ,is qui praeest1 si praeter voluntatem ,dei1 vel praeter quod in sanctis ,scripturis evidenter praecipitur1 vel dicit aliquid1 vel imperat1 tanquam falsus testis ,dei1 aut sacrilegus habeatur4 ,,chapter ,,viii4 ,,that ,,the ,,lawfulness ,,of ,,the ,,ceremonies ,,cannot ,,be ,,warranted ,,by ,,any ,,ordinance ,,of ,,the ,,civil ,,magistrate2 ,,whose ,,power ,,in ,,things ,,spiritual ,,or ,,ecclesiastical ,,is ,,explained4 ,sect4 #a4 ,now are we fallen upon the stronghold of our opposites1 which is the king's majesty's supremacy in things ecclesiastical4 ,if they did mean1 in good earnest1 to qualify the lawfulness of the ceremonies from holy ,scripture1 why have they not taken more pains and travail to debate the matter from thence8 ,and if they meant to justify them by the laws and constitutions of the church1 why did they not study to an orderly peaceable proceeding1 and to have things concluded in a lawful national synod1 after free reasoning and mature advisement8 ,why did they carry matters so factiously and violently8 ,the truth is1 they would have us to acquiesce1 and to say no more against the ceremonies1 when once we hear that they are enjoined by his ,majesty1 our only supreme governor4 ,what ,i am here to say shall not derogate anything from his ,highness's supremacy1 because it includeth no such thing as a nomothetical power to prescribe and appoint such sacred and significant ceremonies as he shall think good4 ,the ,archbishop of ,armagh1 in his speech which he delivered concerning the ,king's supremacy 7for which king ,james returned him1 in a letter1 his princely and gracious thanks1 for that he had defended his just and lawful power with so much learning and reason71 whilst he treateth of the supremacy1 and expoundeth that title of 8the only supreme governor of all his ,highness's dominions and countries1 as well in all spiritual or ecclesiastical things or causes1 as temporal10 mentioneth no such thing as any power to dispose1 by his laws and ordinances1 of things external in the worship of ,god4 ,neither yet shall this following discourse tend to the cooling and abating of that care and zeal which princes owe to the oversight and promotion of religion4 ,for alas6 the corruptions which have stept into religion1 and the decays which it hath felt since princes began to take small thought of it1 and to leave the care of it to popes1 bishops1 monks1 c41 can never be enough bewailed4 ,nihil enim1 c4 8,for there is nothing 7saith ,zanchius7#iae77 more pernicious1 either to the commonwealth or to the church1 than if a prince do all things by the judgment of others1 and he himself understand not those things which are propounded to be done40 ,nor1 lastly1 are we to sound an alarm of rebellion2 for to say that subjects are not bound to obey such laws and statutes of their prince1 as impose upon them a yoke of ceremonies which he hath no power to impose1 is one thing1 and to say that they are not bound to subject themselves unto him faithfully and loyally1 is another thing4 ,recte ,gerson3 ,qui abusui potestatis resistit1 non resistit divinae ordinationi1 saith the ,bishop of ,salisbury47#iaf7 8,subjection 7saith ,dr ,field7#iag77 is required generally and absolutely1 where obedience is not40 ,if we have leave to speak with divines17#iah7 the bond and sign of subjection is only homage1 or the oath of fidelity1 whereby subjects bind themselves to be faithful to their prince2 and we take the ,judge of all flesh to witness1 before whose dreadful tribunal we must stand at that great day1 how free we are of thoughts of rebellion1 and how uprightly we mean to be his ,majesty's most true and loyal subjects to the end of our lives1 and to devote ourselves1 our bodies1 lives1 goods1 and estates1 and all that we have in the world1 to his ,highness's service1 and to the honour of his royal crown4 ,sect4 #b4 ,now1 for the purpose in hand1 we will first examine what the ,archbishop of ,spalato saith2 for he discourseth much of the jurisdiction and office of princes1 in things and causes ecclesiastical4 ,the title of the first chapter of his sixth book1 de ,rep4 ,eccl41 holdeth1 that it is the duty of princes super ecclesiastica invigilare2 but in the body of the chapter he laboureth to prove that the power of governing ecclesiastical things belongeth to princes 7which is far more than to watch carefully over them74 ,this the reader will easily perceive4 ,nay1 he himself1 num4 #aae and #agd1 professeth he hath been proving1 that divine and ecclesiastical things are to be ruled and governed by the authority and laws of princes4 ,the title prefixed to the sixth chapter of that same book is this1 ,legibus et edictis principum laicorum1 et ecclesiastica et ecclesiasticos gubernari4 ,so that in both chapters he treateth of one and the same office of princes about things ecclesiastical4 ,now1 if we would learn what he means by those ecclesiastica which he will have to be governed by princes1 he resolves us7#iai7 that he means not things internal1 such as the deciding of controversies in matters of faith1 feeding with the word of ,god1 binding and loosing1 and ministering of the sacraments 7for in pure spiritualibus1 as he speaketh in ,summa1 cap4 #e17 he yieldeth them not the power of judging and defining1 but only things external1 which pertain to the external worship of ,god1 or concern external ecclesiastical discipline2 such things he acknowledged to be res spirituales27#ibj7 but vera spiritualia he will have to comprehend only things internal1 which he removeth from the power of princes4 ,thus we have his judgment as plain as himself hath delivered it unto us4 ,sect4 #c4 ,but ,i demand1 #a4 ,why yieldeth he the same power to princes in governing ecclesiastica which he yieldeth them in governing ecclesiasticos8 ,for ecclesiastical persons1 being members of the commonwealth no less than laics1 have the same king and governor with them1 for which reason it is 7as the ,bishop himself showeth out of ,molina7#iba77 that they are bound to be subject to their prince's laws1 which pertain to the whole commonwealth4 ,but the like cannot be alleged1 for the power of princes to govern ecclesiastica1 for the ,bishop1 ,i trust1 would not have said that things ecclesiastical and things civil do equally and alike belong to their power and jurisdiction4 #b4 ,why confoundeth he the governing of things and causes ecclesiastical with watching over and taking care for the same8 ,let us only call to mind the native signification of the word 1 guberno signifieth properly to rule or govern the course of a ship2 and in a ship there may be many watchful and careful eyes over her course1 and yet but one governor directing the same4 #c4 ,why holdeth he that things external in the worship of ,god are not vera spiritualia8 ,for if they be ecclesiastical and sacred ceremonies 7not fleshly and worldly71 why will he not also acknowledge them for true spiritual things8 ,and if they be not vera spiritualia1 why calls he them res spirituales8 for are not res and verum reciprocal as well as ens and verum4 #d4 ,even as a prince in his sea voyage is supreme governor of all which are in the ship with him1 and1 by consequence1 of the governor who directs her course1 yet doth he not govern the actions of governing or directing the course of a ship1 so1 though a prince be the only supreme governor of all his dominions1 and1 by consequence1 of ecclesiastical persons in his dominions1 yet he cannot be said to govern all their ecclesiastical actions and causes4 ,and as the governor of a ship acknowledgeth his prince for his only supreme governor even then whilst he is governing and directing the course of the ship 7otherwise whilst he is governing her course he should not be his prince's subject71 yet he doth not thereby acknowledge that his prince governeth his action of directing the course of the ship 7for then should the prince be the pilot72 so when one hath acknowledged the prince to be the only supreme governor upon earth of all ecclesiastical persons in his dominions1 even whilst they are ordering and determining ecclesiastical causes1 yet he hath not thereby acknowledged that the prince governeth the ecclesiastical causes4 ,wherefore1 whilst the ,bishop7#ibb7 taketh the ,english oath of supremacy to acknowledge the same which he teacheth touching the prince's power1 he giveth it another sense than the words of it can bear2 for it saith not that the king's majesty is the only supreme governor of all his ,highness's dominions1 and of all things and causes therein1 as well ecclesiastical or spiritual as temporal1--but it saith that he is the only supreme governor of all his ,highness's dominions in all things or causes1 c4 ,now1 the spiritual guides of the church1 substituted by ,christ as deputies in his stead1 who is the most supreme ,governor of his own church1 and on whose shoulder the government resteth1 ,isa4 ix4 #f1 as his royal prerogative1 even then1 whilst they are governing and putting order to ecclesiastical or spiritual causes1 they acknowledge their prince to be their only supreme governor upon earth1 yet hereby they imply not that he governeth their governing of ecclesiastical causes1 as hath been shown by that simile of governing a ship4 ,sect4 #d4 #e4 ,whereas the ,bishop leaveth all things external1 which pertain to the worship of ,god1 to be governed by princes1 ,i object1 that the version of the holy ,scripture out of ,hebrew and ,greek into the vulgar tongue is an external thing1 belonging to the worship of ,god1 yet it cannot be governed by a prince who is not learned in the original tongues4 #f4 ,whereas he yieldeth to princes the power of governing in spiritualibus1 but not in pure spiritualibus1 ,i cannot comprehend this distinction4 ,all sacred and ecclesiastical things belonging to the worship of ,god are spiritual things4 ,what1 then1 understands he by things purely spiritual8 ,if he mean things which are in such sort spiritual1 that they have nothing earthly nor external in them1--in this sense the sacraments are not purely spiritual1 because they consist of two parts2 one earthly1 and another heavenly1 as ,rheneus saith of the eucharist2--and so the sacraments1 not being things purely spiritual1 shall be left to the power and government of princes4 ,if it be said that by things purely spiritual he means things which concern our spirits only1 and not the outward man1 ,i still urge the same instance2 for the sacraments are not in this sense spiritual1 because a part of the sacraments1 to wit1 the sacramental signs or elements1 concern our external and bodily senses of seeing1 touching1 and tasting4 #g4 ,the ,bishop also contradicteth himself unawares2 for in one place7#ibc7 he reserveth and excepteth from the power of princes the judging and deciding of controversies and questions of faith4 ,yet in another place7#ibd7 he exhorteth kings1 and princes to compel the divines of both sides 7of the ,roman and reformed churches7 to come to a free conference1 and to debate the matters controverted betwixt them2 in which conference he requireth the princes themselves to be judges4 ,sect4 #e4 ,it remaineth to try what force of reason the ,bishop hath to back his opinion4 ,as for the ragged rabble of human testimonies which he raketh together1 ,i should but weary my reader1 and spend paper and ink in vain1 if ,i should insist to answer them one by one4 ,only thus much ,i say of all those sentences of the fathers and constitutions of princes and emperors about things ecclesiastical1 together with the histories of the submission of some ecclesiastical causes to emperors1--let him who pleaseth read them2 and it shall appear1 #a4 ,that some of those things whereunto the power of princes was applied were unlawful4 #b4 ,there were many of them things temporal or civil1 not ecclesiastical or spiritual1 nor such as pertain to the worship of ,god4 #c4 ,there were some of them ecclesiastical or spiritual things1 but then princes did only ratify that which had been determined by councils1 and punish with the civil sword such as did stubbornly disobey the church's lawful constitutions4 ,neither were princes allowed to do any more4 #d4 ,sometimes they interposed their authority1 and meddled in causes spiritual or ecclesiastical1 even before the definition of councils2 yet did they not judge nor decide those matters1 but did only convocate councils1 and urge the clergy to see to the mis-ordered and troubled state of the church1 and by their wholesome laws and ordinances1 to provide the best remedies for the same which they could4 #e4 ,at other times princes have done somewhat more in ecclesiastical matters2 but this was only in extraordinary cases1 when the clergy were so corrupted1 that either through ignorance they were unable1 or through malice and perverseness unwilling1 to do their duty in deciding of controversies1 making of canons1 using the keys1 and managing of other ecclesiastical matters1 in which case princes might and did1 by their coactive temporal jurisdiction1 avoid disorder1 error1 and superstition1 and cause a reformation of the church4 #f4 ,princes have likewise1 in rightly constituted and well reformed churches1 by their own regal authority1 straitly enjoined things pertaining to the worship of ,god1 but those things were the very same which ,god's own written word had expressly commanded4 #g4 ,when princes went beyond those limits and bounds1 they took upon them to judge and command more than ,god hath put within the compass of their power4 ,sect4 #f4 ,but as touching the passages of holy ,scripture which the ,bishop allegeth1 ,i will answer thereto particularly4 ,and first1 he produceth that place1 ,deut4 xvii4 #ai1 where the king was appointed to have the book of the law of ,god with him1 that he might learn to fear the ,lord his ,god1 and to keep all the words of this law and these statutes to do them4 ,what logic1 ,i pray1 can from this place infer that princes have the supreme power of governing all ecclesiastical causes8 ,next1 the ,bishop tells us of ,david's appointing of the offices of the ,levites1 and dividing of their courses1 #a ,chron4 xxiii and his commending of the same to ,solomon1 #a ,chron4 xxviii42 but he might have observed that ,david did not this as a king1 but as a prophet1 or man of ,god1 #b ,chron4 viii4 #ad1 yea1 those orders and courses of the ,levites were also commanded by other prophets of the ,lord1 #b ,chron4 xxix4 #be4 ,as touching ,solomon's appointing of the courses and charges of the priests1 ,levites1 and porters1 he did not of himself1 nor by his own princely authority1 but because ,david1 the man of ,god1 had so commanded1 #b ,chron4 viii4 #bd4 ,for ,solomon received from ,david a pattern for all that which he was to do in the work of the house of the ,lord1 and also for the courses of the priests and ,levites1 #a ,chron4 xxviii4 #aa-ac4 ,sect4 #g4 ,the ,bishop comes on and tells us that ,hezekiah did apply his regal power to the reformation of the ,levites1 and of the worship of ,god in their hands1 saying1 8,hear me1 ye ,levites1 sanctify now yourselves1 and sanctify the house of the ,lord ,god of your fathers1 and carry forth the filthiness out of the holy place40 ,ans4 ,he exhorted them to no more than ,god's law required of them1 for the law ordained them to sanctify themselves1 and to do the service of the house of the ,lord1 ,num4 viii4 #f1 #aa1 #ae2 xviii4 #cb2 so that ,hezekiah did here constitute nothing by his own arbitration and authority1 but plainly showeth his warrant1 ver4 #aa1 8,the ,lord hath chosen you to stand before him1 to serve him1 and that you should minister unto him40 ,but the ,bishop further allegeth out of #b ,chron4 xxxi4 that ,hezekiah appointed the courses of the priests and ,levites1 every man according to his service4 ,ans4 ,he might have read #b ,chron4 xxix41 #be1 that ,hezekiah did all this according to the commandment of ,david1 and of ,gad1 the king's seer1 and ,nathan the prophet1 8,for so was the commandment of the ,lord by his prophets40 ,and who doubteth but kings may command such things as ,god hath commanded before them8 ,sect4 #h4 ,the next example which the ,bishop allegeth is out of #b ,chron4 xxxv4 where we read that ,josias did set the priests and ,levites again in their charges1 which example cannot prove that kings have the supreme power of governing ecclesiastical causes1 unless it be evinced that ,josias changed those orders and courses of the ,levites and priests which the ,lord had commanded by his prophets1 #b ,chron4 xxix4 #be1 and that he did institute other orders by his own regal authority1 whereas the contrary is manifest from the text2 for ,josias did only set the priests and ,levites those charges and courses which had been assigned unto them after the writing of ,david and ,solomon1 ver4 #d1 and by the commandment of ,david1 and ,asaph1 and ,heman1 and ,jeduthun1 the king's seer1 ver4 #ae4 ,neither did ,josias command the priests and ,levites any other service than that which was written in the book of ,moses1 ver4 #ab2 so that1 from his example1 it only followeth1 that when princes see the state of ecclesiastical persons corrupted1 they ought to interpose their authority for reducing them to those orders and functions which ,god's word commandeth4 ,sect4 #i4 ,moreover1 the ,bishop objecteth the example of ,joash1 who1 while he yet did right in the days of ,jehoiada the priest1 #b ,chron4 xxiv4 sent the priests and ,levites to gather from all ,israel money for repairing the house of the ,lord1 and when they dealt negligently in this business1 he transferred the charge of the same unto others1 and1 making himself the keeper of the holy money1 did both prescribe how it was to be disbursed1 and likewise take from good ,jehoiada the priest the administration of the same4 ,now1 where he hath read that ,joash made himself the keeper of the money1 and prescribed how it should be disbursed1 also that he took the administration from ,jehoiada1 ,i cannot guess2 for the text hath no such thing in it1 but the contrary1 viz4 that the king's scribe1 and the high priest's officer1 kept the money1 and disbursed the same1 as the king and ,jehoiada prescribed unto them4 ,as to that which he truly allegeth out of the holy text1 ,i answer1 #a4 ,the collection for repairing the house of the ,lord was no human ordinance1 for ,joash showeth the commandment of ,moses for it1 ver4 #f1 having reference to ,exod4 xxx4 #ab-ad4 ,no other collections did ,joash impose but those quae divino jure debebantur47#ibe7 #b4 ,as for the taking of the charge of this collection from the priests1 he behooved to do so1 because they had still neglected the work1 when the twenty-third year of his reign was come4 ,and so say we1 that when the ministers of the church fail to do their duty1 in providing that which is necessary for the service of ,god1 princes ought by some other means to cause these things be redressed4 #c4 ,joash did nothing with these monies without ,jehoiada1 but ,pontifex eas primum laborantibus tribuit1 tum in aedis sacrae restaurationem maxime convertit47#ibf7 #d4 ,and what if he had done this by himself8 ,i suppose no man will reckon the hiring of masons and carpenters with such as wrought iron and brass1 or the gathering of money for this purpose1 among spiritual things or causes4 #e4 ,and if these employments about ,solomon's temple were not to be called spiritual or ecclesiastical1 far less about our material churches1 which are not holy nor consecrated as ,solomon's was for a typical use4 ,wherefore1 without all prejudice to our cause1 we may and do commend the building and repairing of churches by ,christian princes4 ,sect4 #aj4 ,but the ,bishop returneth to another example in ,solomon1 which is the putting of ,abiathar1 the chief priest1 from his office1 and surrogating of another in his place4 ,ans4 ,abiathar was civilly dead1 as the lawyers used to speak1 and it was only by accident or by consequent that ,solomon put him from his office3 he sent him away to ,anathoth1 because of his treasonable following and aiding of ,adonijah1 whereupon necessarily followed his falling away from the honour1 dignity1 and office of the high priest1 whence it only followeth1 that if a minister be found guilty of lse majesty1 the king may punish him either with banishment or proscription1 or some such civil punishment1 whereupon by consequence will follow his falling from his ecclesiastical office and dignity4 #b4 ,as for ,solomon's putting of ,zadok in the room of ,abiathar1 it maketh as little against us1 for ,zadok did fall to the place jure divino4 ,the honour and office of the high-priesthood was given to ,eleazar1 the elder son of ,aaron1 and was to remain in his family4 ,how it came to pass that it was transferred to ,eli1 who was of the family of ,ithmar1 we read not4 ,always after that ,abiathar1 who was of the family of ,ithamar and descended of ,eli1 had by a capital crime fallen from it1 it did of very right belong to ,zadok1 who was chief of the family of ,eleazar4 ,and so all this flowed1 not from ,solomon's1 but from ,god's own authority4 ,sect4 #aa4 ,the ,bishop remembereth another example in ,hezekiah too1 telling us that he removed the high places1 and brake the images1 and cut down the groves1 and brake in pieces the brazen serpent1 when the children of ,israel did burn incense unto it4 ,now1 we wish from our hearts that from this example all ,christian kings may learn to remove and destroy the monuments of idolatry out of their dominions4 ,and if it be said that in so doing kings take upon them to govern by their princely authority an ecclesiastical or spiritual cause1 it is easily answered1 that when they destroy idolatrous monuments1 they do nothing by their own authority1 but by the authority of ,god's law1 which commanded to abolish such monuments1 and to root out the very names of idols2 which commandment is to be executed by the action of temporal power4 ,sect4 #ab4 ,finally1 saith the ,bishop1 the kings of the ,jews1 #a ,kings xxiii42 #b ,chron4 xix42 have in the temple propounded the law of the ,lord to the people1 renewed the covenant of religion1 pulled down profane altars1 broken down idols1 slain idolatrous priests1 liberated their kingdom from abomination1 purged the temple1 #b ,chron4 xxxiv41 xxxv42 #a ,maccab4 iv4 #ei2 proclaimed the keeping of the passover1 and of the feast of dedication1 ,esth4 ix4 #bf 2 and have also instituted new feasts4 ,for all which things they are in the ,scriptures much praised by the ,holy ,spirit1 #b ,chron4 xxix4 #b2 xxxiv4 #b1 c4 ,ans4 ,true it is1 ,josias did read the law of the ,lord to the people in the temple1 and made a covenant before the ,lord2 but1 #a4 he prescribed nothing at his own pleasure2 only he required of the people to walk after the ,lord1 and to keep his commandments4 #b4 ,neither did he this work by himself1 but did convocate a council of the prophets1 priests and elders of ,israel1 for the advancing of that reformation1 #b ,kings xxiii4 #a4 #c4 ,and if he had done it by himself1 yet we are to remember that the reformation of a church generally and greatly corrupted1 craveth the more immediate intermeddling of princes1 and a great deal more than can be ordinarily and orderly done by them in a church already reformed4 ,the slaying of the idolatrous priests had also the warrant and authority of the law of ,god1 which appointed a capital punishment for blasphemers17#ibg7 or such as1 in contempt of ,god and to rub some ignominy upon his name1 did traduce his doctrine and religion1 and either detract from him1 and attribute to idols that which appertained properly unto him1 or else attributed unto him either by enunciation or imprecation1 such things as could not stand with the glory of the ,godhead4 ,concerning the abolishing of idolatry and all the relics thereof1 we have answered that it was commanded by ,god4 ,the keeping of the passover was also commanded in the law2 but publish ,god's own express ordinance4 ,last of all1 touching two remaining examples3 #a4 ,the feast of the dedication was not ordained by the sole authority of ,judas1 but by his brethren and by the whole congregation of ,israel27#ibh7 and the days of ,purim were established by ,mordecai1 a prophet4 ,esth4 ix4 #bj1 #ba4 #b4 ,we have elsewhere made it evident1 that the days of ,purim1 by their first institution1 were only days of civil joy and solemnity1 and that the feast of the dedication was not lawfully instituted4 ,sect4 #ac4 ,thus having dismissed the ,bishop1 we will make us for clearing the purpose in hand4 ,but before we come to show particularly what princes may do1 and what they may not do1 in making laws about things ecclesiastical1 we will first of all lay down these propositions following3-- #a4 ,whatsoever the power of princes be in things and causes ecclesiastical1 it is not1 sure1 absolute nor unbounded4 ,solius ,dei est 7saith ,stapleton717#ibi7 juxta suam sanctissimam voluntatem1 uctiunes suas omnes dirigere1 et omniafacere qucunquc voluit4 ,and again1 ,vis tuam voluntatem esse regulam rerum omnium1 ut omnia fiant pro uuo beneplacito8 ,whether we respect the persons or the places of princes1 their power is confined within certain limits1 so that they may not enjoin whatsoever they list4 ,as touching their poisons1 ,bishop ,spotswood would do no less than warrant the articles of ,perth by king ,james's personal qualities3 8,his person 7saith he7#icj771 were he not our sovereign1 gives them sufficient authority1 being recommended by him2 for he knows the nature of things1 and the consequences of them1 what is fit for a church to have1 and what not1 better than we do all40 ,i mean not to derogate anything from king ,james's duly-deserved praise1 nor to obscure his never-dying memory2 only ,i say1 that such a prince as the ,bishop speaketh of1 who knoweth what is fit for a church to have1 and what not1 better than many learned and godly pastors assembled in a synod1 is rara avis in terris nigroque simillima ,cygno4 ,for a prince being but a man1 and so subject to error1 being but one man1 and so in the greater hazard of error2 for plus videns oculi1 quam oculus2 and1 8woe to him that is alone when he falleth1 for he hath not another to help him up10 saith the wisest of mortal kings1 ,eccl4 iv4 #aj2 being also compassed or assailed with so many tentations which other men are free of2 and lastly1 being so taken up and distracted with secular affairs and cares1 that very seldom is he found well versed or singularly learned in the controversies of religion2 may not such a one1 in the common sense of ,christians1 be thought more like to fail and miscarry in his judgment about things ecclesiastical1 than a whole synod1 wherein there are many of the learned1 judicious1 and godly ministers of the church4 ,papists tell us1 that they will not defend the personal actions of the ,pope1 quasi ipse solus omnibus horis sapere potuerit1 id quod recte nemini concessum perhibetur47#ica7 ,their own records let the world know the abominable vices and impieties of popes4 ,witness ,platina1 in the life of ,john ,x41 ,benedict ,,iv41 ,john ,,xiii41 ,boniface ,,vii41 ,john ,,xx41 ,john ,,xxii41 ,paul ,,ii41 c4 ,and further1 when our adversaries dispute of the ,pope's infallibility1 they grant1 for his own person1 he may be an heretic1 only they hold that he cannot err cathedra4 ,and shall we now idolise the persons of princes more than ,papists do the persons of popes8 ,or shall ,papists object to us1 that we extol the judgment of our princes to a higher degree of authority and infallibility than they yield to the judgment of their popes8 ,alas1 why would we put the weapons in the hands of our adversaries6 ,sect4 #ad4 ,but what say we of princes in respect of their place and calling8 ,is not their power absolute in that respect8 ,recte quidam 7saith ,saravia717#icb7 illiberalis et inverecundi censet esse ingenii1 de prencipum potestate et rebus gestis questionem movere1 quando et imperator sacrilegium este scribit1 de eo quod principe factum est disputare4 ,camero holdeth17#icc7 that in things pertaining to external order in religion1 kings may command what they will pro authoritate1 and forbid to seek another reason beside the majesty of their authority2 yea1 that when they command frivola1 dura1 et iniqua respectu nostri1 our consciences are bound by those their frivolous and unjust commandments1 not only in respect of the end1 because scandal should possibly follow in case we obey them not1 but also jubentis respectu1 because the ,apostle biddeth us obey the magistrate for conscience' sake4 ,at the reading of these passages in ,saravia and ,camero1 horror and amazement have taken hold on me4 ,o wisdom of ,god1 by whom kings do reign and princes decree justice1 upon whose thigh and vesture is written1 8,king of kings and ,lord of lords10 make the kings of the earth to know that their laws are but regulae regulatae1 and mensurae mensuratae6 ,be wise now1 therefore1 ,o ye kings1 be instructed ye judges of the earth4 ,serve the ,lord with fear1 and rejoice with trembling4 ,kiss the ,son1 and lay down your crowns at the feet of the ,lamb that sits upon the throne17#icd7 discite justitiam moniti1 and remember that this is the beginning of wisdom1 by casting pride away1 to addict yourselves to the dominion of ,christ1 who1 albeit he hath given the kingdoms of this world unto your hands1 and non auferet mortalia1 qui regna datio caelestia1 yet hath he kept the government of his church upon his own shoulder1 ,psalm ix4 #f1 xxii4 #ba4 ,so that rex non est propie rector ecclesiae sed reipublicae1 ecclesiae vero defensor est4 ,o all ye subjects of kings and princes1 understand that in things pertaining to the church and kingdom of ,christ1 ye are not the servants of men1 to do what they list1 and that for their listing1 #a ,cor4 vii4 #bc4 ,the ,apostle1 ,rom4 xiii4 urgeth1 not obedience to magistrates for conscience' sake1 but only subjection for conscience' sake1 for he concludeth his whole purpose17#ice7 ver4 #g1 8,render therefore to all their dues1 tribute to whom tribute is due1 custom to whom custom1 fear to whom fear1 honour to whom honour407#icf7 ,there is not in all that chapter one word of obedience to magistrates4 ,and as touching the binding power of their laws1 be they never so just1 they cannot bind you any other way1 nor in respect of the general end of them4 ,for1 per se1 they cannot bind more than the church's laws can4 ,which things ,dr ,forbesse7#icg7 hath also told you out of ,calvin4 ,and hence it followeth1 that whensoever you may omit that which princes enjoin1 without violating the law of charity1 you are not holden to obey them for the majesty of princely authority4 ,be ashamed1 ,o ye ,formalists1 of your ascribing to princes a jurisdiction so absolute6 ,bury it in the grave of eternal silence4 ,tell it not in ,rome2 publish it not among the vassals of antichrist1 lest the daughters of ,babylon rejoice1 lest the worshippers of the ,beast triumph6 ,o how small confidence have the cardinals1 ,i say not now into the ,pope's person1 but even into his chair1 when being entered in the conclave for the election of a new pope1 they spend the whole day following in the making of laws belonging to the administration and handling of all things by him who shall be advanced to the popedom2 which laws every one of them subscribeth1 and sweareth to observe1 if he be made pope1 as ,onephrius writeth4 ,though the ,pope's own creatures1 the ,jesuits1 in their schools and books1 must dispute for his infallibility cathedra1 yet we see what trust the wise cardinals1 shut up in the conclave1 do put in him1 with what bond they tie him1 and within what bounds they confine his power4 ,albeit the ,pope1 after he is created1 observeth not strictly this oath1 as that wise writer of the ,history of the ,council of ,trent noteth17#ich7 yet let me say once again1 ,shall we set up the power of princes higher1 or make their power less limited than ,papists do the power of popes8 or shall they set bounds to popes and we set none to princes8 ,sect4 #ae4 ,but ,i find myself a little digressed after the roving absurdities of some opposites4 ,now1 therefore1 to return1--the second proposition which ,i am here to lay down1 before ,i speak particularly of the power of princes1 is this3 ,whatsoever princes can commendably either do by themselves1 or command to be done by others1 in such matters as any way appertain to the external worship of ,god1 must be both lawful in the nature of it1 and expedient in the use of it2 which conditions1 if they be wanting1 their commandments cannot bind to obedience4 ,for1 #a4 ,the very ground and reason wherefore we ought to obey the magistrate7#ici7 is1 for that he is the minister of ,god1 or a deputy set in ,god's stead to us4 ,now1 he is the minister of ,god only for our good1 ,rom4 xiii4 #d4 ,neither were he ,god's minister1 but his own master1 if he should rule at his pleasure1 and command things which serve not for the good of the subjects4 ,since1 therefore1 the commandments of princes bind only so far as they are the ministers of ,god for our good1--and ,god's ministers they are not in commanding such things as are either in their nature unlawful1 or in their use inconvenient1--it followeth that such commandments of theirs cannot bind4 #b4 ,princes cannot claim any greater power in matters ecclesiastical than the apostle ,paul had1 or the church herself yet hath2 that is to say1 princes may not by any temporal or regal jurisdiction1 urge any ceremony or form of ecclesiastical policy which the ,apostle once might not1 and the church yet may not1 urge by a spiritual jurisdiction4 ,but neither had the ,apostle of old1 nor hath the church now1 power to urge either a ceremony or anything else which is not profitable for edifying4 ,paul could do nothing against the truth1 but for the truth2 and his power was given to him to edification1 and not to destruction1 #b ,cor4 xiii4 #h1 #aj2 neither shall ecclesiastical persons1 to the world's end1 receive any other power beside that which is for the perfecting of the saints1 and for the edifying of the body of ,christ1 ,eph4 iv4 #ab4 ,therefore1 as the church's power7#idj7 is only to prescribe that which may edify1 so the power of princes is in like sort given to them for edification1 and not for destruction2 neither can they do aught against the truth1 but only for the truth4 #c4 ,we are bound by the law of ,god to do nothing which is not good and profitable1 or edifying1 #a ,cor4 vi4 #ab2 xiv4 #bf4 ,this law of charity is of a higher and straiter bond than the law of any prince in the world3-- 8,the general rule of all indifferent things1 is1 ,let all things be done to edification2 and1 ,rom4 xv4 #a1 #b1 #8,let every man please his neighbour to edification1 even as ,christ pleased not himself but others4' ,whatsoever1 then1 is of this rank1 which either would weaken or not edify our brother1 be it ever so lawful1 ever so profitable to ourselves1 ever so powerfully by earthly authority enjoined1--,christians1 who are not born unto themselves1 but unto ,christ1 unto his church1 and fellow-members1 must not dare to meddle with it10 saith one7#ida7 well to our well to our purpose4 ,sect4 #af4 ,a third proposition ,i promit1 which is this1 ,since the power of princes to make laws about things ecclesiastical is not absolute1 but bound and adstricted unto things lawful and expedient1 which sort of things1 and no other1 we are allowed to do for their commandments2 and since princes many times may1 and do1 not only transgress those bounds and limits1 but likewise pretend that they are within the same1 when indeed they are without them1 and enjoin things unlawful and inconvenient1 under the name1 title1 and show of things lawful and convenient2 therefore it is most necessary as well for princes to permit1 as for subjects to take liberty to try and examine by the judgment of discretion1 everything which authority enjoineth1 whether it be agreeable or repugnant to the rules of the word2 and if1 after trial1 it be found repugnant1 to abstain from the doing of the same4 ,for1 #a4 ,the word teacheth us1 that the spiritual man judgeth all things1 #a ,cor4 ii4 #ae2 trieth the things that are different1 ,phil4 i4 #aj2 hath his senses exercised to discern both good and evil1 ,heb4 v4 #ad2 and that every one who would hold fast that which is good1 and abstain from all appearance of evil1 must first prove all things1 #a ,thess4 v4 #ba4 #b4 ,whatsoever is not of faith is sin1 ,rom4 xiv4 #bc4 ,but whatsoever a man doth without the trial1 knowledge1 and persuasion of the lawfulness of it by the word of ,god1 that is not of faith2 therefore a sin4 ,it is the word of ,god1 and not the arbitration of princes whereupon faith is grounded4 ,and though the word may be without faith1 yet faith cannot be without the word4 ,by it therefore must a man try and know assuredly the lawfulness of that which he doth4 #c4 8,every one of us shall give account of himself to ,god40 ,but as we cannot give an account to ,god of those actions which we have done in obedience to our prince1 except we have examined1 considered1 and understood the lawfulness of the same2 so an account could not be required of us for them1 if we were bound to obey and to keep all his ordinances in such sort that we might not try and examine them1 with full liberty to refuse those which we judge out of the word to be unlawful or inconvenient2 for then princes' ordinances were a most sufficient warrant to us3 we needed try no more4 ,let him make an account to ,god of his command2 we have account to make of our obedience4 #d4 ,if we be bound to receive and obey the laws of princes1 without making a free trial and examining of the equity of the same1 then we could not be punished for doing1 unwillingly and in ignorance1 things unlawful prescribed by them4 ,whereas every soul that sinneth shall die2 and when the blind leads the blind1 he who is lead falls in the ditch as well as his leader4 #e4 ,no man is permitted to do everything which seemeth right in his eyes1 and to follow every conceit which takes him in the head2 but every man is bound to walk by rule1 ,gal4 vi4 #f4 ,but the law of a prince cannot be a rule1 except it be examined whether it be consonant to the word of ,god1 index secundum legem1 and his law is only such a rule as is ruled by a higher rule4 ,in so far as it is ruled by the own rule of it1 in as far it is a rule to us2 and in so far as it is not ruled by the own rule of it1 in as far it is not a rule to us4 ,quid ergo8 an non licebit ,christiano cuique convenientiam regulae et regulati 7ut vocant7 observare8 saith ,junius47#idb7 #f4 ,the rule whereby we ought to walk in all our ways1 and according to which we ought to frame all our actions1 is provided of ,god a stable and sure rule1 that it being observed and taken heed unto1 may guide and direct our practice aright about all those things which it prescribeth4 ,but the law of a prince 7if we should1 without trial and examination1 take it for our rule7 cannot be such a stable and sure rule4 ,for put the case that a prince enjoin two things which sometimes fall out to be incompatible and cannot stand together1 in that case his law cannot direct our practice1 nor resolve us what to do2 whereas ,god hath so provided for us1 that the case can never occur wherein we may not be resolved what to do if we observe the rule which he hath appointed us to walk by4 #g4 ,except this judgment of discretion which we plead for be permitted unto us1 it will follow that in point of obedience we ought to give no less1 but as much honour unto princes as unto ,god himself4 ,for when ,god publisheth his commandments unto us1 what greater honour could we give him by our obedience than to do that which he commandeth1 for his own sole will and authority1 without making further inquiry for any other reason8 #h4 ,the ,apostle1 #a ,cor4 vii4 #bc1 forbiddeth us to be the servants of men1 that is1 to do things for which we have no other warrant beside the pleasure and will of men4 ,which interpretation is grounded upon other places of ,scripture1 that teach us we are not bound to obey men in anything which we know not to be according to the will of ,god1 ,eph4 vi4 #f1 #g2 that we ought not to live to the lusts of men1 but to the will of ,god1 #a ,pet4 iv4 #b1 and that1 therefore1 we ought in everything to prove what is acceptable to the ,lord1 ,eph4 v4 #bj4 #i4 ,they who cleanse their way must take heed thereto according to the word1 ,psal4 cxix4 #i2 therefore1 if we take not heed to our way1 according to the word1 we do not cleanse it4 ,they who would walk as the children of light1 must have the word for a lamp unto their feet1 and a light unto their path1 ,psal4 cxix4 #aje2 therefore1 if we go in any path without the light of the word to direct us1 we walk in darkness and stumble1 because we see not where we go4 ,they who would not be unwise1 but walk circumspectly1 must understand what the will of ,lord is1 ,eph4 v4 #ag2 therefore1 if we understand not what the will of the ,lord is concerning that which we do1 we are unwise1 and walk not circumspectly4 #aj4 ,dona ,dei in sanctis non sunt otiosa47#idc7 ,whatsoever grace ,god giveth us1 it ought to be used and exercised1 and not to lie idle in us2 but ,god giveth us actionem cognoscendi1 discernendi17#idd7 c4 a certain measure of the spirit of discretion1 to teach us what to choose as good1 and what to refuse as evil1 #a ,john ii4 #bg1 8,the same anointing teacheth you of all things20 #a ,cor4 ii4 #ae1 8,he that is spiritual judgeth all things40 ,therefore ,god would have us to exercise that measure of the gift of discretion which he hath bestowed on us1 in discerning of things which are propounded to us1 whether they ought to be done or not4 #aa4 ,do not our divines plead for this judgment of private discretion which ought to be permitted to ,christians1 when anything is propounded to be believed or done by them8 ,and this their judgment is to be seen in their writings against ,papists about the controversies de interpretatione ,scripturae1 de fide implicita1 c4 #ab4 ,the ,bishop of ,salisbury1 in his prelections de ,judice ,controversiarum1 doth often and in many places commend unto ,christians the same judgment of discretion which we stand upon1 and holdeth it necessary for them to try and examine whatsoever either princes or prelates command them to do4 ,coactiva1 c4 8,the coactive power of a prince 7saith he7#ide771 doth not absolutely bind the subject1 but only with this condition1 except he would compel him to that which is unlawful4 ,therefore there is ever left unto subjects a power of proving and judging in their own mind1 whether that which is propounded be ungodly and unlawful or not2 and if it be ungodly1 that which the king threateneth should be suffered1 rather than that which he commandeth be done4 ,this ,augustine hath taught10 c4 ,and whereas it may be objected1 that this maketh a subject to be his prince's judge1 he answereth thus47#idf7 ,non se1 c4 ,he maketh not himself another's judge1 who pondereth and examineth a sentence published by another1 in so far as it containeth something either to be done or to be believed by him2 but only he maketh himself the judge of his own actions4 ,for howsoever he who playeth the judge is truly said to judge1 yet every one who judgeth is not properly said to play the judge4 ,he playeth the judge who1 in an external court pronounceth a sentence1 which by force of jurisdiction toucheth another2 but he judgeth1 who in the inferior court of his own private conscience1 conceiveth such a sentence of the things to be believed or done1 as pertaineth to himself alone4 ,this latter way private men both may and ought to judge of the sentences and decrees of magistrates1 neither by so doing do they constitute themselves judges of the magistrates1 but judges of their own actions4 ,sect4 #ag4 ,finally1 there is none of our opposites but saith so much as inferreth the necessity of this judgment of private and practical discretion2 for every smatterer among them hath this much in his mouth1 that if the king or the church command anything unlawful1 then we ought to obey ,god rather than men2 but when they command things indifferent and lawful1 then their ordinance ought to be our rule4 ,but 7good men7 will they tell us how we shall know whether the things which the king or the church 7as they speak7 do enjoin are lawful or unlawful1 indifferent or not indifferent8 and so we shall be at a point4 ,dare they say1 that they may judge those things indifferent which our superiors judge to be such8 and those unlawful which our superiors so judge of8 ,nay1 then1 they should deliver their distinction in other terms1 and say thus3 ,if our superiors enjoin anything which they judge to be unlawful1 and which they command us so to account of1 then we ought to obey ,god rather than men2 but if they enjoin such things as they judge to be indifferent1 and which they command us so to account of1 then we ought to obey their ordinance4 ,which distinction1 methinks1 would have made ,heraclitus himself to fall a laughing with ,democritus4 ,what then remaineth8 ,surely our opposites must either say nothing1 or else say with us1 that it is not only a liberty but a duty of inferiors1 not to receive for a thing lawful that which is enjoined by superiors1 because they account it and call it such1 but by the judgment of their own discretion following the rules of the word1 to try and examine whether the same be lawful or unlawful4 ,sect44 #ah4 ,these praecognita being now made good1 come we to speak more particularly of the power of princes to make laws and ordinances about things which concern the worship of ,god4 ,the purpose we will unfold in three distinctions3 #a4 ,of things2 #b4 ,of times2 #c4 ,of ties4 ,first1 ,let us distinguish two sorts of things in the worship of ,god1 viz41 things substantial1 and things circumstantial4 ,to things substantial we refer as well sacred and significant ceremonies as the more necessary and essential parts of worship1 and1 in a word1 all things which are not mere external circumstances1 such as were not particularly determinable within those bounds which it pleased ,god to set to his written word1 and the right ordering whereof1 as it is common to all human societies1 whether civil or sacred1 so it is investigable by the very light and guidance of natural reason4 ,that among this kind of mere circumstances sacred significant ceremonies cannot be reckoned1 we have otherwhere made it evident4 ,now1 therefore1 of things pertaining to the substance of ,god's worship1 whether they be sacred ceremonies1 or greater and more necessary duties1 we say that princes have not power to enjoin anything of this kind which hath not the plain and particular institution of ,god himself in ,scripture4 ,they may indeed1 and ought to publish ,god's own ordinances and commandments1 and1 by their coactive temporal power1 urge and enforce the observation of the same4 ,notwithstanding1 it is a prince's duty1 8that in the worship of ,god1 whether internal or external1 he move nothing1 he prescribe nothing1 except that which is expressly delivered in ,god's own written word407#idg7 ,we must beware we confound not things which have the plain warrant of ,god's word with things devised by the will of man4 ,david1 ,jehoshaphat1 ,hezekiah1 ,josiah1 and other kings among the people of ,god1 did1 as well laudably as lawfully1 enjoin and command that worship and form of religion which ,god1 in his law and by his prophets1 commanded2 and forbid1 avoid1 and abolish such corruptions as ,god had forbidden before them1 and appointed to be abolished2 whence it followeth not that kings may enjoin things which want the warrant of the word1 but only this much1 which all of us commend1 viz41 8,that a ,christian prince's office in religion17#idh7 is diligently to take care that1 in his dominion or kingdom1 religion out of the pure word of ,god1 expounded by the word of ,god itself1 and understood according to the first principles of faith 7which others call the analogy of faith71 either be instituted1 or1 being instituted1 be kept pure1 or1 being corrupted1 be restored and reformed1 that false doctrines1 abuses1 idols1 and superstitions1 be taken away1 to the glory of ,god1 and to his own and his subjects' salvation40 ,sect4 #ai4 ,but in all the ,scripture princes have neither a commendable example1 nor any other warrant1 for the making of any innovation in religion1 or for the prescribing of sacred significant ceremonies of men's devising4 ,jeroboam caused a change to be made in the ceremonies and form of ,god's worship1 whereas ,god ordained the ark of the covenant to be the sign of his presence1 and that his glory should dwell between the cherubims4 ,jeroboam set up two calves to be the signs representative of that ,god who brought 8,israel out of ,egypt20 and this he means while he saith1 8,behold thy gods10 c41 #a ,kings xii4 #bh1 giving to the signs the thing signified2 whereas ,god ordained ,jerusalem to be the place of worship1 and all the sacrifices to be brought to the temple of ,solomon1 ,jeroboam made ,dan and ,bethel to be places of worship1 and built there altars and high places for the sacrifices2 whereas ,god ordained the sons of ,aaron only to be his priests1 ,jeroboam made priests of the lowest of the people1 which were not of the sons of ,levi2 whereas ,god ordained the feast of tabernacles to be kept on the fifteenth day of the seventh month1 ,jeroboam appointed it on the fifteenth day of the eighth month4 ,now1 if any prince in the world might have fair pretences for the making of such innovations in religion1 ,jeroboam much more4 ,he might allege for his changing of the signs of ,god's presence1 and of the place of worship1 that since ,rehoboam's wrath was incensed against him1 and against the ten tribes which adhered unto him 7as appeareth by the accounting of them to be rebels1 #b ,chron4 xiii4 #f1 and by the gathering of a huge army for bringing the kingdom again to ,rehoboam1 #b ,chron4 xi4 #a71 it was no longer safe for his subjects to go up to ,jerusalem to worship1 in which case ,god1 who required mercy more than sacrifice1 would bear with their changing of a few ceremonies for the safety of men's lives4 ,for his putting down of the priests and ,levites1 and his ordaining of other priests which were not of the sons of ,levi1 he might pretend that they were rebellious to him1 in that they would not assent unto his new ordinances17#idi7 which he had enacted for the safety and security of his subjects1 and that they did not only simply refuse obedience to these his ordinances1 but in their refusal show themselves so stedfastly minded1 that they would refuse and withstand even to the suffering of deprivation and deposition2 and not only so1 but likewise drew after them many others of the rest of the tribes to be of their judgment1 #b ,chron4 xi4 #af1 and to adhere to that manner of worship which was retained in ,jerusalem4 ,lastly1 ,for the change which he made about the season of the feast of tabernacles1 he might have this pretence1 that as it was expedient for the strengthening of his kingdom7#iej7 to draw and allure as many as could be had to associate and join themselves with him in his form of worship 7which could not be done if he should keep that feast at the same time when it was kept at ,jerusalem72 so there was no less 7if not more7 order and decency in keeping it in the eighth month1 when the fruits of the ground were perfectly gathered in7#iea7 7for thankful remembrance whereof that feast was celebrated7 than in the seventh1 when they were not so fully collected4 ,these pretences he might have made yet more plausible1 by professing and avouching that he intended to worship no idols1 but the ,lord only2 that he had not fallen from anything which was fundamental and essential in divine faith and religion1 that the changes which he had made were only about some alterable ceremonies which were not essential to the worship of ,god1 and that even in these ceremonies he had not made any change for his own will and pleasure1 but for important reasons which concerned the good of his kingdom and safety of his subjects4 ,notwithstanding of all this1 the innovations which he made about these ceremonies of sacred signs1 sacred places1 sacred persons1 sacred times1 are condemned for this very reason1 because he devised them of his own heart1 #a ,kings xii4 #cc1 which was enough to convince him of horrible impiety in making ,israel to sin4 ,moreover1 when king ,ahaz took a pattern of the altar of ,damascus1 and sent it to ,urijah the priest1 though we cannot gather from the text that he either intended or pretended any other respect beside the honouring and pleasuring of his patron and protector1 the king of ,assyria1 #b ,kings xvi4 #aj1 #ah 7for of his appointing that new altar for his own and all the people's sacrifices1 there was nothing heard till after his return from ,damascus1 at which time he began to fall back from one degree of defection to a greater71 yet this very innovation of taking the pattern of an altar from idolaters is marked as a sin and a snare4 ,last of all1 whereas many of the kings of ,judah and ,israel did either themselves worship in the groves and the high places1 or else1 at least1 suffer the people to do so1 howsoever they might have alleged7#ieb7 specious reasons for excusing themselves1--as namely1 that they gave not this honour to any strange gods1 but to the ,lord only2 that they chose these places only to worship in wherein ,god was of old seen and worshipped by the patriarchs1 that the groves and the high places added a most amiable splendour and beauty to the worship of ,god1 and that they did consecrate these places for divine worship in a good meaning1 and with minds wholly devoted to ,god's honour1--yet notwithstanding1 because this thing was not commanded of ,god1 neither came it into his heart1 he would admit no excuses1 but ever challengeth it as a grievous fault in the government of those kings1 that those high places were not taken away1 and that the people still sacrificed in the high places2 from all which examples we learn how highly ,god was and is displeased with men for adding any other sacred ceremonies to those which he himself hath appointed47#iec7 ,sect4 #bj4 ,now as touching the other sort of things which we consider in the worship of ,god1 namely1 things merely circumstantial1 and such as have the very same use and respect in civil which they have in sacred actions1 we hold that whensoever it happeneth to be the duty and part of a prince to institute and enjoin any order or policy in these circumstances of ,god's worship1 then he may only enjoin such an order as may stand with the observing and following of the rules of the word1 whereunto we are tied in the use and practice of things which are in their general nature indifferent4 ,of these rules ,i am to speak in the fourth part of the dispute4 ,and here ,i say no more but this3 ,since the word commandeth us to do all things to the glory of ,god1 #a ,cor4 x4 #ca2 to do all things to edifying1 #a ,cor4 xiv4 #bi2 and to do all things in faith1 and full persuasion of the lawfulness of that which we do1 ,rom4 xiv4 #e1 #bc1 therefore there is no prince in the world who hath power to command his subjects to do that which should either dishonour ,god1 or not honour him2 or that which should either offend their brother1 or not edify him2 or1 lastly1 that which their conscience either condemneth or doubteth of4 ,for how may a prince command that which his subjects may not do8 ,but a wonder it were if any man should so far refuse to be ashamed that he would dare to say we are not bound to order whatsoever we do according to these rules of the word1 but only such matters of private action wherein we are left at full liberty1 there being no ordinance of superiors to determine our practice1 and that if such an ordinance be published and propounded unto us1 we should take it alone for our rule1 and no longer think to examine and order our practice by the rules of the word2 ,for1 #a4 ,this were as much as to say1 that in the circumstances of ,god's worship we are bound to take heed unto ,god's rules1 then only and in that case when men give us none of their rules1 which1 if they do1 ,god's rules must give place to men's rules1 and not theirs to his4 #b4 ,if it were so1 then we should never make reckoning to ,god1 whether that which we had done in obedience to superiors was right or wrong1 good or bad1 and we should only make reckoning of such things done by us as were not determined by a human law4 #c4 ,the law of superiors is never the supreme but ever a subordinate rule1 and 7as we said before7 it can never be a rule to us1 except in so far only as it is ruled by a higher rule4 ,therefore we have ever another rule to take heed unto beside their law4 #d4 ,the ,scripture speaketh most generally1 and admitteth no exception from the rules which it giveth3 8,whatsoever ye do 7though commanded by superiors7 do all to the glory of ,god4 ,let all things 7though commanded by superiors7 be done to edifying4 ,whatsoever is not of faith 7though commanded by superiors7 is sin40 #e4 ,we may do nothing for the sole will and pleasure of men1 for this were to be the servants of men1 as hath been shown4 ,the ,bishop of ,salisbury also assenteth hereunto47#ied7 ,non enim 7saith he7 ,deus vult1 ut hominis alicujus voluntatem regulam nostrae voluntatis atque vitae faciamus3 sed hoc privilegium sibi ac verbo suo reservatum voluit4 ,and again17#iee7 ,pio itaque animo haec consideratio semper adesse debet1 utrum id quod praecipitur sit divino mandato contrarium necne3 atque ne ex hac parte fallantur1 adhibendum est illud judicium discretionis1 quod nos tantopere urgemus4 ,sect4 #ba4 ,these things if ,saravia had considered17#ief7 he had not so absolutely pronounced that the power of the kings may make constitutions of the places and times1 when and where the exercises of piety may be conveniently had1 also with what order1 what rite1 what gesture1 what habit1 the mysteries shall be more decently celebrated4 ,but what6 thought he this power of kings is not astricted to the rules of the word8 ,have they any power which is to destruction and not to edification8 ,can they command their subjects to do anything in the circumstances of divine worship which is not for the glory of ,god1 which is not profitable for edifying1 and which they cannot do in faith8 ,nay1 that all the princes in the world have not such power as this1 will easily appear to him who attendeth unto the reasons which we have propounded4 ,and because men do easily and ordinarily pretend that their constitutions are according to the rules of the word1 when they are indeed repugnant to the same1 therefore we have also proved that inferiors may and must try and examine every ordinance of their superiors1 and that by the judgment of private discretion1 following the rules of the word4 ,i say following the rules of the word1 because we will never allow a man to follow ,anabaptistical or ,swenckfeldian-like enthusiasms and inspirations4 ,sect4 #bb4 ,touching the application of what hath been said unto the controverted ceremonies1 there needs nothing now to be added4 ,for that they belong not to that sort of things which may be applied to civil uses1 with the same respect and account which they have being applied to religious uses1 the account ,i mean of mere circumstances serving only for that common order and decency which is and should be observed in civil no less than in sacred actions1 but that they belong to the substance of worship1 as being sacred significant ceremonies1 wherein both holiness and necessity are placed1 and which may not without his sacrilege be used out of the compass of worship1 we have elsewhere plainly evinced4 ,and this kind of things1 whensover they are men's devices1 and not ,god's ordinances1 cannot be lawfully enjoined by princes1 as hath been showed4 ,but if any man will needs have these ceremonies in question to go under the name of mere circumstances1 let us put the case they were no other1 yet our conforming unto them1 which is urged1 cannot stand with the rules of the word4 ,it could not be for the glory of ,god1 not only for that it is offensive to many of ,christ's little ones1 but likewise for that it ministereth occasion to the enemies of the ,lord to blaspheme2 to atheists1 because by these naughty observances they see the commandments of ,god made of little or no effect1 and many godly both persons and purposes despised and depressed1 whereat they laugh in their sleeve and say1 ,aha6 so would we have it2 to ,papists1 because as by this our conformity they confirm themselves in sundry of their errors and superstitions1 so perceiving us so little to abhor the pomp and bravery of their mother of harlots1 that we care not to borrow from her some of her meretricious trinkets1 they promise to themselves that in the end we shall take as great a draught of the cup of the wine of her fornications as they themselves4 ,neither yet can our conforming unto the ceremonies pressed upon us be profitable for edifying1 for we have given sufficient demonstration of manifold hurts and inconveniences ensuing thereon4 ,nor1 lastly1 can we conform to them in faith2 for as our consciences cannot find1 so the word cannot afford1 any warrant for them4 ,of all which things now ,i only make mention1 because ,i have spoken of them enough otherwhere4 ,sect4 #bc4 ,the second distinction which may help our light in this question about the power of princes1 is of times2 for when the church and ministers thereof are corrupted and must be reformed1 princes may do much more in making laws about things ecclesiastical than regularly they may1 when ecclesiastical persons are both able and willing to do their duty1 in rightly taking care of all things which ought to be provided for the good of the church1 and conservation or purgation of religion4 8,for 7saith ,junuis7#ieg77 both the church1 when the joining of the magistrate faileth1 may extraordinarily do something which ordinarily she cannot2 and again1 when the church faileth of her duty1 the magistrate may extraordinarily procure that the church return to her duty2 that is1 in such a case extraordinarily happening1 these 7ecclesiastical persons7 and those 7magistrates7 may extraordinarily do something which ordinarily they cannot4 ,for this belongeth to common law and equity1 that unto extraordinary evils1 extraordinary remedies must also be applied40 ,we acknowledge that it belongeth to princes7#ieh7 8to reform things in the church1 as often as the ecclesiastical persons shall1 either through ignorance1 disorder of the affection of covetousness1 or ambition1 defile the ,lord's sanctuary40 ,at such extraordinary times1 princes1 by their coactive temporal power1 ought to procure and cause a reformation of abuses1 and the avoiding of misorders in the church1 though with the discontent of the clergy1 for which end and purpose they may not only enjoin and command the profession of that faith1 and the practice of that religion which ,god's word appointeth1 but also prescribe such an order and policy in the circumstances of divine worship as they in their judgment of ,christian discretion1 observing and following the rules of the word1 shall judge and try to be convenient for the present time and case1 and all this under the commination of such temporal losses1 pains1 or punishments as they shall deprehend to be reasonable4 ,but at other ordinary times1 when ecclesiastical persons are neither through ignorance unable1 nor through malice and perverseness of affection unwilling1 to put order to whatsoever requireth any mutation to be made in the church and service of ,god1 in that case1 without their advice and consent1 princes may not make an innovation of any ecclesiastical rite1 nor publish any ecclesiastical law4 ,sect4 #bd4 ,when ,dr ,field7#iei7 speaketh of the power of princes to prescribe and make laws about things spiritual or ecclesiastical1 he saith1 ,that the prince may1 with the advice and direction of his clergy1 command things pertaining to ,god's worship and service1 both for profession of faith1 ministration of the sacraments1 and conversation fitting to ,christians in general1 or men of ecclesiastical order in particular1 under the pains of death1 imprisonment1 banishment1 confiscation of goods1 and the like2 and by his princely power establish things formerly defined and decreed1 against whatsoever error and contrary ill custom and observation4 ,in all this the ,doctor saith very right2 but ,i demand1 further1 these two things3 #a4 ,what if the thing have not been decreed before8 and what if the free assent of the clergy be not had for it8 ,would the ,doctor have said that in such a case the prince hath not power by himself1 and by his own sole authority1 to enjoin it1 and to establish a law concerning it8 ,for example1 that king ,james had not power by himself to impose the controverted ceremonies upon the church of ,scotland at that time when as no free assent 7much less the direction7 of the clergy was had for them1 so neither had they been formerly decreed1 but laws and decrees were formerly made against them4 ,if the ,doctor would have answered affirmatively that he had this power1 then why did he1 in a scornful dissimulation1 so circumscribe and limit the power of princes1 by requiring a former decree1 and the free assent of the clergy8 ,if he would have answered negatively1 that he had no such power1 we should have rendered him thanks for his answer4 #b4 ,whether may the clergy make any laws about things pertaining to the service of ,god which the prince may not as well by himself1 and without them1 constitute and authorise8 ,if the affirmative part be granted unto us1 we gladly take it4 ,but we suppose ,dr ,field did1 and our opposites yet do1 hold the negative4 ,whereupon it followeth that the prince hath as much1 yea1 the very same power1 of making laws in all ecclesiastical things which the clergy themselves have when they are convened in a lawful and free assembly1 yet ,i guess from the ,doctor's words that he would have replied1 namely1 that the difference is great betwixt the power of making laws about things ecclesiastical in the prince1 and the same power in the clergy assembled together2 for he describeth the making of a law to be the prescribing of something1 under some pain or punishment1 which he that so prescribeth hath power to inflict4 ,whereby he would make it appear that he yieldeth not unto princes the same power of spiritual jurisdiction1 in making of ecclesiastical laws1 which agreeth to the clergy2 because1 whereas a council of the clergy may frame canons about things which concern the worship of ,god1 and prescribe them under the pain of excommunication1 and other ecclesiastical censures1 the ordinance of princes about such matters is only under the pain of some external or bodily punishment4 ,but ,i answer1 potestas is one thing1 and potestas is another thing4 ,when the making of a law is joined either with the intention1 or with the commination of a punishment1 in case of transgression1 this is but accidental and adventitious to the law1 not naturally nor necessarily belonging to the essence of the same2 for many laws there hath been1 and may be1 which prescribe not that which they contain under the same pain or punishment4 ,gratian distinguisheth three sorts of laws3 ,omnis1 c4 8,every law 7saith he7#ifj77 either permits something2 for example1 let a valorous man seek a reward3 or forbids2 for example1 let it be lawful to no man to seek the marriage of holy virgins3 or punisheth2 for example1 he who committeth murder let him be capitally punished40 ,and in this third kind only there is something prescribed under a pain or punishment4 ,it is likewise holden by schoolmen17#ifa7 that it is a law which permitteth something indifferent1 as well as it which commandeth some virtue1 or forbiddeth some vice4 ,when a prince doth statute and ordain1 that whosoever1 out of a generous and magnanimous spirit1 will adventure to embark and hazard in a certain military exploit against a foreign enemy1 whom he intendeth to subdue1 shall be allowed to take for himself in propriety all the rich spoil which he can lay hold on1--there is nothing here prescribed under some pain or punishment1 yet it is a law1 and properly so termed4 ,and might not the name of a law be given unto that edict of ,king ,darius1 whereby he decreed that all they in his dominions should fear the ,god of ,daniel1 forasmuch as he is the living and eternal ,god1 who reigneth for ever1 ,dan4 vi42 yet it prescribed nothing under some pain or punishment to be inflicted by him who so prescribed4 ,wherefore1 though the prince publisheth ecclesiastical laws under other pains and punishments than the clergy doth1 this showeth only that potestas is not the same1 but different1 in the one and in the other2 yet if it be granted that whatsoever ecclesiastical law a synod of the clergy hath power to make and publish1 the prince hath power to make and publish without them1 by his own sole authority1 it followeth1 that the power of the church to make laws which is called potestas 1 doth agree as much1 as properly1 and as directly to the prince1 as to a whole synod of the church4 ,sect4 #be4 ,now1 therefore1 we firmly hold1 #a4 ,that the prince may not innovate any custom or rite of the church1 nor publish any ecclesiastical law1 without the free assent of the clergy1 they being neither unable for1 nor unwilling unto1 their ecclesiastical functions and duties2 yea1 further1 that so far as is possible1 the consent of the whole church ought to be had whensoever any change is to be made of some order or custom in the church2 for that which toucheth the whole church1 and is to be used by the whole church1 ab omnibus etiam merito curatur47#ifb7 ,therefore1 when there is any change to be made in the rites of the church1 merito fit hoc cum omnium ordinum ecclesiae consensu47#ifc7 ,neither was there ever a rightly reformed church which was helped and not hurt by such rites and customs as1 to their grief and miscontentment1 princes did impose upon them4 ,whence it was1 that 8they who were orthodox did ever withstand such a magistrate as would have1 by his commandments1 tied the church to that which was burdensome to their consciences407#ifd7 ,that such inconveniences may be shunned1 it is fit1 that1 when any change is to be made in the policy of a church1 not the clergy alone1 but the elders also1 and men of understanding among the laity1 in a lawful assembly1 freely give their voices and consent thereunto4 ,good reason have our writers to hold against ,papists1 that laymen ought to have place in councils wherein things which concern the whole church are to be deliberated upon4 #b4 ,lest it be thought enough that princes devise1 frame1 and establish1 ecclesiastical laws as them best liketh1 and then1 for more show of orderly proceeding1 some secret and sinistrous way extort and procure the assent of the synod of the church2 therefore we add1 that it belongeth to the synod 7the clergy having the chief place therein1 to give direction and advice71 not to receive and approve the definition of the prince in things which concern the worship of ,god1 but itself to define and determine what orders and customs are fittest to be observed in such things1 that thereafter the prince may approve and ratify the same1 and press them upon his subjects by his regal coactive power4 ,to me it is no less than a matter of admiration how ,camero could so far forget himself as to say17#ife7 that in things pertaining unto religion1 dirigere atque disponere penes magistratum est proprie1 penes ecclesiasticos ministerium atque executio proprie1 telling us further1 that the directing and disposing of such things doth then only belong to ecclesiastical persons when the church suffereth persecution1 or when the magistrate permitteth that the matter be judged by the church4 ,our writers have said much of the power of the church to make laws1 but this man 7,i perceive7 will correct them all1 and will not acknowledge that the church hath any power of making laws about things pertaining to religion 7except by accident1 because of persecution or permission71 but only a power of executing what princes please to direct4 ,more fully to deliver our mind1 we say1 that in the making of laws about things which concern the worship of ,god1 the prince may do much per actus imperatos1 but nothing per actus elicitos4 ,for the more full explanation of which distinction1 ,i liken the prince to the will of man2 the ministers of the church to man's particular senses2 a synod of the church to that internal sense which is called sensus communis2 the fountain and original of all the external things and actions ecclesiastical1 or such as concern the worship of ,god1 to the objects and actions of the particular senses2 and the power of making ecclesiastical laws to that power and virtue of the common sense1 whereby it perceiveth1 discerneth1 and judgeth of the objects and actions of all the particular senses4 ,now as the will commandeth the common sense to discern and judge of the actions and objects of all the particular senses1 thereafter commandeth the eye to see1 and the ear to hear1 the nose to smell1 c41 yet it hath not power by itself to exercise or bring forth any of these actions1 for the will can neither see nor yet judge of the object and action of sight1 c4 ,so the prince may command a synod of the church to judge of ecclesiastical things and actions1 and to define what order and form of policy is most convenient to be observed in things pertaining to divine worship1 and thereafter he may command the particular ministers of the church to exercise the works of their ministry1 and to apply themselves unto that form of church regiment and policy which the synod hath prescribed1 yet he may not by himself define and direct such matters1 nor make any laws thereanent4 ,sect4 #bf4 ,for proof of these things ,i add1 #a4 ,politic government1 versatur circa res terrenas et hominem externum 7saith one of our writers7#iff772 magistratus 7saith another7#ifg77 instituti sunt ,deo rerum humanarum quae hominum societati necessariae sunt respectu1 et ad carum curam2 but they are ecclesiastical ministers who are 8ordained for men in things pertaining to ,god10 ,heb4 v4 #a1 that is1 in things which pertain unto ,god's worship4 ,it belongeth not therefore to princes to govern and direct things of this nature1 even as it belongeth not to pastors to govern and direct earthly things which are necessary for the external and civil society of men1 ,i mean ordinarily and regularly1 for of extraordinary cases we have spoken otherwise4 ,but according to the common order and regular form we are ever to put this difference betwixt civil and ecclesiastical government1 which one of our best learned divines hath excellently conceived after this manner37#ifh7 ,altera differentia1 c41 8,the other difference 7saith he7 taken from the matter and subject of the administrations4 ,for we have put in our definition human things to be the subject of civil administration1 but the subject of ecclesiastical administration we have taught to be things divine and sacred4 ,things divine and sacred we call both those which ,god commandeth for the sanctification of our mind and conscience as things necessary1 and also those which the decency and order of the church requireth to be ordained and observed for the profitable and convenient use of the things which are necessary2 for example1 prayers1 the administration of the word and sacraments1 ecclesiastical censure1 are things necessary1 and essentially belonging to the communion of saints2 but set days1 set hours1 set places1 fasts1 and if there be any such like1 they belong to the decency and order of the church1 without which the church cannot be well edified1 nor any particular member thereof rightly fashioned and fitly set in the body4 ,but human things we call such duties as touch the life1 the body1 goods1 and good name1 as they are expounded in the second table of the ,decalogue1 for these are the things in which the whole civil administration standeth4 ,behold how the very circumstances which pertain to ecclesiastical order and decency are exempted from the compass of civil government40 #b4 8,natural reason 7saith the ,bishop of ,salisbury7 telleth17#ifi7 that to judge of everything1 and to instruct others1 belongeth to them who before others take pains and study to the care and knowledge of the same1 so physicians judge which meat is wholesome1 which noisome4 ,lawyers declare what is just1 what unjust1 and in all arts and sciences1 they who professedly place their labour and study in the polishing and practising of the same1 both use and ought to direct the judgments of others40 ,since therefore7#igj7 the ministers of the church are those quibus ecclesiae cura incumbit vel maxime1 since they do above and before the civil magistrate devote themselves to the care and knowledge of things pertaining to ,god and his worship1 whereabout they profess to bestow their ordinary study and painful travail1 were it not most repugnant to the law of natural reason to say that they ought not to direct1 but be directed by1 the magistrate in such matters8 #c4 ,the ministers of the church are appointed to be 8watchmen in the city of ,god10 ,mic4 vii4 #d1 and 8overseers of the flock10 ,acts xx4 #bh2 but when princes do1 without the direction and definition of ministers1 establish certain laws to be observed in things pertaining to religion1 ministers are not then watchmen and overseers1 because they have not the first sight1 and so cannot give the first warning of the change which is to be made in the church4 ,the watchmen are upon the walls1 the prince is within the city4 ,shall the prince now view and consider the breaches and defects of the city better and sooner than the watchmen themselves8 ,or shall one1 within the city1 tell what should be righted and helped therein1 before them who are upon the walls8 ,again1 the prince is one of the flock1 and is committed1 among the rest1 to the care1 attendance1 and guidance of the overseers2 and1 ,i pray1 shall one of the sheep direct the overseers how to govern and lead the whole flock1 or prescribe to them what orders and customs they shall observe for preventing or avoiding any hurt and inconvenience which may happen to the flock8 #d4 ,christ hath ordained men of ecclesiastical order1 not only 8for the work of the ministry107#iga7 that is1 for preaching the word and ministering the sacraments1 for warning and rebuking them who sin1 for comforting the afflicted1 for confirming the weak1 c41 but also for providing whatsoever concerneth either the private spiritual good of any member of the church1 which the ,apostle calleth 8the perfecting of the saints10 or the public spiritual good of the whole church1 which he calleth the 8edifying of the body of ,christ10 ,eph4 iv4 #ab4 ,since1 therefore1 the making of laws about such things1 without which the worship of ,god cannot be orderly nor decently 7and so not rightly7 performed1 concerneth the spiritual good and benefit of the whole church1 and of all the members thereof1 it followeth that ,christ hath committed the power of judging1 defining1 and making laws about those matters1 not to magistrates1 but to the ministers of the church4 #e4 ,the ,apostle1 speaking of the church ministers1 saith1 8,obey them that have the rule over you1 and submit yourselves for they watch for your souls as they that must give account10 ,heb4 xiii4 #ag4 ,whence we gather1 that in things pertaining to ,god1 and which touch the spiritual benefit of the soul1 the ministers of the church ought to give direction1 and to be obeyed1 as those who1 in things of this nature1 have the rule over all others of the church 7and by consequence over princes also71 so that it be in the ,lord4 ,and lest this place and power which is given to ministers1 should either be abused by themselves to the commanding of what they will1 or envied by others1 as too great honour and pre-eminence1 the ,apostle showeth what a painful charge lieth on them1 and what a great reckoning they have to make4 ,they watch for your souls1 saith he1 not only by preaching and warning every one1 and by offering up their earnest prayers to ,god for you1 but likewise by taking such care of ecclesiastical discipline1 order1 and policy1 that they must provide and procure whatsoever shall be expedient for your spiritual good1 and direct you in what convenient and beseeming manner you are to perform the works of ,god's worship1 as also to avoid and shun every scandal and inconveniency which may hinder your spiritual good4 ,and of these things1 whether they have done them or not1 they must make account before the judgment seat of the great ,bishop of your souls4 ,surely1 if it belong to princes to do fine and ordain what order and policy should be observed in the church1 what forms and fashions should be used1 for the orderly and right managing of the exercises of ,god's worship1 how scandals and misorders are to be shunned1 how the church may be most edified1 and the spiritual good of the saints best helped and advanced1 by wholesome and profitable laws1 concerning things which pertain to religion1 then must princes take also upon them a great part of that charge of pastors1 to watch for the souls of men1 and must liberate them from being liable to a reckoning for the same4 ,sect4 #bg4 #f4 ,constantine the ,great1 ,theodosius1 both the one and the other1 ,martianus1 ,charles the ,great1 and other ,christian princes1 when there was any change to be made of ecclesiastical rites1 did not1 by their own authority1 imperiously enjoin the change1 but convocate synods for deliberating upon the matter1 as ,balduine noteth47#igb7 ,the great ,council of ,nice was assembled by ,constantine1 not only because of the ,arian heresy1 but1 also 7as ,socrates witnesseth7#igc771 because of the difference about the keeping of ,easter2 and though the bishops1 when they were assembled1 did put up to him libels of accusation1 one against another1 so that there could be no great hope of their agreement upon fit and convenient laws2 yet1 notwithstanding1 he did not interpone his own definition and decree1 for taking up that difference about ,easter1 only he exhorted the bishops convened in the council to peace1 and so commended the whole matter to be judged by them4 #g4 ,we have for us the judgment of worthy divines4 ,a notable testimony of ,junius we have already cited4 ,danaeus will not allow princes by themselves to make laws about ecclesiastical rites17#igd7 but this he will have done by a synod4 ,porro quod ad ritus1 c4 8,furthermore 7saith he71 for rites and ceremonies1 and that external order which is necessary in the administration of the church1 let a synod of the church convene1 the supreme and godly magistrate both giving commandment for the convening of it1 and being present in it2 and let that synod of the church lawfully assembled define what should be the order and external regiment of the church4 ,this decree of the ecclesiastical synod shall the godly and supreme magistrate afterward confirm1 stablish1 and ratify by his edict40 ,joh4 ,wolphius observeth of king ,joash17#ige7 that he did not by himself take order for the reparation of the temple1 nor define what was to be done unto every breach therein1 but committed this matter to be directed and cared for by the priests1 whom it chiefly concerned1 commanding them to take course for the reparation of the breaches of the house1 wheresoever any breach should be found1 and allowing them money for the work4 ,whereupon he further noteth1 that as the superior part of man's soul doth not itself hear1 see1 touch1 walk1 speak1 but commandeth the ears1 eyes1 hands1 feet1 and tongue1 to do the same2 so the magistrate should not himself either teach or make laws1 but command that these things be done by the doctors and teachers4 ,cartwright and ,pareus upon ,heb4 xiii4 #ag1 tell the ,papists1 that we acknowledge princes are holden to be obedient unto pastors in things that belong unto ,god1 if they rule according to the word1 which could not be so1 if the making of laws about things pertaining to ,god and his worship did not of right and due belong unto pastors1 but unto princes themselves4 ,our ,second ,book of ,discipline1 chap4 #ab1 ordaineth1 8,that ecclesiastical assemblies have their place1 with power to the kirk to appoint times and places convenient for the same1 and all men1 as well magistrates as inferiors1 to be subject to the judgment of the same in ecclesiastical causes40 ,balduine holdeth17#igf7 that a prince may not by himself enjoin any new ecclesiastical rite1 but must convocate a synod for the deliberation and definition of such things4 ,and what mean our writers when they say17#igg7 that kings have no spiritual but only a civil power in the church8 ,as actions are decerned by the objects1 so are powers by the actions3 if1 therefore1 kings do commendably by themselves make laws about things pertaining to ,god's worship1 which is a spiritual action1 then have they also a spiritual power in the church2 but if they have no spiritual power1 that is1 no power of spiritual jurisdiction1 how can they actually exercise spiritual jurisdiction8 ,that the making of laws about things pertaining to ,god's worship is an action of spiritual jurisdiction1 it needeth no great demonstration2 for1 #a4 ,when a synod of the church maketh laws about such things1 all men know that this is an action of spiritual jurisdiction flowing from that power of spiritual jurisdiction which is called potestas 4 ,and how then can the prince's making of such laws be called an action of civil1 not of spiritual jurisdiction8 ,i see not what can be answered1 except it be said1 that the making of those laws by a synod is an action of spiritual jurisdiction1 because they are made and published with the commination of spiritual and ecclesiastical punishments in case of transgression1 but the making of them by the prince is an action of jurisdiction only1 because he prescribeth and commandeth1 under the pain of some temporal loss or punishment4 ,but ,i have already confuted this answer1 because notwithstanding of the different punishments which the one and the other hath power to threaten and inflict1 yet1 at least1 that part of spiritual jurisdiction which we call potestas remaineth the same in both1 which power of making laws must not 7as ,i show7 be confounded with that other power of judging and punishing offenders4 #b4 ,actions take their species or kind from the object and the end1 when other circumstances hinder not4 ,now1 a prince's making of laws about things pertaining to religion1 is such an action of jurisdiction1 as hath both a spiritual end1 which is the edification of the church and spiritual good of ,christians1 and likewise a spiritual object2 for that all things pertaining to divine worship1 even the very external circumstances of the same1 are rightly called things spiritual and divine1 not civil or human1 our opposites cannot deny1 except they say1 not only that such things touch the lives1 bodies1 estates1 or names of men1 and are not ordained for the spiritual benefit of their souls1 but also that the synod of the church1 whose power reacheth only to things spiritual1 not civil or human1 can never make laws about those circumstances which are applied unto1 and used in the worship of ,god2 and as the prince's making of laws about things of this nature1 is in respect of the object and end1 an action of spiritual jurisdiction1 so there is no circumstance at all which varieth the kind1 or maketh it an action of civil jurisdiction only4 ,if it be said1 that the circumstance of the person changeth the kind of the action1 so that the making of laws about things pertaining to religion1 if they be made by ecclesiastical persons1 is an action of spiritual jurisdiction2 but if1 by the civil magistrate1 an action of civil jurisdiction1 this were a most extremely unadvised distinction2 for so might ,uzziah the king have answered for himself1 #b ,chron4 xxvi4 #ah1 that1 in burning incense1 he did not take upon him to execute the priest's office1 because he was only a civil person2 so may the ,pope say1 that he might not take upon him the power of emperors and monarchs1 because he is an ecclesiastical person4 ,many things men do de facto1 which they cannot de jure4 ,civil persons may exercise a spiritual jurisdiction and office1 and1 again1 ecclesiastical persons may exercise a civil jurisdiction de facto1 though not de jure4 ,wherefore the prince's making of laws about things spiritual remaineth still an action of spiritual jurisdiction1 except some other thing can be alleged to the contrary1 beside the circumstance of the person4 ,but some man1 peradventure1 will object that a prince1 by his civil power1 may enjoin and command not only the observation of those ecclesiastical rites which a synod of the church prescribeth1 but also that a synod 7when need is7 prescribe new orders and rites1 all which are things spiritual and divine4 ,and why then may he not1 by the same civil power1 make laws about the rites and circumstances of ,god's worship1 notwithstanding that they are 7in their use and application to the actions of worship7 things spiritual1 not civil4 ,ans4 ,the schoolmen say17#igh7 that an action proceedeth from charity two ways1 either elicitive or imperative1 and that those actions which are immediately produced and wrought out by charity1 belong not to other virtues distinct from charity1 but are comprehended under the effects of charity itself1 such as are the loving of good and rejoicing for it4 ,other actions1 say they1 which are only commanded by charity1 belong to other special virtues distinct from charity4 ,so1 say ,i1 an action may proceed from a civil power either elicitive or imperative4 ,elicitive a civil power can only make laws about things civil or human2 but imperative it may command the ecclesiastical power to make laws about things spiritual1 which laws thereafter it may command to be observed by all who are in the church4 ,sect4 #bh4 #h4 ,our opposites themselves acknowledge no less than that which ,i have been pleading for4 8,to devise new rites and ceremonies 7saith ,dr ,bilson7#igi771 is not the prince's vocation1 but to receive and allow such as the ,scriptures and canons commend1 and such as the bishops and pastors of the place shall advise40 ,and saith not the ,bishop of ,salisbury17#ihj7 ,ceremonias utiles et decoras excogitare1 ad ecclesiasticos pertinet2 tamen easdem comprobare1 et toti populo observandas imponere1 ad reges spectat8 ,camero saith17#iha7 that it is the part of a prince to take care for the health of men's souls1 even as he doth for the health of their bodies1 and that as he provideth not for the curing or preventing of bodily diseases directly and by himself1 but indirectly and by the physicians1 so he should not by himself prescribe cures and remedies for men's spiritual maladies4 ,perinde principis est curare salutem animarum1 ac ejusdem est saluti corporum prospicere3 non est autem principis providere ne morbi grassentur directe1 esset enim medicus1 at indirecte tamen princeps id studere debet4 ,whence it followeth1 that even as when some bodily sickness spreadeth1 a prince's part is not to prescribe a cure1 but to command the physicians to do it2 just so1 when any abuse1 misorder1 confusion1 or scandal in the church1 requireth or maketh it necessary that a mutation be made of some rite or order in the same1 and that wholesome laws be enacted1 which may serve for the order1 decency1 and edification of the church1 a prince may not do this by himself1 but may only command the pastors and guides of the church1 who watch for the souls of men as they who must give account1 to see to the exigency of the present state of matters ecclesiastical1 and to provide such laws as they1 being met together in the name of the ,lord1 shall1 after due and free deliberation1 find to be convenient1 and which1 being once prescribed by them1 he shall by his royal authority confirm1 establish1 and press4 ,sect4 #bi4 ,needs now it must be manifest1 that the lawfulness of our conforming unto the ceremonies in question can be no way warranted by any ordinance of the supreme magistrate1 or any power which he hath in things spiritual or ecclesiastical2 and if our opposites would ponder the reasons we have given1 they should be quickly quieted1 understanding that1 before the prince's ordinance about the ceremonies can be said to bind us1 it must first be showed that they have been lawfully prescribed by a synod of the church1 so that they must retire and hold them as the church's ordinance4 ,and what needeth any more8 ,let us once see any lawful ordinance of the synod or church representative for them1 we shall1 without any more ado1 acknowledge it to be out of all doubt that his ,majesty may well urge conformity unto the same4 ,now1 of the church's power we have spoken in the former chapter2 and if we had not1 yet that which hath been said in this chapter maketh out our point4 ,for it hath been proved1 that neither king nor church hath power to command anything which is not according to the rules of the word2 that is1 which serveth not for the glory of ,god1 which is not profitable for edifying1 and which may not be done in faith2 unto which rules1 whether the things which are commanded us be agreeable or not1 we must try and examine by the private judgment of ,christian discretion1 following the light of ,god's word4 ,sect4 #cj4 ,resteth the third distinction1 whereof ,i promised to speak1 and that was of ties or bonds4 ,quoedam obligatio1 c4 8,some bond 7saith ,gerhard7#ihb77 is absolute1 when the law bindeth the conscience simply1 so that1 in no respect1 nor in no case1 without the offence of ,god and wound of conscience1 one may depart from the prescript thereof2 but another bond is hypothetical1 when it bindeth not simply1 but under a condition1 to wit1 if the transgression of the law be done of contempt1--if for the cause of lucre or some other vicious end1--if it have scandal joined with it40 ,the former way1 he saith that the law of ,god and nature bindeth1 and that the law of the civil magistrate bindeth the latter way2 and with him we hold that whatsoever a prince commandeth his subjects in things any way pertaining to religion1 it bindeth only this latter way1 and that he hath never power to make laws binding the former way1 for confirmation wherefore we say1 #a4 ,the laws of an ecclesiastical synod1 to the obedience whereof1 in things belonging to the worship of ,god1 we are far more strictly tied than to the obedience of any prince in the world1 who 7as hath been showed7 in this sort of things hath not such a vocation nor power to make laws4 ,the laws1 ,i say1 of a synod cannot bind absolutely1 but only conditionally1 or in case they cannot be transgressed without violating the law of charity1 by contempt showed or scandal given1 which1 as ,i have made good in the first part of this dispute1 so let me now produce for it a plain testimony of the ,bishop of ,salisbury17#ihc7 who holdeth that the church's rites and ordinance do only bind in such sort1 ut si extra1 c41 8,that if1 out of the case of scandal or contempt1 through imprudence1 oblivion1 or some reasonable cause enforcing1 they be omitted1 no mortal sin is incurred before ,god2 for as touching these constitutions1 ,i judge the opinion of ,gerson to be most true1 to wit1 that they remain inviolated so long as the law of charity is not by men violated about the same40 ,much less1 then1 can the laws of princes about things spiritual or ecclesiastical bind absolutely1 and out of the case of violating the law of charity4 #b4 ,if we be not bound to receive and acknowledge the laws of princes as good and equitable1 except only in so far as they are warranted by the law of ,god and nature1 then we are not bound in conscience to obey them1 except only conditionally1 in case the violating of them include the violating of the law of ,god and nature2 but the former is true1 therefore the latter4 ,it is ,god's peculiar sovereignty1 that his will is a rule ruling1 but not ruled1 and that therefore a thing is good because ,god will have it to be good4 ,man's will is only such a rule as is ruled by higher rules1 and it must be known to be norma recta before it can be to us norma recti4 #c4 ,if we be bound to try and examine1 by the judgment of discretion 7following the rules of the word71 whether the things which princes command be right1 and such as ought to be done2 and if we find them not to be such1 to neglect them1 then their laws cannot bind absolutely and by themselves1 7else what need were there of such trial and examination87 but only conditionally1 and in case they cannot be neglected without violating some other law1 which is of a superior bond4 ,but the former we have proved by strong reasons1 therefore the latter standeth sure4 #d4 ,if neither princes may command1 nor we do anything which is not lawful and expedient1 and according to the other rules of the word1 then the laws of princes bind not absolutely1 but only in case the neglecting of them cannot stand with the law of charity and the rules of the word2 but the former hath been evinced and made good1 therefore the latter necessarily followeth4 #e4 ,if the laws of princes could bind absolutely and simply1 so that in no case1 without offending ,god and wounding our conscience1 we could neglect them1 this bond should arise either from their own authority1 or from the matter and thing itself which is commanded1 but from neither of these it can arise1 therefore from nothing4 ,it cannot arise from any authority which they have1 for if1 by their authority1 we mean their princely pre-eminence and dignity1 they are princes when they command things unlawful as well as when they command things lawful1 and so if1 because of their pre-eminence their laws do bind1 then their unlawful ordinances do bind no less than if they were lawful2 but if by their authority we mean the power which they have of ,god to make laws1 this power is not absolute 7as hath been said7 but limited2 therefore from it no absolute bond can arise1 but this much at the most1 that 8kings on earth must be obeyed17#ihd7 so far as they command in ,christ40 ,neither yet can the bond be absolute in respect of the thing itself which is commanded4 ,when princes publish the commandments of ,god1 the things themselves bind whether they should command them or not1 but we speak of such things as ,god's word hath left in their nature indifferent1 and of such things we say1 that if being enjoined by princes they did absolutely bind1 then they should be in themselves immutably necessary1 even secluding as well the laws of princes which enjoin them1 as the end of order1 decency1 and edification1 whereunto they are referred4 ,to say no more1 hath not ,dr ,forbesse told us in ,calvin's words17#ihe7 ,notatu dignum1 c48 8,it is worthy of observation1 that human laws1 whether they be made by the magistrate or by the church1 howsoever they be necessary to be observed 7,i speak of such as are good and just71 yet they do not1 therefore1 by themselves bind the conscience1 because the whole necessity of observing them looketh to the general end1 but consisteth not in the things commanded40 #f4 ,whatsoever bond of conscience is not confirmed and warranted by the word is1 before ,god1 no bond at all4 ,but the absolute bond wherewith conscience is bound to the obedience of the laws of princes is not confirmed nor warranted by the word2 therefore the proposition no man can deny1 who acknowledged that none can have power or dominion over our consciences but ,god only1 the great ,lawgiver1 who alone can save and destroy1 ,james iv4 #ab4 ,neither doth any writer1 whom ,i have seen1 hold that princes have any power over men's consciences1 but only that conscience is bound by the laws of princes1 for this respect1 because ,god1 who hath power over our consciences1 hath tied us to their laws4 ,as to the assumption1 he who denyeth it must give instance to the contrary4 ,if those words of the ,apostle be objected1 ,rom4 xiii4 #e1 8,ye must needs be subject1 not only for wrath1 but also for conscience' sake40 ,i answer1 #a4 ,the ,apostle saith not that we must obey1 but that we must be subject1 for conscience' sake2 and how oft shall we need to tell our opposites that subjection is one thing1 and obedience another8 #b4 ,if he had said that we must obey for conscience' sake1 yet this could not have been expounded of an absolute bond of conscience1 but only of an hypothetical bond1 in case that which the magistrate commandeth cannot be omitted without breaking the law of charity4 ,if it be said again1 that we are not only bidden be subject1 but likewise to obey magistrates1 ,tit4 iii4 #a3 ,ans4 ,and who denyeth this8 ,but still ,i ask1 are we absolutely and always bound to obey magistrates8 ,nay1 but only when they command such things as are according to the rules of the word1 so that either they must be obeyed or the law of charity shall be broken2 in this case1 and no other1 we are bidden obey4 ,sect4 #ca4 ,thus have we gained a principal point1 viz41 that the laws of princes bind not absolutely but conditionally1 not propter se1 but propter aliud4 ,whereupon it followeth1 that except the breach of those ceremonial ordinances wherewith we are pressed include the breach of the law of charity1 which is of a superior bond1 we are not holden to obey them4 ,now that it is not the breach1 but the obedience of those ordinances which violateth the law of charity1 we have heretofore made manifest1 and in this place we will add only one general3 ,whensoever the laws of princes about things ecclesiastical do bind the conscience conditionally1 and because of some other law of a superior bond1 which cannot be observed if they be transgressed 7which is the only respect for which they bind1 when they bind at all71 then the things which they prescribe belong either to the conservation or purgation of religion2 but the controverted ceremonies belong to neither of these1 therefore the laws made thereanent bind not1 because of some other law which is of a superior bond4 ,as to the proposition1 will any man say that princes have any more power than that which is expressed in the twenty-fifth article of the ,confession of ,faith1 ratified in the first parliament of king ,james ,,vi41 which saith thus3 8,moreover1 to kings1 princes1 rulers1 and magistrates1 we affirm that chiefly and most principally1 the conservation and the purgation of the religion appertains1 so that not only they are appointed for civil policy1 but also for maintenance of the true religion1 and for suppressing of idolatry and superstition whatsoever80 ,hoc nomine1 saith ,calvin17#ihf7 maxime laudantur sancti reges in scriptura1 quod ,dei cultum corruptum vel eversum restituerint1 vel curam gesserint religionis1 ut sub illis pura et incolumis floreret4 ,the twenty-first ,parliament of king ,james1 holden at ,edinburgh #afab1 in the ratification of the acts and conclusions of the ,general ,assembly1 kept in ,glasgow #afaj1 did innovate and change some words of that oath of allegiance which the ,general ,assembly1 in reference to the conference kept #agea1 ordained to be given to the person provided to any benefice with cure1 in the time of his admission1 by the ordinate4 ,for the form of the oath1 set down by the ,act of the ,assembly1 beginneth thus3 8,i1 ,a4 ,b41 now nominate and admitted to the kirk of ,d41 utterly testify and declare in my conscience1 that the right excellent1 right high1 and mighty prince1 ,james ,,vi41 by the grace of ,god king of ,scots1 is the only lawful supreme governor of this realm1 as well in things temporal as in the conservation and purgation of religion10 c4 ,but the form of the oath set down by the ,act of ,parliament beginneth thus3 8,i1 ,a4 ,b41 now nominate and admitted to the kirk of ,d41 testify and declare in my conscience1 that the right excellent1 c41 is the only lawful supreme governor of this realm1 as well in matters spiritual and ecclesiastical1 as in things temporal10 c4 ,yet ,i demand1 whether or not do the matters spiritual and ecclesiastical1 of which the ,act of ,parliament speaketh1 or those all spiritual or ecclesiastical things or causes1 of which the ,english oath of supremacy speaketh1 comprehend any other thing than is comprehended under the conservation and purgation of religion1 whereof the ,act of ,assembly speaketh8 ,if it be answered affirmatively1 it will follow that princes have power to destruction1 and not to edification only2 for whatsoever may edify or profit the church1 pertaineth either to the conservation or the purgation of religion4 ,if negatively1 then it cannot be denied that the conservation and purgation of religion do comprehend all the power which princes have in things ecclesiastical4 ,sect4 #cb4 ,now to the assumption4 ,and first1 that the controverted ceremonies pertain not to the conservation of religion1 but contrariwise to the hurt and prejudice of the same1 experience hath1 alas6 made it too manifest2 for ,o what a doleful decay of religion have they drawn with them in this land6 ,let them who have seen ,scotland in her first glory tell how it was then1 and how it is now4 ,idle and idol-like bishopping hath shut too the door of painful and profitable catechising47#ihg7 ,the keeping of some festival days is set up instead of the thankful commemoration of ,god's inestimable benefits1 howbeit the festivity of ,christmas hath hitherto served more to bacchanalian lasciviousness than to the remembrance of the birth of ,christ47#ihh7 ,the kneeling down upon the knees of the body hath now come in place of that humiliation of the soul wherewith worthy communicants addressed themselves unto the holy table of the ,lord2 and1 generally1 the external show of these fruitless observances hath worn out the very life and power of religion4 ,neither have such effects ensued upon such ceremonies among us only1 but let it be observed everywhere else1 if there be not least substance and power of godliness among them who have most ceremonies1 whereunto men have1 at their pleasure1 given some sacred use and signification in the worship of ,god2 and most substance among them who have fewest shows of external rites4 ,no man of sound judgment 7saith ,beza7#ihi77 will deny1 ,jesum ,christum quo nudior1 c41 8that ,jesus ,christ1 the more naked he be1 is made the more manifest to us2 whereas1 contrariwise1 all false religions use by certain external gesturings to turn away men from divine things40 ,zanchius saith well of the surplice and other popish ceremonies17#iij7 ,quod haec nihil ad pietatem accendendam1 multum autem ad restinguendam valeant4 ,bellarmine17#iia7 indeed1 pleadeth for the utility of ceremonies1 as things belonging to the conservation of religion4 ,his reason is1 because they set before our senses such an external majesty and splendour1 whereby they cause the more reverence4 ,this he allegeth for the utility of the ceremonies of the church of ,rome4 ,and ,i would know what better reason can be alleged for the utility of ours4 ,but if this be all1 we throw back the argument1 because the external majesty and splendour of ceremonies doth greatly prejudge and obscure the spirit and life of the worship of ,god1 and diverteth the minds of men from adverting unto the same1 which we have offered to be tried by common experience4 ,durand himself1 for as much as he hath written in the defence of ceremonies1 in his unreasonable ,rationale1 yet he maketh this plain confession37#iib7 ,sane in primitiva ecclesia1 sacrificium fiebat in vasis ligneis et vestibus communibus3 tunc enim erant lignei calices et aurei sacerdotes3 nunc vero contra est4 ,behold what followeth upon the majesty and splendour which ceremonies carry with them1 and how religion1 at its best and first estate1 was without the same6 ,sect4 #cc4 ,neither yet do the ceremonies in question belong to the purgation of religion2 for wheresoever religion is to be purged in a corrupted church1 all men know that purgation standeth in putting something away1 not in keeping it still2 in voiding somewhat1 nor in retaining it2 so that a church is not purged1 but left unpurged1 when the unnecessary monuments of bypast superstition are still preserved and kept in the same4 ,and as for the church of ,scotland1 least of all could there be any purgation of it intended by the resuming of those ceremonies2 for such was the most glorious and ever memorable reformation of ,scotland1 that it was far better purged than any other neighbour church4 ,and of ,mr ,hooker's jest we may make good earnest2 for1 in very deed1 as the reformation of ,geneva did pass the reformation of ,germany1 so the reformation of ,scotland did pass that of ,geneva4 ,sect4 #cd4 ,now hitherto we have discoursed of the power of princes1 in making of laws about things which concern the worship of ,god2 for this power it is which our opposites allege for warrant1 of the controverted ceremonies1 wherefore to have spoken of it is sufficient for our present purpose4 ,nevertheless1 because there are also other sorts of ecclesiastical things beside the making of laws1 such as the vocation of men of ecclesiastical order1 the convocation and moderation of councils1 the judging and deciding of controversies about faith1 and the use of the keys1 in all which princes have some place and power of intermeddling1 and a mistaking in one may possibly breed a mistaking in all2 therefore ,i thought good here to digress1 and of these also to add somewhat1 so far as princes have power and interest in the same4 ,,digression ,i4 ,,of ,,the ,,vocation ,,of ,,men ,,of ,,ecclesiastical ,,order4 ,in the vocation and calling of ecclesiastical persons1 a prince ought to carry himself ad modum procurantis speciem1 non designantis individuum4 ,which shall be more plainly and particularly understood in these propositions which follow4 ,propos4 #a4 ,princes may and ought to provide and take care that men of those ecclesiastical orders1 and those only which are instituted in the ,new ,testament by divine authority1 have vocation and office in the church4 ,now1 beside the apostles1 prophets1 and evangelists1 which were not ordained to be ordinary and perpetual offices in the church1 there are but two ecclesiastical orders or degrees instituted by ,christ in the ,new ,testament17#iic7 viz41 elders and deacons4 ,excellenter canones duos tantum sacros ordines appellari censet1 diaconatus scilicet et presbyteratus1 quia hos solos primitiva ecclesia legitur habuisse1 et de his solis preceptum apostoli habemus1 saith the ,master of sentences47#iid7 ,as for the order and decree of bishops superior to that of elders1 that there is no divine ordinance nor institution for it1 it is not only holden by ,calvin1 ,beza1 ,bucer1 ,martyr1 ,sadeel1 ,luther1 ,chemnitius1 ,gerhard1 ,balduine1 the ,magdeburgians1 ,musculus1 ,piscator1 ,hemmingius1 ,zanchius1 ,polanus1 ,junius1 ,pareus1 ,fennerus1 ,danaeus1 ,morney1 ,whittakers1 ,willets1 ,perkins1 ,cartwright1 the ,professors of ,leyden1 and the far greatest part of writers in reformed churches1 but also by ,jerome1 who1 upon ,tit4 i41 and in his epistle to ,evagrius1 speaketh so plainly1 that the ,archbishop of ,spalato is driven to say17#iie7 ,deserimus in hac parte ,hieronymum1 neque ei in his dictis assentimus2 also by ,ambrose on #a ,tim4 iii42 ,augustine in his ,book of ,questions out of both ,testaments1 quest4 #aja2 ,chrysostom on #a ,tim4 iii42 ,isidore1 dist4 #ba1 cap4 #a2 the ,canon ,law1 dist4 #ic1 cap4 #bd1 and dist4 #ie1 cap4 #e2 ,lombard41 lib4 #d1 dist4 #bd4 ,and after him1 by many schoolmen1 such as ,aquinas1 ,alensis1 ,albertus1 ,bonaventura1 ,richardus1 and ,dominicus ,soto1 all mentioned by the ,archbishop of ,spalato1 lib4 #b1 cap4 #d1 num4 #be4 ,gerhard7#iif7 citeth for the same judgment1 ,anselmus1 ,sedulius1 ,primasius1 ,theophylactus1 ,oecumenius1 the ,council of ,basil1 ,arelatensis1 ,j4 ,parisiensis1 ,erasmus1 ,medina1 and ,cassander1 all which authors have grounded that which they say upon ,scripture2 for beside that ,scripture maketh no difference of order and degree betwixt bishops and elders1 it showeth also that they are one and the same order4 ,for in ,ephesus and ,crete1 they who were made elders were likewise made bishops1 ,acts xx4 #ag1 #bh2 ,tit4 i4 #e1 #g4 ,and the ,apostle1 ,phil4 i4 #a1 divideth the whole ministry in the church of ,philippi into two orders1 bishops and deacons4 ,moreover1 #a ,tim4 iii41 he giveth order only for bishops and deacons1 but saith nothing of a third order4 ,wherefore it is manifest1 that beside those two orders of elders and deacons1 there is no other ecclesiastical order which hath any divine institution1 or necessary use in the church2 and princes should do well to apply their power and authority to the extirpation and rooting out of popes1 cardinals1 patriarchs1 primates1 archbishops1 bishops1 suffragans1 abbots1 deans1 vice-deans1 priors1 archdeacons1 subdeacons1 abbots1 chancellors1 chantors1 subchantors1 exorcists1 monks1 eremites1 acoloths1 and all the rabble of popish orders1 which undo the church1 and work more mischief in the earth than can be either soon seen or shortly told4 ,but1 contrariwise1 princes ought to establish and maintain in the church1 elders and deacons1 according to the apostolical institution4 ,now elders are either such as labour in the word and doctrine1 or else such as are appointed for discipline only4 ,they who labour in the word and doctrine are either such as do only teach1 and are ordained for conserving1 in schools and seminaries of learning1 the purity of ,christian doctrine1 and the true interpretation of ,scripture1 and for detecting and confuting the contrary heresies and errors1 whom the ,apostle calleth doctors or teachers2 or else they are such as do not only teach1 but also have a more particular charge to watch over the flock1 to seek that which is lost1 to bring home that which wandereth1 to heal that which is diseased1 to bind up that which is broken1 to visit every family1 to warn every person1 to rebuke1 to comfort1 c41 whom the ,apostle called sometimes pastors1 and sometimes bishops or overseers4 ,the other sort of elders are ordained only for discipline and church government1 and for assisting of the pastors in ruling the people1 overseeing their manners1 and censuring their faults4 ,that this sort of elders is instituted by the ,apostle1 it is put out of doubt1 not alone by ,calvin1 ,beza1 and the divines of ,geneva1 but also by ,chemnitius 7,exam4 part #b1 p4 #bah71 ,gerhard 7,loc4 ,theol41 tom4 #f1 p4 #cfc1 #cfd71 ,zanchius 7in #d ,proec41 col4 #gbg71 ,martyr 7in #a ,cor4 xii4 #bh71 ,bullinger 7in #a ,tim4 v4 #ag71 ,junius 7,animad4 in ,bell41 contr4 #e1 lib4 #a1 cap4 #b71 ,polanus 7,synt41 lib4 #g1 cap4 #aa71 ,pareus 7in ,rom4 xii4 #h2 #a ,cor4 xii4 #bh71 ,cartwright 7on #a ,tim4 v4 #ag71 the ,professors of ,leyden 7,syn4 ,pur4 ,theol4 disp4 #db1 thes4 #bj71 and many more of our divines1 who teach that the ,apostle1 #a ,tim4 v4 #ag1 directly implieth that there were some elders who ruled well1 and yet laboured not in the word and doctrine2 and those elders he meaneth by them that rule1 ,rom4 xii4 #h2 and by governments1 #a ,cor4 xii4 #bh1 where the ,apostle saith not1 helps in governments1 as our new ,english translation corruptly readeth1 but helps1 governments1 c4 plainly putting governments for a different order from helps or deacons4 ,of these elders7#iig7 speaketh ,ambrose17#iih7 as ,dr ,fulk also understandeth him17#iii7 showing that with all nations eldership is honourable2 wherefore the synagogue also1 and afterwards the church1 hath had some elders of the congregation1 without whose council and advice nothing was done in the church2 and that he knew not by what negligence this had grown out of use1 except it had been by the sluggishness of the teachers1 or rather their pride1 whilst they seemed to themselves to be something1 and so did arrogate the doing of all by themselves4 ,deacons were instituted by the apostles7#ajjj7 for collecting1 receiving1 keeping1 and distributing ecclesiastical goods1 which were given and dedicated for the maintenance of ministers1 churches1 schools1 and for the help and relief of the poor1 the stranger1 the sick1 and the weak2 also for furnishing such things as are necessary to the ministration of the sacrament47#ajja7 ,besides which employments1 the ,scripture hath assigned neither preaching1 nor baptising1 nor any other ecclesiastical function to ordinary deacons4 ,propos4 #b4 ,princes1 in their dominions1 ought to procure and effect1 that there be never wanting men qualified and fit for those ecclesiastical functions and charges which ,christ hath ordained1 and that such men only be called1 chosen1 and set apart for the same4 ,there are two things contained in this proposition4 #a4 ,that princes ought to procure that the church never want men qualified and gifted for the work and service of the holy ministry1 for which end and purpose they ought to provide and maintain schools and colleges1 entrusted and committed to the rule and oversight of orthodox1 learned1 godly1 faithful1 and diligent masters1 that so qualified and able men may be still furnished and sent to take care that the ministers of the church neither want due reverence1 #a ,tim4 v4 #ag2 ,heb4 xiii4 #ag1 nor sufficient maintenance1 #a ,cor4 ix41 that so men be not scarred from the service of the ministry1 but rather encouraged unto the same1 #b ,chron4 xxxi4 #d4 #b4 ,that princes ought also to take order and course1 that well-qualified men1 and no others1 be advanced and called to bear charge and office in the church1 for which purpose they should cause not one disdainful prelate1 but a whole presbytery or company of elders1 to take trial of him who is to be taken into the number of preaching elders1 and to examine well the piety of his life1 the verity of his doctrine1 and his fitness to teach4 ,and further1 that due trial may be continually had of the growth or decay of the graces and utterance of every pastor1 it is the part of princes to enjoin the visitation of particular churches1 and the keeping of other presbyterial meetings1 likewise the assembling of provincial1 and national synods1 for putting order to such things as have not been helped in the particular presbyteries4 ,and as for the other sort of elders1 together with deacons1 we judge the ancient order of this church to have been most convenient for providing of well-qualified men for those functions and offices2 for the eighth head of the ,first ,book of ,discipline1 touching the election of elders and deacons1 ordaineth that only men of best knowledge and cleanest life be nominate to be in election1 and that their names be publicly read to the whole church by the minister1 giving them advertisement that from among them must be chosen elders and deacons1 that if any of these nominate be noted with public infamy1 he ought to be repelled2 and that if any man know others of better qualities within the church than those that be nominate1 they shall be put in election1 that the church may have the choice4 ,if these courses1 whereof we have spoken1 be followed by ,christian princes1 they shall1 by the blessing of ,god1 procure that the church shall be served with able and fit ministers2 but though thus they may procurare speciem1 yet they may not designare individuum1 which now ,i am to demonstrate4 ,propos4 #c4 ,nevertheless17#ajjb7 princes may not design nor appoint such or such particular men to the charge of such or such particular churches1 or to the exercise of such or such ecclesiastical functions1 but ought to provide that such an order and form be kept in the election and ordination of the ministers of the church1 as is warranted by the example of the apostles and primitive church4 ,the vocation of a minister in the church is either inward or outward4 ,the inward calling which one must have in finding himself1 by the grace of ,god1 made both able and willing to serve ,god and his church faithfully in the holy ministry1 lieth not open to the view of men1 and is only manifest to him from whom nothing can be hid2 the outward calling is made up of election and ordination3 that signified in ,scripture by cheirotonia this by cheirothesia concerning which things we say with ,zanchius17#ajjc7 ,magistratus1 c43 8,it pertaineth to a ,christian magistrate and prince to see for ministers unto his churches4 ,but how8 ,not out of his own arbitrement1 but as ,god's word teacheth2 therefore let the ,acts of the ,apostles and the epistles of ,paul be read1 how ministers were elected and ordained1 and let them follow that form40 ,the right of election pertaineth to the whole church1 which as it is maintained by foreign divines who write of the controversies with ,papists1 and as it was the order which this church prescribed in the ,books of ,discipline1 so it is commended unto us by the example of the apostles1 and of the churches planted by them4 ,joseph and ,matthias were chosen and offered to ,christ by the whole church1 being about #abj persons1 ,acts i4 #ae1 #bc2 the apostles required the whole church and multitude of disciples1 to choose out from among them seven men to be deacons1 ,acts vi4 #b1 #c2 the ,holy ,ghost said to the whole church at ,antioch1 being assembled together to minister unto the ,lord1 8,separate me ,barnabas and ,saul10 ,acts xiii4 #a1 #b2 the whole church chose ,judas and ,silas to be sent to ,antioch1 ,acts xv4 #bb2 the brethren who travelled in the church's affairs were chosen by the church1 and are called the church's messengers1 #b ,cor4 viii4 #ai1 #bc2 such men only were ordained elders by ,paul and ,barnabas who were chosen and approved by the whole church1 their suffrages being signified by the lifting up of their hands1 ,acts xiv4 #bc4 ,albeit1 ,chrysostom and other ecclesiastical writers use the word cheirotonia for ordination and imposition of hands1 yet when they take it in this sense1 they speak it figuratively and synecdochically1 as ,junius showeth47#ajjd7 ,for these two1 election by most voices1 and ordination by laying on of hands1 were joined together1 did cohere1 as an antecedent and a consequent1 whence the use obtained1 that the whole action should be signified by one word1 per modum intellectus1 collecting the antecedent from the consequent1 and the consequent from the antecedent4 ,nevertheless1 according to the proper and native signification of the word1 it noteth the signifying of a suffrage or election by the lifting up of the hand1 for cheimotonehin is no other thing nor chehiras tehinein or hanatehineiu to lift or hold up the hands in sign of a suffrage2 and so ,chrysostom himself useth the word when he speaketh properly1 for he saith that the senate of ,rome took upon him cheirosoiehin theohne2 that is 7as ,d4 ,potter turneth his words7#ajje771 to make gods by most voices4 ,bellarmine7#ajjf7 reckoneth out three significations of the word cheirosoiehin3 #a4 ,to choose by suffrages2 #b4 ,simply to choose which way soever it be2 #c4 ,to ordain by imposition of hands4 ,junius answereth him17#ajjg7 that the first is the proper signification2 the second is metaphorical2 the third synecdochical4 ,our ,english translators1 #b ,cor4 i4 #ai1 have followed the metaphorical signification1 and in this place1 ,acts xiv4 #bc1 the synecdochical4 ,but what had they to do either with a metaphor or a synecdoche when the text may bear the proper sense8 ,now that ,luke1 in this place1 useth the word in the proper sense1 and not in the synecdochical1 ,gerhard7#ajjh7 proveth from the words which he subjoineth1 to signify the ordaining of those elders by the laying on of hands2 for he saith that they prayed1 and fasted1 and commended them to the ,lord1 in which words he implieth the laying on of hands upon them1 as may be learned from ,acts vi4 #f1 8,when they had prayed1 they laid their hands on them20 ,acts xiii4 #c1 8,when they had fasted1 and prayed1 and laid their hands on them20 so ,acts viii4 #ae1 #ag1 prayer and laying on of hands went together4 ,wherefore by cheirotouhsagtes ,luke pointeth at the election of those elders by voices1 being1 in the following words1 to make mention of their ordination by imposition of hands4 ,cartwright7#ajji7 hath for the same point other weighty reasons3 8,it is absurd 7saith he7 to imagine that the ,holy ,ghost1 by ,luke1 speaking with the tongues of men1 that is to say1 to their understanding1 should use a word in that signification in which it was never used before his time by any writer1 holy or profane1 for how could he then be understood1 if using the note and name they used1 he should have fled from the signification whereunto they used it1 unless therefore his purpose was to write that which none could read8 ,it must needs be that as he wrote so he meant the election by voices4 ,and if ,demosthenes1 for knowledge in the tongue1 would have been ashamed to have noted the laying down of hands by a word that signifieth the lifting of them up1 they do the ,holy ,ghost 7which taught ,demosthenes to speak7 great injury in using this impropriety and strangeness of speech unto himself1 which is yet more absurd1 considering that there were both proper words to utter the laying on of hands by1 and the same also was used in the translation of the ,,lxx1 which ,luke1 for the ,gentiles' sake1 did1 as it may seem 7where he conveniently could71 most follow4 ,and yet it is most of all absurd that ,luke1 which straiteneth himself to keep the words of the seventy interpreters1 when as he could have otherwise uttered things in better terms than they did1 should here forsake the phrase wherewith they noted the laying on of hands1 being most proper and natural to signify the same4 ,the ,greek ,scholiast also1 and the ,greek ,ignatius1 do plainly refer this word to the choice of the church by voices40 ,but it is objected1 that ,luke saith not of the whole church1 but only of ,paul and ,barnabas1 that they made them by voices elders in every city4 ,ans4 ,but how can one imagine that betwixt them two alone the matter went to suffrages8 ,election by most voices1 or the lifting up of the hand in taking of a suffrage1 had place only among a multitude assembled together4 ,wherefore we say with ,junius17#ajaj7 that is both a common and a particular action whereby a man chooseth1 by his own suffrage in particular1 and likewise with others in common1 so that in one and the same action we cannot divide those things which are so joined together4 ,from that which hath been said1 it plainly appeareth that the election of ministers1 according to the apostolic institution1 pertaineth to the whole body of that church where they are to serve2 and that this was the apostolic and primitive practice1 it is acknowledged even by some of the ,papists1 such as ,lorinus1 ,salmeron1 and ,gaspar ,sanctius1 all upon ,acts xiv4 #bc4 ,the canon law7#ajaa7 itself commendeth this form and saith1 ,electio clericorum est petitio plebis4 ,and was he not a popish archbishop7#ajab7 who condescended that the city of ,magedeburg should have jus vocandi ac constituendi ecclesiae ministros8 ,neither would the city accept of peace without this condition4 ,that in the ancient church1 for a long time1 the election of ministers remained in the power of the whole church or congregation1 it is evident from ,cypr41 lib4 #a1 epist4 #d1 #fh2 ,august41 epist4 #ajf2 ,leo ,i41 epist4 #ie2 ,socrat41 lib4 #d1 cap4 #cj2 and lib4 #f1 cap4 #b2 ,possidon1 in ,vita ,aug41 cap4 #d4 ,the testimonies and examples themselves1 for brevity's cause1 ,i omit4 ,as for the thirteenth canon of the ,council of ,laodicea1 which forbiddeth to permit to the people the election of such as were to minister at the altar1 we say with ,osiander17#ajac7 that this canon cannot be approved1 except only in this respect1 that howbeit the people's election and consent be necessary1 yet the election is not wholly and solely to be committed to them1 excluding the judgment and voice of the clergy4 ,and that this is all which the ,council meant1 we judge with ,calvin7#ajad7 and ,gerhard47#ajae7 ,that this is the true interpretation of the canon1 ,junius7#ajaf7 proveth both by the words 1 permittere turbis1 for signifieth to quit and leave the whole matter to the fidelity and will of others2 and1 likewise1 by the common end and purpose of that ,council which was to repress certain faults of the people which had prevailed through custom4 ,indeed1 if the whole matter were altogether left to the people1 contentions and confusions might be feared2 but whilst we plead for the election of the people1 we add1 #a4 ,let the clergy of the adjacent bounds1 in their presbyterial assembly1 try and judge who are fit for the ministry2 thereafter let a certain number of those who are by them approven as fit1 be offered and propounded to the vacant church1 that a free election may be made of some one of that number1 providing always that if the church or congregation have any real reason for refusing the persons nominate and offered unto them1 and for choosing of others1 their lawful desires be herein yielded unto4 #b4 ,even when it comes to the election17#ajag7 yet populus non solus judicat1 sed proeunte et moderante actionem clero et presbyterio1 let the elders of the congregation1 together with some of the clergy concurring with them1 moderate the action1 and go before the body of the people4 ,would to ,god that these things were observed by all who desire the worthy office of a pastor2 for neither the patron's presentation1 nor the clergy's nomination1 examination and recommendation1 nor the bishop's laying on of hands and giving of institution1 nor all these put together1 can make up to a man's calling to be a pastor to such or such a particular flock1 without their own free election4 ,even1 as in those places where princes are elected1 the election gives them jus ad rem 7as they speak71 without which the inauguration can never give them jus in re2 so a man hath1 from his election1 power to be a pastor so far as concerneth jus ad rem1 and ordination only applieth him to the actual exercising of his pastoral office1 which ordination ought to be given unto him only who is elected1 and that because he is elected4 ,and of him who is obtruded and thrust upon a people1 without their own election1 it is well said by ,zanchius1 that he can neither with a good conscience exercise his ministry1 nor yet be profitable to the people1 because they will not willingly hear him1 nor submit themselves unto him4 ,furthermore1 because patronages and presentation to benefices do often prejudge the free and lawful election which ,god's word craveth1 therefore the ,second ,book of ,discipline1 chap4 #ab1 albeit it permitteth and alloweth the ancient patrons of prebendaries1 and such benefices as have not curam animarum1 to reserve their patronages1 and to dispone thereupon to benefices that have curam animarum1 may have no place in this light of reformation4 ,not that we think a man presented to a benefice that hath curam animarum cannot be lawfully elected1 but because of the often and ordinary abuse of this unnecessary custom1 we could wish it abolished by princes4 ,it followeth to speak of ordination1 wherein1 with ,calvin17#ajah7 ,junius17#ajai7 ,gersom ,burer17#ajbj7 and other learned men1 we distinguish betwixt the act of it and the rite of it4 ,the act of ordination standeth in the mission to the deputation of a man to an ecclesiastical function1 with power and authority to perform the same2 and thus are pastors ordained when they are sent to a people with power to preach the word1 minister the sacraments1 and exercise ecclesiastical discipline among them4 ,for 8,how shall they preach except they be sent80 ,rom4 x4 #ae4 ,unto which mission or ordination neither prayer nor imposition of hands1 nor any other of the church's rites1 is essential and necessary1 as the ,archbishop of ,spalato showeth17#ajba7 who placeth the essential act of ordination in missione potestativa1 or a simple deputation and application of a minister to his ministerial function with power to perform it4 ,this may be done1 saith he1 by word alone1 without any other ceremony1 in such sort that the fact should hold1 and the ordination thus given should be valid enough4 ,when a man is elected by the suffrages of the church1 then his ordination is quasi solennis missio in possessionem honoris illius1 ex decreto1 saith ,junius47#ajbb7 ,chemnitius noteth17#ajbc7 that when ,christ1 after he had chosen his twelve apostles1 ordained them to preach the gospel1 to cast out devils1 and to heal diseases1 we read of no ceremony used in this ordination1 but only that ,christ gave them power to preach1 to heal1 and to cast out devils1 and so sent them away to the work4 ,and howsoever the church hath for order and decency used some rite in ordination1 yet there is no such rite to be used with opinion of necessity1 or as appointed by ,christ or his apostles4 ,when our writers prove against ,papists that order is no sacrament1 this is one of their arguments1 that there is no rite instituted in the ,new ,testament to be used in the giving of orders4 ,yet because imposition of hands was used in ordination not only by the apostles1 who had power to give extraordinarily the gifts of the ,holy ,ghost1 but likewise by the presbytery or company of elders2 and ,timothy did not only receive the gift that was in him1 by the laying on of ,paul's hands4 #b ,tim4 i4 #af1 as the mean1 but also with the laying on of the hands of the presbytery1 #a ,tim4 iv4 #ad1 as the rite and sign of his ordination2 therefore the church1 in the after ages1 hath still kept and used the same rite in ordination1 which rite shall1 with our leave1 be yet retained in the church1 providing1 #a4 ,it be not used with opinion of necessity2 for that the church hath full liberty either to use any other decent rite 7not being determined by the word to any one71 or else to use no rite at all1 beside a public declaration that the person there presented is called and appointed to serve the church in the pastoral office1 together with exhortation to the said person1 and the commending of him to the grace of ,god1 the church not being tied by the word to use any rite at all in the giving of ordination4 #b4 ,that it be not used as a sacred significant ceremony to represent and signify either the delivering to the person ordained authority to preach and to minister the sacraments1 or the consecration and mancipation of him to the holy ministry2 or1 lastly1 ,god's bestowing of the gifts of his ,spirit upon him1 together with his powerful protection and gracious preservation in the performing of the works of his calling1 but only as a moral sign1 solemnly to assign and point out the person ordained2 which1 also1 was one of the ends and uses whereunto this rite of laying on of hands was applied by the apostles themselves1 as ,chemnitius showeth47#ajbd7 ,and so ,joshua was designed and known to the people of ,israel as the man appointed to be the successor of ,moses1 by that very sign1 that ,moses laid his hands on him1 ,deut4 xxxiv4 ,as a sacred significant ceremony we may not use it1 #a4 ,because it hath been proved17#ajbe7 that men may never1 at their pleasure1 ascribe to any rite whatsoever1 a holy signification of some mystery of faith or duty of piety4 ,the apostles1 indeed1 by laying on of their hands1 did signify their giving of the gift of the ,holy ,ghost2 but1 now1 as the miracle1 so the mystery hath ceased1 and the church not having such power to make the signification answer to the sign1 if now a sacred or mystical signification be placed in the rite1 it is but an empty and void sign1 and rather minical than mystical4 #b4 ,all such sacred rites as have been notoriously abused to superstition1 if they have no necessary use1 ought to be abolished1 as we have also proven27#ajbf7 therefore1 if imposition of hands in ordination be accounted and used as a sacred rite1 and as having a sacred signification 7the use of it not being necessary71 it becometh unlawful1 by reason of the bygone and present superstitious abuse of the same in ,popery4 ,now the right and power of giving ordination to the ministers of the church belongeth primarily and wholly to ,christ1 who communicateth the same with his bride the church4 ,both the bridegroom for his part1 and the bride for her part1 have delivered this power of ordination to the presbytery jure ,,divino4 ,afterward the presbytery conferred1 jure humano1 this power upon them1 who were specially called bishops1 whence the tyrannical usurpation of bishops hath in process followed1 claiming the proper right and ordinary position of that which at first they had only by free concession2 and thus that great divine1 ,franciscus ,junius17#ajbg7 deriveth the power of ordination4 ,all which1 that it may be plain unto us1 let us observe four several passages4 #a4 ,the whole church7#ajbh7 hath the power of ordination communicated to her from ,christ1 to whom it wholly pertaineth2 for1 #a4 ,it is most certain 7and among our writers agreed upon7 that1 to the whole church collectively taken1 ,christ hath delivered the keys of the kingdom of heaven with power to use the same1 promising that whosoever the church bindeth on earth1 shall be bound in heaven1 and whosoever she looseth on earth1 shall be loosed in heaven1 ,matt4 xviii4 #ah2 therefore he hath also delivered unto the whole church power to call and ordain ministers for using the keys1 otherwise the promise might be made void1 because the ministers which she now hath may fail4 #b4 ,christ hath appointed a certain and an ordinary way how the church may provide herself of ministers1 and so may have ever in herself the means of grace and comfort sufficient to herself1 according to that of the ,apostle1 #a ,cor4 iii4 #ba1 #bb1 8,all things are yours1 whether ,paul or ,apollos10 c4 ,but if she had not the power of ordaining ministers unto herself when she needeth1 then might she sometimes be deprived of such an ordinary and certain way of providing herself4 #c4 ,when the ministry of the church faileth or is wanting1 ,christian people have power to exercise that act of ordination which is necessary to the making of a minister4 ,dr ,fulk7#ajbi7 showeth out of ,ruffinus and ,theodoret1 that desius and ,frumentius1 being but private men1 by preaching of the gospel1 converted a great nation of the ,indians2 and that the nation of the ,iberians being converted by a captive woman1 the king and the queen became teachers of the gospel to the people4 ,and might not1 then1 the church in those places both elect and ordain ministers8 #b4 ,the church hath1 by divine institution1 delivered the power of ordaining ordinary ministers to the presbytery1 whereof the church consisteth reprsentative4 ,and so saith ,pareus17#ajcj7 that the power of mission 7which is ordination7 belongeth to the presbytery4 ,scriptura1 saith ,balduine17#ajca7 ordinationem tribuit toti presbyterio1 non seorsim episcopo4 ,with whom say the ,professors of ,leyden in like manner47#ajcb7 ,now when the divines of ,germany and ,belgia speak of a presbytery1 they understand such a company as hath in it both those two sorts of elders which we speak of1 viz41 some who labour in the word and doctrine1 whom the ,apostle calleth bishops1 and others who labour only in discipline4 ,the apostolic and primitive times knew neither parishional nor diocesan churches4 ,christians lived then in cities only1 not in villages1 because of the persecution2 and it is to be remembered1 that in ,rome1 ,corinth1 ,ephesus1 ,colosse1 ,philippi1 ,thessalonica1 and such other cities inhabited by ,christians1 there were more pastors than one4 ,the ,apostle called unto him the elders 7not elder7 of the church of ,ephesus1 ,acts xx4 #ag2 he writeth to the bishops 7not bishop7 of the church at ,philippi1 ,phil4 i4 #a2 he biddeth the ,thessalonians know them 7not him7 which laboured among them1 #b ,thess4 v4 #ab4 ,now that number of pastors or bishops which was in one city1 did in common govern all the churches within the city1 and there was not any one pastor who1 by himself1 governed a certain part of the city particularly assigned to his charge1 to which purpose the ,apostle exhorteth the elders of the church at ,ephesus1 to take heed to all the flock1 1 ,acts xx4 #bh4 ,and to the same purpose it is said by ,jerome17#ajcc7 that before schemes and divisions were1 by the devil's instigation1 made in religion1 communi presbyterorum consilio ecclesi gubernabantur4 ,this number of preaching elders in one city1 together with those elders which1 in the same city1 laboured for discipline only1 made up that company which the ,apostle17#ajcd7 #a ,tim4 iv4 #ad1 calleth a presbytery1 and which gave ordination to the ministers of the church4 ,to the whole presbytery1 made up of those two sorts of elders1 belonged the act of ordination1 which is mission1 howbeit the right17#ajce7 which was imposition of hands1 belonged to those elders alone which laboured in the word and doctrine4 ,and so we are to understand that which the ,apostle there saith of the presbytery's laying on of hands upon ,timothy4 ,as for ,dr ,downame's7#ajcf7 two glosses upon that place1 which he borroweth from ,bellarmine1 and whereby he thinketh to elude our argument1 we thank ,dr ,forbesse7#ajcg7 for confuting them4 ,quod autem1 c43 8,but whereas 7saith he7 some have expounded the presbytery in this place to be a company of bishops1 except by bishops thou would understand presbyteries1 it is a violent interpretation1 and an insolent meaning1 and whereas others have understood the degree itself of eldership1 this cannot stand1 for the degree hath not hands1 but hands are men's40 ,wherefore the ,doctor himself1 by the presbytery whereof the ,apostle speaketh1 understandeth 7as we do7 confessus presbyterorum4 ,but since we cannot find1 in the apostles' times1 any other presbytery or assembly of elders beside that which hath been spoken of1 how cometh it1 nay1 some say that the church of ,scotland1 and other reformed churches1 did appoint two sorts of presbyterial assemblies1 one 7which here we call sessions7 wherein the pastor of the parish1 together with those elders within the same1 whom the ,apostle calleth governments and presidents1 put order to the government of that congregation1 another 7which here we presbyteries7 wherein the pastors of sundry churches1 lying near together1 do assemble themselves8 ,which difficulty yet more increaseth1 if it be objected that neither of these two doth in all points answer or conform itself unto that primitive form of presbytery whereof we speak4 ,ans4 ,the division and multiplication of parishes1 and the appointment of particular pastors to the peculiar oversight of particular flocks1 together with the plantation of churches in villages as well as in cities1 hath made it impossible for us to be served with that only one form of presbytery which was constitute in the apostles' times4 ,but this difference of the times being 7as it ought to be7 admitted1 for an inevitable cause of the differences of the former1 both those two forms of presbyterial meetings appointed by the church of ,scotland do not only necessarily result from that one apostolic form1 but likewise 7the actions of them both being laid together7 do accomplish all these ordinary ecclesiastical functions which were by it performed4 ,and first1 ,sessions have a necessary use1 because the pastors and those elders who assist them in the governing of their flocks must1 as well conjunctly as severally1 as well publicly as privately1 govern1 admonish1 rebuke1 censure1 c4 ,as for presbyteries1 because the parishes being divided in most places1 there is but one pastor in a parish1 except there should be a meeting of a number of pastors out of divers parishes1 neither could trial be well had of the growth or decay of the gifts1 graces1 and utterance of every pastor1 for which purpose the ninth head of the ,first book of ,discipline appointed the ministers of adjacent churches to meet together at convenient times1 in towns and public places1 for the exercise of prophecying and interpreting of ,scripture1 according to that form commended to the church at ,corinth1 #a ,cor4 xiv4 #bi-cb4 ,for yet could the churches be governed by the common council and advice of presbyteries1 which being necessary by apostolic institution1 and being the foundation and ground of our presbyteries1 it maketh them necessary too4 #c4 ,after the golden age of the apostles was spent and away1 presbyteries1 finding themselves disturbed with emulations1 contentions1 and factions1 for unity's sake1 chose one of their number to preside among them1 and to confer1 in name of the rest1 the rite and sign of initiation 7which was imposition of hands7 on them whom they ordained ministers4 ,this honour did the presbyters yield to him who was specially and peculiarly called bishop1 jure humano2 yet the act of ordination they still reserved in their own power4 ,and wheresoever the act doth thus remain in the power of the whole presbytery1 the conferring of the outward sign or rite by one in the name of the rest1 none of us condemneth1 as may be seen in ,beza1 ,didoclavius1 and ,gersom ,bucer4 ,neither is there any more meant by ,jerome7#ajch7 when he saith1 8,what doth a bishop 7ordination being excepted7 which a presbyter may not do80 ,for1 #a4 ,he speaketh not of the act of ordination1 which remained in the power of the presbytery1 but of the outward sign or rite1 which synedochically he calls ordination47#ajci7 #b4 ,he speaketh only of the custom of that time1 and not of any divine institution2 for that the imposition of hands pertained to the bishop alone1 not by divine institution1 but only by ecclesiastical custom1 ,junius proveth7#ajdj7 out of ,tertullian1 ,jerome and ,ambrose4 #d4 ,afterward bishops began to appropriate to themselves that power which pertained unto them jure devoluto1 as if it had been their own jure proprio4 ,yet so that some vestiges of the ancient order have still remained2 for both ,augustine and ,ambrose 7whose words1 most plain to this purpose1 are cited by ,dr ,forbesse7#ajda77 testify that1 in their time1 in ,alexandria and all ,egypt1 the presbyters gave ordination when a bishop was not present4 ,the canon law7#ajdb7 ordaineth that1 in giving of ordination1 presbyters lay on their hands1 together with the bishop's hands4 ,and it is holden by many ,papists 7of whom ,dr ,forbesse7#ajdc7 allegeth some for the same point7 that any simple presbyter 7whom they call a priest7 may1 with the ,pope's commandment or concession1 give valid ordination4 ,that which maketh them grant so much is1 because they dare not deny that presbyters have the power of ordination jure divino4 ,yet saith ,panormitanus17#ajdd7 ,olim presbytery in communi regebant ecclesiam1 et ordinabant sacradotes4 ,the ,doctor himself holdeth1 that one simple presbyter howsoever having1 by virtue of his presbyterial order1 power to give ordination1 quod ad actum primum sive aptitudinem1 yet quo ad exercitium cannot validly give ordination without a commission from the bishop or from the presbytery1 if either there be no bishop1 or else he be a heretic or wolf4 ,but ,i would learn why may not the presbytery validly ordain1 either by themselves1 or by any one presbyter with commission and power from them1 even where there is a bishop 7and he no heretic7 who consenteth not thereto2 for the ,doctor7#ajde7 acknowledgeth1 that not only quo ad aptitudinem1 but even quo ad plenariam ordinationis executionem1 the same power pertaineth to the presbytery collegialiter1 which he allegeth 7but proveth not7 that the apostles gave to bishops personaliter4 ,now from all these things princes may learn how to reform their own and the prelates' usurpation1 and how to reduce the orders and vocation of ecclesiastical persons unto conformity with the apostolic and primitive pattern1 from which if they go on either to enjoin or to permit a departing1 we leave them to be judged by the ,king of terrors4 ,,digression ,,ii4 ,,of ,,the ,,convocation ,,and ,,moderation ,,of ,,synods4 ,touching the convocation of synods1 we resolve with the ,professors of ,leyden17#ajdf7 that if a prince do so much as tolerate the order and regiment of the church to be public1 his consent and authority should be craved1 and he may also design the time1 place1 and other circumstances2 but much more17#ajdg7 if he be a ,christian and orthodox prince1 should his consent1 authority1 help1 protection1 and safeguard be sought and granted4 ,and that according to the example1 both of godly kings in the ,old ,testament1 and of ,christian emperors and kings in the ,new47#ajdh7 ,chiefly1 then1 and justly7#ajdi7 the magistrate may and ought to urge and require synods1 when they of the ecclesiastical order cease from doing their duty4 ,veruntamen si contra17#ajej7 c4 8,nevertheless 7say they71 if1 contrariwise1 the magistrate be an enemy and persecutor of the church and of true religion1 or cease to do his duty2 that is1 to wit1 in a manifest danger of the church1 the church notwithstanding ought not to be wanting to herself1 but ought to use the right and authority of convocation1 which first and foremost remaineth with the rulers of the church1 as may be seen1 ,acts xv40 ,but that this be not thought a tenet of anti-episcopal writers alone1 let us hear what is said by one of our greatest opposites37#ajea7 ,neque defendimus ita1 c43 8,neither do we so defend that the right of convocating councils pertaineth to princes1 as that the ecclesiastical prelates may no way either assemble themselves together by mutual consent1 or be convocated by the authority of the metropolitan1 primate1 or patriarch4 ,for the apostles did celebrate councils without any convocation of princes4 ,so many councils that were celebrate before the first ,nicea1 were1 without all doubt1 gathered together by the means alone of ecclesiastical persons2 for to whom directly the church is fully committed1 they ought to bear the care of the church4 ,yet princes in some respect indirectly1 for help and aid1 chiefly then when the prelates neglect to convocate councils1 or are destitute of power for doing of the same1 of duty may1 and use to convocate them40 ,where we see his judgment to be1 that the power of convocating councils pertaineth directly to ecclesiastical persons1 and to princes only indirectly1 for that they ought to give help and aid to the convocation of the same1 especially when churchmen either will not or cannot assemble themselves together4 ,his reasons whereupon he groundeth his judgment are two1 and those strong ones4 #a4 ,the apostolical councils1 ,acts vi4 #b2 iv4 #af1 and so many as were assembled before the first council of ,nice1 were not convocated by princes1 but by ecclesiastical persons without the leave of princes2 therefore1 in the like cases1 the church ought to use the like liberty1 that is1 when there is need of synods1 either for preventing or reforming some corruptions in the doctrine or policy of the church2 and for avoiding such inconveniences as may impede the course of the gospel 7princes in the meantime being hostile opposites to the truth of ,god and to the purity of religion71 then to convocate the same without their authority and leave4 #b4 ,the church is fully committed 7and that directly7 to the ministers whom ,christ hath set to rule over the same2 therefore they ought to take care and to provide for all her necessities as those who must give account1 and be answerable to ,god for any hurt which she receiveth in things spiritual or ecclesiastical1 for which 7when they might7 they did not provide a remedy1 which being so1 it followeth1 that when princes will neither convocate synods1 nor consent to the convocating of them1 yet if the convocating of a synod be a necessary mean for healing of the church's hurt1 and ecclesiastical persons be able 7through the happy occasion of a fit opportunity7 synodically to assemble themselves1 in that case they ought by themselves to come together1 unless one would say that princes alone1 and not pastors1 must give account to ,god how it hath gone with the church in matters spiritual and ecclesiastical4 ,if it be objected that our divines maintain against ,papists1 that the right and power of convocating synods pertaineth to princes3 ,ans41 ,and so say ,i2 but for making the purpose more plain ,i add three directions3 #a4 ,in ordinary cases1 and when princes are not enemies to the truth and purity of the gospel1 ecclesiastical persons should not do well to assemble themselves together in a synod1 except they be convocate with the authority or consent of princes4 ,yet1 as ,junius showeth17#ajeb7 in extraordinary cases1 and when the magistrate will not concur nor join with the church1 the church may well assemble and come together beside his knowledge1 and without his consent1 for that extraordinary evils must have extraordinary remedies4 #b4 ,ecclesiastical persons may convocate councils simply1 and by a spiritual power and jurisdiction2 but to convocate them by a temporal and coactive power1 pertaineth to princes only4 8,ecclesiastical power 7saith the ,archbishop of ,spalato7#ajec77 may appoint and convocate councils2 but yet the ecclesiastical power itself cannot1 with any effect or working1 compel bishops1 especially if the bishops of another province1 or kingdom1 or patriarchship1 be to be convocated4 ,for because the church can work by her censures1 and deprive them who refuse of her communion1 if they come not1 yet they shall not therefore come to the council if they contemn the censure2 therefore that no man may be able to resist1 it is necessary that they be called by a coactive authority1 which can constrain them who gainstand1 both with banishments and bodily punishments1 and compel the bishops1 not only of one province1 but also of the whole kingdom or empire1 to convene40 #c4 ,in the main and substantial respects1 the convocations of councils pertaineth to the ministers of the church1 that is1 as councils are ecclesiastical meetings1 for putting order to ecclesiastical matters1 they ought to be assembled by the spiritual power of the ministers1 whose part it is to espy and note all the misorders and abuses in the church1 which must be righted2 but because councils are such meetings as must have a certain place designed for them in the dominions and territories of princes1 needing further1 for their safe assembling1 a certification of their princely protection2 and1 finally1 it being expedient for the better success of councils1 that ,christian princes be present therein1 either personal or by their commissioners1 that they may understand the councils1 conclusions1 and decrees1 and assenting unto the same1 ratify and establish them by their regal and royal authority1 because of these circumstances it is1 that the consent and authority of ,christian princes is1 and ought to be1 sought and expected for the assembling of synods4 ,as for the right of presidency and moderation1 we distinguish1 with ,junius17#ajed7 two sorts of it1 both which have place in councils1 viz41 the moderation of the ecclesiastical action1 and the moderation of the human order2 and with him we say1 that in councils1 the whole ecclesiastical action ought to be moderated by such a president as is elected for the purpose2 even as ,hosius1 bishop of ,corduba1 was chosen to preside in the first council of ,nice3 which office agreeth not with princes2 for in the point of propounding rightly the state of questions and things to be handled1 and of containing the disputation in good order1 certe prsidere debet persona ecclesiastica1 in sacris literis erudita1 saith the ,archbishop of ,spalato47#ajee7 ,the presiding and moderating in the human order1 that is1 by a coactive power to compass the turbulent1 to avoid all confusion and contention1 and to cause a peaceable proceeding and free deliberation1 pertaineth indeed to princes1 and so did ,constantine preside in the same council of ,nice4 ,,digression ,,iii4 ,,of ,,the ,,judging ,,of ,,controversies ,,and ,,questions ,,of ,,faith4 ,there is a twofold judgment which discerneth and judgeth of faith4 ,the one absolute1 whereby the ,most ,high ,god1 whose supreme authority alone bindeth us to believe whatsoever he propoundeth to be believed by us1 hath in his written word pronounced1 declared1 and established1 what he would have us to believe concerning himself or his worship2 the other limited and subordinate1 which is either public or private4 ,that which is public is either ordinary or extraordinary4 ,the ministerial or subordinate public judgment1 which ,i call ordinary1 is the judgment of every pastor or doctor1 who1 by reason of his public vocation and office1 ought by his public ministry to direct and instruct the judgments of other men in matters of faith1 which judgment of pastors and doctors is limited and restricted to the plain warrants and testimonies of ,holy ,scripture1 they themselves being only the ambassadors7#ajef7 of the ,judge to preach and publish the sentence which he hath established1 so that a pastor is not properly judex but index4 ,the subordinate public judgment1 which is extraordinary1 is the judgment of a council assembled for the more public and effectual establishment and declaration of one or more points of faith and heads of ,christian doctrine1 and that in opposition to all contrary heresy or error1 which is broached and set a-foot in the church4 ,from which council17#ajeg7 no ,christian man who is learned in the ,scriptures may be excluded1 but ought to be admitted to utter his judgment in the same2 for in the indagation or searching out of a matter of faith1 they are not the persons of men which give authority to their sayings1 but the reasons and documents which every one bringeth for his judgment4 ,the subordinate judgment1 which ,i call private1 is the judgment of discretion whereby every ,christian17#ajeh7 for the certain information of his own mind1 and the satisfaction of his own conscience1 may and ought to try and examine1 as well the decrees of councils as the doctrines of particular pastors1 and in so far to receive and believe the same1 as he understandeth them to agree with the ,scriptures4 ,besides these1 there is no other kind of judgment which ,god hath allowed to men in matters of faith1 which being first observed1 we say next1 concerning the part of princes1 that when questions and controversies of faith are tossed in the church1 that which pertaineth to them is1 to convocate a council for the decision of the matter1 civilly to moderate the same1 by causing such an orderly and peaceable proceeding as is alike necessary in every grave assembly1 whether of the church or of the commonwealth2 and1 finally1 by their coactive temporal power to urge and procure that the decrees of the council be received1 and the faith therein contained professed1 by their subjects4 ,but neither may they1 by their own authority and without a council1 decide any controverted matter of faith1 nor yet having convocated a council1 may they take upon them to command1 rule1 order1 and dispose the disputes and deliberations according to their arbitrement2 nor1 lastly1 may they1 by virtue of their regal dignity1 claim any power to examine the decrees concluded in the council1 otherwise than by the judgment of private discretion which is common to every ,christian4 ,first1 ,i say1 they may not by themselves presume1 publicly and judicially1 to decide and define any matter of faith1 which is questioned in the church2 but this definition they ought to remit unto a lawful and free council4 ,ambrose would not come to the court to be questioned and judged by the emperor ,valentinian in a matter of faith1 whenever he heard that emperors judged bishops in matters of faith1 seeing1 if that were granted1 it would follow that laymen should dispute and debate matters1 and bishops hear1 yea1 that bishops should learn of laymen4 ,the true ground of which refusal 7clear enough in itself7 is darkened by ,dr ,field17#ajei7 who allegeth1 #a4 ,that the thing which ,valentinian took on him was1 to judge of a thing already resolved in a general council called by ,constantine1 as if it had been free1 and not yet judged of at all4 #b4 ,that ,valentinian was known to be partial2 that he was but a novice2 and the other judges which he meant to associate himself suspected2 but howsoever these circumstances might serve the more to justify ,ambrose's not compearing to be judged in a matter of faith by ,valentinian1 yet the ,doctor toucheth not that which is most considerable1 namely1 the reason which he alleged for his not compearing1 because it hath been at no time heard of that emperors judged bishops in matters of faith1 and if that were granted1 it would follow that bishops should learn of laymen2 which reason holdeth ever good1 even though the thing hath not been formerly judged by a council4 ,and1 furthermore1 if those 7which the ,doctor mentioneth7 were the true reasons of his refusing to be judged by ,valentinian1 then why did he pretend another reason 7whereof we have heard71 and not rather defend himself with the real and true reason8 ,wherefore we gather1 that the reason which made ,ambrose refuse to be judged by him was no other than this1 because he considered that princes1 neither by themselves1 nor by any whom they please to choose1 may1 without a lawfully assembled and free council1 usurp a public judgment and decisive sentence in controversies of faith1 which1 if they arrogate to themselves1 they far exceed the bounds of their vocation2 for it is not said of princes1 but of priests1 that their lips should preserve knowledge1 and that they should seek the law from their mouths1 ,mal4 ii4 #g4 ,and the priests did ,jehoshaphat set in 8,jerusalem1 for the judgment of the ,lord1 and for controversies10 #b ,chron4 xix4 #h1 #aj1 and for judging betwixt law and commandment1 statutes and judgments4 ,in the meanwhile we deny not but that in extraordinary cases1 when lawful councils cannot be had1 and when the clergy is universally corrupted through gross ignorance1 perverse affections1 and incorrigible negligence1 in such a case the prince1 notwithstanding the defect of the ordinary and regular judges1 may yet1 by the power of the civil sword1 repress and punish so many as publish and spread such doctrines as both he and other ,christians1 by the judgment of discretion1 plainly understand from ,scripture to be heretical4 ,next1 ,i say1 that the prince1 having assembled a council1 may not take so much upon him as imperiously to command what he thinketh good in the disputes and deliberations1 and to have everything ordered1 disposed1 and handled according to his mind4 8,to debate and define theological controversies1 and to teach what is orthodoxal1 what heretical1 is the office of divines1 yet1 by a coactive authority1 to judge this orthodox faith to be received by all1 and heretical pravity to be rejected1 is the office of kings1 or the supreme magistrates1 in every commonwealth10 saith the ,bishop of ,salisbury47#ajfj7 ,and1 again17#ajfa7 8,in searching1 directing1 teaching1 divines ordinarily1 and by reason of their calling1 ought to go before kings themselves2 but in commanding1 establishing1 compelling1 kings do far excel30 where he showeth how1 in defining of the controversies of religion1 in one respect ecclesiastical persons1 and in another respect kings1 have the first place4 ,in the debating of a question of faith1 kings have not1 by virtue of their princely vocation1 any precedency or chief place1 the action being merely ecclesiastical4 ,for howbeit kings may convocate a council1 preside also and govern the same as concerning the human and political order1 yet1 saith ,junius17#ajfb7 ,actiones1 deliberationes1 et definitiones1 ad substantiam rei ecclesiasticae pertinentes1 a sacerdotio sunt1 a caetu servoram ,dei1 quibus rei suoe administrationem mandavit ,deus4 ,and1 with him1 the ,archbishop of ,spalato saith1 in like manner17#ajfc7 that howbeit ,christian princes have convocated councils1 and civilly governed the same1 yet they had no power nor authority in the very discussing1 handling and deciding of matters of faith4 ,what then8 ,in the handling of controversies of faith1 have princes no place nor power at all beside that of political government only8 ,surely1 by virtue of their princely authority1 they have no other place in the handling of these matters4 ,yet1 what if they be men of singular learning and understanding in the ,scriptures8 ,then let them propound their own suffrage1 with the grounds and reasons of it1 even as other learned men in the council do4 ,but neither as princes1 nor as men singularly learned1 may they require that others in the council shall dispute and debate matters1 and that they themselves shall sit as judges having judicial power of a negative voice2 for in a council no man's voice hath any greater strength than his reasons and probation have4 ,non enim admitto1 c3 8,for ,i admit not in a council 7saith the same prelate7#ajfd77 some as judges1 others as disputators1 for ,i have showed that a conciliary judgment consisteth in the approbation of that sentence which1 above others1 hath been showed to have most weight1 and to which no man could enough oppose4 ,wherefore no man in the council ought to have a judiciary voice1 unless he be withal a disputator1 and assigns a reason wherefore he assigns to that judgment and repels another1 and that reason such a one as is drawn from the ,scripture only1 and from antiquity40 ,lastly1 ,i hold1 that1 after the definition and decision of a council1 princes may not take upon them1 by any judicial power or public vocation1 to examine the same1 as if they had authority to pronounce yet another decisive sentence1 either ratifying or reversing what the council hath decreed4 ,most certain it is1 that1 before princes give their royal assent unto the decrees of any council whatsoever1 and compel men to receive and acknowledge the same1 they ought1 first of all1 carefully to try and examine them whether they agree with the ,scriptures or not2 and1 if they find them not to agree with the ,scriptures1 then to deny their assent and authority thereto4 ,but all the princes do not by any judicial power or public authority1 but only by the judgment of private discretion1 which they have as ,christians1 and which1 together with them1 is common also to their subjects2 for neither may a master of a family commend to his children and servants the profession of that faith which is published by the decrees of a council1 except1 in like manner1 he examine the same by the ,scriptures4 ,,digression ,,iv4 ,,of ,,the ,,power ,,of ,,the ,,keys1 ,,and ,,ecclesiastical ,,censures4 ,ecclesiastical censures and punishments1 wherewith delinquents are bound1 and from which1 when they turn penitents1 they are loosed1 are of two sorts3 either such as are common1 and agree unto all1 as excommunication and absolution2 or such as are peculiar1 and agree only to men of ecclesiastical order1 as suspension1 deprivation1 c4 ,as touching the power of the keys1 to bind and loose1 excommunicate and absolve2 first of all1 princes are to remember1 that neither they may1 by themselves1 exercise this power 7for regum est corporalem irrogare paenam2 sacerdotum spiritualem inferre vindictam7#ajfe771 nor yet by their deputies or commissioners in their name1 and with authority from them2 because1 as they have not themselves the power of the keys1 so neither can they communicate the same unto others4 ,secondly1 ,forasmuch as princes are the wardens1 defenders1 and revengers of both the ,tables1 they ought1 therefore1 to provide and take course that neither laymen be permitted to have and exercise1 the power of excommunication1 nor yet that the prelates themselves be suffered1 in their particular dioceses1 to appropriate this power and external jurisdiction1 as peculiar to themselves2 but that it remain in their hands to whom it pertaineth by divine institution4 ,what a woeful abuse is it1 that1 in our neighbour churches of ,england and ,ireland1 the bishop's vicar-general1 or official1 or commissary1 being oftentimes such a one as hath never entered into any holy orders1 shall sit in his courts to use 7,i should have said abuse7 the power of excommunication and absolution8 ,and what though some silly presbyter be present in the court8 ,doth not the bishop's substitute1 being a layman1 examine and judge the whole matter1 decree1 and give sentence what is to be done8 ,hath he not the presbyter's tongue tied to his belt8 ,and what doth the presbyter more but only pronounce the sentence according to that which he who sitteth judge in the court hath decreed and decerned8 ,as touching the prelates themselves1 ,i pray1 by what warrant have they appropriated to themselves the whole external jurisdiction of binding and loosing1 excommunicating and absolving8 ,but that we may a little scan this their usurpation1 and discover the iniquity thereof to the view of the princes1 whose part it is to cause the same to be reformed1 let us consider to whom ,christ himself1 who hath the key of ,david 7,rev4 iii4 #g71 who openeth and no man shutteth1 and shutteth and no man openeth1 hath committed this power of the keys to be used on earth4 ,and1 first1 ,let us distinguish betwixt the power itself1 and the execution of it4 ,the power and authority of binding and loosing ,christ hath delivered to the whole church1 that is1 to every particular church collectively taken4 8,the authority of excommunication pertaineth to the whole church10 saith ,dr ,fulk47#ajff7 ,jus excommunicandi1 saith ,balduine17#ajfg7 non est penes quamvis privatum1 sive ex ordine sit ecclesiastico1 sive politico1 c4 ,sed hoc jus pertiner ad totam ecclesiam4 ,so say ,zanchius 7in #d ,praec41 col4 #gef71 ,polanus 7,synt41 lib4 #g1 cap4 #ah71 ,pareus 7in #a ,cor4 v41 ,de ,excom471 ,cartwright 7on #a ,cor4 v4 #d71 ,perkins 7on ,jude #c73 and1 generally1 all our sound writers4 ,the ,magdeburgians7#ajfh7 cite1 for the same judgment1 ,augustine and ,primatius4 ,gerhard7#ajfi7 citeth also some popish writers assenting hereunto4 ,the reasons which we give for confirmation hereof are these3-- #a4 ,it pertaineth to the whole church1 collectively taken1 to deny her ,christian communion to such wicked persons as add contumacy to their disobedience3 therefore1 it pertaineth to the whole church to excommunicate them4 ,again1 it pertaineth to the whole church to admit and receive one into her communion and familiar fellowship3 therefore1 to the whole church it likewise pertaineth to cast one out of her communion4 ,sure1 the sentence of excommunication is pronounced in vain1 except the whole church cut off the person thus judged from all communion with her3 and the sentence of absolution is to as little purpose pronounced1 except the whole church admit one again to have communion with her4 ,shortly1 the whole church hath the power of punishing a man1 by denying her communion unto him3 therefore1 the whole church hath the power of judging that he ought to be so punished4 ,the whole church hath the power of remitting this punishment again3 therefore1 the whole church hath the power of judging that it ought to be remitted4 #b4 ,the ,apostle1 in #a ,cor4 v41 showeth that the ,israelites' purging away of leaven out of their dwellings in the time of the passover1 was a figure of excommunication1 whereby disobedient and obstinate sinners1 who are as leaven to infect other men1 are to be avoided and thrust out of the church4 ,now1 as the purging away of the leaven did not peculiarly belong unto any one1 or some few1 among the ,israelites1 but unto the whole congregation of ,israel2 so the ,apostle1 writing to the whole church of ,corinth1 even to as many as should take care to have the whole lump kept unleavened1 saith to them all1 8,know ye not that a little leaven leaveneth the whole lump8 ,purge out1 therefore1 the old leaven4 ,put away from among yourselves that wicked person10 #a ,cor4 v4 #f1 #g1 #ac4 #c4 ,christ hath delivered the power of binding and loosing to every particular church or congregation1 collectively taken1 which thus we demonstrate3--,if our brother who trespasseth against us will neither be reclaimed by private admonition1 nor yet by a rebuke given him before some more witnesses1 then1 saith ,christ1 8,tell it unto the church2 but if he neglect to hear the church1 let him be unto thee as an heathen man and a publican4 ,verily1 ,i say unto you1 whatsoever ye shall bind on earth shall be bound in heaven1 and whatsoever ye shall loose on earth shall be loosed in heaven10 ,matt4 xviii4 #ag1 #ah3 where he showeth1 that1 in the ,christian church 7which he was to plant by the ministry of the apostles71 excommunication was to be used as the last remedy for curing of the most deadly and desperate evils2 which excommunication he setteth forth by allusion unto the order and custom of the ,jews in his time1 among whom they who were cast out1 and excommunicate from the synagogue1 were accounted as heathens and publicans4 ,and so when he saith1 8,let him be unto thee as an heathen man and a publican10 he presupposeth that the church hath excommunicated him for his contumacy1 which he hath added to his disobedience4 ,for1 as ,pareus saith17#ajgj7 8,if by me1 and thee1 and every one1 he is to be accounted for such a man1 it must needs be that the judgment of the church be1 by public declaration1 made known to me1 and thee1 and every one4 ,and this meaning is thoroughly drawn out of the following verse--#8,for whatsoever ye shall bind on earth1' c42 therefore1 the church ought first to bind him before he ought to be accounted by me or thee for one bound1 that is1 excommunicate40 ,now1 what meaneth ,christ by the church1 to which he giveth the power of binding and loosing8 ,not the church universal1 sure2 for ,i cannot tell the church universal 7whether it be understood collective or representative7 whensoever my brother trespasseth against me1 and will not be reformed4 ,he meaneth1 therefore1 the particular church1 whereof1 for the time1 it shall happen one to be a member4 8,the power of the keys 7saith ,perkins7#ajga77 is given to all ministers1 churches1 and congregations40 ,neither could there1 otherwise1 an ordinary1 perpetual1 and ready course be had1 for the correcting of all public contumacy and scandal1 by the means of ecclesiastical discipline4 ,but it will be said1 when he biddeth us tell that particular church whereof we are members1 he meaneth not that we should tell the whole body of that church collective1 but that we should tell the governors of the church1 who are the church representative4 ,how1 then1 is this place alleged to prove that the whole church collective hath power and authority to bind and loose8 ,ans4 ,christ meaneth1 indeed1 that we should tell those governors who represent the church2 but whilst he calleth them by the name of the church1 and sendeth us to them as to those who represent the church1 he plainly insinuateth that they exercise the power of the keys 7as in his name1 so7 in the name of the church1 and that this power and authority pertaineth to the whole church1 even as when one man representeth another man's person1 whatsoever power he exerciseth eo nomine1 doth first of all agree to the man who is represented4 #d4 ,the ,apostle1 in his own proper person1 writing to the whole church at ,corinth1 #a ,cor4 v4 #d1 #e1 will have them 7being gathered together7 to deliver that incestuous person to ,satan2 therefore1 every particular church or congregation hath power to excommunicate such a contumacious sinner as that incestuous person was4 ,it is the common answer of ,papists1 that albeit the ,apostle commanded the act should be done in face of the church1 yet the judgment and authority of giving sentence was in himself alone1 and not in the church of ,corinth1 whereupon they would make it to follow1 that the power of excommunication pertaineth to the bishop alone1 and not the church4 ,and the same answer doth ,saravia return to ,beza27#ajgb7 but1 howsoever1 the ,apostle saith1 that he had already judged concerning the incestuous person1 yet he did not hereby seclude the church of ,corinth from the authority of excommunicating him4 8,it is to be observed 7saith ,calvin7#ajgc77 that ,paul1 albeit he was an apostle1 doth not for his own will excommunicate alone1 but communicateth his council with the church1 that the thing may be done by common authority4 ,himself1 indeed1 goeth before and showeth the way1 but whilst he adjoineth to himself other partakers1 he signifieth sufficiently that it is not the private power of one man40 ,nay1 let us farther observe with ,junius17#ajgd7 that the apostles hath a twofold power3 one common to them with other presbyters1 #a ,pet4 v4 #a2 another1 singular1 proper1 and extraordinary1 which they had as apostles4 ,by this singular power ,paul saith1 8,what will ye8 shall ,i come unto you with a rod80 #a ,cor4 iv4 #ba2 but by the common power it was that he said1 8,when ye are gathered together1 and my spirit10 c41 #a ,cor4 v4 #d4 ,by no other power than that which was common to him with the rest of the presbyters or bishops in ,corinth did he judge the incestuous person to be excommunicated2 and thus1 as though he had been present in body among the other presbyters of that church1 and assembled together with them in their ordinary council or consistory 7in which fuerunt liberi apostoli1 alii vero presbyteri ex vocatione propria1 et necessitate officii7#ajge771 so he both pronounceth7#ajgf7 his own judgment1 and likewise goeth before1 by pronouncing that judgment which was to be in common by them pronounced4 ,furthermore1 that the ,apostle would not have that incestuous man to be excommunicate by his own authority alone1 but by the authority of the church of ,corinth1 thus it appeareth3 #a4 ,the ,apostle challengeth and condemneth the ,corinthians1 #a ,cor4 v4 #b1 #f1 #i1 because they had not excommunicate him before his writing unto them1 which he would never have done if that church had not had power and authority of excommunication4 #b4 ,howbeit the ,apostle gave his judgment1 that he should be excommunicate1 because he ought not to have been tolerated in the church1 yet1 for all that1 he should not have been indeed excommunicate and thrust out of the church of ,corinth1 except the ministers and elders of that church had1 in name of the whole body of the same1 judicially cast him forth and delivered him to ,satan1 which plainly argueth that he should not have been excommunicate by the ,apostle's authority alone1 but by the authority of the church of ,corinth4 #c4 ,the ,apostle only showeth that he should be excommunicate1 but referreth the giving of sentence and judgment upon him to the ,corinthians2 for he saith not that the ,corinthians1 being gathered together1 should declare or witness that such an one was delivered to ,satan by ,paul's own power and authority1 but that they themselves should deliver him to ,satan1 ver4 #d1 #e4 ,and again1 8,purge out1 therefore1 the old leaven2 put away from among yourselves that wicked person10 ver4 #g1 #ac4 ,but1 saith ,saravia17#ajgg7 partes apostoli in illa actione fuerunt authoritatis1 ecclesiae vero ,corinthiacae1 obedientiae4 ,ans4 ,that the action was done by the authority of the church of ,corinth1 it is manifest both from that which hath been said1 and likewise if further we consider that the ,apostle ascribeth to the ,corinthians as much authority in this action as he assumeth to himself4 ,for he saith of himself1 that he had judged concerning him that had done this deed1 ver4 #c2 and so he saith of them1 8,do not ye judge them that are within80 ver4 #ab4 ,where he speaketh not of the judgment of private discretion 7for so they might have judged them that were without also71 but even of the external and authoritative judgment of ecclesiastical discipline4 ,the ,apostle1 indeed1 saith1 #b ,cor4 ii4 #i1 that he wrote to the ,corinthians to excommunicate that person1 that he might know them1 whether they were obedient in all things2 but this proveth not that the authority of the excommunication was not theirs2 for their part in this action proceeded both from authority and from obedience3 from authority1 absolutely2 from obedience in1 in some respect4 ,de jure they had no liberty nor power not to excommunicate him1 but were bound to do that which ,paul pointed out to be their duty1 and in that respect he calleth them obedient2 yet absolutely and de facto it was free to them 7notwithstanding of ,paul's writing to them7 either to excommunicate him or not to excommunicate him1 and if they had not by their authority excommunicate him1 he had not been at all excommunicate by any virtue of ,paul's adjudging of him4 #d4 ,when the ,corinthians proceeded to excommunicate him1 the ,apostle calleth this a censure which was inflicted of many1 ver4 #f1 which could not be said if he was to be excommunicate by the ,apostle's authority alone4 #e4 ,the ,apostle1 ver4 #g1 writeth again to the ,corinthians1 to forgive the incestuous man1 to receive him into their communion1 and to remit the punishment of his excommunication1 because he was won to repentance4 ,and he addeth1 ver4 #aj1 8,to whom ye forgive anything1 ,i forgive also40 ,now1 who can remit the punishment and save one from underlying the censure1 except such as have the power and authority of judgment8 ,hitherto we have proven that the power of binding and loosing pertaineth to every particular church collectively taken2 but the execution and judicial exercising of this power pertaineth to that company and assembly of elders in every church which the ,apostle1 #a ,tim4 iv4 #ad1 calleth a presbytery4 ,in ,scotland we call it a session2 in ,france it is called a consistory2 in ,germany and ,belgia1 according to the ,scripture phrase1 it is termed a presbytery4 ,it is made up of the pastor or pastors of every congregation1 together with those governing elders which labour there 7not in doctrine1 but7 in discipline only1 of which things we have spoken before47#ajgh7 ,that unto this company or consistory of elders pertaineth the power of binding and loosing1 it is averred by the best divines3 ,calvin 7on ,matt4 viii4 #ag1 #ah1 et ,lib4 ,epist41 col4 #afh1 #afi71 ,beza 7,contra ,saraviam de ,divers4 ,minist4 ,grad471 ,zanchius 7in #d ,praec41 col4 #gef71 ,junius 7,animad4 in ,bell41 cont4 #e1 lib4 #a1 cap4 #ad1 nota #bh71 ,polanus 7,synt41 lib4 #g1 cap4 #ah71 ,tilen 7,synt41 part #b1 disp4 #bh71 the ,professors of ,leyden 7,syn4 ,pur4 ,theol41 disp4 #dh71 ,gerhard 7,loc4 ,theol41 tom4 #f1 p4 #acg1 #ach71 ,balduine 7de ,cas4 ,cons41 lib4 #d1 cap4 #aa1 cas4 #aa71 ,pareus 7in ,matt1 xviii4 #ag1 #ah2 and in #a ,cor4 v471 ,cartwright 7in ,matt4 xviii41 sect4 #g71 ,fennerus 7,theol41 lib4 #g1 cap4 #g1 p4 #aeb1 #aec71 ,alstedius 7,theol4 ,casuum1 cap4 #bg71 ,danus 7,pol4 ,christ41 lib4 #f1 p4 #deb1 #dfd71 ,hemmingius 7,enchirid41 class4 #c1 cap4 #aa1 p4 #chh71 ,martyr 7in #a ,cor4 v471 and sundry others4 ,bullinger recordeth7#ajgi7 that this was the manner of the particular churches in ,helvetia1 to choose unto themselves a certain senate of elders1 or company of the best men in the church1 which might1 according to the canon of holy ,scripture1 exercise the discipline of excommunication1 which form is well warranted by the ,scriptures2 for when ,christ committeth the authority of binding and loosing unto the church1 ,matt4 viii4 #ag1 #ah1 however the power and authority itself pertain to any particular church collectively taken1 as hath been said1 yet the execution of the same is committed to the consistory or senate of elders which representeth that church1 and which ,paul calleth a presbytery4 ,zanchius saith that ,chrysostom17#ajhj7 ,bullinger1 and all good interpreters1 understand the presbytery to be there meant by ,christ when he saith1 8,tell the church40 ,chrysostom saith 1 that is1 saith ,junius17#ajha7 the ecclesiastical sanhedrim made up of pastors and elders4 ,thus ,camero likewise expoundeth the place47#ajhb7 ,ecclesi nomine1 saith he1 videtur ,christus significasse collegium presbyterorum qui ecelesi ,christian erant prfuturi1 cujus presbyterii mentio fit1 #a ,tim4 iv4 ,now if ,christ hath committed the power of excommunication unto the church1 what have bishops to say for themselves who appropriate this power unto themselves1 each one in his diocese8 ,for when we cannot give the name of the church unto a bishop17#ajhc7 because he is but one man1 and the church is a company of many men2 nay1 nor yet can we give the name of the church unto a company of bishops1 for if they might be called the church1 it should be for this respect alone1 because they represent the church3 but soli episcopi1 c41 8,bishops alone 7saith ,gerhard7#ajhd771 or they who teach1 cannot represent the church1 since hearers also pertain to the definition thereof1 but the presbytery can represent the church1 whereunto not only they pertain who labour in the word1 but also elders or governors put in authority for expeding of ecclesiastical matters in name of the whole church30 we grant1 then1 that by the church1 ,christ meaneth that company of church governors whereby a certain particular church is represented27#ajhe7 but forasmuch as the church consisteth of two integrant parts1 viz41 pastors and sheep1 teachers and hearers1 we therefore deny that the representative church whereof ,christ speaketh1 can be any other than that ecclesiastical consistory whereof we have spoken4 ,moreover1 albeit the ,apostle wrote to the whole church of ,corinth to deliver the incestuous man to ,satan1 because the matter could not be otherwise done1 but only in the name and with the consent of that whole church2 yet he never meant that the common promiscuous multitude should1 by their suffrages and voices1 examine and judge that cause4 ,but1 saith ,calvin17#ajhf7 8,because the multitude1 unless it be governed by council1 never doth anything moderately nor gravely1 there was ordained in the ancient church 7meaning the apostolic church7 a presbytery2 that is1 a company of elders which1 by the consent of all1 had the first judgment and examination of things2 from it the matter was carried to the people1 but being already determined before40 ,again1 when the ,apostle writeth to them in his second epistle that they should forgive him1 because he hath repented1 thus he reasoneth3 8,sufficient to such a man is this censure which was inflicted of many10 #b ,cor4 ii4 #f4 ,which words1 that we may the better understand1 it is worthy of observation 7which not ,calvin only17#ajhg7 but ,saravia also noteth7#ajhh771 that it appeareth from this place1 he was not to excommunicate1 but1 by sharp rebukes1 timeously win to repentance1 whereby the ,apostle showeth it to be needless1 yea1 most inconvenient1 to proceed against him to the extremity of discipline4 ,the word 1 there used by the ,apostle1 signifieth rebuke1 reprehension1 or chiding1 saith ,dr ,fulk27#ajhi7 and so ,scapula taketh it to be the same with and to signify another thing than or 4 ,beza and ,tremellius turn by increpatio2 ,ar4 ,montanus readeth objurgatio4 ,this chiding or threatening of the man proceeded not from the whole church of ,corinth1 but only from many therein1 as is plain from the text1 and as ,saravia also granteth47#ajij7 ,and who were the 1 those many of whom the ,apostle speaketh8 ,not such as1 from ,christian and brotherly charity1 did privately chide and rebuke him1 for the matter was not then depending in private rebukes1 but by the ,apostle's direction it was brought to the church's part and to public discipline1 the scandal itself being so public and notoriously manifest2 they were1 therefore1 such as had public office and authority to chide him4 ,and who were those but the consistory of pastors and elders which represented the whole church1 and were set in authority for judging and managing of things pertaining to ecclesiastical discipline8 ,they 7no doubt7 being met together1 called the man before them1 and did most sharply rebuke him and chide with him1 and threatened that they would not only debar him from the ,lord's table 7which is called lesser excommunication1 but more properly a step or degree tending next to excommunication71 but also wholly cast him out of the church and deliver him to ,satan4 ,whereupon the man being made to see the grievousness of his sin1 and the terrible punishment which was to follow upon it1 becometh most sorrowful1 humble1 and penitent4 ,and this moved the ,apostle to say1 8,sufficient to such a man10 c41 as if he would say1 ,what needeth him now to be excommunicate1 and so to be corrected and put to shame by you all1 when every one of you shall deny to him your ,christian communion1 as one wholly cast out of the church8 ,is it not enough that many among you1 even your whole presbytery1 hath put him to such public shame by their sharp reprehensions1 and to so great fear by their dreadful threatenings8 ,and since1 through the blessing of ,god upon these means1 he is already win to repentance1 why would you have him yet more publicly corrected and rejected by all and every one4 ,and further1 the ,apostle addeth1 that now they should not only forgive and comfort him1 ver4 #g1 but also confirm 77 their love towards him1 ver4 #h4 ,now signifieth to confirm or ratify by authority2 and so ,chemnitius17#ajia7 ,bullinger17#ajib7 and ,cartwright17#ajic7 expoundeth it in this place4 ,it cometh from 1 authority1 whence cometh also 1 a lord1 or one having authority4 ,as1 therefore1 the presbytery1 or company of pastors and elders1 had1 by their authority1 established that he was to be excommunicate1 and determined to proceed to the execution of extreme discipline against him1 so now the ,apostle would have them1 by the same authority1 to ratify and establish the remission of this punishment unto him1 and to decree that the church should not deny her communion unto him4 ,for this authority of binding and loosing1 though it pertained to the whole church1 in actu primo sive in esse1 yet it pertained to the presbytery alone1 in actu secundo sive in operara2 and even as the act of speaking pertaineth to a man1 as principium quod1 but to the tongue alone1 as principium quo2 so albeit the power of the keys doth primarily and principally belong to the church1 collectively taken1 yet the actual execution of this power belongeth only to the presbytery which representeth the church1 and unto which the church hath committed her authority to bind and loose4 ,wherefore1 since the ,apostle writeth to the whole church of ,corinth to confirm1 by their authority1 their love to the penitent man2 and since this authority1 in the actual execution of it 7which the ,apostle craveth7 did not agree to that whole church1 collectively taken1 we must needs understand his meaning to be1 that their love towards that man1 and their forgiving of him1 should be ratified and confirmed by the authority of those church governors1 qui ecclesiae nomen ad coetum repraesentant1 totius nimirum presbyterii authoritate atque consensu4 ,thus have we showed that the actual use of the keys1 or the execution of the authority of binding and loosing1 pertaineth to that ecclesiastical senate in every particular church1 which the ,apostle calleth a presbytery4 ,for further illustration of the truth whereof1 ,i add these four observations3-- #a4 ,we must distinguish7#ajid7 a twofold power of the keys3 the one is executed in doctrine2 the other in discipline3 the one concionalis2 the other judicialis4 ,touching the former1 we grant it is proper for pastors alone1 whose office and vocation it is1 by the preaching and publishing of ,god's word1 to shut the kingdom of heaven against impenitent and disobedient men1 and to open it unto penitent sinners2 to bind ,god's heavy wrath upon the former1 and 7by application of the promises of mercy7 to loose the latter from the sentence and fear of condemnation4 ,when we ascribe the power of binding and loosing to that whole consistory1 wherein governing elders are joined together with pastors1 we mean only of the keys of external discipline1 which are used in ecclesiastical courts and judicatories4 #b4 ,when we teach that the pastor or pastors of every particular church and congregation1 with the elders of the same1 being met together1 have power to bind and loose1 we understand this only of such places wherein a competent number of understanding and qualified men may be had to make up an eldership2 otherwise let there be one eldership made up of two or three of the next adjacent parishes1 according as was ordained by the ,church of ,scotland1 in the #gth chapter of the ,second ,book of ,discipline4 ,sine totius c43 8,without the consent of some whole church 7saith ,zanchius7#ajie77 no man ought to be excommunicate4 ,yea1 ,i add1 if it be a small church1 and not consisting of many learned and skilful men1 excommunication ought not to be done1 except the neighbour churches be asked counsel of40 ,and1 as touching the pastor's part1 ,calvin saith well1 ,nunquam1 c437#ajif7 8,i never thought it expedient the liberty of excommunicating should be permitted to every pastor40 ,the fear of great inconveniences1 which he thought likely to follow upon such a custom1 if once it were permitted1 makes him confess1 in that epistle1 that he durst not advise ,liserus to excommunicate any man without taking counsel of other pastors4 ,now1 ,i much marvel what butt ,dr ,forbesse7#ajig7 shot at when he entitleth one of his chapters ,de ,potestate ,excommunicandi1 and then1 in the body of the chapter1 doth no more at all but only quote those two testimonies of ,zanchius and ,calvin2 both of which do utterly condemn the usurpation of bishops who appropriate to themselves the power of excommunication1 and ascribe this power to the consistory of pastors and elders in every particular church2 and1 in the forequoted places1 do only 7for preventing of abuses7 set some bounds to the execution of their power2 which bounds we also think good to be kept1 viz41 that if a church be so small that it hath not so many well-qualified men as may be sufficient to assist the pastor in the government thereof1 then let one common eldership be made up out of it and some other neighbour churches3 by which means it shall moreover come to pass 7which is the other caution to be given71 that not every pastor 7no not with the elders of his congregation7 shall be permitted to have full liberty of binding and loosing1 but shall1 in those matters1 receive counsel and advice from other pastors4 ,howbeit1 for this latter purpose1 the church of ,scotland hath profitably provided another remedy also1 namely1 that1 in certain chief places1 all the pastors in the adjacent bounds shall1 at set and ordinary times1 assemble themselves 7which assemblies1 in this nation1 we call presbyteries71 that so the churches may be governed communi presbyterorum consilio1 as ,jerome speaketh of the primitive times of the church4 #c4 ,though the execution of the discipline of excommunication and absolution pertain to the consistory of the pastor and elders in every church1 yet this discipline is to be by them executed in name of the whole church47#ajih7 ,saravia is bold to affirm17#ajii7 that he who receiveth a sinner1 or casteth him out of the church1 doeth this in the name and authority of ,god alone4 ,we have proven1 by strong arguments1 that the authority of excommunication pertaineth to the whole church2 which1 though he contradicteth1 yet1 in one place17#aajj7 forgetting himself1 he acknowledges that the authority of the church of ,corinth was to intervene in the excommunication of the incestuous man4 ,wherefore1 as in the name of ,god1 so in the name and authority of the whole church1 must one be cast out or received4 #d4 ,to the right execution of this discipline the manifest consent of the whole church is also necessary37#aaja7 the truth whereof1 beside that it appeareth from that which hath been said concerning the church's authority1 it is further confirmed1 if we consider either the importance of the thing1 or the good of the person4 ,touching the importance of the thing1 ,gravissima1 c43 8,most weighty matters in the church10 saith ,gerhard17#aajb7 and the same saith ,zanchius also17#aajc7 8ought not to be undertaken without the consent of the whole ecclesiastical body20 and1 as ,pope ,leo writeth1 8,such things as pertain unto all ought to be done with the consent of all4 ,but what can be more weighty1 and what doth more pertain to the body of the church1 than to cut off some member from the body80 ,and1 touching the good of the person1 ,augustine showeth7#aajd7 that then only a sinner is both stricken with fear and healed with shame1 when1 seeing himself anathematised by the whole church1 he cannot find a fellow multitude together wherewith he may rejoice in his sin and insult upon good men4 ,and that otherwise1 if the tares grow so rank that they cannot be pulled up1 and if the same evil disease take hold of so very many that the consent of the church cannot be had to the excommunication of a wicked person1 then good men must grieve and groan1 and endure what they cannot help4 ,therefore that excommunication may fruitfully succeed1 the consent of the people is necessary3 ,frustra enim ejicitur ex ecclesia1 et consortio fidelium privatur1 quem populus1 abigere1 et a quo abstinere recuset47#aaje7 ,howbeit1 even in such cases1 when the consent of the church cannot be had to the execution of this discipline1 faithful pastors and professors must1 every one for his own part1 take heed that he have no fellowship with the unfruitful works of darkness1 but even reprove them2 yea1 they ought1 in4 sensu negativo1 excommunicate those who should be 7but are not7 excommunicate positively1 which negative excommunication is not an ecclesiastical censure1 but either a bare punishment1 or a cautel and animadversion2 and so saith the ,archbishop of ,spalato17#aajf7 not only one brother may refuse to communicate with another1 but a people1 also1 may refuse to communicate with their pastor1 which he confirmeth by certain examples4 ,but the public censure of positive excommunication should not be inflicted without the church's consent1 for the reasons foresaid4 ,cyprian writeth to ,cornelius1 bishop of ,rome1 that he had much laboured with the people that peace might be given to them who had fallen2 that is1 that they might be again received into the communion of the church2 which1 if he might have done by himself1 why did he labour and deal so much with the people in that business8 ,and as they were not received into the church's communion without the people's consent1 so neither were they without their consent excommunicate4 ,chrysostom showeth17#aajg7 concerning his time1 that when one was to be excommunicate1 the whole church was humbled in prayer to ,god for him2 and1 when he was again released1 they did all kindly salute him1 and wish him peace4 ,tertullian also writeth17#aajh7 that he who was to be excommunicate in the public assembly of the church1 was1 by the common consent of all1 stricken with judgment1 and that all the approven and well-liked elders had the precedence or direction of the rest of the church in these matters4 ,now1 from all this which hath been said of the power and authority to excommunicate and absolve1 it is manifest how unjustly usurping prelates do arrogate and appropriate to themselves this power1 which ,christ hath committed to every particular church or congregation1 and ordained to be execute by the ecclesiastical consistory within the same4 ,which episcopal usurpation1 as it hath been showed to be most contrary to divine institution1 so doth it also depart from the manner of the ancient church3 for it may be seen1 in ,cyprian17#aaji7 that the authority of reconciling and receiving into the church such as had fallen1 was not proper to the bishop1 but1 with him1 common to his clergy and presbytery1 and that jus communicationis was given them by the clergy as well as by the bishop4 ,we have heard1 out of ,jerome17#aaaj7 that a bishop did nothing which a presbyter did not also1 except only that he gave rite or sign of ordination1 that is1 imposition of hands4 ,whereby we understand that as all other things1 beside ordination1 so the power of excommunication1 among the rest1 was alike common to bishops and presbyters4 ,whence it is1 that the same ,jerome1 writing to ,demetriades1 calleth excommunication ,episcoporum et ,presbyterorum censura4 ,and elsewhere1 ,alligat vel solvit ,episcopus et ,presbyter47#aaaa7 ,justinian 7,novel4 #abc1 cap4 #aa7 saith1 ,omnibus autem ,episcopis et ,presbyteris interdicimus segregare aliquem a sacra communione1 antequam causa monstretur1 c41 certifying them1 if they do otherwise1 that he whom they excommunicate should be loosed from excommunication a majore sacerdota4 ,whence we see1 that presbyters also were wont to excommunicate1 and that this power was common to them with the bishops4 ,the ,first ,council of ,carthage1 can4 #bc1 decreeth that a bishop hear no man's cause without the presence of his clergy2 and that otherwise his sentence shall be void1 except it be confirmed by the presence of his clergy4 ,the canon law itself hath some vestiges of the ancient order3 it ordaineth17#aaab7 that when a bishop either excommunicateth or absolveth any man1 twelve of the clergy be present1 and concur with him4 ,dr ,forbesse now also acknowledgeth17#aaac7 that it is not lawful for a bishop to exercise the power of public jurisdiction by himself1 and without the presbytery2 and1 under this power of jurisdiction1 whereof he speaketh17#aaad7 he comprehendeth the visitation of churches1 ordination1 suspension1 and deposition of ministers1 the excommunicating of contumacious persons1 and the reconciling of them when they become penitent1 the calling of the fellow-presbyters to a synod1 the making of ecclesiastical canons1 c42 which power of jurisdiction1 saith he17#aaae7 remaineth one and the same1 whole and entire1 both in the bishop1 and in the presbytery3 in him personally2 in it collegially4 ,his confession of the presbytery's power and authority1 we catch and lay hold on2 but whereas he would have this power any way proper and personal to bishops1 he is confuted by our former arguments4 ,and thus far have we demonstrated to princes1 who be they to whom ,christ hath committed the power of excommunication1 that with them they may cause it to remain1 and correct the usurpation of prelates1 who bereave them of it4 ,let us next consider what princes may1 or should do1 after that the sentence of any man's excommunication or reconciliation is given forth by them to whom the power of this discipline pertaineth4 ,the ,archbishop of ,spalato is of opinion17#aaaf7 that not only it is free to princes to communicate with excommunicate persons1 but also1 that if they shall happen to communicate with them1 the church 7for the reverence she oweth to princes7 should straight absolve them1 and that her sentence of excommunication should no longer have any strength4 ,what6 ,shall the church draw and put up again the spiritual sword at the pleasure of princes8 ,or because princes will perhaps cast holy things to dogs1 must others do so likewise8 ,o prodigious licentiousness1 and hellish misorder1 worthy to be drowned in the lake of ,lethe6 ,but what1 then1 is the part of the prince1 after that the church hath given judgment8 ,surely1 whensoever need is1 he ought1 by the private judgment of ,christian discretion1 to try and examine whether this discipline be rightly executed or not4 ,if he find the execution thereof to be unreprovable1 and that yet the sinner goeth on in his contumacy1 then1 by his civil power17#aaag7 he ought further to punish him in his person or worldly estate1 that he may either reform or repress such an one as hath not been terrified by the church's censures4 ,but if1 after trial1 he understand that the sentence given forth is unjust and erroneous1 either through the ignorance or the malice of the ecclesiastical and regular judges1 then he ought to interpone his authority1 and cause a due proceeding2 for1 in such extraordinary cases of the failing of ecclesiastical persons1 princes may do much in things spiritual1 which1 ordinarily1 they cannot4 ,it remaineth to show who have the power of those censures and punishments which are proper to ecclesiastical persons4 ,where1 first1 we are to consider1 that there are two sorts of faults which make ecclesiastical men worthy to be punished1 viz41 either such as violate sacred1 or such as violate civil and human duties3 the one is to be judged by ecclesiastical judges alone1 and that according to the laws of ,god and the church2 the other by civil judges alone1 and that according to the civil and municipal laws of the commonwealth4 ,this latter form1 again1 is twofold2 for either the fault is such1 that1 though a man be condignly punished for it by the civil magistrate1 yet he doth not1 therefore1 fall from his ecclesiastical office or dignity2 of which sort experience showeth many2 or else such as being punished according to their quality and demerit1 a man1 by necessary consequence1 falleth from the ecclesiastical function and dignity which before he had3 this was ,abiathar's case1 and the case of so many as1 being justly punished by proscription1 incarceration1 or banishment1 are secundario et ex consequenti shut from their bearing office in the church4 8,if ,abiathar had sinned in a sacred matter1 the cognition thereof 7saith ,junius7#aaah77 had pertained to the priests2 but because he sinned against the commonwealth and the king's majesty1 it was necessary to deal with him civilly1 and not ecclesiastically4 ,what6 ,are no ecclesiastical men in this time also thought to be lawfully judged by the civil magistrate1 if1 at any time1 they be found guilty of appaired majesty80 ,as for the other sorts of faults1 whereby 7as we have said7 sacred and ecclesiastical duties are violate1 such as the teaching of false and heretical doctrine1 neglecting of discipline1 unbeseeming and scandalous conversation1 c4 which things 7if they be not mended7 they who have the execution of ecclesiastical jurisdiction committed to them ought to punish by suspension1 deposition1 c4 ,now1 as when one is called to the work of the ministry1 his fitness and qualification for that work should be tried and judged by the clergy of the adjacent bounds assembled in their classical presbytery1 to whom it also appertaineth 7after that he is by them tried and approved1 and after that he is elected by the church where he is to serve7 to send him out from them with power to exercise the office of a pastor2 so when there is just cause of suspending and depriving him1 it belongeth to the same presbytery to consider and judge hereof2 and1 according to his offence1 to give judgment against him4 ,for who should recal him but they that sent him8 ,or who should discharge him his ministerial function1 except they who ordained him to exercise the same8 ,and who may take the power from him but they who gave the power unto him8 ,that ordination pertaineth to the whole presbytery1 and not to the bishop alone1 we have showed before1 and now1 by the same reason1 we say suspension and deposition pertaineth to the presbytery also1 and are not in the power of the bishop4 ,and that1 in the ancient church1 as bishops gave not ordination1 so neither did they suspend nor depose any man without the common counsel1 advice1 and concurrence of the presbytery1 yea1 and sometimes of a synod1 it is clear from ,cypr4 7lib4 #a1 epist4 #i2 lib4 #c1 epist4 #b1 #aj71 ,council ,carthag4 #c 7can4 #h71 ,council ,carthag4 #d 7can4 #bb1 #bc71 ,council ,african4 7can4 #bj71 ,council ,hispan4 #b 7can4 #f71 ,justin4 7,novel4 #db1 cap4 #a71 ,jerome 7,comment4 ad ,isa #c71 ,siricius 7,epist ad ,ambros4 inter ,ambr4 ,epist47 ,so1 touching the suspension and deposition of ministers1 the ,assembly at ,glasgow1 anno #afaj1 ordained that the bishop should associate to himself the ministry of those bounds where the delinquent served1 that is1 the presbytery whereof he hath been a member1 and1 together with them1 there take trial of the fact1 and1 upon just cause found1 to deprive or suspend3 which ,act was ratified in the #abth parliament of king ,james1 anno #afab4 ,nevertheless1 if any man think the sentence of the bishop and the presbytery1 given forth against him1 to be unjust1 he ought to have liberty of recourse to the synod1 and there to be heard1 according as it was decreed by the ,fourth ,council of ,carthage1 can4 #ff4 ,but oftimes the matter is of such difficulty or importance that the bishop and the presbytery may not give out any peremptory sentence of suspension or deprivation till the matter be brought to the synod of the province17#aaai7 where1 according to the ancient order1 the matter is to be handled17#aabj7 not 8by the censure of one bishop1 but by the judgment of the whole clergy gathered together40 ,princes1 therefore1 may not suffer bishops to usurp the power of suspending and depriving at their pleasure1 and whensoever they commit any such tyranny in smiting of their fellow-servants1 it is the part of princes to cause these things to be redressed1 and for this end graciously to receive the grievances of oppressed ministers4 ,the ,arians of old1 being assembled in a council at ,antioch1 decreed1 that if any ecclesiastical person should1 without the advice and the letters of the bishops7#aaba7 of the province1 and chiefly of the metropolitan1 go to the emperor to put up any grievance unto him1 he should be cast out1 not only from the holy communion1 but from his proper dignity which he had in the church4 ,whereupon ,osiander hath this observation37#aabb7 8,this canon also was composed against holy ,athanasius2 for ,athanasius being expelled by the ,arians1 had fled to the emperor ,constantine the younger1 and had from him obtained a return to his own church4 ,now this canon is very unjust1 which forbids that a bishop1 or any other minister of the church1 being unjustly oppressed1 flee to his godly civil magistrate2 since it was lawful to the apostle ,paul to appeal to the ,roman emperor wicked ,nero1 as the ,acts of the ,apostles witness4 ,but it may be seen in this place1 that bishops were very soon seeking dominion1 yea1 tyranny over the church1 and over their colleges40 ,besides all this1 there is yet another thing which ought to have a very principal consideration in the deposition of a minister1 and that is1 the consent of the church and congregation where he hath served4 ,let the magistrate know1 saith ,gerhard17#aabc7 8that as the vocation of ministers pertaineth to the whole church1 so to the same also pertaineth the removing of ministers2 therefore1 as a minister ought not to be obtruded upon an unwilling church1 so the hearers1 being unwilling and striving against it1 a fit minister ought not to be plucked away from them40 ,the deposing of a minister1 whom the church loves and willingly hears1 ,balduine accounteth to be high sacrilege17#aabd7 and holdeth that1 as the calling1 so the dismissing of ministers pertaineth to the whole church2 and so teacheth ,junius47#aabe7 ,shortly1 as a man is rightly called to the ministerial office and dignity when he is elected by the church and ordained by the presbytery1 so is he rightly deposed and put from the same when he is rejected by the church and discharged by the presbytery4 ,how there was brought forth in ,scotland1 anno #afaj1 a certain amphibian brood1 sprung out of the stem of ,neronian tyranny1 and in manners like to his nearest kinsman1 the ,spanish ,inquisition4 ,it is armed with a transcendant power1 and called by the dreadful name of the ,high ,commission4 ,among other things1 it arrogateth to itself the power of deposing ministers2 but how unjustly1 thus it appeareth3 #a4 ,if those commissioners have any power at all to depose ministers1 they have it from the king1 whose commissioners they are3 but from him they have it not2 therefore they have none at all4 ,the proposition is most certain2 for they sit not in that commission to judge in their own name1 nor by their own authority1 7quum nihil exerceat delegatus nomine proprio1 as ,panormitan saith17#aabf77 but by virtue only of the commission and delegation which they have of the king4 ,yea1 bishops themselves exercise not any jurisdiction in the ,high ,commission as bishops1 but only as the king's commissioners1 as ,dr ,downame acknowledgeth47#aabg7 ,the assumption is grounded upon this reason3 ,the king hath not power to depose ministers2 therefore he cannot give this power to others4 ,for nemo potest plus juris transferre in alium quam sibi competere dignoscatur17#aabh7 the king may sometimes inflict such a civil punishment upon ministers1 whereupon1 secondarily and accidentally1 will follow their falling away from their ecclesiastical office and function 7in which sense it is said that ,solomon deposed ,abiathar1 as we heard before71 but to depose them directly and formally 7which the ,high ,commission usurped to do7 he hath no power1 and that because this deposition is an act of ecclesiastical jurisdiction2 whereas the power of ecclesiastical jurisdiction doth no more agree to the king than the power of ecclesiastical order3 his power is civil and temporal1 not spiritual and ecclesiastical4 ,dr ,field also confesseth17#aabi7 that none may judicially degrade1 or put any one1 lawfully admitted1 from his degree and order1 but the spiritual guides of the church alone4 #b4 ,the deposing of ministers pertaineth to classical presbyteries1 or 7if the matter be doubtful and difficult7 to synods1 as hath been showed4 ,and who1 then1 can give the ,high ,commission such authority as to take this power from them and assume it unto itself4 ,these commissioners profess that they have authority to discharge other ecclesiastical judicatories within the kingdom from meddling with the judging of anything which they shall think impertinent for them1 and which they shall think good to judge and decide by themselves in their commission3 which1 if it be so1 then1 when it pleaseth them1 they may make other ecclesiastical judicatories to be altogether useless and of no effect in the church4 #c4 ,in this commission ecclesiastical and temporal men are joined together1 and both armed with the same power2 therefore it is not right nor regular1 nor in any ways allowable4 ,for even1 as when a minister hath offended in a civil matter1 his fault is to be judged by civil judges according to the civil laws1 and by no other2 so1 when he offendeth in an ecclesiastical matter1 his fault is to be judged only by ecclesiastical persons according to ecclesiastical laws2 and1 in such case1 ,justinian forbiddeth7#aacj7 civil men to be joined with ecclesiastical men in judgment4 ,they are ecclesiastical things or causes which are handled and examined by the ,high ,commission in the process of deposing ministers2 and a shame it is to ecclesiastical men1 if they cannot1 without the help and joining of temporal men1 judge and decide things of this quality4 #d4 ,as in the matters to be judged1 so in the censures and punishments to be inflicted1 ecclesiastical and civil men have1 in this commission1 alike power and authority2 for ecclesiastical men therein have power of fining1 confining1 warding1 c41 common to them with the temporal men2 and1 again1 the temporal men have power of excommunication1 suspension1 deprivation1 c41 common to them with the ecclesiastical men4 ,for they all sit there as the king's commissioners1 and eo nomine1 they exercise this jurisdiction2 which commission being alike discharged by them all1 it is manifest that both temporal men take hold of the keys and ecclesiastical men take hold of the civil sword4 ,and this monstrous confusion and mixture giveth sufficient demonstration that such a form of judgment is not from the ,god of order4 ,of the abuses and irregularities of the ,high ,commission we may not now speak at greater length1 but are hasted to make forward4 ,,chapter ,,ix4 ,,that ,,the ,,lawfulness ,,of ,,the ,,ceremonies ,,cannot ,,be ,,warranted ,,by ,,the ,,law ,,of ,,nature4 ,sect4 #a4 ,what our opposites have alleged for the ceremonies1 either from the law of ,god1 or the law of man1 we have hitherto answered2 but we heard the law of nature also alleged7#aaca7 for holidays1 and for kneeling at the communion4 ,and when ,hooker7#aacb7 goeth about to commend and defend such visible signs1 8which1 being used in performance of holy actions1 are undoubtedly most effectual to open such matter1 as men1 when they know and remember carefully1 must needs be a great deal the better informed to what effect such duties serve10 he subjoineth3 8,we must not think but that there is some ground of reason even in nature10 c4 ,this is a smoke to blind the eyes of the unlearned4 ,our opposites have taken no pains nor travail to make us see any deduction of those ceremonies from the law of nature3 we desire proofs1 not words4 ,in the meanwhile1 for giving further evidence to the truth1 we will express our own mind touching things warranted by the law of nature4 ,sect4 #b4 ,and1 first1 we must understand aright what is meant by the law of nature3 to wit1 that law which ,god writeth and imprinteth in the nature of man17#aacc7 so that it is as it were co-natural and born together with man4 ,now1 if we consider what law was written in the nature of man in his first creation1 it was no other than the decalogue1 or the moral law47#aacd7 ,but the law which we are here to inquire of is that law which1 after the fall1 ,god still writeth in the heart of every man2 which 7we all know7 cometh far short1 and wanteth much of that which was written in the heart of man before his fall4 ,that we may understand what this law of nature is which is written in all men's hearts since the fall1 we must distinguish jus naturale from jus divinum naturale4 ,for that law which is simply called jus naturale is innatum1 and layeth before the minds of men that way wherein1 by the guidance and conduct of nature17#aace7 they may be led to that good which is1 in the end1 proportionate to nature2 whereas jus divinum is inspiratum1 and layeth before us another way1 wherein1 by a supernatural guidance17#aacf7 we may be led to a supernatural good1 which is an end exceeding the proportion of nature4 ,as for that part of the law of ,god which is called jus divinum naturale1 it is so called in opposition to jus divinum positivum4 ,sect4 #c4 ,jus naturale1 saith ,justinian17#aacg7 est quod naturo omnia animalia docuit4 ,this the lawyers take to be the law of nature1 which nature1 by its sole instinct1 teacheth as well to other living creatures as to men2 for nature teacheth all living creatures to save and preserve their own being1 to decline things hurtful1 to seek things necessary for their life1 to procreate their like1 to care for that which is procreated by them1 c4 ,the ,archbishop of ,spalato7#aach7 liketh to speak with the lawyers4 ,jus naturale1 saith he1 simpliciter ponitur in omnibus animalibus4 ,videntur autem1 saith ,joachinus ,mynsingerus17#aaci7 juris consulti1 valde in hoc abuti vocabulo juris1 cum exemplae praedicta sint potius affectus et inclinationes naturales1 quae cum quibusque animantibus enascuntur2 quas philosophi appellant4 ,in brutis enim cum nulla sit ratio1 igitur nec ullum jus esse potest4 ,aquinas also showeth7#aadj7 that beasts are not properly governed by the law of nature1 because lex is aliquid rationis4 ,wherefore they err who would make the law of nature to differ in kind from jus gentium1 which natural reason hath taught to all nations4 ,for this law of nations per se speciem non facit1 as saith ,mynsingerus47#aada7 ,and the law of nature is also1 by the heathen writers1 often called jus gentium1 as ,rosinus noteth47#aadb7 ,if any will needs have the law of nature distinguished from the law of nations1 let them either take ,aquinas' distinction17#aadc7 who maketh the law of nature to contain certain principles1 having the same place in practical reason which the principles of scientific demonstrations have in speculative reason2 and the law of nations to contain certain conclusions drawn from the said principles3 or1 otherwise1 embrace the difference which is put betwixt those laws by ,mattheus ,wesenbecius37#aadd7 ,qu besti naturali concitatione2 ea1 saith he1 homines ex eodem sensu ac affectione1 cum moderatione tamen ratione si faciunt1 jure natur faciunt4 ,qu bruta non faciunt1 sed sola ratione hominis propria1 non affectione communis natur1 omnes homines faciunt1 fierique opportere intelligunt hoc fit jure gentium4 ,sect4 #d4 ,for my part1 ,i take the law of nature and the law of nations to be one and the same4 ,for what is the law of nations but that which nature's light and reason hath taught so to all nations8 ,now this is no other than the law of nature4 ,we think1 therefore1 they have well said17#aade7 who comprehend under the law of nature both the common principles of good and evil1 virtue and vice1 right and wrong1 things beseeming and things not beseeming1 and likewise the general conclusions which1 by necessary consequences1 are drawn from the said principles4 ,to come to the particulars1 there are three sort of things which the law of nature requireth of man1 as both schoolmen7#aadf7 and modern doctors7#aadg7 have rightly taught4 ,the first1 it requireth as he is ens2 the second1 as he is animal2 and the third1 as he is homo ratione prditus4 ,first1 ,as he is ens1 the law of nature requireth him to seek the conservation of his own being1 and to shun or repel such things as may destroy the same4 ,for so hath nature framed not only all living creatures1 but other things also which are without life1 that they seek their own conservation1 and flee 7if they can7 from apparent destruction4 ,let us take one example out of subtle ,scalliger17#aadh7 which is this3 ,if a small quantity of oil be poured upon a sound board1 let a burning coal be put in the midst of it1 and the oil will quickly flee back from its enemy1 and seek the conservation of itself4 ,this is1 therefore1 the first precept of the law of nature1 that man seek his own conservation1 and avoid his own destruction4 ,whereupon this conclusion necessarily followeth1 that he may repel violence with violence4 ,secondly1 ,as man is a living creature1 the law of nature teacheth him to propagate and conserve his kind4 ,whereupon these conclusions do follow1 viz41 the commixion of male and female1 the procreation of children1 the educating of them1 and providing for them4 ,this nature hath taught to man1 as a thing common to him with other living creatures4 ,sect4 #e4 ,thirdly1 ,as a man is a creature endowed with reason1 the law of nature teacheth him1 #a4 ,something concerning ,god2 #b4 ,something concerning his neighbour2 #c4 ,something concerning himself4 ,i mean some general notions concerning good and evil1 in respect of each of these2 whereof the ,apostle meaneth whilst he saith that the ,gentiles 8show the work of the law written in their hearts10 ,rom4 ii4 #ae4 ,first1 then1 the law of nature teacheth man to know that there is a ,god1 and that this ,god is to be worshipped2 whereupon it followeth that man should seek to know ,god and the manner of his worship4 ,now that which may be known of ,god is showed even unto the ,gentiles4 ,the ,apostle saith signanter1 1 ,rom4 i4 #ai1 meaning those few and small sparkles of the knowledge of ,god which nature's inbred light discovered unto the ,gentiles1 for making them inexcusable1 namely1 that there is an eternal power and ,godhead1 which men ought to reverence and to worship4 #b4 ,the law of nature teacheth man to hold fast friendship and amity with his neighbours1 forasmuch as he is animal sociale4 ,violare alterum1 saith ,cicero1 naturae legae prohibemur47#aadi7 ,for the law of nature biddeth us do to others as we would have others to do unto us1 ,luke vi4 #ca4 ,and from these precepts it followeth1 that we should not offend other men2 that we should keep promises2 stand to bargains2 give to every man his own1 c4 #c4 ,as touching a man's self1 the law of nature teacheth him that he should not live as a reasonless creature1 but that all his actions should be such as may be congruous and beseeming for a creature endued with reason3 ,whereupon it followeth1 that he should live honestly and virtuously1 that he should observe order and decency in all his actions1 c4 ,hence the ,apostle saith1 that nature itself teacheth that it is a shame for a man to have long hair1 #a ,cor4 xi4 #ad1 because it is repugnant to that decency and comeliness which the law of nature requireth4 ,for1 among other differences7#aaej7 which nature hath put betwixt men and women1 this is one1 that it hath given to women thicker and longer hair than to men1 that it might be as a veil1 to adorn and cover them4 ,the reason whereof nature hath hid in the complexion of a woman1 which is more humid than the complexion of a man2 so that1 if a man should take him to this womanish ornament1 he should but against nature transform himself 7in so far7 into a woman4 ,sect4 #f4 ,these things being permitted1 ,i will add four reasons to prove that neither sacred significant ceremonies in general1 nor kneeling1 holidays1 c41 in particular1 can be warranted unto us by the law of nature4 #a4 ,the law of nature cannot direct us unto a supernatural end1 as is acknowledged not only by our divines17#aaea7 but by ,aquinas also47#aaeb7 ,it only teacheth us to seek and to do bonum1 velut finem natur17#aaec7 such a good as is an end proportioned to nature4 ,all these precepts of the law of nature which we have spoken of could never lead men to a supernatural good4 ,it is only the divine law17#aaed7 revealed from ,god1 which informeth the minds of men with such notions as are supra naturam1 and which may guide them ad finem supernaturalem4 ,but all sacred significant ceremonies which1 by their holy and spiritual significations1 express to us some mysteries of grace1 and of the kingdom of ,god1 must be thought to direct us unto a supernatural good2 therefore they are not of that sort of things which the law of nature requireth2 for this law goeth no higher than to teach men that there is a ,god1 and that this ,god is to be worshipped1 the knowledge of which things is not a good exceeding the proportion of nature3 for it was found in the ,gentiles themselves1 who knew no other spiritual and supernatural good than that which was proportioned to nature4 ,let me now conclude this reason with ,scalliger's words1 ,neque enim quae supra naturae leges sunt1 ex naturae legibus judicanda censeo47#aaee7 ,sect4 #g4 #b4 ,as the ceremonies1 by their sacred1 spiritual1 and mystical significations1 direct us unto a supernatural good1 so they are thought to guide us unto the same by a way which nature's light could never discover unto men4 ,but1 in the law of nature1 as we are directed unto no other good than such as is proportioned to nature1 so are we guided unto the same natura duce17#aaef7 that is to say1 by such common notions as ,god hath imprinted in the nature of all men4 ,now1 ,i suppose our opposites will not unwillingly reckon their sacred significant ceremonies among those things of the ,spirit of ,god which a natural man cannot receive1 because they are spiritually decerned1 #a ,cor4 ii4 #ad4 ,what then have they to do with the law of nature8 ,if it be said1 that they necessarily follow upon those first principles and conclusions which a natural man receiveth1 ,i answer1 ,this shall never be proved4 ,they will say1 perhaps1 that nature teacheth us to use certain rites in the worship of ,god1 to observe set times for his worship1 also to kneel down in reverence of ,god whom we worship4 ,ans4 ,be it so3 but how make they up a necessary connection betwixt certain rites and significant ceremonies of human institution2 betwixt set times1 and some more days than one of seven2 betwixt kneeling in the worship of ,god in genere1 and kneeling at the sacrament in specie1 unless they say that nature requireth us to kneel in every act of worship1 and never to worship ,god without kneeling on our knees8 ,sect4 #h4 #c4 ,jus naturae is ubique idem1 as ,rosinus37#aaeg7 it is approved communi omnium gentium judicio atque assensu1 as the ,professors of ,leyden37#aaeh7 it is one and the same among all nations1 in respect of the principles of it1 as ,aquinas7#aaei7 and ,zanchius37#aafj7 the law of nature fixa est cordibus nostris1 as ,stella37#aafa7 yea1 it is 8so written in our hearts that iniquity itself cannot blot it out10 as ,augustine saith27#aafb7 and we learn from the ,apostle1 that the law of nature is manifest in the ,gentiles1 for ,god hath showed it unto them1 ,rom4 i4 #ai2 therefore there is none ignorant1 saith ,pareus47#aafc7 ,whatsoever1 then1 the law of nature requireth1 it doth clearly and necessarily follow upon those principles which are written in every man's conscience1 unless we set up new divinity1 and either say that the principles of the law of nature are not written in every man's conscience1 or else that they may be at some time abolished and rased out of the consciences of men2 which were to leave men without a witness4 ,nay1 saith ,augustine17#aafd7 the heaven and the earth1 and all that is in them1 on every side1 cease not to bid all men love ,god1 that they be made inexcusable4 ,now if all the principles of the law of nature be firmly and clearly written in every man's conscience1 and cannot but be known to every man who has the use of natural judgment and reason1 it followeth1 that they who will prove or warrant anything by the law of nature1 must only take their premises from every man's conscience1 and say1 as the ,apostle saith1 8,judge in yourselves10 c41 8doth not even nature itself teach you10 c41 #a ,cor4 xi4 #ac1 #ad2 as if the ,apostle said1 ,this principle of nature is fixed in all your hearts1 that men should affect honesty and comeliness4 ,go to reason in yourselves1 from the judgment of nature1 whether it follow not1 upon this principle1 that a man should not wear long hair1 forasmuch as his wearing of long hair is repugnant to the principle of nature4 ,committit ipsis judicium1 saith ,pareus2 ipsos testes1 imo judices appellat17#aafe7 so that1 if the ceremonies be warranted unto us by the law of nature1 the judgment must be committed to every man's conscience1 and so should every man be convinced in himself1 by such a principle of nature1 from which the ceremonies have a necessary and manifest deduction4 ,yet we attest the ,searcher of all hearts1 that we have never been convinced in ourselves1 by such a principle of nature1 no1 not after diligent search and inquiry4 ,sect4 #i4 #d4 ,let our opposites say to us1 once for all1 upon what precept of the law of nature do they ground the ceremonies2 for ,i have before opened up all sorts of things which the law of nature requireth of man as he is ens2 and as he is animal belongeth not to our purpose4 ,as for that which it requireth of him as he is a creature endued with reason1 there is one part of it that concerneth ourselves1 viz41 that we should live honestly1 and secundum modum rationis1 that we should observe order and decency in all our actions4 ,this order and decency do not respect our holy duties to ,god1 nor comprehend any sacred ceremony in his worship2 but they look to usward1 and are referred only to such beseeming qualities as are congruous and convenient to a reasonable nature in all its actions4 ,yea1 even generally1 we may say with ,scalliger17#aaff7 ,ordinem dico sine quo natura constare non potest4 ,nihil enim absque ordine vel med tata est vel effecit illa4 ,another part of that which nature requireth of man1 as he is a creature endued with reason1 concerneth 7as we showed7 our neighbours1 whom it teacheth us not to harm nor offend1 c4 ,and if our opposites would reckon with us here1 their ceremonies will appear repugnant to nature1 because of the detriment and offence which they offer unto us1 whereof we have spoken in our argument of scandal4 ,but there was a third part1 concerning ,god and his worship2 and here must our opposites seek a warrant for the ceremonies4 ,now1 albeit nature 7as was said7 teaches all men that there is an eternal and mighty ,god1 who should be worshipped and honoured by them1 yet it descendeth not unto such particular precepts as can have any show of making aught for significant ceremonies4 ,omnibus enim innatum est et in animo quasi insculptum1 esse deos2 but yet quales sint1 saith ,cicero1 varium est47#aafg7 ,and as nature hath not taught men to know the nature and attributes of the ,godhead1 together with the sacred ,trinity of persons in the same2 so neither hath it taught what sort or manner of worship should be given unto ,god4 ,lex naturalis rerum communium est17#aafh7 and doth only inform us with those common notions called 4 ,concerning the worship of ,god1 it speaks only de genere1 not de specie3 wherefore there can be no inference from that worship which the law of nature requireth1 either of any distinct kind of worship or of any ceremony in that kind1 no more than it followeth1 ,si est animal1 est ,asinus2 for genere ad speciem non valet consequentia affirmando4 ,,the ,,fourth ,,part4 ,,against ,,the ,,indifferency ,,of ,,the ,,ceremonies4 ,,chapter ,i4 ,,of ,,our ,,opposites' ,,pleading ,,for ,,the ,,indifferency ,,of ,,the ,,ceremonies4 ,if it seem to any that it is a strange method to speak now of indifferency1 in the end of this dispute1 which ought rather to have been handled in the beginning of it1 they may consider1 that the method is not ours1 but our opposites'2 for they have been fleeing upon ,icarus' wings1 and soaring so high that their wings could not but melt from them3 so have they1 from necessity fallen down to expediency2 from it to lawfulness2 and from thence to indifferency4 ,i knew certain of them1 who1 after reasoning about the ceremonies with some of our side1 required1 in the end1 no more but that they would only acknowledge the indifferency of the things in themselves4 ,and so being wooed and solicitously importuned by our former arguments against the ceremonies1 they take them to the weaving of ,penelope's web1 thereby to suspend us1 and to gain time against us3 this indifferency1 ,i mean1 which they shall never make out1 and which themselves1 otherwhiles1 unweave again4 ,always1 so long as they think to get any place for higher notions about the ceremonies1 they speak not so meanly of them as of things indifferent2 but when all their forces of arguments and answers are spent in vain1 then are our ears filled with uncouth outcries and declamations1 which tend to make themselves appear blameless for receiving1 and us blameworthy for refusing matters of rite and indifferency4 ,upon this string they harp over and over again1 in books1 in sermons1 in private discourses4 ,mr ,g4 ,powell 7in his book ,de ,adiaphoris71 and ,tilen 7in the #abth and #agth chapters of his ,paraenesis71 condemn those who make aught ado about the controverted ,english ceremonies1 for so much as they are things indifferent4 ,paybody1 in his ,apology for kneeling at the communion1 standeth much upon the indifferency of this gesture1 both in every worship of ,god1 and in that sacrament namely4 ,the ,archbishop of ,st4 ,andrews1 in his sermon at ,perth ,assembly1 because he could not prove this indifferency1 he chose to suppose it4 8,of the indifferency of these articles 7saith he7 ,i think there is little or no question amongst us40 ,whether he spake this of ignorance or of policy1 ,i leave it to be guessed at4 ,howsoever1 if we should thus compose our controversy about the ceremonies1 embrace them1 and practise them1 so being that they be only called things indifferent1 this were to cure our church1 as ,l4 ,sylla cured his country1 durioribus remediis quam pericula erant1 saith ,seneca47#aafi7 ,wherefore we will debate this question of indifferency also4 ,,chapter ,,ii4 ,,of ,,the ,,nature ,,of ,,things ,,indifferent4 ,sect4 #a4 ,to say nothing here of the homonymy of the word indifferent1 but to take it in that signification which concerneth our present purpose1 it signifieth such a mean betwixt good and evil in human actions1 as is alike distant from both these extremes1 and yet susceptive of either of them4 ,indifferens1 saith ,calepin1 is that quod sua natura neque bonum est neque malum4 ,aquinas7#aagj7 calleth that an indifferent action which is neither good nor evil4 ,rem indifferentem voco quae neque bona neque mala in se est1 saith a later writer47#aaga7 ,but ,dr ,forbesse7#aagb7 liketh to speak in another language4 ,he will have that which is indifferent to be opponed to that which is necessary2 and a thing indifferent he taketh to be such a thing as is neither necessarily to be done1 nor yet necessarily to be omitted1 in respect of any necessity of the commandment of ,god2 or such a thing as is neither remunerable with eternal life1 and commendeth a man unto the reward of ,god1 nor yet is punishable with eternal death1 and polluteth a man with guiltiness4 ,now1 because he knew that divines define a thing indifferent to be that which is neither good nor evil1 he therefore distinguisheth a twofold goodness of an individual action47#aagc7 ,the one he calleth bonitas generalis1 concomitans1 et sine qua non2 by which goodness is meant the doing of an action in faith1 and the doing of it for the right end1 as he expoundeth himself4 ,this goodness1 he saith1 is necessary to every human action1 and hindereth not an action to be indifferent4 ,the other he calleth bonitas specialis1 causans1 et propter quam4 ,this goodness he calleth legal1 and saith that it maketh an action necessary2 in which respect indifferent actions are not good1 but those only which ,god in his law hath commanded1 and which are remunerable with eternal life4 ,sect4 #b4 ,but that we may have the vanity of these quiddities discovered to us1 let us only consider how falsely he supposeth that there are some things which we do neither laudably nor culpably1 and for which we shall neither be rewarded 7it is his own phrase which ,i use7 nor yet punished by ,god4 ,i thought we had learned from ,scripture that we must all appear before the judgment-seat of ,christ1 to give an account of every word which we speak1 and of every deed which we do in the flesh1 and accordingly to receive either a reward or a punishment4 ,what6 ,could the ,doctor say that these good actions which he calleth indifferent1 and of which he saith that they are done in faith1 and for the right end1 are not laudable nor remunerable8 ,nay1 but he saith7#aagd7 that the general goodness which accompanieth the action is remunerable1 because it is necessary1 but the action itself is not necessary1 because that general goodness may be had as well in the omission of it1 or in the doing of the contrary1 as in the doing of it1 whereupon he would have it to follow that the action itself is not remunerable4 ,ans4 #a4 ,the ,doctor had done well to have remembered that he is speaking only of individual actions1 and that actus individuatur a circumstantus et adjecto modo1 so that whilst all that he saith turneth to this1 that one action considered in itself1 without the circumstances and concomitant goodness1 is not remunerable1 he maketh not out his point2 for he saith no more in effect1 but that actus quo ad speciem is not remunerable1 which none of us denieth4 #b4 ,an individual good action of that kind which the ,doctor calleth necessary1 is no otherwise remunerable and laudable than an individual good action of that kind which he calleth indifferent1 for example1 when ,i go to hear ,god's word upon the ,lord's day1 let this action of mine be considered quo ad individuum1 is it any otherwise remunerable than in respect of the goodness which accompanieth it8 ,whence it is that the hearing of hypocrites1 not being accompanied with such goodness1 is not remunerable1 yet the hearing of the word is an action necessary1 because commanded8 ,now may we know wherein standeth the difference betwixt the remunerable good of this action of hearing1 and remunerable good of one of those actions which the ,doctor calleth indifferent1 for example1 a woman's action of marrying4 ,i perceive what the ,doctor would answer1 for he saith17#aage7 if a woman marry in the ,lord1 this action is good respectu adjecti modi1 quamvis in se sit media et libera1 etiam quo ad individuum1 implying that if1 on the other part1 an individual action be necessary 7as for example the action of hearing the word71 then it is in itself good1 etiam quo ad individuum4 ,but1 ,i reply1 what means he by these words1 in se8 ,means he the individual nature of the action8 ,nay1 then the sense shall be no other than this1 quo ad individuum1 etiam quo ad individuum4 ,and1 besides1 the ,doctor cannot define to us any other nature in an individual thing than the nature of the species or kind4 ,is it not holden individuum non posse definiri1 nisi definitione specici87#aagf7 ,sure a perfect definition1 expressing the nature of the thing defined1 cannot be given to any individual thing other than the definition of the species1 needs1 therefore1 must the ,doctor1 by in se1 understand the specifical nature1 and1 indeed1 when divines speak of things indifferent1 in se1 per se1 or sua natura1 they mean only things indifferent quo ad speciem4 ,yet thus also the ,doctor hath said nonsense1 for so we should take his words1 quamvis quoad speciem sit media et libera1 etiam quo ad individuum4 ,sect4 #c4 ,but to let his manner of speaking pass1 we will consider what he would or could have said4 ,there is no difference which can here be imagined except this3 ,that the individual action of hearing the word 7when one heareth aright7 is good and remunerable in a double respect1 namely1 because it is both good in itself1 or quo ad speciem1 and likewise respectu adjecti modi1 whereas a woman's action of marrying 7when she marrieth in the ,lord7 is only good and remunerable in the last respect1 namely1 respectu modi1 for1 in se1 or1 quo ad speciem1 it hath no remunerable goodness in it4 ,ans4 ,what do we hear of any difference betwixt these actions quo ad speciem8 ,that which we crave is1 that a difference may be showed betwixt the remunerable goodness of the one and of the other1 both being considered quo ad individuum4 ,that whereby the ,doctor either was deceived1 or would deceive1 appeareth to be this3 ,that he taketh everything which agreeth to an individual thing to agree to it quo ad individuum1 as if to speak of ,peter quatenus est homo1 and to speak of him quatenus est individuum signatum1 or res singularis sub specie hominis1 were all one thing4 ,even so1 to say of my individual action of hearing the word1 that it is necessary because of the commandment of ,god 7and in that respect remunerable71 is not to speak of it quo ad individuum1 but as the specifical nature of that action of hearing the word 7which ,god hath commanded7 is found in it2 for if we speak of this individual action1 quo ad individuum1 we cannot consider it otherwise than respectu adjecti modi1 because1 in moral actions1 modus adjectus is principium individuationis1 and nothing else doth individualise a moral action4 ,sect4 #d4 ,thus shall my position stand good1 namely1 that those individual actions which the ,doctor calleth necessary1 because their species is commanded of ,god1 and those individual actions which he calleth indifferent1 because their species is not commanded1 both being considered quo ad individuum1 the former hath no other remunerable good in them than the latter1 and the whole remunerable good which is in either of them standeth only in objecto modo2 which being so1 it is all one when we speak of any individual moral action quo ad individuum1 whether we say that it is good1 or that it is remunerable and laudable1 both are one4 ,for1 as is well said by ,aquinas17#aagg7 ,necessarium est omnem actum hominis1 ut bonum vel malum1 culpabilis vel laudabilis rationem habere4 ,and again3 ,nihil enim est aliud laudari vel culpari1 quam imputari alicui malitiam vel bonitatem sui actus2 wherefore that distinction of a twofold goodness1 causans and concomitans1 which the ,doctor hath given us1 hath no use in this question1 because every action is laudable and remunerable which is morally good1 whether it be necessary or not4 ,now moral goodness1 saith ,scalliger17#aagh7 est perfectio actus cum recta ratione4 ,human moral actions are called good or evil1 in ordine ad rationem1 quae est proprium principium humanorum actuum1 saith ,aquinas17#aagi7 thereupon inferring that illis mores dicuntur boni1 qui rationi congruunt2 mali autem1 qui ratione discordant4 ,dr ,forbesse doth therefore pervert the question whilst he saith17#aahj7 in hac cum fratribus quaestione1 hoc bonum est quod necessarium4 ,nay1 those actions we call morally good which are agreeable to right reason1 whether they be necessary or not4 ,since1 then1 those actions are laudable and remunerable which are morally good1 and those are morally good which are agreeable to right reason1 it followeth1 that forasmuch as those actions which the ,doctor calleth indifferent1 are agreeable to right reason1 they are1 therefore1 not only morally good1 but also laudable and remunerable1 and so not indifferent4 ,yea1 those actions which he calleth necessary1 being considered quo ad individuum1 are no otherwise laudable and remunerable than those which he calleth indifferent1 being considered in like manner quo ad individuum1 as hath been showed4 ,sect4 #e4 ,and besides all this1 we have somewhat more to say of the ,doctor's speculation about the nature of things indifferent4 ,for1 #a4 ,the ,doctor maketh that which is indifferent to be opponed to that which is necessary1 and yet he maketh both these to be morally good4 ,now albeit in natural things one good is opponed to another good1 as that which is hot to that which is cold1 yet bonum bona non contrariatur in moralibus47#aaha7 ,the reason of the difference is1 because bonitas physica1 or relativa est congruentia naturae quaedem1 saith ,scalliger27#aahb7 and because two natures may be contrary one to another1 therefore the good which is congruous to the one may be contrary to the good which is congruous to the other2 but bonum virtutis1 saith ,aquinas7#aahc7 non accipitur nisi per convenientiam ad aliquid unum1 scilicet rationem2 so that it is impossible for one moral good to be opponed to another4 #b4 ,since divines take a thing indifferent to be medium inter bonum et malum morale2 and since 7as the very notation of the word showeth7 it is such a means as cometh not nearer to the one extreme than to the other1 but is alike distant from both1 how comes it that the ,doctor so far departeth both from the tenet of divines and from the notation of the word1 as to call some such actions indifferent as have a moral remunerable goodness1 and yet not evil in them8 or where learned he such a dialect as giveth to some good things the name of the things indifferent8 #c4 ,why doth he also waver from himself2 for he citeth7#aahd7 out of the ,helvetic ,confessor ,jerome's definition of a thing indifferent1 and approveth it4 ,indifferens1 saith he1 illud est quod nec bonum nec malum est1 ut sive feceris sive non feceris1 nec justitiam habeas nec injustitiam4 ,behold the goodness which is excluded from the nature of a thing indifferent is not only necessity but righteousness also1 yet hath the ,doctor excluded only the good of necessity from things indifferent1 making the other good of righteousness to stand with them2 for things which are done in faith1 and done for the right end 7such as he acknowledgeth these things to be which he calleth indifferent71 have righteousness in them1 as all men know4 ,,chapter ,,iii4 ,,whether ,,there ,,be ,,anything ,,indifferent ,,in ,,actu ,,exercito4 ,sect4 #a4 ,for our better light in this question ,i will premit these considerations1 #a4 ,when we measure the goodness or the badness of a human action1 we must not only measure it by the object and the end1 but by all the circumstances which accompany it4 ,fed4 ,morellus17#aahe7 upon those words of ,seneca1 ,refert quid1 cui1 quando1 quare1 ubi1 c41 saith1 that without those circumstances of things1 persons1 times1 places1 facti ratio non constat4 ,circumstances sometimes constituunt rerum earum quae aguntur speciem1 say our divines17#aahf7 meaning that circumstances do make an action good or bad4 ,humani actus1 say the schoolmen17#aahg7 non solum ex objectis1 verum ex circumstantiis boni vel mali esse dicuntur4 ,it is not every man's part1 saith one of our opposites17#aahh7 to judge de circumstantia1 quae reddit actionem vel bonam vel malam4 8,some circumstances1 saith another of them17#aahi7 are intrinsical and essential to actions1 and specially making up their nature40 ,the principal circumstances which here we speak of1 are comprehended in this versicle3-- ,quis1 quid1 ubi1 quibus auxiliis1 cur quomodo1 quando4 ,the first circumstance which maketh an action good or bad is quis1 which designeth the person3 ,if a magistrate put to death a malefactor1 the action is good2 but if a private person put him to death1 it is evil4 ,the second is quid1 which noteth the quality or condition of the object3 ,if a man take sua1 the action is good2 if aliena1 it is evil4 ,the third is ubi3 ,if men banquet in their own houses1 the action is good2 if in the church1 it is evil4 ,the fourth is quibus auxiliis3 ,if men seek health by lawful means1 the action is good2 if by the devil1 or his instruments1 it is evil4 ,the fifth is cur3 ,if ,i rebuke my brother for his fault1 out of my love to him1 and desire to reclaim him1 the action is good2 if out of hatred and spleen1 the action is evil4 ,the sixth is quomodo3 ,for he who doth the work of the ,lord carefully doth well2 but he who doth it negligently doth evil4 ,the seventh is quando3 ,to do servile work upon the six days of labour1 is good2 but to do it upon the ,lord's ,sabbath1 is evil4 #b4 ,there is another consideration which followeth upon the former2 and it is this3 ,the goodness or badness of a human action may be considered two ways1 viz41 either in actu signato1 and quo ad speciem2 or in actu exercito1 and quo ad individuum2 for an action is said to be specificated by its object1 and individuated by its circumstances2 so that1 when an action is good or evil in respect of the object of it1 then it is called good or evil quo ad speciem3 when it is good or evil in respect of the circumstances of it1 then it is said to be good or evil quo ad individuum4 #c4 ,human actions1 whether considered quo ad speciem1 or quo ad individuum1 are either such as proceed from the deliberation of reason1 or from bare imagination only4 ,to this latter kind we refer such actions as are done through incogitancy1 while the mind is taken up with other thoughts2 for example1 to scratch the head1 to handle the beard1 to move the foot1 c42 which sort of things proceed only from a certain stirring or fleeting of the imagination4 #d4 ,let it be remembered1 that those things we call morally good1 which agree to right reason2 those morally evil which disagree from right reason2 and those indifferent which include nothing belonging to the order of reason1 and so are neither consonant unto nor dissonant from the same4 #e4 ,when we speak of the indifferency of an individual action1 it may be conceived two ways3 either absolute et sine respectu ad aliud2 or comparate et cum respectu ad aliud4 ,in the free-will offerings1 if so be a man offered according as ,god had blessed and prospered his estate1 it was indifferent to offer either a bullock1 or a sheep1 or a goat2 but if he chose to offer any of them1 his action of offering could not be indifferent1 but either good or evil4 ,when we speak of the indifferency of an action comparate1 the sense is only this1 that it is neither better nor worse than another action1 and that there is no reason to make us choose to do it more than another thing2 but when we speak of the indifferency of an action considered absolutely and by itself1 the simple meaning is1 whether it be either good or evil1 and whether the doing of the same must needs be either sin or evil doing4 #f4 ,every thing which is indifferent in the nature of it1 is not by and by indifferent in the use of it4 ,but the use of a thing indifferent ought evermore to be either chosen or refused1 followed or forsaken1 according to these three rules delivered to us in ,god's word3 #a4 ,the rule of piety2 #b4 ,the rule of charity2 #c4 ,the rule of purity4 ,the first of these rules we find1 #a ,cor4 x4 #ca1 8,whether1 therefore1 ye eat or drink1 or whatsoever ye do1 do all to the glory of ,god20 and ,rom4 xiv4 #g1 #h1 8,for none of us liveth to himself1 and no man dieth to himself4 ,for whether we live1 we live unto the ,lord1 and whether we die1 we die unto the ,lord30 where the ,apostle1 as ,calvin noteth17#aaij7 reasoneth from the whole to the part4 ,our whole life1 and1 by consequence1 all the particular actions of it1 ought to be referred to ,god's glory1 and ordered according to his will4 ,again1 ,col4 iii4 #ag1 8,and whatsoever ye do1 in word or deed1 do all in the name of the ,lord ,jesus40 ,in the expounding of which words ,dr ,davenant saith well1 that ,etiam ille actiones qu sunt sua natura adiaphor1 debent tamen ,christianis fieri in nomine ,christi1 hoc est1 juxta voluntatem ,christi1 et ad gloriam ,christi4 ,the second rule is the rule of charity2 which teacheth us not to use anything indifferent when scandal riseth out of it3 ,rom4 xiv4 #ba1 8,it is good neither to eat flesh1 nor to drink wine1 nor anything whereby thy brother stumbleth1 or is offended1 or is made weak20 yea1 though it do not weaken1 if it be not expedient for edifying our brother1 be it never so lawful or indifferent in its own nature1 the law of charity bindeth us to abstain from it3 ,rom4 xiv4 #ai1 8,let us therefore follow after the things which make for peace1 and the things wherewith one may edify another20 ,rom4 xv4 #b1 8,let every one of us please his neighbour for his good to edification20 #a ,cor4 x4 #bc1 8,all things are lawful for me1 but all things are not expedient3 all things are lawful for me1 but all things edify not30 where the ,apostle teacheth1 that in cibo1 c417#aaia7 8,in meat1 drink1 and the whole kind of things indifferent1 it is not enough to look whether they be lawful1 but that1 farther1 we are to look whether to do or omit the same be expedient1 and may edify40 ,the ,bishop of ,winchester1 preaching upon ,john xvi4 #g1 8,i tell you the truth3 it is expedient for you that ,i go away10 c41 marketh1 that ,christ would not go away without acquainting his disciples with the reason of it2 and that reason was1 because it was for their good3 whereupon he inferreth1 #a4 ,that we should avoid ,hophni's non vult enim1 and make our vult our enim1 #a ,sam4 ii4 #ae2 that is1 that we should not give our will for a reason1 but a reason for our will2 #b4 ,that we should not1 with the ,corinthians1 stand upon licet1--it is lawful1 but frame our rule by expedit1--it is expedient1 #a ,cor4 vi4 #ac2 x4 #bc2 #c4 ,that our rule should not be ,caiaphas' expedit nobis1 but ,christ's expedit vobis1--for you it is good1 you1 the disciples1 ,john xi4 #ej2 and make that the rule of our going out and our coming in4 ,the heathens themselves could say that we are born1 partly for ,god1 partly for our country1 partly for our friends1 c4 ,how much more ought ,christians to understand that we are not born for ourselves1 but for ,christ and his church4 ,and as in the whole course of our life1 so especially in the policy of the church1 we may do nothing 7be it never so indifferent in itself7 which is not profitable for edification3 #a ,cor4 xiii4 #bf1 8,let all things be done to edifying40 ,from which precept ,pareus inferreth1 that nothing ought to be done in the church which doth not manifestly make for the utility of all and every one2 and that therefore not only unknown tongues1 but cold ceremonies and idle gestures should be exploded out of the church4 ,the third rule is the rule of purity1 which respecteth our peace and plerophory of conscience1 without which anything is unclean to us1 though it be clean and lawful in its own nature3 ,rom xiv4 #ad1 8,to him that esteemeth anything to be unclean1 to him it is unclean10 therefore si quis aliquam in cibo immunditiem imagineter1 eo libere uti non potest47#aaib7 ,whatsoever indifferent thing a man in his conscience judgeth to be unlawful1 he may not lawfully do it3 ,rom xiv4 #e1 8,let every man be fully persuaded in his own mind20 and verse #bc1 8,he that doubteth is damned if he eat1 because he eateth not of faith2 for whatsoever is not of faith is sin40 ,nefas est omnino1 saith ,calvin17#aaic7 quippiam aggredi quod putes illi 7domino7 displicere1 imo quod non persuasus sis illi placere4 ,now if a thing indifferent be used according to these three rules1 the use of it is not only lawful but expedient also2 but if it be not used according to these rules1 the use of it is altogether unlawful4 ,sect4 #c4 ,and since a thing indifferent in the nature of it can never be lawfully used1 except according to these rules1 hence it followeth1 that the use of a thing indifferent is never lawful to us when we have no other warrant for using the same beside our own will and arbitrement4 ,dr ,forbesse speaks unadvisedly whilst he saith17#aaid7 ,evenit nonnunquam1 c43 8,it falleth out sometimes that that which was expedient for thee to do yesterday1 and to omit this day1 thou mayest1 notwithstanding1 afterward either do it1 or not do it1 according to thy arbitrement30 ,as if1 forsooth1 our using of things indifferent should not evermore be determined by the rule of expediency which ,god's word giveth us1 but sometimes by our own will4 ,dr ,davenant7#aaie7 could not dream that any1 except the ignorant common people1 could be of this opinion which ,dr ,forbesse holdeth ,fallitur vulgus1 saith he1 dum judicat licere sibi1 uti victu1 vestitu1 sermone1 aut quacunque re adiaphora pro arbitrio suo2 nam haec omnia ad regulam adhibenda sunt4 ,moreover1 as we may not use any indifferent thing at our own pleasure2 so neither may the church1 at her will and pleasure1 command the use of it3 but as our practice1 so the church's injunction must be determined and squared according to the former rules4 ,and if any man think that1 in the using of things indifferent1 he may be led and ruled by the church's determination1 without examining any further1 let him understand that the church's determination is but a subordinate rule1 or a rule ruled by higher rules4 ,dr ,forbesse1 perceiving how these rules of ,scripture may subvert his cause1 desireth to subject them to the church's determination1 and to make it our highest rule4 ,jam autem1 saith he17#aaif7 in talium rerum usu1 id edificat1 quod pacificum2 illud est pacificum quod est ordinatum2 is autem decens ordo est in ecclesia ab ipso ,christo constitutus1 ut in talibus non suo quisque se gerat arbitratu1 sed audiatur ecclesia1 et exhibeatur praepositis obedientia4 ,he hath been speaking of the rules which ,god's word giveth us concerning the use of things indifferent2 and all of them he comprehendeth under this rule1 that we should hear the church1 and obey them who are set over us1 as if ,god's rules were subordinate to men's rules1 and not theirs to his4 ,we say not that every man may use things indifferent sua arbitratu1 but we say withal1 that neither may the church command the use of things indifferent suo arbitratu4 ,both she in commanding and we in obeying must be guided by the rules of ,scripture4 ,they who are set over us in the church have no power given them of ,christ which is not for edifying1 ,eph4 iv4 #ab4 ,the counsel of the apostles and elders at ,jerusalem 7which is a lively pattern of a lawful synod to the world's end7 professed they would lay no other burden upon the disciples except such things as the law of charity made necessary for shunning of scandal1 ,acts xv4 #bh2 and so that which they decreed had force and strength to bind a charitate propter scandalum1 saith ,sanctius27#aaig7 but suo arbitratu they enjoined nothing4 ,cartwright saith1 8,it appeareth by this place that there may be no abridgement of liberty simply decreed1 but in regard of circumstance1 according to the rule of edification407#aaih7 ,and if the church's decrees and canons be not according to the rules of the word2 yet1 forasmuch as every one of us shall give account of himself and his own deeds1 we must look that whatsoever the church decree1 yet our practice1 in the use or omission of a thing indifferent1 be according to the foresaid rules4 ,we may not1 for the commandment of men1 transgress the rule of piety1 by doing anything which is not for ,god's glory1 and ordered according to his will2 neither ought any of us to obey men1 except 8for the ,lord's sake10 #a ,pet4 ii4 #ac1 and 8as the servants of ,christ1 doing the will of ,god10 ,eph4 vi4 #f2 which teacheth us the manner how we ought to obey men1 namely1 propter ,christum et sicut ,christus praecipit27#aaii7 for if we should know no more but the will of man for that which we do1 then we should be the 8servants of men10 not the servants of ,christ4 ,neither yet may we for any human ordinance break the rule of charity2 8,but whatsoever either would weaken1 or not edify our brother1 be it never so lawful1 never so profitable to ourselves1 never so powerfully by earthly authority enjoined1 ,christians1 who are not born unto themselves1 but unto ,christ1 unto his church1 and unto the fellow-members1 must not dare to meddle with it407#abjj7 ,nor1 lastly1 may we obey men1 so as to break the law of purity1 and 8perform any action with a doubtful conscience2 that is1 whereof either the world hath not17#abja7 nor we out of it have no warrant1 in which case tender consciences must be tendered rather than be racked by authority1 for be the things in themselves never so lawful1 c41 they are utterly unlawful to me without such information40 ,whereas1 therefore1 some say1 that in the use of matters indifferent1 the laws of those who are set over us ought to rule us2 we still answer that our practice may not be ruled by any law of man1 except it be according to the rules of the word1 whereof one is this1 ,tantum oportere esse obedientiae studium in ,christianis17#abjb7 ut nihil agant1 quod non existiment vel potius certi sint placere ,deo4 ,sect4 #d4 ,these considerations being permitted1 for resolution of the question in hand1 we say1 #a4 ,as touching those actions which proceed from bare imagination1 whether they be evil and inordinate quo ad speciem1 forsomuch as the imagination from which they have their original doth not in those actions subject itself to the conduct and moderation of reason1 but is like ,gehazi1 running away without his master's leave1 let the learned give their judgment4 ,howsoever1 it cannot be denied1 that such actions may be and are of a civil quo ad individuum17#abjc7 or in respect of the circumstances1 which show forth in them reprovable temerity1 incogitancy1 levity1 and indecency4 ,but such actions belong not to our purpose4 #b4 ,as for those actions which proceed from the deliberation of reason1 howbeit many of them be indifferent1 quo ad speciem1 yet none of them are1 nor can be indifferent1 quo ad individuum4 ,the reason of this difference and distinction is1 because every action hath its species or kind17#abjd7 from the object1 and a human moral action hath its species or kind from the object referred to the original of human actions1 which is reason4 ,whereupon it cometh1 that if the object of the action include something that agreeth to the order of reason1 it shall be a good action1 according to its kind2 for example1 to give alms to an indigent man4 ,but if it include something that is repugnant to the order of reason1 it shall be an evil action according to its kind2 as to steal or take away another man's goods4 ,now sometimes it happeneth that the object of an action doth not include something that belongeth to the order of reason2 as to lift a straw from the ground1 to go to the field1 c41 such actions are indifferent1 according to their kind4 ,but we must pronounce far otherwise of them when we speak of them quo ad individuum1 because as they are individuated by their circumstances1 so in their individual being1 they have their goodness or badness from the same circumstances1 as hath been showed4 ,so that no such action as is deliberated upon can be indifferent1 quo ad individuum2 because oportet 7saith ,thomas7#abje77 quod quilibet individualis actus habeat aliquam circumstantiam1 per quam trahetur ad bonum vel malum1 ad minus ex parte intentionis finis4 ,friar ,ambrosius ,catarinus1 following the doctrine of ,thomas1 maintained in the ,council of ,trent17#abjf7 that to do good was a work1 the concurrences of all circumstances is necessary1 but the want of one only is sufficient for an evil1 so that howsoever among the works considered in general1 some are indifferent1 yet in the singular there is no medium between having all the circumstances and wanting some2 therefore every particular action is good or evil2 and because among the circumstances the end is one1 all works referred to a bad end are infected4 ,he further alleged ,st4 ,augustine1 that it is sin not only to refer the action to a bad end1 but also not to refer it to a good end4 ,thus spake the learned friar very appositely2 and the same is the judgment of our own divines4 ,de bis rebus indifferentibus 7saith ,martyr7#abjg77 statuendum est1 quod tantummodo ex genere atque natura sua indifferentiam habeant1 sed quando ad electionem descenditur nihil est indifferens2 and so saith ,pareus likewise47#abjh7 ,sect4 #e4 ,these things are so plain and undeniable1 that ,dr ,forbesse7#abji7 himself acknowledged no less than that every individual human action is either good or bad morally2 and that there is a goodness which is necessary to every action1 namely1 the referring of it to the last end1 and the doing of it in faith2 which goodness1 if it be wanting1 the action is evil4 ,notwithstanding1 he will have some actions1 even quo ad individuum1 called indifferent1 for this respect1 because they are neither commanded of ,god1 and so necessary to be done1 nor yet forbidden1 and so necessary to be omitted4 ,of an individual action of this kind1 he saith3 ,manet homini respectu istius actus plena arbitrii libertas moralis2 tum ea quae exercitii seu contradictionis dicitur1 tum etiam ea quae specificationis seu contrarietatis libertas appellatur4 ,he holdeth1 that though such an action be done in faith1 and for the right end 7which general goodness1 he saith1 is necessary to the action1 and commendeth a man to ,god71 yet the action itself is indifferent1 because it is not necessary2 for a man hath liberty to omit the same1 or to do another thing2 which he illustrateth by this example3-- ,if the widow ,sempronia marry at all1 it is faith1 because1 as the ,apostle teacheth1 whatsoever is not of faith is sin4 ,now whilst everything is condemned which is not of faith1 two sorts of actions are rejected1 as ,calvin observeth37#abaj7 #a4 ,such actions as are not grounded upon1 nor approven by the word of ,god4 #b4 ,such actions1 as though they be approven by the word of ,god1 yet the mind1 wanting this persuasion1 doth not cheerfully address itself to the doing of them4 ,but1 ,i pray1 doth the word underprop or approve the use of anything indifferent1 if it be not used according to the foresaid rules1 and1 by consequence1 conveniently and profitably8 ,sect4 #i4 ,the ,doctor thinks it enough that1 in the use of a thing indifferent1 ,i believe it is lawful for me to do this thing1 albeit ,i believe and certainly know that it is lawful to me to omit it1 or do the contrary2 so that the doing of a thing in faith inferreth not the necessity of doing it3 but for answer hereunto we say1 #a4 ,we have sufficiently proven that it is never lawful for us to do anything which is in the nature of it indifferent1 except we be persuaded not only of the lawfulness of the thing1 but of the expediency of doing it4 #b4 ,of his comparing of things indifferent together1 and not considering them positively and by themselves1 we have also said enough before4 #c4 ,the doing of a thing in faith inferreth the expediency and profit of doing it1 and that is enough to take away the indifferency of doing it2 for since every indifferent thing is either expedient to be done1 or else unlawful to be done 7as hath been showed71 it followeth that either it ought to be done1 or else it ought to be left undone2 therefore it is never indifferent nor free to us to do it1 or leave it undone1 at our pleasure4 #d4 ,because the ,doctor 7,i perceive7 sticketh upon the term of necessity1 and will have everything which is not necessary to be indifferent2 therefore1 to remove this scruple1 beside that ,chrysostom and the author of the interlineary gloss upon ,matt4 xviii4 #g1 take the meaning of those words1 8,it must needs be that offences come10 to be this1 it is profitable that offences come4 ,which gloss1 though it be not to be received1 yet as ,camero noteth17#abaa7 it is ordinary to call that necessary which is very profitable and expedient4 ,besides this1 ,i say1 we further maintain1 that in the use of things indifferent1 that which we deliberate upon to do is never lawful to be done except it be also necessary1 though not necessitate absoluta seu consequentis1 yet necessitate consequentiae seu ex suppositione4 ,paul's circumcising of ,timothy was lawful only because it was necessary1 for he behoved by this means to win the good will of the people of ,lystra who had once stoned him17#abab7 otherwise he could not safely have preached the gospel among them4 ,therefore he had done wrong if he had not circumcised ,timothy1 since the circumcising of him was according to the rules of the word1 and it was expedient to circumcise him1 and unexpedient to do otherwise4 ,and 7because de partibus idem est judicium7 whensoever the use of any indifferent thing is according to the rules of the word1 that is1 when it is profitable for ,god's glory1 and man's edification1 and the doer is persuaded of so much1 ,i say1 putting this case1 then 7forsomuch as not only it may1 but ought to be done7 the use of it is not only lawful but necessary1 and 7forsomuch as not only it needs not1 but ought not to be admitted7 the omission of it is not only unnecessary but also unlawful4 ,again1 put the case1 that the use of a thing indifferent be either against or not according to the said rules1 then 7forsomuch as not only it may1 but ought to be admitted7 the omission of it is not only lawful but necessary1 and 7forsomuch as not only it needs not1 but may not1 neither ought to be done7 the doing of it is not only unnecessary but also unlawful4 ,for which it maketh1 that the apostles in their decree1 allege no other ground for abstinence from blood and things strangled 7which were in their nature indifferent71 but the necessity of abstaining caused and induced by the foresaid rules1 ,acts xv4 #bh4 ,the ,apostle showeth that that measure of liberality whereunto he exhorted the ,corinthians was not by any divine commandment necessary1 yet he adviseth it as a thing expedient1 #b ,cor4 viii4 #h1 #aj4 ,and were not the ,corinthians thereunto bound1 because of this expediency of the matter1 though it was not necessary8 ,juxta verbum1 c43 8,according to ,god's word 7saith the ,bishop of ,salisbury7#abac77 we are obliged to glorify ,god by our good works1 not only when necessity requireth1 but also when ability furnisheth1 and opportunity occurreth10 ,gal4 vi4 #aj2 ,tit4 ii4 #ad4 ,sect4 #aj4 ,as touching the scope of all this dispute1 which is the indifferency of the controverted ceremonies1 we shall hear sundry reasons against it afterward4 ,for the present1 ,i say no more but this3 ,as in every case1 so most especially when we meddle with the worship of ,god1 or any appurtenance thereof1 the rules of the word tie us so straitly1 that that which is in its own nature indifferent ought either to be done1 or to be left undone1 according as it is either agreeable or not agreeable to these rules2 and so is never left free to us to be done or omitted at our pleasure3 for if at all we be 7as certainly we are7 abridged of our liberty1 chiefly it is in things pertaining to divine worship4 ,but ,i marvel why ,dr ,forbesse discourseth so much for the indifferency of the ceremonies2 for1 lib4 #a1 cap4 #g1 he holdeth1 that there were just reasons in the things themselves why the pretended ,assembly of ,perth should enjoin the five articles2 some of which he calleth very convenient and profitable1 and others of them necessary in themselves4 ,sure1 if he stand to that which he hath there written1 he cannot choose but say that it is unlawful1 both for us and for all ,christians anywhere1 to omit the controverted ceremonies2 and that all such as have at any time omitted them1 have thereby sinned1 in leaving that undone which they ought to have done--for the conveniency and necessity of them which he pretendeth is perpetual and universal4 ,,chapter ,,iv4 ,,of ,,the ,,rule ,,by ,,which ,,we ,,are ,,to ,,measure ,,and ,,try ,,what ,,things ,,are ,,indifferent4 ,sect4 #a4 ,that the word of ,god is the only rule whereby we must judge of the indifferency of things1 none of our opposites1 we hope1 will deny4 8,of things indifferent 7saith ,paybody7#abad77 ,i lay down this ground1 that they be such1 and they only1 which ,god's word hath left free unto us40 ,now these things which ,god's word leaveth free and indifferent 7in respect of their nature and kind7 are such things as it neither showeth to be good nor evil4 ,where we are further to consider1 that the word of ,god showeth unto us the lawfulness or unlawfulness1 goodness or badness of things1 not only by precepts and prohibitions1 but sometimes also1 and more plainly1 by examples4 ,so that1 not only from the precepts and prohibitions of the word1 but likewise from the examples recorded in the same1 we may find out that goodness or badness of human actions which taketh away the indifferency of them4 ,and as for those who will have such things called indifferent as are neither commanded nor forbidden in the word of ,god1 ,i ask of them whether they speak of plain and particular precepts and prohibitions1 or of general only8 ,if they speak of particular precepts and prohibitions1 then1 by their rule1 the baptising of young children1 the taking of water for the element of baptism2 a lecturer's public reading of ,scripture in the church upon the ,sabbath day2 the assembling of synods for putting order to the confusions of the church2 the writing and publication of the decrees of the same2 and sundry other things which the word hath commended unto us by examples1--should all be things indifferent1 because there are not in the word of ,god either particular precepts for them1 or particular prohibitions against them4 ,but if they speak of general precepts and prohibitions1 then are those things commanded in the word of ,god for which we have the allowed and commended examples of such as we ought to follow 7for1 in the general1 we are commanded to be followers of such examples1 ,phil4 iv4 #h1 #i2 #a ,cor4 xi4 #a2 ,eph4 v4 #a71 though there be no particular precept for the things themselves thus exemplified4 ,sect4 #b4 ,to come1 therefore1 to the ground which shall give us here some footing1 and whereupon we mind to rear up certain superstructions1 we hold1 that not only we ought to obey the particular precepts of the word of ,god1 but that also 8we are bound to imitate ,christ1 and the commendable example of his apostles1 in all things wherein it is not evident they had special reasons moving them thereto1 which do not concern us30 which ground1 as it hath been of a long time holden and confirmed by them of our side1 so never could1 nor ever shall1 our opposites subvert it4 ,it is long since the ,abridgement confirmed and strengthened it1 out of those places of ,scripture3 ,eph4 v4 #a1 8,be ye therefore followers of ,god1 as dear children20 #a ,cor4 xi4 #a1 8,be ye followers of me1 even as ,i also am of ,christ20 #a ,thess4 i4 #f1 8,and ye became followers of us and of the ,lord20 ,phil4 iii4 #ag1 8,brethren1 be followers together of me40 ,this ground is also at length pressed by ,cyprian1 who showeth7#abae7 that1 in the holy supper of the ,lord1 ,christ alone is to be followed by us2 that we are to do what he did2 and that we ought not to take heed what any man hath done before us1 but what ,christ did1 who is before all4 ,sect4 #c4 ,but ,bishop ,lindsey7#abaf7 asketh of us1 if we hold this rule1 what is the cause why1 at the celebration of the sacrament1 we bless not the bread severally by itself1 and the cup severally by itself1 seeing ,christ did so1 yet having no cause to move him which concerns not us4 ,ans4 #a4 ,beside the common blessing of the elements1 in the beginning of the action1 we give thanks also in the several actions of distribution1 saying after this or the like manner3 8,the ,lord ,jesus1 the same night he was betrayed1 took bread1 and when he had given thanks 7as we also give thanks to ,god who gave his ,son to die for us7 he brake it10 c4 8,in like manner also1 after supper1 he took the cup1 and1 when he had given thanks 7as we also give thanks to ,god who gave his ,son to shed his blood for us71 he gave it10 c4 ,which form 7we conceive7 may be construed to be an imitation of the example of ,christ4 #b4 ,though we did not observe such a form2 yet there were two reasons to move ,christ to give thanks severally1 both at the giving of the bread1 and at the giving of the cup1 neither of which concerneth us3 #a4 ,the eucharistical supper was one continued action with the other supper which went before it2 for it is said1 8,that whilst they did eat1 he took bread10 c4 ,wherefore1 for more distinction of it from that supper which immediately proceeded1 it was fit that he should give thanks severally at the giving of each element4 #b4 ,he had to do with the twelve apostles1 whose hearts being so greatly troubled with sorrow1 ,john xvi4 #f1 and whose minds not well comprehending that which they heard concerning the death of ,christ1 ,john xvi4 #ab1 much less those mystical symbols of it1 especially at the first hearing1 seeing1 and using of the same1 it was needful for their cause distinctly and severally to bless those elements1 thereby to help the weakness of their understanding1 and to make them the more capable of so heavenly mysteries4 ,sect4 #d4 ,now1 having heard that which the ,bishop had to say against our rule1 let us examine his own4 ,he holdeth17#abag7 ,that in the actions of ,christ's apostles1 or the customs of the church1 there is nothing exemplary and left to be imitated of us1 but that which either being moral1 is generally commanded in the decalogue1 or being ceremonial and circumstantial1 is particularly commanded by some constant precept in the gospel4 ,ans4 #a4 ,this rule is most false2 for it followeth from it that the example of the apostles' making choice of the element of water in baptism1 and requiring a confession of faith from the person who was to be baptised2 the example also both of ,christ and his apostles using the elements of bread and wine in the holy supper1 a table at which they did communicate1 and the breaking of the bread1 are not left to be imitated of us2 because these things are ceremonial1 but not particularly commanded in the gospel4 ,so that according to the rule which the ,bishop holdeth1 we sin in imitating ,christ and his apostles in those things1 forasmuch as they are not exemplary1 nor left to be imitated of us4 #b4 ,his weapons fight against his own fellows1 who allege 7as we have showed elsewhere7 the custom of the church7#abah7 is a sufficient warrant for certain ceremonies questioned betwixt them and us1 which are not particularly commanded by any precept in the gospel4 ,these the ,bishop doth unwittingly strike at it whilst he holdeth that such customs of the church are not exemplary1 nor left to be imitated of us4 ,sect4 #e4 ,wherefore we hold still our own rule for sure and certain4 ,christ's actions are either amanda1 as the works of redemption2 or admiranda1 as his miracles2 or notanda1 as many things done by him for some particular reason proper to that time and case1 and not belonging to us1 which things1 notwithstanding1 are well worthy of our observation2 or imitanda1 and such are all his actions which had no such special reason moving him thereto as do not concern us4 ,calvin1 upon #a ,cor4 xi4 #a1 saith well1 that the ,apostle there calls back both himself and others to ,christ1 ,tanquam unicum recte agendi exemplar2 and ,polycarpus ,lycerus1 upon ,matt4 xvi4 #bd1 under that command of following ,christ1 comprehendeth the imitations of ,christ's actions4 ,most certainly it is inexcusable presumption to leave the example of ,christ1 and to do that which seemeth right in our own eyes1 as if we were wiser than he4 ,and now1 having laid down this ground1 we are to build certain positions upon it1 us follows4 ,,chapter ,v4 ,,the ,,first ,,position ,,which ,,we ,,build ,,upon ,,the ,,ground ,,confirmed ,,in ,,the ,,former ,,chapter4 ,sect4 #a4 ,from that which hath been said of following ,christ1 and the commendable example of his apostles1 in all things wherein it is not evident that they had some such special reason moving them to do that which they did1 as doth not concern us1 our first inference is this3 ,that it is not indifferent for a minister to give the sacramental elements of bread and wine out of his own hand to every communicant2 forasmuch as our ,lord commanded his apostles to divide the cup among them1 that is1 to reach it one to another1 ,luke xxii4 #ag4 ,some of the interpreters are of opinion1 that the cup spoken of by the ,evangelist in that place is not the same whereof he speaketh after1 ver4 #bj2 but they are greatly mistaken2 for if it were as they think1 then ,christ did again drink before his death of that fruit of the vine whereof we read ver4 #ah1 which is manifestly repugnant to his own words4 ,wherefore1 as ,maldonat observeth7#abai7 out of ,augustine and ,euthimius1 there was but one cup2 whereof ,luke speaketh1 first1 by anticipation1 and1 afterward1 in its own proper place4 ,sect4 #b4 ,but ,bishop ,lindsey7#abbj7 falleth here upon a very strange speculation2 and tells us1 that if all the disciples did drink1 howbeit they did not deliver the cup one to another1 but received it severally from ,christ's own hand1 they divided the same among them2 because every one takes his part of that which is parted1 they divide the whole among them4 ,alas6 that ,i should blot paper with the confutation of such fooleries4 ,i believe1 when his ,majesty hath distributed and divided so many lands and revenues among the prelates of ,scotland1 every one of them takes his part1 but dare not say1 though1 that they have divided these lands and revenues among themselves4 ,can twenty or forty beggars1 when an alms is distributed among them1 because every one of them getteth his part1 say1 therefore1 that they themselves have parted it among them8 ,what1 then1 shall be said of the distributor who giveth to every one his part severally1 and by himself8 ,that man who required that his brother should divide the inheritance with him1 did not1 ,i trow1 desire ,christ to cause his brother to take his own part of the inheritance 7there was no fear that he would not take his part72 but he desired that his brother might give to him his part4 ,so that1 to divide anything among men1 is not to take it1 but to give it4 ,and who did ever confound parting and partaking1 dividing a cup and drinking a cup1 which differ as much as giving and receiving4 ,thus we conclude1 that when ,christ commanded the apostles to divide the cup among them1 the meaning of the words can be no other than this1 that they should give the cup one to another2 which is so plain that a ,jesuit7#abba7 also maketh it to follow upon this command1 that ,christ did reach the cup non singulis sed uni1 qui proximo1 proximus sequenti1 et deinceps daret4 ,hence it is that ,hospinian7#abbb7 thinks it most likely that ,christ brake the bread into two parts1 earumque alteram dederit illi qui proximus ei ad dextram accumbebat1 alteram vero ei qui ad sinistram1 ut isti deinceps proxime accumbentibus porrigerent1 donec singuli particulam sibi decerpsissent4 ,,chapter ,,vi4 ,,another ,,position ,,built ,,upon ,,the ,,same ,,ground4 ,sect4 #a4 ,our next position which we infer1 is this3 ,that it is not indifferent to sit1 stand1 pass1 or kneel1 in the act of receiving the sacramental elements of the ,lord's supper1 because we are bound to follow the example of ,christ and his apostles1 who used the gesture of sitting in this holy action1 as we prove from ,john xiii4 #ab2 from ,matt4 xxvi4 #bj1 with #bf2 ,mark xiv4 #ah1 with #bb4 ,our opposites here bestir themselves1 and move every stone against us4 ,three answers they give us1 which we will now consider4 ,first1 ,they tell us that it is not certain that the apostles were sitting when they received this sacrament from ,christ1 and that adhuc sub judice lis est4 ,yet let us see what they have to say against the certainty hereof4 ,bishop ,lindsey objecteth1 that1 between their eating of the paschal supper and the administration of the sacrament to the disciples1 five acts intervened3 #a4 ,the taking of the bread2 #b4 ,the thanksgiving2 #c4 ,the breaking2 #d4 ,the precept1 8,take ye1 eat ye20 #e4 ,the word1 whereby the element was made the sacrament4 ,in which time1 saith he1 the gesture of sitting might have been changed4 ,ans4 ,it is first of all to be noted1 that the apostles were sitting at the instant when ,christ took the bread1 for it is said that he took bread whilst they did eat2 that is 7as ,maldonat7#abbc7 rightly expoundeth it71 ,antequam surgerent1 antequam mensae et ciborum reliquiae removerentur2 and so we use to say that men are dining or supping so long as they sit at table and the meat is not removed from before them4 ,to ,christ's ministering of the eucharistical supper together with the preceding supper1 ,christians had respect when they celebrated the ,lord's supper together with the love-feasts4 ,probabile est eos ad ,christi exemplum respexisse1 qui eucharistiam inter coenandum instituit1 saith ,pareus47#abbd7 ,but of this we need say no more2 for the ,bishop himself hath here acknowledged no less than that they were sitting at that time when ,christ took the bread4 ,only he saith1 that there were five acts which intervened before the administration of the sacrament to the disciples 7whereof the taking of the bread was the first71 and that in this while the gesture of sitting might have been changed2 which is as much as to say1 when he took the bread they were sitting1 but they might have changed this gesture1 either in the time of taking the bread1 or in the time of thanksgiving1 or in the time of breaking the bread1 or whilst he said1 8,take ye1 eat ye10 or lastly1 in the time of pronouncing those words1 8,this is my body0 7for this is the word whereby1 in the ,bishop's judgment1 the element was made the sacrament1 as we shall see afterward74 ,now but1 by his leave1 we will reduce his five acts to three2 for thus speaketh the text1 8,and as they did eat1 ,jesus took bread1 and blessed it and break it1 and gave it to the disciples1 and said1 ,take1 eat1 this is my body10 ,matt4 xxvi4 #bf2 ,mark xiv4 #bb4 ,whence it is manifest1 that the giving of the bread to the disciples1 which no man1 ,i suppose1 will deny to have been the administration of it1 went before the two last acts which the ,bishop reckoneth out4 ,nothing1 therefore1 is left to him but to say1 that their gesture of sitting might have been changed1 either in the taking or in the blessing1 or in the breaking1 or else between the taking and the blessing1 or between the blessing and the breaking2 yet doth the text knit all the three together by such a contiguity and connection as showeth unto us that they did all make up but one continued action1 which could not admit any interruption4 ,sect4 #b4 ,i saw a prelate sit down to his breakfast1 and1 as he did eat1 he took some cups1 and1 having called for more1 he said1 he thanked ,god that he was never given to his belly2 and with that he made a promise to one in the company1 which he brake within two days after4 ,would any man question whether or not the prelate was sitting when he made this promise1 forasmuch as between his sitting down to meat and the making of the promise there intervened his taking of some cups1 his calling for more1 and his pronouncing of these words1 ,i thank ,god that ,i was never given to my belly8 ,yet might one far more easily imagine a change of the prelate's gesture than any such change of the apostles' gesture in that holy action whereof we speak4 ,because the text setteth down such a continued1 entire1 unbroken1 and uninterrupted action1 therefore ,calvin gathereth out of the text that the apostles did both take and eat the sacramental bread whilst they were sitting4 ,non legimus1 saith he17#abbe7 prostratos adorasse1 sed ut erant discumbentes accepisse et manducasse4 ,christus1 saith ,martyr17#abbf7 eucharistiam apostolis una secum sedentibus aut discumbentibus distribuit4 ,g4 ,j4 ,vossius7#abbg7 puts it out of doubt that ,christ was still sitting at the giving of the bread to the apostles4 ,and that the apostles were still sitting when they received the bread1 ,hospinian7#abbh7 thinks it no less certain4 ,they made no doubt of the certainty hereof who composed that old verse which we find in ,aquinas37#abbi7-- ,rex sedet in coena1 turba cinctus duodena2 ,se tenet in manibus2 se cibat ipse cibus4 ,papists also put it out of controversy2 for ,bellarmine acknowledgeth7#abcj7 that the apostles could not externally adore ,christ by prostrating themselves in the last supper1 quando recumbere cum eo illis necesse erat2 where we see he could guess nothing of the change of their gesture4 ,intelligendum est1 saith ,jansenius17#abca7 dominum in novissima hac coena1 discubuisse et sedisse ante et post comestum agnum4 ,dr ,stella sticketh not to say17#abcb7 distribuit salvator mundi panem discumbentibus4 ,sect4 #c4 ,but now having heard ,bishop ,lindsey1 let us hear what ,paybody7#abcc7 will say4 ,he taketh him to another subterfuge1 and tells us1 that though we read that ,christ took bread whilst they did eat1 yet can it not be concluded hence that he took bread whilst they did sit2 because1 saith he1 8as they did eat10 is expounded by ,luke 7chap4 xxii4 #bj7 and ,paul 7#a ,cor4 xi4 #be7 to be after they had done eating1 or after supper4 ,thus is their languages divided4 ,bishop ,lindsey did yield to us1 that when ,christ took bread they were sitting2 and his conjecture was1 that this gesture of sitting might have been changed after the taking of the bread4 ,paybody saw that he had done with the argument if he should grant that they were sitting when ,christ took bread1 therefore he calleth that in question4 ,vulcan's own gimmers could not make his answer and the ,bishop's to stick together4 ,but let us examine the ground which ,paybody takes for his opinion4 ,he would prove from ,luke and ,paul1 that when ,matthew and ,mark say1 8,as they were eating1 ,jesus took bread10 the meaning is only this1 ,after supper1 ,jesus took bread2 importing1 that ,christ's taking of bread did not make up one continued action with their eating1 and that therefore their gesture of sitting might have been changed between their eating of the preceding supper and his taking of the sacramental bread4 ,whereunto we answer1 that there are two opinions touching the suppers which ,christ did eat with his disciples that night wherein he was betrayed4 ,and whichsoever the reader please to follow1 it shall be most easy to break all the strength of the argument which ,paybody opposeth unto us4 ,sect4 #d4 ,first1 then1 some do think that ,christ1 having kept the passover according to the law 7which is not particularly related1 but supposed1 by the evangelists71 sat down to a common or ordinary supper1 at which he told the disciples that one of them should betray him4 ,and of this judgment are ,calvin and ,beza1 upon ,matt4 xxvi4 #ba2 ,pareus1 upon ,matt4 xxvi4 #ba2 ,fulk and ,cartwright1 against the ,rhemists1 upon #a ,cor4 xi4 #bc2 ,tolet and ,maldonat1 upon ,john xiii4 #b2 ,cornelius ,jansenius1 ,conc4 ,evang41 cap4 #aca2 ,balthazar ,meisnerus1 ,tract1 die ,fest4 ,virid41 p4 #bef2 ,johannes ,forsterus1 ,conc4 #d1 de ,pass41 p4 #ech2 ,christophorus ,pelargus1 in ,john xiii41 quest4 #b1 and others4 ,the reasons whereby their judgment is confirmed are these3-- #a4 ,many societies convened to the eating of the paschal supper by twenties47#abcd7 ,and if twenty was often the number of them who convened to the eating of the same 7which also confirmeth their opinion who think that other men and women in the inn did eat both the paschal and evangelical supper together with the apostles in ,christ's company71 it is not very likely 7say some7 that all those were sufficiently satisfied and fed with one lamb1 which1 after it was eight days old1 was allowed to be offered for the passover1 as ,godwin noteth47#abce7 ,neque esus umus agni1 saith ,pareus1 toti familiae sedandae fami sufficere poterat47#abcf7 #b4 ,the paschal supper was not for banquetting or filling of the belly1 as ,josephus also writeth47#abcg7 ,non tam exsatiendae nutriendaeque naturae1 saith ,maldonat1 quam servandae legalis ceremoniae causa sumebatur47#abch7 ,non ventri1 saith ,pareus1 sed religionis causa fiebat47#abci7 ,but as for that supper which ,christ and his apostles did eat immediately before the eucharistical1 ,cartwright doubts not to call it a carnal supper17#abdj7 an earthly repast1 a feast for the belly1 which lets us know1 that the sacramental bread and wine was ordained1 not for feeding their bodies1 which were already satisfied by the ordinary and daily supper1 but for the nourishment of the soul4 #c4 ,that beside the paschal and evangelical suppers1 ,christ and his apostles had also that night another ordinary supper1 ,fulk proveth by the broth wherein the sop was dipped17#abda7 ,john xiii4 #bf4 ,whereas there was no such broth ordained by the divine institution to be used in the paschal supper4 #d4 ,that there were two suppers before the eucharistical they gather from ,john xiii4 ,for1 first1 the paschal supper was ended1 ver4 #b1 after which ,christ washed his disciples' feet4 ,and thereafter we read1 ver4 #ab1 resumptis vestibus rursum ad caenam ordinariam consedisse47#abdb7 ,the dividing of the passover into two services or two suppers had no warrant at all from the first institution of that sacrament1 for which cause they think it not likely that ,christ would have thus divided it according to the device and custom of the ,jews in latter times1 for so much as in marriage 7and much more in the passover7 he did not allow of that which from the beginning was not so4 ,neither seemeth it to them any way probable1 that ,christ would have interrupted the eating of the passover with the washing of his disciples' feet before the whole paschal supper was ended1 and they had done eating of it4 ,sect4 #e4 ,but others 7and those very judicious too7 are of opinion1 that that second course whereunto ,christ sat down after the washing of his disciples' feet1 and at which he told them that one of them should betray him1 was not an ordinary or common supper 7because the paschal supper was enough of itself to satisfy them71 but a part of the paschal supper4 ,and from the ,jewish writers they prove that so the custom was to divide the passover into two courses or services4 ,as for that wherein ,christ dipped the sop1 they take it to have been the sauce which was used in the paschal supper1 called charoseth1 of which the ,hebrews write1 that it was made of the palm tree branches1 or of dry figs1 or of raisins1 which they stamped and mixed with vinegar till it was thick as mustard1 and made like clay1 in memory of the clay wherein they wrought in ,egypt1 and that they used to dip both the unleavened bread and the bitter herbs into this sauce4 ,and as touching that place1 ,john xiii41 they expound it by the custom of the ,jews1 which was to have two services or two suppers in the passover2 and take those words1 ver4 #b1 8,supper being ended10 to be meant of the first service1 and sitting down again to supper1 ver4 #ab1 to be meant of the second service4 ,sect4 #f4 ,if those two opinions could be reconciled and drawn together into one1 by holding that that second course whereunto ,christ sat down after the washing of his disciples' feet1 was 7for the substance of it7 a common supper1 but yet it hath been and may be rightly called the second service of the paschal supper1 for that it was eaten the same night wherein the paschal lamb was eaten1 so should all the difference be taken away2 but if the maintainers of these opinions will not be thus agreed1 let the reader consider to which of them he will adhere4 ,if the first opinion be followed1 then it will be most easily answered to ,paybody1 that inter coenandum instituta fuit eucharistia1 cum jam rursum mensoe accubuissent4 ,sed post coenam paschalem1 et usum agni legalis47#abdc7 ,when ,matthew and ,mark say1 ,as they did eat1 ,jesus took bread1 they speak of the common or ordinary supper2 but when ,luke and ,paul say1 that he took the cup after supper1 they speak of the paschal supper1 which was eaten before the common supper4 ,again1 if the reader follow the other opinion1 which holdeth that ,christ had no other supper that night before the evangelical except the paschal only1 yet still the answer to ,paybody shall be easy2 for whereas he would prove from those words of ,luke and ,paul1 8,likewise also the cup after supper10 that when ,matthew and ,mark say1 8,as they did eat1 ,jesus took bread10 their meaning is only this1 8,after supper ,jesus took bread10 he reasoneth very inconsiderately1 forasmuch as ,luke and ,paul say not of the bread1 but of the cup only1 that ,jesus took it after supper4 ,and will ,paybody say1 that he took the cup so soon as he took the bread8 ,if we will speak with ,scripture1 we must say1 that as they did eat the preceding supper 7to which we read they sat down7 ,jesus took bread2 for nothing at all intervened betwixt their eating of that other preceding supper1 and his taking of the eucharistical cup1 there intervened the taking1 blessing1 breaking1 distributing1 and eating of the bread4 ,now1 therefore1 from that which hath been said1 we may well conclude that our opposites have no reason which they do or can object against the certainty of that received tenet1 that the apostles received from ,christ the sacramental bread and wine whilst they were sitting4 ,dr ,forbesse himself7#abdd7 setteth down some testimonies of ,musculus1 ,chamier1 and the professors of ,leyden1 all acknowledging that the apostles1 when they received the ,lord's supper1 were still sitting4 ,sect4 #g4 ,the second answer that our opposites hath given us1 followeth3 ,they say1 that though the apostles did not change their gesture of sitting which they used in the former supper1 when all this is granted to us1 yet there is as great difference betwixt our form of sitting and that form of the ,jews which the apostles used as there is betwixt sedere and jacere4 ,ans4 #a4 ,put the case it were so1 yet it hath been often answered them1 that the apostles kept the table-gesture used in that nation1 and so are we bound herein to follow their example1 by keeping the table-gesture used in this nation4 ,for this keeping of the usual table gesture of the nation wherein we live is not a forsaking but a following of the commendable example of the apostles1 even as whereas they drank the wine which was drunk in that place1 and we drink the wine which is drunk in this place1 yet do we not hereby differ from that which they did4 #b4 ,the words used by the evangelists signify our form of sitting no less than the ,jewish1 ,calepine1 ,scapula1 and ,thomasius1 in their dictionaries1 take 1 1 1 1 1 1 and the ,latin words discumbo1 recumbo1 accumbo 7used by ,arias1 ,montanus1 ,beza1 ,marlorat1 ,tremellius1 c41 in their versions71 not only for lying1 but also for such sitting as is opposed to lying1 even for sitting upright at table after our custom4 #c4 ,there is not so great a difference betwixt our form of sitting and that which the ,jews used as our opposites allege4 ,for as ,didoclavius showeth out of ,casaubon27#abde7 their sitting at banquets was only with a leaning upon the left arm1 and so not lying1 but sitting with a certain inclination4 ,when1 therefore1 we read of lecti discubitorii tricliniares1 in quibus inter coenandum discumbebant17#abdf7 we must understand them to have been seats which compassed three sides of the table 7the fourth side being left open and void for them who served71 and wherein they did sit with some sort of inclination4 ,yet ,bishop ,lindsey is bold to aver17#abdg7 that the usual table gesture of the ,jews was lying along1 and this he would prove from ,amos vi4 #d1 8,they lie upon beds of ivory1 they stretch themselves out upon their couches40 ,ans4 #a4 ,if we should yield to this prelate his own meaning wherein he taketh these words1 yet how thinks he that the gesture of drunkards and gluttons1 which they used when they were pampering themselves in all excess of riot1 and for which also they are upbraided by the ,spirit of ,god1 was either the ordinary table-gesture of the ,jews1 or the gesture used by ,christ and his apostles in their last supper8 #b4 ,if any gesture at all be touched in those words which the prelate citeth1 it was the gesture they used when they lay down to sleep1 and not their table-gesture when they did eat2 for mitta and ngheres 7the two words which ,amos useth7 signify a bed or a couch wherein a man useth to lay himself down to sleep4 ,and in this sense we find both these words1 ,psal4 vi4 #g1 8,all the night make ,i my bed 7mittathi7 to swim3 ,i water my couch 7ngharsi7 with my tears40 ,the ,shunnamite prepared for ,elisha a chamber1 and therein set for him a bed 7mitta71 and a table1 and a stool1 and a candlestick1 #b ,kings iv4 #aj4 ,the stool or chair was for sitting at table1 but mitta1 the bed1 was for lying down to sleep4 ,now1 the prelate1 ,i hope1 will not say1 that the lecti tricliniares1 wherein the ,jews used to sit at table1 and which compassed three sides of the same 7as hath been said71 were their beds wherein they did lie and sleep all night4 ,but1 #c4 ,the place must be yet more exactly opened up4 ,that word which is turned in our ,english books1 they lie1 cometh from the radix schachav1 which in ,pagnin's lexicon is turned dormire4 ,we find1 ,ruth iii4 #g1 lischcav1 which ,arias ,montanus turned ad dormiendum1 to sleep4 ,our own ,english translation1 #b ,sam4 xi4 #i1 saith1 8,uriah slept10 where the original hath vauschcav2 and the very same word is put most frequently in the books of the ,kings and the ,chronicles1 where they speak of the death of the kings of ,judah and ,israel4 ,pagnin turneth it et dormivit2 and our ,english translators everywhere1 8,and he slept with his fathers10 c4 ,these things being considered1 we must1 with ,calvin1 read the place of ,amos thus3 ,qui decumbunt vel dormiunt in lectis4 ,the other word which the prophet useth is seruchim4 ,our ,english version turneth it1 8,they stretch themselves out20 but ,pagnin1 ,buxtorff1 ,tremellius1 and ,tarnovius1 come nearer the sense1 who read redundantes1 superfluentes1 or luxuriantes2 which sense the ,english translation also hath in the margin4 ,the ,septuagints followed the same sense1 for they read1 1 i4e41 living in pleasure4 ,so1 #a ,tim4 v4 #f1 she that lived in pleasure1 2 and1 ,james v4 #e1 ,ye have lived in pleasure1 4 ,the radix is sarach1 redundavit1 or luxuriavit4 ,so1 ,exod4 xxvi4 #ab1 sarach1 and1 verse #ac1 saruach1 is put for a surplusage or superfluous remainder1 redundans superfluum1 as ,tremellius readeth4 ,now1 then1 it is evident that the thing which ,amos layeth to the charge of those who were at ease in ,zion1 in the words which the prelate citeth against us1 is1 that they slept upon beds of ivory 7such was their softness and superfluity71 and swimmed in excessive pleasures upon their couches2 and1 incontinent1 their filthy and muddy stream of carnal delicacy and excessive voluptuousness which defiled their beds1 led him back to the unclean fountain out of which it issued1 even their riotous pampering of themselves at table2 therefore he subjoineth1 8,and eat the lambs out of the flock10 c4 ,for ex mensis itur ad cubilia1 ex gula in venerem1 saith ,cornelius ,lapide1 commenting upon the same text4 ,thus have ,i cleared the place in such sort1 that the ,bishop cannot but shoot short of his aims2 wherefore ,i go on to other replies4 #d4 ,if the apostles1 when they received the ,lord's supper1 or the ,jews1 when they did eat at table1 were lying all along1 how could their mouths receive drink unspilt8 or how could they have the use of both their arms8 which the ,bishop himself would not1 ,i am sure1 gainsay1 if he would once try the matter in his own person1 and essay to eat and drink whilst lying along4 #e4 ,the words used by ,matthew1 chap4 xxvi4 #aj1 and by ,mark1 chap4 xiv4 #ah1 where they speak of ,christ sitting down with the twelve1 is also used by ,john1 chap4 vi4 #aa1 where he speaketh of the peoples' sitting down upon the grass to eat the loaves and fishes3 and will any man think that the people did eat lying along upon the grass1 where they might far better sit upright8 #f4 ,if our opposites like to speak with others1 then let them look back upon the testimonies which ,i have alleged before4 ,jansenius putteth discubuisse et sedisse2 ,martyr1 sedentibus aut discumbentibus4 ,pareus useth the word consedisse2 ,meisnerus17#abdh7 consedendo2 ,evangelista1 saith ,dr ,stella17#abdi7 dicit dominum discubuisse1 id est sedisse ad mensam4 #g4 ,if they like to speak to themselves3 ,camero17#abej7 speaking of ,john's leaning on ,christ's bosom at supper1 saith1 ,christus autem sedebat medius2 ,dr ,morton saith17#abea7 it cannot be denied that the gesture of ,christ and his apostles at the last supper was sitting1--only1 saith he1 the evangelists leave it uncertain whether this sitting was upright1 or somewhat leaning4 ,sect4 #h4 ,their third answer is1 that ,christ's sitting at the last supper is no more exemplary and imitable than the upper chamber1 or the night season1 or the sex and number of communicants1 c4 ,ans4 #a4 ,as for the sex and number of communicants1 ,dr ,fulk7#abeb7 rightly observeth1 that it is not certain from ,scripture that twelve men only1 and no women1 did communicate 7as ,bishop ,lindsey7#abec7 would have us certainly to believe72 but suppose it were certain17#abed7 yet for this1 and all the other circumstances1 which are not exemplary1 there were special reasons either in the urgency of the legal necessity1 or in the exigency of present and accidental occasions1 which do not concern us3 whereas the gesture of sitting was freely and purposely chosen1 and so intended to be exemplary1 especially since there was no such reason moving ,christ to use this gesture of sitting as doth not concern us4 ,the ,bishop saith17#abee7 that his sitting at the former supper might have been the reason which moved him to sit at the eucharistical supper2 but if ,christ had not purposely made choice of the gesture of sitting as the fittest and most convenient for the eucharistical supper1 his sitting at the former supper could be no reason to move him1 as may appear by this example3 ,there are some gentlemen standing in a nobleman's waiting-room2 and after they have stood there a while1 the nobleman cometh forth2 they begin to speak to him1 and1 as they speak1 still they stand4 ,now1 can any man say that the reason which moveth them to stand when they speak to the nobleman1 is1 because they were standing before he came to them8 ,so doth the ,bishop come short of giving any special reason for ,christ's sitting which concerneth not us4 ,he can allege no more but ,christ's sitting at the former supper1 which could be no reason1 else he should have also risen from the eucharistical supper to wash the disciples' feet1 even as he rose from the former supper for that effect4 ,wherefore1 we conclude1 that ,christ did voluntarily1 and of set purpose1 choose sitting as the fittest and best beseeming gesture for that holy banquet4 ,finally1 ,hooker's7#abef7 verdict of the gesture of ,christ and his apostles in this holy supper is1 8,that our ,lord himself did that which custom and long usage had made fit2 we1 that which fitness and great decency hath made usual40 ,in which words1 because cause he importeth that they have better warrants for their kneeling than ,christ had for his sitting 7which is blasphemy71 ,i leave them as not worthy of an answer4 ,howsoever1 let it be noted that he acknowledged1 by kneeling they depart from the example of ,christ4 ,,chapter ,,vii4 ,,other ,,positions ,,built ,,upon ,,the ,,former ,,ground4 ,sect4 #a4 ,the third consequence which we infer upon our former rule of following the example of ,christ is1 that it is not a thing indifferent to omit the repetition of those words1 8,this is my body10 enunciatively and demonstratively in the act of distributing the eucharistical bread2 and far less is it indifferent so to omit this demonstrative speech in the distribution1 as in place of it to surrogate a prayer to preserve the soul and body of the communicant unto everlasting life4 ,our reason is1 because ,christ 7whose example herein we ought to follow7 used no prayer in the distribution1 but that demonstrative enunciation1 8,this is my body40 ,but we go forward4 ,sect4 #b4 ,the fourth position we draw from the same rule is1 that it is not indifferent for a minister to omit the breaking of the bread at the ,lord's table after the consecration and in the distribution of it1 because he ought to follow the example of ,christ1 who1 after he had blessed the bread1 and when he was distributing it to them who were at table1 brake it17#abeg7 manibus comminuendo panem acceptum in partes1 but had it not carved in small pieces before it was brought to the table4 ,hence ,g4 ,j4 ,vossius7#abeh7 doth rightly condemn those who1 though they break the bread in multas minutias1 yet they break it not in actu sacramentali4 ,such a breaking as this 7he saith well7 is not mystica1 but coquinaria4 ,sect4 #c4 ,the fifth position1 drawn from the very same ground is1 that it is not indifferent for a minister1 in the act of distribution1 to speak in the singular number1 ,take thou1 eat thou1 drink thou2 because he should follow the example of ,christ1 who1 in the distribution1 spake in the plural number1 ,take ye1 eat ye1 drink ye2 and he who followeth not ,christ's example herein1 by his speaking in the singular to one1 he maketh that to be a private action betwixt himself and the communicant1 which ,christ made public and common by his speaking to all at one time4 ,sect4 #d4 ,how idly ,bishop ,lindsey7#abei7 answereth to these things1 it cannot but appear to every one who considereth that we do not challenge them for not breaking the bread at all1--for not pronouncing at all these words1 8,this is my body10 or for never pronouncing at all these speeches in the plural1 ,take ye1 eat ye1 drink ye1--but for not breaking the bread in the very act of distribution1--for not pronouncing demonstratively those words1 8,this is my body10 in the very act of distribution1--for not speaking in the plural number1 8,take ye10 c4--in the very act of distribution1 as ,christ did1 having no other reasons to move him than such as concern us4 ,why1 then1 did not the ,bishop say something to the point which we press him with8 or shall we excuse him because he had nothing to say to it8 ,sect4 #e4 ,now1 last of all1 we find yet another point1 whereby the ,bishop7#abfj7 departeth from the example and mind of ,christ4 ,he saith that1 by the sacramental word1 8,this is my body10 the bread is made the sacrament1 c42 and that without this word1 c41 all our prayers and wishes should serve to no use4 ,where he will have the bread to be otherwise consecrated by us than it was consecrated by ,christ2 for that ,christ did not consecrate the bread to be the sacrament of his body by those words1 8,this is my body10 it is manifest1 because the bread was consecrated before his pronouncing of those words2 or else what meaneth the blessing of it before he brake it8 ,it was both blessed and broken1 and he was also distributing it to the disciples1 before ever he said1 8,this is my body40 ,beza saith1 ,benedictionem expresse ad panis consecrationem et quidem singularem1 refert2 et omnes nostri referunt1 consecrationem intelligentes1 c4 ,pareus saith17#abfa7 ,qua ex communi cibo1 in spiritualis alimoniae sacramentum transmutetur4 ,wherefore we must not think to sanctify the bread by this prescript word1 8,this is my body10 but by prayer and thanksgiving1 as ,christ did4 ,our divines hold against the ,papists17#abfb7 ,verba illa quoe in sacramento sunt consecrata1 non esse paucula quoedam proscripta2 sed praecipue verba orationis1 quoe non sunt proescripta2 and that1 8through use of the prayers of the church1 there is a change in the elements407#abfc7 ,dr ,fulk objecteth7#abfd7 against ,gregory ,martin1 8,your popish church doth not either as the ,greek liturgies1 or as the churches in ,ambrose and ,augustine's time1 for they hold that the elements are consecrated by prayer and thanksgiving40 ,i know none who will speak with ,bishop ,lindsey in this point except ,papists3 yet ,cornelius ,lapide could also say1 ,eucharistia conficitur et conditur sacris precibus47#abfe7 ,sect4 #f4 ,i say not that these words1 8,this is my body10 have no use at all in making the bread to be a sacrament2 but that which giveth us dislike is1 #a4 ,that the ,bishop maketh not the word and prayer together1 but the word alone1 to sanctify the bread and wine4 ,now1 if both the word and prayer be necessary to sanctify the creatures for the food of our bodies1 #a ,tim4 iv4 #e1 much more are they necessary to sanctify them for the food of our souls4 ,neque enim solis domini verbis consecratio sit1 sed etiam precibus47#abff7 ,the fathers1 saith ,trelcatius17#abfg7 had not only respect to those five words1 8,for this is my body10 dum eucharistiam fieri dixerunt mystica precc1 invocatione nominis divini1 solemni benedictione1 gratiarum actione4 #b4 ,that he makes not the whole word of the institution to sanctify the bread1 but only that one sentence1 8,this is my body20 whereas ,christ's will is declared1 and1 consequently1 the elements sanctified by the whole words of the institution17#abfh7 8,jesus took the bread1 and when he had given thanks1 he brake it1 and said1 ,take1 eat1 this is my body which is broken for you1 this do in remembrance of me10 c4 ,that he acknowledged not the bread1 though sanctified by prayer1 to be the sacrament1 except that very word be pronounced1 8,this is my body40 ,now1 when a minister hath1 from ,christ's will and institution1 declared that he hath appointed bread and wine to be the elements of his body and blood1 when he hath also declared the essential rites of this sacrament4 ,and1 lastly1 when1 by the prayer of consecration1 he hath sanctified the bread and wine which are present1 put the case1 that all this while those prescript sentences1 8,this is my body10 8,this cup is the ,new ,testament in my blood10 have not been pronounced1 yet what hindereth the bread and wine from being the sacramental elements of the ,lord's body and blood8 ,it is sounder divinity to say1 that the consecration of a sacrament doth not depend ex certa aliqua formula verborum47#abfi7 ,for it is evident that1 in baptism1 there is not a certain form of words prescribed1 as ,bellarmine also proveth27#abgj7 because ,christ saith not1 8,say1 ,i baptise thee in the name10 c43 so that he prescribeth not what should be done4 ,aquinas likewise holdeth17#abga7 that the consecration of a sacrament is not absolutely tied to a certain form of words4 ,and so saith ,conradus ,vorstius17#abgb7 speaking of the eucharist4 ,wherefore ,vossius7#abgc7 doth rightly condemn the ,papists1 quod consecrationem non aliis verbis fieri putant1 quam istis1 hoc est corpus meum1 et hic est sanguis meus4 ,,chapter ,,viii4 ,,that ,,the ,,ceremonies ,,are ,,not ,,things ,,indifferent ,,to ,,the ,,church ,,of ,,scotland2 ,,because ,,she ,,did ,,abjure ,,and ,,repudiate ,,them ,,by ,a ,,most ,,solemn ,,and ,,general ,,oath4 ,sect4 #a4 ,having spoken of the nature of things indifferent1 and showed which things be such2 also of the rule whereby to try the indifferency of things3 which rule we have applied to certain particular cases2--it remaineth to say somewhat of the main and general purpose1 which is principally questioned in this last part of our dispute1 viz41 whether cross1 kneeling1 holidays1 bishopping1 and the other controverted ceremonies wherewith our church is pressed this day1 be such things as we may use freely and indifferently8 ,the negative 7which we hold7 is strongly confirmed by those arguments which1 in the third part of this our dispute1 we have put in order against the lawfulness of those ceremonies4 ,notwithstanding we have thought fit to add somewhat more in this place4 ,and1 first1 we say1 whatsoever be the condition of the ceremonies in their own nature1 they cannot be indifferently embraced and used by the church of ,scotland1 which hath not only once cast them forth1 but also given her great oath solemnly to the ,god of heaven1 both witnessing her detestation of the ,roman ,antichrist's 8five bastard sacraments1 with all his rites1 ceremonies1 and false doctrine1 added to the ministration of the true sacraments1 without the word of ,god2 all his vain allegories1 rites1 signs1 and traditions1 brought in the kirk1 without or against the word of ,god20 and likewise 8promising1 and swearing to continue10 as well 8in the discipline and use of the holy sacraments10 as 8in the doctrine10 of this reformed church of ,scotland1 which then first she embraced and used after she was truly reformed from ,popery and popish abuses4 ,and this which ,i say may be seen in the general ,confession of ,faith1 sworn and subscribed by his ,majesty's father1 of everlasting memory1 anno #aehj1 and by the several parochines in the land1 at his ,majesty's strait command2 which also was renewed and sworn again1 anno #aeif1 by the ,general ,assembly1 by provincial assemblies1 by presbyteries and particular parish churches4 ,sect4 #b4 ,no reformed church in ,europe is so strictly tied by the bond of an oath and subscription1 to hold fast her first discipline and use of the sacraments1 and to hold out popish rites1 as is the church of ,scotland4 ,and who knoweth not that an oath doth always oblige and bind1 quando est factum de rebus certis et possibilibus1 vere ac sine dolo prmeditate1 ac cum judicio1 juste1 ad gloriam ,dei1 et bonum proximi87#abgd7 ,what one of all those conditions was here wanting8 ,can we then say any less than a pope said before us37#abge7 ,non est tutum quemlibet contra juramentum suum venire1 nisi tale sit1 quod servatum vergat in interitum salutis tern8 ,o damnable impiety1 which maketh so small account of the violation of the aforesaid oath1 which hath as great power to bind us as that oath of the princes of ,israel made to the ,gibeonites1 had to bind their posterity1 #b ,sam4 xxi4 #a1 #b2 for it was made by the whole incorporation of this land1 and hath no term at which it may cease to bind4 ,nay 7in some respects7 it bindeth more straitly than that oath of the princes of ,israel4 ,for1 #a4 ,that was made by the princes only2 this by prince1 pastors1 and people3 #b4 ,that was made rashly 7for the text showeth that they asked not counsel from the mouth of the ,lord72 this with most religious and due deliberation3 #c4 ,that was made to men2 this to the great ,god3 #d4 ,that sworn but once2 this once and again4 ,sect4 #c4 ,some of our opposites go about to derogate somewhat from the binding power of that oath of the princes of ,israel4 ,they are so nettled therewith that they fitch hither and thither4 ,dr ,forbesse7#abgf7 speaketh to the purpose thus3 ,juramentum ,gibeonitis praestitum contra ipsius ,dei mandatum1 et inconsulta ,deo1 non potuissent ,josuae et ,israelitae opere perficere nisi ,deus1 extraordinarie de suo mandato dispensasset1 compassione poenitentis illius populi ,gibeonitei1 et propter honorem sui nominis1 ut neque foedifragorum fautor1 neque supplicium paenitentium aspernator esse videretur4 ,ans4 #a4 ,if the oath was against the commandment of ,god1 what dishonour had come to the name of ,god though he had not patronised the swearers of it1 but hindered them from fulfilling their oath8 ,if a ,christian swear to kill a pagan1 and hereafter repent of his oath1 and not perform it1 can there any dishonour redound thereby to the name of ,christ8 ,the ,doctor1 forsooth1 must say so4 #b4 ,where hath he read of the repentance of the ,gibeonites1 which ,god would not despise8 #c4 ,if an oath made against the commandment of ,god 7the breach of the commandment being dispensed with7 bindeth so strictly and inviolably as that oath of the princes of ,israel did1 how much more ought we to think ourselves strictly and inviolably bound1 by the solemn oath of the church of ,scotland1 which was not repugnant but most consonant to the word of ,god1 even our adversaries themselves being judges8 for thus speaketh one of them3 ,quod antem jurarunt nostrates1 non erat illicitum1 sed a nobis omnibus jure praesture potest ac debet27#abgg7 so that the ,doctor hath gained nothing1 but loosed much1 by that which he saith of the ,israelites' oath3 he hath even fanged himself faster in the snare which he thought to escape4 ,o but1 saith the ,doctor1 that which they did1 either in swearing or in performing their oath1 against the express commandment of ,god1 we may not draw into an ordinary example4 ,ans4 ,it was against the commandment of ,god2 no man will say that we should follow either their swearing or their performing of their oath4 ,yet1 in the meantime1 the ,doctor is pressed with this argument1 that if their unlawful oath 7in the case of ,god's dispensation7 did bind their posterity1 much more doth that oath of the church of ,scotland 7which the ,doctor hath acknowledged lawful and commendable7 bind us this day4 ,sect4 #d4 ,but1 #d4 ,albeit the ,doctor hath hereby given us scope and advantage enough against himself2 nevertheless1 for the truth's sake1 ,i add1 that it cannot be showed how that oath of the princes of ,israel was against the express commandment of ,god2 but it rather appeareth that it was agreeable to the same4 ,for1 as ,tremellius7#abgh7 hath it noted1 that commandment1 ,deut4 xx41 whereby the ,israelites were commanded to save alive nothing in the cities of the ,canaanites1 was to be only understood of such cities among them as should make war with them1 and be besieged by them4 ,but the ,gibeonites were not of this sort2 for they sought their lives before the ,israelites came to them4 ,and by the same means ,rahab and her father's house got their life1 because they sought it1 ,josh4 ii4 ,calvin also serveth37#abgi7 ,jussos fuisse ,israelitas pacem omnibus offere4 ,and ,junius1 upon ,deut4 xx41 distinguisheth well two laws of war given to ,israel4 ,the first law is concerning offering peace to all2 which law is general and common as well to the ,canaanites as to foreign nations3 8,when thou comest nigh unto a city to fight against it1 then proclaim peace unto it4 ,and it shall be1 if it make thee answer of peace1 then it shall be that all the people that is found therein shall be tributaries unto thee1 and they shall serve thee40 ,which commandment was afterward observed by ,israel2 of whom we read1 8,that when ,israel was strong1 they put the ,canaanites to tribute1 and did not utterly drive them out10 ,josh4 xvii4 #ac2 ,judges i4 #bh3 by ,solomon also1 who did not cut off the people that were left of the ,hittites and the ,amorites1 but only made them to pay tribute1 #b ,chron4 viii4 #g1 #h4 ,that which ,i say is further confirmed by another place1 ,josh4 xi4 #ai1 #bj1 where it is said1 8,there was not a city that made peace with the children of ,israel save the ,hivites1 the inhabitants of ,gibeon2 all other they took in battle4 ,for it was of the ,lord to harden their hearts1 that they should come against ,israel in battle1 that he might destroy them utterly1 and that they might have no favour2 but that he might destroy them1 as the ,lord commanded ,moses40 ,from which words it appeareth1 that if the ,canaanites had made peace with the children of ,israel1 they were to show them favour2 and that they were bound by the commandment of the ,lord to destroy them1 then only1 and in that case1 if they would not accept peace1 but make war2 whence it cometh1 that the cause of the destruction of the ,canaanites is imputed to their own hardness and contumacy in not accepting of peace1 and not to any commandment which ,god had given to ,israel for destroying them4 ,in a word1 it was voluntas signi1 which1 in one place1 ,deut4 xx4 #aj1 showed the ,israelites what was their duty1 namely1 to offer peace to all1 even to the ,canaanites1 and not to cut them off if they should accept the peace2 but it was voluntas beneplaciti1 which1 as we read in another place1 ,deut4 vii4 #b1 decreed to deliver the ,canaanites before the ,israelites1 that is1 to harden their hearts to come against them in battle1 and so to overrule the matter1 by a secret and inscrutable providence1 that the ,israelites might lawfully and should certainly destroy them and show them no mercy4 ,even as that same ,god who1 by one word1 showed unto ,abraham what was his duty1 bidding him offer up his son ,isaac1 ,gen4 xxii4 #b1 by another word signified unto him what he had decreed to be done1 forbidding him to lay his hand upon the lad1 or to do anything unto him1 ver4 #ab4 ,but this1 ,i know1 will be very unsavoury language to many ,arminianised conformitants4 ,the other law of war which ,junius1 upon ,deut4 xx41 observeth1 prescribed to the ,israelites how they should deal with them who refused their peace4 ,and here only was the difference made betwixt the cities which were very far off and the cities of the ,canaanites1 ,deut4 xx4 #ae1 #af2 but the first law was common1 as hath been proven4 ,joseph ,hall seemeth to deny that the oath of the princes of ,israel had any power to bind1 but upon another ground than ,dr ,forbesse took to himself4 8,it would seem very questionable 7saith ,hall7#abhj77 whether ,joshua needed to hold himself bound to this oath2 for fraudulent conventions oblige not2 and ,israel had put in a direct caveat of their vicinity40 ,ans4 ,i marvel how it could enter in his mind to think this matter questionable1 since the violation of that oath was afterwards punished with three years' famine1 #b ,sam4 xxi4 #a1 #b4 ,yet let us hearken to his reasons4 ,one of them is forged2 for the princes of ,israel who sware unto them put in no caveat at all4 ,the text saith only in the general1 that they sware unto them1 ,josh4 ix4 #ae4 ,as touching his other reason1 it is answered by ,calvin17#abha7 ,juris jurandi religio1 saith he1 eousque sancta apud nos esse debet1 ne erroris praetextu pactis discedemus1 etiam in quibus fuimus decepti4 ,which1 that it may be made more plain unto us1 let us1 with the ,casuists1 distinguish a twofold error in swearing47#abhb7 ,for if the error be about the very substance of the thing 7as when a man contracts marriage with one particular person1 taking her to be another person7 the oath bindeth not2 but if the error be only about some extrinsical or accidental circumstance 7such as was the error of the ,israelites' taking the ,gibeonites to dwell afar off when they dwelt at hand71 the oath ceaseth not to bind4 ,sect4 #f4 ,this much being said for the binding power of that oath of the church of ,scotland1 let us now consider what shifts our opposites use to elude our argument which we draw from the same2 where1 first1 there occurreth to us one ground which the ,bishop of ,edinburgh doth everywhere beat upon in the trace of this argument1 taken out of the #bast article of the ,confession of ,faith1 wherein we find these words3 8,not that we think that any policy and an order in ceremonies can be appointed for all ages1 times1 and places2 for as ceremonies1 such as men have devised1 are but temporal1 so may and ought they to be changed when they foster rather superstition than that they edify the kirk using the same3 #8whereupon the ,bishop concludeth17#abhc7 that none who sware the aforesaid article could1 without breach of this oath1 swear that the ceremony of sitting at the receiving of the sacrament could be appointed for all ages1 times1 and places4' 0 ,ans4 ,none of us denieth that article3 we all stand to it4 ,for that which it pronounceth of ceremonies must be understood of alterable circumstances1 unto which the name of ceremonies is but generally and improperly applied1 as we have showed elsewhere27#abhd7 neither can we1 for professing ourselves bound by an oath ever to retain sitting at the receiving of the sacrament in this national church of ,scotland1 be therefore thought to transgress the said article4 ,for1 #a4 ,the article speaketh of ceremonies devised by men1 whereof sitting at the sacrament is none1 being warranted 7as hath been showed7 by ,christ's own example1 and not by man's device4 #b4 ,the article speaketh of such ceremonies as rather foster superstition than edify the church using the same2 whereas it is well known that sitting at the communion did never yet foster superstition in this church2 so that the ,bishop did very unadvisedly reckon sitting at the communion among those ceremonies whereof the article speaketh4 ,sect4 #g4 ,but the ,bishop hath a further aim1 and attempteth no less than both to put the blot of perjury off himself and his fellows1 and likewise to rub it upon us1 telling us17#abhe7 8,that no man did by the oath oblige himself to obey and defend that part of discipline which concerneth these alterable things all the days of his life1 but only that discipline which is unchangeable and commanded in the word4 ,yea 7saith he71 we further affirm1 that every man who sware to the discipline of the church in general1 by virtue of the oath standeth obliged1 not only to obey and defend the constitution of the church that was in force at the time of making his oath1 but also to obey and defend whatsoever the church thereafter hath ordained1 or shall ordain1 c41 whether thereby the former constitution be established or altered10 c4 ,the same answer doth ,dr ,forbesse also return us47#abhf7 ,ans4 #a4 ,here is a manifest contradiction2 for the ,bishop saith that every man did1 by this oath1 oblige himself only to obey and defend that discipline which is unchangeable and commanded in the word4 ,and yet again he seemeth to import 7that which ,dr ,forbesse plainly avoucheth7#abhg771 that every man obliged himself by the same oath to obey and defend all that the church should afterwards ordain1 though thereby the former constitutions be altered4 ,the ,bishop doth1 therefore1 apparently contradict himself2 or1 at the best1 he contradicteth his fellow-pleader for the ceremonies4 #b4 ,that ancient discipline and policy of this church which is contrary to the articles of ,perth1 and whereunto we are bound by the oath1 was well grounded upon ,god's word1 and therefore should not have been ranked among other alterable things4 #c4 ,whereas the ,bishop is of opinion that a man may1 by his oath1 tie himself to things which a church shall afterwards ordain1 he may consider1 that such an oath were unlawful1 because not sworn in judgment1 ,jer4 iv4 #b4 ,now this judgment which is required as one of the inseparable companions of a lawful oath1 is not executio justitiae1 but judicium discretionis1 as ,thomas teacheth27#abhh7 whom ,bullinger and ,zanchius7#abhi7 do herein follow4 ,but there is no judgment of discretion in his oath who swears to that he knows not what1 even to that which may fall out as readily wrong as right4 #d4 ,whereas the ,bishop and the ,doctor allege that every man who sware to the discipline of this church standeth obliged to obey all that the church ordained afterward1 they greatly deceive themselves4 ,for1 #a4 ,the discipline spoken of in the promissory part of the oath must be the same which was spoken of in the assertory part4 ,now that which is mentioned in the assertory part cannot be imagined to be any other but that which was then presently used in this church at the time of giving the oath2 for an assertory oath7#abij7 is either of that which is past or of that which is present3 and the assertory part of the oath whereof we speak was not of any discipline past and away1 therefore of that which was present4 ,moreover1 ,thomas7#abia7 doth rightly put this difference betwixt an assertory and a promissory oath1 that the matter of a promissory oath is a thing to come1 which is alterable1 as concerning the event4 ,materia autem juramenti assertorii1 quod est de praeterito vel praesenti1 in quandam necessitatem jam transiit1 et immutabilis facta est4 ,since1 then1 the discipline spoken of in the assertory part was no other than that which was used in this church when the oath was sworn2 and since the promissory part is illative upon1 and relative unto the matter of the assertory part2 therefore we conclude the discipline spoken of in the promissory part could be no other than that which was then presently used in this church at the swearing of the oath4 #b4 ,since the doctrine mentioned in that oath is said to have been professed openly by the ,king's ,majesty1 and the whole body of this realm1 before the swearing of the same1 why should we not likewise understand the discipline mentioned in the oath to be that which was practised in this realm before the swearing of the same8 #c4 ,this is further proved by the word continuing4 ,we are sworn to continue in the obedience of the doctrine and discipline of this church2 but how can men be said to continue in the obedience of any other discipline than that which they have already begun to obey8 ,this the ,bishop seems to have perceived1 for he speaks only of defending and obeying1 but not of continuing to obey1 which is the word of the oath1 and which proveth the discipline there spoken of and sworn to to be no other than that which was practised in the church when the oath was sworn4 #d4 ,whilst we hold that he who sweareth to the present discipline of a church1 is not by virtue of this oath obliged to obey all which that church shall ordain afterward1 both the school and the canon law do speak for us4 ,the school teacheth1 that canonicus qui jurat se servaturum statuta edita in aliquo collegio1 non tenetur ex juramenta ad servandum futura27#abib7 the canon law judgeth1 that qui jurat servare statuta edita1 c41 non tenetur ex juramento ad novitur edita47#abic7 ,sect4 #h4 ,but we are more fully to consider that ground whereby the ,bishop thinketh to purge himself1 and those of his sect1 of the breach of the oath4 ,he still allegeth17#abid7 that the points of discipline for which we contend are not contained in the matter of the oath4 ,now1 as touching the discipline of this church which is spoken of in the oath1 he questioneth what is meant by it47#abie7 ,ans4 #a4 ,put the case1 it were doubtful and questionable what is meant by the word discipline in the oath2 yet pars tutior were to be chosen4 ,the ,bishop nor no man among us can certainly know1 that the discipline meant and spoken of in the oath by those that swear it1 comprehendeth not under it those points of discipline which we now contend1 and which this church had in use at the swearing of the oath4 ,shall we1 then1 put the breach of the oath in a fair hazard8 ,god forbid2 for1 as ,joseph ,hall7#abif7 noteth from the example of ,joshua and the princes1 men may not trust to shifts for the eluding of an oath4 ,surely the fear of ,god's name should make us tremble at an oath1 and to be far from adventuring upon any such shifts4 #b4 ,the ,bishop doth but needlessly question what is meant by the discipline whereof the oath speaketh2 for howsoever in ecclesiastical use it signify oftentimes that policy which standeth in the censuring of manners1 yet in the oath it must be taken in the largest sense1 namely1 for the whole policy of the church2 for1 #a4 ,the whole policy of this church did at that time go under the name of discipline27#abig7 and those two books wherein this policy is contained were called ,the ,books of ,discipline4 ,and1 without all doubt1 they who sware the oath meant by discipline that whole policy of the church which is contained in those books4 ,howbeit 7as the preface of them showeth7 discipline doth also comprehend other ecclesiastical ordinances and constitutions which are not inserted in them4 #b4 ,doctrine and discipline1 in the oath1 do comprehend all that to which the church required1 and we promised1 to perform obedience2 therefore the whole policy of the church was meant by discipline1 forasmuch as it was not comprehended under doctrine4 ,sect4 #i4 ,the ,bishop7#abih7 objecteth three limitations1 whereby he thinketh to seclude from the matter of the oath that policy and discipline which we plead for4 ,first1 he saith1 that the matter of the oath is the doctrine and discipline revealed to the world by the gospel1 and that this limitation excludeth all ecclesiastical constitutions which are not expressly or by a necessary consequence contained in the written word4 #b4 ,that the matter of the oath is the doctrine and discipline which is received1 believed and defended1 by many notable churches1 c41 and that this limitation excludeth all these things wherein the church of ,scotland hath not the consent of many notable churches1 c4 #c4 ,that the doctrine and discipline which is the matter of the oath1 is particularly expressed in the ,confession of ,faith1 c41 and that in this confession of faith1 established by parliament1 there is no mention made of the articles controverted1 c4 ,ans4 ,i might here show how he confoundeth the preaching of the evangel with the written word2 likewise how falsely he affirmeth1 that the points of discipline for which we plead1 are neither warranted by the ,scripture nor by the consent of many notable churches4 ,but to the point3 ,these words of the oath1 8,we believe1 c41 that this is the only true ,christian faith and religion1 pleasing ,god1 and bringing salvation to man1 which now is by the mercy of ,god revealed to the world by the preaching of the blessed evangel1 and received1 believed and defended1 by many and sundry notable kirks and realms1 but chiefly by the kirk of ,scotland1 the ,king's ,majesty1 and three ,estates1 c41 as more particularly expressed in the ,confession of our ,faith1 c410 are altogether perverted by the ,bishop2 for there is no discipline spoken of in these words1 but afterward4 ,why1 then1 talks he of a discipline revealed to the world by the gospel1 having the consent of many notable churches1 and expressed in the ,confession of ,faith8 ,and if the ,bishop will have any discipline to be meant of in these words1 he must comprehend it under the ,christian faith and religion1 which bringeth salvation unto man4 ,but this he cannot do with so much as the least show of reason4 ,thus put we an end to the argument taken from the oath of ,god1 wishing every man amongst us1 out of the fear of ,god's glorious and fearful name1 duly to regard and ponder the same4 ,,chapter ,,ix4 ,a ,,recapitulation ,,of ,,sundry ,,other ,,reasons ,,against ,,the ,,indifferency ,,of ,,the ,,ceremonies4 ,sect4 #a4 ,that the ceremonies are not indifferent to us1 or such things as we may freely practise1 we prove yet by other reasons3 ,for1 #a4 ,they who plead for the indifferency of the ceremonies must tell us whether they call them indifferent in actu signato1 or in actu exercito2 or in both these respects4 ,now1 we have proven17#abii7 that there is no action deliberated upon1 and wherein we proceed with the advice of reason1 which can be indifferent in actu exercito1 and that because it cannot choose1 but either have all the circumstances which it should have 7and so be good71 or else want some of them1 one or more 7and so be evil74 ,and for the indifferency of the ceremonies in actu signato1 though we should acknowledge it 7which we do not71 yet it could be no warrant for the practice of them1 or else the believing ,gentiles might have freely eaten of all meats1 notwithstanding of the scandal of the ,jews1 for the eating of all meats freely was still a thing indifferent1 in actu signato4 ,sect4 #b4 ,the ceremonies are not indifferent eo ipso1 that they are prescribed and commended unto us as indifferent2 for1 as ,aquinas7#acjj7 resolveth out of ,isidore1 every human or positive law must be both necessaria ad remotionem malorum and utilis ad consecutionem bonorum4 ,the guides of ,god's church have not power to prescribe any other thing than that which is good and profitable for edifying2 for they are set not as lords over ,christ's inheritance1 but as ministers for their good3 8,it seemed good to the ,holy ,ghost and to us1 7say the apostles and elders to the churches17 to lay upon you no greater burden than these necessary things10 ,acts xv4 #bh4 ,they would not1 you see1 have enacted a canon about those things1 howbeit indifferent in their own nature1 had they not found them necessary for the eschewing of scandal4 ,and as for the civil magistrate1 he also hath not power to prescribe any thing which he pleaseth1 though it be in itself indifferent2 8for he is the minister of ,god unto thee for good10 saith the ,apostle1 ,rom4 xiii4 #d4 ,mark that word1 for good1--it lets us see that the magistrate hath not power given him to enjoin any other thing than that which may be for our good4 ,non enim sua causa dominantur1 saith ,calvin27#acja7 sed publico bono2 neque effroeni potentia proediti sunt1 sed quoe subditorum saluti sit obstricta4 ,now1 the first and chief good which the magistrate is bound to see for unto the subjects1 is 7as ,pareus showeth7#acjb771 bonum spirituale4 ,let us1 then1 either see the good of the ceremonies1 or else we must account them to be such things as ,god never gave princes nor pastors power to enjoin2 for howsoever they have power to prescribe many things which are indifferent1 that is to say1 neither good nor evil in their general nature1 yet they may not command us to practise any thing which in the particular use of it is not necessary or expedient for some good end4 #c4 ,the ceremonies are not indifferent1 because1 notwithstanding that they are prescribed and commended unto us as things in themselves indifferent1 yet we are by the will and authority of men compelled and necessitated to use them4 ,si vero ad res suo natura medius accedat coactio1 c41 then1 say the ,magdeburgians47#acjc7 ,paul teacheth1 ,col4 ii41 that it is not lawful to use them freely3 8,if ye be dead with ,christ from the rudiments of the world1 why1 as though living in the world1 are ye subject to ordinances 7touch not1 taste not1 handle not1 which are all to perish with the using71 after the commandments and doctrines of men40 ,hence is ,tertullian taxed7#acjd7 for inducing a necessity in things indifferent4 ,now1 with how great necessity and co-action the ceremonies are imposed upon us1 we have made it evident elsewhere47#acje7 ,sect4 #d4 #d4 ,whatever be the quality of the ceremonies in their own nature1 they are not indifferent to us2 neither may we freely practice them1 because ,papists make advantage of them1 and take occasion from them to confirm sundry of their errors and superstitions1 as we have likewise elsewhere made evident47#acjf7 ,now1 cum adiaphora rapiuntur ad confessionem1 libera esse desinunt1 saith the ,harmony of ,confessions47#acjg7 ,mark rapiuntur4 ,though they get no just occasion1 yet1 if they take occasion1 though unjustly1 that is enough to make us abstain from things indifferent4 ,etiam ea1 saith ,balduine17#acjh7 quoe natura sunt sua liberoe observationis1 in statu confessionis1 cum ab adversariis eorum mutatio postulatur1 fiunt necessaria4 ,sect4 #e4 #e4 ,things which are most indifferent in themselves become evil in the case of scandal1 and so may not be used4 ,so hold the ,century writers27#acji7 so ,pareus27#acaj7 so ,zanchius27#acaa7 so ,chemnitius27#acab7 so ,augustine27#acac7 and so hath the ,apostle taught47#acad7 ,but that out of the practice of the ceremonies there groweth active scandal unto the weak1 we have most clearly proven47#acae7 ,wherefore1 let them be in their own nature as indifferent as anything can be1 yet they are not indifferent to be used and practised by us2 and whosoever swalloweth this scandal of ,christ's little ones1 and repenteth not1 the heavy millstone of ,god's dreadful wrath shall be hanged about his neck1 to sink him down in the bottomless lake2 and then shall he feel that which before he would not understand4 ,sect4 #f4 #f4 ,it is not enough for warrant of our practice that we do those things which are indifferent or lawful in themselves1 except they be also expedient to be done by us according to the ,apostle's rule1 #a ,cor4 vi4 #ab4 ,but ,i have proven that many and weighty inconveniences do follow upon the ceremonies17#acaf7 as namely1 that they make way and are the ushers for greater evils2 that they hinder edification1 and in their fleshly show and outward splendour1 obscure and prejudice the life and power of godliness2 that they are the unhappy occasions of much injury and cruelty against the faithful servants of ,christ1 that they were bellows to blow up1 and are still fuel to increase the church-consuming fire of woeful dissentions amongst us1 c4 ,where also we show17#acag7 that some of our opposites themselves acknowledge the inconveniency of the ceremonies2 wherefore we cannot freely nor indifferently practise them4 ,sect4 #g4 #g4 ,these ceremonies are the accursed monuments of popish superstition1 and have been both dedicated unto and employed in the public and solemn worship of idols1 and therefore 7having no necessary use for which we should still retain them7 they ought to be utterly abolished1 and are not left free nor indifferent to us1 which argument ,i have also made good elsewhere17#acah7 and in this place ,i only add1 that both ,jerome17#acai7 ,zanchius1 and ,amandus ,polanus17#acbj7 do apply this argument to the surplice1 holding1 that though it be in itself indifferent1 yet quia in cultu idololatrico veste linea utuntur clerici papaxi1 et in ea non parum sanctimoniae ponunt superstitiosi homines2 valedicendum est1 non solum cultui idololatrico1 sed etiam omnibus idololatriae monumentis1 instrumentis et adminiculis4 ,yea1 ,joseph ,hall himself1 doth herein give testimony unto us1 for upon ,hezekiah's pulling down of the brazen serpent1 because of the idolatrous abuse of it1 thus he noteth37#acba7 8,god commanded the raising of it1 ,god commanded the abolishing of it4 ,superstitious use can mar the very institutions of ,god1 how much more the most wise and well-grounded devices of men60 ,and further1 in the end of this treatise1 entitled1 ,the ,honour of the ,married ,clergy1 he adjoineth a passage taken out of the epistle of ,erasmus ,roterodamus to ,christopher1 ,bishop of ,basil1 which passage beginneth thus3 8,for those things which are altogether of human constitution must 7like to remedies in diseases7 be attempered to the present estate of matters and times4 ,those things which were once religiously instituted1 afterwards1 according to occasion1 and the changed quality of manners and times1 may be with more religion and piety abrogated40 ,finally1 ,if ,hezekiah be praised for breaking down the brazen serpent 7though instituted by ,god7 when the ,israelites began to abuse it against the honour of ,god1 how much more 7saith ,zanchius7#acbb77 are our reformers to be praised1 for that they did thus with rites instituted by men1 being found full of superstitious abuse1 though in themselves they had not been evil6 ,sect4 #h4 #h4 ,the ceremonies are not indifferent1 because they depart too far from the example of ,christ and his apostles1 and the purer times of the church2 for instead of that ancient ,christian-like and soul-edifying simplicity1 religion is now by their means busked with the vain trumpery of ,babylonish trinkets1 and her face covered with the whorish and eye-bewitching fairding of fleshly show and splendour2 and ,i have also showed particularly7#acbc7 how sundry of the ceremonies are flat contrary to the example of ,christ and his apostles and the best times4 ,sect4 #i4 #i4 ,the ceremonies make us also to conform1 and like the idolatrous ,papists1 whereas it is not lawful to symbolise with idolaters1 or to be like them in a ceremony of man's devising1 or anything which hath no necessary use in religion2 such a distance and a dissimilitude there is required to be betwixt the church of ,christ and the synagogue of ,satan2 betwixt the temple of ,god and the kingdom of the beast2 betwixt the company of sound believers and the conventicles of heretics who are without2 betwixt the true worshippers of ,god and the worshippers of idols1 that we cannot1 without being accessory to their superstitious and false religion1 and partaking with the same1 appear conform unto them in their unnecessary rites and ceremonies4 ,durandus tells us17#acbd7 that they call ,easter by the ,greek and not by the ,hebrew name1 and that they keep not that feast upon the same day with the ,jews1 and all for this cause1 lest they should seem to ,judaise4 ,how much more reason have we to abstain from the ceremonies of the church of ,rome lest we seem to ,romanise6 ,but ,i say no more in this place1 because ,i have heretofore confirmed this argument at length47#acbe7 ,sect4 #aj4 #aj4 ,the ceremonies1 as urged upon us1 are also full of superstition2 holiness and worship are placed in them1 as we have proven by unanswerable grounds17#acbf7 and by testimonies of our opposites themselves4 ,therefore were they never so indifferent in their own general nature1 this placing of them in the state of worship maketh them cease to be indifferent4 ,sect4 #aa4 #aa4 ,the ceremonies against which we dispute are more than matters of mere order1 forasmuch as sacred and mysterious significations are given unto them1 and by their significations they are thought to teach men effectually sundry mysteries and duties of piety4 ,therefore they are not free nor indifferent1 but more than men have power to institute2 for except circumstances and matters of mere order there is nothing which concerneth the worship of ,god left to the determination of men1 and this argument also hath been in all the parts of it fully explained and strengthened by us17#acbg7 which strongly proveth that the ceremonies are not indifferent1 so much as quo ad speciem4 ,quare doctrina nobis tradita 7these be ,zanchius' words7#acbh77 non licere nobis1 aliis externi cultus ceremoniis ,deum colere1 quam quas ipse in sacris literis per apostolis proescripsit1 firma ac certa manet4 ,sect4 #ab4 #ab4 ,whatsoever indifferency the ceremonies could be thought to have in their own nature1 yet if it be considered how the church of ,scotland hath once been purged from them1 and hath spued them out with detestation1 and hath enjoyed the comfortable light and sweet beams of the glorious and bright shining gospel of ,christ1 without shadows and figures1 then shall it appear that there is no indifferency in turning back to weak and beggarly elements1 ,gal4 v4 #i4 ,and thus saith ,calvin7#acbi7 of the ceremonies of the interim1 that granting they were things in themselves indifferent1 yet the restitution of them in those churches which were once purged from them1 is no indifferent thing4 ,wherefore1 ,o ,scotland6 8strengthen the things which remain1 that are ready to die10 ,rev4 iii4 #b4 ,remember also from whence thou art fallen1 and repent1 and do the first works2 or else thy candlestick will be quickly removed out of his place1 except thou repent1 ,rev4 ii4 #e4 ,,the ,,end4 ,a ,,brotherly ,,examination ,,of ,,some ,,passages ,,of ,,mr ,,coleman',s ,,late ,,sermon ,,upon ,,job ,,xi4 #bj4 ,a ,,brotherly ,,examination ,,of ,,some ,,passages ,,of ,,mr ,,coleman',s ,,late ,,sermon ,,upon ,,job ,,xi4 #bj1 ,,as ,,it ,,is ,,now ,,printed ,,and ,,published3 ,,by ,,which ,,he ,,hath1 ,,to ,,the ,,great ,,offence ,,of ,,very ,,many1 ,,endeavoured ,,to ,,strike ,,at ,,the ,,very ,,root ,,of ,,all ,,spiritual ,,and ,,ecclesiastical ,,government1 ,,contrary ,,to ,,the ,,word ,,of ,,god1 ,,the ,,solemn ,,league ,,and ,,covenant1 ,,other ,,reformed ,,churches1 ,,and ,,the ,,votes ,,of ,,the ,,honourable ,,houses ,,of ,,parliament1 ,,after ,,advice ,,had ,,with ,,the ,,reverend ,,and ,,learned ,,assembly ,,of ,,divines4 ,,by ,,george ,,gillespie1 ,,minister ,,at ,,edinburgh1 #afdb4 ,,edinburgh3 ,,robert ,,ogle1 ,,and ,,oliver ,,boyd4 ,m4 ,,ogle ,,son1 ,,and ,,william ,,collins1 ,,glasgow4 ,j4 ,,dewar1 ,,perth4 ,w4 ,,middleton1 ,,dundee4 ,g4 ,r4 ,,king1 ,,aberdeen4 ,w4 ,m',,comb1 ,,belfast4 ,,hamilton1 ,,adams ,,co41 ,,and ,,james ,,nisbet ,,co41 ,,london4 #afde4 ,,reprinted ,,by ,a4 ,w4 ,,murray1 ,,milne ,,square1 ,,edinburgh4 #ahdd4 ,,notice4 ,in order to render the following controversial writings of ,gillespie intelligible to the general reader1 we have judged it expedient to prefix to the 8,brotherly ,examination0 that portion of ,coleman's sermon on which ,gillespie thought it his duty to animadvert4 ,and as a tolerably full account of the whole controversy between ,coleman and ,gillespie will be found in the ,memoir of ,gillespie's ,life1 we refrain from occupying space with any additional remarks here4 ,,extract ,,from ,,coleman',s ,,sermon4 8,all eyes are upon government1 they look upon it as the only help4 ,if anywhere1 here let wisdom be used4 ,to prescribe is above me1 only let me offer two or three rules1 which may either be helpful to the work1 or useful to the workmen4 8#a4 ,establish as few things by divine right as can well be4 ,hold out the practice but not the ground3 it will gather more1 nay all1 that hold it not unlawful2 men differently principled may meet in one practice4 ,it may be1 will be of larger extent than it must be4 ,this 7the divine right7 was the only thing that hindered union in the ,assembly4 ,two parties came biassed1 the one with a national determination1 the other with a congregational engagement4 ,the reverend ,commissioners from ,scotland were for the divine right of the presbyterial1 the ,independents for the congregational government4 ,how should either move8 where should both meet8 ,here was the great bar1 which1 if you can avoid1 you may do much4 8#b4 ,let all precepts1 held out as divine institutions1 have clear scriptures4 ,i could never yet see how two co-ordinate governments1 exempt from superiority and inferiority1 can be in one state2 and in ,scripture no such thing is found1 that ,i know of4 ,that place1 #a ,cor4 v41 takes not hold of my conscience for excommunication1 and ,i admire that ,matt4 xviii4 so should upon any2 yet these two are the common places on which are erected the chiefest acts of ruling4 ,and when ,i see not an institution1 nor any one act of government in the whole ,bible performed1 how can it be evinced that a ruling elder is an instituted officer8 ,let the ,scripture speak expressly1 and institutions appear institutions1 and all must bow4 8#c4 ,lay no more burden of government upon the shoulders of ministers than ,christ hath plainly laid upon them4 ,the ministers have other work to do1 and such as will take up the whole man1 might ,i measure others by myself4 ,it was the king of ,sodom's speech to ,abraham1 #8,give me the persons2 take thou the goods3' so say ,i1 ,give us doctrine2 take you the government4 ,as is said1 ,right ,honourable1 give me leave to make this request in the behalf of the ministry1 ,give us two things1 and we shall do well--learning and a competency4 8#d4 ,a ,christian magistrate1 as a ,christian magistrate1 is a governor in the church4 ,christ has placed government in his church1 #a ,cor4 xii4 #bh4 ,of other governments1 beside magistracy1 ,i find no institution2 of them ,i do1 ,rom4 xii4 #a1 #b4 ,i find all government given to ,christ1 and to ,christ as ,mediator1 ,eph4 i4 #bb1 #bc4 ,i desire all to consider it4 ,to rob the kingdom of ,christ of the magistrate1 and his governing power1 ,i cannot excuse1 no not from a kind of sacrilege1 if the magistrate be ,his40 ,a ,,brotherly ,,examination1 c4 ,i have before touched this purpose in the third branch of the third application of my second doctrine2 and did1 in my sermon in the ,abbey church1 express my thoughts of it at some length4 ,but as ,i was then unwilling to fall upon such a controversy so publicly1 and especially in a ,fast sermon1 if that which ,i intend to examine had not been as publicly and upon the like occasion delivered2 so now1 in the publishing1 ,i have thought good to open my mind concerning this thing distinctly1 and by itself4 ,that which had been too late to be preached after sermon is not too late to be printed after sermon4 ,others 7upon occasion offered7 have given their testimony against his doctrine2 and ,i should think myself unfaithful in the trust put upon me1 if1 upon such an occasion1 ,i should be silent in this business2 and ,i believe no man will think it strange that a piece of this nature and strain get an answer2 and ,i go about it without any disrespect either to the person or parts of my reverend brother4 ,only ,i must give a testimony to the truth when ,i hear it spoken against2 and ,i hope his objections have made no such impression in any man's mind as to make him unwilling to hear an answer4 ,come we therefore to the particulars4 ,four rules were offered by the reverend brother1 as tending to unity1 and to the healing of the present controversies about church government4 ,but in truth his cure is worse than the disease2 and1 instead of making any agreement1 he is like to have his hand against every man1 and every man's hand against him4 ,the first rule was this1 8,establish as few things jure divino as can well be20 which is1 by interpretation1 as little fine gold1 and as much dross as can well be4 8,the words of the ,lord are pure words3 as silver tried in a furnace of earth1 purified seven times10 ,psal4 xii1 #f4 ,what you take from the word of ,god is fine 8gold tried in the fire0 7,rev4 iii4 #ah72 but an holy thing of man's devising is the dross of silver4 ,can he not be content to have the dross purged from the silver except the silver itself be cast away8 ,the very contrary rule is more sure and safe2 which ,i prove thus3-- ,if it be a sin to diminish or take aught from the word of ,god1 insomuch that it is forbidden under pain of taking away a man's part out of the book of life1 and out of the holy city2 then as many things are to be established jure divino as can well be4 ,but it is a sin to diminish or take aught from the word of ,god1 insomuch that it is forbidden under pain of taking away a man's part out of the book of life1 and out of the holy city2 therefore as many things are to be established jure divino as can well be4 ,it must be remembered1 withal1 #a4 ,that the question is not now1 ,whether this or that form of church government be jure divino2 but1 ,whether a church government be jure divino2 whether ,jesus ,christ hath thus far revealed his will in his word1 that there are to be church-censures1 and those to be dispensed by church-officers4 ,the brother is for the negative of this question4 #b4 ,neither is it stood upon by any1 so far as ,i know1 that what the ,parliament shall establish concerning church government must be established by them jure divino ,if the ,parliament shall1 in a parliamentary and legislative way1 establish that thing which really1 and in itself1 is agreeable to the word of ,god1 though they do not declare it to be the will of ,jesus ,christ1 ,i am satisfied1 and1 ,i am confident1 so are others4 ,this ,i confess1 ,that it is incumbent to parliament-men1 to ministers1 and to all other ,christians1 according to their vocation and interest1 to search the ,scriptures1 and thereby to inform their own and other men's consciences1 so as they may do in faith what they do in point of church government1 that is1 that they may know they are not sinning1 but doing the will of ,god4 ,and it ought to be no prejudice nor exception against a form of church government that many learned and godly divines do assert it from ,scripture to be the will of ,god4 ,and why should jus divinum be such a noli me tangere8 ,the reason was given4 8,this was the only thing that hindered union in the ,assembly 7saith he74 ,two parties came biassed4 ,the reverend commissioners from ,scotland were for the jus divinum of the presbyterial1 the ,independents for the congregational government4 ,how should either move8 where should both meet80 ,if it was thus1 how shall he make himself blameless1 who made union in the ,assembly yet more difficult1 because he came biassed a third way1 with the ,erastian tenets8 ,and where he asketh where the ,independents and we should meet1 ,i answer1 ,in holding a church government jure divino1 that is1 that the pastors and elders ought to suspend or excommunicate 7according to the degree of the offence7 scandalous sinners4 ,who can tell but the purging of the church from scandals1 and the keeping of the ordinances pure 7when it shall be actually seen to be the great thing endeavoured on both sides71 may make union between us and the ,independents more easy than many imagine4 ,as for his exceptions against us who are commissioners from the church of ,scotland1 ,i thank ,god it is but such1 yea1 not so much1 as the ,arminians did object7#accj7 against the foreign divines who came to the ,synod of ,dort4 ,they complained that those divines were pre-engaged and biassed1 in regard of the judgment of those churches from which they came2 and that therefore they did not help1 but hinder1 union in that assembly4 ,and might not the ,arians have thus excepted against ,alexander1 who was engaged against them before he came to the ,council of ,nice8 ,might not the ,nestorians have made the same exception against ,cyril1 because he was under an engagement against them before he came to the ,council of ,ephesus8 ,nay1 had not the ,jewish zealots the very same objection to make against ,paul and ,barnabas1 who were engaged1 not in the behalf of one nation1 but of all the churches of the ,gentiles1 against the imposition of the ,mosaical rites1 and had so declared themselves at ,antioch before they came to the synod at ,jerusalem8 ,acts xv4 #b4 ,it is not faulty to be engaged for the truth1 but against the truth4 ,it is not blameworthy1 but praiseworthy1 to hold fast so much as we have already attained unto4 ,notwithstanding we1 for our part1 have also from the beginning professed1 8,that we are most willing to hear and learn from the word of ,god what needeth further to be reformed in the church of ,scotland407#acca7 ,the second rule which was offered in that sermon was this3 8,let all precepts1 held out as divine institutions1 have clear scriptures10 c42 8,let the ,scripture speak expressly10 saith he4 ,i answer3 ,the ,scripture speaks in that manner which seemed fittest to the wisdom of ,god2 that is1 so as it must cost us much searching of the ,scripture1 as men search for a hid treasure1 before we find out what is the good1 and acceptable1 and perfect will of ,god concerning the government of his church4 ,will any divine in the world deny that it is a divine truth which1 by necessary consequence1 is drawn from ,scripture1 as well as that which1 in express words and syllables1 is written in ,scripture8 ,are not divers articles of our profession1--for instance1 the baptism of infants1--necessarily and certainly proved from ,scripture1 although it makes no express mention thereof in words and syllables8 ,but let us hear what he hath said concerning some scriptures 7for he names but two of them7 upon which the acts of spiritual or ecclesiastical government have been grounded4 8,that place1 #a ,cor4 v41 takes not hold 7saith he7 on my conscience for excommunication1 and ,i admire that ,matt4 xviii4 so should upon any40 ,it is strange that he should superciliously pass them over without respect to so great a cloud of witnesses in all the reformed churches1 or without so much as offering any answer at all to the arguments which so many learned and godly divines of old and of late have drawn from these places for excommunication2 which1 if he had done1 he should not want a reply4 ,in the meantime1 he intermixeth a politic consideration into this debate of divine right4 8,i could never yet see 7saith he7 how two co-ordinate governments1 exempt from superiority and inferiority1 can be in one state40 ,i suppose he hath seen the co-ordinate governments of a general and of an admiral2 or1 if we shall come lower1 the government of parents over their children1 and masters over their servants1 though it fall often out1 that he who is subject to one man as his master1 is subject to another man as his father4 ,in one ship there may be two co-ordinate governments1 the captain governing the soldiers1 the master governing the mariners4 ,in these and such like cases you have two co-ordinate governments1 when the one governor is not subordinate to the other4 ,there is more subordination in the ministers and other church-officers towards the civil magistrate4 ,for the minister of ,christ must be in subjection to the magistrate2 and if he be not1 he is punishable by the law of the land as well as any other subject4 ,the persons and estates of church-officers1 and all that they have in this world1 are subject to civil authority4 ,but that which is ,christ's1 and not ours1 the royal prerogative of the ,king of saints1 in governing of his church according to his own will1 is not subject to the pleasure of any man living4 ,but the reverend brother might well have spared this4 ,it is not the independency of the church government upon the civil government which he intended to speak against1 it is the very thing itself1 a church government1 as is manifest by his other two rules4 ,i come therefore to his next1 which is the third rule3 8,lay no more burden of government upon the shoulders of ministers than ,christ hath plainly laid upon them40 ,he means none at all1 as is manifest not only by his fourth rule1 where he saith that he finds no institution of other governments beside magistracy1 but also by the next words1 8,the ministers have other work to do 7saith he71 and such as will take up the whole man40 ,he might have added this one word more1 that without the power of church government1 when ministers have done all that ever they can1 they shall not keep themselves nor the ordinances from pollution4 ,before ,i proceed any farther1 let it be remembered1 when he excludes ministers from government3 ,first1 ,it is from spiritual or ecclesiastical government1 for the question is not of civil government4 ,secondly1 ,he excludes ruling elders too1 and therefore ought to have mentioned them with the ministers as those who are to draw the same yoke together1 rather than to tell us of an 8innate enmity between the clergy and the laity40 ,the keeping up of the names of the clergy and laity savoureth more of a domineering power than anything the brother can charge upon presbyteries4 ,it is a point of controversy between ,bellarmine7#accb7 and those that write against him2 he holding up1 and they crying down those names1 because the ,christian people are the 1 the heritage of the ,lord as well as the ministers4 ,thus much by the way of that distinction of names2 and1 for the thing itself1 to object an innate enmity between the ministers of the gospel and those that are not ministers1 is no less than a dishonouring and aspersing of the ,christian religion4 ,to return1 you see his words tend to the taking away of all church government out of the hands of church-officers4 ,now may we know his reasons8 ,he fetcheth the ground of an argument out of his own heart3 8,i have a heart 7saith he7 that knows better how to be governed than govern40 ,i wish his words might hold true in a sense of pliableness and yielding to government4 ,how he knows to govern ,i know not2 but it should seem in this particular he knows not how to be governed2 for after both houses of parliament have concluded 8that many particular congregations shall be under one presbyterial government10 he still acknowledgeth no such thing as presbyterial government4 ,i dare be bold to say he is the first divine1 in all the ,christian world1 that ever advised a state to give no government to church-officers1 after the state had resolved to establish presbyterian government2 but let us take the strength of his argument as he pretendeth it4 ,he means not of an humble pliableness and subjection 7for that should ease him from his fear of an ambitious ensnarement1 and so were contrary to his intention71 but of a sinful infirmity and ambition in the heart1 which makes it fitter for him and others to be kept under the yoke than to govern4 ,and thus his argumentation runs3 8,might ,i measure others by myself1 and ,i know not why ,i may not 7,god fashions men's hearts alike2 and as in water face answers face1 so the heart of man to man71 ,i ingenuously profess ,i have a heart that knows better how to be governed than govern1--,i fear an ambitious ensnarement1 and ,i have cause1--,i see what raised ,prelacy and ,papacy to such a height10 c4 ,the two scriptures will not prove what he would4 ,the first of them1 ,psal4 xxxiii4 #ae1 8,he fashioneth their hearts alike10 gives him no ground at all1 except it be the homonomy of the ,english word alike1 which in this place noteth nothing else but 1--all men's hearts are alike in this1 that ,god fashioneth them all1 and therefore knoweth them all que or alike 7that is the scope of the place74 ,the ,hebrew jachad is used in the same sense1 ,ezra iv4 #c1 8,we ourselves together will build207#accc7 they mean not they will all build in the like fashion1 or in the same manner1 but that they will build all of them together1 one as well as another2 so ,psal4 ii4 #b1 8,the rulers take counsel together20 ,jer4 xlvi4 #ab1 8,they are fallen both together40 ,the other place1 ,prov4 xxvii4 #ai1 if you take it word by word as it is in the ,hebrew1 is thus3 8,as in water faces to faces2 so the heart of man to man40 ,our translators add the word answereth1 but the ,hebrew will suffer the negative reading1 ,as in water faces answer not to faces4 ,the ,septuagint reads3 8,as faces are not like faces1 so neither are the hearts of men alike40 ,the ,chaldee paraphrase thus3 8,as waters and as countenances1 which are not like one another1 so the hearts of the sons of men are not alike40 ,thus doth ,mr ,cartwright1 in his judicious commentary1 give the sense3 8,as in the water face doth not answer fully to face1 but in some sort1 so there may be a conjecture1 but no certain knowledge of the heart of man40 ,but let the text be read affirmatively1 not negatively1 what shall be the sense8 ,some take it thus37#accd7 ,a man's heart may be someway seen in his countenance as a face in the water4 ,others7#acce7 thus3 ,as a face in the water is various and changeable to him that looketh upon it1 so is the heart of man inconstant to a friend that trusteth in him4 ,others7#accf7 thus3 ,as a man seeth his own face in the water1 so he may see himself in his own heart or conscience4 ,others7#accg7 thus3 ,as face answereth face in the water1 so he that looketh for a friendly affection from others1 must show it in himself4 ,it will never be proved that any such thing is intended in that place as may warrant this argumentation4 ,there is a particular corruption in one man's heart--for instance1 ambition--which makes him unfit to be trusted with government2 therefore the same corruption is in all other men's hearts2 even as the face in the water answereth the face out of the water so just1 that there is not a spot or blemish in the one but it is in the other4 ,i am sure ,paul taught us not so when he said1 8,in lowliness of mind let each esteem other better than themselves10 ,phil4 ii4 #c4 ,nay1 the brother himself hath taken off the edge of his own argument 7if it had any7 in his epistle printed before his sermon1 where1 speaking of his brethren1 from whose judgment he dissenteth in point of government1 he hath these words3 8,whose wisdom and humility 7,i speak it confidently7 may safely be trusted with as large a share of government as they themselves desire40 ,well1 but suppose now the same corruption to be in other men's hearts1 that they are in great danger of an ambitious ensnarement if they be trusted with government1 is this corruption only in the hearts of ministers1 or is it in the hearts of all other men8 ,i suppose he will say1 in all men's hearts1 and then his argument will conclude against all civil government4 ,last of all1 ,admit that there be just fears of abusing the power and government ecclesiastical1--let the persons to be intrusted with it be examined1 and the power itself bounded according to the strictest rules of ,christ4 ,let abuses be prevented1 reformed1 corrected4 ,the abuse cannot take away the use where the thing itself is necessary4 ,why might he not have satisfied himself without speaking against the thing itself8 ,once1 indeed1 he seemeth to recoil1 and saith1 8,only ,i would have it so bounded1 that it might be said1 ,hitherto shalt thou come1 and here shalt thou stay thy proud waves10 yet by and by he passeth his own bounds1 and totally renounceth the government to the civil power1 which ,i shall speak to anon4 ,but ,i must first ask1 ,whence is this fear of the proud swelling waves of presbyterial government8 ,where have they done hurt8 ,was it upon the coast of ,france1 or upon the coast of ,holland1 or upon the coast of ,scotland1 or where was it8 ,or was it the dashing upon terra in cognita8 ,he that would forewarn men to beware of presbyterial usurpations 7for so the brother speaking to the present controversy about church government must be apprehended71 and to make good what he saith falls upon the stories of ,pope ,paul ,v41 and of the ,bishop of ,canterbury1 is not a little wide from the mark4 ,i should have expected some examples of evils and mischiefs which presbyterial government hath brought upon other reformed churches4 ,well1 the reverend brother hath not done1 but he proceedeth thus3 8,it was the king of ,sodom's speech to ,abraham1 #8,give me the persons1 take thou the goods2' so say ,i1 ,give us doctrine1 take you the government3 as is said1 ,right ,honourable1 give me leave to make this request in the behalf of the ministry4 ,give us two things and we shall do well3 #a4 ,give us learning2 and1 #b4 ,give us a competency40 ,this calls to mind a story which ,clemens ,alexandrinus tells us37#acch7 ,when one had painted ,helena with much gold1 ,apolles1 looking upon it1 8,friend 7saith he71 when you could not make her fair1 you have made her rich40 ,learning and competency do enrich4 ,the ,jesuits have enough of both1 but that which maketh a visible ministerial church to be 8beautiful as ,tizrah1 comely as ,jerusalem10 that which maketh fair the outward face of a church1 is government and discipline1 the removing of scandals1 the preserving of the ordinances from pollution4 ,he had spoken more for the honour of ,god and for the power of godliness1 if he had said this in the behalf of the ministry3 ,it were better for us to want competency and helps to learning1 than to partake with other men's sins1 by admitting the scandalous and profane to the ,lord's table4 ,his way1 which he adviseth1 will perhaps 8get us an able ministry1 and procure us honour enough10 as he speaketh2 but1 sure1 it can neither preserve the purity1 nor advance the power of religion1 because it putteth no black mark upon profaneness and scandal in church-members more than in any others4 ,the king of ,sodom's speech cannot serve his turn except it be turned over1 and then it will serve him as just as anything1 thus3 ,give us the goods1 take you the persons 7or the souls1 as the ,hebrew and the ,chaldee hath it72 8,give us a competency10 saith he1--here he asketh the goods1--8take you the government10--here he quitteth the persons or souls to be governed only by the civil power4 ,however1 as at that time ,abraham would take nothing that was not his own1 insomuch as he answereth the king of ,sodom3 8,i will not take from a thread even to a shoe-latchet1 and that ,i will not take anything that is thine10 ,gen4 xiv4 #bc2 so this ,parliament1 ,i trust1 shall be so counselled and guided of the ,lord1 that they will leave to the church what is the church's1 or rather to ,christ what is ,christ's4 ,and as ,abraham had lift up his hand to the most high ,god to do that 7ver4 #cb71 so have the ,honourable ,houses1 with hands lift up to the most high ,god1 promised to do this4 ,and now1 seeing ,i have touched upon the covenant1 ,i wish the reverend brother may seriously consider whether he hath not violated the oath of ,god in advising the ,parliament to lay no burden of government upon church-officers1 but to take the government of the church wholly into their own hands4 ,in the first article of the solemn league and covenant1 there is thrice mention made of the government of the church2 and namely1 ,that we shall endeavour the reformation of religion in the kingdoms of ,england and ,ireland1 in doctrine1 worship1 discipline1 and government1 according to the word of ,god1 and the example of the best reformed churches4 ,where observe1 #a4 ,the extirpation of church government is not the reformation of it4 ,the second article is indeed of things to be extirpated2 but this of things to be preserved and reformed4 ,therefore as by the covenant ,prelacy was not to be reformed1 but to be abolished1 so1 by the same covenant1 church government was not to be abolished1 but to be reformed4 #b4 ,church government is mentioned in the covenant as a spiritual1 not a civil thing4 ,the matters of religion are put together--doctrine1 worship1 discipline1 and government2 the privileges of ,parliament come after1 in the third article4 #c4 ,that clause1 8,according to the word of ,god10 implieth1 that the word of ,god holdeth forth such light unto us as may guide and direct us in the reformation of church government4 #d4 ,and will the brother say that the example of the best reformed churches leadeth us his way2 that is1 to have no church government at all distinct from the civil government8 ,and so much concerning his third rule4 ,the fourth was this3 8,a ,christian magistrate1 as a ,christian magistrate1 is a governor in the church40 ,and who denieth this8 ,the question is1 ,whether there ought to be no other government in the church beside that of the ,christian magistrate4 ,that which he driveth at is1 ,that the ,christian magistrate should leave no power of spiritual censures to the elderships4 ,he would have the magistrate to do like the rich man in the parable1 who had exceeding many flocks and herds1 and yet did take away the little ewe-lamb from the poor man1 who had nothing save that4 ,the brother saith1 8,of other governments besides magistracy1 ,i find no institution2 of them ,i do1 ,rom4 xiii4 #a1 #b40 ,i am sorry he sought no better1 else he had found more4 ,subjection and obedience is commanded1 as due not only to civil but to spiritual governors1 to those that are over us in the ,lord1 #a ,thess4 v4 #ab2 so1 #a ,tim4 v4 #ag1 8,let the elders that rule well be counted worthy of double honour20 ,heb4 xiii4 #g1 8,remember them which have the rule over you1 who have spoken unto you the word of ,god20 ver4 #ag1 8,obey them that have the rule over you1 and submit yourselves2 for they watch for your souls40 ,and what understandeth he by 8he that ruleth10 ,rom4 xii4 #h8 ,if the judgment of ,gualther and ,bullinger have any weight with him 7as ,i suppose it hath7 they do not there exclude1 but take in1 under that word1 the ruling officers of the church4 ,but now1 in the close1 let the reverend brother take heed he hath not split upon a rock1 and taken from the magistrate more than he hath given him4 ,he saith1 8,christian magistrates are to manage their office under ,christ1 and for ,christ4 ,christ hath placed governments in his church1 #a ,cor4 xii4 #bh1 c4 ,i find all government given to ,christ1 and to ,christ as ,mediator 7,i desire all to consider it71 ,eph4 i4 #c1 #bc1 and ,christ1 as ,head of these1 given to the church40 ,if this be good divinity1 then ,i am sure it will be the hardest task which ever he took in hand to uphold and assert the authority either of pagan or ,christian magistrates4 ,first1 ,he lets the pagan or infidel magistrate fall to the ground1 as an usurper who hath no just title to reign1 because all government is given to ,christ1 and to him as ,mediator4 ,but which way was the authority of government derived from ,christ1 and from him as ,mediator1 to a pagan prince or emperor8 ,next1 ,he will make it to fare little better with the ,christian magistrate4 ,for if the ,christian magistrate be the vicegerent of ,christ1 and of ,christ as ,mediator2 and if he be to manage his office under1 and for ,christ1--then the reverend brother must either prove from ,scripture1 that ,christ1 as ,mediator1 hath given such a commission of vicegerentship and deputyship to the ,christian magistrate2 or otherwise1 acknowledge that he hath given a most dangerous wound to magistracy1 and made it an empty title1 claiming that power which it hath no warrant to assume4 ,god and nature hath made magistrates1 and given them great authority2 but from ,christ as ,mediator they have it not4 ,i find in ,scripture1 that church-officers have their power from ,christ as ,mediator2 and they are to manage their office under and for ,christ2 and in the name of the ,lord ,jesus ,christ do we assemble ourselves together1 ,matt4 xviii4 #bj2 in his name do we preach1 ,luke xxiv4 #dg2 ,acts iv4 #ag1 #ah2 v4 #bh1 #da2 ix4 #bg2 in his name do we baptise1 ,acts ii4 #ch2 iv4 #ab1 #af2 xix4 #e2 in his name do we excommunicate1 #a ,cor4 v4 #e4 ,but ,i do not find in ,scripture that the magistrate is to rule1 or to make laws1 or to manage any part of his office in the name of the ,lord ,jesus ,christ4 ,and as the ,mediator hath not anywhere given such a commission and power to the magistrate1 so1 as ,mediator1 he had it not to give2 for he was not made a judge in civil affairs1 ,luke xii4 #ad1 and his kingdom is not of this world1 ,john xviii4 #cf4 ,how can that power which ,christ as ,mediator hath not received of the ,father be derived from ,christ to the ,christian magistrate8 ,i know that ,christ1 as he is the eternal ,son of ,god1 and 8thought it no robbery to be equal with ,god10 doth1 with the ,father and the ,holy ,ghost1 reign and rule over all the kingdoms of the sons of men4 ,he that is ,mediator1 being ,god1 hath1 as ,god1 all power in heaven and earth 7and this power was given to him1 ,matt4 xxviii4 #ah1 both by the eternal generation1 and by the declaration of him to be the ,son of ,god with power1 when he was raised from the dead1 ,rom4 i4 #d1 even as he is said to be begotten1 when he was raised again1 ,acts xiii4 #cc3 he had relinquished and laid aside his divine dominion and power when he had made himself in the form of a servant1 but after his resurrection it is gloriously manifested71 and so he that is ,mediator1 being ,god1 hath power to subdue his and his church's enemies1 and to make his foes his footstool4 ,but as ,mediator he is only the church's ,king1 ,head1 and ,governor1 and hath no other kingdom4 ,the ,photinians have defined the kingly office of ,christ thus3 8,it is an office committed to him by ,god1 to govern1 with the highest authority and power1 all creatures endued with understanding1 and especially men1 and the church gathered of them407#acci7 ,but those that have written against them have corrected their definition in this particular1 because ,christ is properly ,king of his church only4 ,as for those two scriptures which the brother citeth1 they are extremely misapplied4 ,he citeth #a ,cor4 xii4 #bh to prove that ,christ hath placed civil governments in his church4 ,if by the governments or governors there mentioned he understood the civil magistrates1 yet that place saith not that ,christ hath placed them1 but that ,god hath done it4 ,next1 ,the ,apostle speaks of such governors as the church had at that time2 but at that time the church had no godly nor ,christian magistrates4 ,this is ,calvin's argument1 whereby he proves that ecclesiastical1 not civil governors1 are there meant4 ,thirdly1 ,i ask1 ,how can we conceive that civil government can come into the catalogue of ecclesiastical and spiritual administrations8 for such are all the rest there reckoned forth4 ,lastly1 ,the brother1 after second thoughts1 may think he hath done another disservice to the magistrate1 in making the magistracy to be below and behind the ministry4 ,the ,apostle puts them in this order3 8,god hath set some in the church1 first apostles1 secondly prophets1 thirdly teachers1 after that miracles1 then gifts of healings1 helps1 governments10 c4 ,how makes the brother this to agree with his interpretation4 ,next1 ,he citeth ,eph4 i4 #ba-bc1 to prove that all government is given to ,christ1 and to him as ,mediator2 and ,christ1 as ,head of these1 given to the church4 ,but this place maketh more against him than for him2 for the ,apostle saith not that ,christ is given to the church as the ,head of all principalities and powers4 ,the brother saith so2 and1 in saying so1 he makes ,christ a head to those that are not of his body4 ,the ,apostle saith far otherwise3 ,that ,god gave ,christ 8to be the head over all things to the church1 which is his body20 which the ,syriac readeth more plainly1--8,and him who is over all he gave to be the head to the church40 ,he is a head to none but the church2 but ,he who is head to the church 8is over all1 ,god blessed for ever10 ,rom4 ix4 #e2 yea1 even as a man1 he is over or above all4 ,the very human nature of ,christ which was raised from the dead1 being set at the right hand of the ,majesty of ,god1 is exalted to a higher degree of honour and glory than either man or angel ever was1 or ever shall he2 so that ,he that is head of the church is over all1 because he doth not only excel his own members1 but excel all creatures that ever ,god made4 ,it is one thing to say that ,christ is exalted to a dignity1 excellency1 pre-eminence1 majesty1 and glory1 far above all principality1 and power1 and might1 and dominion2 another thing to say that ,christ is head of all principalities and governments1 and1 as ,mediator1 exerciseth his kingly office over these4 ,the ,apostle saith the former1 but not the latter4 ,shall ,i need to illustrate this distinction8 ,is there anything more known in the world8 ,will any say that he who excels other men in dignity1 splendour1 honour1 and glory1 must therefore reign and rule over all those whom he thus excels8 ,the ,apostle saith indeed1 in another sense1 that ,christ 8is the head of all principality and power10 ,col4 ii4 #aj4 ,but that is spoken of ,christ not as he is ,mediator1 but only as he is ,god2 and the ,apostle's meaning in those words is nothing but this3 ,that ,christ is true ,god1 saith ,tossanus2 that he is omnipotent1 saith ,gualther2 that he1 being the natural ,son of ,god1 is together with the ,father1 ,lord of all things1 saith ,bullinger4 ,that this is the meaning will soon appear3-- #a4 ,from the scope of the place1 which is to teach the ,colossians not to worship angels1 because they are but servants1 and the ,son of ,god is their ,lord and ,head4 #b4 ,the ,apostle expounds himself how ,christ is the head of all principality and power3 ,col4 i4 #ae-ag1 8,who is the image of the invisible ,god1 the first-born of every creature3 for by him were all things created that are in heaven1 and that are in earth1 visible and invisible1 whether they be thrones1 or dominions1 or principalities1 or powers2 all things were created by him1 and for him3 and he is before all things1 and by him all things consist40 ,now all this is1 without controversy1 to be understood not of the office1 but of the person of ,jesus ,christ2 not of his governing and kingly office1 as he is ,mediator1 but to prove that he is true and very ,god2 therefore ,beza1 ,zanchius1 ,gualther1 ,bullinger1 ,tossanus1 ,m4 ,bayne1 and divers other interpreters upon the place1 do generally agree that the ,apostle 7ver4 #ae-ag7 speaks of the dignity and excellency of the person of ,jesus ,christ1 proving him to be true ,god2 and that 7ver4 #ah7 he cometh to speak of his office1 as he is ,mediator3 8,and he is the head of the body1 the church10 c4 ,so that we may distinguish a twofold headship of ,jesus ,christ3 ,one1 in regard of his ,godhead1--and so he is head of all principality and power2 another1 in regard of his office of ,mediatorship1--and so he is head of the church only4 ,the present question is of the latter1 not of the former4 ,the former is common to the ,son of ,god with the ,father and the ,holy ,ghost2 the latter is proper to ,christ as ,god and man4 ,the former shall continue for ever2 the latter shall not continue for ever4 ,the former doth not necessarily suppose the latter2 but the latter doth necessarily suppose the former4 ,christ can reign as ,god1 though he reign not as ,mediator2 but he cannot reign as ,mediator and not reign as ,god4 ,the object of the former is every creature2 the object of the latter is the church gathered out of the world4 ,this digression concerning the headship of ,jesus ,christ may for the future prevent divers objections1 so ,i shall return4 ,and now 7,i desire all to consider it7 there is not one word in those three last verses of ,eph4 i4 which will give any ground for that which the brother with so much confidence averreth4 ,ver4 #ba affordeth this argument against him3 ,the honour and dignity of ,jesus ,christ there spoken of hath place 8not only in this world1 but also in that which is to come40 ,but the kingdom and government which is given to ,christ1 as ,mediator1 shall not continue in the world to come 7for when ,christ hath put his enemies under his feet1 he shall deliver up the kingdom to the ,father1 and reign no longer as ,mediator1 #a ,cor4 xv4 #bd1 #be72 therefore the government given to ,christ1 as he is ,mediator1 cannot be meant in that place1 but the dignifying1 honouring1 preferring1 and exalting of ,christ to a higher degree of glory than either man or angel4 ,come on now and see whether ver4 #bb maketh any whit more for him3 ,he 8hath put all things under his feet20 that is1 saith ,zanchius1 all things but the church1 which is his body4 ,but this must be meant in respect of the decree and foreknowledge of ,god1 as ,jerome expounds the place2 and so doth the ,scripture expound itself3 ,heb4 ii4 #h1 8,but now we see not yet all things put under him20 #a ,cor4 xv4 #be1 8,he must reign1 till he hath put all enemies under his feet20 ,acts ii4 #cd1 #ce1 8,sit thou on my right hand1 until ,i make thy foes thy footstool40 ,now1 when ,christ shall have put down all rule1 and all authority1 and power1 and shall put his enemies under his feet1 then he shall cease to reign any more as ,mediator 7which ,i have even now proved72 but before that be done he reigns as ,mediator4 ,so that it can never be proved that the meaning of these words1 8,he hath put all things under his feet10 is1 that all government in this world is given to ,christ as ,mediator2 and whoever saith so1 must needs acknowledge that ,christ's exercising of government1 as he is ,mediator1 over all principalities and powers1 shall continue after all things shall be put under his feet2 or that ,christ shall not govern as ,mediator1 8till all things be put under his feet10 which is so contrary to the ,apostle's meaning1 that ,christ shall then cease to reign as ,mediator4 ,the next words1 8,and he gave him to be the head over all things to the church10 do furnish another argument against him4 ,christ's headship1 and his government as ,mediator1 are commensurable1 and of an equal extent4 ,christ is a head to none but to his church2 therefore no government is given to him as ,mediator but the government of his church4 ,the last verse doth further confirm that which ,i say2 for the ,apostle1 continuing his speech of the church1 saith1 8,which is his body1 the fulness of him that filleth all in all40 ,he calls the church ,christ's fulness1 in reference to his headship1 that which makes him full and complete so far as he is a head or king4 ,having his church fully gathered1 he hath his complete kingdom1 his perfect body2 and this being done1 he wants nothing1 so far as he is ,mediator3 so that the ,holy ,ghost doth here1 as it were on purpose1 anticipate this opinion1 lest any should think all civil government is given to ,christ as ,mediator4 ,though1 as ,god1 he filleth heaven and earth1 yet1 as ,mediator1 his filling of all in all extends no further than his body1 his church1 which is therefore called his fulness4 ,finally1 ,to avoid the mistake of this place1 and upon the whole matter1 let these three things be well distinguished in the ,mediator ,jesus ,christ4 #a4 ,his or 1 his eminence and highness in respect of the glory and majesty he is exalted to1 far above whatsoever is highest among all the creatures4 #b4 ,his 1 the power by which he can1 and doth by degrees1 and will more and more subdue his and his church's enemies1 and dash them in pieces like a potter's vessel1 and break them with a rod of iron4 #c4 ,his 1 his kingly power1 by which he exerciseth acts of government4 ,these three are distinguished in an earthly king1 the first two being of a larger extent than the third4 ,the conclusion of that prayer which our ,lord taught his disciples doth distinguish the same three in ,god3 8,thine is the kingdom1 and the power1 and the glory40 ,now these being distinguished in the ,mediator ,jesus ,christ1 ,i conclude with these three distinct assertions 7the truth whereof ,i hope ,i have made to appear73 #a4 ,as ,mediator1 he is exalted and dignified above all creatures1 and his glory is above all the earth2 #b4 ,as ,mediator1 he exerciseth acts of divine power and omnipotence over all creatures1 in the behalf of1 and for the good of his church1 and restraineth1 or diverteth1 or destroyeth all his church's enemies2 #c4 ,as ,mediator1 he is king1 head1 and governor to none but his church3 neither was all government put in his hand1 but that of the church only4 ,i could enlarge myself further against that most dangerous principle1 8,that all government1 even that which is civil1 is given to ,christ1 and to him as ,mediator20 but let these things suffice for the present4 ,the reverend brother's opinion will find better entertainment among the ,jews1 who expect a temporal monarchy of the ,messiah2 and among ,papists1 who desire to uphold the ,pope's temporal authority over kings1 as ,christ's vicegerent upon earth4 ,,nihil ,,respondes3 ,,or ,a ,,discovery ,,of ,,the ,,extreme ,,unsatisfactoriness ,,of ,,mr ,,coleman',s ,,piece4 ,,nihil ,,respondes3 ,,or ,a ,,discovery ,,of ,,the ,,extreme ,,unsatisfactoriness ,,of ,,mr ,,coleman',s ,,piece1 ,,published ,,last ,,week ,,under ,,the ,,title ,,of 8,a ,,brotherly ,,examination ,,re-,,examined40 ,,wherein ,,his ,,self ,,contradictions2 ,,his ,,yielding ,,of ,,some ,,things1 ,,and ,,not ,,answering ,,to ,,other ,,things ,,objected ,,against ,,him2 ,,his ,,abusing ,,of ,,scripture2 ,,his ,,errors ,,in ,,divinity2 ,,his ,,abusing ,,of ,,the ,,parliament1 ,,and ,,endangering ,,their ,,authority2 ,,his ,,abusing ,,of ,,the ,,assembly2 ,,his ,,calumnies1 ,,namely1 ,,against ,,the ,,church ,,of ,,scotland ,,and ,,against ,,myself2 ,,the ,,repugnancy ,,of ,,his ,,doctrine ,,to ,,the ,,solemn ,,league ,,and ,,covenant2-- ,,are ,,plainly ,,demonstrated4 ,,by ,,george ,,gillespie1 ,,minister ,,at ,,edinburgh1 #afdb4 8,understanding neither what they say1 nor whereof they affirm40--#a ,,tim4 i4 #g4 ,,edinburgh3 ,,robert ,,ogle1 ,,and ,,oliver ,,boyd4 ,m4 ,,ogle ,,son1 ,,and ,,william ,,collins1 ,,glasgow4 ,j4 ,,dewar1 ,,perth4 ,w4 ,,middleton1 ,,dundee4 ,g4 ,r4 ,,king1 ,,aberdeen4 ,w4 ,m',,comb1 ,,belfast4 ,,hamilton1 ,,adams ,,co41 ,,and ,,james ,,nisbet ,,co41 ,,london4 #afde4 ,,reprinted ,,by ,a4 ,w4 ,,murray1 ,,milne ,,square1 ,,edinburgh4 #ahdd4 ,after that ,mr ,coleman had preached and printed such doctrine as ,i was1 in my conscience1 fully persuaded was contrary to the covenant of the three kingdoms1 and destructive 7if it were put in practice7 to the reformation of religion1 he having also flatly and publicly imputed to the ,commissioners from the church of ,scotland a great part of the fault of hindering union in the ,assembly here1 ,i thought myself obliged in duty1 and in the trust which ,i bear1 to give a public testimony against his doctrine 7which others did also7 upon occasion not sought1 but by divine providence1 and a public calling then offered1 first for preaching1 and after for printing1 in either of which ,i think there did not appear the least disrespect or bitterness towards the reverend brother4 ,the ,lord knows my intention was to speak to the matter1 to vindicate the truth1 and to remove that impediment of reformation by him cast in2 and if he1 or any man else had1 in meekness of spirit1 gravely and rationally1 for clearing of truth1 endeavoured to confute me1 ,i ought not1 ,i should not1 have taken it ill2 but now1 when this piece of his against me1 called 8,a ,brotherly ,examination ,re-examined0 7,i think he would or should have said examined1 for this is the first examination of it71 ,i find it more full of railing than of reasoning1 of gibing than of gravity2 and when polemics do so degenerate1 the world is abused not edified4 ,he tells me if ,i have not work enough ,i shall have more4 ,i confess the answering of this piece is no great work2 and the truth is1 ,i am ashamed ,i have so little to make answer unto2 yet ,i shall do my best to improve even this work to edification4 ,when other work comes ,i wish it be work indeed1 and not words4 ,res cum re1 ratio cum ratione concertet1 as the father said3 ,arguments1 ,sir1 arguments1 arguments1 if there be any3 you have affirmed great things1 and new things1 which you have not proved4 ,the assertions of such as are for a church government in genere1 and for the presbyterial government in specie1 are known2 their arguments are known1 but your solutions are not yet known4 ,if ,mr ,prynne's book against the suspension of scandalous persons from the sacrament be the work for the present which he means1 ,i hope it shall be in due time most satisfactorily spoken unto1 both by others and by myself4 ,i desire rather solid than subitane lucubrations4 ,in the meanwhile1 8,let not him that putteth on his armour boast as he that putteth it off40 ,and let the brother that puts me in mind of other work remember that himself hath other work to do which he hath not yet done4 ,i have1 for better method and clearness1 divided this following discourse into certain heads1 taking in under every head such particulars in his reply as ,i conceive to be most proper to that point4 ,,that ,,mr ,,coleman ,,doth ,,not ,,only ,,prevaricate1 ,,but ,,contradict ,,himself1 ,,concerning ,,the ,,state ,,of ,,the ,,question4 ,he tells us often that he doth not deny to church officers all power of church government1 but only the corrective part of government2 that the doctrinal and declarative power is in the ministry2 see p4 #aa1 #ad4 ,he denieth that he did 8advise the ,parliament to take church government wholly into their own hands3 ,i never had it in my thoughts 7saith he7 that the ,parliament had power of dispensing the word and sacraments40 ,i must confess it is to me new language1 which ,i never heard before1 that the dispensing of the word and sacraments is a part of church government2 sure the word government is not1 nor never was1 so understood in the controversies concerning church government4 ,but if it be1 why did the brother in his sermon oppose doctrine and government8 8,give us doctrine 7said he72 take you the government40 ,but behold now how he doth most palpably contradict himself1 in one and the same page2 it is the #aath4 8,i know no such distinction of government 7saith he71 ecclesiastical and civil1 in the sense ,i take government for the corrective part thereof2 all ecclesiastical 7improperly called7 government being merely doctrinal2 the corrective or punitive part being civil or temporal40 ,again1 within a few lines1 8,i do acknowledge a presbyterian government2 ,i said so expressly in my epistle2 and do heartily subscribe to the votes of the house40 ,if he heartily subscribe to the votes and ordinances of ,parliament1 then he heartily subscribeth that elderships suspend men from the sacrament for any of the scandals enumerate1 it being proved by witnesses upon oath3 this power is corrective1 not merely doctrinal4 ,he must also subscribe to the subordination of congregational1 classical1 and synodical assemblies in the government of the church1 and to appeals from the lesser to the greater1 as likewise to ordination by presbyteries4 ,and1 ,i pray1 is all this merely doctrinal8 ,and will he now subscribe heartily to all this8 ,how will that stand with the other passages before cited8 or with p4 #ag1 where it being objected to him1 that he takes away from elderships all power of spiritual censures1 his reply neither yieldeth excommunication nor suspension1 but admonition alone1 and that by the ministers who are a part of the elderships1 not by the whole eldership consistorially4 ,again1 p4 #ad1 he confesseth3 8,i advised the ,parliament to lay no burden of government upon them1 whom he1 this commissioner1 thinks church officers1 pastors and ruling elders40 ,now ,i argue thus3 ,he that adviseth the ,parliament to lay no burden of government upon ministers and ruling elders1 he adviseth the ,parliament to do contrary to their own votes and ordinances1 and so is far from subscribing heartily thereunto4 ,but ,mr ,coleman1 by his own confession1 adviseth the ,parliament to lay no burden of government upon ministers and ruling elders2 therefore1 c4 ,how he will reconcile himself with himself let him look to it4 ,page #aa4 ,he takes it ill that one1 while ,i make him an enemy to all church government1 then only to the presbyterial4 ,only is his own addition4 ,but ,i had reason to make him an enemy to both1 for so he hath made himself2 yea1 in opposing all church government1 he cannot choose but oppose presbyterial government1 for the consequence is necessary1 a genere ad speciem1--negatively though not affirmatively4 ,if no church government1 then no presbyterial government4 ,,the ,,particulars ,,in ,,my ,,brief ,,examination1 ,,which ,,mr ,,coleman ,,either ,,granteth ,,expressly1 ,,or ,,else ,,doth ,,not ,,reply ,,unto4 ,my argument1 p4 #cb1 proving that as many things ought to be established jure divino as can well be1 because he cannot answer it1 therefore he granteth it4 ,page #e4 ,he had in his sermon called for plain and clear institutions1 and let ,scripture speak expressly4 ,now1 p4 #g1 he yieldeth that it is not only a divine truth 7as ,i called it7 but clear scripture1 which is drawn by necessary consequence from ,scripture4 ,he hath not yet1 though put in mind1 produced the least exception against the known arguments for excommunication and church government drawn from ,matt1 xviii4 and #a ,cor4 v4 ,he tells the affirmer is to prove2 but the affirmers have proved1 and their arguments are known 7yea he himself1 p4 #a1 saith1 8,i have had the opportunity to hear almost what man can say in either side10 speaking of the controversy of church government72 therefore he should have made a better answer than to say that those places did not take hold of his conscience2 yet if he have not heard enough of those places1 he shall1 ,i trust1 ere long hear more4 ,he had said1 ,i could never yet see how two co-ordinate governments1 exempt from superiority and inferiority1 can be in one state1 p4 #ce4 ,i gave him three instances3 ,a general and an admiral2 a father and a master2 a captain and a master of a ship4 ,this1 p4 #h1 he doth not deny1 nor saith one word against it2 only he endeavoureth to make those similes to run upon four feet1 and to resemble the ,general ,assembly and the ,parliament in every circumstance4 ,but ,i did not at all apply them to the ,general ,assembly and the ,parliament2 only ,i brought them to overthrow that general thesis of his concerning the inconsistency of two co-ordinate governments1 which1 if he could defend1 why hath not he done it8 ,his keeping up of the names of clergy and laity being challenged by me1 p4 #cf1 he hath not said one word in his ,re-examination to justify it4 ,i having1 p4 #cg1 #ch1 confuted his argument drawn from the measuring of others by himself1 whereby he did endeavour to prove that he had cause to fear an ambitious ensnarement in others as well as in himself1 ,god having fashioned all men's hearts alike1 now he quitteth his ground1 and saith nothing for vindicating that argument from my exceptions4 ,i showed1 p4 #dj1 his misapplying of the king of ,sodom's speech1 but neither in this doth he vindicate himself4 ,that which ,i had at length excepted against his fourth rule concerning the magistrate1 and his confirmation thereof1 he hath not answered1 nor so much as touched anything which ,i had said against him1 from the end of p4 #db to the end of p4 #dh1 except only a part of p4 #dc1 and of p4 #dd1 concerning #a ,cor4 xii4 #bh4 ,some contrary argumentations he hath1 p4 #ba1 of which after1 but no answer to mine4 ,page #aj1 ,he digresseth to other objections of his own framing1 instead of taking off what ,i had said4 ,,his ,,abusing ,,of ,,the ,,scriptures4 ,mr ,coleman did ground an argument upon ,psal4 xxxiii4 #ae2 ,prov4 xxvii4 #bi1 which cannot stand with the intent of the ,holy ,ghost1 because contrary to other scriptures and to the truth1 as ,i proved1 p4 #ch4 ,he answereth1 in his ,re-examination1 that my sense may stand1 and his may stand too4 ,but if my sense may stand1 which is contrary to his1 then his argument had no sure ground for it2 yea1 that which ,i said was to prove that his consequence1 drawn from those scriptures1 did contradict both the apostle ,paul's doctrine and his own profession1 which still lieth upon him since it is not answered4 ,page #ad1 ,he citeth #a ,cor4 x4 #cb1 8,give none offence1 neither to the ,jews1 nor to the ,gentiles1 nor to the church of ,god10 to prove that all government is either a ,jewish government1 or a church government1 or a heathenish government1 and that there is no third4 ,yes1 ,sir1 yourself hath given a third 7for you have told three71 but transeat cum cteris erroribus4 ,to the matter4 ,this is a perverting of scripture to prove an untruth2 for the government of generals1 admirals1 majors1 sheriffs1 is neither a ,jewish government nor a church government1 nor a heathenish government4 ,neither doth the ,apostle speak anything of government in that place4 ,he maketh a distribution of all men who are in danger to be scandalised--not of governments2 and if he had applied the place rightly to the ,parliament of ,england1 he had said1 ,they are either of the ,jews1 or of the ,gentiles1 or of the church of ,god3 and this needeth not an answer4 ,but when he saith1 8,the ,english ,parliament is either a ,jewish government1 or a church government1 or a heathenish government10 ,i answer1 ,it is none of these1 but it is a civil government4 ,page #ae1 ,declaring his opinion of church government he citeth ,rom4 xiii4 #d1 8,to execute wrath upon him that doeth evil10 to prove that the punitive part belongs to the ,christian magistrate4 ,but what is this to the punitive part which is in controversy1--spiritual censures1 suspension from the sacraments1 deposition from the ministry1 excommunication8 ,the punitive part spoken of1 ,rom4 xiii41 belongeth to all civil magistrates1 whether ,christian or infidel4 ,page #ah4 ,he maketh this reply to #a ,thess4 v4 #ab2 #a ,tim4 xvii42 ,heb4 xiii4 #g1 #ag3 8,why1 man1 ,i have found these an hundred and an hundred times twice told1 and yet am ,i as ,i was40 ,why1 ,sir1 was the argument so ridiculous8 ,i had brought those places to prove another government 7and1 if you will1 the institution of another government7 beside magistracy1 which he said he did not find in ,scripture4 ,here are some who are no civil magistrates set over the ,thessalonians in the ,lord1 #a ,thess4 v4 #ab2 ,paul writeth to ,timothy of elders that rule well1 #a ,tim4 v4 #ag2 the churches of the ,hebrews had some rulers who had spoken to them the word of ,god1 ,heb4 xiii4 #g2 rulers that watched for their souls as they that must give an account1 ver4 #ag4 ,now let the reverend brother speak out1 ,what can he answer8 ,were these rulers civil magistrates8 ,did the civil magistrate speak to them the word of ,god8 ,if these rulers were not magistrates but ministers1 ,i ask next4 ,is it a matter of indifferency1 and no institution1 to have a ministry in a church or not8 ,i hope1 though he do not acknowledge ruling elders jure divino1 yet he will acknowledge that the ministers of the word are jure divino2 yet these were some of the rulers mentioned in the scriptures quoted4 ,let him loose the knot1 and laugh when he hath done4 ,page #ai1 #bj1 ,he laboureth to prove from #a ,cor4 xii4 #bh1 that ,christ hath placed civil government in his church2 and whereas it is said1 that though it were granted that civil governments are meant in that place1 yet it proves not that ,christ hath placed them in the church4 ,he replieth1 8,i am sure the ,commissioner will not stand to this3 he that placed governors was the same that placed teachers40 ,but his assurance deceiveth him2 for upon supposition that civil governments are there meant 7which is his sense71 ,i deny it1 and he doth but petere principium4 ,god placed civil governments1 ,christ placed teachers2 ,god placed all whom ,christ placed1 but ,christ did not place all whom ,god placed4 ,next1 whereas it was said1 that governments in that place cannot be meant of ,christian magistrates1 because at that time the church had no ,christian magistrates1 he replieth1 ,that ,paul speaks of governments that the church had not1 because in the enumeration1 ver4 #bi1 #cj1 he omits none but helps and governments4 ,i answer1 ,the reason of that omission is not because these two were not then in being 7for ,god had set them as well as the rest in the church1 ver4 #bh71 but to make ruling elders and deacons contented with their station1 though they be not prophets1 teachers1 c4 ,thirdly1 ,i asked1 ,how comes civil government into the catalogue of ecclesiastical and spiritual administrations8 ,his reply is nothing but an affirmation1 that ,christian magistracy is an ecclesiastical administration1 and a query whether working of miracles and gifts of healings be ecclesiastical4 ,ans4 ,hence followeth1 #a4 ,that if the magistrate cease to be ,christian he loseth his administration2 #b4 ,that though a worker of miracles cease to be ,christian1 yet it is a question whether he may not still work miracles4 ,lastly1 ,where ,i objected that he puts magistracy behind ministry1 he makes no answer1 but only that he may do this as well as my rule puts the nobility of ,scotland behind the ministry4 ,no1 ,sir1 we put but ruling elders behind ministers in the order of their administrations because the ,apostle doth so4 ,it is accidental to the ruling elder to be of the nobility1 or to nobles to be ruling elders3 there are but some so1 and many otherwise4 ,that of placing deacons before elders1 #a ,cor4 xii4 #bh1 is no great matter2 sure the ,apostle1 ,rom4 xii41 placeth elders before deacons4 ,,his ,,errors ,,in ,,divinity4 #a4 ,page #ba1 ,he admitteth no church government distinct from civil1 except that which is merely doctrinal2 and1 p4 #ad1 he adviseth the ,parliament to take the corrective power wholly into their own hands1 and exempteth nothing of ecclesiastical power from their hands but the dispensing of the word and sacraments4 ,hence it followeth that there ought to be neither suspension from the sacrament1 nor excommunication1 nor ordination1 nor deposition of ministers1 nor receiving of appeals1 except all these things be done by the civil magistrate4 ,if he say the magistrate gives leave to do these things1 ,i answer1 #a4 ,so doth he give leave to preach the word and minister the sacraments in his dominions4 #b4 ,why doth he then1 in his sermon1 and doth still1 in his ,re-examination1 p4 #ad1 advise the ,parliament to lay no burden of corrective government upon ministers1 but keep it wholly in their own hands8 ,it must needs be far contrary to his mind that the magistrate gives leave to do the things above mentioned1 they being most of them corrective1 and all of them more than doctrinal4 #c4 ,he gives no more power to ministers in church government than in civil government2 for1 p4 #aa1 he ascribeth to them a ministerial1 doctrinal and declarative power1 both in civil and ecclesiastical government4 #b4 ,page #aa1 #ad1 ,he holds that the corrective or punitive part of church government is civil or temporal1 and is wholly to be kept in the magistrate's own hands2 and1 in his sermon1 p4 #be1 he told us he sees not in the whole ,bible any one act of that church government in controversy performed4 ,all which how erroneous it is appeareth easily from #a ,cor4 v4 #ac1 8,put away from among yourselves that wicked person0 7which ,mr ,prynne himself1 in his ,vindication1 p4 #b1 acknowledged to be a warrant for excommunication72 #b ,cor4 ii4 #f1 ,there is a 8punishment10 or censure1 8inflicted of many20 #a ,tim4 v4 #ai1 8,against an elder receive not an accusation1 but before two or three witnesses40 ,where acts of church government or censures were neglected it is extremely blamed2 ,rev4 ii4 #ad1 #ae1 #bj4 ,was not all this corrective8 yet not civil or temporal4 #c4 ,page #i1 ,whereas ,i had said1 ,that without church government ministers shall not keep themselves nor the ordinances from pollution1 he replieth1 ,that he understands neither this keeping of themselves from pollution1 nor what this pollution of the ordinances is4 ,i am sorry for it1 that any minister of the gospel is found unclear in such a point4 ,i will not give my own1 but scriptural answers to both4 ,the former is answered1 #a ,tim4 v4 #bb1 ,be not 8partaker of other men's sins3 keep thyself pure40 ,it is sin to dispense ordinances to the unworthy1 whether ordination1 or communion in the sacrament4 ,for the other1 the pollution of ordinances is the ,scripture language4 ,i hope he means not to quarrel at the ,holy ,ghost's language3 ,ezek4 xxii4 #bf1 8,her priests have violated my law1 and have profaned mine holy things3 they have put no difference between the holy and profane20 ,mal4 i4 #g1 8,ye offer polluted bread upon mine altar20 ver4 #ab1 8,ye have profaned it20 ,matt4 xxi4 #ac1 8,ye have made it a den of thieves20 ,matt4 vii4 #f1 8,neither cast ye your pearls before swine1 lest they trample them under their feet40 #d4 ,page #aa1 ,whereas ,i had objected to him1 that he excludeth ruling elders as well as ministers from government1 he answers1 ,that ruling elders are either the same1 for office and ordination1 with the minister 7which1 as he thinks1 the ,independents own1 but not ,i71 or they are the ,christian magistrate2 and so he saith he doth not exclude them4 ,mark here1 he excludeth all ruling elders from a share in church government who are not either the same1 for office and ordination1 with the minister1 or else the ,christian magistrate2 and so1 upon the matter1 he holdeth that ruling elders are to have no hand in church government4 ,those ruling elders which are in the votes of the ,assembly1 and in the reformed churches1 have neither the power of civil magistracy 7qua elders1 and many of them not at all1 being no magistrates71 nor yet are they the same1 for office and ordination1 with the minister2 for their office1 and1 consequently1 their ordination to that office1 is distinct from that of the minister among all that ,i know4 ,and so1 excluding all ruling elders from government who are neither magistrates1 nor the same with ministers1 he must needs take upon him that which ,i charged him with4 #e4 ,page #ba1 ,where he makes reply to what ,i said against his argument from ,eph4 i4 #ai-ba1 he saith1 ,he will blow away all my discourse with this clear demonstration1 8,that which is given to ,christ he hath it not as ,god1 and ,christ as ,god cannot be given4 ,but this place 7,eph4 i4 #ai-ba7 speaketh both of dignity given to ,christ1 and of ,christ as a gift given2 therefore ,christ cannot be here understood as ,god40 ,this is in opposition to what ,i said1 p4 #de1 concerning the headship and dignity of ,christ1 as the natural son of ,god1 8the image of the invisible ,god10 ,col4 i4 #ae2 and1 p4 #dc1 of the dominion of ,christ1 as he is the 8eternal ,son of ,god40 ,this being premised1 the brother's demonstration is so strong as to blow himself into a blasphemous heresy4 ,i will take the proposition from himself1 and the assumption from ,scripture1 thus3 ,that which is given to ,christ he hath it not as ,god4 ,but all power in heaven and in earth is given to ,christ1 ,matt4 xxviii4 #ah2 life is given to ,christ1 ,john v4 #bf2 authority to execute judgment is given to ,christ1 ver4 #bg2 all things are given into ,christ's hands1 ,john iii4 #ce2 the ,father hath given him power over all flesh1 ,john xvii4 #b2 ,he hath given him glory1 ,john xvii4 #bb3 therefore1 by ,mr ,coleman's principles1 ,christ hath neither life1 nor glory1 nor authority to execute judgment1 nor power over all flesh1 as he is the eternal ,son of ,god1 consubstantial with the ,father1 but only as he is ,mediator1 ,god and man4 ,as for the giving of ,christ as ,god1 what if ,i argue thus8 ,if ,christ1 as he is the eternal ,son of ,god1 or ,second ,person of the ever-blessed ,trinity1 could not be given1 then the incarnation itself1 or the sending of the ,son of ,god to take on our flesh1 cannot be called a giving of a gift to us4 ,but this were impious to say2 therefore1 again1 if ,christ1 as he is the ,second ,person of the blessed ,trinity1 could not be given1 then the ,holy ,ghost1 as the ,third ,person1 cannot be given 7for they are co-essential2 and that which were a dishonour to ,god the ,son were a dishonour to ,god the ,holy ,ghost72 but to say that the ,holy ,ghost cannot be given as the ,third ,person1 were to say that he cannot be given as the ,holy ,ghost4 ,and what will he then say to all those scriptures that speak of the giving of the ,holy ,ghost1 ,acts xv4 #h2 ,rom4 v4 #e2 #a ,john iv4 #ac1 c48 ,finally1 ,as ,mr ,coleman's demonstration hath blown away itself1 so it could not hurt me were it solid and good 7as it is not72 for he should have taken notice1 that1 in my examination1 ,i did not restrict the dignity given to ,christ1 ,eph4 i4 #ba1 nor the giving of ,christ1 ver4 #bb1 to the ,divine nature only4 ,nay1 ,i told1 p4 #dd1 #df1 that these words of the ,apostle hold true even of the human nature of ,christ4 #f4 ,page #ba1 ,he concludeth with a syllogism1 which he calleth the scope of my discourse 7,i know not by what logic1 the proposition being forged by himself1 and contrary to my discourse72 thus it is3-- ,whosoever do not manage their office and authority under ,christ1 and for ,christ1 they manage it under the devil1 and for the devil2 for there is no middle--either ,christ or ,belial3 he that is not with me is against me4 ,but1 according to the opinion of the ,commissioner1 ,christian magistracy doth not manage the office and authority thereof under ,christ1 and for ,christ4 ,therefore1-- ,he believes ,i shall be hard put to it to give the kingdom a clear and satisfactory answer4 ,it is well that this is the hardest task he could set me4 ,the truth is1 his syllogism hath quatuor terminos1 and is therefore worthy to be exploded by all that know the laws of disputation4 ,those words in the proposition1 8under ,christ1 and for ,christ10 can have no other sense but to be serviceable to ,christ1 to take part with him1 and to be for the glory of ,christ1 as is clear by the confirmation added1 8,he that is not with me is against me40 ,but the same words in the assumption must needs have another sense1 8,under ,christ1 and for ,christ20 that is1 vice ,christi1 in ,christ's stead4 ,for that which ,i denied was1 ,that magistracy is derived from ,christ as ,mediator1 or that ,christ as ,mediator hath given a commission of vicegerentship and deputyship to the ,christian magistrate to manage his office and authority under1 and for him1 and in his name2 as is clear in my examination1 p4 #db4 ,nay1 ,mr ,coleman himself1 a little before his syllogism1 p4 #ai1 takes notice of so much4 ,his words are these3 8,the ,commissioner saith1 ,magistracy is not derived from ,christ3 ,i say1 ,magistracy is given to ,christ to be serviceable in his kingdom2 so that1 though the ,commissioners assertion be sound 7which in due place will be discussed71 yet it infringeth nothing that ,i said40 ,now then1 qua fide could he1 in his argument against me1 confound these two things which he himself had but just now carefully distinguished8 ,if he will make anything of his syllogism he must hold at one of these two senses4 ,in the first sense it is true that all are either for ,christ or against ,christ2 and it is as true that his assumption must be distinguished4 ,for1 de facto1 the ,christian magistrate is for ,christ when he doth his duty faithfully1 and is against ,christ if he be unfaithful4 ,but1 de jure1 it holds true universally1 that the ,christian magistrate manageth his office under and for ,christ2 that is1 so as to be serviceable for the kingdom and glory of ,christ4 ,in the second sense 7which only concerneth me7 taking 8under and for ,christ10 to be in ,christ's stead1 as his deputies or vicegerents1 so his assumption is lame and imperfect1 because it doth not hold forth my opinion clearly4 ,that which ,i did1 and still do hold1 is this3 ,that the civil magistrate1 whether ,christian or pagan1 is ,god's vicegerent1 who1 by virtue of his vicegerentship1 is to manage his office and authority under ,god1 and for ,god2 that is1 in ,god's stead1 and as ,god upon earth3 but he is not the vicegerent of ,christ as ,mediator1 neither is he1 by virtue of any such vicegerentship1 to manage his office and authority under ,christ1 and for ,christ2 that is1 in ,christ's stead1 and as ,christ ,mediator upon earth4 ,this was and is my plain opinion 7not mine alone1 but of others more learned71 and ,mr ,coleman hath not said so much as yo to confute it4 ,so much for the assumption4 ,but in the same sense ,i utterly deny his proposition1 as being a great untruth in divinity2 for the sense of it can be no other than this3 ,whosoever do not manage their office and authority in ,christ's stead1 or as deputies and vicegerents of ,christ1 as he is ,mediator1 they manage it in the devil's stead1 as the devil's deputies and vicegerents4 ,now ,i assume pagan magistrates do not manage their office as the deputies and vicegerents of ,jesus ,christ1 as he is ,mediator1 therefore as the devil's deputies4 ,which way was the authority derived to them from ,christ as ,mediator8 ,mr ,coleman1 p4 #ai1 saith in answer to this particular1 formerly objected1 that ,christ is rightful king of the whole earth1 and all nations ought to receive ,christ1 though as yet they do not4 ,but this helpeth him not4 ,that which he had to show was1 that the pagan magistrate1 even while continuing pagan and not ,christian1 doth manage his office as ,christ's deputy and vicegerent2 if not1 then ,i conclude by his principles1 a pagan magistrate is the devil's deputy and vicegerent1 which is contrary to ,paul's doctrine1 who will have us to be subject for conscience' sake1 even to heathen magistrates1 as the ministers of ,god for good1 ,rom4 xiii4 #a-g4 ,by the same argument ,mr ,coleman must grant that generals1 admirals1 majors1 sheriffs1 constables1 captains1 masters1 yea1 every man that hath an office1 is either ,christ's vicegerent1 or the devil's vicegerent1 than which what can be more absurd8 ,i might1 beside all these1 show some other flaws in his divinity1 as1 namely1 p4 #i and #ac1 he doth not agree to this proposition1 that 8the admitting of the scandalous and profane to the ,lord's table1 makes ministers to partake of their sins20 and he supposeth that ministers may do their duty1 though they admit the scandalous2 but of this elsewhere4 ,,his ,,abusing ,,of ,,the ,,honourable ,,houses ,,of ,,parliament4 ,most honourable senators1 ,i humbly beseech you to look about you1 and take notice how far you are abused by ,mr ,coleman4 #a4 ,while he pretendeth to give you more than his brethren1 he taketh a great deal more from you1 and1 so far as in him lieth1 even shaketh the foundation of your authority4 ,the known tenure of magistracy is from ,god4 ,he is the minister of ,god 7for good1 and the powers that are1 are ordained of ,god1 saith the ,apostle74 ,the magistrate is ,god's vicegerent2 but now this brother seeketh a new tenure and derivation of magistracy1 which takes away the old4 ,he told in his sermon1 p4 #bg3 8,christ hath placed governments in his church1 #a ,cor4 xii4 #bh2 of other governments besides magistracy ,i find no institution1 of them ,i do1 ,rom4 xiii4 #a1 #b4 ,i find all government given to ,christ1 and to ,christ as ,mediator 7,i desire all to consider it71 ,eph4 i4 #ba-bc2 and ,christ as head of those given to the church40 ,here you have these three in subordination1 ,god1 ,christ1 and the ,christian magistrate4 ,god gives once all government1 even civil1 to ,christ1 and to him as ,mediator4 ,well1 but how comes it then to the magistrate8 ,not straight by a deputation from ,god4 ,mr ,coleman's doctrine makes an interception of the power4 ,he holds that ,god hath put it in ,christ's hands as ,mediator4 ,how then8 ,the brother holdeth that ,christ1 as ,mediator1 hath instituted and placed the ,christian magistrate1 yea1 and no other government1 in his church4 ,this was the ground of my answer1 p4 #db1 that he 8must either prove from ,scripture1 that ,christ1 as ,mediator1 hath given such a commission of vicegerentship and deputyship to the ,christian magistrate1 or otherwise acknowledge that he hath given a most dangerous wound to magistracy1 and made it an empty title1 claiming that power which it hath no warrant to assume40 ,i added3 8,as the ,mediator hath not anywhere given such a commission and power to the magistrate1 so1 as ,mediator1 he had it not to give2 for he was not made a judge in civil affairs1 ,luke xii4 #ad2 #8,and his kingdom is not of this world1' ,john xviii4 #cf40 ,now1 but what reply hath he made to all this8 ,page #ai1 he saith1 ,granting it all to be true and sound1 yet it infringeth not what he said4 8,the commissioner 7saith he7 saith magistracy is not derived from ,christ40 ,i say1 8,magistracy is given to ,christ to be serviceable in his kingdom40 ,but by his good leave and favour1 he said a great deal more than this1 for he spake of ,christ's being head of all civil governments1 and his placing these in his church as he is ,mediator4 ,yea1 that fourth rule delivered by him in his sermon1 did hold forth these assertions3 #a4 ,that ,god gave all government1 even civil1 to ,christ1 and to him as ,mediator2 #b4 ,that ,christ1 as ,mediator1 hath power and authority to place1 and substitute under and for him1 the ,christian magistrate2 #c4 ,that ,christ hath placed and instituted civil governments in his church1 to be under and for him1 as he is ,mediator2 #d4 ,that the ,christian magistrate doth1 and all magistrates should1 manage their office under and for ,christ 7that is1 as his vicegerents71 he being1 as ,mediator1 head of all civil government4 ,now instead of defending his doctrine from my just exceptions made against it1 he resileth1 and having brought the magistrate in a snare1 leaves him there4 ,he endeavours to vindicate no more but this1 ,that magistracy is given to ,christ to be serviceable in his kingdom4 ,but if he had said so at first1 ,i had said with him1 and not against him1 in that point2 and if he will yet hold at that1 why doth he1 p4 #ai1 refer my assertion to further discussion8 ,secondly1 ,he hath abused the ,parliament in holding forth that rule to them in his sermon1 8,establish as few things jure divino as can well be40 ,and yet now he is made1 by strength of argument1 to acknowledge1 p4 #e1 that this is a good rule1 8,establish as many things jure divino as can well be40 ,thirdly1 ,i having stated the question to be not whether this or that form of church government be jure divino1 but whether a church government be jure divino2 whether ,christ hath thus far revealed his will in his word1 that there are to be church censures1 and those to be dispensed by church-officers4 ,i said the brother is for the negative of this question1 p4 #cb4 ,this he flatly denieth1 p4 #e1 #f1 whereby he acknowledgeth the affirmative1 that there is a church government jure divino1 and that ,jesus ,christ hath so far revealed his will in his word1 that there are to be church censures1 and those to be dispensed by church-officers4 ,but how doth this agree with his sermon8 8,christ hath placed governments in his church4 ,of other governments 7said he7 beside magistracy ,i find no institution1 of them ,i do40 ,is magistracy church government8 ,are magistrates church officers8 ,are the civil punishments church censures8 ,is this the mystery8 ,yes1 that it is4 ,he will tell us anon that the ,houses of ,parliament are church officers2 but if that bolt do any hurt ,i am much mistaken4 ,fourthly1 ,he professeth to subscribe to the votes of ,parliament concerning church government1 p4 #aa2 and yet he still pleadeth that all ecclesiastical government is merely doctrinal1 p4 #aa1 the ,parliament having voted that power to church-officers which is not doctrinal 7as ,i showed before74 ,and he adviseth the ,parliament to keep wholly in their own hands the corrective part of church government1 p4 #ad1 though the ,parliament hath put into the hands of elderships a power of suspension from the sacrament1 which is corrective4 ,fifthly1 ,he did deliver1 in that sermon before the honourable ,house of ,commons1 divers particulars1 which being justly excepted against1 and he undertaking a vindication1 yet he hath receded from them1 or not been able to defend them1 as that concerning two co-ordinate governments in one kingdom2 and his argument concerning the fear of an ambitious ensnarement in ministers1 these being by me infringed1 he hath not so much as offered to make them good4 ,sixthly1 ,having acknowledged1 under his own hand1 that he was sorry he had given offence to the reverend ,assembly1 and to the ,commissioners from ,scotland1 he now appealeth to the ,parliament1 and tells us they are able to judge of a scandalous sermon1 and they thought not so of it1 p4 #c4 ,i know they are able to judge of a scandalous sermon3 that they thought not so of it1 it is more than ,i know or believe4 ,however ,i know they have a tender respect to the offence of others1 even when themselves are not offended1 and so they1 and all men1 ought to do according to the rule of ,christ4 ,for his part1 after he had acknowledged he had given offence1 it is a disservice to the ,parliament to lay over the thing upon them4 ,for my part1 ,i think ,i do better service to the ,parliament in interpreting otherwise that second order of the ,house1 not only desiring1 but enjoining ,mr ,coleman to print that sermon1--as near as he could1--as he preached it4 ,this was not1 as he takes it1 one portion of approbation above all its brethren 7for ,i shall not believe that so wise an auditory was not at all scandalised at the hearing of that which was contrary both to the covenant and to their own votes concerning church government1 nor at that which he told them out of the ,jewish records1 that 8,hezekiah was the first man that was ever sick in the world1 and did recover072 but1 as ,i humbly conceive it was a real censure put upon him1 his sermon being so much excepted against and stumbled at1 the honourable ,house of ,commons did wisely enjoin him to print his sermon1 that it might abide trial in the light of the world1 and lie open to any just exceptions which could be made against it abroad1 and that he might stand or fall to himself4 ,seventhly1 ,he abuseth the ,parliament by arrogating so much to himself1 as that his sermon 8will1 in the end1 take away all difference1 and settle union10 p4 #c2 and that his ,model will be1 when he is dead1 8the model of ,england's church government10 as he saith in his postscript4 ,whether this be prophesying or presuming ,i hope we are free to judge4 ,and what if the wisdom and authority of the honourable ,houses1 upon advice from the reverend and learned ,assembly1 choose another way than this8 ,must all the synodical debates1 and all the grave parliamentary consultations1 resolve themselves into ,mr ,coleman's way1 like ,jordan into ,mare ,mortuum4 ,eighthly1 ,he doth extremely wound the authority of ,parliament in making their office to be a church office1 and of the same kind with the minister's office4 ,p4 #ad1 8,do not ,i hold ministers church officers80 ,and a little after1 8,i desire the ,parliament to consider another presbyterian principle that excludes your honourable ,assembly from being church officers40 ,if so1 then the offices of the magistrate and of the minister must stand and fall together2 that is1 if the nation were not ,christian the office of magistracy should cease as well as that of the ministry4 ,and if he make the magistrate a church officer1 he must also give him ordination1 except1 with the ,socinians1 he deny the necessity of ordination4 ,,his ,,abusing ,,the ,,reverend ,,assembly ,,of ,,divines4 ,whereas ,i had objected that his sermon had given no small scandal and offence1 he replieth1 p4 #c1 8,but hath it given offence8 ,to whom8 ,i appeal to the honourable audience40 ,is this candid or fair dealing1 when he himself knew both that he had given offence1 and to whom8 ,i shall give him no other answer but his own declaration which he gave under his hand after he had preached that sermon3-- 8,for much of what is reported of my sermon ,i utterly deny2 and refer myself to the sermon itself4 ,for what ,i have acknowledged to be delivered by me1 although it is my judgment1 yet1 because ,i see it hath given a great deal of offence to this ,assembly and the reverend ,commissioners of ,scotland1 ,i am sorry ,i have given offence in the delivery thereof4 ,and for the printing1 although ,i have an order1 ,i will forbear1 except ,i be further commanded4--,,tho4 ,,coleman40 ,page #cc1 ,i had this passage3 8,and where he asketh where the ,independents and we should meet10 ,i answer1 8,in holding a church government jure divino2 that is1 that the pastors and elders ought to suspend or excommunicate 7according to the degree of the offence7 scandalous sinners4 ,who can tell but the purging of the church from scandals1 and the keeping of the ordinances pure 7when it shall be actually seen to be the great work endeavoured on both sides71 may make union between us and the ,independents more easy than many imagine40 ,what reply hath he made to this8 ,p4 #f1 8,sure ,i dream 7awake then72 but ,i will tell you news3 ,the ,presbyterians and ,independents are 7he should have said may be7 united2 nay1 more1 the ,lutherans and ,calvinists2 nay1 more yet1 the ,papist and ,protestant2 nay1 more than so1 the ,turk and ,christian40 ,but wherein8 8,in holding that there is a religion wherein men ought to walk40 ,no1 ,sir4 ,they must be united upon the like terms2 that is1 you must first have ,turks to be ,christians1 and ,papists to be ,protestants2 and then you must have them as willing to purge the church of scandals1 and to keep the ordinances pure4 ,we will never despair of an union with such as are sound in the faith1 holy in life1 and willing to a church-refining and sin-censuring government in the hands of church officers4 ,in the meanwhile1 it is no light imputation upon the ,assembly to hint this much1 that the harmony and concord among the members thereof1 for such a government as ,i have now named 7though in some other particulars dissenting71 can no more unite them than ,turks and ,christians1 ,papists and ,protestants1 can be united4 ,and now ,i will tell you my news3 ,the ,presbyterians and ,independents are both equally interested against the ,erastian principles4 ,he reflecteth also upon the ,assembly in the point of jus divinum1 p4 #f4 ,but what his part hath been1 in reference to the proceedings in the ,assembly1 is more fully1 and in divers particulars1 expressed in the ,brief ,view of ,mr ,coleman's ,new ,model1 unto which he hath offered no answer4 ,,his ,,calumnies4 ,page #c1 ,he desireth me1 with wisdom and humility1 to mind what church-refining and sin-censuring work this church government1 with all its activity1 hath made in ,scotland1 in the point of promiscuous communicating4 ,i shall desire him1 with wisdom and humility1 to mind what charity or conscience there is in such an aspersion4 ,i dare say divers thousands have been kept off from the sacrament in ,scotland1 as unworthy to be admitted4 ,where ,i myself have exercised my ministry there have been some hundreds kept off2 partly for ignorance1 and partly for scandal4 ,the order of the church of ,scotland1 and the acts of ,general ,assemblies1 are for keeping off all scandalous persons2 which every godly and faithful minister doth conscientiously and effectually endeavour4 ,and if1 here or there1 it be too much neglected by some ,archippus1 who takes not heed to fulfil the ministry which he hath received of the ,lord1 let him and his eldership bear the blame1 and answer for it4 ,page #d1 ,i having professed my unwillingness to fall upon such a controversy in a ,fast sermon1 he replieth1 8,how can you say you were unwilling80 ,but how can you1 in brotherly charity1 doubt of it after ,i had seriously professed it8 ,my doing it at two several ,fasts 7the only opportunities ,i then had to give a testimony to that presently controverted truth7 is no argument of the contrary4 ,may not a man do a thing twenty times over1 and yet do it unwillingly8 ,page #e1 ,he slandereth those that did1 in their sermons1 give a public testimony against his doctrine2 the occasion 7as he gives out7 not being offered1 but taken4 ,but had they not a public calling and employment to preach as well as himself8 ,and if a ,fast was not an occasion offered to them1 how was a ,fast an occasion offered to him to fall upon the same controversy first1 and when none had dons the like before him4 ,a fourth calumny is this3 ,he had first blamed two parties that they came biassed to the ,assembly2 ,i answered1 ,how then shall he make himself blameless who came biassed a third way2 which was the ,erastian way2 and that1 for our part1 we came no more biassed to this ,assembly than the foreign divines came to the ,synod of ,dort1 ,alexander to the ,council of ,nice1 ,cyril to that of ,ephesus1 and ,paul to the synod at ,jerusalem4 ,but now1 p4 #f1 #g1 instead of doing us right he doth us greater injury2 for now he makes us biassed1 not only by our own judgments1 but by something adventitious from without2 which he denieth himself to be 7but how truly ,i take not on me to judge3 beholders do often perceive the biassing better than the bowlers72 yea1 he saith that ,i have acknowledged the bias1 and justify it4 ,where1 ,sir8 where8 ,i deny it4 ,it is no bias for a man to be settled1 resolved and engaged in his judgment for the truth1 especially when willing to receive more light1 and to learn what needeth to be further reformed4 ,hath he forgotten his own definition of the bias which he had but just now given8 ,but he will needs make it more than probable1 by the instances which ,i brought1 that the ,commissioners from ,scotland came not to this ,assembly as divines1 by dispute and disquisition1 to find out truth1 but as judges1 to censure all different opinions as errors2 for so came foreign divines to ,dort1 ,alexander to the ,council of ,nice1 ,cyril to ,ephesus4 ,is it not enough that he slander us1 though he do not1 for our sakes1 slander those worthy divines that came to the ,synod of ,dort1 ,alexander also1 and ,cyril1 prime witnesses for the truth in their days8 ,could no less content him than to approve the objections of the ,arminians against the ,synod of ,dort1 which ,i had mentioned1 p4 #cc8 ,but he gets not away so4 ,the strongest instance which ,i had given he hath not once touched3 it was concerning ,paul and ,barnabas1 who were engaged 7not in the behalf of one nation1 but of all the churches of the ,gentiles7 against the imposition of the ,mosaical rites1 and had so declared themselves at ,antioch1 before they came to ,jerusalem4 ,finally1 ,whereas he doubts1 though not of our willingness to learn more1 yet of our permission to receive more3 ,that very paper1 first given in by us 7which ,i had cited1 and unto which he makes this reply71 did speak not only of our learning1 but of the church of ,scotland's receiving1 and1 which is more1 there is an actual experiment of it1 the last ,general ,assembly having ordered the laying aside of some particular customs in that church1 and that for the nearer uniformity with this church of ,england1 as was expressed in their own letter to the reverend ,assembly of ,divines4 ,a fifth calumny there is1 p4 #i1 #f4 8,the ,commissioner is content that jus divinum should be a noli me tangere to the ,parliament1 yet blames what himself grants40 ,i was never content it should be a noli me tangere to the ,parliament1 but at most a non necesse est tangere1 for so ,i explained myself1 p4 #cb1 #cc4 ,if the ,parliament establish that thing which is agreeable to the word of ,god1 though they do not establish it as jure divino1 ,i acquiesce2 in the meantime1 both they and all ,christians1 but especially ministers1 ought to search the ,scriptures1 that what they do in matters of church government1 they may do it in faith and assurance1 that it is acceptable to ,god4 ,it was not of parliamentary sanction1 but of divines doctrinal asserting of the will of ,god that ,i said1 ,why should jus divinum be such a noli me tangere8 #f4 ,it seems strange to him that ,i did at all give instance of the usefulness of church government in the preservation of purity in the ordinances and in church-members4 ,he saith1 ,for an ,independent to have given this instance had been something2 but it seems strange to him that 8,i should have given an instance of the power and efficacy of government1 as it is presbyterial1 and contradistinct to congregational40 ,this is a calumny against presbyterial government1 which is neither privative nor contradistinct1 but cumulative to congregational government2 and the congregational is a part of that government which is comprehended under the name of presbyterial4 ,but in cases of common concernment1 difficulty1 appeals1 and the like1 the preserving of the ordinances and church-members from pollution1 doth belong to presbyteries and synods4 #g4 ,he saith of me1 p4 #i1 8,he ascribeth this power of purifying men1 and means of advancing the power of godliness afterward1 to government40 ,a calumny4 ,it was only a sine quo non which ,i ascribed to government thus far1 that without it1 ministers 8shall not keep themselves nor the ordinances from pollution10 p4 #bc4 ,but that church government hath power to purify men1 ,i never thought it1 nor said it4 ,that which ,i said of the power 7which he pointeth at7 was1 that his way can neither preserve the purity1 nor advance the power of religion1 p4 #dj1 and the reason is1 because his way provideth no ecclesiastical effectual remedy for removing and purging away the most gross scandalous sins1 which are destructive to the power of godliness4 ,god must1 by his word and ,spirit1 purify men1 and work in them the power of godliness4 ,the church government which ,i plead for against him1 is a means subservient and helpful1 so far as removere prohibens1 to remove that which apparently is impeditive and destructive to that purity and power4 #h4 ,having told us of the proud swelling waves of presbyterial government1 ,i asked upon what coast had those waves done any hurt1 ,france1 or ,scotland1 or ,holland1 or terra incognita8 ,he replieth1 p4 #ab1 8,i confess ,i have had no great experience of the presbyterial government40 ,why make you bold then to slander it1 when you can give no sure ground for that you say8 ,he tells us1 ,his fears arise from ,scotland and from ,london4 ,the reverend and worthy ministers of ,london can speak for themselves oetatem habent1 for my part1 though ,i know not the particulars1 ,i am bound in charity not to believe those aspersions put upon them by a discontented brother4 ,but what from ,scotland8 8,i myself 7saith he7 did hear the presbytery of ,edinburgh censure a woman to be banished out of the gates of the city4 ,was not this an encroachment80 ,it had been an encroachment indeed1 if it had been so4 ,but he will excuse me if ,i answer him in his own language 7which ,i use not71 p4 #c and #e3 8,it is1 at the best1 a most uncharitable slander10 and 8,there was either ignorance or mindlessness in him that sets it down40 ,there is no banishment in ,scotland but by the civil magistrate1 who so far aideth and assisteth church discipline1 that profane and scandalous persons1 when they are found unruly and incorrigible1 are punished with banishment or otherwise4 ,a stranger coming at a time into one of our presbyteries1 and hearing of somewhat which was represented to or reported from the magistrate1 ought to have had so much1 both circumspection and charity1 as not to make such a rash and untrue report4 ,he might have at least inquired when he was in ,scotland1 and informed himself better1 whether presbyteries or the civil magistrate do banish4 ,if he made no such inquiry1 he was rash in judging2 if he did1 his offence is greater1 when1 after information1 he will not understand4 #i4 ,he makes this to be a position of mine1 p4 #ac1 ,that 8a learned ministry puts no black mark upon profaneness more than upon others40 ,a calumny4 ,for1 first1 ,he makes me to speak nonsense2 ,secondly1 ,i did not speak it of a learned ministry1 but of 8his way10 p4 #dj4 ,how long ago since a learned ministry was known by the name of ,mr ,coleman's way6 ,his way is a ministry without power of government or church censures4 ,of this his way ,i said1 that 8it putteth no black mark upon profaneness and scandal in church members more than in any other20 and the reason is1 because the corrective or punitive part of government he will have to be only civil or temporal1 which striketh against those that are without1 as well as those within4 ,but the ,apostle tells us of such a corrective government as is a judging of those that are within1 and of those only1 #a ,cor4 v4 #ab2 and this way 7which is not only ours1 but the apostolical way7 puts a black mark upon profaneness and scandalous sins in church members more than in any others4 #aj4 ,he saith of me1 p4 #ag1 8,the ,commissioner is the only man that we shall meet with1 that1 forsaking the words1 judgeth of the intentions40 ,a calumny4 ,i judged nothing but ex ore tuo2 but in this thing he himself hath trespassed4 ,i will instance but in two particulars3 ,in that very place he saith1 8,admonition is a spiritual censure in the ,commissioner's opinion40 ,whence knows he that to be my opinion8 ,consistorial or presbyterial admonition given to the unruly may be called a censure2 and if this were his meaning1 then1 ascribing to elderships power of admonition1 he gives them some power of spiritual censures1 and so something of the corrective part of government1 which were contrary to his own principles4 ,but he speaketh it of the ministers' admonishing1 who are but a part of the elderships1 as himself there granteth4 ,now1 where did ,i ever say or write1 that admonition1 by a minister1 is a spiritual censure8 ,again1 p4 #d1 he so judgeth me1 that he not only forsaketh1 but contradicteth my words1 8,how can you say you were unwilling80 #aa4 ,he saith1 p4 #af1 8,now the ,commissioner speaks out1 c4 ,what6 ,not the ,parliament of ,england meddle with religion80 ,a horrid calumny6 ,where have ,i said it8 ,dic sodes4 ,i never preached before them but ,i exhorted them to meddle with religion1 and that in the first place1 and above all other things4 ,i shall sooner prove that ,mr ,coleman will not have the ,parliament of ,england to meddle with civil affairs1 because he makes them church officers4 ,it is a non sequitur4 ,their power is civil1 therefore they are not to meddle with religion4 ,it will be a better consequence3 ,they are church officers3 so he makes them1 p4 #ad2 and 8,christian magistracy is an ecclesiastical administration10 so he saith1 p4 #bj1 therefore they are not to meddle with civil government4 ,,the ,,repugnancy ,,of ,,his ,,doctrine ,,to ,,the ,,solemn ,,league ,,and ,,covenant4 ,mr ,coleman1 p4 #ac1 acknowledgeth1 that to assert anything contrary to the solemn league and covenant1 is a great fault in any1 in himself more than in divers others1 if made out2 he having1 for his own part1 taken it with the first1 and not only so1 but having administered it to divers others4 ,yes2 and take this one circumstance more3 ,in his sermon upon ,jer4 xxx4 #ba1 at the taking of the covenant1 ,sept4 #bi1 #afdc1 he answereth this objection against the extirpation of ,prelacy3 8,but what if the exorbitances be purged away1 may not ,i1 notwithstanding my oath1 admit of a regulated ,prelacy80 ,for satisfaction to this objection he answereth thus3 8,first1 ,we swear not against a government that is not2 ,secondly1 ,we swear against the evils of every government1 and doubtless many materials of ,prelacy must of necessity be retained as absolutely necessary2 ,thirdly1 ,taking away the exorbitances1 the remaining will be a new government and no ,prelacy40 ,let the brother now deal ingenuously4 ,what did he understand by those materials of ,prelacy absolutely necessary to be retained8 ,did he understand the dispensing of the word and sacraments1 which is common to all pastors8 ,or did he understand the privileges of ,parliament8 ,were either of those two materials of ,prelacy8 ,and if he had meant either of these1 was this the way to satisfy that scruple concerning the extirpation of ,prelacy8 ,again1 ,what was that new government which he promised them after the taking away of the exorbitances of the old8 ,was it the minister's doctrinal part8 ,that is no new thing in ,england4 ,was it the ,parliament's assuming of the corrective part of church government1 as he improperly distinguisheth1 wholly and solely into their own hands1 excluding the ministry from having any hand therein8 ,this were a new government1 ,i confess4 ,but1 sure1 he could not1 in any reason1 intend this as a satisfaction to the scruples of such as desired a regulated ,prelacy1 whose scruples he then spoke to1 for this had been the way to dissuade them from1 not to persuade them to1 the covenant4 ,but ,i go along with his ,re-examination4 ,p4 #ad1 ,he explaineth himself and me thus3 8,he should have said that ,i advised the ,parliament to lay no burden of government upon them whom he1 this ,commissioner1 thinks church officers1 then had he spoken true40 ,i thank him for his explanation4 ,and1 ,i pray1 who were the church officers whom ,i said he excluded from church government8 ,were they not pastors and ruling elders8 ,and doth not himself think these to be church officers8 ,yes2 of the ministers he thinks so1 but of ruling elders he seems to doubt1 except they be magistrates4 ,well1 but excluding those church officers from church government he takes with the charge4 ,why seeks he a knot in the rush8 ,but now how doth he explain himself8 ,he will have the ,parliament to be church officers 7of which before71 and such church officers as shall take the corrective part of church government wholly into their own hands2 yet not to dispense the word and sacraments1 but to leave the doctrinal part to the ministry1 and their power to be merely doctrinal1 as he saith1 p4 #aa4 ,thus you have his explanation4 ,but doth this solve the violating of the covenant8 ,nay1 it makes it more apparent2 for the government of the church1 which the first article of the covenant speaks of1 is distinguished from the doctrinal part3 8,that we shall endeavour the reformation of religion in the kingdoms of ,england and ,ireland1 in doctrine1 worship1 discipline and government40 ,so that1 excluding pastors and ruling elders from the corrective part of government1 and from all power which is not merely doctrinal1 he thereby excludeth them from that discipline and government which the covenant speaks of as one special part of the reformation of religion4 ,come on to the reasons4 ,i had given four reasons2 he takes notice but of three4 ,this is the second time he hath told three for four1 yet even these three will do the business4 #a4 8,the extirpation of church government is not the reformation of it40 ,here the brother addeth these words following as mine1 which are not mine3 8,therefore he that finds no church government breaks his covenant40 ,his reply is1 8,we must reform it according to the word of ,god1 if that hold out none1 here is no tailing40 ,he addeth a simile of a jury sworn to inquire into the felony of an accused person1 but finds not guilty2 and of three men taking an oath to deliver in their opinions of church government 7where1 by the way1 he lets fall that ,i hold the national synod to be above all courts in the kingdom2 which1 if he means of ecclesiastical courts1 why did he speak so generally8 ,if he mean1 above all or any civil courts1 it is a gross calumny47 ,but now1 if this be the sense which he gives of that first article in the covenant1 then1 #a4 ,all that is in the second article might have been put into the first article3 for instance1 we might1 in ,mr ,coleman's sense1 have sworn 8to endeavour the reformation of ,prelacy1 and even of ,popery itself1 according to the word of ,god1 and the example of the best reformed churches20 that is1 taking an oath to deliver in our opinions of these things according to the word of ,god1 and to inquire into the evils of church government by archbishops1 bishops1 deans1 c41 whether guilty or not guilty4 ,i strengthened my argument by the different nature of the first and second article4 ,i said1 8,the second article is of things to be extirpated1 but this of things to be preserved and reformed40 ,why did he not take the strength of my argument and make a reply8 #b4 ,by the same principle of his we are not tied by the first article of our covenant to have any1 either doctrine or worship1 but only to search the ,scriptures whether the word hold out any2 for doctrine1 worship1 discipline and government1 go hand in hand in the covenant4 #c4 ,his own simile hath this much in it against him4 ,if a jury1 sworn to inquire into the felony of an accused person1 should1 after such an oath1 not only find the person not guilty1 but further take upon them to maintain that there is no such thing as felony1 surely this were inconsistent with their oath1 so he that swears to endeavour the reformation of religion in doctrine1 worship1 discipline1 and government1 and yet will not only dislike this or that form of government1 but also hold that there is no such thing as church government1 he holds that which cannot agree with his oath4 #d4 ,this answer of ,mr ,coleman1 leaving it free to debate whether there be such as church government1 being his only answer to my first argument from the covenant1 must needs suppose that the government mentioned in the covenant1 the reformation whereof we have sworn to endeavour1 is understood even by himself of church officers' power of corrective government1 it being the corrective part only1 and not the doctrinal part1 which he casts upon an uncertainty whether the world hold out any such thing4 #b4 8,church government as mentioned in the covenant is a spiritual1 not a civil thing4 ,the matters of religion are put together1--doctrine1 worship1 discipline and government4 ,the privileges of ,parliament come after in the third article40 ,the reverend brother replies1 8,what if it be8 therefore the ,parliament is not to meddle with it1 and why80 ,and here he runs out against me1 as if ,i held that the ,parliament is not to meddle with religion1 an assertion which ,i abominate4 ,princes and magistrates' putting off themselves all care of the matters of religion1 was one of the great causes of the church's mischief1 and of popish and prelatical tyranny4 ,but is this just and fair1 ,sir1 to give out for my opinion that for which you are not able to show the least colour or shadow of consequence from any thing that ever ,i said8 ,that which was to be replied unto was1 ,whether do not the materials of the first article of the covenant differ from the materials of the third article of the covenant8 or whether are they the same8 ,whether doth the privilege of ,parliament belong to the first article of the covenant8 ,whether is that government mentioned in the first article a civil thing or a spiritual8 ,if civil1 why is discipline and government ranked with doctrine and worship1 and all these mentioned as parts of the reformation of religion8 ,if spiritual1 then why doth the brother make it 8civil or temporal80 p4 #aa4 ,to all this nothing is answered1 but1 8,what if it be80 ,then is my argument granted4 ,and to put it yet further out of question1 ,i add other two arguments from that same first article of the covenant4 ,one is this3 ,in the first part of that first article we swear all of us to endeavour 8the preservation of the reformed religion in the church of ,scotland1 in doctrine1 worship1 discipline1 and government10 where all know that the words 8discipline0 and 8government0 7especially being mentioned as two of the principal things in which the reformed religion in that church doth consist7 signify church government and church discipline distinct both from doctrine and worship 7which1 by the way1 how ,mr ,coleman endeavoureth to preserve1 ,i will not now say1 but leave it to others to judge71 therefore1 in that which immediately followeth1--our endeavouring 8the reformation of religion in the kingdoms of ,england and ,ireland1 in doctrine1 worship1 discipline and government10--the words 8discipline0 and 8government0 must needs have the same sense thus far1 that it is a church discipline and a church government distinct from the civil power of the magistrate1 and distinct also from doctrine and worship in the church2 for we cannot make these words1 8discipline0 and 8government10 in one and the same article of a solemn oath and covenant1 to suffer two senses differing toto genere 7especially considering that the civil government is put by itself in another article1 which is the third71 unless we make it to speak so as none may understand it4 ,the other argument which ,i now add is this4 ,in the third part of that first article we swear that we 8shall endeavour to bring the churches of ,god in the three kingdoms to the nearest conjunction and uniformity in religion1 confession of faith1 form of church government1 directory for worship and catechising10 where1 #a4 ,church government doth agree generically with a confession of faith1 directory of worship1 and catechising4 ,i mean all these are matters of religion1 none of them civil matters4 #b4 ,it is supposed there is such a thing as church government distinct from civil government1 and therefore it is put out of all question1 that so far there shall be an uniformity between the churches of ,god in the three kingdoms 7and otherwise it were an unswearing of what was sworn in the first part of that article71 but it tieth us to endeavour the nearest conjunction and uniformity 8in a form of church government20 which were a vain and rash oath1 if we were not tied to a church government in general1 and that as a matter of religion4 #c4 ,the uniformity in a form of church government which we swear to endeavour must needs be meant of corrective government2 it being clearly distinguished from the confession of faith and directory of worship4 ,so that ,mr ,coleman's distinction of the doctrinal part1 and of the dispensing of the word and sacraments1 cannot here help him4 ,from these two arguments 7beside all was said before7 ,i conclude that the covenant doth undeniably suppose1 and plainly hold forth this thing as most necessary and uncontrovertible1 that there ought to be a church government which is both distinct from the civil government1 and yet not merely doctrinal4 ,and if so1 what ,apollo can reconcile ,mr ,coleman's doctrine with the covenant8 ,and now ,i go on4 ,my last reason formerly brought was this3 8,will the brother say that the example of the best reformed churches leadeth his way80 ,for the covenant tieth us to a reformation of the government of the church both according to the word of ,god and the example of the best reformed churches3 that as regula regulans2 this as regula regulata4 ,the reverend brother replieth3 #a4 8,the best reformed church that ever was went this way2 ,i mean the church of ,israel40 ,ans4 #a4 ,is the church of ,israel one of the reformed churches which the covenant speaks of8 #b4 ,was the church of ,israel better reformed than the apostolical churches8 ,why then calls he it the best reformed church that ever was8 #c4 ,that in the ,jewish church there was a church government distinct from civil government1 and church censures distinct from civil punishments1 is the opinion of many who have taken great pains in the searching of the ,jewish antiquities2 and it may be he shall hear it ere long further proved1 both from ,scripture and from the very ,talmudical writers4 #b4 8,i desire 7saith he7 the ,commissioner to give an instance in the ,new ,testament of such a distinction 7civil and church government7 where the state was ,christian40 ,ans4 ,i desire him to give an instance in the ,new ,testament of these three things1 and then he will answer himself4 #a4 ,where was the state ,christian8 #b4 ,where had the ministry a doctrinal power in a ,christian state8 #c4 ,where doth the ,new ,testament hold out that a church government distinct from civil government may be where the state is not ,christian1 and yet may not be where the state is ,christian8 ,shall the church's liberties be diminished1 or rather increased1 where the state is ,christian8 ,in the third and fourth place1 the brother tells us of the opinions of ,gualther1 ,bulhager1 ,erastus1 ,aretius4 ,the question is of the examples of churches1 not of the opinions of men4 ,but what of the men8 ,as for that pestilence that walketh in darkness through ,london and ,westminster1 ,liastus' book against ,beza1 let him make of it what he can1 it shall have an antidote by and by4 ,in the meanwhile1 he may take notice1 that1 in the close of the sixth book1 ,erastus casts down that which he hath built1 just as ,bellarmine did1 in the close of his five books of justification4 ,but as for the other three named by the brother1 they are ours1 not his1 in this present controversy4 ,gualther7#acdj7 expounds #a ,cor4 v4 all along of excommunication1 and of the necessity of church discipline2 insomuch that he expounds the very delivering to ,satan 7the phrase most controverted by ,erastus and his followers7 of excommunication1 and the not eating with the scandalous 7ver #i-aa7 he takes also to import excommunication4 ,he thinks also that ministers shall labour to little purpose except they have a power of government4 ,bullinger is most plain for excommunication1 as a spiritual censure ordained by ,christ1 and so he understands ,matt4 xviv4 #ag4 ,aretius holds7#acda7 that ,god was the author of excommunication in the ,old ,testament1 and ,christ in the ,new4 ,and now are these three ,mr ,coleman's way8 ,or doth not his doctrine flatly contradict theirs8 ,peradventure he will say1 ,yet there is no excommunication in the church of ,zurich1 where those divines lived1 nor any suspension of scandalous sinners from the sacrament4 ,i answer1 ,this cannot infringe what ,i hold1 that the example of the best reformed churches maketh for us and against him2 for1 #a4 ,the book written by ,lavater1 another of the ,zurich divines1 de ,ritibus et ,institutis ,ecclesioe ,tigurinoe1 tells us of divers things in that church which will make the brother easily to acknowledge that it is not the best reformed church1 such as festival days1 cap4 #h1 that upon the ,lord's days1 before the third bell1 it is published and made known to the people1 if there be any houses1 fields1 or lands1 to be sold1 cap4 #i4 ,they have no fasts indicted1 cap4 #i1 nor psalms sung in the church1 cap4 #aj4 ,responsories in their ,litany at the sacrament1 the deacon upon the right hand saith one thing1 the deacon upon the left hand saith another thing1 the pastor a third thing1 cap4 #ac4 #b4 ,yet the church of ,zurich hath some corrective church government besides that which is civil or temporal1 for the same book1 cap4 #bc1 tells us1 that in their synods1 any minister who is found scandalous or profane in his life1 is censured with deposition from his office1 ab oficio deponitur4 ,then follows1 finita censura1 singuli decani1 c4 ,here is a synodical censure1 which ,i find also in ,wolphius17#acdb7 a professor of ,zurich1 and the book before cited1 cap4 #bd17acdc7 tells us of some corrective power committed to pastors and elders1 which elders are distinguished from the magistrates4 #c4 ,the ,zurich divines themselves looked upon excommunication as that which was wanting through the injury of the times2 the thing having been so horribly abused in ,popery1 and the present licentiousness abounding among people1 did hinder the erecting of that part of the church discipline at that time4 ,but they still pleaded the thing to be held forth in ,scripture1 and were but expecting better times for restoring and settling of excommunication1 which they did approve in ,geneva1 and in other reformed churches1 who had received it4 ,i give you their own words for the warrant of what ,i say47#acdd7 ,i have been the longer upon this point as being the chief objection which can be made by ,mr ,coleman concerning that clause in the covenant1 8,the example of the best reformed churches40 ,he hath only one thing more1 which may well pass for a paradox4 ,he will take an instance1 forsooth1 from ,geneva itself1 though presbyterian in practice4 ,and why8 ,because in the ,geneva ,annotations upon ,matt4 ix4 #af1 it said1 that 8the external discipline is to be fitted to the capacity of the church40 8,this is no ,scotland presbytery10 saith the brother4 ,nay1 ,sir1 nor yet ,geneva presbytery2 for it doth not at all concern presbytery4 ,it is spoken in reference to the choosing of fit and convenient times for fasting and humiliation1--that as ,christ did not1 at that time1 tie his disciples to fasting1 it being unsuitable to that present time2 so other like circumstances of ,god's worship1 which are not at all determined to the word1 are to be accommodated to emergent occasions1 and to the church's condition for the time1 which both ,scotland and ,geneva1 and other reformed churches do4 ,if ,i have now more fully and convincingly spoken to that point of the covenant1 let the brother blame himself that put me to it4 ,the ,lord guide his people in a right way1 and rebuke the spirit of error and division1 and give us all more of his ,spirit1 to lead us into all truth1 and into all self-denial1 and grant that none of his servants be found unwilling to have the ,lord ,jesus ,christ to reign over them in all his ordinances6 ,,the ,,end4 ,,male ,,audis2 ,,or1 ,,an ,,answer ,,to ,,mr ,,coleman',s ,,male ,,dicis4 ,,male ,,audis2 ,,or ,,an ,,answer ,,to ,,mr ,,coleman',s ,,male ,,dicis3 ,,wherein ,,the ,,repugnancy ,,of ,,his ,,erastian ,,doctrine ,,to ,,the ,,word ,,of ,,god1 ,,to ,,the ,,solemn ,,league ,,and ,,covenant1 ,,and ,,to ,,the ,,ordinances ,,of ,,parliament2 ,,also ,,his ,,contradictions1 ,,tergiversations1 ,,heterodoxies1 ,,calumnies1 ,,and ,,perverting ,,of ,,testimonies1 ,,are ,,made ,,more ,,apparent ,,than ,,formerly4 ,,together ,,with ,,some ,,animadversions ,,upon ,,mr ,,hussey',s ,,plea ,,for ,,christian ,,magistracy3 ,,showing1 ,,that ,,in ,,divers ,,of ,,the ,,afore-,,mentioned ,,particulars ,,he ,,hath ,,miscarried ,,as ,,much ,,as1 ,,and ,,in ,,some ,,particulars ,,more ,,than1 ,,mr ,,coleman4 ,,by ,,george ,,gillespie1 ,,minister ,,at ,,edinburgh1 #afdi4 ,,edinburgh3 ,,robert ,,ogle1 ,,and ,,oliver ,,boyd4 ,m4 ,,ogle ,,son1 ,,and ,,william ,,collins1 ,,glasgow4 ,j4 ,,dewar1 ,,perth4 ,w4 ,,middleton1 ,,dundee4 ,g4 ,r4 ,,king1 ,,aberdeen4 ,w4 ,m',,comb1 ,,belfast4 ,,hamilton1 ,,adams ,,co41 ,,and ,,james ,,nisbet ,,co41 ,,london4 #afdi4 ,,reprinted ,,by ,a4 ,w4 ,,murray1 ,,milne ,,square1 ,,edinburgh #ahdd4 ,,preface ,,to ,,the ,,reader4 ,as ,i did not begin this present controversy1 so ,i do not desire to hold up the ball of contention1 yet having appeared in it 7neither alone1 nor without a calling and opportunity offered71 ,i hold it my duty to vindicate the truth of ,christ1 the solemn league and covenant1 the ordinances of ,parliament1 the church of ,scotland1 and myself4 ,for this end was ,i born1 and for this end came ,i into the world1 that ,i might bear witness to the truth1 whereunto ,i am so much the more encouraged1 because it appeareth already in this debate1 that magna est vis veritatis1--great is the force of truth1 and so great1 that my antagonists1 though men of parts1 and such as could do much for the truth1 yet1 while they have gone about to do somewhat against the truth1 they have mired themselves in foul errors2 yea1 so far is in them lieth1 have most dangerously shaken and endangered the authority of magistrates1 who are ,god's vicegerents1 and particularly the authority of ,parliament1 and of parliamentary ordinances4 ,they have stumbled and fallen1 and shall not be able to rise but by the acknowledgment of the truth4 ,in this following reply1 ,i have not touched much of the argumentative part in ,mr ,hussey's ,plea for ,christian ,magistracy1 reserving most of it to another work1 unto which this is a prodromus 7howbeit much of what he saith is the same with what ,i did confute in my ,nihil ,respondes1 and his book1 coming forth a month after1 takes no notice of that second piece of mine1 but speaketh only to the first74 ,meanwhile1 let him not believe that his big looking title can1 like ,gorgon's head1 blockify or stonify rational men1 so as they shall not perceive the want or weakness of argument4 ,it hath ever been a trick of adversaries to calumniate the way of ,god and his servants1 as being against authority1 but ,i will1 by ,god's assistance1 make it appear to any intelligent man1 that the reverend brother hath pleaded very much against magistracy1 and so hath fallen himself into the ditch which he hath digged for others1 whilst ,i withal escape47#acde7 ,but1 now1 what may be the meaning of ,mr ,coleman's cabalistical title1 ,male ,dicis ,maledicis8 ,great philologists will tell him that maledico is taken in a good sense as well as in a bad1 according to the difference of matter and circumstances4 ,if any kind of malediction be justifiable1 it is male dicere maledicis1--to speak evil to evil speakers1 for 8as he loved cursing1 so let it come unto him as he delighted not in blessing1 so let it be far from him40 ,but he doth worse1 and his title1 with a transposition of letters1 will more fitly reflect upon himself male dicis de amicus4 ,you1 ,sir1 speak evil of your friends1 and of those that never wronged you4 ,for my part1 ,i have not shared with him in evil speaking1 nor rendered revilings for revilings4 ,i am sorry that he is so extremely ill of hearing1 as to take reason to be railing1 and good sayings to be evil sayings4 ,he applieth to himself the ,apostle's words1 8,being reviled1 we bless40 ,but where to find these blessings of his1 those unwritten verities1 ,i know not4 ,i am sure he had spoken more truly if he had said1 8,being not reviled1 we do revile40 ,for the matter and substance of his reply1 there are divers particulars in it which serve rather to be matter of mirth than of argument1 as that a ,parliament parasite cannot be called an abuser of the ,parliament1 and that passage1 8,how can a clause delivered in a postscript1 concerning my opinion of my way1 be abusive to the ,parliament80 ,a great privilege either of postscripts or of his opinions1 that they cannot be abusive to the ,parliament4 ,many passages are full of acrimony1 many extravagant1 and not to the point in hand1 many void of matter4 ,concerning such ,lactantius7#acdf7 gives me a good rule1 ,otiosum est persequi singula1--it is an idle and unprofitable thing to persecute every particular4 ,and much more ,i have in my eye the ,apostle's rule1 8,let all things be done to edifying40 #a ,cor4 xiv4 #bf4 ,i have accordingly endeavoured to avoid such jangling1 and such debates as are unprofitable and unedifying1 making choice of such purposes as may edify1 and not abuse the reader4 ,peradventure some will think ,i might have wholly saved myself this labour4 ,i confess ,i do not look upon that which ,i make reply unto1 as if it were like to weigh much with knowing men1 yet the ,apostle tells me that some men's mouths must be stopped1 and ,jerome tells me7#acdg7 there is nothing written without skill1 which will not find a reader with as little skill to judge1 and some men grow too wise in their own eyes when they pass unanswered4 ,besides all this1 a vindication and clearing of such things as ,i mentioned in the beginning1 may1 by ,god's blessing1 anticipate future and further mistakes4 ,read therefore and consider1 and when thou hast done1 ,i trust thou shalt not think that ,i have lost my labour4 ,i pray the ,lord that all our controversies may end in a more cordial union for prosecuting the ends expressed in the covenant and especially the reformation of religion1 according to the word of ,god and the example of the best reformed churches1 and more particularly the practical part of reformation1 that the ordinances of ,jesus ,christ may be kept from pollution1 profaneness and scandals shamed away1 and piety commended and magnified4 ,,chapter ,i4 ,,that ,,mr ,,coleman ,,doth ,,still ,,contradict ,,himself ,,in ,,the ,,stating ,,of ,,this ,,present ,,controversy ,,about ,,church ,,government4 ,it was before both denied and yielded by ,mr ,coleman1 that there is a church government which is distinct from the civil1 and yet not merely doctrinal4 ,he did profess to subscribe heartily to the votes of ,parliament1 and yet advised the ,parliament to do contrary to their votes1 as ,i proved in ,nihil ,respondes1 p4 #c4 ,he answereth now1 in his ,male ,dicis1 p4 #d1 8,i deny an institution2 ,i assent to prudence2 ,where is the self-contradiction now80 and1 p4 #e1 8,the advice looks to jus divinum2 the ,parliament votes to prudence40 ,sir1 you have spoken evil for yourself2 you have made the self-contradiction worse4 ,will you acknowledge your own words1 in your sermon1 p4 #be1 8,lay no more burden of government upon the shoulders of ministers than ,christ hath plainly laid upon them2 have no more hand therein than the ,holy ,ghost clearly gives them4 ,the ministers have other work to do1 and such as will take up the whole man10 c42 8,i fear an ambitious ensnarement10 c42 and1 in your ,re-examination1 p4 #ad1 8,he should have said1 ,i advised the ,parliament to lay no burden of government upon them whom he 7this ,commissioner7 thinks church officers1 then had he spoken true40 ,now let the reverend brother take heed to checkmate1 and that three several ways 7but let him not grow angry1 as bad players use to do74 ,for1 #a4 ,eo ipso that he denies the institution1 by his principles he denies the prudence2 for he that denieth the institution1 and adviseth the ,parliament to lay no more burden of government upon ministers than ,christ hath plainly laid upon them1 is against the settling of the thing in a prudential way1 because it is not instituted4 ,but ,mr ,coleman denies the institution1 and adviseth the ,parliament to lay no more burden of government upon ministers than ,christ hath plainly laid upon them2 therefore ,mr ,coleman is against the settling of the thing in a prudential way1 because it is not instituted4 ,and how to reconcile this with his denying of the institution and yielding of the prudence1 will require a more reconciling head than ,manasseh ,ben ,israel ,conciliator himself4 #b4 ,he that adviseth the ,parliament to lay no burden of government upon ministers1 because they have other work to do which will take up the whole man1 and because of the fear of an ambitious ensnarement1 is against the laying of any burden of corrective government upon ministers1 so much as in a prudential way4 ,but ,mr ,coleman adviseth the ,parliament1 c42 therefore the consequence in the proposition is necessary1 unless he will say that it is agreeable to the rules of prudence to lay upon them more work besides that which will take up the whole man1 or to commit that power unto them which is like to prove an ambitious ensnarement4 #c4 ,he that adviseth the ,parliament to lay no burden at all of corrective government upon ministers and other officers joined with them in elderships1 but to keep that power wholly in their own hands1 is against the prudence of the thing1 as well as against the institution of it4 ,but ,mr ,coleman adviseth the ,parliament to lay no burden at all of corrective government upon these1 but to keep that power wholly in their own hands2 therefore the proposition is proved by that which himself saith1 ,the ,parliament votes look to prudence4 ,so that the ,parliament1 having voted a power of suspension from the sacrament unto elderships1 for so many scandals as are enumerate in the ordinance 7which power is a part of that which he calls corrective71 he that is against this power in elderships is both against the prudence and against the ordinance of ,parliament4 ,the assumption ,i prove from his ,re-examination1 p4 #ad1 where1 after his denial of the power to those whom we think church officers1 being charged with advising the ,parliament to take church government wholly into their own hands1 his answer was1 8,if you mean the corrective power1 ,i do so40 ,and now1 after all this1 ,i must tell the reverend brother that he might have saved himself much labour had he1 in his sermon to the ,parliament1 declared himself 7as now he doth7 that he was only against the jus divinum1 but not against their settling of the thing in a parliamentary and prudential way4 ,did ,i not1 in my very first examination of his sermon1 p4 #cb1 remove this stumbling block8 ,and1 withal1 seeing he professeth to deny the jus divinum of a church government differing from magistracy1 why doth he hold1 p4 #ai1 that the ,independents are not so much interested against his principles as the ,presbyterians8 ,did he imagine that the ,independents are not so much for the jus divinum of a church government and church censures as the ,presbyterians8 ,but1 saith he1 8,the ,independents' church power seems to me to be but doctrinal40 ,but is their excommunication doctrinal8 and do they not hold excommunication to be jure divino8 ,either he had little skill in being persuaded1 or some others had great skill in persuading him that the ,independents' church power is but doctrinal1 and that they are not so much interested against the ,erastian principles as the ,presbyterians are2 as if1 forsooth1 the ordinance of excommunication 7the thing which the ,erastian way mainly opposeth7 and a church government distinct from magistracy1 were not common to them both4 ,lastly1 ,if the reverend brother deny the institution of church censures1 but assent to the prudence1 why doth he allege the ,zurich divines to be so much for him8 ,male ,dicis1 p4 #bc2 for it was upon prudential grounds1 and because of the difficulty and 7as they conceived7 impossibility of the thing1 that they were against it1 still acknowledging the scriptural warrants for excommunication1 as ,i shall show1 yea1 have showed already2 so that1 if ,mr ,coleman will follow them1 he must rather say1 8,i assent to an institution2 ,i deny a prudence40 ,,chapter ,,ii4 ,a ,,confutation ,,of ,,that ,,which ,,mr ,,coleman ,,hath ,,said ,,against ,,church ,,government2 ,,showing ,,also ,,that ,,his ,,last ,,reply ,,is ,,not ,,more1 ,,but ,,less ,,satisfactory ,,than ,,the ,,former1 ,,and ,,for ,,the ,,most ,,part ,,is ,,but ,a ,,tergiversation ,,and ,,fleeing ,,from ,,arguments ,,brought ,,against ,,him1 ,,and ,,from ,,making ,,good ,,his ,,own ,,assertions ,,and ,,arguments ,,concerning ,,the ,,distinction ,,of ,,civil ,,and ,,church ,,government4 ,the reverend brother said in his sermon1 8,i could never yet see how two coordinate governments1 exempt from superiority and inferiority1 can be in one state40 ,to overthrow this general thesis1 ,i brought some instances to the contrary2 such as the governments of a general and an admiral1 of a master and a father1 of a captain and a master in a ship4 ,he being thus put to his vindication1 replieth1 8,the ,commissioner acknowledgeth he did not apply them to the ,assembly 7,i said the ,general ,assembly7 and ,parliament2 yet that was the controversy in hand10 ,male ,dicis1 p4 #e4 ,but1 by his favour1 that was not the controversy2 for he was not speaking particularly against the distinction of the government of the ,general ,assembly and of the government of the ,parliament 7neither had he one syllable to that purpose71 but generally against the distinction of church government and civil government1 and particularly against excommunication2 in all which he excluded presbyteries as well as ,general ,assemblies4 ,wherefore he doth now recede not only from defending his thesis1 but from applying it against the power of presbyteries4 ,and so far we are agreed4 #b4 ,i having confuted his argument grounded on ,psal4 xxxiii4 #ae2 ,prov4 xxvii4 #ai1 he shifteth the vindication of it1 and still tells me he grounded no argument on those places1 but spake 8by way of allusion10 ,male ,dicis1 p4 #f4 ,now let the reader judge4 ,his words to the ,parliament were these3 8,might ,i measure others by myself1 and ,i know not why ,i may not 7,god fashions men's hearts alike2 and as in water face answers face1 so the heart of man to man71 ,i ingenuously profess ,i have a heart that knows better how to be governed than govern2 ,i fear an ambitious ensnarement10 c4 ,this argument1 there largely prosecuted1 hath no other ground but the parenthesis using the words 7though not quoting the places7 of ,scripture4 ,and now1 forsooth1 he hath served the ,parliament well1 when1 being put to make good the sole confirmation of his argument1 he tells it was but an allusion4 ,but this is not all4 ,i confuted the whole argument drawn from his own heart to the hearts of others1 and gave several answers3 but neither before1 nor now1 hath he offered to make good his argument4 #c4 ,the reverend brother cited #a ,cor4 x4 #cc1 to prove that all government is either a heathenish government1 or a ,jewish government1 or a church government4 ,this ,i denied3 8,because the government of generals1 admirals1 mayors1 sheriffs1 is neither a ,jewish government1 nor a church government1 nor a heathenish government40 ,what saith he to this8 8,i deny it2 a ,jewish general is a ,jewish government10 c41 ,male ,dicis1 p4 #f4 ,deny it8 ,no1 ,sir1 you must prove 7because you are the affirmer7 that a ,christian general1 a ,christian admiral1 are church governments4 ,for ,i deny it4 ,you tell us1 p4 #g1 you are persuaded it will trouble the whole world to bound civil and ecclesiastical jurisdiction1 the one from the other4 ,you shall have them bounded and distinguished ere long1 and the world not troubled neither4 ,meanwhile you have not made out your assertion from #a ,cor4 x4 #cc4 #d4 ,the reverend brother had cited ,rom4 xiii4 #d1 to prove that the corrective part of church government belongs to the ,christian magistrate4 ,and now he brings in my reply thus3 that ,i said he abuseth the place1 8,because spiritual censures belong not to the civil magistrate20 which1 saith he1 begs the question1 ,male ,dicis1 p4 #g4 ,i replied no such thing upon this argument4 ,look at my words again4 ,how can the brother answer it1--to shape answers of his own devising as if they were mine8 ,my answer was1 ,that the punitive part1 ,rom4 xiii4 #d1 belongs to all magistrates1 whether ,christian or infidel2 which he takes notice of in the second place1 and bids me prove 8that ,scripture-commands belong to infidels20 not observing that the question is not of ,scripture-commands1 but whether a duty mentioned in this or that scripture may not belong to infidels4 ,there are two sorts of duties in ,scripture2 some which are duties by the law of ,god1 written in man's heart at his creation1 some principles and notions whereof remain in the hearts of all nations1 even infidels by nature2 other duties are such1 by virtue of special commands given to the church1 which are not contained in the law of nature4 ,the first sort 7of which the punishing of evil doers1 mentioned ,rom4 xiii4 #d1 is one7 belongs to those that are without the church as well as those within4 ,the other only to those that are within4 #e4 ,the reverend brother had said in his sermon1 8,of other governments besides magistracy ,i find no institution40 ,i cited #a ,thess4 v4 #ab2 #a ,tim4 v4 #ag2 ,heb4 xiii4 #g1 #ag1 to prove another government 7yea1 the institution of another government7 besides magistracy4 ,and1 in my ,nihil ,respondes1 ,i told he had laughed1 but had not yet loosed the knot4 ,now hear his two answers3 ,male ,dicis1 p4 #h1 8,first1 for the institution2 for the ,commissioner affirms so much4 ,had he said that these texts hold out an office or officer already instituted1 the words would have borne him out10 c4 8,but the institution in this place ,i cannot see40 ,see the like in ,mr ,hussey1 p4 #ai1 #bb4 ,i thank them both4 ,that ,scripture which supposeth an institution1 and holds out an office already instituted1 shall to me 7and1 ,i am confident1 to others also7 prove an institution2 for no text of ,scripture can suppose or hold out that which is not true4 ,nay1 hath ,mr ,coleman forgotten that himself proved an institution of magistracy from ,rom4 xiii4 #a1 #b8 ,yet that text doth but hold out the office of magistracy already instituted3 but the institution itself is not in that place4 ,secondly1 ,mr ,coleman answereth to all these three texts4 ,to that1 #a ,thess4 v4 #ab1 8,them which are over you in the ,lord10 he saith that these words prove not that it is not meant of magistracy4 ,but he takes not the strength of the argument4 ,my words were1 8,here are some who are no civil magistrates set over the ,thessalonians in the ,lord40 ,this the reverend brother must admit to be a good proof1 or otherwise say that the civil magistrates set over the ,thessalonians1 though they were heathens1 yet were set over them in the ,lord4 ,for that of #a ,tim4 v4 #ag1 he saith it doth not hold out ruling elders4 ,whether it doth hold ruling elders or not1 doth not at all belong to the present question4 ,it is easy to answer something1 so that a man will not tie himself to the point4 ,the place was brought by me to prove 8another government beside magistracy10 which he denied4 ,now suppose the place to be meant only of preaching elders1 yet here is a rule or government3 8,elders that rule well20 and these are no civil magistrates1 but such as 8labour in the word and doctrine40 ,come on now4 8,but ,i will deal clearly 7saith the brother73 ,these officers are ministers which are instituted not here1 but elsewhere1--and these are the rulers here mentioned4 ,and so have ,i loosed the knot40 ,now1 ,sir1 you shall see ,i will not male dicere1 but bene dicere4 ,my blessing on you for it4 ,you have at last loosed the knot so perfectly1 that you are come to an agreement with me in this great point1 which ,i thus demonstrate3 ,he that acknowledgeth ministers to be instituted rulers1 acknowledgeth another instituted government beside magistracy4 ,but ,mr ,coleman acknowledgeth ministers to be instituted rulers1 therefore ,mr ,coleman acknowledgeth another instituted government beside magistracy4 ,to the other texts1 ,heb4 xiii4 #g1 #ag1 he saith nothing against my argument1 only expounds the rulers to be guides1 as ,mr ,hussey also doth1 of which more elsewhere2 meanwhile it is certain that is usually taken for a name of highest authority1 yea1 given to emperors2 for which see learned ,salmasius in his ,walo ,messalinus1 p4 #bai1 #bbj4 ,it is ,joseph's highest title to express his government of ,egypt1 ,acts vii4 #aj4 ,it must the rather be a name of government and authority in this place1 ,heb4 xiii4 #ag1 because subjection and obedience is required3 8,obey them that have the rule over you1 and submit yourselves40 ,when the word signifieth 1 seu vi ducem 7and it is very rarely so used by the ,septuagints1 but frequently1 and almost in innumerable places1 they use it for a name of rule and authority71 obedience and subjection is not due to such an one qua talis2 for obedience and subjection cannot be correlata to the leading of the way1 when it is without authority and government4 #f4 ,i having charged ,mr ,coleman's doctrine with this consequence1 8,that there ought to be neither suspension from the sacrament1 nor excommunication1 nor ordination1 nor deposition of ministers1 nor receiving of appeals1 except all these things be done by the civil magistrate10 which things1 ,i said1 8are most of them corrective1 and all of them more than doctrinal10--instead of making answer1 the reverend brother expresseth the error1 which ,i objected to him1 thus3 8,that here are no church censures10 which is the qusitum1 saith he1 ,male ,dicis1 p4 #aj4 ,here1 again1 he brings an imagination of his own1 both for matter and words1 instead of that which ,i said1 and doth not take the argument right4 ,if the minister's power be merely doctrinal1 and government wholly in the magistrate's hands1 then all the particulars enumerated2 for instance1 suspension from the sacrament1 and the receiving of appeals 7which he must not bring under the qusitum1 except he bring the ordinance of ,parliament under the qusitum71 shall be wholly in the magistrate's hand2 and elderships may not suspend from the sacrament2 classes and synods may not receive appeals1 which yet1 by the ordinance1 they have power to do4 ,one of the particulars1 and but one1 the reverend brother hath here touched1 and it is this3 8,for ordination of ministers1 ,i say1 it is within the commission of teaching1 and so appertains to the doctrinal part40 ,this is the effect of his zeal to maintain that all ecclesiastical ministerial power is merely doctrinal4 ,but mark the consequence of it3 ,he that holds ordination of ministers to be within the commission of teaching1 and to appertain to the doctrinal part1 must hold1 by consequence1 that the power of ordination is given uni as well as unitati2 that is1 that every single minister hath power to ordain1 as well as the classes4 ,but ,mr ,coleman holds ordination of ministers to be within the commission of teaching1 c4 ,the reason of the proposition is clear1 because the commission of teaching belongs to every single minister1 so that if the power of ordination be within that commission1 it must needs belong to every single minister4 ,quid respondes8 #g4 ,the reverend brother having brought an odious argument against me1 which did conclude the magistrate to manage his office for and under the devil1 if not for and under ,christ1 ,i show his syllogism to have four terms1 and therefore worthy to be exploded4 ,i get now two replies3 ,first1 8,this is an error 7if one7 in logic1 not divinity4 ,is it an error in divinity to make a syllogism with four terms80 ,male ,dicis1 p4 #ae4 ,see now if he be a fit man to call others to school1 who puts an if in this business--if one4 ,who did ever doubt of it8 ,and if it be an error in divinity to be fallacious1 and to deceive1 then it is an error in divinity to make a syllogism with four terms1 yea1 as foul an error as can be4 ,secondly1 ,he admitteth not my distinction of those words1 8,under ,christ1 and for ,christ40 ,i said the ,christian magistrate is under ,christ1 and for ,christ1 that is1 he is serviceable to ,christ1 but he is not under ,christ nor for ,christ as ,christ's vicegerent1 vice ,christi1 in ,christ's stead1 as ,christ is ,mediator4 ,the reverend brother saith1 ,he foresaw that this would be said 7the greater fault it was to make his argument so unclear and undistinct71 but he rejecteth the distinction as being distinctio sine differentia4 8,if a magistrate 7saith he7 be thus far a servant of ,christ1 as ,mediator1 that he is to do his work1 to take part with him1 to be for his glory1 then he doth it vice ,christi40 ,he adds the simile of a servant4 ,hence it follows1 by the reverend brother's principles1 that the king's cook1 because he doth work and service for the king1 therefore he doth it vice regis1 and as the king's vicegerent4 ,likewise1 that a servant who obeyeth his master's wife1 and executeth her commands1 because it is his master's will1 and for his master's honour1 doth therefore obey his master's wife vice domini1 as his master's vicegerent2 and1 by consequence1 that the duty of obedience to the wife doth originally belong to the husband2 for the capacity of a vicegerent1 which he hath by his vicegerentship1 is primarily the capacity of him whose vicegerent he is4 ,these1 and the like absurd consequences1 will unavoidably follow upon the reverend brother's argumentation1 that he who doth ,christ service doth it vice ,christi1 as ,christ's vicegerent2 and that to be a man's vicegerent1 and to do a man's work or service1 which ,i made two different things1 are all one4 ,but1 further1 observe his tergiversation4 ,i had1 p4 #ac1 proved my distinction out of these words of his own3 8,the ,commissioner saith1 ,magistracy is not derived from ,christ4 ,i say1 magistracy is given to ,christ to be serviceable in his kingdom2 so that1 though the ,commissioner's assertion be sound 7which in due place will be discussed71 yet it infringeth nothing that ,i said40 ,i asked1 therefore1 qua fide he could confound in his argument brought against me those two things which himself had so carefully distinguished4 ,there is no reply to this in ,male ,dicis4 ,when the brother thought it for his advantage1 he denied that the magistrate's being serviceable to ,christ doth enter the derivation of his power by a commission of vicegerentship from ,christ 7for that was the derivation spoken of71 and yielded that the magistrate may be said to be serviceable to ,christ1 though his power be not derived from ,christ4 ,now he denieth the very same distinction for substance4 #h4 ,whereas the reverend brother had told the ,parliament that he seeth not1 in the whole ,bible1 any one act of that church government which is now in controversy1 ,i brought some scriptural instances against his opinion1 not losing either the argument from ,matt4 xviii4 7concerning which he asketh what is become of it71 or other scriptural arguments1 which ,i intend1 by ,god's assistance1 to prosecute elsewhere4 ,now hear what is replied to the instances which were given4 ,first1 ,to that1 #a ,cor4 v4 #ac1 8,put away that wicked person from among you10 his answer is1 8,i say1 and it is sufficient against the ,commissioner1 ,if this be a church censure1 then the whole church jointly1 and every particular person1 hath power of church censure40 ,male ,dicis1 p4 #aj4 ,i hope1 ,sir1 it is not sufficient against me that you say it1 so long as you say nothing to prove it4 ,i told you that ,mr ,prynne himself 7who holds not that every particular person hath power of church censure7 acknowledged that text to be a warrant for excommunication1 and when you say 8every particular person10 you say more than the ,independents say1 and ,i am sure more than the text will admit1 for the text saith1 8,put away from among you10 therefore this power was given not uni1 but unitati1 and this unitas was the presbytery of ,corinth4 ,the sentence was inflicted 1--by many1 #b ,cor4 ii4 #f1 it is not said by all4 ,i might say much for this1 but ,i will not now leave the argument in hand2 for it is enough against ,mr ,coleman that the place prove an act of church government1 flowing from a power not civil but ecclesiastical4 ,to whom the power belonged is another question4 ,to the next instance1 from #b ,cor4 ii4 #f1 which is coincident with the former1 a punishment or censure inflicted by many4 8,it is only a reprehension 7saith he71--1--which1 by all the places in the ,new ,testament1 can amount no higher than to an objurgation1 and so is doctrinal40 ,ans4 #a4 ,he made it even now an act of the whole church jointly1 and of every particular person4 ,why did he not clear himself in this1--how the whole church1 men1 women1 children and all1 did doctrinally reprehend him8 #b4 ,if the objurgation must be restricted1 ,to whom8 ,not to a single minister 7yet every single minister hath power of doctrinal objurgation71 but to the presbytery4 ,it was an act of those ,i spake of2 and this is a ground for that distinction between ministerial and presbyterial admonition1 which ,mr ,coleman1 p4 #bb1 doth not admit4 #c4 ,if it were granted that in this text amounteth to no more but an objurgation1 yet our argument stands good2 for the ,apostle having1 in his first epistle1 required the ,corinthians to put away from among them that wicked person1 which they did accordingly resolve to do 7which makes the ,apostle commend their obedience1 #b ,cor4 ii4 #i71 no doubt either the offender was at this time actually excommunicated and cast out of the church1 or 7as others think7 they were about to excommunicate him1 if the ,apostle had not1 by his second epistle1 prevented them1 and taken them off with this sufficit3 ,such a degree of censure is enough1 the party is penitent1 go no higher4 #d4 ,when the reverend brother appealeth to all the places in the ,new ,testament1 he may take notice that the word is nowhere found in the ,new ,testament1 except in this very text4 ,and if his meaning be concerning the verb he may find it used to express a coercive power1 as in ,christ's rebuking of the winds and waves1 ,matt4 viii4 #bf2 ,mark iv4 #ci2 his rebuking of the fever1 ,luke iv4 #ci2 his rebuking of the devil 7which was not a doctrinal1 but a coercive rebuke71 ,mark i4 #be2 ix4 #be2 ,luke iv4 #ce2 ix4 #db4 ,sometimes it is put for an authoritative charge1 laying a restraint upon a man1 and binding him from liberty in this or that particular1 as ,matt4 xii4 #af2 ,mark iii4 #ab2 viii4 #cj2 ,luke ix4 #ba4 ,the word ,i find in the apocryphal book of ,wisdom1 chap4 iii4 #aj4 ,it is said of the wicked1 1 they shall have correction or punishment4 ,the whole chapter maketh an opposition between the godly and the wicked1 in reference to punishments and judgments4 ,the ,hebrew 7which1 if the observation hold which is made by ,arias ,montanus1 and divers others1 following ,kimchi1 when it is construed with signifieth objurgavit1 duriter reprehendit2 when without 1 it signifieth corrupit1 perdidit1 or maledixit71 the ,septuagint do most usually turn it and that in some places where it is without 1 as ,psal4 cxix4 #ba1 8,thou hast rebuked the proud that are cursed20 1--,pagnin1 disperdidisti1--thou hast destroyed1 so the sense is2 it is rebuke1 with a judgment or a curse upon them4 ,the second part of the verse1 in the ,greek1 is exegetical to the first part1 8,thou hast rebuked the proud1 1 cursed are they10 c42 so ,zech4 iii4 #b1 8,the ,lord rebuke 77 thee1 ,o ,satan40 ,the same phrase is used in ,jude1 ver4 #i1 which must needs be meant of a coercive1 efficacious1 divine power1 restraining ,satan4 ,the same original word they render by 1 which signifieth to separate and to excommunicate1 ,mal4 ii4 #c1 8,behold ,i will corrupt your seed10 c4 ,in the preceding words1 ,god told them that he would curse them4 ,the same word they render by 1 extermino1 ,isa4 xvii4 #ac1 a place which speaks of a judgment to be inflicted1 not of a doctrinal reproof4 ,yet ,aquila readeth there 2 likewise the word which the ,septuagint render 1 perdition1 ,prov4 xiii4 #f1 and 1 wrath1 ,isa4 li4 #bj1 in other places they render it 3 ,psal4 lxxvi4 #f1 8,at thy rebuke1 ,o ,god of ,jacob1 both the chariot and horse are cast into a dead sleep20 lxxx4 #af1 8,they perish at the rebuke of thy countenance40 ,these are real rebukes1 that is1 judgments and punishments4 #d4 ,what saith ,mr ,coleman to ,pasor1 who expounds to be the same with 1 mulcta1 and that1 #b ,cor4 ii4 #f4 it is meant of excommunication2 which he proves by this reason1 ,because1 in the same place1 the ,apostle exhorteth the ,corinthians to forgive him4 ,add hereunto ,erasmus's observation upon the word 7#acdh7 7ver4 #h1 to 8confirm your love toward him072 that it implies an authoritative ratification of a thing by judicial suffrage and sentence4 ,which well agreeth to the 1 ver4 #f2 that is1 that they who had judicially censured him1 should also judicially loose him and make him free4 ,now1 therefore1 the circumstances and context being observed1 and the practice1 #b ,cor4 ii4 #f1 compared with the precept1 #a ,cor4 v4 #ac1 ,i conclude1 that1 whether this was excommunication already inflicted1 or whether it was a lesser degree of censure1 tending to excommunication1--a censure it was1 and more than ministerial objurgation4 ,and it is rightly rendered by the ,english translators punishment or censure2 which well agreeth with the signification of the verb given us by ,hesychius17#acdi7 and by ,julius ,pollux27#acej7 who makes 1 to punish or chastise1 and 1 punishment or chastisement4 ,clemens ,alexandrinus7#acea7 useth as well as 1 pro poena vel supplicio4 ,so ,stephanus1 in ,thes4 ,ling4 ,gr4 ,from all which it may appear that the text in hand holds forth a corrective church government in the hands of church officers2 the thing which ,mr ,coleman denieth4 ,to the next instance1 from #a ,tim4 v4 #ai1 8,against an elder receive not an accusation1 but before two or three witnesses10 the reverend brother answereth1 8,it is either in relation to the judgment of charity1 or ministerial conviction1 as the verses following40 ,ans4 #a4 ,that of two or three witnesses is taken from the law of ,moses1 where it is referred only to a forensical proceeding4 ,but in relation either to the judgment of charity1 or ministerial conviction1 it is not necessary that there be two or three witnesses4 ,if a scandalous sin be certainly known to a minister1 though the thing be not certified by two or three witnesses1 yet a minister1 upon certain knowledge had of the fact1 may both believe it and ministerially convince the offender4 ,but there may not be a consistorial proceeding without two or three witnesses4 #b4 ,since he appealeth to the following verses1 let ver4 #bb decide it3 8,lay hands suddenly on no man40 ,to whom the laying on of hands or ordination did belong1 to them also it did belong to receive an accusation against an elder3 but to the presbytery did belong the laying on of hands1 or ordination1 #a ,tim4 iv4 #ad2 therefore to the presbytery did belong the receiving of an accusation against an elder4 ,and so it was not the act of a single minister1 as ministerial conviction is4 ,to the last instance1 from ,rev4 ii4 #ad1 #ae1 #bj1 the reverend brother answers1 ,that he had striven to find out how church censures might be there grounded1 but was constrained to let it alone4 ,but what is it1 in his opinion1 which is there blamed in the angels of those churches8 ,doth he imagine that those who are so much commended by ,christ himself for their holding fast of his name1 and of the true faith1 did not so much as doctrinally or ministerially oppose the foul errors of the ,balaamites and of ,jezebel8 ,no doubt but this was done3 but ,christ reproves them1 because such scandalous persons were yet suffered to be in the church1 and were not cast out4 8,i have a few things against thee1 because thou hast there them that hold the doctrine of ,balaam20 and1 ver4 #bj1 8,thou sufferest that woman ,jezebel40 ,and why was the very having or suffering them in the church a fault1 if it had not been a duty to cast them out of the church8 which casting out could not be by banishment1 but by excommunication4 ,it did not belong to the angel to cast out the ,balaamites out of ,pergamos1 but he might1 and ought to have cast them out of the church in ,pergamos4 #i4 ,mr ,coleman hath another passage against the distinction of church censures and civil punishments4 8,but what are ecclesiastical censures 7saith he78 ,let us take a taste4 ,is deposition from the ministry8 ,this kings have done10 c41 ,male ,dicis1 p4 #g4 ,now similia labra lactucis4 ,but for all that1 the taste is vitiated1 and doth not put a difference between things that are different4 ,deposition is sometimes taken1 improperly1 for expulsion2 as ,balsamon1 in ,conc4 ,nicoen41 can4 #ai1 doth observe4 ,and so the ,christian magistrate may remove or put away ministers when they deserve to be put away1 that is1 by a coercive power to restrain them1 imprison or banish them1 and1 in case of capital crimes1 punish them with capital punishments4 ,king ,james1 having once heard a dispute in ,st4 ,andrews about the deposition of ministers1 was convinced that it doth not belong to the civil magistrate1 8yet 7said he7 ,i can depose a minister's head from his shoulders40 ,which was better divinity than this of ,mr ,coleman4 ,if we take deposition properly1 as it is more than the expelling1 sequestering or removing of a minister from this or that place1 and comprehendeth that which the ,council of ,ancyra1 can4 #ah1 calls 1 the honour of presbytership to be taken away1 or a privation of that presbyteratus1 the order of a presbyter1 and that 1 the authority and power of dispensing the word1 sacraments1 and discipline1 which was given in ordination1 so none have power to depose who have not power to ordain4 ,it belongeth not to the magistrate either to make or unmake ministers4 ,therefore1 in the ancient church1 the bishops had power of the deposition as well as of the ordination of presbyters1 yet they were bound up that they might not depose either presbyter or deacon without the concurrence of a presbytery or synod in the business47#aceb7 ,mark1 of the synod1 not of the magistrate4 ,as for the testimonies brought by ,mr ,coleman1 he doth1 both here and in divers other places1 name his authors1 without quoting the places4 ,it seems he hath either found the words cited by others1 but durst not trust the quotations1 or else hath found somewhat in those places which might make against him4 ,however1 all that he can cite of that kind concerning deposition of ministers by emperors1 is meant of a coercive expulsion1 not of that which we call properly deposition4 ,and to this purpose let him take the observation of a great antiquary47#acec7 ,and1 withal1 he may take notice that ,protestant writers7#aced7 do disclaim the magistrate's power of deposing ministers1 and hold that deposition is a part of ecclesiastical jurisdiction3 ministers being always punishable 7as other members of the commonwealth71 according to the law of the land1 for any offence committed against law4 ,,chapter ,,iii4 ,,that ,,mr ,,coleman',s ,,and ,,mr ,,hussey',s ,,opposing ,,of ,,church ,,government ,,neither ,,is ,,nor ,,can ,,be ,,reconciled ,,with ,,the ,,solemn ,,league ,,and ,,covenant4 ,mr ,coleman's doctrine was by me charged to be a violation of the solemn league and covenant4 ,this he acknowledged in his ,re-examination1 p4 #ac1 #ag1 to be a very grievous charge1 and a greater fault in him than in divers others1 if made out2 and he desired seriously1 yea1 challenged it by the right of a ,christian1 and by the right of a minister1 that ,i should prosecute this charge2 whereupon ,i did1 in my ,nihil ,respondes1 prosecute it so far1 that1 by five strong arguments1 ,i did demonstrate the repugnancy of his doctrine to the covenant4 ,about a month afterward comes out ,mr ,hussey's book1 wherein the charge itself 7before desired to be prosecuted7 is declined expressly by ,mr ,coleman in the few lines by him prefixed 7which are ranked together with the errata71 in which he desires that the argumentative part may be so prosecuted as that the charge of covenant-breaking may be laid aside2 which1 if it be taken up1 he lets me know beforehand it shall be esteemed by them a nihil respondes4 ,it is also declined by ,mr ,hussey1 p4 #ae3 8,the argument of the covenant is too low to be thought on in the discourse3 we are now in an higher region than the words of the covenant10 c43--a tenet looked upon by the reformed churches as proper to those that are inspired with the ghost of ,arminius27#acee7 for the remonstrants1 both at and after the ,synod of ,dort1 did cry down the obligation of all national covenants1 oaths1 c41 in matters of religion1 under the colour of taking the ,scripture only for a rule4 ,well1 we see the charge declined as nothing4 ,but this is not all4 ,almost two months after my proof of the charge1 ,mr ,coleman comes out with his ,male ,dicis1 and declines both the charge itself 7which he calls an 8impertinent charge10 p4 #bb71 and my five arguments too1 without so much as taking notice of them1 or offering replies to them2 yea1 all that ,i said in my ,nihil ,respondes1 p4 #bg-cd1 in prosecution of this argument concerning covenant-breaking1 the reverend brother hath skipped over sicco pede in the half of one page1 p4 #bc2 all that follows is new and other matter1 wherein he did not mind his own answer to the learned viewer1 p4 #cc1 8,i will keep you to the laws of disputation1 and will not answer but as it is to the matter in hand40 ,i leave it to be judged by men of knowledge and piety1 whether such an one doth not give them some ground to apprehend that he is 1 that is1 self-judged1 who first calleth so eagerly for making out a charge against him1 and then when it is made out1 doth decline the charge1 and not answer the arguments2 and such as esteem the charge of covenant-breaking to be a nihil respondes1 and the argument of the covenant too low to be thought on in a controversy about church government1 8,o my soul1 come not thou into their secret2 unto their assembly1 mine honour1 be not thou united40 ,it is in vain for them to palliate or shelter their covenant-breaking with appealing from the covenant to the ,scripture1 for subordinata non pugnant4 ,the covenant is norma recta1--a right rule1 though the ,scripture alone be norma recti1--the rule of right4 ,if they hold the covenant to be unlawful1 or to have anything in it contrary to the word of ,god1 let them speak out4 ,but to profess the breach of the covenant to be a grievous and great fault1 and worthy of a severe censure1 and yet to decline the charge and proofs thereof1 is a most horrible scandal2 yea1 be astonished1 ,o ye heavens1 at this1 and give ear1 ,o earth6 how small regard is had to the oath of ,god by men professing the name of ,god4 ,as for that little which the reverend brother hath replied unto2 first1 he takes notice of a passage of his sermon at the taking of the covenant1 which ,i had put him in mind of1 but he answereth only to one particular1 viz41 concerning that clause1 8,doubtless many materials of ,prelacy must of necessity be retained1 as absolutely necessary40 ,i asked what he understood by this clause8 ,now observe his answer3 8,i answer ingenuously1 as he desires1 and fully1 as ,i conceive1 ,these materials of ,prelacy are ordination40 ,remember you said1 8many materials of ,prelacy40 ,i beseech you1 ,sir1 ,how many is ordination8 ,ordination1 ordination1 ordination2 tell on till you think you have made many materials2 and1 withal1 tell us 7if this be the meaning1 that ordination should be retained without any power of ecclesiastical government in the ministry7 how was it imaginable that he could hereby satisfy that scruple which then he spoke to1 viz41 the scruple about the purging away of the exorbitances of ,prelacy1 and retaining a regulated ,prelacy8 ,and after all this1 ,i shall desire him to expound that other clause 7which ,i desired before1 but he hath not done it71 8,taking away 7said he7 the exorbitancies1 the remaining will be a new government1 and no ,prelacy40 ,either he means this of a new church government distinct from the civil1 so that the ministry should have new power of government2 or he meant it of the way which now he pleads for4 ,if the former1 ,i have what ,i would4 ,mr ,coleman himself1 as well as other men1 took the covenant with an intention to have an ecclesiastical government distinct from the civil4 ,if the latter1 then let him answer these two things3 #a4 ,what good sense there was in applying such an answer to such a scruple1 as if the ,erastian way1 or the appropriating of all ecclesiastical jurisdiction wholly to the civil magistrate1 could be the way to satisfy those who scrupled the total abolition of ,prelacy4 #b4 ,how will he reconcile himself with himself2 for here1 p4 #bb1 he saith1 ,that his way was in practice before ,i was born1 8and the constant practice of ,england always40 ,this1 as it is a most notorious untruth 7for the constant practice of ,england hath granted to the clergy1 as he calls them1 after the popish dialect1 a power of deposition and excommunication1 whereas his way denies all corrective power or church censures to the ministry71 so1 if it were a truth1 it is utterly inconsistent with that which he said of the remaining part1 namely1 that it will be a new government4 ,if it be his way1 how will he make it the constant practice of ,england always1 and a new government too8 ,in the next place1 the reverend brother makes short work of my five arguments to prove the repugnancy of his doctrine to the solemn league and covenant4 ,they were too hot for him to be much touched upon3 8,all is but this much 7saith he71 the covenant mentioneth and supposeth a distinct church government40 ,it is hard when arguments are neither repeated nor answered4 ,he repeats a point which was proved 7and but a part of that71 but not the proofs2 and so he answereth 7rather to the conclusion than to the arguments7 these two things3 8,first 7saith he71 the expressions in the covenant are according to the general apprehensions of the times1 which took such a thing for granted1 yet ,i believe ,mr ,gillespie cannot make such a supposition obligatory40 ,now you yield1 ,sir1 what before you eagerly contended against1 viz41 that the covenant doth suppose a church government4 ,remember your simile of the jury sworn to inquire into the felony of a prisoner1 which oath doth not suppose the prisoner to be guilty of felony1 but he is to be tried1 guilty or not guilty4 ,we are now so far agreed1 that the covenant doth suppose a church government distinct from the civil government1 and yet not merely doctrinal1 for that was the point which ,i proved1 and which here he yields4 ,as for the obligation of an oath sworn upon such supposition1 ,i answer1 #a4 ,it is more than supposed1 the words and expressions of the covenant do plainly hold out the thing as ,i proved1 and as the reverend brother here seems to yield4 #b4 ,that which an oath doth necessarily suppose1 if the oath be lawful1 and the thing supposed lawful1 is without all controversy obligatory4 ,now the reverend brother doth acknowledge both the covenant itself to be a lawful oath1 and that which the covenant supposeth1 namely1 a church government distinct from the civil government1 and yet not merely doctrinal1 to be a lawful thing2 for he professeth to yield it 7though not jure divino1 yet7 in prudence1 which he cannot do1 if he make the thing unlawful4 #c4 ,that which an oath doth suppose is sometimes supposed vi materi1 or consequenti1 that is1 the words of the oath do necessarily imply such a thing1 though it be not intended by the swearer2 and here ,i will tell ,mr ,coleman one story of ,alexander for another3 ,when ,alexander was coming against a town to destroy it1 he met ,anaximenes1 who1 as he understood1 came to make intercession and supplication for sparing the town4 ,alexander prevented him with an oath that he would not do that thing which ,anaximenes should make petition for1 whereupon ,anaximenes made petition that he would destroy the town4 ,alexander found himself bound by the plain words of his oath not to do what he intended1 and so did forbear4 ,and to add a divine story to an human1 ,joshua and the princes of ,israel did swear to the ,gibeonites upon a supposition that was not true1 yet they found themselves tied by their oath4 ,so he that sweareth to his own hurt must not change1 the oath being otherwise lawful1 ,psal4 xv4 #d1 yet that self-hurt which is wrapped up in the matter of his oath was not intended in swearing4 ,sometimes1 again1 that which is supposed and implied in an oath1 lieth also in the thoughts and intentions of those that swear4 ,now1 where those two are coincident1 that is1 where the thing supposed in an oath is both implied necessarily in the words of the oath1 and is also according to the apprehensions of those that swear 7which is the case here in the covenant1 and is acknowledged by the reverend brother71 ,i should think it most strange how any divine can have the least doubt concerning the obligation of such a thing1 except he conceive the thing itself to be unlawful4 ,his second answer is this3 8,in my way 7saith he7 the governments1 civil and ecclesiastical1 are in the subject matter clearly distinct4 ,when the ,parliament handles matters of war1 it is a military court2 when business of state1 it is a civil court2 when matters of religion1 it is an ecclesiastical court40 ,if this hold good1 then it will follow1 #a4 ,that the ,parliament1 when they deliberate about matters of war or matters of religion1 are not1 at least formally and properly1 a civil court1 else how makes he these so clearly distinct8 #b4 ,that ministers may be called civil officers1 for consider his words in his ,re-examination1 p4 #aa3 8,i do not exclude ministers1 neither from ecclesiastical nor civil government1 in a ministerial way1 doctrinally and declaratively40 ,compare this with his present answer1 it will amount to thus much3 ,that different denominations being taken from the different subject matter1 ministers1 when they handle doctrinally matters of religion1 are ecclesiastical ministers2 and when they handle doctrinally matters of civil government1 which himself alloweth them to do1 they are civil ministers4 ,but now to apply his answer to the argument1 ,how doth all this solve the repugnancy of his doctrine to the covenant8 ,if he had examined my arguments1 he had found that most of them prove from the covenant a church government distinct from civil government1 subjective as well as objective2 that is1 another government besides magistracy2 different agents as well as different acts2 different hands as well as handling of different matters4 ,i know the ,christian magistrate may and ought to have a great influence in matters of religion2 and whatsoever is due to him by the word of ,god1 or by the doctrine either of the ancient or reformed churches1 ,i do not infringe1 but do maintain and strengthen it4 ,but the point in hand is1 that the covenant doth undeniably suppose1 and clearly hold forth a government in the church distinct from magistracy1 which is proved by these arguments 7which1 as they are not yet answered1 so ,i will briefly apply them to the proof of that point which now ,mr ,coleman sticks at73 #a4 ,the church covenant mentioned in the covenant is as distinct from the privileges of parliament1 as the first article of the covenant is distinct from the third article4 #b4 ,the church government in the first article of the covenant1 the reformation whereof we are to endeavour1 differeth from church government by archbishops1 bishops1 c41 mentioned in the second article1 as much as a thing to be reformed differeth from a thing to be extirpated2 so that the church government formerly used in the church of ,england is looked upon two ways in the covenant1 either qua church government1 and so we swear to endeavour the reformation of it 7which ,i hope was not meant of reforming that part of the privileges of ,parliament whereby they meddle with religion in a parliamentary way71 or qua church government1 by archbishops1 bishops1 c41 and so we swear to endeavour the extirpation of it4 ,this difference between the first and second articles1 between reformation and extirpation1 proveth that the covenant doth suppose that the church government formerly used in the church of ,england1 in so far as it was a church government1 is not eatenus to be abolished1 but in so far as it was a corrupt church government1 that is1 prelatical4 #c4 ,church government1 in the covenant1 is matched with doctrine1 worship1 and catechising4 ,now these are subjectively different from civil government1 for the civil magistrate doth not act doctrinally nor catechetically1 neither can he dispense the word and sacraments1 as ,mr ,coleman acknowledgeth4 #d4 ,in the first part of the first article of the covenant1 concerning 8the preservation of the reformed religion in the church of ,scotland1 in doctrine1 worship1 discipline1 and government10 it is uncontroverted1 that discipline and government are ecclesiastical1 and subjectively different from civil government1 that is1 though divers who have a hand in the civil government are ruling elders1 yet it is as true that divers members of ,parliament and inferior civil courts are not church officers2 and of the ministry none are civil governors which makes the two governments clearly distinct subjectively4 ,now the second part of that article concerning 8the reformation of religion in the kingdoms of ,england and ,ireland1 in doctrine1 worship1 discipline1 and government10 cannot so far differ from the first part of that article in the sense of the words1 8discipline and government10 as that the same words1 in the same article of the same covenant1 should signify things differing toto genere1 which will follow1 unless 8discipline and government0 in the second branch1 and 8form of church government0 in the third branch1 be understood of the power of church officers1 and not of the magistrate4 #f4 ,we did swear to 8endeavour the reformation of religion in the kingdoms of ,england and ,ireland1 in doctrine1 worship1 discipline and government1 according to the word of ,god and the example of the best reformed churches40 ,now the word of ,god holds forth another government besides magistracy2 for ,mr ,coleman himself hath acknowledged1 that he finds in the ,new ,testament ministers to be rulers1 yea1 instituted rulers2 and the example of the best reformed churches1 without all doubt1 leadeth us to an ecclesiastical government different from magistracy4 ,neither hath the reverend brother so much as once adventured to allege the contrary1 except of the church of ,israel1 which1 as it is heterogeneous1 being none of the reformed churches mentioned in the covenant1 so it shall be discussed in due place2 from all which reasons ,i conclude1 that the wit of man cannot reconcile ,mr ,coleman's doctrine with the covenant4 #f4 ,i add a confutation of him out of himself1 thus3 ,no such church government as ,mr ,coleman casts upon an uncertainty1 whether the word hold out any such thing1 can be1 by his principles1 the power of magistracy in things ecclesiastical1 but another government beside magistracy4 ,but the church government1 mentioned in the first article of the covenant1 is such a church government as ,mr ,coleman casts upon an uncertainty1 whether the word hold out any such thing2 therefore the church government mentioned in the first article of the covenant cannot be1 by his principles1 the power of magistracy1 but another government beside magistracy4 ,the proposition he will easily admit1 unless he alter his assertions2 the assumption is clear from his ,re-examination1 p4 #ae4 ,,chapter ,,iv4 ,,mr ,,coleman ,,and ,,mr ,,hussey',s ,,errors ,,in ,,divinity4 ,mr ,hussey all along calls for divinity schools3 ,i confess himself hath much need of them1 that he may be better grounded in his divinity2 and that if he will plead any more for ,christian magistracy1 he may not involve himself into such dangerous heterodoxies as have fallen from his pen in this short tractate4 ,i instance in these3-- ,first1 ,in his epistle to the ,parliament he hath divers passages against synodical votes2 he will have no putting to the vote3 8,for votes 7saith he1 p4 #f7 are of no other use but to gather parties1 and ought nowhere to be used but by those that have the power of the sword40 ,and1 p4 #c1 he will have the business of assemblies to be only doctrinal1 and 8by dispute to find out truth4 ,their disputes ought to end in a brotherly accord1 as in ,acts xv41 much disputing1 but all ended in accord1 no putting to the vote40 ,and1 p4 #e1 he will have things carried 8with strength of argument and unanimous consent of the whole clergy40 ,behold how he joineth issue with the remonstrants against the contra-remonstrants1 to introduce not only an academical1 but a sceptical and ,pyrrhonian dubitation and uncertainty1 so that there shall never be an end of controversy1 nor any settlement of truth and of the ordinances of ,jesus ,christ1 so long as there shall be but one tenacious disputer to hold up the ball of contention4 ,one egg is not liker another than ,mr ,hussey's tenet is like that of the ,arminians1 for which see the ,synod of ,dort1 sess4 #be47acef7 ,it was the ninth condition which the ,arminians required in a lawful and well-constituted synod1 that there might be no decision of the controverted articles1 but only such an accommodation as both sides might agree to4 ,and1 generally1 they hold that synods ought not to meet for decision1 or determination1 but for examining1 disputing1 discussing2 so their ,examen ,censurae1 cap4 #be2 and their ,vindiciae1 lib4 #b1 cap4 #f1 p4 #aca1 #acc4 ,secondly1 ,in that same epistle to the ,parliament1 p4 #d1 he hath this passage3 8,will-worship is unlawful1 ,i mean in matters that are essential to ,god's worship1 which are matters of duty2 as for circumstantials of time and place1 except the ,sabbath1 which are matters of liberty1 in these the commonwealth may vote1 c42 and this is your ,christian liberty1 that in matters of liberty ye make rules and laws to yourselves1 not crossing the ends that you are tied to in duty40 ,and is the ,sabbath only a circumstantial of time contradistinct from matters of duty8 ,it seems he will cry down not only the jus divinum of church censures with the ,erastians1 but the jus divinum of the ,sabbath with the ,canterburians4 ,and if will-worship be unlawful only in the essentials of ,god's worship1 why was the argument of will-worship so much tossed1 not only between ,prelates and ,nonconformists1 but between ,papists and ,protestants1 even in reference to ceremonies8 ,and whether hath not ,mr ,hussey here engaged himself to hold it free and lawful to the ,christian magistrate1 yea1 to private ,christians 7for he calls it ,christian liberty1 not parliamentary liberty--now ,christian liberty belongs to all sorts of ,christians71 to make laws to themselves for taking the sacrament anniversarily on ,christmas1 ,good-,friday1 and ,easter1 or to appoint a perpetual monthly fast or thanksgiving2 yea1 another ,parliament may1 if so it should seem good to them1 impose again the surplice and cross in baptism1 fonts1 railing of communion tables1 the reading of divert passages of ,apocrypha to the congregations1 doxologies1 anthems1 responsories1 c41 as heretofore they were used2 or they may appoint all and every one to sit in the church with their faces towards the east1 to stand up at the epistles and gospels1 c42 yea1 what ceremonies1 ,jewish1 popish1 heathenish1 may they not impose1 provided they only hold the foundation1 and keep to those essentials which he calls matters of duty8 ,by restraining the unlawfulness of will-worship to the essentials1 he leaves men free to do anything in religion1 prter verbum1 so that it appear not to them to be contra verbum2 anything they may add to the word1 or do beside the word1 so that the thing cannot be proved contrary to the word4 ,thirdly1 ,mr ,hussey1 ibid41 p4 #d1 #e1 saith1 ,that the ,parliament may require such as they receive for preachers of truth1 8to send out able men to supply the places1 and that without any regard to the allowance or disallowance of the people10 where1 in the first part of that which he saith1 there is either a heterodoxy or a contradiction4 ,a heterodoxy1 if he mean that ministers are to be sent out without ordination3 a contradiction1 if he mean that they must be ordained2 for then he gives classes a work which is not merely doctrinal4 ,but most strange it is1 that he so far departeth from ,protestant divines in point of the church's liberty in choosing ministers4 ,he tells us1 p4 #ad1 that ,mr ,herle1 8for want of skill and theological disputations10 hath granted to people a right to choose their minister4 ,mr ,herle's skill1 both logical and theological1 is greater than it seems he can well judge of2 neither can this bold arrogant censure of his derogate from ,mr ,herle's1 but from his own reputation4 ,for the matter itself1 it is one1 and not the least1 of the controversies between the ,papists and ,protestants1 what right the church hath in the vocation of ministers3 read ,bellarmine1 de ,cleric41 and those that write against him1 and see whether it be not so4 ,the ,helvetic ,confession tells us that the right choosing of ministers is by the consent of the church1 and the ,belgic ,confession saith1 8,we believe that the ministers1 seniors and deacons1 ought to be called to those their functions1 and by the lawful elections of the church to be advanced into those rooms40 ,see both these in the ,harmony of ,confessions1 sect4 #aa4 ,i might here1 if it were requisite1 bring a heap of testimonies from ,protestant writers2 the least thing which they can admit of is1 that a minister be not obtruded renitente ecclesia4 ,factum valet1 fieri non debet4 ,it may be helped after it is done1 without making null or void the ministry2 but in a well-constituted church there ought to be no intrusion into the ministry1 the church's consent is requisite2 for which also ,i might bring both scripture and antiquity1 but that is not my present business4 ,one thing ,i must needs put ,mr ,hussey in mind of1 that when the prelates did intrude ministers1 without any regard to the disallowance of the people1 it was cried out against as an oppression and usurpation1 and we are often warned by ,mr ,prynne1 by ,mr ,coleman1 and by myself1 to cast away the prelates' usurpation with themselves4 ,but who lords it now over the ,lord's inheritance1 the ,presbyterians or the ,erastians8 ,nay1 he who will have ministers put in churches 8without any regard to the allowance or disallowance of people10 falls far short of divers prelatical men1 who did much commend the ancient primitive form of calling ministers1 not without the church's consent4 ,see ,dr ,field1 ,of the ,church1 lib4 #e1 cap4 #ed2 ,bilson1 de ,gubern4 ,eccl41 cap4 #ae1 p4 #dag2 the author of ,the ,history of ,episcopacy1 part #b1 p4 #cfj4 ,fourthly1 ,mr ,hussey1 ,epist41 p4 #g1 saith1 ,that upon further consideration he found 8the minister charged only with preaching and baptising40 ,the like he hath afterwards1 p4 #ci1 8,let any man prove that a minister hath any more to do from ,christ than to teach and baptise40 ,and again1 p4 #dd1 he propounds this query1 8,whether ,christ gave any more government 7he should have said any more to do1 for preaching and baptising are not acts of government7 than is contained in preaching and baptising10 and he holds the negative4 ,if only preaching and baptising1 then not praying and reading in the congregation1 ministering the ,lord's supper1 visiting the sick and particular families4 ,fifthly1 ,he holdeth1 p4 #bj1 ,that a heathen magistrate is unlawful1 8and for his government1 if sin be lawful1 it is lawful40 ,a gross heterodoxy4 ,the ,apostle exhorteth to be subject even to heathen magistrates1 ,rom4 xiii41 for there were no other at that time1 and to pray for them1 #a ,tim4 ii42 so that by ,mr ,hussey's divinity1 the ,apostle would have men to be subject unto1 and to pray for an unlawful government4 ,it is an anabaptistical tenet1 that an heathen magistrate is not from ,god1 which ,gerhard1 de ,magistrate ,politico1 p4 #dih1 #dii1 fully confutes4 ,sixthly1 ,he saith of ,christ1 p4 #dj1 8,he doth nothing as ,mediator which he doth not as ,god or as man40 ,it is a dangerous mistake1 for take the work of mediation itself1 he neither doth it as ,god1 nor as man1 but as ,god-man4 ,seventhly1 ,he saith1 p4 #ce1 8,nothing can be said of ,christ as second person in ,trinity1 in opposition to ,mediator1 but in opposition to man there may40 ,so that he will not admit of this opposition4 ,christ1 as the ,second ,person in the ,trinity1 is equal and consubstantial to the ,father1 but1 as ,mediator1 he is not equal to his ,father1 but less than his ,father1 and subject and subordinate to his ,father--a distinction used by our divines against the ,anti-,trinitarians and ,socinians4 ,now by his not admitting of this distinction1 he doth by consequence mire himself in ,socinianism2 for ,christ1 as ,mediator1 is the ,father's servant1 ,isa4 xlii4 #a2 and the ,father is greater than he1 ,john xiv4 #bh2 and as the head of the man is ,christ1 so the head of ,christ is ,god1 #a ,cor4 xi4 #c4 ,if1 therefore1 it cannot be said of ,christ1 as he is the ,second ,person in the ,trinity1 that his ,father is not greater than he1 and that he is not subordinate to ,god as his head1 then farewell ,anti-,socinianism4 ,i dare boldly say1 it is impossible to confute the ,socinians1 or to assert the eternal ,godhead of ,jesus ,christ1 except somewhat be affirmed of him as the ,second ,person of the ,trinity1 which must be denied of him as he is ,mediator1 and something be denied of him as he is the ,second ,person in the ,trinity1 which must be affirmed of him as he is ,mediator4 ,eighthly1 ,he saith1 p4 #cf1 ,that ,christ1 8by his mediation1 hath obtained from the ,father that he shall not judge any man according to rigour1 but as they are in or out of ,christ2 all deferring of judgment from the wicked is in and for ,christ1 which otherwise the justice of ,god would not allow40 ,then ,christ did thus far make satisfaction to the justice of ,god in the behalf of the wicked1 and die for them1 that judgment might be deferred from them1 and thus far perform acts of mediation for the savages and ,mohammedans1 and for them that never heard the gospel1 that by such mediation he hath obtained of the ,father that they shall be judged not according to rigour1 but by the gospel4 ,which intimateth that ,christ hath taken away all their sins against the law1 so that all men shall now go upon a new score1 and none shall be condemned or judged by the law1 but by the gospel only2 for if ,christ have not taken away their sins against the law1 the justice of ,god will judge them according to the rigour of the law4 ,must not every jot of the law be fulfilled8 ,and is there not a necessity that every one undergo the curse and rigour of the law1 or else that the ,mediator hath undergone it for them8 ,ninthly1 ,he propounds this query1 p4 #dd3 8,whether ministers have any right to those privileges which are given to the church more than another ,christian10 and he holds the negative4 ,now the preaching of the word1 the administration of the sacraments1 and the power of the keys1 are privileges given to the church1 that is1 for the church's good3 8,for all things are yours 7saith the ,apostle71 whether ,paul1 or ,apollos10 c41 #a ,cor4 iii4 #ba1 #bb4 ,therefore1 by ,mr ,hussey's divinity1 any other ,christian hath as much right to administer word1 sacraments1 keys1 as the minister4 ,come on now to ,mr ,coleman's errors in divinity1 not to repeat what was expressed in my ,nihil ,respondes1 but to take off the ,male ,dicis in the main points4 ,tenthly1 ,the tenth heterodoxy shall therefore be this1 ,that whatsoever is given to ,christ1 he hath it not as the eternal ,son of ,god4 ,into this ditch did ,mr ,coleman first fall1 and then ,mr ,hussey1 p4 #be1 after him4 ,i said this tenet leadeth to a blasphemous heresy4 ,for the better understanding whereof let it be remembered what ,i did promise in my ,nihil ,respondes1 p4 #aa1 in reply to his proposition1 8,that which is given to ,christ he hath it not as ,god4 ,this 7said ,i7 is in opposition to what ,i said1 p4 #de1 concerning the headship and dignity of ,christ1 as the natural ,son of ,god1 the image of the invisible ,god1 ,col4 i4 #ae1 and1 p4 #dc1 of the dominion of ,christ1 as he is the eternal ,son of ,god4 ,this being premised10 c4 ,mr ,coleman1 without taking the least notice of that which ,i did purposely and plainly premise1 begins to speak of ,god essentially2 and that if something may be given to ,christ as ,god1 then something may be given to ,god1 and then ,god is not absolutely perfect1 c41 ,male ,dicis1 p4 #ac1 #ad4 ,thus he turneth over to the essence and nature of ,god what ,i spake of the ,second ,person in the ,trinity1 or of ,christ as he is the eternal ,son of ,god4 ,was not the question between him and me1 ,whether the kingdom and dominion over all things may be said to be given to ,christ as he is the eternal ,son of ,god4 ,this is the point which he did argue against1 because it takes off his argument first brought to prove that all government1 even civil1 is given to ,christ as he is ,mediator4 ,and still from the beginning ,i spake of ,christ as the ,second ,person in the ,trinity1 or the eternal ,son of ,god4 ,thus therefore the case stands3 ,the reverend brother1 to prove that an universal sovereignty and government over all things is given to ,christ as he is ,mediator1 and to confute my assertion that it is given to ,christ as he is the eternal ,son of ,god1 doth frame this argument against me1 8,that which is given to ,christ he hath it not as ,god4 ,but here dignity is given to ,christ2 therefore not here to be taken as ,god20 where there is more in the conclusion than in the premises2 for the conclusion which naturally follows had been this1 ,therefore ,christ hath not here dignity as ,god4 ,it seems he was ashamed of the conclusion1 yet not of the premises which infer the conclusion4 ,but this by the way4 ,i speak to his proposition1 8,that which is given to ,christ he hath it not as ,god40 ,these words 8as ,god10 either he understands 1 essentially1 or 1 personally2 that is1 either in regard of the nature and essence of ,god1 which is common to the ,son of ,god with the ,father and the ,holy ,ghost1 and in respect whereof they three are one2 or in regard of the person of the ,word1 as ,christ is the ,second ,person in the ,trinity1 and personally distinct from the ,father and the ,holy ,ghost4 ,if in the former sense1 then he must lay aside his whole argument1 as utterly impertinent1 and making nothing at all against my thesis1 which affirmed that an universal dominion and kingdom over all things is given to ,christ1 not as he is ,mediator 7in which capacity he is only ,king of the church71 but as he is the eternal ,son of ,god4 ,in opposing of which assertion1 as the reverend brother was before nihil respondens1 so now he is twice nought4 ,but if in the other sense he understands his proposition 7which ,i must needs suppose he doth1 it being in opposition to what ,i said71 then ,i still aver his proposition will infer a blasphemous heresy1 as ,i proved before by a clear demonstration3 ,that which is given to ,christ he hath it not as ,god4 ,but life1 glory1 c41 is given to ,christ2 therefore ,christ hath not life1 glory1 c41 as ,god4 ,the reverend brother saith1 8,i acknowledge the conclusion unsound1 and ,i deny not but that the major is mine own1 and the minor is the very ,scripture40 ,yet he denies the conclusion1 and clears himself by this simile1 8,that which was given this poor man he had not before4 ,but a shilling was given this poor man2 therefore he had not a shilling before3 where both propositions are true1 yet the conclusion is false 7saith he71 contrary to the axiom1 ,ex veris nil nisi verum40 ,you are extremely out1 ,sir3 your syllogism of the poor man is fallacia ab amphibolia4 ,the major of it is ambiguous1 dubious1 and fallacious1 and cannot be admitted without a distinction4 ,but here you acknowledge the major of my argument to be your own1 and so not fallacious in your opinion4 ,you acknowledge the minor to be ,scripture4 ,you have not found four terms in my premises1 nor charged my major or minor with the least fault in matter or form1 and yet1 forsooth1 you deny the conclusion1 and do not admit that incontrovertible maxim in logic1 ,ex veris nil nisi verum2 or1 as ,kekerman hath it1 ,ex veris premissis falsam conclusionem colligi est impossibile17#aceg7--;,it is impossible that a false conclusion should be gathered from true premises4 ,now let us hear what he would say against my conclusion2--it is concerning the sense of the word hath3 8,for hath 7saith he7 by me is used for receiving or having by virtue of the gift1 but by him for having fundamentally1 originally40 ,you are still out1 ,sir4 ,i take it just as you take it4 ,for though the ,son of ,god1 as ,god essentially1 or in respect of the nature and essence of ,god1 which is common to all ,three ,persons in the blessed ,trinity1 hath originally of himself a kingdom and dominion over all2 yet1 as he is the ,second ,person in the ,trinity1 begotten of1 and distinct from the ,father1 he hath the kingdom and dominion over all not of himself1 but by virtue of the gift of his ,father4 ,so that the reverend brother is still nihil respondens1 and therefore he shall be concluded in this syllogism3 ,he who holds that whatsoever is given to ,christ he hath it not by virtue of the gift1 as he is the eternal ,son of ,god or ,second ,person in the ,trinity1 but only as ,mediator1--he holds1 by consequence1 that ,christ hath not glory by virtue of his ,father's gift1 as he is the eternal ,son of ,god or ,second ,person in the ,trinity4 ,but ,mr ,coleman holds the former2 therefore ,mr ,coleman holds the latter4 ,the consequence in the proposition is proved from ,john xvii4 #bb1 8,the glory which thou gavest me40 ,the assumption he will own1 or else quit his argument against my distinction of the double kingdom given to ,christ1 as he is the eternal ,son of ,god1 and as ,mediator4 ,the conclusion which follows is heretical2 for whereas the ,nicene ,creed said of ,christ1 in regard of his eternal generation1 that he is ,deus de ,deo1 ,lumen de lumine1--,god of ,god1 ,light of light1 ,mr ,coleman's argument will infer that he is not only ex seipso ,deus1 but ex seipso ,filius2 and so deny the eternal generation of the ,son of ,god1 and the communication of the ,godhead1 and the sovereignty1 glory1 and attributes thereof1 from the ,father to the ,son4 ,for if ,christ1 as he is the eternal ,son of ,god1 hath not glory by virtue of his ,father's gift1 then he hath it not by virtue of the eternal generation and communication1 but fundamentally and originally of himself4 ,as for the other branch of ,mr ,coleman's argument1 tending to prove that ,christ1 as he is the eternal ,son of ,god1 cannot be given1 which he endeavours to vindicate1 p4 #ad1 #ae1 ,i answer these two things3 ,first1 ,granting all that he saith1 he concludes nothing against me2 for ,i did from the beginning expound these words1 ,eph4 i4 #bb1 8,and gave him to be the head over all things to the church10 in this sense1 ,that ,christ as ,mediator is given only to the church1 to be her head1 but he that is given as ,mediator to the church is over all4 ,so that the giving of ,christ there spoken of is as ,mediator1 and he is given to the church only1 which ,i cleared by the ,syriac1 8,and him who is over all he gave to be the head to the church40 ,but his being over all1 there spoken of1 if understood of glory1 dignity1 excellency over all1 so ,christ is over all as ,mediator 7yea1 in regard of the exaltation of his human nature71 and this helpeth not ,mr ,coleman1 who intends to prove from that place that all government1 even civil1 is given to ,christ as ,mediator4 ,but if understood of a kingdom and government over all1 so he is over all1 as he is the eternal ,son of ,god or ,second ,person of the ,trinity1 and not as ,mediator4 ,secondly1 ,the question which the reverend brother falls upon1 concerning the personal inhabitation of the ,holy ,ghost1 will never follow from anything which ,i said1 more than ,god's giving of his ,son to us will infer a personal inhabitation of the ,son of ,god in us4 ,that which ,i said was to this intent1 ,that both the ,son of ,god and the ,holy ,ghost are given1 not as ,god essentially2 that is1 in respect of the ,godhead itself1 or as they are one in nature with the ,father 7for so the ,father that giveth1 and the ,holy ,ghost which is given1 could not be distinguished71 but the ,son is given as the ,son proceeding from the ,father1 and the ,holy ,ghost is given as the ,holy ,ghost proceeding and sent from the ,father and the ,son4 ,whether he be given to dwell personally in us1 or by his gracious operations only1 is another question1 which hath nothing to do with the present argument1 and therefore ,i will not be led out of my way4 ,eleventhly1 ,the eleventh heterodoxy is this3 8,i see no absurdity to hold that every man in authority is either ,christ's vicegerent1 or the devil's40 ,male ,dicis1 p4 #af4 ,here ,i make this inference3 ,heathen and infidel magistrates1 either1 #a4 ,they are not men in authority2 or1 #b4 ,they are ,christ's vicegerents2 or1 #c4 ,they are the devil's1 ,male ,dicis4 ,if he say they are not men in authority1 he shall contradict the apostle ,paul1 who calls them higher powers1 ,rom4 xiii4 #a1 and men in authority1 #a ,tim4 ii4 #b1 speaking in reference even to the magistrates of that time1 who were infidels4 ,if he say they are ,christ's vicegerents1 then1 #a4 ,he must say1 that ,christ1 as ,mediator1 reigns without the church1 and is a king to those to whom he is neither priest nor prophet4 #b4 ,he must find a commission given by ,christ to the infidel magistrate4 #c4 ,whom in authority will he make to be the devil's vicegerents if infidel magistrates be ,christ's vicegerents8 ,if he say that they are the devil's vicegerents1 then it follows1 #a4 ,that they who resist the devil's vicegerent resist the ordinance of ,god2 for they that resist an infidel magistrate1 and do not submit to his lawful authority 7which his infidelity takes not away71 is said1 ,rom4 xiii4 #b1 to resist the ordinance of ,god4 #b4 ,that the apostle ,paul bade pray for the devil's vicegerent1 #a ,tim4 ii4 #a1 #b4 ,the reverend brother doth but more and more wind himself into a labyrinth of errors1 while he endeavours to take away the distinction of the twofold kingdom1 and the twofold vicegerentship of ,god and of ,christ4 ,twelfthly1 ,the twelfth heterodoxy followeth3 8,now it is true that ,christ1 being ,god as well as man1 hath of himself originally1 as ,god1 whatsoever he hath by virtue of gift as ,mediator10 ,male ,dicis1 p4 #ac4 ,now subsume ,christ hath1 by virtue of gift1 as ,mediator1 the priestly office2 therefore1 by ,mr ,coleman's principles1 ,christ hath of himself originally1 as ,god1 the priestly office4 ,and if ,christ hath it of himself originally as ,god1 then the ,father and the ,holy ,ghost hath it also2 so that by his doctrine the ,father and the ,holy ,ghost shall be the priests of the church as well as ,christ1 for ,christ hath nothing of himself originally as ,god which the ,father and the ,holy ,ghost have not likewise4 ,thirteenthly1 ,the thirteenth and last error concerneth the office of deacons4 ,not only a widow but a deacon is denied to be a church officer1 or to have any warrant from ,scripture4 8,i hold not a widow a church officer 7saith he72 no more do ,i a deacon2 both having a like foundation in ,scripture1 which is truly none at all10 ,male ,dicis1 p4 #i4 ,if this was his opinion formerly1 why did he not in so main a point enter his dissent from the votes of the ,assembly concerning deacons1 together with his reasons8 ,well1 his opinion is so now1 whereby he runneth contrary not only to the reformed churches 7which it seems weigh not much in his balance71 but to the plain ,scripture1 which speaks of the office of a deacon1 #a ,tim4 iii4 #aj2 and this could be no civil office1 but an ecclesiastical office1 for the deacons were chosen by the church1 were ordained with prayer and laying on of hands1 and their charge was to take special care of the poor2 all which is clear1 ,acts vi4 ,if he had given us the grounds of his opinion he should have heard more against it4 ,,chapter ,v4 ,,the ,,prelatical ,,way ,,and ,,tenets ,,of ,,mr ,,coleman ,,and ,,mr ,,hussey1 ,,repugnant ,,also1 ,,in ,,divers ,,particulars1 ,,to ,,the ,,votes ,,and ,,ordinances ,,of ,,parliament4 #a4 ,mr ,coleman1 in his ,re-examination1 p4 #ad1 makes the ,parliament to be church governors and church officers to the whole kingdom4 ,it was an argument used against the prelates1 that ecclesiastical and civil government1 spiritual and secular administrations1 are inconsistent in the same persons1 either of which requireth the whole man4 ,it was another exception against the prelate1 that he assumed the power of church government and ecclesiastical jurisdiction over the whole diocese1 which was much more than he could discharge4 ,how will ,mr ,coleman avoid the involving the ,parliament into prelatical guiltiness by his principles1 which we avoid by ours8 #b4 ,the prelates sought great things for themselves rather than to purge the church of scandals4 ,what other thing was it when ,mr ,coleman1 in his third rule1 instead of exhorting to the purging the church1 called only for learning and competency1 and told it out1 that this will 8get us an able ministry1 and procure us honour enough40 ,mr ,hussey1 in his ,epistle to myself1 tells me1 that our attending on reading1 exhortation and doctrine 7without government7 will obtain the magistrate's love1 8more honour1 more maintenance30 something for shame he behoved to add of the punishing of sin 7yet he will not have the minister called from his study to be troubled or to take any pains in discipline71 but behold the love of the magistrate2 more honour and more maintenance1 are strong ingredients in the ,erastian electuary4 #c4 ,mr ,hussey will have ministers placed 8without any regard to the allowance or disallowance of the people10 ,epist4 to the ,parliament4 ,this is prelatical1 or rather more than prelatical4 #d4 ,the prelates were great enemies to ruling elders3 so are ,mr ,coleman and ,mr ,hussey1 who acknowledge no warrant from the word of ,god for that calling1 nor admit of any ruling elders who are not magistrates1--a distinction which was used by ,saravia and ,bilson in reference to the ,jewish elders1 and by ,bishop ,hall in reference to the elders of the ancient church who were not preaching elders1 ,assert4 of ,episcop4 by ,divine ,right1 p4 #bjh1 #bji1 #bba1--;and now1 forsooth1 ,mr ,hussey1 in his ,epistle to the ,parliament1 doth earnestly beseech them to 8set up classes1 consisting only of ministers1 whose work should be only to preach the word10 c4 ,such classes1 ,i dare say1 the prelates themselves will admit of4 ,sure the ,scottish prelates1 when they were at their highest1 yielded as much4 ,mr ,coleman and ,mr ,hussey hold1 that ruling elders and a church government distinct from the civil government1 in the times of persecution and under pagan magistrates1 can be no warrant for the like where the state is ,christian4 ,this plea for ,christian magistracy was ,bishop ,whitgift's plea against the ruling elders1 ,answer to the ,admon41 p4 #aad4 #f4 ,mr ,hussey1 p4 #bb1 saith1 ,that granting the incestuous ,corinthian to be excommunicated1 8the decree was ,paul's and not the ,corinthians'10 and that it no way appertained to them under the notion of a church4 ,this is ,saravia's answer to ,beza1 de ,tripl4 ,epist4 ,genere1 p4 #db1 #dc1 yea1 the ,papists' answer to ,protestant writers1 by which they would hold up the authority and sole jurisdiction of the prelates1 as the apostles' successors1 to excommunicate4 ,they do not more agree with the prelatical principles than they differ from the votes and ordinances of ,parliament1 which is the other point that ,i have here undertaken to discover2 and ,i shall do it by the particular instances following3-- ,first1 ,the ordinance of the ,lords and ,commons assembled in ,parliament1 for the calling of an assembly of divines1 beginneth thus3 8,whereas1 among the infinite blessings of ,almighty ,god upon this nation1 none is1 or can be1 more dear unto us than the purity of our religion1 and for that as yet many things remain in the liturgy1 discipline1 and government of the church1 which do necessarily require a farther and more perfect reformation than as yet hath been attained3 and whereas it hath been declared and resolved1 by the ,lords and ,commons assembled in ,parliament1 that the present church government1 by archbishops1 bishops1 c41 is evil and justly offensive1 c42 and that1 therefore1 they are resolved that the same shall be taken away1 and that such a government shall be settled in the church as may be most agreeable to ,god's holy word1 and most apt to procure and preserve the peace of the church at home1 and nearer agreement with the church of ,scotland1 and other reformed churches abroad40 ,after it was resolved and voted in both the honourable houses of ,parliament1 and sent as one of the propositions to the treaty at ,uxbridge1 8,that many particular congregations shall be under one presbyterial government40 ,now1 therefore1 what can be more contrary to the votes and ordinances of ,parliament than that which ,mr ,coleman and ,mr ,hussey hold1 that there ought to be no ecclesiastical government beside civil magistracy1 except we please to take preaching and baptism under the name of government1 as if1 forsooth1 the ,parliament had meant1 by presbyterial government1 ,parliamentary government2 or as if1 by the purity of religion in point of the discipline of government of the church1 they had intended nothing but their civil rights and privileges2 or as if the wise and honourable ,houses had understood themselves no better than to intend that for a nearer agreement with the church of ,scotland and other reformed churches1 which is the widest difference from them1 to wit1 the ,erastian way4 ,secondly1 ,in the same ordinance of ,parliament for the calling of an assembly of divines1 it is ordained that the assembly1 after conferring and treating among themselves touching the liturgy1 discipline1 and government of the church1 or vindication and clearing of the doctrine of the same1 shall deliver their opinions or advices of or touching the matters aforesaid to both or either of the houses of ,parliament1 yet ,mr ,hussey1 ,epist4 to the ,parliament1 p4 #cf1 will not have classes to put anything to the vote1 but to hold on the disputes till all end in accord1 and in unanimous consent of the whole clergy4 ,but how can the ,assembly1 after disputes1 express their sense1 and deliver their opinions and advice to the ,parliament1 as they are required1 except they do it by putting to the vote8 ,mr ,coleman himself hath consented1 yea1 sometime called to put things to the vote2 and as for classes1 will any man imagine1 that when both houses of ,parliament did vote 8that many particular congregations shall be under one presbyterial government10 their meaning was1 that the classical presbytery shall only schoolwise dispute1 and put nothing to the vote2 or that the classical presbytery shall in common dispense the word and sacraments to many congregations1 and that either the classical presbytery shall go to the several congregations successively1 or the many congregations come to the classical presbytery1 for preaching and baptising8 ,i admire what opinion ,mr ,hussey can have of the ,parliamentary vote concerning presbyterial government4 ,thirdly1 ,mr ,hussey1 ,epistle to the ,parliament1 p4 #d1 #e1 will have ministers placed 8without any regard to the allowance and disallowance of the people10 yet the ordinance of ,parliament1 for giving power to classical presbyteries to ordain ministers1 doth appoint that he who is examined and approved by the presbytery shall be 8sent to the church or other place where he is to serve 7if it may be done with safety and conveniency71 there to preach three several days1 and to converse with the people1 that they may have trial of his gifts for their edification1 and may have time and leisure to inquire into1 and the better to know his life and conversation10 after which the ordinance appointeth public notice to be given1 and a day set to the congregation to put in what exceptions they have against him4 ,fourthly1 ,mr ,hussey in that ,epistle to the ,parliament1 p4 #e1 saith1 8,oh that this honourable court would hasten to set up classes consisting only of ministers whose work should be only to preach the word1 and weekly meet in schools of divinity60 ,here is a double contradiction to the ordinances of ,parliament1 for in the directions of the ,lords and ,commons for choosing of ruling elders1 and speedy settling of presbyterial government1 it is appointed that ruling elders shall be members both of classes and synodical assemblies1 together with the ministers of the word4 ,again1 the ordinance about suspension of scandalous persons from the sacrament appointeth other work to classes1 beside preaching and disputing1 namely1 the receiving and judging of appeals from the congregational eldership4 ,mr ,coleman1 in ,male ,dicis1 p4 #ab1 professeth that he excludeth ruling elders from church government1 yet he can hardly be ignorant that as the ,parliament hath voted 8that many particular congregations shall be under one presbyterial government10 so their votes do commit that government to pastors and ruling elders jointly4 ,i will not here repeat the particulars wherein ,i showed in my ,nihil ,respondes that ,mr ,coleman hath abused the honourable houses of ,parliament1 unto which particulars he hath answered as good as nothing4 ,the honourable houses1 in their wisdom1 will soon observe whether such men1 whose avouched tenets are so flatly repugnant to the parliamentary votes and ordinances1 are like to be good pleaders for ,christian magistracy4 ,,chapter ,,vi4 ,,mr ,,coleman',s ,,wronging ,,of ,,the ,,church ,,of ,,scotland4 ,mr ,coleman ends his ,male ,dicis with a resentment of accusations charged upon him by a stranger1 a commissioner from another church4 ,the lot of strangers were very hard1 if1 when they are falsely accused to authority1 they may not answer for themselves4 ,he may remember the first accusation was made by himself1 when in his sermon to the ,parliament1 he did flatly impute to the commissioners from the church of ,scotland a great part of the fault of hindering union in the ,assembly of ,divines1 as having come biassed with a national determination2 his doctrine also at that time being such1 as did not only reflect upon the government of the church of ,scotland1 but tend to the subversion of the covenant in one principal point1 without which there can be small or no hopes of attaining the other ends of the covenant4 ,since that time he did in his ,re-examination1 and now again in his ,male ,dicis1 fall foully upon the church of ,scotland1 not only by gross mistakes and misrepresentations of our way1 but by most groundless aspersions and most uncharitable and unjust calumnies4 ,i am sure ,i am not so much a stranger to this doctrine as he is to the church of ,scotland1 of which notwithstanding he boldly speaks his pleasure in divers particulars1 which he will never be able to make good4 ,first1 ,he hath aspersed that church in the point of promiscuous communicating4 ,this ,i confuted in my ,nihil ,respondes3 and told him both of the order of the church and practice of conscientious ministers to the contrary4 ,now what replieth he8 8,first1 ,this refining work1 ,i think1 is not one year old in ,scotland1 or much more4 ,i was lately informed that in ,edinburgh it is begun3 whether anywhere else ,i know not10 ,male ,dicis1 p4 #bj4 ,are not these now good grounds of censuring and aspersing a reformed church 7whose name hath been as precious ointment among other churches abroad71 8,i think2 ,i was informed2 whether it be otherwise ,i know not80 ,he will sit in ,cornhill1 and tell the world what he imagines or hears of the church of ,scotland1 and that1 forsooth1 must be taken for a truth4 ,yet there was both rules and practice in the church of ,scotland for debarring ignorant and scandalous persons from the sacrament before he was born1 though all was put out of course under the prelates4 8,secondly 7saith the reverend brother71 ,it is not a very effectual sin-censuring and church-refining government1 under which1 after fourscore years' constant practice1 divers thousands in the kingdom1 and some hundreds in one particular parish1 because of ignorance and scandal1 are yet unfit to communicate10 ,male ,dicis1 p4 #bj4 ,ans4 #a4 ,it is notoriously false that there hath been fourscore years' constant practice of presbyterial government in ,scotland2 for the prelates there were above thirty years' standing4 #b4 8,shall the earth be made to bring forth in one day1 or shall a nation be born at once80 saith the prophet1 ,isa4 lxvi4 #h4 ,it is no easy matter to get a whole nation purged of ignorant and scandalous persons4 #c4 ,he may take notice that the apostle ,paul1 almost in all his epistles1 maketh mention of scandalous persons among those to whom he wrote1 warning them not to have fellowship with such1 to note them1 to avoid them4 ,if the apostolic churches were not free of such1 what great marvel if we be not8 #d4 ,before he objected promiscuous communicating4 ,this being cleared to be a calumny1 now he objecteth that there are such as are unfit to communicate4 ,but while he thus seeketh a quarrel against church government1 he doth upon the matter quarrel the preaching of the gospel itself2 for he that imputeth it as a fault to the church government that there are still divers thousands who1 by reason of ignorance or scandal1 are unfit to communicate1 doth1 by consequence1 yea1 much more1 impute it as a fault to the preaching of the gospel in ,england1 ,scotland1 ,ireland1 ,france1 ,germany1 the ,low ,countries1 ,switzerland1 ,sweden1 ,poland1--that in all these1 and other reformed churches1 after fourscore years' constant preaching of the gospel 7which is appointed of ,god to turn unconverted and unregenerate persons from darkness to light1 and from the power of ,satan to ,god71 there are not only divers thousands1 but divers millions1 who1 by reason of ignorance or scandal1 are yet unfit to communicate4 ,if the word do not open the eyes of the ignorant1 and convert the scandalous1 what marvel that church government cannot do it8 ,church government is not an illuminating and regenerating ordinance as the word is4 ,but this church government can and will do1 yea1 hath done1 where it is duly executed3 ,it is a most blessed means for keeping the ordinances from visible and known pollution1 which doth very much honour ,god1 shame sin1 and commend piety2 it putteth a visible difference between the precious and the vile1 the clean and the unclean1 the silver and the dross2 and may well be1 therefore1 called a church-refining ordinance4 ,secondly1 ,the second calumny was this1 8,i myself 7said he7 did hear the presbytery of ,edinburgh censure a woman to be banished out of the gates of the city40 ,i answered him in his own language1 8,it is at the best a most uncharitable slander30 and told him there is no banishment in ,scotland but by the civil magistrate2 and that he ought to have inquired and informed himself better4 ,now he doth neither adhere to his calumny1 or offer to make it good1 nor yet quit it1 or confess he was mistaken1 but propoundeth three new queries 7,male ,dicis1 p4 #ba71 still forgetting his own rule of keeping to the laws of disputation and matter in hand4 ,for the particular in hand he only saith thus much1 8,i did make inquiry1 and from the presbytery itself ,i received information1 but not satisfaction40 ,he tells not what information he received4 ,if he will say that he received information that the banishment was by the magistrate1 how could he then report that it was by the presbytery4 ,if he say that the information he had from the presbytery gave him any ground for the report which he hath made1 let him speak it out1 and the world shall know the untruth of it4 ,he may remember1 withal1 that by his principles an accusation may not be received against an elder 7much less against an eldership71 in reference either to the judgment of charity1 or to ministerial conviction1 except under two or three witnesses4 ,if1 therefore1 he would have his accusation believed1 let him find two or three witnesses4 ,thirdly1 ,whereas ,i had rectified a great mistake of the reverend brother when ,i told him1 8,it is accidental to the ruling elder to be of the nobility1 or to nobles to be ruling elders2 there are but some so1 and many otherwise10 he is not pleased to be rectified in this1 but replieth1 8,i say1 first1 ,it is continually so2 secondly1 ,the king's commissioner in the ,general ,assembly1 is his presence accidental80 ,male ,dicis1 p4 #aj4 ,see now here whether he understandeth what he saith1 or whereof he affirmeth4 ,that which he saith is continually so1 is almost continually otherwise2 that is1 there are continually some ruling elders who are not nobles1 and there are continually some nobles who are not ruling elders4 ,so that1 if anything be accidental1 this is accidental1 that an elder be of the nobility1 or nobles be elders2 they are neither nobles qua elders1 nor elders qua nobles4 ,it is no less accidental that the king's commissioner be present in the ,general ,assembly2 for there have been ,general ,assemblies in ,scotland1 both before the erection and since the last casting out of ,prelacy1 in which there was no commissioner from the king4 ,and when the king sends a commissioner1 it is accidental that he be of the nobility2 for the king hath sent commissioners to ,general ,assemblies who were not of the nobility4 ,fourthly1 ,a fourth injury1 not to be passed in silence1 is this3 ,mr ,coleman hath endeavoured to make the world believe that the commissioners from the church of ,scotland came to the ,assembly biassed with something adventitious from without1 which he calls a national determination1 and that we are not permitted by those that sent us to receive any further light from the word of ,god4 ,i shall say no more of the bias1 because1 as ,i told him before1 the standers by see well enough which way the bias runs4 ,but most strange it is1 that after ,i had confuted his calumny1 not only from our paper first presented to the grand committee1 but from the ,general ,assembly's own letter to the ,assembly of ,divines1 showing that they had ordered the laying aside of some particular customs in the church of ,scotland1 for the nearer uniformity with the church of ,england1 so much endeared unto them1 yet he still adhereth to his former calumny 7,male ,dicis1 p4 #bj71 without taking notice of the evidence which ,i had given to the contrary4 ,and not content with this1 he still quarrelleth with my allegation of certain parallel examples1 which are by him so far disesteemed1 that he hath not stuck to pass the very same censure upon the foreign divines who came to the ,synod of ,dort which the ,arminians did4 ,the same he saith of ,alexander's coming to the ,council of ,nice1 and of ,cyril's coming to the ,council of ,ephesus2 all these1 ,i say1 he still involveth under the same censure with us2 for whereas he had alleged that ,i justified the bias1 this ,i denied1 and called for his proof4 ,his reply now is thus3 8,is not the allegation of the examples of the like doing a justification of the act done80 ,male ,dicis1 p4 #bj4 ,this reply can have no other sense but this1 ,that ,i justified the thing which he thinks our bias1 because ,i justified those other divines who 7as he holds7 came also biassed in like manner4 ,i am persuaded this one particular1 his joining with the ,arminians in their exceptions against the ,synod of ,dort1 would make all the reformed churches1 if they could all speak to him uno ore1 to cry ,male audis4 ,and ,i am as firmly persuaded that the confession which ,i have extorted from him in this place1 that he knoweth no adventitious engagements those divines had1 makes him irreconcileably to contradict himself2 for he made them but just now biassed in the same manner as he thinks us1 and made my allegation of their examples to be a justification of the bias charged by him upon us3 as1 therefore1 he doth must uncharitably and untruly judge us to be biassed with adventitious engagements1 so doth he judge of them4 ,neither can he assoil them while he condemneth us2 for the articles concerning predestination1 the death of ,christ1 grace1 free will1 and perseverance1 were determined before the ,synod of ,dort by most 7if not by all7 of those reformed churches who sent commissioners thither1 as much as presbyterial government was determined in the church of ,scotland before the reverend ,assembly of ,divines was called4 ,and this pre-engagement and predetermination of those reformed churches was the main objection of the ,arminians against the foreign divines who came to the ,synod of ,dort4 ,to conclude this point1 ,mr ,coleman himself1 in his ,re-examination1 p4 #g1 avoucheth roundly1 that the foreign divines came to ,dort1 not as divines1 by dispute and disquisition to find out truth1 but as judges1 to censure all different opinions as erroneous4 ,,chapter ,,vii4 ,,calumnies ,,confuted1 ,,and ,,that ,,question ,,briefly ,,cleared1 ,,whether ,,the ,,magistrate ,,be ,,christ',s ,,vicegerent4 ,mr ,hussey1 in his title page1 tells us he hath prosecuted the argumentative part without any personal reflections1 yet ,i could instance divers personal reflections in his book which any moderate impartial man will extremely dislike2 but what should this be to the edifying of my reader1 the end which1 next to the glory of ,god and the promoting of reformation1 ,i have proposed to myself8 ,yet ,i must needs take notice of some calumnies4 ,first1 ,in his ,epistle1 p4 #h1 he offereth it to be examined whether ,i was not beside my text1 ,mal4 iii4 #b1 when ,i pressed from it reformation by ecclesiastical discipline3 whether that refiner's fire and fuller's soap doth not point at another and a nearer operation upon the souls and spirits of men by the blood1 word1 ,spirit1 and grace of ,christ3 and whether such handling of a similitude in a text be to preach the mind of ,god1 or men's own fancy4 ,it is no discontent to me1 but ,i shall rejoice in it1 that men of piety and judgment examine my doctrine by the word of ,god1 and hold fast what they find agreeable to the ,scriptures1 and no more4 ,but is this brotherly1 or fair1 or conscionable dealing1 to offer my sermon to be examined under such a notion1 when he hath not only said nothing to confute any of my doctrines1 as not arising from my text1 or any of my applications1 as not arising from my doctrines2 but hath also untruly represented my sermon1 as coming short of1 or not expressing that which indeed it hath most principally and most expressly in it8 ,that of reformation was but a part of my sermon2 and that of church censures1 against scandalous sinners1 was but the least part of that part4 ,and why should not the fuller's soap in the house of ,god1 take off those spots in our feasts8 ,why should not the refiner's fire purge away the wicked of the earth like dross8 so ,david calls them4 ,that reformation is one part of the ,holy ,ghost's intendment in that text1 is ,gualther's opinion as well as mine1 yet he thinks ,gualther his own4 ,nay1 ,i proved it from comparing scripture with scripture1 which is the best way that ,i know to clear scripture4 ,why did he not answer my proofs8 ,but beside all that ,i said of reformation1 had ,i not other three doctrines out of that text comprehending all that which ,mr ,hussey hinteth as omitted by me1 and yet intended in the text8 ,dare he say that ,i did not take in purgation by the word8 7though ,i confess he doth not well prove it from the words which he citeth1 8,is not my word an hammer80 ,but it is proved by the words which he citeth not1 8,is not my word like as a fire807 ,did ,i not expressly say that ,christ is to us as a refiner's fire and as fuller's soap three ways1--by reformation1 by tribulation1 by mortification8 ,did ,i not handle the last two as well as the first8 ,oh let no more such gross calumnies be found among those who profess to be brethren6 ,secondly1 ,mr ,hussey1 in his epistle to myself1 gives it out that ,i say1 8,we have leave from the civil magistrate to preach the gospel10 which he interprets as if ,i denied that we preach the word with authority from ,christ4 ,it was de facto1 not de jure1 that ,i spake it4 ,the magistrate hath power in his hand to hinder both doctrine and discipline1 if he be an adversary1 though it be the will of ,christ that there be both doctrine and discipline1 and the authority of both is from ,christ4 ,when the magistrate assisteth or countenanceth1 or so much as doth not hinder the preaching of the gospel1 then he gives leave to it4 ,thirdly1 ,mr ,coleman1 in his ,male ,dicis1 p4 #c1 saith1 8,i am confident the church of ,scotland sent this ,commissioner to dispute down our reasons1 not to revile our persons40 ,why did he not1 if he could1 give instance of some reviling word written by me against his person8 ,i have not so learned ,christ4 ,the ,lord rebuke every railing and reviling spirit4 ,i have given him reason against railing2 he hath given me railing against reason2 ,i spake to his doctrine1 he speaks to my place and relation1 which is both the alpha and omega of his ,male ,dicis4 ,fourthly1 8,knowledge 7saith he7 is only with ,mr ,gillespie2 others understand neither what they say1 nor whereof they affirm10 p4 #c4 ,he will sooner bring water out of flint than prove this consequence out of my title-page4 ,although ,i confess himself hath affirmed divers things of the church of ,scotland which he doth not understand1 as ,i have made plainly to appear4 ,if he take a review of the title-page of his ,re-examination1 he gives more ground for this consequence1--that ,mr ,coleman is the only man that denies himself2 others seek great things for themselves4 ,or from the title-page of his ,male ,dicis this consequence will be as good1--that ,mr ,coleman is the only man that blesseth2 others are revilers4 ,fifthly1 ,thus saith ,mr ,coleman1 8,o ye honourable house of ,parliament1 take you notice that you manage that great place of yours under ,christ and for ,christ3 ,he is your head1 and you are his servants2 and take you notice withal that ,mr ,gillespie accounts this your reproach10 ,male ,dicis ,maledicis1 p4 #ag4 ,but ,o ye honourable house of ,parliament1 be pleased to take notice of my own plain expression of my mind in my ,nihil ,respondes4 p4 #ac3 8,the ,christian magistrate manageth his office under and for ,christ1 that is1 so as to be serviceable for the kingdom and glory of ,christ40 ,and now judge whether it be suitable to the sincerity and candour of a minister of the gospel to endeavour to make me odious to authority1 by imputing to me that which not only ,i did not say1 but the contrary whereof ,i did plainly express4 ,the thing which ,i charged his doctrine with was this1 that by holding all government to be given to ,christ as ,mediator1 and from him1 as ,mediator1 derived to the magistrate as his vicegerent1 he shaketh the foundation of magistracy4 ,i am sure that which ,i hold1 that all lawful magistrates are powers ordained by ,god1 and are to be honoured and obeyed as ,god's vicegerents1 is a firm and strong foundation for magistracy4 ,but that which ,mr ,coleman and ,mr ,hussey hold1 viz41 that the ,christian magistrate holdeth his office of1 under1 and for ,christ1 as he is ,mediator1 and doth act vice ,christi1 as ,christ's vicegerent1 gives a most dangerous wound to ,christian magistracy1 which ,i can demonstrate in many particulars4 ,i shall now give instance only in these few3 ,first1 ,they must prove from ,scripture that ,christ1 as ,mediator1 hath given a commission of vicegerentship to ,christian magistrates1 and appointed them not only to be serviceable to him1 and to do his work 7for that they must serve ,christ1 and be for his glory1 is not controverted1 nay1 can never enough be commended to them71 but also to govern vice ,christi1 in ,christ's stead1 and that not only as he is ,god1 which is not controverted neither1 but as he is ,mediator4 ,this1 ,i say1 they must prove1 which they will never be able to do1 or otherwise they do1 by their doctrine1 lead the magistrate into a snare1 and leave him in it4 ,for how shall he be acknowledged for a vicegerent who can show no commission nor warrant for his vicegerentship8 ,secondly1 ,their doctrine tendeth to the altering of the surest and best known tenure of magistracy1 which is from ,god2 for they hold that ,god hath put all government1 and all authority civil1 and all1 into the hands of ,christ as ,mediator2 if the tenure from ,christ fail1 then1 by their doctrine1 the tenure from ,god shall fail too4 ,thirdly1 ,the vicegerent cannot act in that capacity1 nor assume that power which his sovereign1 whose vicegerent he is1 ought not to assume if he were personally present2 so that1 by their principles1 it will follow that the ,christian magistrate can act no farther1 nor assume any other power of government1 than ,christ himself might have assumed when he was on earth1 or might now assume and exercise as ,mediator if he were on earth4 ,but ,christ himself1 when he was on earth1 neither did exercise1 nor was sent to exercise1 civil judgment1 ,luke xii4 #ad2 and the temporal sword1 ,john xviii4 #cf2 nor external observation and state1 ,luke xvii4 #bj1 #ba2 and he declined to be an earthly king1 ,john vi4 #ae4 ,therefore1 by their principles1 the ,christian magistrate ought to forbear and avoid all these4 ,a sixth calumny is this3 ,mr ,coleman1 descanting upon the governments mentioned #a ,cor4 xii4 #bh1 chargeth me with a circular argumentation3 8,he circularly argues 7saith he73 they are civil1 because ,god placed them there1 and ,god placed them there because they are civil10 ,male ,dicis ,maledicis1 p4 #i4 ,i neither argued the one nor the other2 they are both1 ,sir1 of your own forging4 ,but this is not your first allegation of this kind4 ,i sometime admire what oscitancy or supine negligence 7to judge it no worse7 this can be1 to fancy to yourself that ,i have said what you would1 and then to bring forth your own apprehensions for my arguments4 ,,chapter ,,viii4 ,,that ,,mr ,,coleman ,,doth ,,great ,,violence1 ,,both ,,to ,,his ,,own ,,words ,,and ,,to ,,the ,,words ,,of ,,others ,,whom ,,he ,,citeth4 ,the reverend brother hath offered extreme violence to his own declaration1 of which let the leader now judge1 comparing his declaration with his interpretation4-- ,declaration ,for much of what is reported of my sermon ,i utterly deny1 and refer myself to the sermon itself1 for what ,i have acknowledged to be delivered by me1 although it is my judgment1 yet because ,i see it hath given a great deal of offence to this ,assembly and the reverend ,commissioners of ,scotland1 ,i am sorry ,i have given offence in the delivery thereof2 and for the printing1 although ,i have an order1 ,i will forbear1 except ,i be further commanded4 ,,tho4 ,,coleman4 ,interpretation ,it is a truth1 and a ,scripture truth1 which ,i have delivered1 and because ,i see a scripture truth hath given offence to the ,commissioners of ,scotland1 c4 ,i am sorry4 ,this must needs be the sense2 ,i am sure this was the sense intended1 ,male ,dicis1 ,maledicis1 p4 #ah4 ,surely if such ,orleans glosses be admitted upon men's declarations1 signed with their hands1 and if he who hath subscribed himself sorry that he hath given offence in the delivery of such a doctrine1 shall be allowed to expound himself thus2 that he meant he was sorry others had taken offence at a ,scripture truth1 that is1 he was sorry for our fault1 not for his own4 ,i know not how men shall trust one another's declarations1 or how we can practically1 as well as doctrinally1 confute the ,jesuitical equivocations and mental reservations4 ,and if this must needs be the sense which now the reverend brother gives1 and was the sense intended1 why saith he that he did publicly recal that declaration8 ,he might make a revocation of it1 in the sense wherein ,i understood it3 but how could he make a revocation of it as himself understood it1 and as he saith the sense must needs be8 ,was this his sorrow for our taking offence at a ,scripture truth1 a sorrow to be sorrowed for8 ,why did he not rather make a second declaration the next day interpreting the former8 ,and whereas he thinks that his revocation ought to have been mentioned together with his declaration1 because the whole truth is to be told as well as the truth1 his own heart knows that he himself hath not told the whole truth1 for he could tell much more if he pleased1 how he was brought upon the business1 and particularly upon that revocation4 ,why will he challenge others for not telling the whole truth1 when himself doth it not8 ,i should have thought that this revocation was neither here nor there as to the point of scandal1 for proof whereof his declaration was brought2 and that1 as it was not to the business in hand1 so it might rather serve for impairing his credit than for anything else4 ,but seeing himself thinks it more for his credit to tell the world of his saying and unsaying1 declaring and undeclaring1 let him be doing4 ,in the next place1 ,will you see how much violence he offereth to divines whom he citeth8 ,i had cited plain and full testimonies of the ,zurich divines1 showing that ,gualther expounds #a ,cor4 v4 all along of excommunication2 that ,bullinger holds excommunication to be instituted by ,christ1 ,matt4 xviii42 that ,aretius saith ,god was the author of excommunication in the ,old ,testament1 and ,christ in the ,new1 all which see in ,nihil ,respondes1 p4 #cb4 ,the reverend brother1 notwithstanding of their plain testimonies1 speaking for me and against him in the main controversy between him and me1 doth still allege that they are for him1 not for me1 ,male ,dicis1 p4 #bc1 yet he doth not so much as offer any answer to their testimonies by me cited1 only he bringeth three other passages of theirs1 intimating that there may be a true church without excommunication2 that they thought it not necessary where they lived2 that they thought it hard1 yea impossible--arduum nec non impossible--to introduce excommunication in those parts1 by which citations the brother hath proved nothing against me1 but confirmed what ,i said4 ,let him remember first1 he himself makes the main controversy between him and me about the scriptural warrants of church censures1 now in that they are clearly against him4 ,next ,aretius1 who thought it hard1 yea impossible1 to bring in excommunication at that time1 saith also1 ,dabit posterior aetas tractabiliores forte animas1--peradventure the following age shall bring forth more tractable souls2 and thereupon he adviseth not to despair of the restitution of excommunication4 ,i cited also other testimonies to show that the ,zurich divines did endeavour and long for the discipline of excommunication1 though as things stood then and there1 they did prudentially supersede the restoring of it where they lived1 because of the difficulty and apprehended impossibility of the thing4 ,if ,mr ,coleman will follow the ,zurich divines he must change his tone1 and quite alter the state of the question1 and make it thus3 ,whether1 as things now stand1 it be expedient to settle excommunication in the church of ,england4 ,now if he makes this the state of the question1 then he must make a revocation of that word1 8,i deny an institution1 ,i assent to a prudence40 ,for the tables were turned with the ,zurich divines2 they assented to an institution2 they denied a prudence2 they held an affirmative precept for excommunication1 but that it doth not bind ad semper1 that the thing is not at all times1 nor in all places necessary2 that weighty inconveniences may warrant the superseding of it4 ,the reverend brother brings another testimony out of ,aretius against suspension from the sacrament3 8,and further 7saith he7 for this grand desired power1 suspension from sacrament1 these are his words10 c4 ,a testimony three ways falsified3 #a4 ,aretius speaks not at all in that place of the power or duty of church officers1 of which suspension is a part1 but he speaks of private ,christians1 and what is incumbent to them4 #b4 ,he speaks of separation1 not of suspension from the sacrament2 that a man is not bound to withdraw and lie off from the sacrament1 because every one who is to communicate with him is not in his opinion a saint4 #c4 ,he speaketh against separation from both word and sacrament1 because of the mixture of good and bad in hearing and in communicating2 but scandalous sinners are invited to1 not suspended from the hearing of the word1 wherefore take ,aretius's7#aceh7 words as they are1 and then let the reverend brother consider what he hath gained4 ,what hath this now to do with church officers' power of suspension from the sacrament8 ,observe another testimony which he addeth out of ,augustine1 lib4 de ,fide1 ,excommunicatio debet supplere locum visibilis gladii1 which he ,englisheth thus3 8,excommunication comes in only to supply the want of the civil sword40 ,but how comes in your only1 ,sir8 ,augustine saith no such thing4 ,and when ,i have expunged that word1 ,i must tell you farther1 that ,i can find no such passage in ,augustine's book de ,fide2 but ,i find somewhat to this purpose in another book of his1 which is entitled ,de ,fide et ,operibus1 a book which he wrote against the admission of such persons to baptism1 as being instructed in the faith1 are1 notwithstanding1 still scandalous in their lives 7which1 by the way1 will hold a fortiori1 for the exclusion of notorious scandalous sinners from the ,lord's supper2 for they who ought not to be admitted to the sacrament of initiation1 ought much less to be admitted to the sacrament of confirmation74 ,now because divers scriptures speak of a mixture of good and bad in the church1 ,augustine takes there occasion to reprove those who abused these scriptures against the exercise of discipline and church censures1 the necessity whereof he showeth to be the greater1 because the magistrate doth not punish by death all such crimes as under the law were punished by death1 as1 namely1 adultery1 the scandal chiefly by him insisted upon4 ,as for that passage concerning excommunication supplying the place of the sword17#acei7 it plainly holds forth excommunication under ,christian emperors and magistrates1 for such they were at that time1 so far it is from making against us4 ,for these are the words which say no such thing as ,mr ,coleman would make them say3 8,and ,phinehas the priest did thrust through the adulterous persons found together with the avenging sword20 which signified that it should be none by degradations and excommunications in this time1 when1 in the discipline of the church1 the visible sword was to cease4 ,if the reverend brother had let me know where to find his other testimonies of ,origen and ,chrysostom1 peradventure ,i had given him as good an account of them4 ,tertullian's7#acfj7 words which he citeth1 ,praesident probati seniores1 ,i know very well where to find2 and ,i know also1 that if there be a passage in all antiquity against the ,erastians1 that is one4 ,which therefore ,i here offer as it is to be considered4 ,one instance more of his misalleging and perverting of testimonies4 ,in the close1 he citeth a passage of ,mr ,case's sermon1 ,aug4 #bb1 #afde4 8,he 7,christ7 is king of nations and king of saints4 ,as king of nations he hath a temporal kingdom and government over the world10 c41 8and the rule and regiment of this kingdom he hath committed to monarchies10 c4 8,here is ,erastianism 7saith ,mr ,coleman1 p4 #ch71 a step higher than ever ,i or ,erastus himself went4 ,and ,i desire to know of ,mr ,gillespie1 if he will own this as good divinity80 ,yes1 ,sir1 ,i own it for very good divinity2 for my reverend brother1 ,mr ,case1 saith not that ,christ1 as ,mediator1 is king of nations1 and hath a temporal kingdom in the world1 and hath committed rule and regiment to monarchies or other lawful magistrates 7which is the point that you and ,mr ,hussey contend for1 being a great heterodoxy in divinity71 but he saith of the ,son of ,god1 that he is king of nations1 and hath committed rule to monarchies1 which ,i own with all my heart4 ,the distinction of the twofold kingdom of ,christ1--an universal kingdom1 whereby he reigneth over all things as ,god1 and a special economical kingdom1 whereby he is king to the church only1 and ruleth and governeth it1--is that which1 being rightly understood1 overturneth1 overturneth1 overturneth the ,erastian principles4 ,let ,mr ,coleman but own this distinction1 and that which ,mr ,case addeth concerning the kingdom1 which ,christ1 as king of saints 7and so as ,mediator71 doth exercise both invisibly1 in the conscience1 and visibly1 in the church3 ,first1 ,by conquering a people and visible subjects2 secondly1 ,by giving them laws distinct from all the laws and statutes of all the kingdoms and republics in the world1 ,isa4 xxxiii4 #bb2 thirdly1 ,by constituting special officers in the church not only to promulgate these laws1 ,matt1 xviii4 #ai1 but to govern his people according to them1 ,acts xx4 #bh2 ,rom4 xii4 #h2 #a ,cor4 xii4 #bh2 xiv4 #cb2 fourthly1 ,in that he hath commanded all his people to obey these ecclesiastical officers1 ,heb4 xiii4 #g1 #ag2 fifthly1 ,and hath appointed censures proper to this government1 ,matt1 xviii4 #ag2 #a ,cor4 v4 #ac3 ,i say1 let ,mr ,coleman but own this doctrine of ,mr ,case1 which was printed by order of the honourable ,house of ,commons as well as his was1 then we are agreed4 ,and so much for this time4 ,,the ,,end4 ,,one ,,hundred ,,and ,,eleven ,,propositions ,,concerning ,,the ,,ministry ,,and ,,government ,,of ,,the ,,church4 ,,one ,,hundred ,,and ,,eleven ,,propositions ,,concerning ,,the ,,ministry ,,and ,,government ,,of ,,the ,,church4 ,,by ,,george ,,gillespie1 ,,minister ,,at ,,edinburgh1 #afdb ,,edinburgh3 ,,robert ,,ogle ,,and ,,oliver ,,and ,,boyd4 ,m4 ,,ogle ,,son ,,and ,,william ,,collins1 ,,glasgow4 ,j4 ,,dewar1 ,,perth4 ,w4 ,,middleton1 ,,dundee4 ,g4 ,r4 ,,king1 ,,aberdeen4 ,w4 ,m',,comb1 ,,belfast4 ,,hamilton1 ,,adams1 ,,co41 ,,and ,,james ,,nisbet ,,co41 ,,london4 #afdb4 ,,reprinted ,,by ,a4 ,w4 ,,murray1 ,,milne ,,square1 ,,edinburgh4 #ahdd4 ,act approving ,eight general ,heads of ,doctrine against the ,tenets of ,erastianism1 ,independency1 and ,liberty of ,conscience1 asserted in the ,one ,hundred and ,eleven ,propositions1 which are to be examined against the next ,assembly4 ,being tender of so great an engagement by solemn covenant1--sincerely1 really1 and constantly to endeavour in our places and callings1 the preservation of the reformed religion in this kirk of ,scotland1 in doctrine1 worship1 discipline1 and government1 the reformation of religion in the kingdoms of ,england and ,ireland1 in doctrine1 worship1 discipline1 and government1 according to the word of ,god and the example of the best reformed kirks1 and to endeavour the nearest conjunction and uniformity in all these1 together with the extirpation of heresy1 schism1 and whatsoever shall be found contrary to sound doctrine3 and considering1 withal1 that one of the special means which it becometh us in our places and callings to use in pursuance of these ends is1 in zeal for the true reformed religion1 to give our public testimony against the dangerous tenets of ,erastianism1 ,independency1 and 7which is falsely called7 ,liberty of ,conscience1 which are not only contrary to sound doctrine1 but more special lets and hinderances as well to the preservation of our own received doctrine1 worship1 discipline and government1 as to the work of reformation and uniformity in ,england and ,ireland4 ,the ,general ,assembly upon these considerations1 having heard publicly read the one hundred and eleven following propositions1 exhibited and tendered by some brethren who were appointed to prepare articles or propositions for the vindication of the truth in those particulars1 doth unanimously approve and agree unto these eight general heads of doctrine therein contained and asserted1 viz1 #a4 ,that the ministry of the word and the administration of the sacraments of the ,new ,testament1 baptism and the ,lord's supper1 are standing ordinances1 instituted by ,god himself1 to continue in the church to the end of the world2 #b4 ,that such as administer the word and sacraments ought to be duly called and ordained thereunto2 #c4 ,that some ecclesiastical censures are proper and peculiar to be inflicted only upon such as bear office in the kirk2 other censures are common1 and may be inflicted both on ministers and other members of the kirk2 #d4 ,that the censure of suspension from the sacrament of the ,lord's supper1 inflicted because of gross ignorance1 or because of a scandalous life and conversation1 as likewise the censure of excommunication or casting out of the kirk flagitious or contumacious offenders1 both the one censure and the other is warrantable by and grounded upon the word of ,god1 and is necessary 7in respect of divine institution7 to be in the kirk2 #e4 ,that as the rights1 power1 and authority of the civil magistrate are to be maintained according to the word of ,god1 and the confessions of the faith of the reformed kirks1 so it is no less true and certain1 that ,jesus ,christ1 the only ,head and only ,king of the kirk1 hath instituted and appointed a kirk government1 distinct from the civil government or magistracy2 #f4 ,that the ecclesiastical government is committed and entrusted by ,christ to the assemblies of the kirk1 made up of the ministers of the word and ruling elders2 #g4 ,that the lesser and inferior ecclesiastical assemblies ought to be subordinate and subject unto the greater and superior assemblies2 #h4 ,that notwithstanding hereof1 the civil magistrate may and ought to suppress1 by corporal or civil punishments1 such as by spreading error or heresy1 or by fomenting schism1 greatly dishonour ,god1 dangerously hurt religion1 and disturb the peace of the kirk4 ,which heads of doctrine 7howsoever opposed by the authors and fomenters of the foresaid errors respectively7 the ,general ,assembly doth firmly believe1 own1 maintain1 and commend unto others1 as solid1 true1 orthodox1 grounded upon the word of ,god1 consonant to the judgment both of the ancient and the best reformed kirks4 ,and because this ,assembly 7through the multitude of other necessary and pressing business7 cannot now have so much leisure as to examine and consider particularly the foresaid one hundred and eleven propositions2 therefore a more particular examination thereof is committed and referred to the theological faculties in the four universities of this kingdom1 and the judgment of each of these faculties concerning the same is appointed to be reported to the next ,general ,assembly4 ,in the mean while these propositions shall be printed1 both that copies thereof may be sent to presbyteries1 and that it may be free for any that pleaseth to peruse them1 and to make known or send their judgment concerning the same to the said next ,assembly4 ,a4 ,,ker4 ,,propositions4 #a4 ,as our ,lord ,jesus ,christ doth invisibly teach and govern his church by the ,holy ,spirit2 so in gathering1 preserving1 instructing1 building and saving thereof1 he useth ministers as his instruments1 and hath appointed an order of some to teach and others to learn in the church1 and that some should be the flock and others the pastors4 #b4 ,for beside these first founders of the church of ,christ1 extraordinarily sent1 and furnished with the gift of miracles1 whereby they might confirm the doctrine of the gospel1 he appointed also ordinary pastors and teachers1 for the executing of the ministry1 even until his coming again unto judgment1 ,eph4 iv4 #aa-ac4 ,wherefore also1 as many as are of the number of ,god's people1 or will be accounted ,christians1 ought to receive and obey the ordinary ministers of ,god's word and sacraments 7lawfully though mediately called71 as the stewards and ambassadors of ,christ himself4 #c4 ,it is not lawful for any man1 how fit soever and how much soever enriched or beautified with excellent gifts1 to undertake the administration either of the word or sacraments by the will of private persons1 or others who have not power and right to call1 much less it is lawful by their own judgment or arbitrement to assume and arrogate the same to themselves4 ,but before it be lawful to undergo that sacred ministry in churches constituted1 a special calling1 yea beside1 a lawful election 7which alone is not sufficient71 a mission or sending1 or 7as commonly it is termed7 ordination1 is necessarily required1 and that both for the avoiding of confusion1 and to bar out or shut the door 7so far as in us lieth7 upon impostors2 as also by reason of divine institution delivered to us in the ,holy ,scripture1 ,rom4 x4 #ae2 ,heb4 v4 #d2 ,tit4 i4 #e2 #a ,tim4 ii4 #g4 #d4 ,the church ought to be governed by no other persons than ministers and stewards preferred and placed by ,christ1 and after no other manner than according to the laws made by him2 and1 therefore1 there is no power on earth which may challenge to itself authority or dominion over the church3 but whosoever they are that would have the things of ,christ to be administered not according to the ordinance and will of ,christ revealed in his word1 but as it liketh them1 and according to their own will and prescript1 what other thing go they about to do than by horrible sacrilege to throw down ,christ from his own throne8 #e4 ,for our only lawgiver and interpreter of his ,father's will1 ,jesus ,christ hath prescribed and foreappointed the rule according to which he would have his worship and the government of his own house to be ordered4 ,to wrest this rule of ,christ1 laid open in his holy word1 to the counsels1 wills1 manners1 devices1 or laws of men1 is most high impiety4 ,but contrarily1 the law of faith commandeth the counsel and purposes of men to be framed and conformed to this rule1 and overturneth all the reasonings of worldly wisdom1 and bringeth into captivity the thoughts of the proud swelling mind to the obedience of ,christ4 ,neither ought the voice of any to take place or be rested upon in the church but the voice of ,christ alone4 #f4 ,the same ,lord and our ,saviour ,jesus ,christ1 the only ,head of the church1 hath ordained in the ,new ,testament1 not only the preaching of the word and administration of baptism and the ,lord's supper1 but also ecclesiastical government1 distinct and differing from the civil government2 and it is his will that there be such a government distinct from the civil in all his churches everywhere1 as well those which live under ,christian1 as those under infidel magistrates1 even until the end of the world4 ,heb4 xiii4 #g1 #ag2 #a ,tim4 v4 #ag1 #ai2 ,rom4 xii4 #h2 #a ,cor4 xii4 #bh2 #a ,thess4 v4 #ab2 ,acts i4 #bj2 ,luke xii4 #db2 #a ,tim4 vi4 #ad2 ,rev4 ii4 #be4 #g4 ,this ecclesiastical government1 distinct from the civil1 is from ,god committed1 not to the whole body of the church or congregation of the faithful1 or to be exercised both by officers and people1 but to the ministers of ,god's word1 together with the elders which are joined with them for the care and government of the church1 #a ,tim4 v4 #ag4 ,to those1 therefore1 who are over the church in the ,lord1 belongeth the authority and power1 and it lieth upon them by their office1 according to the rule of ,god's word1 to discern and judge betwixt the holy and profane1 to give diligence for amendment of delinquents1 and to purge the church 7as much as is in them7 from scandals1 and that not only by inquiring1 inspection1 warning1 reproving1 and more sharply expostulating1 but also by acting in the further and more severe parts of ecclesiastical discipline1 or exercising ecclesiastical jurisdiction1 even unto the greatest and weightiest censures1 where deed is4 #h4 ,none that is within the church ought to be without the reach of church law1 and exempt from ecclesiastical censures2 but discipline is to be exercised on all the members of the church1 without respect or consideration of those adhering qualities which use to commend a man to other men1 such as power1 nobility1 illustrious descent1 and the like3 for the judgment cannot be right where men are led and moved with these considerations4 ,wherefore1 let respect of persons be far from all judges1 chiefly the ecclesiastical3 and if any in the church do so swell in pride1 that he refuse to be under this discipline1 and would have himself to be free and exempt from all trial and ecclesiastical judgment1 this man's disposition is more like the haughtiness of the ,roman ,pope1 than the meekness and submissiveness of ,christ's sheep4 #i4 ,ecclesiastical censure1 moreover1 is either proper to be inflicted upon the ministers and office-bearers only1 or with them common to other members of the church3 the former consisteth in suspension or deposition of ministers from their office 7which in the ancient canons is called 72 the latter consisteth in the greater and lesser excommunication 7as they speak74 ,whatsoever in another brother deserveth excommunication1 the same much more in a minister deserveth excommunication3 but justly sometimes a minister is to be put from his office1 and deprived of that power which by ordination was given him1 against whom1 nevertheless1 to draw the sword of excommunication1 no reason doth compel4 #aj4 ,sometime also it happeneth that a minister1 having fallen into heresy or apostacy1 or other grievous crimes1 if he show tokens of true repentance1 may be justly received into the communion of the church1 whom1 notwithstanding1 it is no way expedient to restore into his former place or charge2 yea1 perhaps it will not be found fit to restore such an one to the ministry in another congregation as soon as he is received into the bosom of the church2 which surely is most agreeable as well to the word of ,god 7#b ,kings xxiii4 #i2 ,ezek4 xliv4 #aj-ad17 as to that ecclesiastical discipline1 which in some ages after the times of the ,apostle was in use4 ,so true is it that the ministers of the church are liable as well to peculiar as to common censures2 or that a minister of the church is censured one way1 and one of the people another way4 #aa4 ,ecclesiastical censure1 which is not proper to ministers1 but common to them with other members of the church1 is either suspension from the ,lord's supper 7which by others is called the publican's excommunication71 or the cutting off of a member1 which is commonly called excommunication4 ,the distinction of this twofold censure 7commonly1 though not so properly passing under the name of the lesser and greater excommunication7 is not only much approved by the church of ,scotland1 and the synod now assembled at ,westminster1 but also by the reformed churches of ,france1 the ,low ,countries1 and of ,poland1 as is to be seen in the ,book of the ,ecclesiastical ,discipline of the ,reformed ,churches in ,france1 chap4 #e1 art4 #i2 in the ,harmony of the ,belgic ,synods1 chap4 #ad1 art4 #h1 #i2 in the canons of the general synod of ,torn1 held in the year #aeig4 #ab4 ,that the distinction of that twofold church censure was allowed also by antiquity1 it may be sufficiently clear to him who will consult the sixty-first canon of the sixth general synod1 with the annotations of ,zonaras and ,balsamon2 also the thirteenth canon of the eighth synod 7which is termed the first and second71 with the notes of ,zonaras2 yea1 besides1 even the penitents also themselves of the fourth degree1 or 1 that is1 which were in the consistency1 were suspended from the ,lord's supper1 though as to other things of the same condition with the faithful2 for1 to the communion also of prayers1 and so to all privileges of ecclesiastical society1 the eucharist alone excepted1 they were thought to have right3 so sacred a thing was the eucharist esteemed4 ,see also1 beside others1 ,cyprian1 book #a1 epist4 #aa2 that ,dionysius1 the author of ,the ,ecclesiastical ,hierarchy1 chap4 #c1 part4 #c2 ,basil41 ,epist4 to ,amphilochius1 can4 #d2 ,ambrose1 ,de ,officiis1 lib4 #b1 chap4 #bg2 ,augustine1 in his book against the ,donatists after the ,conference1 cap4 #d2 ,chrysostom1 hom4 #hc1 in ,matt42 ,gregor4 the ,great1 ,epist41 lib4 #b1 chap4 #fe1 #ff2 ,walafridus ,strabo1 ,of ,ecclesiastical ,matters1 chap4 #ag4 #ac4 ,that first and lesser censure by ,christ's ordinance is to be inflicted on such as have received baptism1 and pretend to be true members of the church1 yet are found unfit and unworthy to communicate in the signs of the grace of ,christ with the church1 whether for their gross ignorance of divine things1 the law1 namely1 and gospel1 or by reason of scandal1 either of false doctrine or wicked life4 ,for these causes1 therefore1 or for some one of them1 they are to be kept back from the sacrament of the ,lord's supper 7a lawful judicial trial going before7 according to the interdiction of ,christ1 forbidding that that which is holy be given to dogs1 or pearls be cast before swine1 ,matt4 vii4 #f2 and this censure of suspension is to continue till the offenders bring forth fruits worthy of repentance4 #ad4 ,for the asserting and defending of this suspension there is no small accession of strength from the nature of the sacrament itself1 and the institution and end thereof4 ,the word of ,god indeed is to be preached1 as well to the ungodly and impenitent1 that they may be converted1 as to the godly and repenting that they may be confirmed2 but the sacrament of the ,lord's supper is by ,god instituted1 not for beginning the work of grace1 but for nourishing and increasing grace1 and therefore no one is to be admitted to the ,lord's supper who by his life testifieth that he is impenitent1 and not as yet converted4 #ae4 ,indeed1 if the ,lord had instituted this sacrament1 that not only it should nourish and cherish faith1 and seal the promises of the gospel1 but also should begin the work of grace in sinners1 and give regeneration itself as the instrumental cause thereof1 verily even the most wicked1 most unclean1 and most unworthy1 were to be admitted3 but the reformed churches do otherwise judge of the nature of this sacrament1 which shall be abundantly manifest by the gleaning of these following testimonies4 #af4 ,the ,scottish ,confession1 art4 #bc4 8,but we confess that the ,lord's supper belongs only to those of the household of faith who can try and examine themselves1 as well in faith as in the duties of faith towards their neighbours4 ,whoso abideth without faith1 and in variance with their brethren1 do at that holy table eat and drink unworthily4 ,hence it is that the pastors in our church do enter on a public and particular examination1 both of the knowledge1 conversation and life1 of those who are to be admitted to the ,lord's table40 ,the ,belgic ,confession1 art4 #ce3--8,we believe also and confess that our ,lord ,jesus ,christ hath ordained the holy sacrament of his supper1 that in it he may nourish and uphold them whom he hath already regenerated40 #ag4 ,the ,saxon ,confession1 art4 #ae3--8,the ,lord willeth that every receiver be particularly confirmed by this testimony1 so that he may be certified that the benefits of the gospel do appertain to himself1 seeing the preaching is common1 and by this testimony1 by this receiving1 he showeth that thou art one of his members1 and washed with his blood40 ,and by and by3--8,thus1 therefore1 we instruct the church1 that it behoveth them that come to the supper to bring with them repentance or conversion1 and 7faith being now kindled in the mediation of the death and resurrection1 and the benefits of the ,son of ,god7 to seek here the confirmation of this faith40 ,the very same things are set down1 and that in the very same words1 in the consent of the churches of ,poland in the ,sendomirian synod1 anno #aegj1 art4 8of the ,lord's supper40 #ah4 ,the ,bohemian ,confession1 art4 #aa3--8,next our divines teach that the sacraments of themselves1 or as some say1 ex opere operato1 do not confer grace to those who are not first endued with good motions1 and inwardly quickened by the ,holy ,spirit1 neither do they bestow justifying faith1 which maketh the soul of man in all things obsequious1 trusting and obedient to ,god2 for faith must go before 7we speak of them of ripe years71 which quickeneth a man by the work of the ,holy ,spirit1 and putteth good motions into the heart40 ,and after3--8,but if any come unworthily to the sacraments1 he is not made by them worthy or clean1 but doth only bring greater sin and damnation on himself40 #ai4 ,seeing1 then1 in the holy supper1 that is1 in the receiving the sacramental elements 7which is here distinguished from the prayers and exhortations accompanying that action71 the benefits of the gospel are not first received1 but for them being received are thanks given2 neither by partaking thereof doth ,god bestow the very spiritual life1 but doth preserve1 cherish and perfect that life2 and seeing the word of ,god is accounted in the manner of letters patent1 but sacraments like seals1 7as rightly the ,helvetian ,confession saith1 chap4 #ai71 it plainly followeth that those are to be kept back from the ,lord's supper1 who by their fruits and manners do prove themselves to be ungodly or impenitent1 and strangers or aliens from all communion with ,christ4 ,nor are the promises of grace sealed to any other than those to whom these promises do belong1 for otherwise the seal annexed should contradict and gainsay the letters patent2 and by the visible word those should be loosed and remitted1 who by the audible word are bound and condemned3 but this is such an absurdity1 as that if any would1 yet he cannot smooth or heal it with any plaster4 #bj4 ,but as known1 impious1 and unregenerate persons1 have no right to the holy table1 so also ungodly persons1 by reason of a grievous scandal1 are justly for a time deprived of it2 for it is not lawful or allowable that the comforts and promises which belong only to such as believe and repent1 should be sealed unto known unclean persons1 and those who walk inordinately1 whether such as are not yet regenerate1 or such as are regenerate1 but fallen1 and not yet restored or risen from their fall4 ,the same discipline plainly was shadowed forth under the ,old ,testament1 for none of ,god's people1 during their legal pollution1 were permitted to enter into the tabernacle1 or to have access to the solemn sacrifices and society of the church2 and much more were wicked and notorious offenders debarred from the temple1 until1 by an offering for sin1 together with a solemn confession thereof1 being cleansed1 they were reconciled unto ,god4 ,num4 v4 #f-h2 ,lev4 v4 #a-g2 vi4 #a-h4 #ba4 ,yea that those who were polluted with sins and crimes were reckoned among the unclean in the law1 ,maimonides 7in ,more ,nevoch41 part4 #c1 ch4 #dg17 proveth out of ,lev4 xx4 #c2 xviii4 #bd2 ,num4 xxxv4 #cc1 #cd4 ,therefore seeing the shedding of man's blood was rightly esteemed the greatest pollution of all1 hence it was that as the society of the leprous was shunned by the clean1 so that the company of murderers by good men was most religiously avoided1 ,lam4 iv4 #ac-ae4 ,the same thing is witnessed by ,ananias the high priest1 in ,josephus1 ,jewish ,war1 book #d1 ch4 #e1 where he saith that those false zealots of that time1 bloody men1 ought to have been restrained from access to the temple1 by reason of the pollution of murder2 yea1 as ,philo the ,jew witnesseth 7in his book of the ,offerers of ,sacrifices71 whosoever were found unworthy and wicked1 were by edict forbidden to approach the holy threshold4 #bb4 ,neither must that be passed by which was noted by ,zonaras1 book #d1 of his annals 7whereof see also ,scaliger agreeing with him1 in ,elench4 ,triheres4 ,nicserrar41 cap4 #bh71 namely1 that the ,essenes were forbidden the holy place1 as being heinous and piacular transgressors1 and such as held other opinions1 and did otherwise teach concerning sacrifices than according to the law1 and observed not the ordinances of ,moses1 whence it proceeded that they sacrificed privately2 yea1 and also the ,essenes themselves did thrust away from their congregations those that were wicked4 ,whereof see ,drusius1 ,of the ,three ,sects of ,jews1 lib4 #d1 cap4 #bb4 #bc4 ,god verily would not have his temple to be made open to unworthy and unclean worshippers2 nor was it free for such men to enter into the temple4 ,see ,nazianzen1 ,orat4 #ba4 ,the same thing is witnessed and declared by divers late writers1 such as have been and are more acquainted with the ,jewish antiquities4 ,consult the ,annotations of ,vatablus1 and of ,ainsworth1 an ,english writer1 upon ,psal4 cxviii4 #ai1 #bj2 also ,constantine ,l',empereur1 ,annot4 in ,cod4 ,middoth1 cap4 #b1 p4 #dd1 #de2 ,cornelius ,bertramus1 ,of the ,commonwealth of the ,hebrews1 cap4 #g2 ,henry ,vorstius1 ,animadvers4 in ,pirk4 ,rab4 ,eliezer1 p4 #afi4 ,the same may be proved out of ,ezek4 xxiii4 #cj1 #ch2 ,jer4 vii4 #i-ab2 whence also it was that the solemn and public society in the temple1 had the name of the assembly of the righteous1 and congregation of saints1 ,psal4 lxxxix4 #e1 #g2 cxi4 #a2 cxlvii4 #a2 hence also is that 7,psal4 cxviii4 #ai1 #bj7 of the gates of righteousness by which the righteous enter4 #bd4 ,that which is now driven at1 is not that all wicked and unclean persons should be utterly excluded from our ecclesiastical societies1 and so from all hearing of ,god's word2 yea there is nothing less intended3 for the word of ,god is the instrument as well of conversion as of confirmation1 and therefore is to be preached as well to the unconverted as to the converted1 as well to the repenting as the unrepenting3 the temple indeed of ,jerusalem had special promises1 as it were pointing out with the finger a communion with ,god through ,christ1 #a ,kings viii4 #cj1 #dh2 ,dan4 vi4 #aj2 #b ,chron4 vi4 #af2 vii4 #ae1 #af4 ,but it is far otherwise with our temples1 or places of church assemblies1 8because our temples contain nothing sacramental in them1 such as the tabernacle and temple contained10 as the most learned ,professors of ,leyden said rightly in ,synops4 ,pur4 ,theologiae1 disp4 #dh1 thes4 #dg4 #be4 ,wherefore the point to be here considered1 as that which is now aimed at1 is this1 that howsoever1 even under the ,new ,testament1 the uncleanness of those to whom the word of ,god is preached be tolerated1 yet all such1 of what estate or condition soever in the church1 as are defiled with manifest and grievous scandals1 and do thereby witness themselves to be without the inward and spiritual communion with ,christ and the faithful1 may and are to be altogether discharged from the communion of the ,lord's supper until they repent and change their manners4 #bf4 ,besides1 even those to whom it was permitted to go into the holy courts of ,israel1 and to ingratiate themselves into ecclesiastical communion1 and who did stand between the court of ,israel and the outer wall1 were not therefore to be kept back from hearing the word2 for in ,solomon's porch1 and so in the intermurale or court of the ,gentiles1 the gospel was preached1 both by ,christ1 ,john x4 #bc1 and also by the apostles1 ,acts iii4 #aa2 v4 #ab1 and that of purpose1 because of the reason brought by ,pineda1 ,of the things of ,solomon1 book v4 chap4 #ai1 because a more frequent multitude was there1 and somewhat larger opportunity of sowing the gospel3 wherefore to any whomsoever1 even heathen people meeting there1 the ,lord would have the word to be preached1 who1 notwithstanding1 purging the temple1 did not only overthrow the tables of money-changers1 and chairs of those that sold doves1 but also cast forth the buyers and sellers themselves1 ,matt4 xxi4 #ab2 for he could not endure either such things or such persons in the temple4 #bg4 ,although1 then1 the gospel is to be preached to every creature1 the ,lord in express words commanding the same1 ,mark xvi4 #ae1 yet not to every one is set open an access to the holy supper2 it is granted that hypocrites do lurk in the church1 who hardly can be convicted and discovered1 much less repelled from the ,lord's supper2 such therefore are to be suffered1 till by the fan of judgment the grain be separated from the chaff2 but those whose wicked deeds or words are known and made manifest are altogether to be debarred from partaking those symbols of the covenant of the gospel1 lest that the name of ,god be greatly disgraced1 whilst sins are permitted to be spread abroad in the church unpunished2 or lest the stewards of ,christ1 by imparting the signs of the grace of ,god to such as are continuing in the state of impurity and scandal1 be partakers of their sins4 ,hitherto of suspension4 #bh4 ,excommunication ought not to be proceeded unto except when extreme necessity constraineth3 but whensoever the soul of the sinner cannot otherwise be healed1 and that the safety of the church requireth the cutting off of this or that member1 it behoveth to use this last remedy4 ,in the church of ,rome1 indeed1 excommunication hath been turned into greatest injustice and tyranny 7as the ,pharisees abused the casting out of the synagogues1 which was their excommunication7 to the fulfilling of the lust of their own minds2 yet the ordinance of ,christ is not therefore by any of the reformed religion to be utterly thrust away and wholly rejected4 ,what ,protestant knows not that the vassals of ,antichrist have drawn the ,lord's supper into the worst and most pernicious abuses1 as also the ordination of ministers1 and other ordinances of the gospel8 ,yet who will say that things necessary 7whether the necessity be that of command1 or that of the means or end7 are to be taken away because of the abuse8 #bi4 ,they1 therefore1 who with an high hand do persevere in their wickedness1 after foregoing admonitions stubbornly despised or carelessly neglected1 are justly1 by excommunication in the name of the ,lord ,jesus ,christ1 cut off and cast out from the society of the faithful1 and are pronounced to be cast out from the church1 until being filled with shame and cast down1 they shall return again to a more sound mind1 and by confession of their sin and amendment of their lives1 shall show tokens of repentance1 ,matt1 xviii4 #af-ah2 #a ,cor4 v4 #ac1 which places are also alleged in the ,confession of ,bohemia1 art4 #h1 to prove that the excommunication of the impenitent and stubborn1 whose wickedness is known1 is commanded of the ,lord3 but if stubborn heretics or unclean persons be not removed or cast out from the church1 therein do the governors of the church sin1 and are found guilty1 ,rev4 ii4 #ad1 #bj4 #cj4 ,but that all abuse and corruption in ecclesiastical government may be either prevented and avoided1 or taken away1 or lest the power of the church1 either by the ignorance or unskilfulness of some ministers here and there1 or also by too much heat and fervour of mind1 should run out beyond measure or bounds1 or contrariwise1 being shut up within straiter limits than is fitting1 should be made unprofitable1 feeble1 or of none effect1--,christ1 the most wise lawgiver of his church1 hath foreseen and made provision to prevent all such evils which he did foresee were to arise1 and hath prepared and prescribed for them intrinsical and ecclesiastical remedies1 and those also in their kind 7if lawfully and rightly applied7 both sufficient and effectual3 some whereof he hath most expressly propounded in his word1 and some he hath left to be drawn from thence by necessary consequence4 #ca4 ,therefore1 by reason of the danger of that which is called clavis errans1 or a wrong key2 and that it may not be permitted to particular churches to err or sin licentiously1 and lest any man's cause be overthrown and perish1 who in a particular church had perhaps the same men both his adversaries and his judges2 also that common business1 which do belong to many churches1 together with the more weighty and difficult controversies 7the deciding whereof in the consistories of praticular churches is not safe to be adventured upon7 may be handled and determined by a common council of presbyteries2 finally1 that the governors of particular churches may impart help mutually one to another against the cunning and subtile enemies of the truth1 and may join their strength together 7such as it is7 by an holy combination1 and that the church may be as a camp of an army well ordered1 lest while every one striveth singly all of them be subdued and overcome1 or lest by reason of the scarcity of prudent and godly counsellors 7in the multitude of whom is safety7 the affairs of the church be undone3 for all these considerations particular churches must be subordinate to classical presbyteries and synods4 #cb4 ,wherefore it is not lawful to particular churches1 or1 as commonly they are called1 parochial1 either to decline the authority of classes or synods1 where they are lawfully settled1 or may be had 7much less to withdraw themselves from that authority1 if they have once acknowledged it71 or to refuse such lawful ordinances or decrees of the classes or synods as1 being agreeable to the word of ,god1 are with authority imposed upon them4 ,acts xv4 #b1 #f1 #bb-bd1 #bh1 #bi2 xvi4 #d4 #cc4 ,although synods assemble more seldom1 classes and consistories of particular churches more frequently1 yet that synods1 both provincial and national1 assemble at set and ordinary times1 as well as classes and parochial consistories1 is very expedient1 and for the due preservation of church policy and discipline1 necessary4 ,sometimes1 indeed1 it is expedient they be assembled occasionally1 that the urgent necessity of the church may be the more speedily provided for1 namely1 when such a business happeneth1 which1 without great danger1 cannot be put off till the appointed time of the synod4 #cd4 ,but that1 besides occasional synods1 ordinary synods be kept at set times1 is most profitable1 not only that they may discuss and determine the more difficult ecclesiastical causes coming before them1 whether by the appeal of some person aggrieved1 or by the hesitation or doubting of inferior assemblies 7for such businesses very often fall out71 but also that the state of the churches whereof they have the care1 being more certainly and frequently searched and known1 if there be anything wanting or amiss in their doctrine1 discipline or manners1 or anything worthy of punishment1 the slothful labourers in the vineyard of the ,lord may be made to shake off the spirit of slumber and slothfulness1 and be stirred up to the attending and fulfilling more diligently their calling1 and not suffered any longer to sleep and snore in their office2 the stragglers and wanderers may be reduced to the way2 the untoward and stiff-necked1 which scarce1 or very hardly1 suffer the yoke of discipline1 as also unquiet persons1 who devise new and hurtful things1 may be reduced to order3 finally1 whatsoever doth hinder the more quick and efficacious course of the gospel may be discovered and removed4 #ce4 ,it is too1 too manifest 7alas for it67 that there are those who with unwearied diligence1 do most carefully labour that they may oppress the liberties and rights of synods1 and may take away from them all liberty of consulting of things and matters ecclesiastical1 at least of determining thereof 7for they well know how much the union and harmony of churches may make against their designs73 but so much the more it concerneth the orthodox churches to know1 defend and preserve1 this excellent liberty granted to them by divine right1 and so to use it1 that imminent dangers1 approaching evils1 urging grievances1 scandals growing up1 schisms rising1 heresies creeping in1 errors spreading1 and strifes waxing hot1 may be corrected and taken away1 to the glory of ,god1 and the edification and peace of the church4 #cf4 ,beside provincial and national synods1 an cumenical 7so called from 1 that is from the habitable world17 or more truly1 a general1 or1 if you will1 an universal synod1 if so it lie free and rightly constituted1 and no other commissioners but orthodox churches be admitted 7for what communion is there of light with darkness1 of righteousness with unrighteousness1 or of the temple of ,god with idols72 such a synod is of special utility1 peradventure also such a synod is to be hoped for1 surely it is to be wished that1 for defending the orthodox faith1 both against ,popery and other heresies1 as also for propagating it to those who are without1 especially the ,jews1 a more strait and more firm consociation may be entered into4 ,for the unanimity of all the churches1 as in evil it is of all things most hurtful1 so on the contrary side1 in good it is most pleasant1 most profitable1 and most effectual4 #cg4 ,unto the universal synod also 7when it may be had7 is to be referred the judgment of controversies1 not of all1 but of those which are controversi juris1 controversies of right2 neither yet of all these1 but of the chief and most weighty controversies of the orthodox faith1 or of the most hard and unusual cases of conscience4 ,of the controversies of fact there is another and different consideration to be had2 for besides that it would be a great inconvenience that plaintives1 persons accused1 and witnesses1 be drawn from the most remote churches to the general or universal council1 the visible communion itself of all the churches 7on which the universal council is built1 and whereupon1 as on a foundation1 it leaneth7 is not so much of company1 fellowship1 or conversation1 as of religion and doctrine4 ,all true churches of the world do indeed profess the same true religion and faith1 but there is beside this a certain commixture and conjunction of the churches of the same nation1 as to a more near fellowship1 and some acquaintance1 conversing and companying together1 which cannot be said of all the churches throughout the habitable world4 #ch4 ,and for this cause1 as in doctrinal controversies1 which are handled by theologists and casuists1 and in those which belong to the common state of the orthodox churches1 the national synod is subordinate and subjected to the universal lawfully-constituted synod1 and from the national to the oecumenical synod 7when there is a just and weighty cause7 an appeal is open3 so there is no need that the appeals of those who complain of injury done to them through the exercise of discipline in this or that church1 should go beyond the bounds of the national synod2 but it is most agreeable to reason that they should rest and acquiesce within those bounds and borders2 and that the ultimate judgment of such mutters be in the national synod1 unless the thing itself be so hard and of so great moment1 that the knot be justly thought worthy of a greater decider2 in which case the controversy which is carried to the universal synod is rather of an abstract general theological proposition than of the particular or individual case4 #ci4 ,furthermore1 the administration of the ecclesiastic power in consistories1 classes and synods1 doth not at all tend to weaken in anywise1 hurt or diminish1 the authority of the civil magistrate1 much less to take it away or destroy it2 yea1 rather1 by it a most profitable help cometh to the magistrate1 forasmuch as by the bond of religion men's consciences are more straitly tied unto him4 ,there has been1 indeed1 fantastical men1 who1 under pretence and cloak of ,christian liberty1 would abolish and cast out laws and judgments1 orders also1 degrees and honours1 out of the commonwealth1 and have been bold to reckon the function of the magistrate armed with the sword among evil things and unlawful3 but the reformed churches do renounce and detest these dreams1 and do most harmoniously and most willingly confess and acknowledge it to be ,god's will that the world be governed by laws and policy1 and that he himself hath appointed the civil magistrate1 and hath delivered to him the sword to the protection and praise of good men1 but for punishment and revenge on the evil1 that by this bridle1 men's vices and faults may be restrained1 whether these are committed against the first or second table4 #dj4 ,the reformed churches believe also1 and openly confess1 the power and authority of emperors over their empires1 of kings over their kingdoms1 of princes and dukes over their dominions1 and of other magistrates or states over their commonwealths and cities1 to be the ordinances of ,god himself appointed as well to the manifestation of his own glory1 as to the singular profit of mankind3 and withal1 that by reason of the will of ,god himself1 revealed in his word1 we must not only suffer and be content that those do rule which are set over their own territories1 whether by hereditary or by elective right1 but also to love them1 fear them1 and with all reverence and honour embrace them as the ambassadors and ministers of the most high and good ,god1 being in his stead1 and preferred for the good of their subjects1 to pour out prayers for them1 to pay tributes to them1 and in all business of the commonwealth which is not against the word of ,god1 to obey their laws and edicts4 #da4 ,the orthodox churches believe also1 and do willingly acknowledge1 that every lawful magistrate1 being by ,god himself constituted the keeper and defender of both tables of the law1 may and ought first and chiefly to take care of ,god's glory1 and 7according to his place1 or in his manner and way7 to preserve religion when pure1 and to restore it when decayed and corrupted3 and also to provide a learned and godly ministry1 schools also and synods1 as likewise to restrain and punish as well atheists1 blasphemers1 heretics and schismatics1 as the violaters of justice and civil peace4 #db4 ,wherefore the opinion of those sectaries of this age is altogether to be disallowed1 who1 though otherwise insinuating themselves craftily into the magistrate's favour1 do deny unto him the authority and right of restraining heretics and schismatics1 and do hold and maintain that such persons1 how much soever hurtful and pernicious enemies to true religion and to the church1 yet are to be tolerated by the magistrate1 if so be he conceive them to be such as no way violate the laws of the commonwealth1 and in nowise disturb the civil peace4 #dc4 ,yet the civil power and the ecclesiastical ought not by any means to be confounded or mixed together4 ,both powers are indeed from ,god1 and ordained for his glory1 and both to be guided by his word1 and both are comprehended under that precept1 8,honour thy father and thy mother10 so that men ought to obey both civil magistrates and ecclesiastical governors in the ,lord2 to both powers their proper dignity and authority is to be maintained and preserved in force3 to both also is some way intrusted the keeping of both tables of the law1 also both the one and the other doth exercise some jurisdiction1 and giveth sentence of judgment in an external court or judicatory3 but these and other things of like sort1 in which they agree notwithstanding1 yet by marvellous vast differences are they distinguished the one from the other1 and the rights of both remain distinct1 and that eight manner of ways1 which it shall not be amiss here to add1 that unto each of these administrations1 its own set bounds may be the better maintained4 #dd4 ,first1 therefore1 they are differenced the one from the other1 in respect of the very foundation and the institution3 for the political or civil power is grounded upon the law of nature itself1 and for that cause it is common to infidels with ,christians2 the power ecclesiastical dependeth immediately upon the positive law of ,christ alone3 that belongeth to the universal dominion of ,god the ,creator over all nations2 but this unto the special and economical kingdom of ,christ the ,mediator1 which he exerciseth in the church alone1 and which is not of this world4 #de4 ,the second difference is in the object1 or matter about which3 the power politic or civil is occupied about the outward man1 and civil or earthly things1--about war1 peace1 conservation of justice1 and good order in the commonwealth2 also about the outward business or external things of the church1 which are indeed necessary to the church1 or profitable1 as touching the outward man1 yet not properly and purely spiritual1 for they do not reach unto the soul1 but only to the external state and condition of the ministers and members of the church4 #df4 ,for the better understanding whereof it is to be observed1 that so far as the ministers and members of the church are citizens1 subjects1 or members of the commonwealth1 it is in the power of the magistrate to judge1 determine1 and give sentence1 concerning the disposing of their bodies or goods2 as also concerning the maintenance of the poor1 the sick1 the banished1 and of others in the church who are afflicted2 to regulate 7so far as concerneth the civil order7 marriages1 burials1 and other circumstances which are common both to holy1 and also to honest civil societies2 to afford places fit for holy assemblies1 and other external helps by which the sacred matters of the ,lord may be more safely1 commodiously1 and more easily in the church performed1 to remove the external impediments of divine worship or of ecclesiastical peace1 and to repress those who exalt themselves against the true church and her ministers1 and do raise up trouble against them4 #dg4 ,the matter may further be thus illustrated1 there is almost the like respect and consideration of the magistrate as he is occupied about the outward things of the church1 and of the ecclesiastic ministry as it is occupied about the inward or spiritual part of civil government1 that is1 about those things which in the government of the commonwealth belong to the conscience4 ,it is one thing to govern the commonwealth1 and to make political and civil laws1 another thing to interpret the word of ,god1 and out of it to show the magistrate his duty1 to wit1 how he ought to govern the commonwealth1 and in what manner he ought to use the sword4 ,the former is proper and peculiar to the magistrate 7neither doth the ministry intermeddle or entangle itself into such businesses71 but the latter is contained within the office of the ministers4 #dh4 ,for to that end also in the holy ,scripture profitable1 to show which is the best manner of governing a commonwealth1 and that the magistrate1 as being ,god's minister1 may by this guiding star be so directed1 as that he may execute the parts of his office according to the will of ,god1 and may perfectly be instructed to every good work2 yet the minister is not said properly to treat of civil businesses1 but of the scandals which arise about them1 or in the cases of conscience which occur in the administration of the commonwealth1 so also the magistrate is not properly said to be exercised about the spiritual things of the church1 but rather about those external things which adhere unto and accompany the spiritual things4 #di4 ,and in such external matters of the church1 although all magistrates will not1 yet all1 yea even heathen magistrates1 may and ought to aid and help the church3 whence it is that by the command of ,god prayers are to be made also for an heathen magistrate1 that the faithful under them may live a quiet life1 with all godliness and honesty1 #a ,tim4 ii4 #a1 #b4 #ej4 ,unto the external things of the church belongeth1 not only the correction of heretics and other troublers of the church1 but also that civil order and way of convocating and calling together synods which is proper to the magistrate2 for the magistrate ought by his authority and power both to establish the rights and liberties of synods assembling together at times appointed by the known and received law1 and to indict and gather together synods occasionally1 as often as the necessity of the church shall require the same4 ,not that all or any power to consult or determine of ecclesiastic or spiritual matters doth flow or spring from the magistrate as head of the church under ,christ1 but because in those things pertaining to the outward man1 the church needeth the magistrate's aid and support4 #ea4 ,so that the magistrate calleth together synods1 not as touching those things which are proper to synods1 but in respect of the things which are common to synods with other meetings and civil public assemblies1 that is1 not as they are assemblies in the name of ,christ1 to treat of matters spiritual1 but as they are public assemblies within his territories2 for to the end that public conventions may be kept in any territory1 the license of the lord of that place ought to be desired4 ,in synods1 therefore1 a respect of order1 as well civil as ecclesiastical1 is to be had2 and because of this civil order1 outward defence1 better accommodation1 together with safe access and recess1 the consent and commandment of him who is appointed to take care of1 and defend human order1 doth intervene4 #eb4 ,moreover1 when the church is rent asunder by unhappy and lamentable schisms1 while they who have raised the troubles1 and given cause for the solemn gathering of a synod 7whether by their heresy1 or schism1 or tyranny1 or any other fault of others71 use to place the great strength and safeguard of their cause in declining and fleeing the trial and sentence of a free synod as being formidable to them1 who seeth not that they cannot be drawn to a public and judicial trial1 nor other disobedient persons be compelled to obedience1 without the magistrate's public mandate and help4 #ec4 ,the object of ecclesiastical power is not the same with the object of the civil power1 but much differing from it2 for the ecclesiastical power doth determine and appoint nothing concerning men's bodies1 goods1 dignities1 civil rights1 but is employed only about the inward man or the soul2 not that it can search the hearts or judge of the secrets of the conscience1 which is in the power of ,god alone3 yet notwithstanding it hath for its proper object those externals which are purely spiritual1 and do belong properly and most nearly to the spiritual good of the soul2 which also are termed 1 the inward things of the church4 #ed4 ,those things1 then1 wherein the ecclesiastical power is exercised1 are the preaching of the word1 the administration of sacraments1 public prayer and thanksgiving1 the catechising and instructing of children and ignorant persons1 the examination of those who are to come to the holy communion1 the ecclesiastical discipline1 the ordination of ministers1 and the abdication1 deposing1 and degrading of them 7if they become like unsavoury salt71 the deciding and determining of controversies of faith and cases of conscience1 canonical constitutions concerning the treasury of the church and collections of the faithful1 as also concerning ecclesiastical rites or indifferent things which pertain to the keeping of decency and order in the church1 according to the general rules of ,christian love and prudence contained in the word of ,god4 #ee4 ,it is true that about the same things the civil power is occupied1 as touching the outward man1 or the outward disposing of divine things in this or that dominion1 as was said1 not as they are spiritual and evangelical ordinances piercing into the conscience itself1 but the object of the power ecclesiastical is a thing merely and purely spiritual2 and in so far as it is spiritual 7for even that jurisdiction ecclesiastical which is exercised in an outward court or judicatory1 and which inflicteth public censures1 forbiddeth from the use of the holy supper1 and excludeth from the society of the church7 doth properly concern the inward man1 or the repentance and salvation of the soul4 #ef4 ,surely the faithful and godly ministers1 although they could do it unchallenged and uncontrolled1 and were therein allowed by the magistrate 7as in the prelatical times it was7 yet would not usurp the power of life and death1 or judge and determine concerning men's honours1 goods1 inheritance1 division of families1 or other civil businesses1 seeing they well know these things to be heterogeneous to their office2 but as they ought not to entangle themselves with the judging of civil causes1 so if they should be negligent and slothful in their own office1 they shall in that be no less culpable4 #eg4 ,to the object also of ecclesiastical power belongeth the assembling of synods1 so far as they are spiritual assemblies proper to the church1 and assembled in the ,holy ,ghost2 for being so considered1 the governors of churches1 after the example of the apostles and presbyters1 ,acts xv41 in a manifest danger of the church1 ought to use their own right of meeting together and convening1 that the churches endangered may be relieved and supported4 #eh4 ,thirdly1 ,these powers are differenced in respect of their forms1 and that three ways3 for1 first1 the civil power1 although in respect of ,god it be ministerial1 yet in respect of the subjects it is lordly and magisterial4 ,ecclesiastical power is indeed furnished with authority1 yet that authority is liker the fatherly than the kingly authority2 yea also it is purely ministerial1 much less can it be lawful to ministers of the church to bear dominion over the flock4 #ei4 ,emperors1 kings1 and other magistrates are indeed appointed fathers of the country1 but they are withal lords of their people and subjects3 not as if it were permitted to them to bear rule and command at their own will and as they list 7for they are the ministers of ,god for the good and profit of the subjects71 yet it belongs to their power truly and properly to exercise dominion1 to hold principality1 to proceed imperiously4 ,it is indeed the duty of ministers and rulers of the church to oversee1 to feed as shepherds1 to correct and rectify1 to bear the keys1 to be stewards in the house of ,christ1 but in nowise to be lords over the house1 or to govern as lords1 or lord-like to rule2 yea1 in brief1 this is the difference between the civil magistrate and the ecclesiastical ministry1 in respect of those who are committed to their trust1 that the lot of the former is to be served or ministered unto1 the lot of the latter to minister or serve4 #fj4 ,now we have one only ,lord who governs our souls1 neither is it competent to man1 but to ,god alone1 to have power and authority over consciences4 ,but the ,lord hath appointed his own stewards over his own family1 that according to his commandment they may give to every one their allowance or portion1 and to dispense his mysteries faithfully2 and to them he hath delivered the keys1 or power of letting into his house1 or excluding out of his house those whom he himself will have let in or shut out4 ,matt4 xvi4 #ai2 and xviii4 #ah2 ,luke xii4 #db2 #a ,cor4 iv4 #a2 ,tit4 i4 #g4 #fa4 ,next1 the civil power is endued with authority of compelling2 but it belongs not to the ministry to compel the disobedient4 ,if any compulsion be in or about ecclesiastical matters1 it is adventitious from without1 to wit1 from the help and assistance of the magistrate1 not from the nature of ecclesiastical power1 from which it is very heterogeneous2 and1 therefore1 if any suspended or excommunicate person should be found who shall be so stiff-necked1 and so impudent1 that at once he cast off all shame1 and make no account at all of those censures1 but scorn and contemn the same1 or peradventure shall insolently or proudly obtrude himself upon the sacrament1 or being also filled with devilish malice do more and more contradict and blaspheme1 the ecclesiastical ministry in such cases hath nothing more to do by way of jurisdiction3 but the magistrate hath in readiness a compelling jurisdiction and external force1 whereby such stubborn1 rebellious1 and undaunted pride may be externally repressed4 #fb4 ,last of all1 the power of the magistrate worketh only politically or civilly1 according to the nature of the sceptre or sword1 maketh and guardeth civil laws1 which sometimes also he changeth or repealeth1 and other things of that kind he effecteth with a secular power3 but the ecclesiastical power dealeth spiritually1 and only in the name of our ,lord ,jesus ,christ1 and by authority intrusted or received from him alone3 neither is exercised without prayer or calling on the name of ,god2 nor1 lastly1 doth it use any other than spiritual weapons4 #fc4 ,the same sin1 therefore1 in the same man may be punished one way by the civil1 another way by the ecclesiastical power2 by the civil power under the formality of a crime1 with corporal or pecuniary punishment1 by the ecclesiastical power1 under the notion and nature of scandal1 with a spiritual censure1 even as also the same civil question is one way deliberate upon and handled by the magistrate in the senate or place of judgment1 another way by the minister of the church1 in the presbytery or synod2 by the magistrate1 so far as it pertaineth to the government of the commonwealth1 by the minister1 as far as it respects the conscience2 for the ecclesiastical ministry also is exercised about civil things spiritually1 in so far as it teacheth and admonisheth the magistrate out of the word of ,god what is best and most acceptable unto ,god2 or as it reproveth freely unjust judgments1 unjust wars1 and the like1 and out of the ,scripture threateneth the wrath of ,god to be revealed against all unrighteousness of men3 so also is the magistrate said to be occupied civilly about spiritual things4 #fd4 ,therefore all the actions of the civil magistrate1 even when he is employed about ecclesiastical matters1 are of their own nature and essentially civil1 he punisheth externally idolaters1 blasphemers1 sacrilegious persons1 heretics1 profaners of holy things1 and according to the nature and measure of the sin he condemneth to death or banishment1 forfeiture of goods1 or imprisonment2 he guardeth and underproppeth ecclesiastical canons with civil authority1 giveth a place of habitation to the church in his territory1 restraineth or expelleth the insolent and untamed disturbers of the church4 #fe4 ,he taketh care also for maintaining the ministers and schools1 and supplieth the temporal necessities of ,god's servants2 by his command assembleth synods1 when there is need of them2 and summoneth1 calleth out1 and draws to trial the unwilling1 which without the magistrate's strength and authority cannot be done1 as hath been already said2 he maketh synods also safe and secure1 and in a civil way presideth or moderateth in them 7if it seem so good to him7 either by himself or by a substitute commissioner3 in all which the power of the magistrate1 though occupied about spiritual things1 is not for all that spiritual1 but civil4 #ff4 ,fourthly1 ,they differ in the end4 ,the immediate nearest end of civil power is1 that the good of the commonwealth may be provided for and procured1 whether it be1 in time of peace1 according to the rules of law and counsel of judges1 or in time of war1 according to the rules of military prudence1 and so the temporal safety of the subjects may be procured1 and that external peace and civil liberty may be preserved1 and1 being lost1 may be again restored4 #fg4 ,but the chiefest and last end of civil government is1 the glory of ,god the ,creator1 namely1 that those who do evil1 being by a superior power restrained or punished1 and those who do good getting praise of the same1 the subjects so much the more may shun impiety and injustice1 and that virtue1 justice1 and the moral law of ,god 7as touching those eternal duties of both tables1 unto which all the posterity of ,adam are obliged7 may remain in strength and flourish4 #fh4 ,but whereas the ,christian magistrate doth wholly devote himself to the promoting of the gospel and kingdom of ,christ1 and doth direct and bend all the might and strength of his authority to that end3 this proceedeth not from the nature of his office or function1 which is common to him with an infidel magistrate1 but from the influence of his common ,christian calling into his particular vocation4 #fi4 ,for every member of the church 7and so also the faithful and godly magistrate7 ought to refer and order his particular vocation1 faculty1 ability1 power and honour1 to this end1 that the kingdom of ,christ may be propagated and promoted1 and the true religion be cherished and defended3 so that the advancement of the gospel1 and of all the ordinances of the gospel1 is indeed the end of the godly magistrate1 not of a magistrate simply3 or 7if ye will rather7 it is not the end of the office itself1 but of him who doth execute the same piously4 #gj4 ,but the end of ecclesiastical power1 yea1 the end as well of the ministry itself as of the godly minister1 is1 that the kingdom of ,christ may be set forward2 that the paths of the ,lord be made straight2 that his holy mysteries may be kept pure2 that stumblingblocks may be removed out of the church1 lest a little leaven leaven the whole lump1 or lest one sick or scabbed sheep infect the whole flock2 that the faithful may so walk as it becometh the gospel of ,christ1 and that the wandering sheep of ,christ may be converted and brought back to the sheepfold4 #ga4 ,and seeing this power is given of the ,lord not to destruction but to edification1 therefore this same scope is propounded in excommunication 7which is the greatest and last of ecclesiastical censures71 namely1 that the soul of an offending brother may be gained to ,christ1 and that1 being stricken with fear1 and the stubborn sinner filled with shame1 may by the grace of ,god be humbled1 and may 7as a brand plucked out of the fire7 be snatched out of the snare of the devil1 and may repent unto salvation2 at least the rest may turn away from those which are branded with such a censure1 lest the soul-infection do creep and spread further4 #gb4 ,fifthly1 ,they are distinguished by the effect4 ,the effect of civil power is either proper1 or by way of redundance4 ,the proper effect is the safety temporal of the commonwealth1 external tranquillity1 the fruition of civil liberty1 and of all things which are necessary to the civil society of men3 the effect by way of redundance is the good of the church1 to wit1 in so far as1 by execution of justice and good laws1 some impediments that usually hinder and disturb the course of the gospel1 are avoided or taken away4 #gc4 ,for by how much the more faithfully the magistrate executeth his office in punishing the wicked1 and cherishing and encouraging good men1 taking away those things which withstand the gospel1 and punishing or driving away the troublers and subverters of the church1--so much the more the orthodox faith and godliness are reverenced and had in estimation1--sins are hated and feared4 ,finally1 ,all the subjects contained 7as much as concerneth the outward man7 within the lists of ,god's law1 whence1 also1 by consequence1 it happeneth1 by ,god's blessing1 that the church is defiled with fewer scandals1 and doth obtain the more freedom and peace4 #gd4 ,but the proper effect of the ecclesiastical power1 or keys of the kingdom of heaven is wholly spiritual2 for the act of binding and loosing1 of retaining and remitting sins1 doth reach to the soul and conscience itself 7which cannot be said of the act of the civil power73 and as unjust excommunication is void1 so ecclesiastical censure1 being inflicted by the ministers of ,christ and his stewards according to his will1 is ratified in heaven 7,matt1 xviii4 #ah71 and therefore ought to be esteemed and acknowledged in like manner as inflicted by ,christ himself4 #ge4 ,sixthly1 ,they are also differenced in respect of the subjects4 ,the politic power is committed sometimes to one1 sometimes to more1 sometime by right of election1 sometime by right of succession2 but the ecclesiastical power is competent to none under the ,new ,testament by the right of succession1 but he who hath it must be called by ,god and the church to it2 neither was it given by ,christ to one1 either pastor or elder1 much less to a prelate1 but to the church1 that is1 to the consistory of presbyters4 ,it is confessed1 indeed1 and who can be ignorant of it1 that the power1 as they call it1 of order1 doth belong to particular ministers1 and is by each of them apart lawfully exercised4 ,but that power which is commonly called of jurisdiction is committed not to one1 but to the unity1 that is1 to a consistory2 therefore ecclesiastical censure ought not to be inflicted but 8by many10 #b ,cor4 ii4 #f4 #gf4 ,seventhly1 ,they differ as touching the correlative4 ,god hath commanded1 that unto the civil power every soul1 or all members of the commonwealth1 of what condition and estate soever1 be subject2 for what have we to do with the ,papists1 who will have them whom they call the clergy or ecclesiastical persons1 to be free from the yoke of the civil magistrate8 ,the ecclesiastical power extends itself to none other subjects than unto those which are called brethren1 or members of the church4 #gg4 ,eighthly1 ,there remaineth another difference in respect of the distinct and divided exercise of authority1 for either power ceasing from its duty1 or remitting punishment1 that doth not 7surely it ought not7 prejudice the exercise of the other power1 namely1 if the magistrate cease to do his duty1 or do neglect to punish1 with secular punishment1 those malefactors who1 by profession1 are church members nevertheless1 it is in the power of the governors of the church1 by the bridle of ecclesiastical discipline1 to curb such men2 yea also1 by virtue of their office1 they are bound to do it1 and on the other part1 the magistrate may and ought to punish in life and limb1 honours or goods1 notwithstanding of the offender's repentance or reconciliation with the church4 #gh4 ,therefore1 the one sword being put up in the scabbard1 it is free1 and often necessary1 to draw the other4 ,neither power is bound to cast out or receive him whom the other doth cast forth or receive the reason whereof is1 because the ecclesiastical ministry doth chiefly respect the repentance to salvation1 and gaining of the sinner's soul1 wherefore it also embraceth all kinds of wicked men repenting1 and receiveth them into the bosom of the church2 the magistrate proposeth to himself another and much differing scope1 for even repenting offenders are by him punished1 both that justice and the laws may be satisfied1 as also to terrify others1--hence it is that absolution from ecclesiastic censure freeth not at all the delinquent from civil judgment and the external sword4 #gi4 ,seeing1 then1 there are so many and so great differences of both offices1 and seeing also that the function of ministers and elders of the church is not at all contained in the office of the magistrate1 neither1 on the other part1 is this comprehended within that1 magistrates shall no less sin in usurping ecclesiastical power1 ministering holy things1 ordaining ministers1 or exercising discipline ecclesiastical1 than ministers should sin in rushing into the borders of the magistrate1 and in thrusting themselves into his calling4 #hj4 ,neither are those powers more mingled one with another1 or less distinguished1 where the magistrate is a ,christian than where he is an infidel1 for as in a believing father1 and in an infidel father1 the rights of a father are the same1 so in a ,christian magistrate1 and in an infidel magistrate1 the rights of magistrates are the same2 so that to the magistrate converted to the ,christian faith there is no accession of new right1 or increase of civil power1 although being endued with true faith and piety1 he is made more fit and willing to the undergoing of his office and the doing of his duty4 #ha4 ,so1 then1 the word of ,god and the law of ,christ1 which by so evident difference separateth and distinguisheth ecclesiastical government from the civil1 forbiddeth the ,christian magistrate to enter upon or usurp the ministry of the word and sacraments1 or the judicial dispensing of the keys of the kingdom of heaven1 to invade the church government1 or to challenge to himself the right of both swords1 spiritual and corporal2 but if any magistrate 7which ,god forbid7 should dare to arrogate to himself so much1 and to enlarge his skirts so far1 the church shall then straightway be constrained to complain justly1 and cry out1 that though the ,pope is changed1 yet popedom remaineth still4 #hb4 ,it is unlawful1 moreover1 to a ,christian magistrate to withstand the practice and execution of ecclesiastical discipline 7whether it be that which belongs to a particular church1 or the matter be carried to a class or synod74 ,now the magistrate withstandeth the ecclesiastic discipline1 either by prohibitions and unjust laws1 or1 by his evil example1 stirring up and inciting others to the contempt thereof1 or to the trampling it under foot4 #hc4 ,surely the ,christian magistrate 7if at any time he give any grievous scandal to the church71 seeing he also is a member of the church1 ought nowise disdain to submit himself to the power of the keys2 neither is this to be marvelled at1 for even as the office of the minister of the church is nowise subordinate and subjected to the civil power1 but the person of the minister1 as he is a member of the commonwealth1 is subject thereto1 so the civil power itself1 or the magistrate1 as a magistrate1 is not subjected to ecclesiastical power2 yet that man1 who is a magistrate1 ought 7as he is a member of the church7 to be under the church's censure of his manners1 after the example of the emperor ,theodosius1 unless he will despise and set at nought ecclesiastical discipline1 and indulge the swelling pride of the flesh4 #hd4 ,if any man should again object that the magistrate is not indeed to resist ecclesiastical government1 yet that the abuses thereof are to be corrected and taken away by him1 the answer is ready4 ,in the worst and most troublesome times1 or in the decayed and troubled estate of things1 when the ordinance of ,god in the church is violently turned into tyranny1 to the treading down of true religion1 and to the oppressing of the professors thereof1 and when nothing almost is sound or whole1 divers things are yielded to be lawful to godly magistrates1 which are not ordinarily lawful for them1 that so to extraordinary diseases extraordinary remedies may be applied4 ,so also the magistrate abusing his power unto tyranny1 and making havoc of all1 it is lawful to resist him by some extraordinary ways and means1 which are not ordinarily to be allowed4 #he4 ,yet ordinarily1 and by common or known law and right in settled churches1 if any man have recourse to the magistrate to complain1 that1 through abuse of ecclesiastical discipline1 injury is done to him1 or if any sentence of the pastors and elders of the church1 whether concerning faith or discipline1 do displease or seem unjust unto the magistrate himself1 it is not for that cause lawful to draw those ecclesiastical causes to a civil tribunal1 or to bring in a kind of political or civil popedom4 #hf4 ,what then8 ,shall it be lawful ordinarily for ministers and elders to do what they list8 ,or shall the governors in the churches1 glorying in the law1 by their transgression dishonour ,god8 ,god forbid4 ,for first1 if they shall trespass in anything against the magistrate or municipal laws1 whether by intermeddling in judging of civil causes1 or otherwise disturbing the peace and order of the commonwealth1 they are liable to civil trial and judgments1 and it is in the power of the magistrate to restrain and punish them4 #hg4 ,again1 it hath been before showed1 that to ecclesiastical evils ecclesiastical remedies are appointed and fitted1 for the church is1 no less than the commonwealth1 through the grace of ,god1 sufficient to itself in reference unto her own end1 and as in the commonwealth1 so in the church1 the error of inferior judgments and assemblies1 or their evil government1 is to be corrected by superior judgments and assemblies1 and so still by them of the same order1 lest one order be confounded with another1 or one government be intermingled with another government4 ,what shall now the adversaries of ecclesiastical power object here1 which those who admit not the yoke of the magistrate may not be ready1 in like manner1 to transfer against the civil judicatories and government of the commonwealth1 seeing it happeneth sometimes that the commonwealth is no less ill governed than the church8 #hh4 ,if any man shall prosecute the argument1 and say that yet no remedy is here showed which may be applied to the injustice or error of a national synod1 surely he stumbleth against the same stone1 seeing he weigheth not the matter with an equal balance1 for the same may1 in like sort1 fall back and be cast upon parliaments1 or any supreme senate of a commonwealth1 for who seeth not the judgment of the supreme civil senate to be nothing more infallible1 yea1 also1 in matters of faith and ecclesiastical discipline1 more apt and prone to error 7as being less accustomed to sacred studies7 than the judgment of the national synod8 ,what medicines then1 or what sovereign plasters shall be had1 which may be fit for the curing and healing of the errors and miscarriages of the supreme magistrates and senate8 ,the very like1 and beside all this1 other and more effectual medicines by which the errors of national synods may be healed1 are possible to be had4 #hi4 ,there wanteth not a divine medicine and sovereign balm in ,gilead1 for although the popish opinion of the infallibility of counsels be worthily rejected and exploded1 yet it is not in vain that ,christ hath promised he shall be present with an assembly which indeed and in truth meeteth in his name with such an assembly verily he useth to be present1 by a spiritual aid and assistance of his own ,spirit1 to uphold the falling1 or to raise up the fallen4 ,whence it is that divers times the errors of former synods are discovered and amended by the latter2 sometimes1 also1 the second or afterthoughts of one and the same synod are the wiser and the better4 #ij4 ,furthermore1 the line of ecclesiastical subordination is longer and further stretched than the line of civil subordination2 for a national synod must be subordinate and subject to an universal synod in the manner aforesaid1 whereas yet there is no oecumenical parliament or general civil court acknowledged1 unto which the supreme civil senate in this or that nation should be subject4 ,finally1 neither is the church altogether destitute of nearer remedies whether an universal council may be had or not4 #ia4 ,for the national synod ought to declare1 and that with greatest reverence1 to the magistrate1 the grounds of their sentence1 and the reasons of their proceedings1 when he demandeth or inquireth into the same1 and desireth to be satisfied2 but if the magistrate nevertheless do dissent1 or cannot1 by contrary reasons 7which may be brought1 if he please71 move the synod to alter their judgment1 yet may he require and procure that the matter be again debated and canvassed in another national synod1 and so the reasons of both sides being thoroughly weighed1 may be lawfully determined in an ecclesiastical way4 #ib4 ,but as there is much indeed to be given to the demand of the magistrate1 so is there here a twofold caution to be used1 for1 first1 notwithstanding of a future revision1 it is necessary that the former sentence of the synod1 whether concerning the administration of ecclesiastical discipline1 or against any heresy1 be forthwith put in execution1 lest by lingering1 and making of delays1 the evil of the church take deeper root1 and the gangrene spread and creep further2 and lest violence be done to the consciences of ministers1 if they be constrained to impart the signs and seals of the covenant of grace to dogs and swine1 that is1 to unclean persons1 wallowing in the mire of ungodliness2 and lest subtile men abuse such interims or intervals1 so as that ecclesiastical discipline altogether decay1 and the very decrees of synods be accounted as cobwebs1 which none feareth to break down4 #ic4 ,next it may be granted that the matter may be put under a further examination1 yet upon condition1 that when it is come to the revision of the former sentence1 regard may be had of the weaker which are found willing to be taught1 though they doubt2 but that unto the wicked and contentious tempters1 which do mainly strive to oppress our liberty which we have in ,christ1 and to bring us into bondage1 we do not for a moment give place by subjecting ourselves2 for what else seek they or wait for1 than that1 under the pretence of a revising and of new debate1 they cast in lets and impediments ever and anon1 and that by cunning lyings in wait they may betray the liberty of the church1 and in process of time may1 by open violence1 more forcibly break in upon it1 or at least constrain the ministers of the church to weave ,penelope's web1 which they can never bring to an end4 #id4 ,moreover1 the ,christian magistrate hath then only discharged his office in reference to ecclesiastical discipline1 when not only he withdraweth nothing from it1 and maketh no impediment to it1 but also affordeth special furtherance and help to it1 according to the prophecy1 ,isa4 xlix4 #bc1 8,and kings shall be thy nursing-fathers1 and their queens thy nursing-mothers40 #ie4 ,for ,christian magistrates and princes1 embracing ,christ1 and sincerely giving their names to him1 do not only serve him as men1 but also use their office to his glory and the good of the church2 they defend1 stand for1 and take care to propagate the true faith and godliness1--they afford places of habitation to the church1 and furnish necessary helps and supports1--turn away injuries done to it1--restrain false religion1--and cherish1 underprop1 and defend the rights and liberties of the church3 so far they are from diminishing1 changing or restraining those rights2 for so the condition of the church were in that respect worse1 and the liberty thereof more cut short1 under the ,christian magistrate1 than under the infidel or heathen4 #if4 ,wherefore seeing these nursing-fathers1 favourers1 and defenders1 can do nothing against the truth1 but for the truth1 nor have any right against the gospel1 but for the gospel2 and their power1 in respect of the church whereof they bear the care1 being not privative or destructive1 but cumulative and auxiliary1 thereby it is sufficiently clear that they ought to cherish1 and by their authority ought to establish the ecclesiastical discipline2 but yet not with implicit faith1 or blind obedience2 for the reformed churches do not deny to any of the faithful1 much less to the magistrate1 the judgment of ,christian prudence and discretion concerning those things which are decreed or determined by the church4 #ig4 ,therefore1 as to each member of the church respectively1 so unto the magistrate belongeth the judgment of such things1 both to apprehend and to judge of them2 for although the magistrate is not ordained and preferred of ,god1 that he should be a judge of matters and causes spiritual1 of which there is controversy in the church1 yet is he questionless judge of his own civil act about spiritual things2 namely1 of defending them in his own dominions1 and of approving or tolerating the same2 and if1 in this business1 he judge and determine according to the wisdom of the flesh1 and not according to the wisdom which is from above1 he is to render an account thereof before the supreme tribunal4 #ih4 ,however1 the ecclesiastical discipline1 according as it is ordained by ,christ1 whether it be established and ratified by civil authority or not1 ought to be retained and exercised in the society of the faithful 7as long as it is free and safe for them to come together in holy assemblies71 for the want of civil authority is unto the church like a ceasing gain1 but not like damage or loss ensuing2 as it superaddeth nothing more1 so it takes nothing away4 #ii4 ,if it further happen 7which ,god forbid7 that the magistrate do so far abuse his authority1 that he doth straitly forbid what ,christ hath ordained1 yet the constant and faithful servants of ,christ will resolve and determine with themselves1 that any extremities are rather to be undergone than that they should obey such things1 and that we ought to obey ,god rather than men2 yea1 they will not leave off to perform all the parts of their office1 being ready in the meantime to render a reason of their practice to every one that demandeth it1 but specially unto the magistrate 7as was said before74 #ajj4 ,these things are not to that end and purpose proposed1 that these functions should be opposed one against another1 in a hostile posture1 or in terms of enmity1 than which nothing is more hurtful to the church and commonwealth1 nothing more execrable to them who are truly and sincerely zealous for the house of ,god 7for they have not so learned ,christ72 but the aim is1 first1 and above all1 that unto the ,king of kings and ,lord of lords1 ,jesus ,christ1 the only monarch of the church1 his own prerogative royal 7of which also himself in the world was accused1 and for his witnessing a good confession thereof before ,pontius ,pilate1 was unjustly condemned to death7 may be fully maintained and defended4 #aja4 ,next1 this debate tendeth also to this end1 that the power1 as well of ecclesiastical censure as of the civil sword1 being in force1 the licentiousness of carnal men1 who desire that there be too slack ecclesiastical discipline1 or none at all1 may be bridled1 and so men may sin less1 and may live more agreeably to the gospel4 ,another thing here intended is1 that errors on both sides being overthrown 7as well the error of those who1 under a fair pretence of maintaining and defending the rights of magistracy1 do leave to the church either no power1 or that which is too weak1 as the error of others1 who1 under the veil of a certain suppositious and imaginary ,christian liberty1 do turn off the yoke of the magistrate7 both powers may enjoy their own privileges2 add hereto1 that both powers being circumscribed with their distinct borders and bounds1 and also the one underpropped and strengthened by the help of the other1 a holy concord between them may be nourished1 and they may mutually and friendly embrace one another4 #ajb4 ,last of all1 seeing there are not wanting some unhappy men1 who cease not to pervert the right ways of the ,lord1 and with all diligence go about to shake off the yoke of the ecclesiastical discipline where now it is about to be introduced1 yea1 also where it hath been long ago established1 and as yet happily remaineth in force1 it was necessary to obviate their most wicked purposes2 which things being so1 let all which hath been said pass1 with the good leave and liking of those orthodox churches in which the discipline of excommunication is not as yet in use2 neither can any offence easily arise to them from hence1 yea 7if the best conjecture do not deceive71 they cannot but rejoice and congratulate at the defence and vindication of this discipline4 #ajc4 ,for those churches do not deny1 but acknowledge and teach1 that the discipline of excommunication is most agreeable to the word of ,god1 as also that it ought to be restored and exercised2 which also1 heretofore1 the most learned ,zachary ,ursine1 in the declaration of his judgment concerning excommunication1 exhibited to ,prince ,frederick1 the third count elector palatine1 the title whereof is1 ,judicium de ,disciplina ,ecclesiastica et ,excommunicatione1 c4 #ajd4 ,for thus he3 8,in other churches where either no excommunication is in use1 or it is not lawfully administered1 and nevertheless1 without all controversy1 it is confessed and openly taught1 that it ought justly to be received and be of force in the church40 ,and a little after3 8,lest also your ,highness1 by this new opinion1 do sever yourself and your churches from all other churches1 as well those which have not excommunication as those which have it2 forasmuch as all of them do unanimously confess1 and always confessed1 that there is reason why it ought to be in use40 #aje4 ,to the same purpose it tendeth which the highly esteemed ,philip ,melancthon1 in his ,common ,places1 chap4 ,of civil magistrates1 doth affirm3 8,before 7saith he7 ,i warned that civil places and powers are to be distinguished from the adhering confusions which arise from other causes1 partly from the malice of the devil1 partly from the malice of men1 partly from the common infirmity of men1 as it cometh to pass in other kinds of life and government ordained of ,god4 ,no man doubteth that ecclesiastical government is ordained of ,god1 and yet how many and great disorders grow in it from other causes40 ,where he mentioneth a church government distinct from the civil1 and that jure divino1 as a thing uncontroverted4 #ajf4 ,neither were the wishes of the chief divines of ,zurich and ,berne wanting for the recalling and restoring of the discipline of excommunication4 ,so ,bullinger1 upon #a ,cor4 v43 8,and hitherto 7saith he7 of the ecclesiastical chastising of wickedness2 but here ,i would have the brethren diligently warned1 that they watch1 and with all diligence take care that this wholesome medicine1 thrown out of the true church1 by occasion of the ,pope's avarice1 may be reduced2 that is1 that scandalous sins be punished2 for this is the very end of excommunication1 that men's manners may be well ordered1 and the saints flourish1 the profane being restrained1 lest wicked men1 by their impudence and impiety1 increase and undo all4 ,it is our part1 ,o brethren1 with greatest diligence1 to take care of those things2 for we see that ,paul1 in this place1 doth stir up those that were negligent in this business40 #ajg4 ,aretius agreeth hereunto4 ,problem4 ,theolog41 loc4 #cc3 8,magistrates do not admit the yoke2 they are afraid for their honours2 they love licentiousness10 c4 8,the common people are too dissolute2 the greatest part is most corrupt10 c4 8,in the meanwhile1 ,i willingly confess that we are not to despair1 but the age following will peradventure yield more tractable spirits1 more mild hearts than our times have40 ,see also ,lavater agreeing in this1 homil4 #eb1 on ,nehemiah3 8,because the popes of ,rome have abused excommunication1 for the establishing of their own tyranny1 it cometh to pass that almost no just discipline can be any more settled in the church2 but unless the wicked be restrained1 all things must of necessity run into the worst condition40 ,see1 besides1 the opinion of ,fabritius upon ,psal4 cxlix4 #f-i1 of spiritual corrections1 which he groundeth upon that text compared with ,matt4 xvi4 #ai2 xviii4 #ah2 ,john xx4 #bc4 #ajh4 ,it can hardly be doubted or called in question1 but besides these1 other learned and godly divines of those churches were and are of the same mind herein with those now cited2 and1 indeed1 the very ,confession of ,faith of the churches of ,helvetia1 chap4 #ah1 may be an evidence hereof3 8,but there ought to be1 in the meantime1 a just discipline amongst ministers1 for the doctrine and life of ministers is diligently to be inquired of in synods3 those that sin are to be rebuked of the elders1 and to be brought again into the way1 if they be curable2 or to be deposed1 and1 like wolves1 driven away from the flock of the ,lord1 if they be incurable40 ,that this manner of synodical censure1 namely1 of deposing ministers from their office for some great scandal1 is used in the republic of ,zurich1 ,lavater is witness1 in his book of the rites and ordinances of the church of ,zurich1 chap4 #bc4 ,surely they could not be of that mind1 that ecclesiastical discipline ought to be exercised upon delinquent ministers only1 and not also upon other rotten members of the church4 #aji4 ,yea1 the ,helvetian ,confession1 in the place now cited1 doth so tax the inordinate zeal of the ,donatists and ,anabaptists 7which are so bent upon the rooting out of the tares out of the ,lord's field1 that they take not heed of the danger of plucking up the wheat7 that withal it doth not obscurely commend the ecclesiastical forensical discipline as distinct from the civil power2 8,and seeing 7say they7 it is altogether necessary that there be in the church a discipline2 and among the ancients1 in times past1 excommunication hath been usual1 and ecclesiastical courts have been among the people of ,god1 among whom this discipline was exercised by prudent and godly men4 ,it belongeth also to ministers1 according to the case of the times1 the public estate and necessity to moderate this discipline1--where this rule is ever to be held1 that all ought to be done to edification1 decently1 honestly1 without tyranny and sedition4 ,the ,apostle also witnesseth 7#b ,cor4 xiii471 that to himself was given of ,god a power unto edification1 and not unto destruction40 #aaj4 ,and1 now1 what resteth but that ,god be entreated with continual and ardent prayers1 both that he would put into the hearts of all magistrates1 zeal and care to cherish1 defend1 and guard the ecclesiastical discipline1 together with the rest of ,christ's ordinances1 and to stop their ears against the importunate suits of whatsoever claw-backs who would stir them up against the church2 and that1 also1 all governors and rulers of churches1 being everywhere furnished and helped with the strength of the ,holy ,spirit1 may diligently and faithfully execute this part also of their function1 as it becometh the trusty servants of ,christ1 who study to please their own ,lord and ,master more than men4 #aaa4 ,finally1 ,all those who are more averse from ecclesiastical discipline1 or ill-affected against it1 are to be admonished and entreated1 through our ,lord ,jesus ,christ1 that they be no longer entangled and inveigled with carnal prejudice1 to give place in this thing to human affections1 and to measure by their own corrupt reason spiritual discipline1 but that they do seriously think with themselves1 and consider in their minds1 how much better it were that the lusts of the flesh were1 as with a bridle1 tamed2 and that the repentance1 amendment1 and gaining of vicious men unto salvation may be sought1 than that sinners be left to their own disposition1 and be permitted to follow their own lusts without controlment1 and by their evil example to draw others headlong into ruin with themselves2 and seeing either the keys of discipline must take no rust1 or the manners of ,christians will certainly contract much rust3 what is here to be chosen1 and what is to be shunned1 let the wise and godly1 who alone take to heart the safety of the church1 judge4 ,,the ,,end4 ,a ,,sermon ,,preached ,,before ,,the ,,honourable ,,house ,,of ,,commons ,,at ,,their ,,late ,,solemn ,,fast ,a ,,sermon ,,preached ,,before ,,the ,,honourable ,,house ,,of ,,commons ,,at ,,their ,,late ,,solemn ,,fast1 ,,wednesday1 ,,march #bg1 #afdd4 ,,by ,,george ,,gillespie1 ,,minister ,,at ,,edinburgh1 #afdb4 8,when the ,lord shall build up ,zion1 he shall appear in his glory0--,psal4 cii4 #af4 ,,edinburgh3 ,,robert ,,ogle ,,and ,,oliver ,,and ,,boyd4 ,m4 ,,ogle ,,son ,,and ,,william ,,collins1 ,,glasgow4 ,j4 ,,dewar1 ,,perth4 ,w4 ,,middleton1 ,,dundee ,g4 ,r4 ,,king1 ,,aberdeen4 ,w4 ,m',,comb1 ,,belfast4 ,,hamilton1 ,,adams1 ,,co41 ,,and ,,james ,,nisbet ,,co41 ,,london4 ,,reprinted ,,by ,a4 ,w4 ,,murray1 ,,milne ,,square1 ,,edinburgh4 #ahdd4 ,,preface ,,to ,,the ,,reader4 ,divine providence hath made it my lot1 and a calling hath induced me 7who am less than the least of all the servants of ,christ7 to appear among others in this cloud of public witnesses4 ,the scope of the sermon is to endeavour the removal of the obstructions1 both of humiliation and reformation2 two things which ought to lie very much in our thoughts at this time4 ,concerning both ,i shall preface but little4 ,reformation hath many unfriends1 some upon the right hand1 and some upon the left2 while others cry up that detestable indifferency or neutrality1 abjured in our solemn covenant1 insomuch that ,gamaliel 7,acts v4 #ch1 #ci7 and ,gallio 7,acts xviii4 #ad-ag71 men who regarded alike the ,jewish and the ,christian religion1 are highly commended1 as 8examples for all ,christians107#acfa7 and as men walking by the rules not only of policy1 but of 8reason and religion40 ,now1 let all those that are either against us or not with us do what they can1 the right hand of the most ,high shall perfect the glorious begun reformation4 ,can all the world keep down 8the ,sun of ,righteousness0 from rising8 or1 being risen1 can they spread a vail over it8 ,and though they dig deep to hide their counsels1 is not this a time of ,god's overreaching and befooling all plotting wits8 ,they have conceived iniquity1 and they shall bring forth vanity3 8,they have sown the wind1 and they shall reap the whirlwind0 7,hos4 viii4 #g74 ,wherefore we 8will wait upon the ,lord1 that hideth his face from the house of ,jacob1 and will look for him0 7,isa4 viii4 #ag72 and 8though he slay us1 yet will we trust in him0 7,job xiii4 #ae74 ,the ,lord hath commanded to proclaim1 and to say 8to the daughter of ,zion1 ,behold1 thy salvation cometh0 7,isa4 lxii4 #aa72 8,rejoice ye with ,jerusalem1 all ye that mourn for her0 7,isa4 lxvi4 #aj72 for 8behold1 now is the accepted time2 behold1 now is the day of salvation0 7#b ,cor4 vi4 #b74 ,but ,i have more to say3 ,mourn1 ,o mourn with ,jerusalem1 all ye that rejoice for her2 8,this day is a day of trouble1 and of rebuke1 and of blasphemy3 for the children are come to the birth1 and there is not strength to bring forth0 7,isa4 xxxvii4 #c73 it is an interwoven time1 warped with mercies1 and woofted with judgments4 ,say not thou in thine heart1 ,the days of my mourning are at an end3 ,oh6 we are to this day an unhumbled and an unprepared people2 and there are among us both many cursed ,achans1 and many sleeping ,jonahs1 but few wrestling ,jacobs2 even the wise virgins are slumbering with the foolish 7,matt4 xxv4 #e73 surely1 unless we be timely awakened1 and more deeply humbled1 ,god will punish us yet 8seven times0 7,lev4 xxvi4 #ah1 #ba1 #bd1 #bh7 more for our sins2 and if he hath chastised us with 8whips10 he will 8chastise us with scorpions20 and he will yet give a further charge to the sword to 8avenge the quarrel of his covenant0 7,lev1 xxvi4 #be74 ,in such a case1 ,i cannot say1 according to the now ,oxford divinity1 that preces et lachrymae1--prayers and tears1--must be our only one shelter and fortress1 and that we must cast away defensive arms1 as unlawful1 in any case whatsoever1 against the supreme magistrate 7that is1 by interpretation1 they would have us do no more than pray1 to the end themselves may do no less than prey72 wherein they are contradicted not only by ,pareus1 and by others that are 8eager for a presbytery0 7as a prelate7#acfb7 of chief note hath lately taken1 ,i should say mistaken1 his mark71 but even by those that are 8eager royalists07#acfc7 7pardon me that ,i give them not their right name3 ,i am sure1 when all is well reckoned1 we are better friends to royal authority than themselves74 ,yet herein ,i do agree with them1 that 8prayers and tears0 will prove our strongest weapons1 and the only tela divina1 the weapons that fight for us from above3 ,o then 8fear the ,lord1 ye his saints0 7,psal4 xxxiv4 #i72 ,o stir up yourselves to lay hold on him 7,isa4 lxiv4 #g72 8,keep not silence2 and give him no rest1 till he establish1 and till he make ,jerusalem a praise in the earth0 7,isa4 lxii4 #f1 #g74 ,o that we could all make wells in our dry and desert-like hearts 7,psal4 lxxxiv4 #f71 that we may draw out water 7#a ,sam4 vii4 #f71 even buckets-full1 to quench the wrath of a sin-revenging ,god1 the fire which still burneth against the ,lord's inheritance4 ,god grant that this sermon be not 8as water spilt on the ground0 but may 8drop as the rain0 and 8distil as the dew0 7,deut4 xxxii4 #b7 of heaven upon thy soul4 ,,sermon4 ,,ezek4 xliii4 #aa4 8,and if they be ashamed of all that they have done1 show them the form of the house1 and the fashion thereof1 and the goings-out thereof1 and the comings-in thereof1 and all the forms thereof1 and all the ordinances thereof1 and all the forms thereof1 and all the laws thereof3 and write it in their sight1 that they may keep the whole form thereof1 and all the ordinance thereof1 and do them40 ,it is not long since ,i did1 upon another day of humiliation1 lay open ,england's disease from that text1 #b ,chron4 xx4 #cc1 8,howbeit the high places were not taken away2 for as yet the people had not prepared their hearts unto the ,god of their fathers40 ,though the ,sun of ,righteousness be risen1 ,mal4 iv4 #b1 8with healing in his wings10 yet the land is not healed1 no1 not of its worst disease1 which is corruption in religion1 and the iniquity of your holy things4 ,i did then show the symptoms1 and the cause of this evil disease4 ,the symptoms are your high places not yet taken away1 many of your old superstitious ceremonies to this day remaining1 which1 though not so evil as the high places of idolatry in which idols were worshipped1 yet are parallel to the high places of will-worship1 of which we read that the people1 thinking it too hard to be tied to go up to ,jerusalem with every sacrifice1 8did sacrifice still in the high places1 yet unto the ,lord their ,god only10 #b ,chron4 xxxiii1 #ag2 pleading for their so doing1 antiquity1 custom1 and other defences of that kind1 which have been alleged for your ceremonies4 ,but albeit these be foul spots in the church's face1 which offend the eyes of her glorious ,bridegroom1 ,jesus ,christ1 yet that which doth less appear is more dangerous1 and that is the cause of all this evil in the very bowels and heart of the church2 the people of the land1 great and small1 have not as yet prepared their hearts unto the ,lord their ,god2 mercy is prepared for the land1 but the land is not prepared for mercy4 ,i shall say no more of the disease at this instant4 ,but ,i have now chosen a text which holds forth a remedy for this malady--a cure for this case2 that is1 that if we will humble our uncircumcised hearts1 and accept of the punishment of our iniquity1 ,lev4 xxvi4 #da2 if we be 8ashamed and confounded0 7,ezek4 xxxvi4 #cb71 before the ,lord this day for our evil ways2 if we judge ourselves as guilty1 and put our mouth in the dust1 and clothe ourselves with shame as with a garment2 if we repent and abhor ourselves in dust and ashes1 then the ,lord will not abhor us1 but take pleasure in us1 to dwell among us1 to reveal himself unto us1 to set before us the right pattern of his own house1 that the tabernacle of ,god may be with men1 ,rev4 xxi4 #c2 and pure ordinances1 where before they were defiled and mixed2 ,zech4 xiii4 #b1 ,he 8will cut off the names of the idols out of the land10 and cause the false prophet1 8and the unclean spirit to pass out of the land10 and the glory of the ,lord shall dwell in the land1 ,psal4 lxxxv4 #i4 ,but1 withal1 we must take heed that we 8turn not again to folly10 ,psal4 lxxxv4 #h2 that our hearts start not aside1 8like a deceitful bow10 ,psal4 lxxviii4 #eg2 that we 8keep the ways of the ,lord10 ,psal4 xviii4 #ba1 and do not wickedly depart from our ,god4 ,thus you have briefly the occasion and the sum of what ,i am to deliver from this text2 the particulars whereof ,i shall not touch till ,i have1 in the first place1 resolved a difficult1 yet profitable question4 ,you may ask1 ,what house or what temple doth the ,prophet here speak of1 and how can it be made to appear that this scripture is applicable to this time8 ,i answer1 ,some7#acfd7 have taken great pains to demonstrate that this temple1 which the ,prophet saw in this vision1 was no other than the temple of ,solomon2 and that the accomplishment of this vision of the temple1 city1 and division of the land1 was the building of the temple and city again after the captivity1 and the restoring of the ,levitical worship and ,jewish republic1 which came to pass in the days of ,nehemiah and ,zorobabel4 ,this sense is also most obvious to every one that readeth this prophecy2 but there are very strong reasons against it1 which make other learned expositors not to embrace it4 ,for1 #a4 ,the temple of ,solomon was one hundred and twenty cubits high1 the temple built by ,zorobabel was but sixty cubits high1 ,ezra vi4 #c4 #b4 ,the temple of ,zorobabel 7,ezra iii4 #a1 #h1 vi4 #c1 #e1 #g7 was built in the same place where the temple of ,solomon was1 that is1 in ,jerusalem1 upon mount ,moriah1 but this temple of ,ezekiel was without the city1 and a great way distant from it17#acfe7 chap4 xlviii4 #aj compared with ver4 #ae4 ,the whole portion of the ,levites1 and a part of the portion of the priests1 was betwixt the temple and the city4 #c4 ,moses' greatest altar1--the altar of burnt-offerings1 was not half so big as ,ezekiel's altar1 compare ,ezek4 xliii4 #af with ,exod4 xxvii4 #a17acff7 so is ,moses' altar of incense much less than ,ezekiel's altar of incense1 ,exod4 xxx4 #b compared with ,ezek4 xli4 #bb4 #d4 ,there are many new ceremonial laws1 different from the ,mosaical1 delivered in the following part of this vision1 chap4 xlv4 and xlvi41 as interpreters have particularly observed upon these places47#acfg7 #e4 ,the temple and city were not of that greatness which is described in this vision2 for the measuring reed1 containing six cubits of the sanctuary1 not common cubits 7chap4 xl4 #e71 which amount to more than ten feet1 the outer wall of the temple being two thousand reeds in compass 7chap4 xlii4 #bj71 was by estimation four miles1 and the city 7chap4 xlviii4 #af1 #ce7 thirty-six miles in compass4 #f4 ,the vision of the holy waters 7chap4 xlvii47 issuing from the temple1 and after the space of four thousand reeds growing to a river which could not be passed over1 and healing the waters and the fishes1 cannot be literally understood of the temple at ,jerusalem4 #g4 ,the land is divided among the twelve tribes 7chap4 xlviii471 and that in a way and order different from the division made by ,joshua1 which cannot be understood of the restitution after the captivity1 because the twelve tribes did not return4 #h4 ,this new temple hath with it a new covenant1 and that an everlasting one1 ,ezek4 xxxvii4 #bf1 #bg4 ,but at the return of the people from ,babylon there was no new covenant1 saith ,irenus17#acfh7 only the same that was before continued till ,christ's coming4 ,wherefore we must needs hold with ,jerome17#acfi7 ,gregory17#acgj7 and other later interpreters1 that this vision is to be expounded of the spiritual temple and church of ,christ1 made up of ,jews and ,gentiles2 and that not by way of allegories only1 which is the sense of those whose opinion ,i have now confuted1 but according to the proper and direct intendment of the vision1 which1 in many material points1 cannot agree to ,zorobabel's temple4 ,i am herein very much strengthened while ,i observe many parallel passages7#acga7 betwixt the vision of ,ezekiel and the revelation of ,john2 and while ,i remember withal1 that the prophets do in many places foretell the institution of the ordinances1 government and worship of the ,new ,testament1 under the terms of temple1 priests1 sacrifices1 c41 and do set forth the deliverance and stability of the church of ,christ1 under the notions of ,canaan1 of bringing back the captivity1 c41 ,god speaking to his people at that time1 so as they might best understand him4 ,now if you ask how the several particulars in the vision may be particularly expounded and applied to the church of ,christ1 ,i answer ,the word of ,god1 the 8river that makes glad the city of ,god10 though it have many easy and known fords where any of ,christ's lambs may pass through1 yet in this vision1 and other places of this kind1 it is 8a great deep0 where the greatest elephant1 as he said1 may swim4 ,i shall not say with the ,jews1 that one should not read the last nine chapters of ,ezekiel before he be thirty years old4 ,surely a man may be twice thirty years old1 and a good divine too1 and yet not able to understand this vision4 ,some tell us1 that no man can understand it without skill in geometry1 which cannot be denied1 but there is greater need of ecclesiometry1 if ,i may so speak1 to measure the church in her length1 or continuance through many generations1 in her breadth1 or spreading through many nations1 her depth of humiliation1 sorrows and sufferings1 her height of faith1 hope1 joy1 and comfort1 and to measure each part according to this pattern here set before us4 ,wherein1 for my part1 ,i must profess 7as ,socrates in another case71 ,scio quod nescio4 ,i know that there is a great mystery here which ,i cannot reach4 ,only ,i shall set forth unto you that little light which the ,father of lights hath given me4 ,i conceive that the ,holy ,ghost in this vision hath pointed at four several times and conditions of the church1--that we may take with us the full meaning1 without addition or diminution4 ,observing this rule1 ,that what agreeth not to the type must be meant of the thing typified1 and what is not fulfilled at one time must be fulfilled of the church at another time4 ,first of all1 ,it cannot be denied that he points in some sort at the restitution of the temple1 worship of ,god1 and city of ,jerusalem1 after the captivity1 as a type of the church of ,christ1 for though many things in the vision do not agree to that time1 as hath been proved1 yet some things do agree this1 as it is least intended in the vision1 so it is not fit for me at this time to insist upon it4 ,but he that would understand the form of the temple of ,jerusalem1 the several parts1 and excellent structure thereof1 will find enough written of that subject47#acgb7 ,secondly1 ,this and other prophecies of building again the temple1 may well be applied to the building of the ,christian church by the master-builders1 the apostles1 and by other ministers of the gospel since their days4 ,let us hear but two witnesses of the apostles themselves applying those prophecies to the calling of the ,gentiles3 the one is ,paul1 #b ,cor4 vi4 #af1 8,for ye are the temple of the living ,god2 as ,god hath said1 ,i will dwell in them1 and walk in them2 and ,i will be their ,god1 and they shall be my people20 the other is ,james1 who applieth to the converted ,gentiles that prophecy of ,amos1 8,after this ,i will return1 and will build again the tabernacle of ,david1 which is fallen down2 and ,i will build again the ruins thereof1 and ,i will set it up10 ,acts xv4 #af4 ,thirdly1 ,but there is a third thing aimed at in this prophecy1 and that more principally than any of the other two1 which is the repairing of the breaches and ruins of the ,christian church1 and the building up of ,zion in her glory1 about the time of the destruction of ,antichrist and the conversion of the ,jews2 and this happiness hath the ,lord reserved to the last times1 to build a more excellent and glorious temple than former generations have seen4 ,i mean not of the building of the material temple at ,jerusalem1 which the ,jews do fancy and look for1--but ,i speak of the church and people of ,god2 and that ,i may not seem to expound an obscure prophecy too conjecturally1 which many in these days do1 ,i have these evidences following for what ,i say3-- #a4 ,if ,paul and ,james1 in those places which ,i last cited1 do apply the prophecies of building a new temple to the first-fruits of the ,gentiles1 and to their first conversion1 then they are much more to be applied to the fulness of the ,gentiles1 and1 most of all1 to the fulness both of ,jews and ,gentiles1 which we wait for4 8,now1 if the fall of them 7saith the ,apostle1 speaking of the ,jews7 be the riches of the world1 and the diminishing of them the riches of the ,gentiles2 how much more their fulness80 ,rom4 xi4 #ab4 ,and again1 8,if the casting away of them be the reconciling of the world1 what shall the receiving of them be1 but life from the dead80 ver4 #ae4 ,plainly insinuating a greater increase of the church1 and a larger spread of the gospel at the conversion of the ,jews1 and so a fairer temple1 yea1 another world1 in a manner1 to be looked for4 #b4 ,the ,lord himself1 in this same chapter1 ver4 #g1 speaking of the temple here prophesied of1 saith1 8,the place of my throne1 and the place of the soles of my feet1 where ,i will dwell in the midst of the children of ,israel for ever1 and my holy name shall the house of ,israel no more defile1 neither they nor their kings10 c42 which1 as it cannot be understood of the ,jews after the captivity1 who did again forsake the ,lord1 and were forsaken of him1 as ,jerome noteth upon the place1 so it can as ill be said to be already fulfilled upon the ,christian church1 but rather that such a church is yet to be expected in which the ,lord shall take up his dwelling for ever1 and shall not be provoked by their defilements and whoredoms again to take away his kingdom and to remove the candlestick4 #c4 ,this last temple is also prophesied of by ,isaiah1 chap4 ii4 #b1 8,and it shall come to pass in the last days1 that the mountain of the ,lord's house shall be established in the top of the mountains 7even as here ,ezekiel did see this temple upon a very high mountain1 chap4 lx4 #b71 and shall be exalted above the hills2 and all nations shall flow unto it10 c42 ver4 #d1 8,and they shall beat their swords into plow-shares1 and their spears into pruning-hooks3 nation shall not lift up sword against nation1 neither shall they learn war any more40 ,here is the building of such a temple as shall bring peaceable and quiet times to the church1 of which that evangelical prophet speaketh in other places also1 ,isa4 xi4 #i2 lx4 #ag1 #ah4 ,and if we shall read that which followeth1 ,isa4 ii4 #e1 as the ,chaldee paraphrase doth1 8,and the men of the house of ,jacob shall say1 ,come ye10 c41 then the building of the temple there spoken of shall appear to be joined with the ,jews' conversion2 but1 howsoever1 it is joined with a great peace and calm1 such as yet the church hath not seen4 #d4 ,we find in this vision1 that when ,ezekiel's temple shall be built1 princes shall no more oppress the people of ,god1 nor defile the name of ,god1 ,ezek4 xlv4 #h2 xliii4 #g27acgc7 which are in like manner joined1 ,psal4 cii4 #ae1 #af1 #bb1 8,the heathen shall fear the name of the ,lord1 and all the kings of the earth thy glory4 ,when the ,lord shall build up ,zion1 he shall appear in his glory2 when the people are gathered together1 and the kingdoms 7understand here also kings1 as the ,septuagint do71 to serve the ,lord20 which psalm is acknowledged to be a prophecy of the kingdom of ,christ1 though under the type of bringing back the captivity of the ,jews1 and of the building again of ,zion at that time4 ,the like prophecy of ,christ we have ,psal4 lxxii4 #aa1 8,all kings shall fall down before him2 all nations shall serve him40 ,but ,i ask1 ,have not the kings of the earth hitherto1 for the most part1 set themselves 8against the ,lord1 and against his ,anointed08 ,psal4 ii4 #b4 ,and how then shall all those prophecies hold true1 except they be coincident with ,rev4 xvii4 #af1 #ag1 and that time is yet to come1 when ,god shall put it in the hearts of kings to 8hate the whore 7of ,rome71 and they shall make her desolate and naked1 and shall eat her flesh1 and burn her with fire08 ,it is foretold that ,god shall do this great and good work even by those kings who have before subjected themselves to ,antichrist4 #e4 ,that which ,i now draw from ,ezekiel's vision is no other but the same which was showed to ,john1 ,rev4 xi4 #a1 #b1--;a place so like to this of ,ezekiel1 that we must take special notice of it1 and make that serve for a commentary to this1--8,and there was given me 7saith ,john7 a reed like unto a rod3 and the angel stood1 saying1 ,rise1 and measure the temple of ,god1 and the altar1 and them that worship therein4 ,but the court which is without the temple leave out1 and measure it not2 for it is given unto the ,gentiles2 and the holy city shall they tread under foot forty and two months40 ,this time of forty and two months must be expounded by ,rev4 xiii4 #e1 where it is said of the beast1 8,power was given unto him1 to continue forty and two months20 which1 according to the computation of ,egyptian years 7reckoning thirty days to each month71 make three years and a half1 or twelve hundred and sixty days1 and that is the time of the witnesses' prophesying in sackcloth1 and of the woman's abode in the wilderness1 ,rev1 xi4 #c2 xii4 #f4 ,now lest it should be thought that the treading down of the holy city by the ,gentiles 7that is1 the treading under foot of the true church1 the city of ,god1 by the tyranny of ,antichrist and the power of his accomplices7 should never have an end in this world1 the angel gives ,john to understand that the church1 the house of the living ,god1 shall not lie desolate for ever1 but shall be built again 7for the measuring is in reference to building71 that the kingdom of ,antichrist shall come to an end1 and that after twelve hundred and sixty years1 counting days for years as the prophets do4 ,it is not to my purpose now to search when this time of the power of the beast and of the church's desolation did begin1 and when it ends1 and so to find out the time of building this new temple1--only this much ,i trust1 ,i may say1 that if we reckon from the time that the power of the beast did begin1 and1 withal1 consider the great revolution and turning of things upside down in these our days1 certainly the work is upon the wheel2 the ,lord hath plucked his hand out of his bosom1 he hath whet his sword1 he hath bent his bow1 he hath also prepared the instruments of death against ,antichrist3 so saith the ,psalmist of all persecutors1 ,psal4 vii4 #ab1 #ac2 but it will fall most upon that capital enemy4 ,whereof there will be occasion to say more afterward4 ,let me here only add a word concerning a fourth thing which the ,holy ,ghost may seem to intend in this prophecy1 and that is1 the church triumphant1 the new 8,jerusalem which is above10 unto which respect is to be had1 as interpreters judge1 in some parts of the vision1 which happily cannot be so well applied to the church in this world4 ,even as the new ,jerusalem is so described in the ,revelation 7,rev4 xxi471 that it may appear to be the church of ,christ1 reformed1 beautified1 and enlarged in this world1 and fully perfected and glorified in the world to come2 and as many things which are said of it can very hardly be made to agree to the church in this world2 so other things which are said of it can as hardly be applied to the church glorified in heaven1 as where it is said1 8,behold1 the tabernacle of ,god is with men1 having come down from ,god out of heaven and he will dwell with them1 and they shall be his people1 and ,god himself shall be with them1 and be their ,god10 ver4 #c4 ,again1 8,and the nations of them which are saved shall walk in the light of it3 and the kings of the earth do bring their glory and honour into it10 ver4 #bd4 ,but now ,i make haste to the several particulars contained in my text3 8,i pray ,god 7saith the ,apostle7 your whole spirit1 and soul1 and body1 be preserved blameless10 #a ,thess4 v4 #bc2 ,phil4 i4 #i1 #aa4 ,and what he there prays for1 this text1 rightly understood and applied1 may work in us1 that is1 gracious affections1 gracious minds1 gracious actions4 ,in the first place1 a change upon our corrupt and wicked affections1--8,if they be ashamed of all that they have done10 saith the ,lord2 ,secondly1 ,a change upon our blind minds1--8,show them the form of the house1 and the fashion thereof10 c42 ,thirdly1 ,a change also upon our actions1--8,that they may keep the whole form thereof1 and all the ordinances thereof1 and do them40 ,for the first1 the words here used is not that which signifieth blushing through modesty1 but it signifieth shame for that which is indeed shameful1 filthy1 and abominable17#acgd7 so that it were impenitency and an aggravation of the fault not to be ashamed for it4 ,i shall here build only one doctrine1 which will be of exceeding great use for such a day as this3 8,if either we would have mercy to ourselves1 or would do acceptable service in the public reformation1 we must not only cease to do evil and learn to do well1 but also be ashamed1 confounded and humbled1 for our former evil ways40 ,here is a twofold necessity1 which presseth upon us this duty1--to loathe and abhor ourselves for all our abominations1 to be greatly abashed and confounded before our ,god3 ,first1 ,without this we shall not find grace and favour to our own souls2 ,secondly1 ,we shall else miscarry in the work of reformation4 ,first1 ,i say1 let us do all the good we can1 ,god is not pleased with us unless we be ashamed and humbled for former guiltiness4 ,be zealous and repent 7,rev4 iii4 #ai71 saith ,christ to the ,laodiceans2 be zealous in time coming1 and repent of your former lukewarmness3 8,what fruit had ye then in those things whereof ye are now ashamed80 7,rom4 vi4 #ba17 saith the ,apostle to the saints at ,rome1 of whom he saith plainly1 that they were 8servants to righteousness10 7ver4 #ai27 and had their 8fruit unto holiness40 ,but that is not all2 they were also ashamed while they looked back upon their old faults1 which is the rather to be observed1 because it maketh against the ,antinomian error now afoot47#acge7 ,it hath a clear reason for it1 for without this ,god is still dishonoured1 and not restored to his glory3 8,o ,lord 7saith ,daniel71 righteousness belongeth unto thee1 but unto us confusion of faces10 ,dan4 ix4 #g4 ,these two go together4 ,we must be confounded1 that ,god may be glorified2 we must be judged1 that ,god may be justified2 our mouths must be stopped1 and laid in the dust1 that the ,lord may be just when he speaketh1 and clear when he judgeth 7,psal4 li4 #d74 ,and as the ,apostle teacheth us1 #a ,cor4 xi4 #ca1 that if we judge ourselves1 we shall not be judged of ,god2 and1 by the rule of contraries1 if we judge not ourselves1 we shall be judged of ,god2 so say ,i now1 if we give glory to ,god1 and take shame and confusion of faces to ourselves1 ,god shall not confound us1 nor put us to shame3 but if we will not be confounded and ashamed in ourselves1 ,god shall confound us1 and pour shame upon us2 if we loathe not ourselves1 ,god shall loathe us4 ,nay let me argue from the manner of men1 as the ,prophet doth1 ,mal4 i4 #h1 8,offer it now unto thy governor2 will he be pleased with thee1 or accept thy person80 ,will thy governor1 nay1 thy neighbour1 who is as thou art1 alter an injury done to him1 be pleased with thee1 if thou do but leave off to do him any more such injuries8 ,will he not expect an acknowledgment of the wrong done8 ,is it not ,christ's rule 7,luke xvii4 #d7 that he who seven times trespasseth against his brother1 seven times turn again1 saying1 ,i repent8 ,david would hardly trust ,ittai to go up and down with him1 who was but a stranger 7#b ,sam4 xv4 #ai71 how much more if he had done him some great wrong1 and then refused to confess it8 ,and how shall we think that it can stand with the honour of the most high ,god1 that we seem to draw near unto him1 and to walk in his ways1 while1 in the meantime1 we do not acknowledge our iniquity1 and even accuse1 shame1 judge1 and condemn ourselves8 ,nay1 8,be not deceived1 ,god is not mocked10 ,gal4 vi4 #g4 ,this is the first necessity of the duty which this text holdeth forth4 ,the ,lord requireth of us not only to do his will for the future1 but to be ashamed for what we have done amiss before4 ,the other necessity of it1 which is also in the text1 is this3 ,that except we be thus ashamed and humbled1 ,god hath not promised to show us the pattern of his house1 nor to reveal his will unto us2 which agreeth well with that1 ,psal4 xxv4 #i1 8,the meek will he teach his way20 and ver4 #ab1 8,what man is he that feareth the ,lord8 him shall he teach in the way that he shall choose20 and ver4 #ad1 8,the secret of the ,lord is with them that fear him1 and he will show them his covenant40 ,there is sanctification in the affections1 and here is humiliation in the affections1 spoken of as necessary means of attaining the knowledge of the will of ,god4 ,let the affections be ordered aright1 then light which is offered shall be seen and received2 but let light be offered when disordered affections do overcloud the eye of the mind1 then all is in vain4 ,in this case a man shall be like 8the deaf adder0 7,psal4 lviii4 #d1 #e17 which will not be taken by the voice of the charmers1 8charming never so wisely40 ,let the helm of reason be stirred as well as you can imagine1 if there be a contrary wind in the sails of the affections1 the ship will not answer to the helm4 ,it is a good argument3 ,he is a wicked man1 a covetous man1 a proud man1 a carnal man1 an unhumbled man2 therefore he will readily miscarry in his judgment4 ,so divines have argued against the ,pope's infallibility6 ,the ,pope hath been1 and may be a profane man2 therefore he may err in his judgment and decrees4 ,and what wonder that they who receive not the love of the truth be given over to 8strong delusion1 that they should believe a lie80 #b ,thess4 ii4 #i1 #aj4 ,it is as good an argument3 ,he is a humbled man1 and a man that feareth ,god2 therefore1 in so far as he acteth and exerciseth those graces1 the ,lord shall teach him in the way that he shall choose4 ,i say1 in so far as he acteth those graces1--because when he grieves the ,spirit1 and cherisheth the flesh1 when the child of ,god is more swayed by his corruptions than by his graces1 then he is in great danger to be given up to the counsel of his own heart1 and to be deserted by the ,holy ,ghost1 which should lead him 8into all truth10 ,john xvi4 #ac4 ,but we must take notice of a seeming contradiction here in the text4 ,god saith to the ,prophet in the former verse1 8,show the house to the house of ,israel1 that they may be ashamed of their iniquities20 and1 ,jer4 xxxi4 #ai1 ,ephraim is first instructed1 then ashamed4 ,and here it is quite turned over in my text2 if they be ashamed show them the house4 ,i shall not here make any digression unto the debates and distinctions of schoolmen1 what influence and power the affections have upon the understanding and the will2 ,i will content myself with this plain answer3 ,those two might very well stand together1--light is a help to humiliation1 and humiliation a help to light4 ,as there must be some work of faith1 and some apprehension of the love of ,god1 in order before true evangelical repentance1 yet this repentance helpeth us to believe more firmly that our sins are forgiven4 ,the soul1 in the pains of the new birth1 is like ,tamar travailing of her twins1 ,pharez and ,zarah 7,gen4 xxxviii4 #bh-cj73 faith1 like ,zarah1 first putting out his hand1 but hath no strength to come forth1 therefore draweth back the hand again1 till repentance1 like ,pharez1 have broken forth1--then can faith come forth more easily4 ,which appeareth in that woman1 ,luke vii4 #dg1 #dh3 she wept much1 because she loved much2 she loved much1 because she believed2 and by faith had her heart enlarged with apprehending the rich grace and free love of ,christ to poor sinners3 this faith moves her bowels1 melts her heart1 stirs her sorrow1 kindles her affection4 ,then1 and not till then1 she gets a prop to her faith1 and a sure ground to build upon4 ,it is not till she have wept much that ,christ intimates mercy1 and saith1 8,thy sins are forgiven thee40 ,just so is the case in this text3 ,show them the house1 saith the ,lord1 that they may be ashamed2 give them a view of it1 that they may think the worse of themselves1 that they want it1 that they may be ashamed for all their iniquities1 whereby they have separate betwixt their ,god and themselves1 so that they cannot 8behold the beauty of the ,lord10 nor 8inquire in his temple10 ,psal4 xxvii4 #d2 and if1 when they begin to see it1 they have such thoughts as these1 and humble themselves1 and acknowledge their iniquities1 then go to and show them the whole fabric1 and structure1 and all the gates thereof1 and all the parts thereof1 and all things pertaining thereto4 ,i suppose ,i have said enough for confirmation and clearing of the doctrine concerning the necessity of our being ashamed and confounded before the ,lord4 ,i have now a fourfold application to draw from it4 ,the first application shall be to the malignant enemies of the cause and people of ,god at this time1 who deserve ,jeremiah's black mark to be put upon them3 8,were they ashamed when they had committed abomination8 nay1 they wore not at all ashamed1 neither could they blush10 ,jer4 vi4 #ae2 viii4 #ab4 ,when he would say the worst of them1 this is it3 8,thou hadst a whore's forehead1 thou refusedst to be ashamed10 ,jer4 iii4 #c4 ,there are some sons of ,belial risen up against us1 who have done some things whereof1 ,i dare say1 many heathens would have been ashamed2 yet they are as far from being ashamed of their outrages as ,caligula was1 who said of himself1 that he loved nothing better in his own nature than that he could not be ashamed3 nay1 their glory is their shame1 ,phil4 iii4 #ai2 and if the ,lord do not open their eyes to see their shame1 their end will be destruction4 ,is it a light matter to swear and blaspheme1 to coin and spread lies1 to devise calumnies1 to break treaties1 to contrive treacherous plots1 to exercise so many barbarous cruelties1 to shed so much blood1 and1 as if that were too little1 to bury men quick8 ,is all this no matter of shame8 ,and when they have so often professed to be for the true ,protestant religion1 shall they not be ashamed to thirst so much after ,protestant blood1 and in that cause desire to associate themselves with all the ,papists at home and abroad whose assistance they can have1 and particularly with those matchless monsters 7they call them subjects7 of ,ireland1 who1 if the computation fail not1 have shed the blood of some hundred thousands in that kingdom8 ,for our part1 it seems they are resolved to give the worst name to the best thing which we can do1 and therefore they have not been ashamed to call a religious and loyal covenant a traitorous and damnable covenant4 ,i have no pleasure to take up these and other dunghills1 the text hath put this in my mouth which ,i have said4 ,o that they could recover themselves out of the gall of bitterness1 and bond of iniquity1 ,acts viii4 #bc2 ,o that we could hear that they begin to be ashamed of their abominations1 8,lord1 when thy hand is lifted up1 they will not see3 but they shall see1 and be ashamed for their envy at the people10 ,isa4 xxvi4 #aa2 the ,lord 8shall appear to your joy1 and they shall be ashamed10 lxvi4 #e4 ,but now1 in the second place1 let me speak to the kingdom1 and to you whom it concerneth this day to be humbled1 both for your own sins and for the sins of the kingdom which you represent4 ,although yourselves1 whom ,god hath placed in this honourable station1 and the kingdom which ,god hath blessed with many choice blessings1 be much and worthily honoured among the children of men1 yet when you have to do with ,god1 and with that wherein his great name and his glory is concerned1 you must not think of honouring1 but rather abashing yourselves1 and creeping low in the dust4 ,livy tells us17#acgf7 that when ,m4 ,claudius ,marcellus would have dedicate a temple to ,honour and ,virtue1 the priests hindered it1 quod utri deo res divina fieret1 sciri non posset1 because so it could not be known to which of the two gods he should offer sacrifice4 ,far be it from any of you to suffer the will of ,god and your own credit to come in competition together1 or to put back any point of truth1 because it may seem1 peradventure1 some way to wound your reputation1 though1 when all is well examined1 it shall be found your glory4 ,you are now about the casting out of many corruptions in the government of the church and worship of ,god4 ,remember1 therefore1 it is not enough to cleanse the house of the ,lord1 but you must be humbled for your former defilements wherewith it was polluted4 ,it is not enough that ,england say with ,ephraim in one place1 8,what have ,i to do any more with idols80 ,hos4 xiv4 #h4 ,england must say also with ,ephraim in another place1 8,surely after that ,i was turned1 ,i repented2 and after that ,i was instructed1 ,i smote upon my thigh3 ,i was ashamed1 yea1 even confounded1 because ,i did bear the reproach of my youth10 ,jer4 xxxi4 #ai4 ,let ,england sit down in the dust1 and wallow itself in ashes1 and cry out as the lepers did 7,lev4 xiii4 #de71 8,unclean1 unclean10 and then rise up and cast away the least superstitious ceremony 8as a menstruous cloth2 thou shalt say unto it1 ,get thee hence10 ,isa4 xxx4 #bb4 ,i know that those who are not convinced of the intrinsical evil and unlawfulness of former corruptions may1 upon other considerations1 go along and join in this reformation2 for according to ,augustine's rule17#acgg7 men are to let go those ecclesiastical customs which neither ,scriptures nor councils bind upon us1 nor yet are universally received by all churches4 ,and according to ,ambrose's rule to ,valentinian1 epist4 #ca1 ,nullus pudor est ad meliora transive1--it is no shame to change that which is not so good for that which is better4 ,so doth ,arnobius7#acgh7 answer the pagans1 who objected the novelty of the ,christian religion3 ,you should not look so much 7saith he7 quid reliquerimus as quid secuti simus2 be rather satisfied with the good which we follow1 than to quarrel why we have changed our former practise4 ,he giveth instance1 that when men found the art of weaving clothes1 they did no longer clothe themselves in skins2 and when they learned to build houses1 they left off to dwell in rocks and caves4 ,all this carrieth reason with it1 for optimum est eligendum4 ,if all this satisfy not1 it may be ,nazianzen's rule7#acgi7 will move some man3 ,when there was a great stir about his archbishopric of ,constantinople1 he yielded for peace2 because this storm was raised for his sake1 he wished to be cast into the sea4 ,he often professeth that he did not affect riches1 nor dignities1 but rather to be freed of his bishopric4 ,we are like to listen long before we hear such expressions either from archbishop or bishop in ,england1 who seem not to care much who sink1 so that themselves swim above4 ,yet ,i shall name one rule more1 which ,i shall take from the confessions of two ,english prelates4 ,one7#achj7 of them hath this contemplation upon ,hezekiah's taking away the brazen serpent1 when he perceived it to be superstitiously abused3 8,superstitious use 7saith he7 can mar the very institutions of ,god1 how much more the most wise and well-grounded devices of men80 ,another7#acha7 of them acknowledged that whatsoever is taken up at the injunction of men1 and is not of ,god's own prescribing1 when it is drawn to superstition1 cometh under the case of the brazen serpent4 ,you may easily make the assumption1 and then the conclusion1 concerning those ceremonies which are not ,god's institutions but men's devices1 and have been grossly and notoriously abused by many to superstition4 ,now to return to the point in hand1 if upon all or any of these1 or the like principles1 any of this kingdom shall join in the removal of corruptions out of the church1 which yet they do not conceive to be in themselves1 and intrinsically corruptions in religion1 in this case ,i say with the ,apostle1 8,i therein do rejoice1 yea1 and will rejoice10 ,phil4 i4 #ah1 because every way reformation is set forward4 ,but let such an one look to himself1 how the doctrine drawn from this text falleth upon him1 that he who only ceaseth to do evil1 but repenteth not of the evil1--he who applieth himself to reformation1 but is not ashamed of former defilements1 is in danger both of ,god's displeasure1 and of miscarrying in his judgment about reformation4 ,it is far from my meaning to discourage any who are1 with humble and upright hearts1 seeking after more light than yet they have2 ,i say it only for their sake1 who1 through the presumption and unhumbledness of their spirits1 will acknowledge no fault in anything they have formerly done in church matters4 ,i cannot leave this application to the kingdom till ,i enlarge it a little farther4 ,there are four considerations which may make ,england ashamed and confounded before the ,lord4 #a4 ,because of the great blessings which it hath so long wanted4 ,your flourishing estate in the world could not have countervailed the want of the purity and liberty of the ordinances of ,christ4 ,that was a heavy word of the ,prophet1 8,now for a long season ,israel hath been without the true ,god1 and without a teaching priest1 and without law10 #b ,chron4 xv4 #c4 ,it hath not been altogether so with this land1 where the ,lord hath had not only a true church1 but many burning and shining lights1 many gracious preachers and professors1 many notable defenders of the ,protestant cause against ,papists1 many who have preached and written worthily of practical divinity1 and of those things which most concern a man's salvation4 ,nay1 ,i am persuaded1 that all this time past1 there have been in this kingdom many thousands of his secret and sealed ones1 who have been groaning under that burden and bondage which they could not help1 and have been 8waiting for the consolation of ,israel10 ,luke ii4 #be4 ,nevertheless1 the reformation of the church of ,england hath been exceedingly deficient1 in government1 discipline and worship2 yea1 and many places of the kingdom have been 8without a teaching priest10 and other places poisoned with false teachers4 ,it is said 7#a ,sam4 vii4 #b71 that all the house of ,israel lamented after the ,lord1 when they wanted the ark twenty years4 ,o let ,england lament after the ,lord1 until the ark be brought into the own place of it6 #b4 ,there is another cause of this great humiliation1 and that is1 the point in the text1 to be ashamed 8of all that you have done40 ,sin1 sin is that which blacketh our faces1 and covereth us with confusion as with a mantle1 and then most of all when we may read our sin in some judgment of ,god which lieth upon us2 therefore the ,septuagint here1 instead of being 8ashamed of all that they have done10 read--8accept their punishment for all that they have done10 which agreeth to that word in the law37#achb7 8,if then their uncircumcised hearts be humbled 7the ,greek readeth there ashamed7 and they then accept of the punishment of their iniquity10 ,lev4 xxvi4 #da4 ,this is now ,england's case1 whose sin is written in the present judgment1 and graven in your calamity as 8with a pen of iron1 and with a point of a diamond0 7,jer4 xvii4 #a71 to make you say1 8,the ,lord our ,god is righteous in all his works which he doeth3 for we obeyed not his voice10 ,dan4 ix4 #ad4 ,did not the land make idol gods of the court1 and of the prelatical clergy1 and feared them1 and followed them more than ,god1 and obeyed them rather than ,god1 so that their threshold was set by ,god's threshold1 and their posts by ,god's posts8 as it is said1 ver4 #g4 ,i speak not now of lawful obedience to authority4 ,is it not a righteous thing with the ,lord to make these1 your idols1 his rods to correct you8 ,hath not ,england harboured and entertained ,papists1 priests1 and ,jesuits in its bosom8 ,is it not just that now you feel the sting and poison of these vipers8 ,hath there not been a great compliance with the prelates1 for peace's sake1 even to the prejudice of truth8 ,doth not the ,lord now justly punish that ,episcopal peace with an ,episcopal war8 ,was not that prelatical government first devised1 and since continued1 to preserve peace and to prevent schisms in the church8 ,and was it not ,god's just judgment that such a remedy of man's invention should rather increase than cure the evil8 ,so that sects have most multiplied under that government1 which now you know by sad experience4 ,hath not this nation1 for a long time1 taken the name of the ,lord in vain1 by a formal worship and empty profession8 ,is it not a just requital upon ,god's part1 that your enemies have all this while taken ,god's name in vain1 and taken the ,almighty to witness of the integrity of their intentions for religion1 law and liberty1 thus persuading the world to believe a lie8 ,what shall ,i say of the book of sports1 and other profanations of the ,lord's day8 ,this licentiousness was most acceptable to the greatest part1 and they 8loved to have it so10 ,jer4 v4 #ca4 ,doth not the great famine of the word almost everywhere in the kingdom1 except in this city1 make the land mourn on the ,sabbath1 and say1 8,i do remember my faults this day80 ,gen4 xli4 #i4 ,yea1 doth not the land now enjoy her ,sabbaths1 while men are constrained not only to cease from sports on that day1 but from labouring the ground1 and from other works of their calling upon other days8 ,what should ,i speak of the lusts and uncleanness1 gluttony and drunkenness1 chambering and wantonness1 prodigality and lavishness1 excess of riot1 masking1 and balling1 and sporting1 when ,germany and the ,palatinate1 and other places1 were wallowing in blood1 yea1 when there was so much sin and wrath upon this same kingdom8 ,will not you say now1 that for this the ,lord ,god hath caused your 8sun to go down at noon10 and hath turned your feasts into mourning1 and all your songs into lamentations8 7,amos viii4 #i1 #aj47 ,or what should ,i say of the oppressions1 injustice1 cozenage in trading and in merchandise1 which yourselves know better than ,i can do how much they have abounded in the kingdom8 ,doth not ,god now punish the secret injustice of his people by the open injustice of their enemies8 ,do ye not remember that mischief was framed by a law8 ,and now1 when your enemies execute mischief against law1 will you not say1 ,righteous art thou1 ,o ,lord1 and just are thy judgments4 ,one thing ,i may not forget1 and that is1 that the ,lord is punishing blood with blood1 the blood of the oppressed1 the blood of the persecuted1 the blood of those who have died in prisons1 or in strange countries1 suffering for righteousness' sake4 ,he that departed from evil did even make himself a prey1 ,isa4 lix4 #ae4 ,there was not so much as one drop of blood spilt upon the pillory for the testimony of the truth but it crieth to heaven1 for precious is the blood of the saints1 7,psal4 lxxii4 #ad47 ,doth not all the blood shed in ,queen ,mary's days cry8 ,and doth not the blood of the ,palatinate and of ,rochel cry8 ,and doth not the blood of souls cry8 which is the loudest cry of all4 ,god said to ,cain1 8,the voice of thy brother's blood crieth unto me from the ground10 ,gen4 iv4 #aj4 ,the ,hebrew hath it1 8,thy brother's blood10 which is well expounded both by the ,chaldee ,paraphrase and the ,jerusalem ,targum1 the voice of the blood of all the generations and the righteous people which thy brother should have begotten crieth unto me4 ,i may apply it to the thing in hand3 ,the silencing1 deposing1 persecuting1 imprisoning1 and banishing of so many of the ,lord's witnesses1 of the most painful and powerful preachers1 and the preferring of so many either dumb dogs or false teachers1 maketh the voice of bloods to cry to heaven1 even the blood of many thousands1 yea1 thousands of thousands of souls1 which have been lost by the one1 or might have been saved by the other4 ,god will require the blood of the children which those righteous ,abels might have begotten unto him4 ,there is1 beside all this1 more blood-guiltiness1 which is secret1 but shall sometime be brought to light4 ,o blood6 blood6 ,o let the land tremble1 while the righteous ,judge makes 8inquisition for blood10 ,psal4 ix4 #ab2 ,o let ,england cry1 8,deliver me from blood-guiltiness1 ,o ,god06 ,psal4 li4 #ad4 ,but you will say1 peradventure1 many of these things whereof ,i have spoken ought not to be charged upon the kingdom1 they were only the acts of a prevalent faction for the time4 ,i answer1 ,first1 ,god will impute them to the kingdom1 unless the kingdom mourn for them4 ,god gives not a charge to the destroying angel 7,ezek4 ix4 #d7 to spare those who have not been actors in the public sins and abominations1 but to spare those only who cry and sigh for those abominations4 ,secondly1 ,when the ministers of state1 or others having authority in church or commonwealth1 take the boldness to do such acts1 the kingdom is not blameless2 for they durst not have done as they did1 had the ,lord but disclaimed1 discountenanced1 and cried out against them4 ,it is marked both of ,john ,baptist 7,matt4 xiv4 #e71 and of ,christ 7,matt4 xxi4 #df71 and of the apostles 7,acts iv4 #ba71 that so long as the people did magnify them1 and esteem them highly1 their enemies durst not do unto them what else they would have done4 #c4 ,a third consideration concerning the kingdom is this4 ,notwithstanding of all the happiness and gospel-blessings which it hath wanted in so great a measure1 and notwithstanding of all the sins which have so much abounded in it1 yet the servants of ,god have charged it with great presumption17#achc7 that the church of ,england hath said with the church of ,laodicea1 8,i am rich1 and increased with goods1 and have need of nothing10 ,rev4 iii4 #ag4 ,it hath been proud of its clergy1 learning1 great revenues1 peace1 plenty1 wealth1 and abundance of all things1 and as the ,apostle chargeth the ,corinthians1 8,ye are puffed up1 and have not rather mourned10 that the wicked ones 8might be taken away from among you10 #a ,cor4 v4 #b4 ,and would ,god this presumption had taken an end when ,god did begin to afflict the land4 ,it did even make an idol of this ,parliament1 and trusted to its own strength and armies1 which hath provoked ,god so much1 that he hath sometimes almost blasted your hopes that way1 and hath made you to feel your weakness even where you thought yourselves strongest4 ,god would not have ,england say1 8,mine own hand hath saved me10 ,judg4 vii4 #b2 neither will he have ,scotland to say1 8,my hand hath done it30 but he will have both to say1 ,his hand hath done it1 when we were lost in our own eyes4 ,god grant that your leaning so much upon the arm of flesh be not the cause of more blows4 ,god must be seen in the work1 and he will have us to give him all the glory1 and to say1 8,thou also hast wrought all our works in us10 ,isa4 xxvi4 #ab4 ,o that all our presumption may be repented of1 and that the land may be yet more deeply humbled6 ,assuredly ,god will arise and subdue our enemies1 and command deliverances for ,jacob2 but it is as certain ,god will not do this till we be more humbled and 7as the text saith7 ashamed of all that we have done4 #d4 ,there is another motive more evangelical3 ,let ,england be humbled even for the mercy1 the most admirable mercy which ,god hath showed upon so undeserving and evil-deserving a kingdom4 ,see it in this same prophecy1 8,i will establish my covenant with thee2 and thou shalt know that ,i am the ,lord3 that thou mayest remember1 and be confounded1 and never open thy mouth any more because of thy shame1 when ,i am pacified toward thee for all that thou hast done1 saith the ,lord ,god10 ,ezek4 xvi4 #fb1 #fc4 ,and again3 8,not for your sakes do ,i this1 saith the ,lord ,god1 be it known unto you3 be ashamed and confounded for your own ways1 ,o house of ,israel10 ,ezek4 xxxvi4 #cb2 8,o my ,god 7saith ,ezra71 ,i am ashamed and blush to lift up my face to thee10 ,ezra4 ix4 #f4 ,and what was it that did so confound him8 ,you may find it in that which followeth3 ,god had showed them mercy1 and had left them a remnant to escape1 and had given them a nail in his holy place1 and had lightened their eyes3 8,and now 7saith he71 ,o our ,god1 what shall we say after this8 for we have forsaken thy commandments10 ,ezra4 ix4 #aj4 ,let us this day compare1 as he did1 ,god's goodness and our own guiltiness4 ,england deserved nothing but to get a bill of divorce1 and that ,god should have said in his wrath1 ,away from me1 ,i have no pleasure in you2 but now he hath received you into the bond of his covenant1 he rejoiceth over you to do you good1 and to dwell among you2 his banner over you is love4 ,o let our hard hearts be overcome and be confounded with so much mercy1 and let us be ashamed of ourselves1 that after so much mercy we should be yet in our sins and trespasses4 ,there is a third application1 which ,i intend for the ministry1 who ought to go before the people of ,god in the example of repentance and humiliation4 ,you know the old observation1 ,raro vidi clericum poenitentem1--,i have seldom seen a clergyman penitent4 ,as ,christ saith of rich men 7,mark x4 #bd1 #be71 ,i may say of learned men1 ,it is easier for a camel to go through the eye of a needle1 than for a man that trusts in his learning to enter into the kingdom of heaven4 ,he will needs maintain the lawfulness of all which he hath done1 and will not be1 as this text would have him1 ashamed of all that he hath done4 ,yet it is not impossible with ,god to make such an one deny himself1 and that whatsoever in him exalts itself against ,christ should be brought into captivity to the obedience of ,christ 7#b ,cor4 x4 #e74 ,among all that were converted by the ministry of the apostles1 ,i wonder most at the conversion of a great company of priests1 ,acts vi4 #g4 ,i do not suspect1 as two learned men have done17#achd7 that the text is corrupted in that place1 and that it should be otherwise read4 ,i am the rather satisfied1 because there is nothing there mentioned of the conversion of the high priest1 or of the chief priests1 the heads of the twenty-four orders which were upon the council1 and had condemned ,christ3 the place cannot be understood but of a multitude of common or inferior priests1 even as1 by proportion1 in ,hezekiah's reformation1 the ,levites were more upright in heart than the priests1 #b ,chron4 xxix4 #cd4 ,and now many of the inferior clergy 7as they were abusively called7 are more upright in heart unto this present reformation than any of those who had assumed to themselves high degrees in the church4 ,the hardest point of all is1 so to embrace and follow reformation as to be ashamed of former prevarications and pollutions4 ,but in this also the ,holy ,ghost hath set examples before the ministers of the gospel4 ,i read1 #b ,chron4 xxx4 #ae1 8,the priests and the ,levites were ashamed1 and sanctified themselves1 and brought in the burnt-offerings into the house of the ,lord40 ,they thought it not enough to be sanctified1 but they were ashamed that they had been before defiled4 ,a great prophet is not content to have his judgment rectified which had been in error1 but he is ashamed of the error he had been in2 8,so foolish was ,i 7saith he7 and ignorant3 ,i was as a beast before thee10 ,psal4 lxxiii4 #bb4 ,a great apostle must glorify ,god1 and humbly acknowledge his own shame2 8,for ,i am the least of the apostles 7saith he71 that am not meet to be called an apostle1 because ,i persecuted the church of ,god10 #a ,cor4 xv4 #i4 ,and shall ,i add the example of a great father8 ,augustine confesseth7#ache7 honestly1 that for the space of nine years he both was deceived1 and did deceive others4 ,nature will whisper to a man to look to his credit3 but the text here calleth for another thing1--to look to the honour of ,god1 and to thine own shame2 and yet in so doing thou shalt be more highly esteemed both by ,god and by his children4 ,now without this let a man seem to turn and reform never so well1 all is unsure work1 and built upon a sandy foundation4 ,and whosoever will not acknowledge their iniquity1 and be ashamed for it1 ,god shall make them bear their shame2 according to that which is pronounced in the next chapter1 ver4 #aj-ae1 against the ,levites1 who had gone astray when ,israel went astray after their idols2 and according to that1 ,mal4 ii4 #h1 #i1 8,ye have corrupted the covenant of ,levi1 saith the ,lord of hosts3 therefore have ,i also made you contemptible and base before all the people40 ,the fourth and last application of this doctrine is for every ,christian4 ,the text teacheth us a difference betwixt a presumptuous and a truly humbled sinner2 the one is ashamed of his sins1 the other not4 ,by this mark let every one of us try himself this day4 ,it is a saving grace to be truly and really ashamed of sin4 ,it is one of the promises of the covenant of grace1 8,then shall ye remember your own evil ways1 and your doings that were not good1 and shall loathe yourselves in your own sight1 for your iniquities1 and for your abominations10 ,ezek4 xxxvi4 #ca4 ,try1 then1 if thou hast but thus much of the work of grace in thy soul2 and if thou hast1 be assured of thy interest in ,christ and in the new covenant4 ,a reprobate may have somewhat which is very like this grace3 but ,i shall lay open the difference betwixt the one and the other in these particulars3-- #a4 ,to be truly ashamed of sin1 is to be ashamed of it as an act of filthiness and uncleanness4 ,the child of ,god1 when he comes to the throne of grace1 is ashamed of an unclean heart1 though the world cannot see it4 ,a natural man1 at his best1 looketh upon sin as it damneth and destroyeth the soul1 but he cannot look upon it as it defiles the soul4 ,shame ariseth properly from a filthy act1 though no other evil be to follow upon it4 #b4 ,as we are ashamed of acts of filthiness1 so of acts of folly4 ,a natural man may judge himself a fool in regard of the circumstances or consequents of his sin1 but he is not convinced that sin in itself is an act of madness and folly4 ,when the child of ,god is humbled he becomes a fool in his own eyes1--he perceives he had done like a mad fool1 #a ,cor4 iii4 #ah2 therefore he is said then to come to himself1 ,luke xv4 #ag4 #c4 ,the child of ,god is ashamed of sin as an act of unkindness and unthankfulness to a sweet merciful ,lord1 ,psal4 cxxx4 #d2 ,rom4 ii4 #d4 ,though there were no other evil in sin1 the conscience of so much mercy and love so far abused1 and so unkindly recompensed1 is that which confoundeth a penitent sinner4 ,as the wife of a kind husband1 if she play the whore 7though the world know it not71 and if her husband1 when he might divorce her1 shall still love her and receive her into his bosom2 such a one1 if she have at all any sense1 or any bowels of sorrow1 must needs be swallowed up of shame and confusion for her undutifulness and treachery to such a husband4 ,but now the hypocrite is not at all troubled or afflicted in spirit for sin as it is an act of unkindness to ,god4 #d4 ,shame1 as philosophers have defined it17#achf7 is 8the fear of a just reproof30 not simply the fear of a reproof1 but the fear of a just reproof4 ,that is servile2 this filial4 ,the child of ,god is ashamed of the very guiltiness1 and of that which may be justly laid to his charge2 the hypocrite not so4 ,saul was not ashamed of his sin1 but he was ashamed that ,samuel should reprove him before the elders of the people1 #a ,sam4 xv4 #ae1 #cj4 ,christ's adversaries were ashamed 7,luke xiii4 #ag71 not of their error1 but because their mouths were stopped before the people1 and they could not answer him4 ,a hypocrite is ashamed1 8as a thief is ashamed when he is found10 ,jer4 ii4 #bf2 mark that1 8when he is found20 a thief is not ashamed of his sin1 but because he is found in it1 and so brought to a shameful end4 #e4 ,when the cause of ,god is in hand1 a true penitent is so ashamed of himself that he fears the people of ,god shall be put to shame for his sake1 and that it shall go the worse with them because of his vileness and guiltiness4 ,this made ,david pray1 8,o ,god1 thou knowest my foolishness2 and my sins are not hid from thee4 ,let not them that wait on thee1 ,o ,lord ,god of hosts1 be ashamed for my sake2 let not those that seek thee be confounded for my sake1 ,o ,god of ,israel10 ,psal4 lxix4 #e1 #f4 ,the sorrow and shame of a hypocrite 7as all his other seeming graces7 are rooted in self-love1 not in the love of ,god3 he hath not this in all his thoughts1 that he is a spot or blemish in the body or church of ,christ1 and therefore to be humbled1 lest for his sake ,god be displeased with his people2 lest such a vile and abominable sinner as he is bring wrath and confusion upon others1 and make ,israel turn their back before the enemy4 ,o happy soul that hath such thoughts as these6 ,i have now done with the first part of the text1 wherein ,i have been the larger1 because it most fitteth the work of the day4 ,the second follows3 8,show them the form of the house10 c4 ,before ,i come to the doctrines which do here arise1 ,i shall first explain the particulars mentioned in this part of the text1 so as they may agree to the spiritual temple or church of ,christ1 which in the beginning ,i proved to be here intended4 ,first1 ,we find here the form and fashion of a house2 in which the parts are very much diversified one from another4 ,there are1 in a formed and fashioned house1 doors1 windows1 posts1 lintels1 c42 there is also a multitude of common stones in the walls of the house4 ,such a house is the visible ministerial church of ,christ1 the parts whereof are partes dissimilares1--some ministers and rulers2 some eminent lights2 others of the ordinary rank of ,christians1--that make up the walls4 ,if ,god hath made one but a small pinning in the wall1 he hath reason to be content1 and must not say1 ,why am not ,i a post1 or a corner-stone1 or a beam8 ,neither yet may any corner-stone despise the stones in the wall1 and say1 ,i have no need of you4 ,secondly1 ,the ,prophet was here to show them 8the goings out of the house1 and the comings in thereof40 ,these are not the same but different gates1 it is plain3 8,when the people of the land shall come before the ,lord in the solemn feasts1 he that entereth in by the way of the north gate to worship1 shall go out by the way of the south gate1 c41 he shall not return by the way of the gate whereby he came in10 ,ezek4 xlvi4 #i4 ,and that not only to teach us order1 and the avoiding of confusion1 occasioned by the contrary tides of a multitude1 but to tell us farther1 8,no man1 having put his hand to the plough1 and looking back1 is fit for the kingdom of ,god10 ,luke ix4 #fb4 ,we must not go out of the church the way that we came in 7that were a door of defection71 but hold our faces forward till we go out by the door of death4 ,thirdly1 ,the text hath twice 8all the forms thereof10 which ,i understand of the outward forms and of the inward forms1 which two ,i find very much distinguished by those who have written of the form and structure of the temple4 ,the church is exceedingly beautified1 even outwardly1 with the ordinances of ,christ1 but the inward forms are the most glorious3 8,for1 behold1 the kingdom of ,god is within you10 ,luke xvii4 #ba2 and it 8cometh not with observation10 ver4 #bj2 8,the king's daughter is all glorious within20 yet even 8her clothing is of wrought gold10 ,psal4 xlv4 #ac4 ,when the angel had made an end of measuring the inner house 7,ezek4 xlii4 #ae71 then he brought forth ,ezekiel by the east gate1 which was the chief gate by which the people commonly entered1 and measured the outer wall in the last place4 ,god's method is first to try the heart and reins1 then to give to a man according to his works1 ,jer4 xvii4 #aj4 ,so should we measure1 by the reed of the sanctuary1 first the inner house of our hearts and minds1 and then to measure our outer walls1 and to judge of our profession and external performances4 ,lastly1 ,the ,prophet is commanded to write in their sight 8all the ordinances thereof1 and all the laws thereof20 for the church is a house not only in an architectonic1 but in an economic sense4 ,it is ,christ's family governed by his own laws2 and a temple which hath in it 8them that worship10 ,rev4 xi4 #a1 it hath its own proper laws by which it is ordered4 ,alioe sunt leges ,coesarum1 alioe ,christi 7saith ,jerome7#achg771--;,caesar's laws and ,christ's laws are not the same1 but divers one from another4 ,schoolmen say17#achh7 that a law1 properly so called1 is both illuminative and impulsive3 illuminative1 to inform and direct the judgment2 impulsive1 to move and apply the will to action4 ,and accordingly there are two names in this text given to ,christ's laws and institutions3 one7#achi7 which importeth the instruction and information of our minds2 another17#acij7 which signifieth a deep imprinting or engraving 7and that is made upon our hearts and affections71 such as a pen of iron and other instruments could make upon a stone4 ,it is not well when either of the two is wanting2 for the light of truth1 without the engraving of truth1 may be extinguished2 and the engraving of truth1 without the light of truth1 may be obliterate4 ,all these ,i shall pass1 and only pitch upon two doctrines which ,i shall draw from this second part of the text3 one concerning the will of ,god's commandment1 what ,god requireth of ,israel to do2 another concerning the will of ,god's decree1 what he hath purposed himself to do4 ,the first is this3 8,god will have ,israel to build and order his temple1 not as shall seem good in their eyes1 but according to his own pattern only which he sets before them10 which doth so evidently appear from this very text1 that it needeth no other proof2 for what else meaneth the showing of such a pattern to be kept and followed by his people8 ,other passages of this kind there are which do more abundantly confirm it4 ,the ,lord did prescribe to ,noah both the matter1 and fashion1 and measures of the ark 7,gen4 vi4 #ad-af74 ,to ,moses he gave a pattern of the tabernacle1 of the ark1 of the mercy-seat1 of the vail1 of the curtains1 of the two altars1 of the table and all the furniture thereof1 of the candlestick and all the instruments thereof1 c4 ,and though ,moses was the greatest prophet that ever arose in ,israel1 yet ,god would not leave any part of the work to ,moses' arbitrement1 but straitly commandeth him1 8,look that thou make them after their pattern1 which was showed thee in the mount10 ,exod4 xxv4 #dj4 ,when it came to the building of the first temple1 ,solomon was not in that left to his own wisdom1 as great as it was1 but ,david1 the man of ,god1 gave him a perfect 8pattern of all that he had by the ,spirit10 #a ,chron4 xxviii4 #aa-ac4 ,the second temple was also built 8according to the commandment of the ,god of ,israel0 7,ezra vi4 #ad71 by ,haggai and ,zechariah4 ,and for the ,new ,testament1 ,christ our great ,prophet1 and only ,king and ,lawgiver of the church1 hath revealed his will to the apostles1 and they to us1 concerning all his holy things2 and we must hold us at these unleavened and unmixed ordinances which the apostles1 from the ,lord1 delivered to the churches3 8,i will put upon you 7saith he himself7 none other burden3 but that which ye have already hold fast till ,i come10 ,rev4 ii4 #bd1 #be4 ,i know the church must observe rules of order and conveniency in the common circumstances of times1 places1 and persons2 but these circumstances are none of our holy things1--they are only prudential accommodations1 which are alike common to all human societies1 both civil and ecclesiastical1 wherein both are directed by the same light of nature1 the common rule to both in all things of that kind1 providing always that the general rules of the word be observed3 8,do all to the glory of ,god10 #a ,cor4 x4 #ca2 8,let all things be done to edifying10 #a ,cor4 xiv4 #bf2 8,it is good neither to eat flesh1 nor to drink wine1 nor anything whereby thy brother stumbleth1 or is offended1 or is made weak10 ,rom4 xiv4 #ba2 8,let every man be fully persuaded in his own mind4 ,to him that esteemeth anything to be unclean1 to him it is unclean10 ,rom4 xiv4 #e1 #ad4 ,the text giveth some clearing to this point3 ,there is here showed to the house of ,israel a pattern of the whole structure1 and of the least part thereof1 and all the measures thereof2 yet no pattern is given of the kind1 or quantity1 or magnificence of the several stones1 or of the instruments of building4 ,the reason is1 because the former is essential to a house1 the latter accidental17#acia7 the former1 if altered1 make another building2 the latter1 though altered1 the building is the same3 therefore where we have in the text 8the forms thereof10 the ,septuagint read 1--the substance thereof4 ,but to clear it a little farther1 ,i put two characters upon those circumstances which are not determined by the word of ,god1 but left to be ordered by the church as shall be found most convenient4 ,first1 ,they are not things sacred1 nor proper to the church1 as hath been said4 ,they are of the same nature1 they serve for the same end and use1 both in sacred and civil things2 for order and decency1 the avoiding of confusion and the like1 are alike common to church and commonwealth4 ,secondly1 ,i shall describe them as one of the prelates hath done1 who tells us17#acib7 that the things which the ,scripture hath left to the discretion of the church are those things 8which neither needed nor could be particularly expressed4 ,they needed not1 because they are so obvious2 and they could not1 both because they are so numerous1 and because so changeable40 ,i will not insist upon questions of this kind1 but will make a short application of the doctrine unto you1 honourable and beloved4 ,you may plainly see from what hath been said1 that neither kings1 nor parliaments1 nor synods1 nor any power on earth1 may impose or continue the least ceremony upon the consciences of ,god's people1 which ,christ hath not imposed2 therefore let neither antiquity1 nor custom1 nor conveniency1 nor prudential considerations1 nor show of holiness1 nor any pretext whatsoever1 plead for the reservation of any of your old ceremonies1 which have no warrant from the word of ,god4 ,much might have been said for the high places among the ,jews1 as ,i hinted in the beginning2 and much might have been said by the ,pharisees for their frequent washings 7,mark vii4 #b1 #c1 #d1 #g71 which1 as they were ancient1 and received by the traditions of the elders1 so they were used to teach men purity1 and to put them in mind of holiness2 neither was their washing contrary to any commandment of ,god1 except you understand that commandment of not adding to the word 7,deut4 iv4 #b2 xii4 #cb2 ,prov4 xxx4 #f71 which doth equally strike against all ceremonies devised by man4 8,a little leaven leaveneth the whole lump10 ,gal4 v4 #i2 and a little leak will endanger the ship4 ,thieves will readily dig through a house1 how much more will they enter if any postern be left open to them4 ,the wild beasts and boars of the forest will attempt to break down the hedges of the ,lord's vineyard 7,psal4 lxxx4 #ac71 how much more if any breach be left in the hedges4 ,if1 therefore1 you would make a sure reformation1 make a perfect reformation1 lest ,christ have this controversy with ,england1 8,nevertheless ,i have somewhat against thee10 ,rev4 ii4 #d4 ,and so much of our duty4 ,the second doctrine concerneth ,god's decree1 and it is this3 8,it is concluded in the council of heaven1 and ,god hath it in the thoughts of his heart1 to repair the breaches of his house1 and to build such a temple to himself1 as is shadowed forth in this vision of ,ezekiel40 ,for the comparing of this verse with ver4 #g in this same chapter1 and with chap4 xxxvii4 #bf1 #bg1 will easily make it appear1 that this showing of the pattern1 and all this measuring1 was not only in reference to ,israel's duty1 but to ,god's gracious purpose towards ,israel4 ,according to that1 ,zech4 i4 #af1 8,therefore thus saith the ,lord1 ,i am returned to ,jerusalem with mercies3 my house shall be built in it1 saith the ,lord of hosts1 and a line shall be stretched forth upon ,jerusalem40 ,now this vision cannot be said to be fulfilled in ,zorobabel's temple1 as ,i proved before1 only here take notice that the second destruction of the temple by the ,romans was worse than the first by the ,babylonians1--that desolation was repaired1 but this could never be repaired1 though the ,jews did attempt the building again of the temple17#acic7 first under ,adrian the emperor1 and afterward under ,julian the apostate4 ,the hand of ,god was seen against them most terribly by fire from heaven1 and other signs of that kind2 and about the same time 7to observe that by the way7 the famous ,delphic temple was without man's hand1 by fire and earthquake1 utterly destroyed and never built again1--to tell the world that neither ,judaism nor paganism should prevail1 but the kingdom of ,jesus ,christ4 ,where then must we seek for the accomplishment of ,ezekiel's vision1 ,i mean for the new temple in which the ,lord will dwell for ever1 and where his holy name shall be no more polluted8 ,surely we must seek for it in the days of the gospel1 as hath been before abundantly proved2 but that the thing may be the better understood1 let us take with us1 at least1 some few general observations concerning this temple of ,ezekiel1 as it representeth what should come to pass in the church of ,christ4 ,first of all1 there is but one temple1 not many1 showed to him1--which is in part1 and shall be yet more fulfilled in the church of the ,new ,testament1 according to that1 ,zech4 xiv4 #h1 8,and it shall be in that day1 that living waters shall go out from ,jerusalem20 which is the same that we have1 ,ezek4 xlvii4 #a4 ,then follows1 8,and the ,lord shall be ,king over all the earth3 in that day shall there be one ,lord1 and his name one40 ,the like promise we find elsewhere3 8,i will give them one heart1 and one way10 ,jer4 xxxii4 #ci2 ,ezek4 xi4 #ai4 ,it is observed1 that for this very end of uniformity1 the heathens also did erect temples1 that they might all worship the same idol-god in the same manner4 ,the plague of the ,christian church hitherto hath been temple against temple1 and altar against altar1 8,but thou1 ,o ,lord1 how long80 ,psal4 vi4 #c4 ,secondly1 ,ezekiel's temple and city are very large and capacious1 as ,i showed in the beginning2 and the city had three gates looking toward each of the four quarters of the world1 ,ezek4 xlviii4 #ca-cd3 all this to signify the spreading of the gospel into all the earth2 which is also signified by the holy waters issuing from the threshold of the temple1 and rising so high that they were waters to swim in1 ,ezek4 xlvii4 #a1 #e4 ,god hath said to his church1 8,enlarge the place of thy tent1 and let them stretch forth the curtains of thine habitations3 spare not1 lengthen thy cords1 and strengthen thy stakes3 for thou shalt break forth on the right hand and on the left10 ,isa4 liv4 #b1 #c4 ,a great increase of the church there was in the apostles' times1 ,col4 i4 #f2 but a far greater may be yet looked for1 ,rom4 xi4 #ab4 ,though the enemy did come in like a flood1 the ,spirit of the ,lord lifted up a standard against him1 ,isa4 lix4 #ai2 8,the sea saw it1 and fled2 ,jordan was driven back10 ,psal4 cxiv4 #c4 ,but when the gospel cometh1 8like a noise of many waters0 7as the ,prophet calls it1 ver4 #b1 signifying an irresistible increase71 it is in vain to build bulwarks against it3 ,god will even break open 8the fountains of the great deep10 and open 8the windows of heaven0 7,gen4 vii4 #aa72 and the gospel will prove a second flood1 which will overflow the whole earth1 though not to destroy it 7as ,noah's did71 but to make it glad2 8,for the earth shall be filled with the knowledge of the glory of the ,lord1 as the waters cover the sea10 ,hab4 ii4 #ad2 ,isa4 xi4 #i4 ,thirdly1 ,in this temple1 beside the holy of holies1 were three courts37#acid7 the court of the priests2 the court of the people1 commonly called ,atrium ,israelis2 and1 without both these1 ,atrium ,gentium1 the court of the heathen1 so called1 because the heathen1 as also many of those who were legally unclean1 might not only come unto the mountain of the house of the ,lord1 but also enter within the outer wall 7mentioned ,ezek4 xlii4 #bj71 and so worship in that outer court1 or intermurale2 unto which did belong 7as we learn from ,josephus7#acie77 the great east porch1 which kept the name of ,solomon's porch1--in which both ,christ himself did preach 7,john x4 #bc71 and the apostles after him 7,acts v4 #ab72 by which means the free grace of the gospel was held forth even to heathens1 and publicans1 and unclean persons1 who were not admitted into the court of ,israel1--there to communicate in all the holy things3 8,for the ,son of man is come to seek and to save that which was lost10 ,luke xix4 #aj4 ,this outer court of the temple is meant when it is said that the ,pharisees brought a woman taken in adultery into the temple1 and set her before ,christ1 ,john viii4 #b1 #c4 ,now all this will hold true answerably of the spiritual temple2 for1 first1 ,as the uncircumcised and the unclean were not admitted into the temple among the children of ,israel 7,ezek4 xliv4 #i71 so all that live in the church of ,christ are not to be admitted promiscuously to every ordinance of ,god1 especially to the ,lord's table1 but only those whose profession1 knowledge and conversation1 after trial1 shall be found such as may make them capable thereof3 yet as heathens and unclean persons did enter into the outer court1 and there hear ,christ and his apostles1 so there shall ever be in the church a door of grace and hope open to the greatest and vilest sinners who shall seek after ,christ1 and 8ask the way to ,zion1 with their faces thitherward10 ,jer4 i4 #e4 ,secondly1 ,there shall be also somewhat answerable to the court of the children of ,israel3 ,god can raise up even of the stones children to ,abraham 7,matt4 iii4 #i72 he will not want a people to tread in the courts of his house1 and to inquire in his temple4 ,thirdly1 ,and as in the typical temple there was a court for the priests1 so hath the ,lord promised to the church3 8,yet shall not thy teachers be removed into a corner any more1 but thine eyes shall see thy teachers10 ,isa4 xxx4 #bj2 and again1 8,i will give you pastors according to mine heart1 which shall feed you with knowledge and understanding10 ,jer4 iii4 #ae4 ,fourthly1 ,and as there was a secret and most holy place1 where the ark was1 and the mercy-seat1 and where the glory of ,god dwelt1 so ,christ hath his own 8hidden ones0 7,psal4 lxxxiii4 #c71 8the children of the bride-chamber0 7,matt4 ix4 #ae71 who1 8with open face beholding as in a glass the glory of the ,lord1 are changed into the same image1 from glory to glory1 even as by the ,spirit of the ,lord10 #b ,cor4 iii4 #ah4 ,there is also a time coming when ,god will open the secrets of his temple1 and make the ark of his testament to be seen otherwise than yet it hath been2 which shall be at the sounding of the seventh trumpet1 ,rev4 xi4 #ae1 #ai4 ,fourthly1 ,the fourth thing wherein ,ezekiel's temple represented the church of ,christ is in regard of the great strength thereof3 it stood 8upon a very high mountain10 chap4 xl4 #b4 ,the material temple also in ,jerusalem1 as it is described by ,josephus1 was a very strong and impregnable place4 ,interpreters think that ,cyrus was jealous of the strength of the temple1 and for that cause gave order that it should not be built above threescore cubits high1 whereas ,solomon had built it sixscore cubits high1 ,ezra vi4 #c4 ,the ,romans afterwards1 when they had subdued ,judea1 had a watchful eye upon the temple1 and placed a strong garrison in the castle ,antonia 7which was beside the temple71 the commander whereof was called 8the captain of the temple0 7,acts iv4 #a72 and all this for fear of sedition and rebellion among the ,jews when they came to the temple4 ,now the invisible strength of the spiritual temple is clearly held forth unto us by him who cannot deceive us3 8,upon this rock10 saith he 7meaning himself71 8,i will build my church1 and the gates of hell shall not prevail against it10 ,matt4 xvi4 #ah4 ,the princes and powers of the world are more jealous than they need of the church's strength2 and yet 7which is a secret judgment of ,god7 they have not been afraid to suffer ,babylon to be built in her full strength3 8,there were they in great fear where no fear was0 7,psal4 liii4 #e72 for when all shall come to all1 it shall be found that the gospel and true religion is the strongest bulwark1 and chief strength for the safety and stability of kings and states4 ,lastly1 ,the glory of this temple was very great1 insomuch that some have undertaken to demonstrate7#acif7 that it was a more glorious piece than any of the seven miracles of the world1 which were so much spoken of among the ancients4 ,but the greatest glory of this temple was1 that 8the glory of the ,god of ,israel0 came into it1 and 8the earth shined with his glory10 ver4 #b2 ,christ1 the brightness of his ,father's glory 7,heb4 i4 #c71 walking in the midst of the seven golden candlesticks 7,rev4 i4 #ac71 is and shall be more and more the church's glory2 therefore it is said to her1 8,arise1 shine1 for thy light is come1 and the glory of the ,lord is risen upon thee10 ,isa4 lx4 #a4 ,surely as it was said of the new material temple1 in reference to ,christ1 so it may be said of the new spiritual temple1 which yet we look for1 8,the glory of this latter house shall be greater than of the former1 saith the ,lord of hosts2 and in this place will ,i give peace1 saith the ,lord of hosts10 ,hag4 ii4 #i4 ,christ will keep the best wine till the end of the feast 7,john ii4 #aj72 and he will bless our latter end more than our beginning1 ,ezek4 xxxvi4 #aa4 ,that which ,i have said1 from grounds of ,scripture1 concerning a more glorious1 yea1 more peaceable condition of the church to be yet looked for1 is acknowledged by some of our sound and learned writers7#acig7 who have had occasion to express their judgment about it3 and it hath no affinity with the opinion of an earthly or temporal kingdom of ,christ1 or of the ,jews' building again of ,jerusalem and the material temple1 and their obtaining a dominion above all other nations1 or the like4 ,i shall now bring home the point4 ,there are very good grounds of hope to make us think that this new temple is not far off2 and 7for your part7 that ,christ is to make a new face of a church in this kingdom1--a fair and beautiful temple for his glory to dwell in3 and he is even now about the work4 ,for1 first1 8,the set time0 to build ,zion is come1 when the people of ,god 8take pleasure in her stones1 and favour the dust thereof10 ,psal4 cii4 #ac1 #ad1 #af4 ,the stones which the builders of ,babel refused are now chosen for corner stones1 and the stones which they chose do the builders of ,zion now refuse3 8,they shall not take of thee a stone for a corner1 nor a stone for foundations10 ,jer4 li4 #bf4 ,those that have anything of ,christ and of the image of ,god in them begin to creep out of the dust of contempt1 and to appear like stars of the morning4 ,nay1 to go farther than that1 the old stones1 the ,jews1 who have been for so many ages lying forgotten in the dust1 those poor 8outcasts of ,israel0 7,psal4 cxlvii4 #b71 have of late come more into remembrance1 and have been more thought of1 and more prayed for1 than they were in former generations4 ,secondly1 ,are there not great preparations and instruments fitted for the work8 ,hath not ,god called together1 for such a time as this1 the present ,parliament1 and the ,assembly of ,divines1 his ,zorobabels1 and ,jehoshuas1 and ,haggais1 and ,zechariahs8 ,are there not also hewers of stones1 and bearers of burdens8 much wholesome preaching1 much praying and fasting1 many petitions put up both to ,god and man8 the covenant also going through the kingdom as the chief preparation of materials for the work8 ,is not the old rubbish of ceremonies daily more and more shovelled away1 that there may be a clean ground8 and is not the ,lord by all this affliction humbling you1 that there may be a deep and a sure foundation laid8 ,thirdly1 ,the work is begun1 and shall it not be finished8 ,god hath laid the foundation1 and shall he not 8bring forth the head-stone80 ,zech4 iv4 #g1 #i4 ,christ hath put ,antichrist from his outerworks in ,scotland1 and he is now come to put him from his innerworks in ,england3 8,his work is perfect0 7,deut4 xxxii4 #d71 saith ,moses2 8,i am ,alpha and ,omega 7saith ,christ71 the beginning and the ending10 ,rev4 i4 #h2 8,shall ,i bring to the birth1 and not cause to bring forth1 saith the ,lord8 shall ,i cause to bring forth1 and shut the womb1 saith thy ,god80 ,isa4 lxvi4 #i4 ,i may add three other signs whereby to discern the time1 from ,rev4 xi4 #a1 the place before cited3 ,first1 ,is there not now a measuring of the temple1 ordinances and worshippers1 by 8a reed like unto a rod80 ,the reed of the sanctuary in the ,assembly's hand1 and the rod of power and law in your hand1 are well met together4 ,secondly1 ,there is a court1 which before seemed to belong to the temple1 left out and not measured3 8,from him that hath not shall be taken away even that which he hath10 ,matt4 xxv4 #bi4 ,the ,samaritans of this time1 who serve the ,lord1 and serve their own gods too 7#b ,kings xvii4 #cc1 #cd71 and do after the manners of idolaters1 have professed 7as they of old to the ,jews1 ,ezra iv4 #b71 that they would build with you2 that they will be for the true ,protestant religion as you are2 that they will also consent to the reformation of abuses1 for the ease of tender consciences4 ,but ,god doth so alienate and separate betwixt you and them1 by his overruling providence1 discovering their designs against you1 and their deep engagements to the popish party1 as if he would say unto them1 8,ye have no portion1 nor right1 nor memorial in ,jerusalem10 ,neh4 ii4 #bj2 or as it is in the parable concerning those who had refused to come when they were invited1 yea1 had taken the servants of ,christ and entreated them spitefully1 and killed them1--the great king hath said in his wrath1 that they shall not taste of his supper1 and he sends forth his armies to destroy those murderers1 and to burn up their city1 ,matt4 xxii4 #f1 #g2 ,luke xiv4 #bd4 ,surely what they have professed7#acih7 concerning reformation is scarce so much as the ,pope did acknowledge when reformation did begin in ,germany4 ,however1 as it is our heart's desire and prayer to ,god for them that they may be saved1 so we are not out of hopes that ,god hath many of his own among them1 unto whom he will give 8repentance to the acknowledging of the truth40 ,lastly1 ,the time seemeth to answer fitly3 ,the new temple is built when the forty-two months of the beast's reign1 and of the treading down the holy city 7that is1 by the best interpretation1 twelve hundred and sixty years7 come to an end4 ,this computation1 ,i conceive1 should begin rather before the four hundredth year of ,christ than after it2 both because the ,roman ,emperor 7whose falling was the ,pope's rising7 was brought very low before that time by the wars of the ,goths and other barbarous nations1 and otherwise1 which will appear from history2 and further1 because pope ,innocentius7#acii7 7who succeeded about the year #dja7 was raised so high that he drew all appeals from other bishops to the apostolical see1 according to former statutes and customs1 as he saith4 ,i cannot pitch upon a likelier time than the year #chc1 at which time 7according to the common calculation7 a general ,council at ,constantinople 7though ,baronius and some others reckon that ,council in the year #cha7 did acknowledge the primacy of the bishop of ,rome17#adjj7 only reserving to the bishop of ,constantinople the second place among the bishops4 ,did not then the beast receive much power when this much was acknowledged by a council of one hundred and fifty bishops1 though sitting in the ,east1 and moderated by ,nectarius1 archbishop of ,constantinople4 ,immediately after this council1 it is acknowledged by one of our great antiquaries17#adja7 that the bishop of ,rome did labour mightily to draw all causes to his own consistory1 and that he doth scarce read of any heretic or schismatic condemned in the province where he lived1 but straight he had recourse to the bishop of ,rome4 ,another of our antiquaries7#adjb7 noteth not long before that ,council1 that ,antichrist did then begin to appear at ,rome1 and to exalt himself over all other bishops4 ,now if we should reckon the beginning of the beast's reign about the time of that ,council1 the end of it will fall in at this very time of ours4 ,but ,i dare not determine so high a point4 ,god's work will1 ere it be long1 make a clearer commentary upon his word4 ,only let this be remembered1 ,we must not think it strange if1 after the end of the twelve hundred and sixty years1 ,antichrist be not immediately and utterly abolished2 for when that time is ended he makes war against the witnesses1 yea1 overcometh and killeth them4 ,but that victory of his lasteth only three days and a half1 and then ,god makes1 as it were1 a resurrection from the dead1 and a tenth part of the great city falls before the whole fall2 see ,rev4 xi4 #c1 #g1 #aa1 #ac4 ,whether this killing of the witnesses 7which seemeth to be the last act of ,antichrist's power7 be past1 or to come1 ,i cannot say3 ,god knows4 ,but assuredly1 the acceptable year of ,israel's jubilee1 and the day of vengeance upon ,antichrist1 is coming1 and is not far off4 ,but now1 is there no other application to be made of this point8 ,is all this said to satisfy curious wits1 or1 at the best1 to comfort the people of ,god8 ,nay1 there is more than so3 it must be brought home to a practical use4 ,as the assurance of salvation doth not make the child of ,god the more presumptuous1 but the more humble 7,ezek4 xvi4 #fc72 neither doth it make him negligent1 but diligent in the way of holiness1 and in all the acts of his spiritual warfare1 ,phil4 iii4 #ac1 #ad2 #b ,pet4 i4 #aj2 so that 8every man that hath this hope in him purifieth himself10 #a ,john iii4 #c3 so answerably1 the assurance of the new temple1 and of the sweet days to come1 serveth for a twofold practical use2 even as ,david also applieth ,god's promise of ,solomon's building the temple1 #a ,chron4 xxii4 #i2 for thus he speaketh to the princes of ,israel1 ver4 #ai1 8,now set your heart and your soul to seek the ,lord your ,god2 arise1 therefore1 and build ye the sanctuary of the ,lord ,god20 and this is1 beside1 the charge which he giveth to ,solomon4 ,first1 then1 ye must set your heart and your soul to seek ,god1 forasmuch as you know it is not in vain to seek him for this thing1 ,dan4 ix4 #b1 #c4 ,when ,daniel understood by books that the seventy years of ,jerusalem's desolation were at an end1 and that the time of building the temple again was at hand1 then he saith1 8,i set my face unto the ,lord ,god1 to seek by prayer and supplications1 with fasting1 and sackcloth1 and ashes40 ,o let us do as he did6 ,o let us 8cry mightily unto ,god10 ,jonah iii4 #h2 and let us1 with all our soul1 and all our might1 give ourselves to fasting and prayer4 ,now1 if ever1 8the effectual fervent prayer of a righteous man availeth much10 ,james v4 #af4 ,secondly1 ,and the more actively you must go about the business4 8,be ye stedfast1 unmoveable1 always abounding in the work of the ,lord1 forasmuch as ye know that your labour is not in vain in the ,lord10 #a ,cor4 xv4 #eh4 ,what greater motive to action than to know that you shall prosper in it8 8,arise therefore1 and be doing40 ,and so ,i am led upon the third and last part of the text1 of which ,i shall speak but very little4 ,the doctrine is this3 ,reformation ends not in contemplation1 but in action4 ,the pattern of the house of ,god is set before us to the end it may be followed2 and the ordinances thereof to the end they may be obeyed3 8,give me understanding 7saith ,david71 and ,i shall keep thy law2 yea1 ,i shall observe it with my whole heart10 ,psal4 cxix4 #cd2 8,if ye know these things 7saith ,christ71 happy are ye if ye do them10 ,john xiii4 #ag4 ,the point is plain1 and needeth no proof but application4 ,let me therefore1 honourable worthies1 leave in your bosoms this one point more3 ,many of the servants of ,god who have stood in this place1 and could do it better than ,i can1 have been calling upon you to go on in the work of reformation3 ,o 8be not slothful in business10 ,rom4 xii4 #aa2 and forget not to do as you have been taught4 ,had you begun at this work1 and gone about the building of the house of ,god as your first and chief business1 ,i dare say you should have prospered better4 ,it was one cause1 among others1 why the children of ,israel 7though the greater number1 and having the better cause too7 did twice fall before ,benjamin1 because1 while they made so great a business for the villainy committed upon the ,levites' concubine1 they had taken no course with the graven image of the children of ,dan 7,jud4 xviii4 #cj1 #ca71 a thing which did more immediately touch ,god in his honour4 ,but ,i am confident errors of this kind will be now amended1 and that you will1 by double diligence1 redeem the time4 ,i know your trouble is great1 and your cares many1 in managing the war1 and looking to the safety of the kingdom1 yet mark what ,david did in such a case3 8,behold1 in my trouble 7saith he7 ,i have prepared for the house of the ,lord an hundred thousand talents of gold1 and a thousand thousand talents of silver2 and of brass and iron without weight10 #a ,chron4 xxii4 #ad4 ,david did manage great wars with mighty enemies1 7#b ,sam4 v41 viii41 x41 xi417 the ,philistines1 ,moabites1 ,ammonites1 and ,syrians2 beside the intestine war made first by ,abner 7#b ,sam4 ii4 #h71 and afterward by ,absalom 7#b ,sam4 xv4 #aj71 and after that by ,sheba 7#b ,sam4 xx4 #a47 ,notwithstanding of all this1 in his trouble and poverty 7the word signifieth both71 he made this great preparation for the house of ,god2 and if ,god had given him leave1 he had1 in his trouble1 built it too1 for you well know he was not hindered from building the temple by the wars or any other business1 but only because ,god would not permit him4 ,set before you also the example of the ,jews1 when the prophets of ,god did stir them up to the building of the temple1 ,ezra v4 #a1 #b4 ,they say not1 ,we must first build the walls of ,jerusalem to hold out the enemy1 but the text saith1 8,they began to build the house of ,god40 ,they were not full four years in building the temple1 and finished it in the sixth year of ,darius1 ,ezra4 iv4 #bd with vi4 #ae4 ,now all the rest of his reign did pass1 and all ,xerxes' reign1 and much of ,artaxerxes ,longimanus's reign1 before the walls of ,jerusalem were built1 for about that work was ,nehemiah from the twentieth year of ,artaxerxes to the two and thirtieth year 7,neh4 v4 #ad72 and if great chronologers be not very far mistaken1 the temple was finished fourscore and three years before the walls of ,jerusalem were finished47#adjc7 ,it is far from my meaning to cool your affection to the laws1 liberties1 peace1 and safety of the kingdom4 ,i desire only to warm your hearts with the zeal of reformation1 as that which1 all along1 you must carry on in the first place4 ,one thing ,i cannot but mention3 ,the reverend ,assembly of ,divines may lament 7as ,augustine in another case71 ,heu1 heu1 quam tarde festino6--alas1 alas1 how slowly do ,i make speed6 ,but since now1 by the blessing of ,god1 they are thus far advanced1 that they have found1 in the word of ,god1 a pattern for presbyterial government over many particular congregations2 and have found also1 from the word1 that ordination is an act belonging to such a presbytery1 ,i beseech you improve that 8whereto we have already attained0 7,phil4 iii4 #af71 till other acts of a presbytery be agreed on afterward4 ,yourselves know better than ,i do1 that much people is perishing 7,prov4 xxix4 #ah71 because there is no vision3 8,the harvest truly is great1 but the labourers are few10 ,luke x4 #b1 ,give me leave1 therefore1 to quicken you to this part of the work1 that1 with all diligence and without delay1 some presbyteries be associated and erected 7in such places as yourselves in your wisdom shall judge fittest71 with power to ordain ministers with the consent of the congregations1 and after trial of the gifts1 soundness and conversation of the men4 ,in so doing you shall both please ,god and bring upon yourselves the blessing of many poor souls that are ready to perish 7,job xxix4 #ac72 and you shall likewise greatly strengthen the hearts and hands of your brethren in ,scotland1 joined in covenant and in arms with you4 ,i say therefore again1 8,arise therefore1 and be doing1 and the ,lord be with thee10 #a ,chron4 xxii4 #af2 yea1 the ,lord is with you 7,hag4 ii4 #d1 #e7 according to the word that he hath covenanted with you1 so his ,spirit remaineth among you3 ,fear ye not1 but 8be strong in the ,lord1 and in the power of his might40 ,a ,,sermon ,,preached ,,before ,,the ,,right ,,honourable ,,the ,,house ,,of ,,lords1 ,,in ,,the ,,abbey ,,church ,,at ,,westminster4 ,a ,,sermon ,,preached ,,before ,,the ,,right ,,honourable ,,the ,,house ,,of ,,lords1 ,,in ,,the ,,abbey ,,church ,,at ,,westminster1 ,,august #bg1 #afde2 ,,being ,,the ,,day ,,appointed ,,for ,,solemn ,,and ,,public ,,humiliation4 ,,by ,,george ,,gillespie1 ,,minister ,,at ,,edinburgh1 #afdb4 8,aliae sunt leges ,caesarum1 aliae ,christi3 aliud ,papinianus1 aliud ,paulus noster praecipit40--,hieron4 in ,epitaphio ,fabioloe ,,edinburgh3 ,,robert ,,ogle ,,and ,,oliver ,,and ,,boyd ,m4 ,,ogle ,,son ,,and ,,william ,,collins1 ,,glasgow4 ,j4 ,,dewar1 ,,perth4 ,w4 ,,middleton1 ,,dundee4 ,g4 ,r4 ,,king1 ,,aberdeen4 ,w4 ,m',,comb1 ,,belfast ,,hamilton1 ,,adams1 ,,co41 ,,and ,,james ,,nisbet ,,and ,,co41 ,,london4 #afde4 ,,reprinted ,,by ,a4 ,w4 ,,murray1 ,,milne ,,square1 ,,edinburgh #ahdd4 ,,preface ,,to ,,the ,,reader4 ,i have in this sermon applied my thoughts toward these three things3 #a4 ,the soul-ensnaring error of the greatest part of men1 who choose to themselves such a way to the kingdom of heaven as is broad1 and smooth1 and easy1 and but little or nothing at all displeasing to flesh and blood1 like him that tumbled down upon the grass and said1 ,utinam hoc esset laborare4 #b4 ,the grumbling and unwillingness which appeareth in very many1 when they should submit to that reformation of the church which is according to the mind of ,jesus ,christ1 like them that said to the seers1 8,see not2 and to the prophets1 ,prophesy not unto us right things1 speak unto us smooth things10 ,isa4 xxx1 #aj2 and again1 8,let us break their bands asunder1 and cast away their cords from us10 ,psal4 ii4 #c4 #c4 ,the sad and desolate condition of the kingdom of ,scotland1 then calling for our prayers and tears1 and saying1 8,call me not ,naomi 7pleasant71 call me ,mara 7bitter73 for the ,almighty hath dealt very bitterly with me10 ,ruth i4 #bj4 ,we were 8pressed out of measure1 above strength10 and 8had the sentence of death in ourselves1 that we should not trust in ourselves1 but in ,god which raiseth the dead2 who delivered us from so great a death1 and doth deliver2 in whom we trust that he will yet deliver us10 #b ,cor4 i4 #h-aj4 ,our brethren also 8helping together by prayer for us10 that for the mercy bestowed on us by means of the prayers of many1 thanks may be given by many on our behalf4 8,the ,lord liveth1 and blessed be my ,rock3 and let the ,god of my salvation be exalted10 ,psal4 xviii1 #df2 ,he is our ,god2 and we will prepare for him an habitation2 our father's ,god1 and we will exalt him1 ,exod4 xv4 #b2 8,blessed be the ,lord ,god1 the ,god of ,israel1 who only doeth wondrous things4 ,and blessed be his glorious name for ever3 and let the whole earth be filled with his glory10 ,psal4 lxxii4 #ah1 #ai4 ,scotland shall yet be 8a crown of glory in the hand of the ,lord1 and a royal diadem in the hand of thy ,god10 ,isa4 lxii4 #c2 and shall be called ,hephzi-bah and ,beulah4 ,only let us remember our evil ways1 and be confounded1 and never open our mouth any more because of our shame1 when the ,lord our ,god is pacified towards us4 ,now are both kingdoms put to a trial1 whether their humiliations be filial1 and whether then can mourn for sin more than for judgment4 ,and let us now hear what the ,spirit speaketh to the churches1 and not turn again to folly ,new provocations1 or the old unrepented1 will create new ones2 therefore 8sin no more1 lest a worse thing come unto us40 ,,sermon4 ,,malachi iii4 #b4 8,but who may abide the day of his coming8 and who shall stand when he appeareth8 for he is like a refiner's fire1 and like fuller's soap40 ,if you ask1 8,of whom speaketh the ,prophet this1 of himself or of some other man80 7,acts viii4 #cd7--;it is answered1 both by ,christian and ,jewish interpreters3 ,the ,prophet speaketh this of ,christ1 the ,messenger of the covenant1 then much longed and looked for by the people of ,god1 as is manifest by the preceding verse4 ,and as it was fit that ,malachi1 the last of the prophets1 should shut up the ,old ,testament with clear promises of the coming of ,christ 7which you find in this and in the following chapter71 so he takes the rather occasion from the corrupt and degenerate estate of the priests at that time 7which he had mentioned in the former chapter7 to hold forth unto the church the promised ,messiah1 who was to come unto them to purify the sons of ,levi4 ,but if you ask again1 ,of what coming or appearing of ,christ doth the ,prophet speak this8 whether of the first1 or of the last1 or of any other8--the answer of expositors is not so unanimous4 ,some understand the last coming of ,christ1 in the glory of his ,father1 and holy angels1 to judge the quick and the dead4 ,this cannot stand with ver4 #cd1 8,he shall purify the sons of ,levi1 and purge them10 c42 but at the last judgment it will be too late for the sons of ,levi to be purified and purged1 or for ,judah and ,jerusalem to bring offerings unto the ,lord1 as in the days of old4 ,others understand the first coming of ,christ4 ,and of these some understand his incarnation1 or appearing in the flesh2 others take the meaning to be of his coming into the temple of ,jerusalem1 to drive out the buyers and sellers 7,matt4 xxi4 #aj-ab71 at which time all the city was moved at his coming4 ,this exposition hath better grounds than the other1 because the coming of ,christ 7here spoken of7 did not precede1 but soon follow after the ministry of ,john ,baptist1 and therefore cannot be meant of our ,saviour's incarnation1 but rather of his appearing with power and authority in the temple4 ,but this also falleth short1 and neither expresseth the whole nor the principal part of what is meant in this text2 for how can it be said that the prophecy which followeth1 ver4 #c1 #d 7which is all of a piece with ver4 #b71 was fulfilled during ,christ's appearing and sitting in the temple of ,jerusalem8 or how can it be conceived that the offerings of ,judah and ,jerusalem were pleasant to the ,lord at that time1 when the ,gentiles were not1 and the ,jews would not be brought in1 to offer unto the ,lord an offering in righteousness8 ,so that whether we understand by ,judah and ,jerusalem the ,jewish church or the ,christian1 this thing could not be said to be accomplished while ,christ was yet upon earth4 ,and in like manner1 whether we understand by the sons of ,levi the priests and ,levites of the ,jews1 or the ministers of the gospel1 it cannot be said that ,christ did1 in the days of his flesh1 purify the sons of ,levi as gold and silver4 ,i deny not but the ,lord ,jesus did then begin to set about this work4 ,but that which is more principally here intended1 is ,christ's coming and appearing in a spiritual1 but yet most powerful and glorious manner1 to erect his kingdom1 and to gather and govern his churches1 by the ministry of his apostles and other ministers1 whom he sent forth after his ascension4 ,of this coming he himself speaketh1 ,matt4 xvi4 #bh1 8,verily ,i say unto you1 ,there be some standing here which shall not taste of death till they see the ,son of man coming in his kingdom20 ,mark addeth1 8with power0 7,mark ix4 #a74 ,neither was that all4 ,he did not so come at that time as to put forth all his power1 or to do his whole work4 ,he hath at divers times come and manifested himself to his churches2 and this present time is a time of the revelation of the ,son of ,god1 and a day of his coming4 ,we look also for a more glorious coming of ,jesus ,christ before the end be3 for 8the ,redeemer shall come to ,sion0 7,isa4 lix4 #bj71 8and shall turn away ungodliness from ,jacob0 7,rom4 xi4 #bf72 and he shall destroy ,antichrist 8with the brightness of his coming10 #b ,thess4 ii4 #h2 in which place the ,apostle hath respect to ,isa4 xi4 #d1 where it is said of ,christ1 the rod of ,jesse1 8with the breath of his lips shall he slay the wicked40 ,there1 withal1 you have the church's tranquillity1 the filling of the earth with the knowledge of the ,lord1 and the restoring of the dispersed ,jews1 as you may read in that chapter4 ,some have observed7#adjd7 7which ought not to pass without observation7 that the ,chaldee ,paraphrase had there added the word ,romilus3 8,he shall slay the wicked ,romilus20 whereupon they challenge ,arias ,montanus for leaving out that word to wipe off the reproach from the ,pope4 ,however1 the ,scriptures teach us1 that the ,lord ,jesus will be revealed mightily1 and will make bare his holy arm1 as well in the confusion of ,antichrist1 as in the conversion of the ,jews1 before the last judgment and the end of all things4 ,by this time you may understand what is meant in the text by the day of ,christ's coming1 or 1--coming in1 as the ,septuagint read1 meaning his coming1 or entering into his temple1 mentioned in the first verse2 by which temple ,jerome upon the place rightly understandeth the church1 or spiritual temple4 ,when this temple is built1 ,christ cometh into it1 to fill the house with the cloud of his glory1 and to walk in the midst of the seven golden candlesticks4 ,the same thing is meant by his appearing3 8,when he appeareth10 saith our translation2 8,when he shall be revealed102 others read1 8,when he shall be seen10 or 8in seeing of him40 ,the original word ,i find used to express more remarkable1 divine1 and glorious sights1 as ,gen4 xvi4 #ac1 8,have ,i also here looked after him that seeth me80 xxii4 #ad1 8,in the mount of the ,lord it shall be seen40 ,from this word had the prophets the name of seers1 #a ,sam4 ix4 #i2 and from the same word came the name of visions1 #b ,chron4 xxvi4 #e1 8,zechariah1 who had understanding in the visions of ,god40 ,now1 but what of all this8 might some think4 ,if ,christ come1 it is well1--he is the desire of all nations4 ,o but when ,christ thus cometh into his kingdom among men with power1 and is seen appearing with some beams of his glory1 8,who may abide1 and who shall stand80 saith the text4 ,how shall sinners stand before the ,holy ,one8 ,how shall dust and ashes have any fellowship with the ,god of glory8 ,how shall our weak eyes behold the ,sun of righteousness coming forth like a bridegroom out of his chamber8 ,did not ,ezekiel fall upon his face at 8the appearance of the likeness of the glory of the ,lord08 ,ezek4 i4 #bh4 ,did not ,isaiah cry out1 8,woe is me1 for ,i am undone10 8for mine eyes have seen the ,king1 the ,lord of hosts08 ,isa4 vi4 #e4 ,but why is it so hard a thing to abide the day of ,christ's coming1 or to stand before him when he appeareth in his temple8 ,if you ask of him1 as ,joshua did1 8,art thou for us1 or for our adversaries80 7,josh4 v4 #ac17 he will answer you1 8,nay2 but as a captain of the host of the ,lord am ,i now come10 7ver4 #ad47 ,if you ask of him1 as the elders of ,bethlehem asked of ,samuel 7while they were trembling at his coming71 8,comest thou peaceably80 ,he will answer you as ,samuel did1 8,peaceably40 ,what is there here1 then1 to trouble us8 ,doth he not come to save1 and not to destroy8 ,yes1 to save the spirit1 but to destroy the flesh2 he will have the heart-blood of sin1 that the soul may live for ever4 ,this is set forth by a double metaphor3 one taken from the refiner's fire1 which purifieth metals from the dross2 the other1 from the fuller's soap2 others read the fuller's grass1 or the fuller's herb4 ,some have thought it so hard to determine1 that they have kept into the translation the very ,hebrew word borith4 ,jerome tells us17#adje7 that the fuller's herb which grew in the marsh places of ,palestina1 had the same virtue for washing and making white which nitre hath4 ,yet ,i suppose the fuller's soap hath more of that virtue in it than the herb could have4 ,however it is certain that 1--borith1 cometh from a word which signifieth to make clean1 according to that1 ,mark ix4 #c1 8,his raiment became shining1 exceeding white as snow2 so as no fuller on earth can white them40 ,but to whom will ,christ thus reveal himself8 ,and who are they whom he will refine from their dross1 and wash from their filthiness8 ,that we may know from the two following verses3 ,he is not a refiner's fire to those that are 8reprobate silver10 7,jer4 vi4 #cj17 and can never be refined2 neither is he as fuller's soap to those whose spot 8is not the spot of his children0 7,deut4 xxxii4 #e73 nay1 ,christ doth not thus lose his labour1 but he refineth and maketh clean the sons of ,levi1 also ,judah and ,jerusalem4 ,this1 ,i doubt not to aver1 doth principally belong to the ,jews1 for to them pertain the promises 7,rom4 ix4 #d71 saith the ,apostle1 and the natural branches shall be graffed into their own olive-tree 7xi4 #bd72 but it belongeth also to us ,gentiles1 who are cut out of the wild olive-tree1 and are graffed into the good olive-tree4 ,god hath persuaded ,japhet to dwell in the tents of ,shem2 and so we are now the ,judah and ,jerusalem1 and our ministers the sons of ,levi4 ,god's own church and people1 even the best of them1 have need of this refiner's fire and of this fuller's soap4 ,and so much for the scope1 sense1 and coherence of the text4 ,the general doctrine which offereth itself to us from the words1 is this3-- 8,the way of ,christ1 and fellowship with him1 is very difficult and displeasing to our sinful nature1 and is not so easy a matter as most men imagine40 ,first of all1 this doth clearly arise out of the text4 ,as when the people said to ,joshua1 8,god forbid that we should forsake the ,lord1 to serve other gods10 7,josh4 xxiv4 #af17 ,joshua answered1 8,ye cannot serve the ,lord1 for he is an holy ,god2 he is a jealous ,god10 7ver4 #ai47 ,just so doth the ,prophet here answer the ,jews1 when they were very much desiring and longing for the ,messiah1 promising to themselves comfort1 and peace1 and prosperity1 and the restoring of all things according to their heart's desire1 if ,christ were once come4 ,nay1 saith the ,prophet1 not so3 8,who may abide the day of his coming1 and who shall stand when he appeareth80 ,secondly1 ,other scriptures do abundantly confirm it3 ,the doctrine of ,jesus ,christ was such as made many of his disciples say1 8,this is an hard saying2 who can hear it80 ,john vi4 #fj4 ,and from that time many of them 8went back1 and walked no more with him40 ,a young man1 a ruler1 who came to him with great affection1 was so cooled and discouraged at hearing of the cross1 and selling of all he had1 that he went away sad and sorrowful1 ,mark x4 #ba1 #bb4 ,the apostles themselves having heard him say1 that 8it is easier for a camel to go through the eye of a needle1 than for a rich man to enter into the kingdom of ,god10 8they were exceedingly amazed at this doctrine1 saying1 ,who then can be saved80 ,matt4 xix4 #bd1 #be4 ,as for his life and actions1 they were such that not only did the ,gadarenes beseech him to depart out of their coasts 7,matt4 viii4 #cd71 but his own friends and kinsfolks were about 8to lay hold on him3 for they said1 ,he is beside himself10 ,mark iii4 #ba4 ,his sufferings were such1 that all his disciples did forsake him1 and went away every man to his own home again4 ,and what shall be the condition of those that will follow him8 ,if we will indeed be his disciples1 he hath forewarned us to sit down first1 and count our cost1 ,luke xiv4 #bh4 ,he hath told us1 ,it will cost us no less than the bearing of the cross1 the forsaking of all1 yea1 which is hardest of all1 the denying of ourselves1 ,john v4 #bf2 ii4 #cc4 ,we must even cease to be ourselves1 and cannot be his1 except we leave off to be our own1 ,matt4 xvi4 #bd4 ,and what shall the world think of us all this while8 8,know ye not 7saith ,james7 that the friendship of the world is enmity with ,god8 whosoever therefore will be a friend of the world is the enemy of ,god10 ,james iv4 #d2 8,let no man deceive himself 7saith ,paul74 ,if any man among you seemeth to be wise in this world1 let him become a fool1 that he may be wise10 #a ,cor4 iii4 #ah4 ,what do ye think now8 ,are not all these hard sayings for flesh and blood to hear8 ,i might add much more of this kind4 ,thirdly1 ,thus it must be1 to set the higher value upon ,christ1 and upon the lot of ,god's children3 8,will ,i offer burnt-offerings to the ,lord my ,god 7saith ,david7 of that which doth cost me nothing08 #b ,sam4 xxiv4 #bd4 ,and shall our lines fall to us in pleasant places8 or shall we have a goodly heritage which doth cost us nothing8 ,how should the preciousness of the saint's portion be known1 if we lose nothing that is dear to us to come by it8 ,phil4 iii4 #g1 8,what things were gain to me1 those ,i counted loss for ,christ20 ,matt4 xiii4 #dd-df1 8,the kingdom of heaven is like unto treasure hid in a field2 the which when a man hath found1 he hideth1 and for joy thereof goeth and selleth all that he hath1 and buyeth that field4 ,again1 the kingdom of heaven is like unto a merchant-man seeking goodly pearls2 who1 when he had found one pearl of great price1 went and sold all that he had1 and bought it40 ,jacob's family must give away all the strange gods1 and all their ear-rings also 7,gen4 xxxv4 #d71 before they get leave to build an altar unto the ,lord at ,bethel2 ,abraham must get him out of his country1 and from his kindred1 if he will come unto the land which the ,lord will show him2 ,moses must forsake the court of ,egypt1 if he will take him to the heritage of ,jacob his father2 the disciples must leave ships1 nets1 fathers1 and all1 if they will follow ,christ4 ,and as they who come in sight of the south pole lose sight of the north pole1 so1 when we follow ,christ1 we must resolve to forsake somewhat else1 yea1 even that which is dearest to us4 ,fourthly1 ,if it were not so1 there should be no sure evidence of our closing in covenant with ,christ2 for then1 and never till then1 doth the soul give itself up to ,christ to be his1 and closeth with him in a covenant1 when it renounceth all other lovers1 that it may be his only4 ,shall a woman be married to a husband with the reservation of another lover1 or upon condition that she shall ever stay in her father's house8 ,so the soul cannot be married to ,christ1 except it not only renounce its bosom sins1 lusts1 and idols1 but be content also to part with the most lawful creature-comforts for his sake3 8,forget also thine own people1 and thy father's house10 ,psal4 xlv4 #aj4 ,the repudiating of creature-comforts1 and a covenant with ,christ1 go hand in hand together1 ,isa4 lv4 #b1 #c4 ,nahash would not make a covenant with the men of ,jabesh-,gilead1 unless they would pluck out their right eyes1 intending 7as ,josephus gives the reason7 to disable them from fighting or making war2 for the buckler or shield did cover their left eye when they fought1 so that they had been hard put to it1 to fight without the right eye4 ,this was a cruel mercy in him2 but it is a merciful severity in ,christ1 that he will make no covenant with us1 except the right eye of the old man of sin in us be put out4 ,o then1 let us learn from all this how miserably many a poor soul is deluded1 imagining1 as the ,jews did1 that ,christ shall even satisfy their carnal and earthly desires1 and that the way of salvation is broad and easy enough4 ,if the way of ,christ be such as you have now heard1 then surely they are far from it1 who give loose reins to the flesh1 as ,david did to ,adonijah 7#a ,kings i4 #f2 ,eccl4 ii4 #aj72 who have not displeased their flesh at any time1 nor said1 8,why hast thou done so80 who do not withhold their heart from any joy1 and whatsoever their eyes desire1 they keep it not from them2 who are like the 8wild ass used to the wilderness1 that snuffeth up the wind at her pleasure0 7,jer4 ii4 #bd71 and like 8the swift dromedary1 traversing her ways0 7ver4 #bc72 who cannot endure to be enclosed into so narrow a lane as ministers describe the way to heaven to be4 ,these are like fed oxen1 which have room enough in the meadows1 but they are appointed for slaughter1 when the labouring oxen1 which are kept under the yoke1 shall be brought home to the stall and fed there4 ,was it not so with the rich man and ,lazarus8 ,luke xvi4 #be4 ,nay1 and many of the children of ,god fall into this same error1 of making the way of ,christ broader and easier than ever ,christ made it1 and taking more liberty than ever he allowed2 therefore mark ye well our ,saviour's words3 8,enter ye in at the strait gate3 for wide is the gate1 and broad is the way1 that leadeth to destruction1 and many there be which go in thereat3 because strait is the gate1 and narrow is the way1 which leadeth unto life1 and few there be that find it10 ,matt4 vii4 #ac1 #ad4 ,there be but few that seek it1 and yet fewer that find it1 but fewest of all that enter in at it4 ,but how doth all this agree with ,matt4 xi4 #cj1 8,for my yoke is easy1 and my burden is light20 and #a ,john v4 #c1 8,his commandments are not grievous40 ,i answer1 #a4 ,that is spoken to poor souls that are labouring and heavy laden2 a metaphor taken from beasts drawing a full cart1--which both labour in drawing1 and are weary in bearing4 ,but my text speaketh to those that are like undaunted heifers1 and like bullocks unaccustomed to the yoke4 ,the same ,christ is a sweet and meek ,christ to some1 but a sour and severe ,christ to others4 #b4 ,christ's yoke is easy in comparison of the yoke of the law1 which neither we nor our fathers were able to bear4 #c4 ,as wisdom is easy to him that understandeth1 so is ,christ's yoke easy1 and his burden light1 to those that are well acquainted with it1 and have good experience of it3 8,when thou goest1 thy steps shall not be straitened2 and when thou runnest1 thou shall not stumble10 ,prov4 iv4 #ab3 this is spoken of the way of wisdom4 ,but he saith1 8,when thou goest10 not 8when thou beginnest10 or 8when thou enterest40 ,if thou art but once upon thy progress1 going and running1 thou shalt find the way still the easier1 and still the sweeter4 #d4 ,mark ,christ's own words3 ,it is a yoke1 though an easy one1 and a burden1 though a light one3 a yoke to the flesh1 but easy to the spirit2 a burden to the old man1 but light to the new man4 ,he poureth in wine and oil into our wounds3 oil to cherish them1 and wine to cleanse them4 ,he can both plant us as trees of righteousness1 and at the same time lay the axe to the root of the old tree3 he will have mercy upon the sinner1 but no mercy upon the sin2 he will save the soul1 but yet so as by fire4 ,and thus much1 in general1 of the difficulty and hardship of the way of ,christ1--the great point held forth in this text2 which ,i have the rather insisted upon1 as a necessary foundation for those particulars which ,i am to speak of4 ,were this principle but rightly apprehended1 it were easy to persuade you when we come to particulars4 ,some ,papists have alleged this text for their purgatory4 ,here is indeed a purgatory1 and a fire of purgatory1 and such a purgatory that we must needs go through it before we can come to heaven4 ,but this purgatory is in this world1 not in the world to come4 ,the flesh must go through it1 and not the soul separated3 and it must purge us from mortal1 not from venial sins2 and by a spiritual1 not a material fire4 ,i will now come to the particulars3 ,christ is to us as a refiner's fire1 and as fuller's soap1 three ways3 in respect of1 #a4 ,reformation2 #b4 ,tribulation2 #c4 ,mortification2--which make not three different senses1 but three harmonious parts of one and the same sense4 ,i begin with reformation2 concerning which ,i draw this doctrine from the text3-- 8,the right reformation of the church1 which is according to the mind of ,jesus ,christ1 is not without much molestation and displeasure to men's corrupt nature4 ,it is a very purgatory upon earth3 it is like the fire to drossy silver1 and like fuller's soap to slovenly persons1 who would rather keep the spots in their garments than take pains to wash them out407#adjf7 ,look but upon one piece of the accomplishment of this prophecy1 and by it judge of the rest4 ,when ,christ cometh to ,jerusalem1 8meek1 and sitting upon an ass0 7as the ,prophet said71 all the city is troubled at his coming1 ,matt4 xxi4 #e1aj2 when he had but cast out the buyers and sellers out of the temple1 the priests and scribes begin to plot his death1 ,luke xix4 #de1 #dg2 nay1 where ,christ and the gospel cometh1 there is a shaking of heaven and earth1 ,hag4 ii4 #f4 ,the less wonder if ,i call reformation like a refiner's fire4 ,the dross of a church is not purged away without this violence of fire4 ,this is the manner of reformation held forth in ,scripture1 and that in reference1 #a4 ,to magistrates and statesmen2 #b4 ,to ministers2 #c4 ,to a people reformed2 #d4 ,to a people not reformed4 ,in reference to magistrates and statesmen1 reformation is a fire that purgeth away the dross3 ,isa4 i4 #be1 8,and ,i will turn my hand upon thee1 and purely purge away thy dross1 and take away all thy tin40 ,here is the refiner's fire2 and the ,chaldee ,paraphrase addeth the fuller's borith4 ,then followeth1 ver4 #bf1 8,and ,i will restore thy judges as at the first1 and thy counsellors as at the beginning3 afterward thou shalt be called1 ,the city of righteousness1 ,the faithful city40 ,interpreters note upon that place1 that no effectual reformation can be looked for till rulers and magistrates be reformed2 and that therefore the ,lord promiseth to purge away the dross and tin of corrupt rulers and judges1 and to give his people such judges and rulers as they had of old1 ,moses1 ,joshua1 the judges1 ,david1 ,solomon1 and the like4 ,in reference to ministers the doctrine is most clear4 ,the next words after my text tell you1 that this refining fire is specially intended for purifying the sons of ,levi4 ,the same thing we have more largely1 though more obscurely1 in #a ,cor4 iii4 #ab-ae4 ,i do not say that the ,apostle there meaneth only of times of reformation1 but this ,i say1 that it holdeth true1 and most manifestly1 too1 of times of reformation2 and that this is not to be excluded1 but to be taken in as a principal part of the ,holy ,ghost's intendment in that scripture47#adjg7 ,he is speaking of the ministers of the gospel and their ministry1 supposing always that they build upon ,christ1 and hold to that true foundation4 ,upon this foundation some build gold1 silver1 precious stones2 that is1 such preaching of the word1 such administration of the sacraments1 such a church discipline1 and such a life as is according to the word1 and savoureth of ,christ3 others build wood1 hay1 stubble2 whereby is meant whatsoever in their ministry is unprofitable1 unedifying1 vain1 curious1 unbeseeming the gospel2 for the ministers of ,christ must be purified1 not only from heresy1 idolatry1 profaneness1 and the like1 but even from that which is frothy and unedifying1 which savoureth not of ,god's ,spirit1 but of man's4 ,now1 saith the ,apostle1 8,every man's work shall be made manifest1 for the day shall declare it1 because it shall be revealed by fire1 and the fire shall try every man's work of what sort it is40 ,the church shall not always be deluded and abused with vanities that cannot profit4 ,a time of light and reformation discovereth the unprofitableness of those things wherewith men did formerly please and satisfy themselves4 ,there is a fire which will prove every man's work1 even an accurate trial and strict examination thereof1 according to the rule of ,christ2 a narrow inquiry into1 and exact discovery of every man's work 7for so do our divines7#adjh7 understand the fire there spoken of71 whether this fiery trial be made by the searching and discovering light of the word in a time of reformation1 or by afflictions1 or in a man's own conscience at the hour of death4 ,if by some or all of these trials1 a minister's work be found to be what it ought to be1 he shall receive a special reward and praise2 but if he have built wood1 hay1 and stubble1 he shall be like a man whose house is set on fire about his ears2 that is1 he shall suffer loss1 and his work shall be burnt1 yet himself shall escape1 and get his life for a prey1 8so as by fire20 that is1 so that he can abide that trial and examination whereby ,god distinguisheth between sincere ones and hypocrites2 or1 so that he be found to have been otherwise a faithful minister1 and to have built upon a right foundation4 ,in the third place1 you shall find reformation to be a refining fire in reference to a people or church reformed3 8,he that is left in ,zion1 and he that remaineth in ,jerusalem1 shall be called holy10 saith the ,prophet2 8when the ,lord shall have washed away the filth of the daughters of ,zion1 and shall have purged the blood of ,jerusalem from the midst thereof1 by the spirit of judgment1 and by the spirit of burning10 ,isa4 iv4 #c1 #d4 ,where you may understand7#adji7 by the filth of the daughters of ,zion1 their former idolatries1 and such like abominations against the first table 7which the prophets call often by the name of filth and pollution72 and by the blood of ,jerusalem1 the sins against the second table4 ,these the ,lord promiseth to purge away by the spirit of judgment2 that is1 by a spirit of reformation 7according to that ,john xii4 #ca1 8,now is the judgment of this world3 now shall the prince of this world be cast out074 ,which spirit of reformation is also a spirit of burning2 even as the ,holy ,ghost is elsewhere called fire 7,matt4 iii4 #aa71 and did come down upon the apostles in the likeness of cloven tongues of fire 7,acts ii4 #c74 ,the spirit of reformation may be the rather called the spirit of burning1 because ordinarily reformation is not without tribulation 7as we shall hear7 and by the voice of the rod doth the ,spirit speak to men's consciences4 ,when the ,lord hath thus washed away the filthy spots1 and burnt away the filthy dross of his church1 then 7,isa4 iv4 #e7 she becomes a glory or a praise in the earth2 and the promise is1 that 8upon all the glory shall be a defence30 but1 you see1 she is not brought to that condition till she go through the refiner's fire4 ,it is no easy matter to cast ,satan out of a person1--how much less to cast his kingdom out of a land8 ,another place for the same purpose we find1 ,zech4 xiii4 #i3 ,when two parts of the land are cut off1 the remnant which escape1 the third part which is 8written to life in ,jerusalem10 even they must be brought through the fire4 8,i will bring the third part through the fire 7saith the ,lord71 and will refine them as silver is refined1 and will try them as gold is tried40 ,this is the fiery trial of affliction1 but the fruit of it is a blessed reformation1 to make the church as most pure refined gold3 8,they shall call on my name1 and ,i will hear them20 that is1 they shall no longer worship idols1 but me only1 and they shall offer to the ,lord an offering in righteousness1 which shall be accepted4 ,and what more8 8,i will say ,it is my people2 and they shall say1 ,the ,lord is my ,god40 ,behold1 a reforming people and a covenanting people4 ,but he that hath his fire in ,zion1 and his furnace in ,jerusalem 7,isa4 xxxi4 #i71 doth first refine them and purify them4 ,we are not reformed1 in ,god's account1 till the refining fire have purged away our dross2 till we be refined as silver is refined1 and tried as gold is tried4 ,lastly1 ,in reference to a people not reformed1 hear what the ,prophet saith3 ,jer4 vi4 #bh-cj1 8,they are brass and iron2 they are all corrupters4 ,the bellows are burnt1 the lead is consumed of the fire1 the founder melteth in vain2 for the wicked are not plucked away4 ,reprobate silver shall men call them1 because the ,lord hath rejected them40 ,the ,chaldee ,paraphrase expoundeth it of the prophets who laboured in vain1 and spent their strength for nought1 speaking to the people in the name of the ,lord1 to turn to the law and to the testimony2 but they would not turn4 ,i might draw many uses from this doctrine2 but ,i shall content myself with these few3-- ,first of all1 it reproveth that contrary principle which carnal reason suggesteth3 ,reformation must not grieve1 but please2 it must not break nor bruise1 but heal and bind up2 it must be an acceptable thing1 not displeasing2 it must be 8as the voice of harpers harping with their harps10 but not 8as the voice of many waters10 or 8as the voice of great thunders40 ,thus would many heal the wound of the daughter of ,zion slightly1 and daub the wall with untempered mortar1 and so far comply with the sinful humours and inclinations of men1 as1 in effect1 to harden them in evil1 and to strengthen their hands in their wickedness2 or at least1 if men be moralised1 then to trouble them no farther4 ,saith not the ,apostle1 8,if ,i yet pleased men1 ,i should not be the servant of ,christ08 ,gal4 i4 #aj2 and again1 8,the carnal mind is enmity against ,god2 for it is not subject to the law of ,god1 neither indeed can be10 ,rom4 viii4 #g4 ,so that either we must have a reformation displeasing to ,god1 or displeasing to men4 ,it is not the right reformation which is not displeasing to a ,tobiah1 to a ,sanballat1 to a ,demetrius1 to the earthly-minded1 to the self-seeking politicians1 to the carnal and profane2 it is but the old enmity between the seed of the woman and the seed of the serpent 7,gen4 iii4 #ae73 nay1 what if reformation be displeasing to good men1 in so far as they are unregenerate1 carnal1 earthly1 proud1 unmortified 7for 8who can say1 ,i have made my heart clean1 ,i am pure from my sin10 ,prov4 xx4 #i78 ,what if a ,joshua envy ,eldad and ,medad 7,num4 xi4 #bg-bi78 ,what if an ,aaron and a ,miriam speak against ,moses 7xii4 #a1 #b78 ,what if a religious ,asa be wroth with the seer 7#b ,chron4 xvi4 #aj78 ,what if a ,david will not alter his former judgment1 though very erroneous1 and will not 7no1 not after better information7 have it thought that he was in an error 7#b ,sam4 xix4 #bi78 ,what if a ,jonah refuse to go to ,nineveh when he is called 7,jonah i4 #c78 ,what if the disciples of ,christ must be taught to be more humble 7,mark ix4 #cc-ce78 ,what if ,peter must be reproved by ,paul for his dissimulation 7,gal4 ii4 #aa78 ,what if ,archippus must be admonished to attend better upon his ministry 7,col4 iv4 #ag78 ,what if ,christ must tell the angels of the churches that he hath somewhat against them 7,rev4 ii41 iii478 ,if reformation displease both evil men1 and1 in some respect1 good men1 this makes it no worse than 8a refiner's fire20 and so it must be1 if it be according to the mind of ,christ4 ,my second and chief application shall be unto you1 my noble lords4 ,if you be willing to admit such a reformation as is according to the mind of ,christ1 as is like the 8refiner's fire0 and 8fuller's soap10 then1 in the name of the ,lord ,jesus ,christ 7who will say1 ere long1 to every one of you1 8,give an account of thy stewardship2 for thou mayest be no longer steward10 ,luke xvi4 #b71 ,i recommend these three things unto you1--,i mean1 that you should make use of this 8refiner's fire0 in reference to three sorts of dross3 #a4 ,the dross of malignancy2 #b4 ,the dross of heresy and corruption in religion2 #c4 ,the dross of profaneness4 ,touching the first of these1 take the wise counsel of the wise man1 ,prov4 xxv4 #d1 #e1 8,take away the dross from the silver1 and there shall come forth a vessel for the finer4 ,take away the wicked from before the king1 and his throne shall be established in righteousness40 ,remember1 also1 the fourth article of your solemn league and covenant1 by which you have obliged yourselves1 with your hands lifted up to the most high ,god1 to endeavour the discovery1 trial1 and condign punishment of all such as have been1 or shall be incendiaries1 malignants1 or evil instruments1 by hindering the reformation of religion1 dividing the king from his people1 or one of the kingdoms from another1 or making any faction or parties among the people contrary to this covenant4 ,there was once a compliance between the nobles of ,judah and the ,samaritans1 which ,i hope you do not read of without abominating the thing3 ,you find it1 ,neh4 vi4 #ag1 #ai1 8,in those days the nobles of ,judah sent many letters unto ,tobiah1 and the letters of ,tobiah came unto them4 ,also 7saith ,nehemiah7 they reported his good deeds before me1 and uttered my words to him40 ,but you have also the error of a godly man set before you as a rock to be avoided1 #b ,chron4 xix4 #b1 8,shouldest thou help the ungodly1 and love them that hate the ,lord8 therefore is wrath upon thee from before the ,lord40 ,i am not to dwell upon this point3 8,i speak as to wise men1 judge ye what ,i say40 ,in the second place1 think of the extirpation of heresy and of unsound dangerous doctrine1 such as now springeth up apace1 and subverted the faith of many4 ,there is no heretic nor false teacher which hath not some one fair pretext or another2 but bring him once to be tried by this refining fire1 he is found to be 8like a potsherd covered with silver dross10 ,prov4 xxvi4 #bc4 8,what is the chaff to the wheat80 saith the ,lord 7,jur4 xxiii4 #bh71 and what is the dross to the silver8 ,if this be the way of ,christ which my text speaketh of1 then1 sure1 that which now passeth under the name of 8liberty of conscience0 is not the way of ,christ4 ,much hath been written of this question2 for my part ,i shall1 for the present1 only offer this one argument3 ,if liberty of conscience ought to be granted in matters of religion1 it ought also to be granted in matters civil or military2 but liberty of conscience ought not to be granted in matters civil or military1 as is acknowledged1 therefore neither ought it to be granted in matters of religion4 ,put the case3 ,now there be some well-meaning men1 otherwise void of offence1 who1 from the erroneous persuasion of their consciences1 think it utterly sinful1 and contrary to the word of ,god1 to take arms in the ,parliament's service1 or to contribute to this present war1 or to obey any ordinance of the lords and commons1 which tendeth to the resisting of the king's forces4 ,now compare this case with the case of a ,socinian1 ,arminian1 ,antinomian1 or the like3 they both plead for liberty of conscience2 they both say our conscience ought not to be compelled1 and if we do against our conscience1 we sin4 ,i beseech you1 how can you give liberty of conscience to the heretic1 and yet refuse liberty of conscience to him that is the conscientious recusant in point of the war8 ,i am sure there can be no answer given to this argument which will not be resolved into this principle3 ,men's consciences may be compelled for the good of the state1 but not for the glory of ,god2 we must not suffer the state to sink1 but if religion sink we cannot help it4 ,this is the plain ,english of it4 ,when ,i speak against liberty of conscience1 it is far from my meaning to advise any rigorous or violent course against such as1 being sound in the faith1 and holy in life1 and not of a turbulent or factious carriage1 do differ in smaller matters from the common rule4 8,let that day be darkness2 let not ,god regard it from above1 neither let the light shine upon it0 7,job4 iii4 #d71 in which it shall be said that the children of ,god in ,britain are enemies and persecutors of each other4 ,he is no good ,christian who will not say ,amen to the prayer of ,jesus ,christ 7,john xvii4 #ba71 that all who are his may be one in him4 ,if this be heartily wished1 let it be effectually endeavoured2 and let those who will choose a dividing way rather than a uniting way bear the blame4 ,the third part of my application shall be to stir you up1 right honourable1 to a willing condescending to the settling of church-government1 in such a manner1 as that neither ignorant nor scandalous persons may be admitted to the holy table of the ,lord4 ,let there be1 in the house of ,god1 fuller's soap1 to take off those who are 8spots in your feasts10 and a refining fire to take away the dross from the silver4 ,psal4 cxix4 #aai1 8,thou puttest away all the wicked of the earth like dross10 saith ,david4 ,take away1 therefore1 the wicked from before the ,king of glory1 for they shall not stand before him who hateth 8all workers of iniquity10 ,psal4 v4 #e4 ,you see ,god puts all profane ones in one category1 and so should you4 ,there is a like reason against seven1 and against seventy scandals2 or1 if you please to make a catalogue of seven1 you may1 provided it be such as ,god himself makes in the fifth verse of this chapter1 where seven sorts are reckoned forth1 as some interpreters compute2 but the last of the seven is general and comprehensive1 1 as the ,septuagint have it1--and those that fear not me1--those1 saith one1 who are called in the ,new ,testament 1--ungodly4 ,jerome noteth upon the place17#adaj7 that though men shall not be guilty of the aforementioned particulars1 yet ,god makes this crime enough1 that they are ungodly4 ,nay1 ,i dare undertake to draw out of ,erastus himself1 the great adversary1 a catalogue of seven sorts of persons to be kept off from the ,lord's table1 and such a catalogue as godly ministers can be content with4 ,but of this elsewhere4 ,most horribly hath the ,lord's table been profaned formerly in this kingdom1 by the admission of scandalous persons4 ,god will wink at it no longer1--now is the opportunity of reformation4 ,the ,parliament of ,england1 if any state in the world1 oweth much to ,jesus ,christ2 and he will take it very ill at your hands1 if ye do him not right in this4 ,i say do him right2 for1 alas6 what is it to ministers8 ,it were more for their ease1 and for pleasing of the people1 to admit all2 but a necessity is laid upon us1 that we dare not do it2 and woe unto us if we do it4 ,and for your part1 should you not establish such a rule as may put a difference between the precious and the vile1 the clean and the unclean1 you shall in so far make the churches of ,christ in a worse condition1 and more disabled to keep themselves pure1 than either they were of old under pagan emperors1 or now are under popish princes1 you shall also strengthen1 instead of silencing1 the objections both of ,separatists7#adaa7 and ,socinians17#adab7 who have1 with more than a colour of advantage1 opened their mouths wide against some reformed churches1 for their not exercising of discipline against scandalous and profane persons1 and particularly for not suspending them from the sacrament of the ,lord's supper4 ,nay1 which is yet more1 if you should refuse that which ,i speak of1 you shall come short of that which heathens themselves1 in their way1 did make conscience of1 for they did interdict and keep off from their holy things all such as they esteemed profane and scandalous1 whom therefore they called 1 that is1 accused or delated persons4 ,in this manner was ,alchibades excommunicate at ,athens1 and ,virginia at ,rome1 the former recorded by ,plutarch1 the latter by ,livius4 ,i trust ,god shall never so far desert this ,parliament as that1 in this particular1 pagan and popish princes1 ,separatists1 ,socinians and heathens shall rise up in judgment against you4 ,i am persuaded better things of you1 and things that accompany salvation2 and1 namely1 that you will not suffer the name and truth of ,god to be1 through you1 blasphemed and reproached4 ,do ye not remember the sad sentence against ,eli and his house1 8,because his sons made themselves vile1 and he restrained them not10 #a ,sam4 iii4 #ac4 ,the ,apostle tells us1 that the judgment of ,god abideth not only on those that commit sin1 but those also who consent with them1 ,rom4 i4 #cb4 ,aquinas upon that place saith1 ,we may consent to the sins of others two ways3 #a4 ,directly1 by counselling1 approving1 c42 #b4 ,indirectly1 by not hindering when we can4 ,and so did ,eli consent to the vileness of his sons1 because1 though he reproved them1 he did not restrain them4 ,there is a law1 ,exod4 xxi4 #bi1 8,but if the ox were wont to push with his horn in time past1 and it hath been testified to his owner1 and he hath not kept him in1 but that he hath killed a man or woman2 the ox shall be stoned1 and his owner also shall be put to death40 ,it could be no excuse to say1 ,i intended no such thing1 and it is a grief of heart to me that such mischief is done4 ,that which ,i aim at is this3 ,the ,directory which you have lately established saith1 8,the ignorant and the scandalous are not fit to receive this sacrament of the ,lord's supper20 and therefore ministers are appointed to warn all such in the name of ,christ1 that they presume not to come to that holy table4 ,it is now desired that this1 which you have already acknowledged to be according to the word of ,god and nature of that holy ordinance1 may be made effectual1 and1 for that end1 that the power of discipline be added to the power of doctrine1 otherwise you are guilty1 in ,god's sight1 of not restraining those that make themselves vile4 ,in the third and last place1 ,i shall apply my doctrine to the sons of ,levi1 and that in a twofold consideration3 #a4 ,actively2 #b4 ,passively4 ,actively1 because1 if we be like our ,master1 even followers of ,jesus ,christ1 or partakers of his unction1 then our ministry will have not only light1 but fire in it1--we must be burning as well as shining lights 7,john v4 #ce71 not only shining with the light of knowledge1 and of the doctrine which is according to godliness1 but burning also with zeal for reforming abuses1 and purging of the church from the dross thereof4 ,which made ,augustine7#adac7 to apply propologically to ministers1 that which is said of the angels of heaven1 ,psal4 civ4 #d1 8,who maketh his angels spirits2 his ministers a flaming fire40 ,satan hath many incendiaries against the kingdom of ,christ4 ,o that we were ,christ's incendiaries against the kingdom of ,satan6 ,if we will indeed appear zealous for the ,lord1 let it not seem strange if the adversaries of reformation say of us1 as they said of the apostles themselves1 8,these that have turned the world upside down are come hither also10 ,acts xvii4 #f4 ,yet it shall be no grief of heart to us afterward1 but peace and joy unspeakable1 that we have endeavoured to do our duty faithfully4 ,passively also the application must be made1 because the sons of ,levi must1 in the first place1 go through this refining fire themselves1 and they1 most of all other men1 have need to be1 and must be1 refined from their dross4 ,i find in ,scripture that these three things had a beginning among the priests and prophets3 #a4 ,sin1 error1 and scandal1 beginneth at them1 ,jer4 l4 #f1 8,their shepherds have caused them to go astray20 xxiii4 #ae1 8,from the prophets of ,jerusalem is profaneness gone forth into all the land40 #b4 ,judgment begins at them1 ,ezek4 ix4 #f1 8,slay utterly old and young1--and begin at my sanctuary40 #c4 ,the refining work of reformation beginneth1 or ought to begin1 at the purging and refining of the sons of ,levi2 so you have it in the next words after my text1 and where ,hezekiah beginneth his reformation at the sanctifying of the priests and ,levites1 #b ,chron4 xxix4 #d1 #e1 c4 ,but as it was then in ,judah1 it is now in ,england1 some of the sons of ,levi are more upright to sanctify themselves than others4 ,the fire that ,i spake of before will prove every man and his work4 ,i am sorry ,i have occasion to add a third application4 ,but come on1 and ,i will show you greater things than these4 ,what will you say1 if any be found among the sons of ,levi1 that will neither be active nor passive in the establishing of the church-refining and sin-censuring government of ,jesus ,christ1 but will needs appear upon the stage against it4 ,this was done in a late sermon now come abroad1 which hath given no small scandal and offence4 ,i am confident every other godly minister will say1 let my tongue cleave to the roof of my mouth before ,i do the like4 ,i have done with that which the text holds forth concerning reformation4 ,the second way how ,christ is like a refiner's fire1 and like fuller's soap1 is in respect of tribulation1 which either followeth or accompanieth his coming into his temple4 ,affliction is indeed a refining fire3 ,psal4 lxvi4 #aj1 8,for thou1 ,o ,god1 hast proved us3 thou hast tried us1 as silver is tried20 ver4 #ab1 8,we went through fire and through water20 #a ,pet4 i4 #f1 #g1 8,ye are in heaviness through manifold temptations2 that the trial of your faith1 being much more precious than of gold that perisheth1 though it be tried with fire1 might be found unto praise10 c4 ,affliction is also the fuller's soap to purify and make white3 ,dan4 xi4 #ce2 xii4 #aj1 8,many shall be purified1 and made white1 and tried20 where the same word is used from which ,i said before the fuller's soap hath its name4 ,the doctrine shall be this3 8,tribulation doth either accompany or follow after the work of reformation or purging of the house of ,god40 ,so it was when ,christ himself came into his temple3 ,luke xii4 #di1 #ea1 8,i am come to send fire on the earth4 ,suppose ye that ,i am come to give peace on earth8 ,i tell you1 ,nay2 but rather division20--so it was when the ,apostles were sent forth into the world3 ,peter applieth to that time the words of ,joel1 8,and ,i will show wonders in heaven above1 and signs in the earth beneath2 blood1 and fire1 and vapour of smoke3 the sun shall be turned into darkness1 and the moon into blood10 ,acts ii4 #ai1 #bj4 ,the meaning is1 such tribulation shall follow the gospel1 which shall be like the darkening of the great lights of the world1 and1 as it were1 a putting of heaven and earth out of their course1 so great a change and calamity shall come4 ,the experience both of the ancient and now reformed churches doth also abundantly confirm this doctrine4 ,neither must we think that all the calamities of the church are now overpast4 ,who can be assured that that hour of greatest darkness1 the killing of the witnesses1 is past1 and all that sad prophecy1 ,rev4 xi41 fulfilled8 ,and if some be not much mistaken17#adad7 it is told1 ,dan4 xii4 #a1 that there shall be greater tribulation about the time of the ,jews' conversion than any we have yet seen3 8,at that time10 saith the angel to ,daniel1 8there shall be a time of trouble1 such as never was since there was a nation even to that same time3 and at that time thy people shall be delivered1 every one that shall be found written in the book40 ,i make haste to the uses2 and1 first1 let me give unto ,god the glory of his truth4 ,if we have been deceived1 surely he hath not deceived us2 for he hath given us plain warning in his word1 and hath not kept up from us the worst things which ever have or ever shall come upon his church4 ,and now when the sword of the ,lord hath gotten a charge against these three covenanting and reforming kingdoms1 is this any other than the word of the ,lord1 that when ,christ cometh into his temple1 8,who may abide the day of his coming1 and who shall stand when he appeareth8 for he is like a refiner's fire1 and like fuller's soap40 ,and for the invasion of ,scotland by such an enemy after a reformation1 is it any new thing8 ,may we not say1 that which is hath been8 ,did not ,sennacherib invade ,judah after ,hezekiah's reformation8 #b ,chron4 xxxii4 #a4 ,and though1 after the reformation of ,asa1 and after the reformation of ,jehoshaphat also 7#b ,chron4 xiv4 #i2 xx4 #a71 the land had a short rest and a breathing time1 yet not long after a foreign invasion followed both upon the one reformation and the other4 ,nay1 look what is the worst thing which hath befallen to ,scotland as yet2--as much1 yea1 worse1 hath formerly befallen to the church and people of ,god toward whom the ,lord had thoughts of peace1 and not of evil1--to give them an expected end4 ,i say it not for diminishing anything either from the sin or shame of ,scotland2 the ,lord forbid3--we will bear the indignation of the ,lord1 because we have sinned against him2 we will lay our hand upon our mouth1 and accept the punishment of our iniquity2 we will bear our shame for ever1 because our ,father hath spit in our face1 our rock hath sold us1 and our strength hath departed from us2--but ,i say it by way of answering him that reproacheth in the gates1 and by way of pleading for the truth of ,god4 ,some have objected to our reproach1 that when the ,lord required the ,israelites to appear before him in ,jerusalem thrice a year1 he promised that no man should invade their habitations in their absence1 ,exod4 xxxiv4 #bc1 #bd2 8which gracious providence of his1 no doubt 7says one7#adae771 continues still protecting all such as are employed by his command20 yet it hath not been so with ,scotland during the time of their armies being in ,england4 ,i answer1 besides that which hath been said already1 even in this the word and work of ,god do well agree2 and that ,scripture ought not to be so applied to us1 except the ,canaanites1 and the ,amorites1 and the ,jebusites of our time had been all cast out of our borders 7we find this day too many of them lurking there1 and waiting their opportunity72 for the ,septuagint1 and many of the interpreters7#adaf7 read that text thus3 8,for when ,i shall cast out the nations before thee1 and enlarge thy borders1 no man shall desire thy land when thou shalt go up to appear before the ,lord thy ,god thrice in the year30 and this is the true sense1 read it as you will2 for the promise is limited to the time of casting out the nations1 and enlarging their borders 7which came not to pass till the days of ,solomon74 ,it is certain that1 from the time of making that promise1 the people had not ever liberty and protection for keeping the three solemn feasts in the place of the sanctuary2 as might be proved from divers foreign invasions and spoilings of that land for some years together2 whereof we read in the book of the ,judges4 ,but ,i go on4 ,in the second place1 let ,god have the glory of his just and righteous dealings4 ,let us say with ,job1 8,i will leave my complaint upon myself10 and say unto ,god1 8,show me wherefore thou contendest with me10 ,job x4 #a1 #b4 ,but1 by all means1 take heed you conceive not an ill opinion of the covenant and cause of ,god1 or the reformation of religion1 because of the tribulation which followeth thereupon4 ,say not it was a good old world when we burnt incense to the queen of heaven1 8for then we were well and saw no evil40 8,but 7said the people to ,jeremiah7 since we left off to burn incense to the queen of heaven1 and to pour out drink-offerings unto her1 we have wanted all things1 and have been consumed by the sword and by the famine10 ,jer4 xliv4 #ah4 ,to such ,i answer1 in the words of ,solomon1 8,say not thou1 ,what is the cause that the former days were better than these8 for thou dost not inquire wisely concerning this10 ,eccl4 vii4 #aj4 ,was the people's coming out of ,egypt the cause why their carcasses did fall in the wilderness8 ,or was it their murmuring and rebelling against the ,lord which brought that wrath upon them8 ,if thou wilt inquire wisely concerning this thing1 read ,zephaniah1 chap4 i4 ,in the days of ,isaiah1 even in the days of ,judah's best reformation1 the ,lord sent this message by the ,prophet3 8,i will utterly consume all things from off the land10 ,zeph4 i4 #b2 8,and ,i will bring distress upon men1 that they shall walk like blind men1 because they have sinned against the ,lord3 and their blood shall be poured out as dust1 and their flesh as the dung10 ver4 #ag4 ,what was the reason of it8 ,it is plainly told them 7and let us take it all home to ourselves71 because1 notwithstanding of that public reformation1 there was a remnant of ,baal in the land1 and the ,chemarims1 and those who halt between two opinions2 who swear by the ,lord 7or to the ,lord1 which is expounded of the taking of the covenant in ,josiah's time71 but they swear by ,malcham also1 ver4 #d1 #e4 ,there are others who do not seek the ,lord1 nor inquire after him1 and many that turn back from the ,lord in a course of backsliding 7ver4 #f72 others clothed with strange apparel 7ver4 #h72 others1 exercising violence and deceit 7ver4 #i72 a number of atheists also1 living among ,god's people 7ver4 #ab74 ,for these and the like causes doth the land mourn4 ,it is not the covenant1 but the broken covenant2 it is not the reformation1 but the want of a real and personal reformation1 that hath drawn on the judgment4 ,blessed are they who shall keep their garments clean1 and shall be able to say1 8,all this is come upon us2 yet have we not forgotten thee1 neither have we dealt falsely in thy covenant10 ,psal4 xliv4 #ag4 ,thirdly1 ,give ,god the glory of his wisdom4 ,many are now crying1 8,how long1 ,lord8 wilt thou hide thyself for ever8 shall thy wrath burn like fire80 ,psal4 lxxxix4 #df4 ,your answer from ,god is1 that the rod shall be indeed removed1 and even cast into the fire in your stead1 but when8 ,it shall be 8when the ,lord hath performed his whole work upon mount ,zion1 and on ,jerusalem10 ,isa4 x4 #ab4 ,if the judgment have not yet done all the work it was sent for1 then 8they shall go out from one fire1 and another fire shall devour them0 7,ezek4 xv4 #g71 saith the ,lord4 ,god is a wise refiner1 and will not take the silver out of the fire till the dross be purged away from it4 ,he is a wise father who will not cast the rod of correction till it have driven away all that folly which is bound up in the hearts of his children3 8,behold1 therefore 7saith the ,lord7 ,i will gather you into the midst of ,jerusalem4 ,as they gather silver1 and brass1 and iron1 and lead1 and tin1 into the midst of the furnace1 to blow the fire upon it1 to melt it2 so will ,i gather you in mine anger and in my fury1 and ,i will leave you there1 and melt you10 ,ezek4 xxii4 #ai1 #bj4 ,he speaks it to those who had escaped the captivity of ,jehoiakim1 and also the captivity of ,jehoiachin1 and thought they should be safe and secure in ,jerusalem when their brethren were in ,babylon3 ,i will gather you1 saith the ,lord1 even in the midst of ,jerusalem1 and when you think you are out of one furnace1 you shall fall into another2 and1 if you will not be refined from your dross1 you shall never come out of that furnace1 but ,i will melt you there1 and leave you there3 which did so come to pass2 for the residue that escaped to ,egypt1 and thought to shelter themselves there1 as likewise those that remained in ,jerusalem1 and held out that siege with ,zedekiah1--even all these did fall under the sword1 and the famine1 and the pestilence1 till they were consumed1 ,jer4 xxiv4 #h1 #aj4 ,let those that are longest spared take heed they be not sorest smitten4 ,say not with ,agag1 8,the bitterness of death is past40 ,the child chastised in the afternoon weeps as sore as the child chastised in the forenoon4 ,remember the ,lord will not take away the judgment till he have performed his work1 yea1 his whole work1 and that upon ,mount ,zion and ,jerusalem itself4 ,it is no light matter2 the rod must be very heavy before our uncircumcised hearts can be humbled1 and the furnace very hot before our dross depart from us4 ,we have need of all the sore strokes which we mourn under1 and if one less could do the turn1 it would be spared1 for the ,lord doth not afflict willingly3 we ourselves rive every stroke out of his hand4 ,but1 in the fourth and last place1 let us give ,god the glory of his mercy also2 he means to do us good in our latter end4 ,it is the hand of a father1 not of an enemy3 it is a refining1 not a consuming fire4 ,the poor mourners in ,zion are ready to say1 8,our bones are dried1 and our hope is lost3 we are cut off for our parts0 7,ezek4 xxxvii4 #aa72 we are like to lie in this fire and furnace for ever1 because our dross is not departed from us2 we are still an unhumbled1 an unbroken1 an unmortified generation2 yea1 many like ,ahaz1 in the time of affliction1 trespassing yet more against the ,lord1 many thinking of going back again to ,egypt4 ,to such ,i have these two things to say for their comfort3 ,first1 ,there is a remnant which shall not only be delivered1 but purified1 and shall come forth as gold out of the fire4 ,the third part shall be refined1 and the ,lord shall say1 8,it is my people10 ,zech xiii4 #i4 ,and a most sweet promise there is after the saddest denunciation of judgment3 ,ezek4 xiv4 #bb1 #bc1 8,yet1 behold1 therein shall be left a remnant that shall be brought forth1 both sons and daughters2 behold1 they shall come forth unto you1 and ye shall see their ways and their doings3 and ye shall be comforted concerning the evil that ,i have brought upon ,jerusalem1 even concerning all the evil that ,i have brought upon it4 ,and they shall comfort you1 when ye see their ways and their doings3 and ye shall know that ,i have not done without cause all that ,i have done in it1 saith the ,lord ,god20 ,dan4 xii4 #aj1 8,many shall be purified1 and made white1 and tried2 but the wicked shall do wickedly3 and none of the wicked shall understand2 but the wise shall understand40 ,after the promise of delivering those that were carried away to ,babylon1 there is another promise added of that which was much better3 ,jer4 xxiv4 #g1 8,i will give them an heart to know me1 that ,i am the ,lord2 and they shall be my people1 and ,i will be their ,god2 for they shall return unto me with their whole heart20 ,psal4 cxxx4 #h1 8,he shall redeem ,israel from all his iniquities20 ,zeph4 iii4 #ab1 #ac1 8,i will also leave in the midst of thee an afflicted and poor people1 and they shall trust in the name of the ,lord4 ,the remnant of ,israel shall not do iniquity1 nor speak lies2 neither shall a deceitful tongue be found in their mouth40 ,let your souls now apply these and the like promises1 and cry1 ,lord1 remember thy promise1 and let not a jot of thy good word fall to the ground4 ,secondly1 ,as the promises of spiritual and eternal blessings1 so the promises of peace and temporal deliverances are not legal1 but even evangelical4 ,if we be not refined and purged as we ought to be1 that is a matter of humiliation to us1 but it is also a matter of magnifying the riches of free mercy3 ,isa4 xlviii4 #i-aa1 8,for my name's sake will ,i defer mine anger1 and for my praise will ,i refrain for thee1 that ,i cut thee not off4 ,behold1 ,i have refined thee1 but not with silver2 ,i have chosen thee in the furnace of affliction4 ,for mine own name's sake1 even for mine own sake1 will ,i do it40 ,the ,lord is there arguing with his people1 to humble them1 to convince them1 and to cut off all matter of glorying from them2 and among other things1 lest they should glory in this1 that whatever they were before1 they became afterward as silver refined seven times in the furnace37#adag7 ,nay1 saith the ,lord1 ,i have refined you in some sort1 but not as silver1 not so as that you are clean from your dross2 but ,i have chosen you1 and set my love upon you1 even while you are in the furnace not yet refined2 and ,i will deliver you1 even for my own name's sake1 that you may owe your deliverance for ever to free mercy1 and not to your own repentance and amendment4 ,a land is accepted1 and a people's peace made with ,god1 not by their repentance and humiliation1 but by ,christ believed on3 ,mic4 v4 #e1 8,this man shall be the peace1 when the ,assyrian shall come into our land40 ,there were sin-offerings and burnt-offerings appointed in the law for a national atonement 7,lev4 iv41 xiii41 xxi42 ,num4 xv4 #be1 #bf7 which did typify pardoning of national sins through the merit of ,jesus ,christ4 ,we must improve the office of the ,mediator1 and the promise of free grace1 in the behalf of ,god's people1 as well as of our own souls1 which1 if it be indeed done1 will not hinder1 but further a great mourning and deep humiliation in the land4 ,and so much of tribulation4 ,the third thing held forth in this text 7of which ,i must be very short7 is mortification4 ,this also is a refining fire3 ,matt4 iii4 #aa1 8,he shall baptise you with the ,holy ,ghost1 and with fire20 ,mark ix4 #di1 8,for every one shall be salted with fire1 and every sacrifice shall be salted with salt40 ,he hath been before speaking of mortification1 of the plucking out of the right eye1 the cutting off the right hand1 or the right foot1 and now he presseth the same thing by a double allusion to the law1--there was a necessity both of fire and salt2 the sacrifice was seasoned with salt 7,lev4 ii4 #ac71 and the fire upon the altar was not to be put out1 but every morning the wood was burnt upon it1 and the burnt-offering laid upon it 7,lev4 vi4 #ab1 #ac74 ,so if we will present ourselves as a holy and acceptable sacrifice to ,god1 we must be seasoned with the salt1 and our corruptions burnt up with the fire of mortification4 ,the doctrine shall be this3 8,it is not enough to join in public reformation1 yea1 to suffer tribulation for the name of ,christ1 except we also endeavour mortification40 ,this mortification is a third step distinct from the other two1 and without this the other two can make us but 8almost ,christians10 or1 8not far from the kingdom of ,god40 ,in the parable of the sower and the seed1 as we find it both in ,matthew 7chap4 xiii471 ,mark 7chap1 iv471 and ,luke 7chap1 viii471 this method may be observed1 ,that of the four sorts of ground1 the second is better than the first1 the third better than the second1 but the fourth only is the good ground1 which is fruitful1 and getteth a blessing4 ,some men's hearts are like the highway1 and the hardbeaten road1 where every foul spirit1 and every lust hath walked and conversed1 their consciences1 through the custom of sin1 are1 as it were1 8seared with a hot iron20 in these the word takes no place1 but all that they bear doth presently slip from them4 ,others receive the word with a present good affection and delight1 but have no depth of earth2 that is1 neither having had a work of the law upon their consciences for deep humiliation1 nor being rooted and grounded in love to the gospel1 nor1 peradventure1 so much as grounded in the knowledge of the truth1 nor having counted their cost1 and solidly resolved for suffering2 thereupon it comes to pass1 when suffering times come1 these wither away1 and come to nothing4 ,there is a third sort1 who go a step farther2 they have some root1 and some more solid ground than the former1 so that they can suffer many things1 and not fall away because of persecution1 yet they perish through want of mortification4 ,one may suffer persecution for ,christ1 not being sore tried in that which is his idol lust1 yet enduring great losses and crosses in other things3 of such it is said1 that 8the cares of this world1 and the deceitfulness of riches1 and the lusts of other things entering in1 choke the word1 and it becometh unfruitful10 ,mark iv4 #ai4 ,mark that1 8the lusts of other things20 that is1 whether it be the lust of the eyes1 or the lust of the flesh1 or the pride of life2 and he speaks of the 8entering in20 meaning of some strong tentation coming upon a man to catch him in that which is the great idol of his heart1 and his beloved lust1 whatever it be2 such a tentation he never found before1 and therefore thought the lust had been mortified1 which was but lurking4 ,did not ,judas suffer many things with ,christ during the time of his public ministry8 ,did not ,ananias and ,sapphira suffer1 for a season1 with the apostles and church at ,jerusalem8 ,what was it then that lost them8 ,they neither made defection from the profession of the truth1 nor did they fall away because of persecution2 but having shined in the light a sound profession1 having also taken up the cross1 and borne the reproach of ,christ1 they made shipwreck at last upon an unmortified lust4 ,i shall enlarge the doctrine no further1 but touch upon some few uses1 and so an end4 ,first1 ,let all and every one of us be convinced of the necessity of our further endeavouring after mortification4 ,the best silver which cometh out of the earth hath dross in it1 and therefore needeth the refiner's fire2 and the whitest garment that is worn will touch some unclean thing or other1 and therefore will need the fuller's soap4 ,the best of ,god's children have the dross of their inherent corruptions to purge away2 which made ,paul say1 8,i keep under my body1 and bring it unto subjection2 lest that by any means1 when ,i have preached to others1 ,i myself should be a castaway10 #a ,cor4 ix4 #bg4 ,it is a speech borrowed from reprobate silver which is not refined from dross1 and so is the word used by the ,septuagint1 ,isa4 i4 #bb1 8,thy silver is become dross40 ,the ,apostle therefore sets himself to the study of mortification1 lest1 saith he1 when ,i have been refining and purifying others1 ,i myself be found to be drossy silver4 ,and as there is inherent dross1 so there is adherent uncleanness in the best2 and who can say that he hath kept his garments so clean that he is 8unspotted of the world0 7,isa4 i4 #bg71 or that he hath so separated himself from the pollutions of the world as that he hath touched no unclean thing3 so that there is an universal necessity of making use both of the refiner's fire1 and of the fuller's soap4 ,secondly1 ,let us once become willing and contented1 yea1 desirous to be thoroughly mortified4 ,a man's lusts and corruptions are indeed so strongly interested in himself1 and his corruptions are his members1 therefore1 when we leave off sin1 we are said to live no more 8to ourselves10 #b ,cor4 v4 #ae2 and mortification is the greatest violence that can be done to nature1 therefore it is called a cutting off of the chief members of the body 7,mark ix4 #dc1 #de1 #dg71 a salting with salt1 and a burning with fire 7ver4 #di71 a circumcision 7,col4 ii4 #aa71 a crucifying 7,rom4 vi4 #f73 so that nothing can be more difficult or displeasing1 yea1 a greater torment to flesh and blood4 ,yet now art thou willing1 notwithstanding of all this1 to take ,christ on his own terms8 to take him not only for righteousness and life1 but to take him as a refiner's fire1 and as fuller's soap8 ,o that there were such a heart in thee6 ,when ,christ bids thee pluck out thy right eye1 and cut off thy right hand1 say not in thy heart1 ,how shall ,i do without my right eye1 and my right hand8 ,nay1 thou shalt do well enough1 thou shalt even enter into life without them1 thou shalt be a gainer1 and no loser4 ,say not thou1 ,how shall ,i go through this refining fire8 ,fear not1 thou shall lose nothing but thy dross4 ,thus get thy heart wrought to a willingness1 and a condescending1 in the point of mortification4 ,lastly1 ,if you say1 ,but after all this1 how shall ,i attain unto it8 ,put thyself in the hands of ,jesus ,christ1 trust him with the work2 if you mark the text here1 and the verse that followeth1 ,christ is both the refiner1 and the refiner's fire3 thou shalt be refined by him1 and thou shalt be refined in him4 ,thou deceivest thyself if thou thinkest to be refined any other way but by this refiner1 and in this refiner's fire4 ,the blood of ,christ doth not only wash us from guilt1 but purge our consciences 8from dead works1 to serve the living ,god10 ,heb4 ix4 #ad2 8,and they that are ,christ's1 have crucified the flesh1 with the affections and lusts40 ,gal4 v4 #bd4 ,here you may see the thing is feasible and attainable1 and not only by an apostle or some extraordinary man1 but by all that are ,christ's4 ,being his1 and in him1 they are enabled1 through his strength1 to crucify the flesh1 with the affections and lusts thereof4 ,,footnotes #a ,it is right to state that a large proportion of those who ultimately formed the presbyterian party1 had been brought up in the ,church of ,england1 and had received episcopal ordination4 #b ,there is another anecdote commonly repeated respecting a signal defeat which ,gillespie is said to have given to one of the ,independent divines1 when recent from his travel to ,london4 ,that he did repeatedly refute their arguments is quite certain1 of which both ,lightfoot's notes and his own record many instances1 but no such event could have occurred as that with which the anecdote is commonly introduced2 for both ,henderson and ,gillespie arrived at the same time1 and were received formally1 and with great respect into the ,assembly1 before any of the controverted points had begun to be discussed at all4 ,it is easy to conceive how imaginary incidents may be added by tradition1 to an anecdote essentially true2 and our endeavour has been to restore the anecdote to its true position and character4 ,we may add that ,gillespie's expression1 8,can ye not admit a pinning80 is one which tradition has preserved2 but we find the same word used in his ,aaron's ,rod1 in a similar sense1 which confirms the tradition4 #c ,the present ,erastian ,establishment in ,scotland might do well to consider whether theirs be the church of which ,gillespie was a distinguished minister4 #d ,the above anecdote is sometimes given with this variation3--that when the youngest member consented1 he requested the rest to engage in prayer1 while he retired to make the attempt4 ,they did so1 and in a short time he returned with the answer exactly as it now appears4 ,we prefer the anecdote as given in the text1 both as equally likely1 and as much more beautiful4 #e ,these interesting documents are printed in this ,series at the conclusion of the ,part containing his 8,sermons and ,controversial ,pieces40 #f ,preface to ,stevenson's ,history4 #g ,this refers to his opposition to the intrigues of the ,engagers1 and their invasion of ,england under ,hamilton4 #h ,gillespie must have left ,london at that time to attend the ,general ,assembly which was summoned to meet at ,edinburgh on the #bb;d of ,january1 #afde4 #i ,the death rattle in the throat of the dying man4 #aj ,bodin4 ,meth4 ,hist41 cap4 #d1 p4 #dg4 #aa ,rep to the ,ans4 p4 #bfi4 #ab ,enar in ,luc4 xvii4 #ac ,de ,civ4 ,dei41 lib4 #ah1 cap4 #ea4 #ad ,lib4 contra ,const4 ,aug4 #ae ,synops4 ,papis41 cont4 #ac1 quest4 #g1 p4 #eic4 #af ,davenant4 in col4 #b1 #h1 p4 #ahf #ag ,osiand4 ,hist4 ,eccles41 cent4 #d1 in ,ep4 ,dedic4 #ah ,lib4 #e1 cap4 #bj4 #ai ,enarrat in ,matt4 xv4 #bj ,eccl4 ,pol41 lib4 #e1 sect4 #fe4 #ba ,praef4 of the ,answ41 p4 #ad4 #bb ,popish ,praejud41 cap4 #aj4 #bc ,cent4 #b1 cap4 #b1 col4 #aji4 #bd ,cron4 ,turcic41 tom4#c1 lib4 #d1 p4 #fc4 #be ,aug4 de ,civ4 ,dei4 lib4 #c1 cap4 #be4 #bf ,ib41 cap4 #bf4 #bg ,ovid4 ,metam41 lib4 #ae4 #bh ,apud ,binium1 tom4 #d2 ,concil41 part #a1 p4 #fcj4 #bi ,no ,peace with ,rome1 sect4 #b4 #cj ,lib4 ,epist41 col4 #bih4 #ca ,medit4 in ,rev4 ii41 iii4 #cb ,hist4 ,eccl4 lib4 #c cap4 #aa4 #cc ,eccl4 ,pol41 lib4 #a1 sect4 #aj4 #cd ,natal4 ,comit4 ,mythol41 lib4 #b1 cap4 #g4 #ce ,praelict41 tom4 #a1 p4 #cfg4 #cf ,ibid41 p4 #cgb4 #cg ,sermon on ,john xvi4 #g4 #ch ,apolog41 cap4 #d4 #ci ,conrad4 ,pscilen4 ,clav4 ,theol41 art4 #i1 p4 #cgc4 #dj ,comm4 in ,eph4 v4 de subject4 #da ,of the ,church1 lib4 #d1 cap4 #cd4 #db ,aquin41 #a;a1 #b;a1 quest4 #dc1 art4 #a2 ,stella in ,luke xvii4 #a4 #dc ,speed4 ,hist4 of ,brit41 book #f1 chap4 #i1 sect4 #i4 #dd ,lactant41 lib4 #e1 cap4 #bj4 #de ,p4 ,mart4 in #a ,reg4 #h4 de ,templ4 dedic4 #df ,epist4 to the ,pastors of the ,church of ,scotland4 #dg ,serm4 at ,perth ,assem4 insert4 by ,dr ,lindsey4 #dh ,practic4 ,def4 cap4 #c1 sect4 #bj4 #di ,dr ,forb4 ,iren4 lib4 #a1 cap4 #e1 sect #f2 cap4 #g1 sect4 #a1 #i2 cap4 #i1 sect4 #f4 #ej ,cassand4 ,ang4 p4 #bgj1 #aa4 #ea ,ans to the ,repl4 pref4 p4 #dc4 #eb ,ib4 p4 #ec4 #ec ,de ,cas4 ,cons4 lib4 #d1 cap4 #aa1 cas4 #c4 #ed ,ubi supra4 #ee ,de cult4 ,sanct4 cap4 #aj4 #ef ,de ,orig4 ,fest4 ,christian4 cap4 #b4 #eg ,repl4 to the ,ans4 p4 #beh4 #eh ,calv4 ,com4 in hunc locum4 #ei ,de ,exam4 part #a1 de ,bon4 ,oper4 p4 #ahj4 #fj ,synt4 part #b1 disp4 #bg1 thes4 #cj4 #fa ,bell4 ,enerv4 tom4 #a1 lib4 #c4 cap4 #g4 #fb ,ubi supra1 thes4 #ca4 #fc ,annot4 in ,act4 xv4 #bi4 #fd ,cens4 lit4 ,angl4 cap4 #b4 #fe ,comm4 in #a ,cor4 vii4 #bc4 #ff ,synt4 part4 #b1 disp4 #dd1 thes4 #cc4 #fg ,ubi supra4 #fh ,hom4 #a1 in ,ep4 ad ,tit4 #fi ,synt4 ,theol4 lib4 #f1 cap4 #ch4 #gj ,instit4 lib4 #c1 cap4 #ai1 sect4 #g4 #ga ,ib4 cap4 #aj4 #gb ,chem4 ,exam4 part4 #b4 de rit4 in adm4 ,sac4 p4 #cc4 #gc ,zanch4 comm4 in ,col4 ii4 #bj4 #gd ,apol4 part4 #c1 cap4 #a1 sect4 #e4 #ge ,comm4 in #a ,cor4 vii4 #bc4 #gf ,de haeret4 ,baptiz4 #gg ,b4 ,lind4 ,epist4 to the ,pastors of the ,church of ,scotland4 #gh ,spots4 ,sermon at ,perth ,assembly4 #gi ,of the ,cross1 cap4 #e1 sect4 #aa4 #hj ,of the ,church1 lib4 #d1 cap4 #cd4 #ha ,apol4 part #c4 cap4 #a1 sect4 #d4 ,so ,dr ,forb4 ,iren4 lib4 #a1 cap4 #aa1 sect4 #e1 #f4 #hb ,manuduct4 p4 #db4 #hc ,thes4 ,theol4 de ,libert4 ,christ thes4 #aj4 #hd ,prel4 in ,mat4 xviii4 #g1 tom4 #b4 p4 #cdj4 #he ,ubi supra4 #hf ,ubi supra4 #hg ,sermon of the worshipping of ,imaginations4 #hh ,til4 ,synt4 part4 #b1 disp4 #bg1 thes4 #ch4 #hi ,thuan4 ,hist4 lib4 #abd1 p4 #ibb4 #ij ,of the ,church1 lib4 #d1 cap4 #cc4 #ia ,de ,cens4 lib4 #a1 cap4 #b4 #ib ,treat4 of ,cons4 cap4 #b1 sect4 #c4 #ic ,theol4 ,cas4 cap4 #b4 #id ,ames4 de ,cons4 lib4 #a1 cap4 #c4 #ie ,instit4 lib4 #d1 cap4 #aj1 sect4 #e4 #if ,synt4 part4 #b1 disp4 #cb1 thes4 #d4 #ig ,de ,rep4 ,eccl4 lib4 #e1 cap4 #b1 n4 #ab4 #ih ,til4 ,synt4 p4 #b1 disp4 #bg1 thes4 #ci4 #ii ,chem4 examp4 #b1 de ,bon4 ,oper4 p4 #agi4 #ajj ,marc4 ,ant4 de ,dom4 de ,rep4 ,ec4 lib4 #f1 cap4 #aj1 num4 #fg4 #aja ,apud ,field1 of the ,church4 lib4 #d1 cap4 #cd4 #ajb ,animad4 in ,bel4 contr4 #c1 lib4 #d1 cap4 #af1 nota #hg4 #ajc ,synt4 p4 #b1 disp4 #bg1 thes4 #ci4 #ajd ,instit4 lib4 #d1 cap4 #aj1 sect4 #cb4 #aje ,decr4 part4 #a1 dict4 #fa1 cap4 #h4 #ajf ,ubi supra1 art4 #ba4 #ajg ,de ,cons4 lib4 #a1 cap4 #b4 #ajh ,theol4 ,casuum4 cap4 #b4 #aji ,synt4 per ,theol4 disp4 #ce1 thes4 #ai4 #aaj ,ames4 ,bell4 ,enerv4 tom4 #a1 lib4 #c1 cap4 #g4 #aaa ,de ,pol4 ,christ4 lib4 #e1 cap4 #a4 #aab ,de ,orig4 ,fest4 ,christ1 cap4 #b4 #aac ,comm4 in #a ,cor4 xiv4 #dj4 #aad ,thes4 ,theol4 de ,libert4 ,christ4 thes4 #aa4 #aae ,treat4 of ,cons4 cap4 #b1 sect4 #h4 #aaf ,theol4 ,cas4 cap4 #b4 #aag ,synt4 part4 #b1 disp4 #bg1 thes4 #i4 #aah ,calv4 ,resp4 ad ,libel4 de pii viri officio1 p4 #dac4 #aai ,t4 ,bez4 ,conf4 cap4 #e1 art4 #ah4 ,perk4 ubi supra1 et ,meisner ,philos4 ,sobr4 part4 #c1 sect4 #b1 quest4 #ab4 #abj ,of the ,church1 lib4 #d1 cap4 #cc4 #aba ,de ,pont4 ,rom4 lib4 #d1 cap4 #bj4 #abb ,ubi supra4 #abc ,of the ,cross1 cap4 #e1 sect4 #ad1 #ae4 #abd ,prl4 tom4 #a1 de ,potest3 ,eccl4 cont4 #b1 p4 #cga4 #abe ,ibid4 p4 #cff4 #abf ,par4 ,com4 in ,rom4 xiv4 dub4 #g4 #abg ,par4 ,com4 in ,rom4 xiv4 dub4 #g4 #abh ,in ,dan4 vi4 #abi ,de ,pont4 ,rom4 lib4 #d1 cap4 #bj4 #acj ,ubi supra4 #aca ,com4 in #a ,pet4 v4 #c4 #acb ,euchyrid4 class4 #c1 cap4 #ad4 #acc ,synt4 pur4 ,theol4 disp4 #ce1 thes4 #ag4 #acd ,comment4 in ,rom4 xiv4 #e4 #ace ,theol4 ,cas4 cap4 #b4 #acf ,enchyr4 class4 #b1 cap4 #g4 #acg ,bald4 de ,cons4 ,cas4 lib4 #a1 cap #h4 #ach ,de ,cons4 ,cas4 lib4 #a1 cap4 #g4 #aci #a an4 #b an4 quest4 #ai1 art4 #e4 #adj ,ames4 de ,cons4 lib4 #a1 cap #d4 #ada ,manual4 lib4 #d1 cap4 #d4 #adb ,zanch4 ,comm4 in ,illum ,locum4 #adc ,ubi supra4 #add ,ubi supra4 #ade ,perth ,assem4 p4 #h-aj1 and ,b4 ,lindsey1 in the ,proceedings set down by him1 p4 #fc1 #fd4 #adf ,park1 of the ,cross1 cap4 #e1 sect4 #aj4 #adg ,camer4 ,prael4 tom1 #a1 de ,potest4 ,eccl4 contr4 #b4 #adh ,apol4 part4 #c1 cap4 #a1 sect4 #be4 #adi ,exam4 part4 #c1 de ,ceclib4 ,sacer4 p4 #ch4 #aej ,animad4 in ,bel4 cont4 #c1 lib4 #d1 cap4 #af4 #aea ,hist4 of the ,coun4 of ,trent1 lib4 #b4 #aeb ,polit4 ,christ1 lib4 #e1 cap4 #c4 #aec ,ep4 #fd4 #aed ,in ,apologet4 #aee ,chem4 ,exam4 part4 #a1 de ,bon4 ,oper4 p4 #ahj4 #aef ,synt4 pur4 ,theol4 disp4 #di1 thes4 #gb4 #aeg ,magd4 cen4 #a1 lib4 #b1 cap4 #d1 co4 #ddc4 #aeh ,decr4 part4 #a1 dist4 #ab1 cap4 #a4 #aei ,aquin4 #b1 #b ae4 #d1 #adg1 art4 #d4 #afj ,comm4 in #a ,cor4 x4 #ae4 #afa ,comm4 in #a ,thes4 v4 #ba4 #afb ,eccl4 ,pol4 lib4 #e4 n4 #ga4 #afc ,par4 s4 ad ,sco4 cap4 #af4 p4 #fd4 #afd ,comm4 in ,illum ,locum4 #afe ,prl4 in ,eundem ,locum4 #aff ,pro4 in ,perth ,assem4 par4 #c1 p4 #ac4 #afg ,ubi supra4 #afh ,ib4 p4 #bf1 #bg4 #afi ,apud ,bald4 de ,cas4 ,cons4 lib4 #b1 cap4 #ab1 cas4 #a4 #agj ,prael4 tom4 #a1 de ,pot4 ,eccl4 contr4 #b4 #aga ,ubi supra1 p4 #af4 #agb ,ag4 the ,rhem4 annot4 on ,gal4 iv4 #aj4 #agc ,ubi supra1 p4 #af1 #ag4 #agd ,paran4 ad ,sco4 cap4 #af1 p4 #fd4 #age ,ubi supra1 p4 #be4 #agf ,ibid4 p4 #ag4 #agg ,ibid4 p4 #bg4 #agh ,calv4 ,comm4 in illum locum4 #agi ,zanch4 ,comm4 ibid4 #ahj ,proc4 in ,perth ,assembly1 part4 #c1 p4 #dc4 #aha ,annot4 on ,col4 ii4 #af4 #ahb ,annot4 on ,gal4 iv4 #aj4 #ahc ,annot4 ibid4 #ahd ,de ,cult4 ,sanct41 cap4 #aj4 #ahe ,de ,orig4 ,fest4 ,christ4 cap4 #b4 #ahf ,de ,templ4 et ,fest4 in ,enchyrid contr4 inter ,evang4 et ,pontif4 #ahg ,ubi supra4 #ahh ,epist4 #aah1 ad ,januar4 #ahi ,de ,orig4 ,fest4 ,christ4 cap4 #b4 #aij ,paren4 ad ,scot4 cap4 #af1 pp4 #ff4 #aia ,comm4 in illum locum #aib ,annot4 in ,gal4 iv4 #c4 #aic ,comm4 in illum locum4 #aid ,ubi supra1 p4 #dj4 #aie ,comm4 in ,col4 ii4 #ag4 #aif ,infra4 part #c1 in the arg4 of ,superstition4 #aig ,anim4 in ,bel4 cont4 #c1 lib4 #d1 cap4 #af1 nota #bj4 #aih ,comm4 in illum locum4 #aii ,annot4 ib4 #bjj ,anim4 ad ,bel4 contr4 #c1 lib4 #d4 cap4 #af1 nota #cb4 #bja ,ubi supra4 #bjb ,bell4 de ,euch4 lib4 #f1 cap4 #ac4 #bjc ,annot4 on ,matt4 vi4 #ae1 sect4 #e4 #bjd ,comm4 in ,col4 ii4 #af4 #bje ,ubi supra1 p4 #g4 #bjf ,supra1 cap4 #g1 sect4 #g4 #bjg ,infra1 part4 #b1 cap4 #b4 #bjh ,parn4 ad ,scot4 cap4 #af4 p4 #fe4 #bji ,cent4 #b1 cap4 #f1 col4 #aai4 #baj ,lib4 #e1 cap4 #bb4 #baa ,lib4 #ab1 cap4 #cb4 #bab ,lib4 #g1 cap4 #ai4 #bac ,in ,gal4 iv4 #bad ,hospin4 de ,orig4 ,fest4 ,christ p4 #ga4 #bae ,annot4 on ,matt4 xv4 #i4 #baf ,ubi supra4 #bag ,part #c4 #bah ,calv4 ,ep4 et ,resp4 edit4 ,genev4 an4 #afag1 col4 #acg4 #bai ,ibid4 #ach4 #bbj ,ib4 col4 #aai4 #bba ,paraen4 cap4 #af1 p4 #fh4 #bbb ,sermon1 ,jer4 iv4 #b4 #bbc ,ubi supr1 p4 #hd4 #bbd ,alsted4 in ,cronol4 ,testium ,veritatis4 #bbe ,a,en4 ,sylv4 apud ,didocl4 alt4 ,damasc4 p4 #gjg4 #bbf ,paraen41 cap4 #af1 p4 #fd4 #bbg ,sermon at ,perth ,assembly4 #bbh ,ubi supra1 p4 #hc4 #bbi ,ibid4 p4 #ach4 #bcj ,ubi supra1 p4 #ia4 #bca ,ibid4 p4 #da4 #bcb ,ibid4 p4 #ie4 #bcc ,ubi supra1 p4 #hc4 #bcd ,calv4 ,ep4 et ,resp4 col4 #eib4 #bce ,serm4 at ,perth ,assembly insert4 by ,b4 ,lindsey4 #bcf ,ans4 to the ,repl4 praef4 p4 #dc4 #bcg ,repl4 to the ,ans41 p4 #bgj4 #bch ,cassand4 ,ang41 p4 #df4 #bci ,ib4 p4 #bc4 #bdj ,ibid41 p4 #h4 #bda ,ib41 p4 #i-aa4 #bdb ,infra1 part #c4 chap4 #a4 #bdc ,ubi supra1 p4 #bd1 #bh4 #bdd ,ibid4 p4 #eb4 #bde ,ibid4 p4 #bh4 #bdf ,ibid4 p4 #fb4 #bdg ,ibid4 p4 #fc4 #bdh ,page #fg4 #bdi ,p4 #fh-gj4 #bej ,page #he1 #ic1 #aaj4 #bea ,hist4 of the ,wald41 part4 #c1 lib4 #a1 cap4 #f4 ,thuan4 ,hist4 lib4 #f1 p4 #ahi4 #beb ,thuan4 ibid4 p4 #ahf4 #bec ,alsted4 ,chron4 ,rolib4 p4 #eej4 #bed ,see his treatise entitled ,vera ,ecclesi ,reformand ,ratio4 #bee ,alsted4 ibid4 #bef ,sleid4 ,com41 lib4 #ba1 p4 #chh4 #beg ,sleid41 ibid41 p4 #cic4 #beh ,polan4 ,synt41 lib4 #g1 cap4 #ag4 #bei ,calv4 ,inst41 lib4 #d1 cap4 #aj1 sect4 #cb4 #bfj ,chem4 ,exam4 par4 #b1 p4 #aba4 #bfa ,fenner ,theol41 lib4 #b1 cap4 #b4 #bfb ,pareus in #a ,cor4 xiv4 #bf4 #bfc ,calv4 ,ep4 et ,resp41 col4 #dgh4 #bfd ,calv4 in #a ,cor4 x4 #bc4 ,taylor on ,tit4 i4 #ae1 p4 #bie4 #bfe ,ubi supra1 p4 #ee4 #bff ,pareus in #a ,cor4 vi4 #ab4 #bfg ,calv4 in #a ,cor4 x4 #bc1 ,pareus ibid4 #bfh ,serm4 on ,job xvi4 #g4 #bfi ,serm4 at ,perth ,assembly4 #bgj ,fresh ,suite1 cap4 #b1 p4 #ab4 #bga ,in #a ,cor4 x4 #bc4 #bgb ,thuan4 ,hist4 lib4 #ci1 p4 #cfg4 #bgc ,pareus in #a ,cor4 viii4 #ac4 #bgd ,page #dd1 #de4 #bge ,pareus in #a ,cor4 x4 #bc4 #bgf ,alsted4 ,theol4 ,cas4 cap4 #ab1 #aii4 #bgg ,pareus in ,rom4 iii4 #h4 #bgh ,page #baj1 #baa4 #bgi ,ubi supra4 #bhj ,bald4 de ,cas4 ,cons41 lib4 #d1 cap4 #aa1 cas4 #c4 #bha ,sleid4 ,com4 lib4 #ba1 p4 #cha4 #bhb ,ibid4 lib4 #be1 p4 #dhe4 #bhc ,partic4 ,def4 cap4 #a1 sect4 #a4 #bhd ,paraen41 cap4 #af1 p4 #fe4 #bhe ,proc4 in ,perth ,assembly1 part #c1 p4 #g4 #bhf ,ibid4 ,p4 #aba4 #bhg ,apol4 part #c1 cap4 #c1 sect4 #de1 #ea4 #bhh ,sleid4 ,com4 lib4 #bj1 p4 #cfe1 #cga4 ,alsted in ,chron4 ,religionis1 an4 #aedh4 #bhi ,sleid4 ,com4 lib4 #ba1 p4 #cgg4 #bij ,ibid4 p4 #chh4 #bia ,ibid4 p4 #cic4 #bib ,reg4 ,eccles4 lib4 #g1 cap4 #ab1 num4 #ajg4 #bic ,ibid4 num4 #abj4 #bid ,ibid4 num4 #acb4 ,see to the same purpose ,d4 ,potter1 in his book called1 8,want of ,charity justly charged10 p4 #gf4 #bie ,field1 of the ,church1 append4 to the third book1 cap4 #aa1 p4 #bih4 ,b4 ,andr4 ,serm4 on ,jer4 xxiii4 #f1 p4 #gi-hb4 #bif ,sleid4 ,com4 lib4 #ba1 p4 #cgg4 #big ,de ,laicis1 cap4 #ai4 #bih ,annot4 #a ,tim4 vi4 #bj4 #bii ,rep4 ,eccl4 lib4 #g1 cap4 #ab1 num4 #acd4 #cjj ,park41 of the ,cross1 part #b1 p4 #hj4 #cja ,p4 #cb4 #cjb ,ibid4 p4 #cd4 #cjc ,ibid4 p4 #da4 #cjd ,ibid4 p4 #db4 #cje ,jun4 ,animad4 in ,bell4 de ,cult4 ,sanct4 lib4 #c1 cap4 #e4 #cjf ,natal4 ,comit4 ,mythol4 lib4 #a1 cap4 #ae4 #cjg ,bell4 de ,effect4 ,sacram4 cap4 #ca4 #cjh ,hooker1 ,eccl4 ,pol4 lib4 #d1 num4 #a4 #cji ,hospin4 ,epist4 ,dedic4 ,praefix4 ,libris de ,orig4 ,monach4 #caj ,censur4 ,liturg4 ,angl4 cap4 #i4 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,orig4 ,imag41 p4 #bde4 #fhc ,ans4 to the ,les4 ,chal4 of the ,real ,pres41 p4 #gd4 #fhd ,of the ,lawfulness of ,kneeling1 p4 #aaf4 #fhe ,proc4 in ,perth ,assembly1 part #b1 p4 #ib4 #fhf ,ubi supra4 #fhg ,ubi supra4 #fhh ,gener4 ,def41 cap4 #c4 #fhi ,rejoynd41 p4 #bif4 #fij ,cornel4 ,lapide1 ,com4 in ,mal41 cap4 xi4 #fia ,part #c1 cap4 #c1 sect4 #bi4 #fib ,de ,fugiend4 ,idolat41 homil4 #a4 #fic ,homines qui ex corpore et spiritu sunt constituti1 corpore colunt materialiter1 spiritu formaliter1 as ,junius saith upon ,deut4 xii4 #fid ,com4 in illum locum4 #fie ,lindsey1 ubi supra1 p4 #ah4 #fif ,ibid41 p4 #ib4 #fig ,ibid4 #fih ,of the ,lawfulness of ,kneeling1 cap4 #cb1 p4 #aae4 #fii ,de ,rep4 ,eccl41 lib4 #g1 cap4 #ab1 num4 #db4 #gjj ,com4 #a1 disp4 #ej1 sect4 #c4 #gja ,see ,dr ,usher's ,ans4 to the ,jesu4 ,chall4 of ,images1 p4 #dii4 #gjb ,allud est picturam adorare2 allud per pictur historiam quid sit adorandum addiscere1 saith ,durand1 ,ration1 lib4 #a1 ,tit4 de ,pictur4 #gjc ,manual1 lib4 #c1 cap4 #b1 quest4 #e4 #gjd ,ubi supra4 #gje ,zanch1 lib4 #a1 ,de ,viti4 ,ext4 ,cult4 ,oppos41 col4 #eaj4 #gjf ,ubi supra p4 #hh4 #gjg ,ubi supra1 p4 #fi4 #gjh ,partic4 ,def41 cap4 #c sect4 #bj4 #gji ,part #c1 cap4 #c1 sect4 #de4 #gaj ,ubi supra p4 #gb1 #gc4 #gaa ,ans4 to the ,chall4 of the ,real ,pres4 p4 #ej1 #ea4 #gab ,ubi supra p4 #ee4 #gac ,ibid4 p4 #fa4 #gad ,alt4 ,dam41 p4 #hji4 #gae ,ea 7veneratio7 potest esse etiam sine cultu1 saith ,scaliger1 ,de ,subtil4 ad ,card41 exert4 #cag1 dist4 #c4 #gaf ,de ,sacram4 ,confirm41 cap4 #ac4 #gag ,part #c1 cap4 #c1 sect4 #ej4 #gah ,of the ,lawfulness of ,kneeling1 cap4 #h4 #gai ,de ,rep4 ,eccl41 lib4 #e1 cap4 #f1 num4 #acg1 et lib4 #g1 cap4 #ab1 num4 #dh4 #gbj ,ubi supra1 p4 #gj4 #gba ,ubi supra1 cap4 #ba1 p4 #gc4 #gbb ,cartright on #a ,cor4 xi41 sect4 #ah4 #gbc ,de ,rep4 ,eccl41 lib4 #g1 cap4 #ab1 num4 #ej4 #gbd ,didoclav41 ubi supra1 p4 #hjc4 #gbe ,lib4 #a1 ,de ,viti4 ,ext4 ,cult4 ,oppos41 col4 #ejd1 #eje4 #gbf ,sermon at ,perth ,assembly4 #gbg ,ubi supra1 p4 #adb4 #gbh ,aquin4 #c1 quest4 #be1 art4 #b4 #gbi ,de ,rep4 ,eccl41 lib4 #g1 cap4 #ab1 num4 #dc4 #gcj ,franc4 ,s4 ,clara1 ,expos4 ,artic4 ,confess4 ,angl41 art4 #bh4 #gca ,of the ,church1 lib4 #e1 sect4 #ae4 #gcb ,aquin4 #a1 quest4 #ac1 art4 #a4 #gcc ,cent4 ,flosc ,tur4 ,disput4 ,flosc41 #bf4 #gcd ,of the ,lawfulness of ,kneeling1 cap4 #bc1 p4 #hh4 #gce ,synt4 lib4 #f1 cap4 #af1 col4 #abe4 #gcf ,eccl4 ,pol4 lib41 sect4 #ee4 #gcg ,ubi supra4 #gch ,zanch41 tom4 #h1 col4 #eba4 #gci ,we adore ,christ as well in the preaching of the gospel and sacrament of baptism1 as in the sacrament of the supper1 saith ,cartwright on #a ,cor4 xi4 sect4 #ah4 #gdj ,ubi supra4 #gda ,de ,rep4 ,eccl4 lib4 #g cap4 #aa num4 #g4 #gdb ,supra1 sect4 #ac4 #gdc ,zanch41 lib4 #a1 ,de ,vitit4 ,ext4 ,cult4 ,oppos41 col4 #ejd4 #gdd ,marc4 ,ant4 de ,dom4 ,ostens4 ,error4 ,fr4 ,suarez1 cap4 #b1 num4 #ac4 #gde ,burges1 of the ,lawfulness of ,kneeling1 cap4 #cb1 ,p4 #aac1 ,paybody1 part #c1 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,lib4 #a1 cap4 #a4 #ggf ,alt4 ,dam1 p4 #ghd4 #ggg ,cent4 ,magd4 #c1 cap4 #f1 col4 #acc4 #ggh ,de ,orig ,templ1 lib4 #b1 cap4 #bh4 #ggi ,pareus in #a ,cor4 xi4 #ba1 et ,calv1 ibid4 #ghj ,cartwright in #a ,cor4 xi41 sect4 #f4 #gha ,lib4 #e4 c4 #bb4 #ghb ,quia ,paulus has epulas sacram caenam vocarit ,et quia scriptum est apud ,lucain1 similiter et cali ceni postquam caen ivit ,quae etiam fucrunt ut arbitror causae1 cur illi gyptu de quibus loquitur ,socrates1 lib4 #e1 prius quam ad mysteria accedercut1 laute caenarent1 saith ,casaubon ,exerc4 #af4 #ca4 #ghc ,conc4 ,laodic41 can4 #bh4 #ghd ,n4 ,fratri et ,amico1 art4 #ag4 #ghe ,patric4 ,def41 cap4 #a1 sect4 #f4 #ghf ,eccl4 ,pol41 lib4 #e1 sect4 #fe4 #ghg ,of the ,lawfulness of ,kneeling1 cap4 #ag1 p4 #eb4 #ghh ,apol4 for ,kneeling1 part #c1 cap4 #b1 sect4 #ae4 #ghi ,sarav4 de ,divers4 ,grad4 ,minist4 ,evang41 cap4 #bd1 sect4 #be2 ,dr ,field1 of the ,church1 lib4 #d1 cap4 #ca1 p4 #cif2 ,ant4 de ,dom4 ,rep4 ,eccl41 lib4 #e1 cap4 num4 #dh1 sect4 #b4 #gij ,apol41 part #c1 cap4 #b4 #gia ,eccl4 ,pol41 lib4 #d1 sect4 #a4 #gib ,ames4 ,fresh ,suite1 p4 #bbc4 #gic ,supra1 cap4 #d1 sect4 #d4 #gid ,ibid41 sect4 #e4 #gie ,antith4 ,papal4 et ,christian41 art4 #aa4 #gif ,on ,luke xxiv4 #ej4 #gig ,synt4 ,theol41 lib4 #i1 cap4 #ch4 #gih ,com4 on ,gal4 iii4 #bd4 #gii ,exam41 part #b1 ,de ,rit4 in ,admin4 ,sacram41 p4 #cb4 #hjj ,animad4 in ,bell4 de ,cult4 ,sanct41 cap4 #e4 #hja ,luke xvi4 #af4 #hjb ,ames1 ,fresh ,suite1 p4 #bff4 #hjc ,synt4 ,theol41 lib4 #f1 cap4 #aj1 p4 #eh1 #ei4 #hjd ,synop4 ,pur4 ,theol41 disp4 #ai1 thes4 #d4 #hje ,supra1 cap4 #d1 sect4 #i4 #hjf ,of the ,lawfulness of ,kneeling1 p4 #aaf4 #hjg ,apol41 part #c1 cap4 #b1 sect4 #d4 #hjh ,homil4 #bg1 in #a ,cor4 #hji ,camer4 ,prlict41 tom4 #c1 p4 #cg4 #haj ,calv4 in ,matt4 xxi4 #be4 #haa ,hist4 of the ,church of ,scotland1 lib4 #a1 p4 #aeg-aei4 #hab ,calv4 in ,josh4 xxii4 #hac ,ibid4 #had ,on #a ,cor4 xi1 sect4 #f4 #hae ,com4 in illum locum4 #haf ,eccl4 ,pol41 lib4 #e1 sect4 #fi4 #hag ,on ,prc4 #d4 #hah ,epist4 to the ,pastors of the ,church of ,scotland4 #hai ,of the ,lawfulness of ,kneeling1 p4 #c4 #hbj ,ibid1 p4 #aa4 #hba ,ibid1 p4 #d4 #hbb ,ibid41 p4 #ad4 #hbc ,ibid41 p4 #f1 #g4 #hbd ,fresh ,suite1 p4 #aec4 #hbe ,de ,effect4 ,sacr41 lib4 #b1 cap4 #ca4 #hbf ,in ,praefat4 ,elench4 ,relig4 ,papistic4 #hbg ,de ,cas4 ,consc41 lib4 #d1 cap4 #aa4 #hbh ,ames1 ,bell4 ,enerv41 tom4 #a1 lib4 #c1 cap4 #g4 #hbi ,ubi supra4 #hcj ,com4 in illum locum4 #hca ,on ,matt4 xix41 sect4 #i4 #hcb ,iren41 lib4 #b1 cap4 #g1 p4 #f1 #g4 #hcc ,eccl4 ,pol4 lib4 #e1 sect4 #fe4 #hcd ,de ,imag4 ,sanct41 cap4 #bi4 #hce ,com4 in illum locum4 #hcf ,com4 in ,ezek4 ix4 #d4 #hcg ,ibid4 #hch ,gram4 ,hebr41 part #a1 cap4 #a4 #hci ,com4 in illum locum4 #hdj ,animad4 ad ,bell4 de ,imag4 ,sanct41 cap4 #bi4 #hda ,serm4 on that place4 #hdb ,lib4 #e1 cap4 #bb4 #hdc ,in ,epist4 ad quendam qui a ,reform4 ,relig4 ad ,papism4 defecerat4 #hdd ,proc4 in ,perth ,assembly1 part4 #c1 p4 #cj4 #hde ,sermon on ,esth4 ix4 #ca4 #hdf ,de ,pol4 ,mosis1 cap4 #g4 #hdg ,moses and ,aaron1 lib4 #c1 cap4 #aa4 #hdh ,de ,orig4 ,festor1 cap4 #b1 ad finem4 #hdi ,ubi supra1 p4 #ca4 #hej ,annot4 on ,john x4 #hea ,annot4 on ,john x4 #bb4 #heb ,ubi supra1 p4 #ca4 #hec ,com4 in ilium locum4 #hed ,prlect4 in ,matt4 xix4 #c1 de ,pharis4 #hee ,antiq4 ,jud41 lib4 #ac1 cap4 #bd4 #hef ,antiq4 ,jud41 lib4 #ag1 cap4 #c4 #heg ,ubi supra1 p4 #cb4 #heh ,in ,john x4 #bb4 #hei ,com4 ibid4 #hfj ,annot4 ibid4 #hfa ,aulmad4 in ,bell41 contr4 #c1 lib4 #d1 cap4 #ag1 nota4 #f4 #hfb ,de ,orig4 ,templ41 lib4 #d1 cap4 #bb4 #hfc ,calv4 in ,act4 xviii4 #ba4 #hfd ,sermon on #a ,cor4 xi4 #af4 #hfe ,epist4 #hj1 ad ,eustath4 ,medic4 #hff ,ad ,pompeium contra ,epist4 ,stephani4 #hfg ,de ,bapt4 contra ,donatist1 lib4 #d1 cap4 #e4 #hfh ,ep4 #ca4 #hfi ,decr41 part #a1 dist4 #h1 cap4 #g4 #hgj ,decr41 part #b1 caus4 #ce1 quest4 #i4 cap4 #c4 #hga ,j4 ,lips41 ,lib4 de ,una ,relig4 ,advers4 ,dialogistam4 #hgb ,calv4 ,epist4 et ,resp41 col4 #dhd1 #dhe4 #hgc ,iren41 lib4 #a1 cap4 #h1 sect4 #c4 #hgd ,annot4 on #a ,cor4 xi4 #af4 #hge ,supra1 cap4 #b4 #hgf ,of the ,church1 lib4 #d1 cap4 #ca4 #hgg ,lib4 #d1 cap4 #f1 #cd4 #hgh ,supra1 cap4 #f1 sect4 #c4 #hgi ,ep4 to the ,pastors of the ,church of ,scotland4 #hhj ,lib4 #e1 cap4 #bb4 #hha ,lib4 de ,baptismo4 #hhb ,prael41 tom4 #a1 de ,potest4 ,eccl41 contr4 #b4 #hhc ,epist4 to the ,pastors of the ,church of ,scotland4 #hhd ,sermon on ,esth4 ix4 #ca4 #hhe ,of the ,church1 lib4 #d1 cap4 #ca4 #hhf ,de ,polit4 ,mos41 cap4 #g4 #hhg ,de ,sacram41 lib4 #b1 cap4 #bi4 #hhh ,bell4 ,enerv41 tom4 #c1 lib4 #a1 cap4 #h4 #hhi ,manuduct41 p4 #cc4 #hij ,prlect41 tom4 #a1 p4 #cfg4 #hia ,in ,apologet4 #hib ,chemnit4 ,exam41 part #b1 p4 #aba4 #hic ,calv4 ,instit1 lib4 #d1 cap4 #aj1 sect4 #cb4 #hid ,calv4 ,epist4 et ,resp41 col4 #dgh4 #hie ,manuduct41 p4 #cg4 #hif ,of the ,lawfulness of ,kneeling1 p4 #b4 #hig ,cap4 #a4 #hih ,supra1 part #a1 cap4 #d1 #f4 #hii ,fr4 ,jun4 de ,polit4 ,mos41 cap4 #a4 #ijj ,apol41 part #c1 cap4 #a1 sect4 #be4 #ija ,just41 lib4 #d1 cap4 #aj1 sect4 #ag4 #ijb ,letter to the ,regent of ,scotland4 #ijc ,eccl4 ,pol41 lib4 #b4 #ijd ,praelect1 tom4 #a1 p4 #cfi4 #ije ,epist4 to the ,pastors of the ,church of ,scotland4 #ijf ,course of ,conformity1 p4 #aec4 #ijg ,epist4 #aah4 #ijh ,com4 in #a ,reg4 viii4 #fe4 #iji ,supra1 cap4 #a1 sect4 #f4 #iaj ,in #b ,praec41 col4 #cfc4 #iaa ,ib41 col4 #ejb4 #iab ,annot4 on ,phil4 ii4 #aj4 #iac ,epist4 ad ,protect4 ,angl4 #iad ,causa #aa1 quest4 #c1 cap4 #aja4 #iae ,in #d ,praec41 col4 #gia4 #iaf ,de ,jud4 ,controv41 cap4 #ad1 p4 #gf4 #iag ,of the ,church1 lib4 #d1 cap4 #cd1 p4 #djj4 #iah ,gerard1 ,loc4 ,theol41 tom4 #f1 p4 #abhj2 ,polan4 ,synt41 lib4 #aj1 cap4 #afb1 col4 #ifj4 #iai ,lib4 #f1 cap4 #e1 num4 #c1 #agd4 #ibj ,ostens4 ,error4 ,fr4 ,suarez1 cap4 #c1 num4 #bc4 #iba ,de ,rep4 ,eccl41 cap4 #f1 num4 #ch4 #ibb ,ostens4 ,error4 ,fr4 ,suarez1 cap4 #c1 num4 #bc4 #ibc ,lib4 #f1 cap4 #e1 num4 #agd4 #ibd ,ibid41 num4 #agg4 #ibe ,j4 ,wolph4 in #b ,reg4 xii4 #ibf ,id41 ibid4 #ibg ,zanch4 ,in #c ,prc4 #ege-eeh4 #ibh ,supra1 cap4 #f4 #ibi ,prompt ,morall1 in ,domin #a1 quadrag4 text #aj4 #icj ,proc4 in ,perth ,assembly4 #ica ,onuphr4 de ,vit4 ,hadr41 #f4 #icb ,de ,imper4 aut1 lib4 #b1 cap4 #ee4 #icc ,praelect1 tom4 #a1 p4 #cgj1 #cgb2 tom4 #b1 p4 #da4 #icd ,calv4 in ,psal4 ii4 #ice ,taylor on ,tit4 iii4 #a1 p4 #edc4 #icf ,pareus in illum locum4 #icg ,iren41 lib4 #b1 cap4 #d1 sect4 #c4 #ich ,lib4 #a4 #ici ,pareus in ,rom4 xiii4 #d4 #idj ,dr ,forb4 ,iren41 lib4 #b1 cap4 #d1 sect4 #aj4 #ida ,taylor on ,tit4 i4 #ae1 p4 #bie4 #idb ,animad4 in ,bell4 ,cont4 #a1 lib4 #c1 cap4 #aj4 #idc ,zanch4 in ,phil4 #a4 #aj4 #idd ,ibid4 #ide ,cap4 #ad1 p4 #gg4 #idf ,ibid41 cap4 #bf1 p4 #aeb4 #idg ,danaeus ,pol4 ,christ41 lib4 #f1 cap4 #c4 #idh ,zanch4 in #d ,praec41 col4 #gia2 ,polan4 ,synt41 lib4 #aj1 cap4 #fe4 #idi ,martyr4 in #a ,reg4 viii4 #ca4 #iej ,ibid41 #a ,reg1 viii4 #cb4 #iea ,ibid4 #ieb ,hospin4 ,de ,orig4 ,templ41 lib4 #a1 cap4 #a1 ,wolph4 in #b ,reg4 xii4 #d4 #iec ,hospin41 ibid41 p4 #c4 #ied ,de ,justit4 ,actual41 cap4 #da4 #iee ,de ,judice ,controv41 cap4 #bf1 p4 #aec4 #ief ,de ,imper4 ,author1 lib4 #b1 cap4 #eb4 #ieg ,animad4 in ,bell4 contr4 #d1 lib4 #a1 cap4 #ab1 #ah4 #ieh ,cartwr4 on ,matt4 xxii41 sect4 #c4 #iei ,of the ,church1 lib4 #e4 cap4 #ec4 #ifj ,decr41 part #a1 dist4 #c1 cap4 #d4 #ifa ,aquin4 #a;a1 #b;ae1 quest4 #ib1 art4 #b4 #ifb ,bald4 de ,cas4 ,consc41 lib4 #d1 cap4 #aa1 cas4 #a4 #ifc ,ibid4 #ifd ,ibid41 cas4 #b4 #ife ,praelect41 tom4 #b1 p4 #ej4 #iff ,til4 ,synt41 part #b1 disp4 #cb1 th4 #cc4 #ifg ,danaeus ,pol4 ,christ41 lib4 #f1 cap4 #a4 #ifh ,fr4 ,jun4 ,ecclesiat41 lib4 #c1 cap4 #d4 #ifi ,de ,judice ,controv41 cap4 #ad1 p4 #gj4 #igj ,gerard4 locor4 ,theol41 tom4 #f1 p4 #hdj4 #iga ,zanch4 in ,eph4 iv4 #ab4 #igb ,de ,cas4 ,consc41 lib4 #f1 cap4 #aa1 cas4 #b4 #igc ,lib4 #a1 cap4 #h4 #igd ,pol4 ,christ41 lib4 #f1 cap4 #c4 #ige ,in #b ,reg4 xii4 #e4 #igf ,ubi supra4 #igg ,perk4 on ,rev4 iii4 #g4 #igh ,aquin1 #c;a1 quest4 #he1 art #b4 #igi ,apud ,parker of the ,cross1 cap4 #e1 sect4 #f4 #ihj ,de ,judice ,controv41 cap4 #af1 p4 #ib4 #iha ,praelect1 tom4 #a1 p4 #be4 #ihb ,locor4 ,theol41 tom4 #f1 p4 #ifc4 #ihc ,de ,judice ,controv41 cap4 #af1 p4 #hf1 #hg4 #ihd ,perkins on ,rev4 i4 #e4 #ihe ,iren1 lib4 #b1 cap4 #d1 sect4 #c4 #ihf ,just1 lib4 #d1 cap4 #bj1 sect4 #i4 #ihg ,cart1 on ,acts viii4 seq #g4 #ihh ,g4 ,buchan4 ,hist4 ,rer4 ,scot1 lib4 #e1 p4 #aeb4 #ihi ,confess41 cap4 #e1 art4 #bj4 #iij ,epist4 ad ,regin4 ,elisab4 ,epistolar41 lib4 #a1 p4 #aab4 #iia ,de ,effect4 ,sacr41 cap4 #ca4 #iib ,rat41 lib4 #a2 ,tit4 de ,pictur4 et ,cortin4 #iic ,fr4 ,jun4 ,animad in ,bell41 con4 #e4 lib4 #a1 cap4 #aa4 #iid ,lib4 #d1 dist4 #bd4 #iie ,de ,rep4 ,eccl41 lib4 #b1 cap4 #c1 num4 #dg4 #iif ,loc4 ,theol41 tom4 #f1 p4 #cgd-cgf4 #iig ,tertullian also maketh mention of them1 ,apologet41 cap4 #ci2 and ,clemens1 epist4 #a1 ad ,jacob4 #iih ,on #a ,tim4 v4 #a4 #iii ,on #a ,tim4 v4 #ag4 #ajjj ,zanch4 in #d ,praec1 col4 #gff1 #gfg4 #ajja ,jun4 ,anim4 in ,bell41 cont4 #e1 lib4 #a1 cap4 #ac4 #ajjb ,jun4 ubi sup41 cap4 #g1 nota4 #ag2 ,bald4 de ,cas4 ,cons41 lib4 #d1 cap4 #e1 cas4 #e2 ,ger4 ,loc4 ,theol41 tom4 #f1 p4 #hce1 #acb4 #ajjc ,in #d ,praec41 col4 #gid4 #ajjd ,anim4 in ,bell41 cont4 #e1 lib4 #a1 cap4 #g1 nota4 #ei4 #ajje ,charity ,mistaken1 sect4 #e1 p4 #ade4 #ajjf ,de ,cleric41 lib4 #a1 cap4 #g4 #ajjg ,ubi supra41 nota4 #ee4 #ajjh ,loc4 ,theol41 tom4 #f1 p4 #aea4 #ajji ,on ,acts xiv4 #bc4 #ajaj ,ubi supra41 nota4 #fc1 #fd4 #ajaa ,dec41 part4 #a1 dist4 #fb4 #ajab ,thuar4 ,hist41 lib4 #hc1 p4 #he4 #ajac ,hist4 ,eccl41 cent4 #d1 lib4 #c4 cap4 #ch4 #ajad ,in ,acts xiv4 #bc4 #ajae ,ubi supra41 p4 #agh4 #ajaf ,ubi supra41 nota4 #af4 #ajag ,jun41 ubi supra41 nota4 #bd4 #ajah ,in ,tim4 iv4 #ad4 #ajai ,ubi supra41 cap4 #c4 #ajbj ,de ,gubern4 ,eccl4 #ajba ,de ,rep4 ,eccl41 lib4 #b1 cap4 #c1 num4 #ed2 et cap4 #d1 num4 #ac1 #ai2 et lib4 #b1 cap4 #e1 num4 #dh4 #ajbb ,ubi supra41 cap4 #g4 nota4 #ei4 #ajbc ,exam41 part #b1 p4 #bba4 #ajbd ,ubi supra4 #ajbe ,supra1 cap4 #e4 #ajbf ,supra41 cap4 #b4 #ajbg ,anim4 in ,bell1 cont4 #e1 hb4 #a4 cap #c4 #ajbh ,ger4 ,loc4 ,theol1 tom #f1 p4 #ace2 ,bald4 de ,cas4 ,consc1 lib4 #d1 cap4 #f1 cas4 #d4 #ajbi ,on ,rom4 x4 #ae4 #ajcj ,on ,rom4 x4 #ae4 #ajca ,ubi ,supra4 #ajcb ,syn4 ,pur4 ,theol41 disp4 #db1 thes4 #cb1 #cg4 #ajcc ,com4 in ,tit4 i4 #ajcd ,gerhard ,loc4 ,theol41 tom4 #f1 p4 #acd1 #afd4 #ajce ,jun1 ubi sup41 nota4 #e1 #ab1 ,syn4 ,pur4 ,theol41 disp4 #db1 thes4 #cg4 #ajcf ,serm4 on ,rev4 i4 #bj4 #ajcg ,iren41 lib4 #b1 cap4 #aa1 p4 #afa4 #ajch ,epist4 ad ,evagr4 #ajci ,jun41 ubi sup41 nota4 #bb4 #ajdj ,ibid41 nota4 #aj4 #ajda ,iren41 lib4 #b1 cap4 #aa1 p4 #afe4 #ajdb ,dist4 #bc1 cap4 #h4 #ajdc ,ubi sup41 p4 #age1 et seq4 #ajdd ,apud ,forbesse1 ubi sup41 p4 #agg4 #ajde ,ibid1 p4 #aid-aif4 #ajdf ,disp4 #di1 thes4 #bj4 #ajdg ,ibid1 thes4 #ba4 #ajdh ,thes4 #bb4 #ajdi ,thes4 #bc4 #ajej ,thes4 #ba4 #ajea ,m4 ,ant4 de ,dom4 de ,rep4 ,eccl41 lib4 #f4 cap4 #e1 num4 #hi4 #ajeb ,animad4 ,in ,bell41 cont4 #d1 lib4 #a1 cap4 #ab1 not4 #d1 #ah4 #ajec ,de ,rep4 ,eccl41 lib1 #f1 cap4 #e1 num4 #af4 #ajed ,animad4 in ,bell41 cont4 #d1 lib4 #a1 cap4 #ai1 not4 #ab4 #ajee ,de ,rep4 ,eccl41 lib4 #g1 cap4 #c1 not4 #dc4 #ajef ,jun41 cont4 #a1 lib4 #c1 cap4 #d1 not4 #ag4 #ajeg ,m4 ,ant4 de ,dom4 de ,rep4 ,eccl41 lib4 #g1 cap4 #c1 not4 #cb4 #ajeh ,davenant de ,jud4 ,controv41 cap4 #be2 ,jun41 ubi supra4 #ajei ,of the ,church1 lib4 #e1 cap4 #ec4 #ajfj ,de ,jud4 ,controv41 cap4 #af1 p4 #ib4 #ajfa ,ibid41 cap4 #ad1 p4 #ge4 #ajfb ,animad4 in ,bell41 cont4 #d1 lib4 #a1 cap4 #bc1 nota4 #ae4 #ajfc ,de ,rep4 ,eccl41 lib4 #f1 cap4 #e1 num4 #h1 #cj4 #ajfd ,de ,rep41 num4 #cc4 #ajfe ,decr41 part #b1 causa #b1 quest4 #g1 cap4 #da4 #ajff ,on #a ,cor4 v4 #d4 #ajfg ,de ,cas4 ,consc41 lib4 #d1 cap4 #aj1 cas4 #i4 #ajfh ,cent4 #e1 cap4 #d1 col4 #chc4 #ajfi ,loc4 ,theol41 tom4 #f1 p4 #bcf1 #bcg4 #ajgj ,in ,matt4 xviii4 #ag4 #ajga ,on ,jude #c4 #ajgb ,de ,tripl4 ,episc4 ,gen41 p4 #db1 #dc4 #ajgc ,in #a ,cor4 v4 #d4 #ajgd ,animad4 in ,bell41 cont4 #d1 lib4 #b1 cap4 #af1 n4 #f4 #ajge ,jun4 ubi supra41 n4 #g4 #ajgf ,id41 cont4 #c1 lib4 #d1 cap4 #af1 n4 #cg4 #ajgg ,ubi supra4 #ajgh ,supr4 ,digr4 #ajgi ,apud ,zanch4 in #d ,prc41 col4 #gde4 #ajhj ,in #d ,prc41 col4 #gda4 #ajha ,cont4 #c1 lib4 #a1 cap4 #f1 n4 #ai4 #ajhb ,prlect1 tom4 #a4 p4 #bc4 #ajhc ,calv4 et ,cart4 on ,matt4 xviii #ag2 ,par4 in #a ,cor4 v4 #ajhd ,loc4 ,theol41 tom4 #f1 p4 #acg4 #ajhe ,trelcat4 ,inst4 ,theol41 lib4 #a1 p4 #bia4 #ajhf ,in #a ,cor4 v4 #d4 #ajhg ,com4 in illum locum4 #ajhh ,de ,divers ,minist4 ,grad41 cap4 #h1 p4 #he4 #ajhi ,on #b ,cor4 ii4 #f4 #ajij ,ubi supra4 #ajia ,exam41 part #d2 de ,indulg41 p4 #ec4 #ajib ,com4 in hunc locum4 #ajic ,annot41 ibid4 #ajid ,trelcat4 ,inst4 ,theol41 lib4 #b1 p4 #bhg1 #bhh2 ,pareus in #a ,cor4 v41 de ,excom4 #ajie ,in #d ,praec41 col4 #gef4 #ajif ,lib4 ,epistolar41 col4 #ahj4 #ajig ,iren41 lib4 #b1 cap4 #ab4 #ajih ,zanch4 in #d ,praec41 col4 #gef2 ,dr ,fulk on #a ,cor4 v4 #d4 #ajii ,de ,tripl4 ,episc4 ,gener41 p4 #dc4 #aajj ,de ,divers4 ,minist4 ,grad41 p4 #he1 #hf4 #aaja ,zanch41 ubi supra2 ,synop4 ,pur4 ,theol41 disp4 #dh1 thes4 #i4 #aajb ,loc4 ,theol41 tom4 #f1 p4 #dfc4 #aajc ,ubi ,supra4 #aajd ,lib4 #c1 ,contra4 ,epist4 ,parmen4 #aaje ,ant4 de ,dom4 de ,rep4 ,eccl41 lib4 #e1 cap4 #ab1 n4 #fg4 #aajf ,ib4 cap4 #i1 n4 #h4 #aajg ,in #b ,cor41 hom4 #ah4 #aajh ,apologet41 cap4 #ci2 ,see ,rhenanus' ,annotation upon that place1 and ,m4 ,ant4 de ,dom4 de ,rep4 ,eccl41 lib4 #e1 cap4 #ab1 n4 #f1 #g4 #aaji ,lib4 #c1 epist4 #ad-af1 et lib4 #e1 epist4 #ab4 #aaaj ,epist4 ad ,evagr4 #aaaa ,in ,matt4 xvi4 #aaab ,decr41 part #b1 causa #aa1 quest4 #c1 cap4 #ajh1 #aaj4 #aaac ,iren41 lib4 #b1 cap4 #aa1 p4 #aie4 #aaad ,ib41 p4 #aia4 #aaae ,p4 #aie1 n4 #be4 #aaaf ,lib4 #f1 cap4 #i4 #aaag ,calv41 ,lib4 ,epistolar4 ,lar41 col4 #afi2 ,gratian1 caus4 #aa1 quest4 #a1 cap4 #bj4 #aaah ,contr4 #d1 lib4 #a1 cap4 #bj1 n4 #h4 #aaai ,fenner4 ,theol41 lib4 #g1 cap4 #g1 p4 #aec4 #aabj ,hemmin4 ,enchir41 class4 #c1 cap4 #aa1 p4 #cij1 #cia4 #aaba ,can4 #aa4 #aabb ,hist4 ,ecc41 cent4 #d1 lib4 #b4 cap4 #dh1 p4 #bdb4 #aabc ,loc4 ,theol41 tom4 #f1 p4 #hch4 #aabd ,de ,cas4 ,consc41 lib4 #d1 cap4 #e1 cas4 #ab4 #aabe ,ecclesiast41 lib4 #c1 cap4 #c4 #aabf ,apud ,forb4 ,iren41 lib4 #b1 cap4 #aa1 p4 #agg4 #aabg ,defens41 lib4 #a1 p4 #h4 #aabh ,bonifac4 ,,viii41 ,de ,regal4 ,juris4 reg4 #gi4 #aabi ,of the ,church1 lib4 #e1 cap4 #ec1 p4 #fhb4 #aacj ,novel4 #hc4 cap4 #a4 #aaca ,supra1 cap4 #f1 sect4 #a4 #aacb ,eccl4 ,pol41 lib4 #d1 sect4 #a4 #aacc ,zanch41 lib4 #a1 ,de ,lege ,dei4 ,thess41 col4 #aij4 #aacd ,a4 ,pol4 ,synt41 lib4 #f1 cap4 #i1 col4 #di2 ,d4 ,pau41 ,explic4 ,catech41 part4 #c1 quest4 #ib1 p4 #ejc4 #aace ,fr4 ,irn4 de ,pol4 ,mos4 #aacf ,id41 ibid4 #aacg ,instit41 lib4 #a1 tit4 #b4 #aach ,de ,rep4 ,eccl41 lib4 #f1 cap4 #b1 n4 #ce4 #aaci ,schol4 in ,instit41 lib4 #a1 tit4 #b4 #aadj #a1 #b1 quest4 #ia1 art4 #b4 #aada ,ubi supra4 #aadb ,antiquit4 ,rom41 lib4 #h4 cap4 #a4 #aadc ,ubi supra41 quest4 #ie1 art4 #d4 #aadd ,schol4 in ,instit41 lib4 #a1 tit4 #b4 #aade ,rosin4 ubi supra2 ,synops4 ,pur4 ,theol41 disp4 #ah1 thes4 #af2 ,til4 ,synt41 part #a1 disp4 #ce1 thes4 #af2 ,jun4 de ,pol4 ,mos41 cap4 #a4 #aadf ,aquin4 ubi supra41 quest4 #id1 art4 #b4 #aadg ,zanch4 ubi supra41 col4 #ahh1 #ahi2 ,jun4 ubi supra42 ,sharp4 ,curae ,theol4 de ,lege ,del41 p4 #bii4 #aadh ,de ,subtil41 exerc4 #i1 dist4 #h4 #aadi ,lib4 #c1 ,offic4 #aaej ,par4 ,com4 in illum locum4 #aaea ,jun4 de ,pol4 ,mos4 cap4 #a2 ,par4 ,com4 in ,rom4 i4 #ai4 #aaeb #a;a41 #b41 quest4 #ia1 art4 #d4 #aaec ,jun41 ubi supra4 #aaed ,jun41 ibid4 #aaee ,de ,subtil41 everc4 #gg1 dict4 #b4 #aaef ,jun4 ubi supra4 #aaeg ,ubi supra4 #aaeh ,disp4 #ah1 thes4 #bf4 #aaei #a;a41 #b;ae41 quest4 #id1 art4 #d4 #aafj ,ubi supra41 thes4 #i4 #aafa ,in ,luke vi4 #ca4 #aafb ,lib4 #b1 ,confess41 cap4 #d4 #aafc ,com4 in illum locum4 #aafd ,lib4 #aj1 ,confess41 cap4 #f4 #aafe ,com4 in illum locum4 #aaff ,de ,subtil41 exerc4 #b4 #aafg ,lib4 #b1 de ,nat4 ,deor4 #aafh ,jun4 ubi supra4 #aafi ,de ,benef41 lib4 #e1 cap4 #af4 #aagj #a4 #b;ae41 quest4 #ah1 art4 #i4 #aaga ,bald4 de ,cas4 ,consc41 lib4 #b1 cap4 #i1 cas4 #i4 #aagb ,iren41 lib4 #a1 cap4 #ac1 sect4 #g4 #aagc ,ibid41 sect4 #aj4 #aagd ,ubi supra4 #aage ,ubi supra41 ap4 #ac1 sect4 #g4 #aagf ,questio1 quid est2 de quolibet individuo contento sub specie1 non petit quidditatem ejus singuarem1 sed communem totius speciei1 saith ,p4 ,fonseca1 ,com4 in ,metaph4 ,arist41 lib4 #g1 cap4 #ae1 quest4 unic41 sect4 #b4 #aagg ,aquinas #a1 #b1 quest4 #ba1 art4 #b4 #aagh ,de ,subtil41 exerc4 #cjg1 dict4 #bg4 #aagi #a;a41 #b;ae1 quest4 #aj1 art4 #a4 #aahj ,ubi supra41 cap4 #ac1 sect4 #g4 #aaha ,aquin4 #a1 #b1 quest4 #ca1 art4 #h4 #aahb ,ubi supra4 #aahc ,ubi supra4 #aahd ,ubi supra41 lib4 #b1 cap4 #e1 num4 #a4 #aahe ,schol4 in lib4 #b1 de ,benif4 #aahf ,jun4 de ,pol4 ,mos41 cap4 #e4 #aahg ,aquin4 #a1 #b1 quest4 #ah1 art4 #c4 #aahh ,camer4 ,prael41 tom4 #b1 p4 #di4 #aahi ,dr ,burges of the ,lawf4 of ,kneel41 cap4 #a4 #aaij ,com4 in illum locum4 #aaia ,pareus ,com4 in illum locum4 #aaib ,calv4 ,com4 in illum locum4 #aaic ,in ,rom4 xiv4 #g1 #h4 #aaid ,iren41 lib4 #a1 cap4 #ab1 sect4 #af4 #aaie ,expos4 in ,col4 iii4 #ag4 #aaif ,ubi supra41 cap4 #aa1 sect4 #cf4 #aaig ,in ,acts xv41 n4 #ah4 #aaih ,annot4 on ,acts xv41 sect4 #aj4 #aaii ,zanch4 in ,eph4 vi4 #e1 #f4 #abjj ,taylor on ,tit4 i4 #ae1 p4 #bie4 #abja ,id4 ,ibid41 p4 #bhi4 #abjb ,cal4 in ,rom4 iv4 #e4 #abjc ,ames41 lib4 #c2 de ,consc41 cap4 #h1 quest4 #e4 #abjd ,aquin4 #a1 #b1 quest4 #ah1 art4 #h4 #abje ,ibid41 art4 #i4 #abjf ,hist4 of the ,council of ,trent41 lib4 #b1 p4 #aif4 #abjg ,com4 in #a ,cor4 vi4 #ab4 #abjh ,in ,rom4 xiv41 dub4 #a4 #abji ,iren41 lib4 #a1 cap4 #ac1 sect4 #g1 #i1 #aj4 #abaj ,com4 in ,rom4 xiv4 #bc4 #abaa ,prael41 tom4 #b1 p4 #cde4 #abab ,g4 ,sanctius in ,acts xvi4 #c4 #abac ,de ,instit4 ,actual41 cap4 #db1 p4 #dij4 #abad ,apol41 part #a1 cap4 #i1 sect #a4 #abae ,lib4 #b1 epist4 #c4 #abaf ,proc4 in ,perth ,assemb41 part4 #b1 p4 #ch1 #dj4 #abag ,ubi supra4 #abah ,supra41 part #c1 cap4 #f1 sect1 #ab4 #abai ,com4 in ,matt4 xxvi4 #bg4 #abbj ,ubi supra1 p4 #fb4 #abba ,maldon41 ubi supra4 #abbb ,de re ,sacram41 lib4 #b1 p4 #ca4 #abbc ,com4 in ,matt4 xxvi4 #bf4 #abbd ,com4 in #a ,cor4 xi4 #ba4 #abbe ,instit41 lib4 #d1 cap4 #ag1 sect4 #ce4 #abbf ,apud ,didoclav41 p4 #gid4 #abbg ,disp4 #c1 de ,symb41 ,coenae ,dom41 thes4 #d4 #abbh ,ubi supra4 #abbi ,aquin4 #c1 quest4 #ha1 art4 #a4 #abcj ,de ,sacr4 ,eucharist41 lib4 #d1 cap4 #cj4 #abca ,concord ,evang41 cap4 #abi4 #abcb ,in ,luke xxii4 #ai4 #abcc ,apol41 p4 #b1 cap4 #c1 sect4 #e4 #abcd ,joseph41 lib4 #g2 de ,bello ,jud41 cap4 #ag4 #abce ,moses and ,aaron1 lib4 #c1 cap4 #d4 #abcf ,com4 in ,matt4 xxvi4 #ba4 #abcg ,ubi supra4 #abch ,com4 in ,john xiii4 #b4 #abci ,ubi supra4 #abdj ,annot4 in #a ,cor4 xi4 #ac4 #abda ,ubi supra4 #abdb ,par41 ubi supra4 #abdc ,jansen4 ,conc4 ,evan41 cap4 #aca4 #abdd ,iren41 lib4 #b1 p4 #ee1 #cfa1 #cfb4 #abde ,alt4 ,dam41 p4 #gci4 #abdf ,hadr4 ,jun4 in ,nomenclat4 #abdg ,ubi supra41 p4 #df4 #abdh ,tract1 die ,festo ,virid41 p4 #bef4 #abdi ,in ,luke xxii4 #ad4 #abej ,prletc41 tom4 #c1 p4 #bg4 #abea ,partic ,def41 cap4 #c1 sect4 #d4 #abeb ,annot4 on #a ,cor4 xi4 #bc4 #abec ,ubi supra41 p4 #aa4 #abed ,see ,alt4 ,dam41 p4 #gdb4 #abee ,ubi supra41 p4 #dj4 #abef ,eccl4 ,pol41 lib4 #e1 sect4 #fh4 #abeg ,pareus in #a ,cor4 xi4 #bd4 #abeh ,de ,symb4 ,coenae ,dom41 disp4 #b1 thes4 #e4 #abei ,part #b1 p4 #ee-eg4 #abfj ,ibid4 #abfa ,com4 in ,matt4 xxvi4 #bf4 #abfb ,ames4 ,bell4 ,ener41 tom4 #c1 lib4 #a1 cap4 #b1 quest4 #a4 #abfc ,cartwr4 on ,matt4 xxvl41 sect4 #f4 #abfd ,defence of the ,english ,translation1 cap4 #ag1 n4 #e4 #abfe ,com4 in ,mal4 i4 #aa4 #abff ,g4 ,j4 ,voss4 de ,symb4 ,coenae ,dom41 disp4 #b1 thes4 #b4 #abfg ,instit4 ,theol41 lib4 #b1 p4 #beh4 #abfh ,ames41 ubi supra4 #abfi ,ames4 ubi supra41 lib4 #d1 cap4 #f4 #abgj ,apud ,ames4 ibid41 lib4 #a1 cap4 #b4 #abga ,aquin4 #c1 quest4 #fj1 art4 #h4 #abgb ,in ,euchir4 ,contr4 inter ,evang4 et ,pontif4 #abgc ,ubi supra4 #abgd ,alsted ,theol4 ,cas41 cap4 #ae1 p4 #agj4 #abge ,decret4 ,greg41 lib4 #b1 tit4 #bd1 cap4 #h4 #abgf ,iren41 lib4 #a1 cap4 #i1 sect4 #b4 #abgg ,dr ,forbesse1 ibid41 sect4 #c4 #abgh ,in ,jos4 ix4 #ai4 #abgi ,com4 in ,jos4 ix4 #abhj ,contempl41 lib4 #h1 of the ,gibeon4 #abha ,com4 in ,jos4 ix4 #abhb ,ames41 lib4 #d1 de ,consc41 cap4 #bb1 quest4 #i4 #abhc ,part #b1 p4 #e4 #abhd ,supra1 part #c1 cap4 #g1 sect4 #e4 #abhe ,ubi supra1 p4 #af4 #abhf ,iren41 lib4 #a1 cap4 #g1 sect4 #c1 #d1 #f4 #abhg ,ibid41 sect4 #d1 #f4 #abhh ,aquin41 #b;a41 #b;ae41 quest4 #di1 art4 #c4 #abhi ,zanch4 in #c um4 ,praec41 p4 #eii4 #abij ,polan4 ,synt1 ,theol41 lib4 #i1 cap4 #bc1 p4 #hjb2 ,zanchius in #c um4 ,praec41 p4 #eii4 #abia ,aquin41 #b;a41 #b;ae41 quest4 #hi1 art4 #i4 #abib ,aquin41 ubi supra41 quest4 #dh1 art4 #b4 #abic ,detr4 ,greg1 lib4 #b1 tit4 #bd1 cap4 #ce4 #abid ,ubi supra41 p4 #i4 #abie ,ibid41 p4 #ab4 #abif ,ubi supra4 #abig ,zanchius giveth the name of ecclesiastical discipline to the rights and policy of the church and laws made thereanent in #d ,praec41 col4 #gfc4 #abih ,ubi supra41 p4 #aj4 #abii ,supra41 cap4 #c4 #acjj ,aquin41 #a;a41 #b;ae41 quest4 #ie1 art4 #c4 #acja ,com4 in illum locum4 #acjb ,com41 ibid4 #acjc ,cent4 #c1 cap4 #d1 col4 #hf4 #acjd ,ibid4 #acje ,supra1 part #a1 cap4 #c1 #d4 #acjf ,supra1 part #a1 cap4 #f1 #i1 sect4 #d4 #acjg ,apud ,park4 of the ,cross1 cap4 #c1 sect4 #f4 #acjh ,de ,cas4 ,consc41 lib4 #d1 cap4 #aa1 cas4 #c4 #acji ,cent4 #a1 lib4 #b1 cap4 #d1 col4 #dda4 #acaj ,com4 in ,rom4 xiv41 dub4 #a4 #acaa ,de ,imagn41 p4 #cij4 #acab ,exam41 part #a1 p4 #agi4 #acac ,epist4 #hf1 ad ,casulam4 #acad #a ,cor4 viii4 #h1 #i4 #acae ,supra1 part #b1 cap4 #i4 #acaf ,supra1 cap4 #a4 #acag ,ibid41 cap4 #a4 #acah ,supra1 part #c1 cap4 #b4 #acai ,lib4 #a1 de ,cult4 ,dei ,extern41 col4 #df4 #acbj ,synt4 ,theol41 lib4 #i1 cap4 #ch4 #acba ,lib4 #g1 ,contempl4 of the ,brazen ,serpent4 #acbb ,com4 in ,eph4 v42 de ,bapt41 cap4 #g4 #acbc ,supra1 cap4 #e-g2 part #a1 cap4 #h1 #i1 sect4 #b2 part #c1 cap4 #a1 sect4 #c1 #d1 #e1 #bh2 part #b1 cap4 #i1 sect4 #ad4 #acbd ,ration41 lib4 #f1 tit4 de ,die ,sanct4 ,pasch4 #acbe ,supra1 part #c1 cap4 #c4 #acbf ,supra1 part #c1 cap4 #a4 #acbg ,supra1 part #c1 cap4 #e1 #f1 sect4 #c1 #g2 sect4 #e1 #aj-ad4 #acbh ,de ,cult4 ,dei ,extern41 col4 #did4 #acbi ,calv4 ,epist4 et ,resp41 col4 #aai4 #accj ,grotii ,apologet1 cap4 #e4 8,extranci autem quo rum maximus esse debuerut usus in pace concili anda ex partium altera erant conquisiti4 ,et infia losa mandata externis data damnationem remon strautium pr se ferebant1 ut et orationes habit ante causam cognitam40 ,the ,arminians1 in their ,presbyterorum ,censur1 cap4 #be1 p4 #bhf1 #bhg1 hold this as a necessary qualification of those that are admitted into synods1 that they be not astricted to any church1 not to any confession of faith4 #acca ,in our first paper presented to the ,grand ,committee4 #accb ,bellarm4 de ,cler41 lib4 #a1 cap4 #a4 #accc una simul1 from unire4 #accd ,maldonatus1 ,mercerus4 #acce ,melancthon4 #accf ,jansenius1 ,diodati4 #accg ,d4 ,jermin4 #acch ,pdag41 lib4 #b1 cap4 #ab4 #acci ,religionis ,christianae brevis ,institutio4 ,anno #afcd1 ca4 #bc4 ,quid est regium munus8 ,resp4 ,est munus ipsi ,deo commissum omnes creaturas intelligentia praeditas1 ac imprimis homines et ecclesiam ex iis collectam1 summa cum auctoritate ac potestate gubernandi4 ,jac4 ,martini ,synops4 ,relig4 ,photin41 cap4 #bc4 ,etiamsi non negemus ,christo jam ad dextrum ,dei sedenti subjecta esse omnia1 inimicosque ipsi subjici tanquam scabellum pedum suorum1 c4 ,proprie tamen dicitur ,rex suae ecclesiae1 uti etiam ecclesia1 proprie loquendo ejus regnum est4 ,sic enim de ipso vaticinatus est ,zecharias1 cap4 ix4 #i1 c4 ,unde etiam nos cum ,hasenreffero officium ,christi regium definimus1 quo ,christus cives suos ,verbi ministerio usque ad mundi finem colligit1 eosque praeclaris donis ornat1 contra hostes 7in quorum medio dominatur7 fortiter defendit1 ac tandem aeterna gloria et honore coronat4 ,fr4 ,gomar4 ,aral4 prop4 ,obad4 vers4 ult4 ,is autem ,jesus ,christus1 in ,n4,t4 exhibitus ,rex4 ,qui ut cum patre habet regnum generale omnipotentiae3 ita habet speciale1 de quo hic agitur1 mediationis4 #acdj ,gualther ,archetyp in #a ,cor4 v4 #e ,decrevi impurum hunc tradendum ease ,satan1 id est ejiciendum ex ecclesta1 c4 ,ratio locutionis quia extra ecclesiam ,satan regnat1 in ver #f1 lta vero in nuit disciplinam necessariam esse1 ne contagium peccandi serpat1 in ver #i-aa1 ,catalogus eorum qui debent excommunicari1 ibid1 ,imo non sufficiunt ministri nisi publica authoritate juventur ,ideo ,paulus ,corinthios tam multis monet1 ut ecclesi disciplinam instaurent1 et formentum omne ex purgent1 in ver #ac1 ,tollite1 c4 ,si ,christiam eatis si ecclesiam vultus habere puram1 utimini jure vestro ,bullinger in #a ,cor4 v4 #c-e ,viri ergo ,apostolici et veterea quique contuinaces et eccle slastica censura dignos e contubernio sanctorum abjecerent1 excludentes eoa a sacris ctibus1 et communione corporis et sanguinis mystici4 ,and a little after ,quod si his quoque addas ordinationem ,christi ex ,mattho1 vidobis cam hue quoque spectare1 ut publice mulctetur quis pretis commonitionibus amicis1 in honcate perrexerit vivere ,esae cum ethnicum et publicanum1 est deleri e catalogo ecclesiastico et reccasori haberiquc futer factnorosos quibus nihil neque officii1 nequc sinceri tuto cominittas4 #acda ,aret4 ,theol4 ,probl4 loc4 #acc4 ,a ,deo originem habet1 et a ,christo confirmata fuit4 ,and after ,supra de origine dixi1 indicans a ,deo indictam fuisse hauc disciplinam1 c4 ,demum ,christus filius ,dei eandem ecclesi su commendavit4 #acdb ,wolphius ,com4 in ,lib4 ,esdr1 p4 #ba3 ,atque hoc exemplo veteris ,testamenti discimus quid facto opus sit in novo ,tiempe ut crebris synodis ac censuris1 in vocationem in doctrinam1 in vitam c mores ecclesiustarum inspiciatur4 #acdc ,in ecclesiis ditionis ,tigurin1 deliguntur seniores1 qui una cum pastore vitia corrigant4 ,postea magistratus de facinorosis veluti blasphemia1 per juris1 ptias sumit4 #acdd ,bullinger in #a ,cor4 v43 ,et hac tenus de castigatione scelerum ecclesiastica4 ,hic tamen diligenter admonitos volo fratres1 vigilent1 et omni diligentia curent1 ut salutare hoc pharmacum1 e ctu sanctorum pontificis avaritia eliminatum1 reducatur1 hoc est ut scelera offendentia plectantur4 ,hic enim unicus est excommunicationis finis1 ut mores excolatur et florcant sancti1 prophani vero coerceantur1 ne mali porro impudentia ac impietate grassentur4 ,nostrum est ista o fratres1 summa cum diligentia curare4 ,videmus enim et ,paulum cessantes hoc loco incitare4 ,aretius1 ubi supra3 ,magistratus jugum non admittunt1 timent honoribus1 licentiam amant1 c4 ,vulgus quoque et pleba dissolutior3 major para corruptissima est1 c4 ,interea non desperandum esse libenter fateor dabit posterior tas tractabiliores forte animas1 mitiora pectora1 quam nostra habent secula4 ,lavater in ,nebem1 homil4 #eb3 ,quia pontifices ,romani excommunicatione ad stabiliendam suamt yranuidem abusi sunt1 factum est ut nulla fere justa disciplina amplius in ecclesiis justitul possis nisi autem flagitiosi coerceautur1 omnia ruaut in pejus neccesse est4 #acde ,math ,martinius in ,lex ,philol ,maledico malum loquor alvo juste sine ,injuria4 #acdf ,lib4 #b4 cap4 #d4 #acdg ,illeron ,bustochio4 #acdh ,quod propemodum valet ac si dicas1 facite ut pondus et auctoritatem habeat charitas erga illum4 ,loquitur enim velut ad judices et concionem1 quorum suffragiis velit absolvi eum1 qui traditus fuerat ,satanae4 ,nam concionem significat1 in qua creantur magistratus1 quae ,latini vocant comitia1 et diem alicujus rei causa praestitutum1 et jus aliquod agendi4 ,quin et ,graeci dicunt scriptum authenticum1 authoribus ,hesychio et ,suida4 ,mihi videtur et ea sententia quae vicisset in suffragiis dicta fuisse 4 #acdi ,hesych41 1 1 4 #acej ,julius ,pollux1 lib4 #h1 cap4 #e1 1 1 1 1 1 1 1 1 4 1 1 1 1 1 c4 #acea ,clemens ,alexandrinus1 ,paedag1 lib4 #a1 cap4 #aj1 useth promiscuously and 1 in one and the same sentence1 to express punishment3 1 1 1 4 ,which ,gentianus ,hervetus1 his interpreter1 readeth thus3 ,cum peccatorum poenas1 et facilem et tanquam ventis perflabilem eorum dissipationem ostendisset poedagogus1 per poenam a causa dehortatus est4 ,again1 ,paedag1 lib4 #c1 cap4 #b1 ad finem3 4 ,the interpreter thus3 ,quin etiam ,sichimitoe puniuntur1 qui lapsi sunt1 sanctoe virgini probrum inferentes4 ,sepulchrum eis est supplicium1 et poenoe monimentum nos ducit ad salutem4 #aceb ,concil4 ,antioch sub ,constantio1 can4 #d4 ,si quis episcopus a synodo depositus1 vel diaconus a proprio episcopo1 sacrum celebrare ausus fuerit1 c4 ,concil4 ,hispal4 #b1 can4 #f1 ,ut nullus nostrum sine concilii examine1 dejicere quemlibet presbyterum vel diaconum audeat4 ,episcopus enim sacerdotibus et ministris solus honorem dare poteat3 auferre solus non potest4 ,vide etiam ,conc4 ,afric41 can4 #bj2 ,conc4 ,carthag4 #d1 can4 #bc4 #acec ,salinas4 ,appar4 ad lib4 de ,primat41 p4 #bih1 #bii4 ,non enim potestatem quam in ordinatione accepit per impositionem manuum1 potest eripere princeps1 cum nec eam possit dare4 ,si princeps igitur velit ministrum aliquem ob sua peccata proreus degradari et ministerium simul cum ejus functione amittere1 per pastores ipsos id faciendum debet curare1 qui ,judices veri ipsius sunt1 et auferre soli possunt quod per ordinationem dederunt4 ,imperatores ,romani quos per vim ejicerent1 quia intelligebant potestatem ministerii fungendi non aliter iis adimere posse1 in exilium eos mittebant4 ,quod possemus infinitis testimoniis demonstrare4 ,relegatus hoc modo episcopus remanebat nihilominus episcopus1 non ordine excidebat episcopali1 nec ad laicorum ordinem redigebatur4 #aced ,gerhard4 loc4 ,com41 tom4 #f1 p4 #bja4 ,probari nequit illorum pseudopoliticorum opipio1 qui ad jura regalia magistratus remotionem ministrorum pertinere censent4 ,see ,fr4 ,junius1 ,ecclesiast41 lib4 #c1 cap4 #c2 et ,animad4 in ,bell4 ,contr41 #d1 lib4 #a1 cap4 #bj1 not4 #h2 ,balduin41 de ,cas4 ,conscient41 lib4 #d1 cap4 #e1 cas4 #ab4 #acee ,vide apud ,synod ,dordrac1 sess4 #be1 ,conditiones synodi legitime instituend quas remonstrantes1 c41 condit4 #i4 #acef ,ut de controversis articulis non fiat decisio1 sed accommodationi studeatur3 cujus tamen via et ratio rata non habeatur1 nisi accedente utriusque partis consensu4 #aceg ,system4 ,log41 lib4 #c1 cap4 #e4 #aceh ,aret4 ,probl4 ,theol41 loc4 #h4 ,privatis satis est ferre utrinque utrosque 7infirmos et palam sceleratos7 emendare autem quoties fert examplo et doctrina4 ,si parum vel nihil etiam proficiat1 non habet ob id causam secedendi4 ,nec est quod contaminationem metuat1 modo non consentiat sceleribus1 c41 nihil ad me attinet in communione coenae ,domini1 in caetu publico cum audio verbum ,dei 7which last clause ,mr ,coleman leaves out without so much as c471 quales singuli sint mecum participantes4 #acei ,aug4 de ,fide et ,operibus1 cap4 #b1 ,et ,phinees sacerdos adulteros simul inventos ferro ultore confixit4 ,quod utique degradationibus et excommunicationibus significatum est esse faciendum in hoc tempore1 cum in ecclesiae disciplina visibilis fuerat gladius cessaturus4 #acfj ,tert4 ,apologet41 cap4 #ci4 ,ibidem etiam exhortationes1 castigationes1 et censura divina4 ,nam et judicatur magno cum pondere1 ut apud certos de ,dei conspectu3 summumque futuri judicii praejudicium est1 si quis ita deliquerit1 ut a communicatione orationis1 et conventus1 et omnis sancti commercii relegetur4 ,praesident probati quique seniores1 honorem iatum non pretio sed testimonio adepti4 #acfa ,liberty of ,conscience1 p4 #cd1 #ce4 #acfb ,armagh1 ,serm4 at ,oxford1 ,march #c1 p4 #ag1 #ai1 #bg4 #acfc ,grotius1 de ,jure ,belli ac ,pacis1 lib4 #a1 cap1 #d1 sect #g4 ,haec autem lex de qua agimus 7de non resistendo supremis potestatibus7 pendere videtur a voluntate eorum qui se primum in societatem civilem consociant1 a quibus jus porro ad imperantes manat4 ,hi vero si interrogarentur an velint omnibus hoc onus imponere1 ut mori praeoptent1 quam ullo casu vim superiorum armis arcere1 nescio an velle se sint responsuri4 ,ibid41 sect4 #ac1 ,si rex partem habeat summi imperii1 partem alteram populus aut senatus1 regi in partem non suam involanti1 vis justa opponi poterit4 ,i might add the testimonies of ,bilson1 ,barclaus1 and others4 #acfd ,j4 ,baptista1 ,villalpandus ,explan4 ,ezek41 tom4 #b part #b1 lib4 #a1 ,isag41 cap4 #i1 #ab1 #ac ,corn ,lapide1 in ,ezek4 xl4 #acfe ,c4 ,lapide himself reckoneth the city to be twenty seven miles distant from the temple4 #acff ,see also ,codex ,middoth1 cap4 #c1 sect4 #a4 #acfg ,polanus et ,sanctius4 #acfh ,lib4 #d1 cap4 #fg4 #acfi ,lib4 #ac1 in ,ezek4 #acgj ,hom4 #ac1 in ,ezek4 #acga ,compare ,ezek4 xxxvii4 #bg with ,rev4 xxi4 #c2 ,ezek4 xl4 #b with ,rev4 xxi4 #aj2 ,ezek4 xl4 #c-e with ,rev4 xi4 #a1 xxi4 #ae2 ,ezek4 xliii4 #b with ,rev4 xiv4 #b2 ,ezek4 xlv4 #h1 #i with ,rev4 xvii4 #af1 #ag1 xxi4 #bd2 ,ezek4 xxxviii4 #b1 xxxix4 #a with ,rev4 xx4 #h2 ,ezek4 xlvii4 #ab with ,rev4 xxii4 #b2 ,ezek4 xlviii4 #a-h with ,rev4 vii4 #d-i2 ,ezek4 xlviii4 #ca-cd with ,rev4 xxi4 #ab1 #ac1 #af2 ,ezek4 xl4 #d with ,rev4 i4 ll1 iv4 l4 #acgb ,codex ,middoth cum ,commentariis ,const4 ,l',empereur4 ,arias ,montanus1 in his ,libanus4 ,j4 ,baptista ,villalpandus1 ,explan4 ,ezck4 tom4 #b1 par4 #b2 tom4 #c4 ,tostatus1 in #a ,reg vi4 ,lud ,capellus1 in ,compendlo ,hist4 ,judaic4 ,ribera1 de ,templo1 hb4 #a2 and others4 #acgc ,polanus1 in ,ezek4 xlv4 ,de ,reformatione ,status ,civilis agitur1 v4 #h-aj4 ,in quibus prdictio est1 etiam principes et magistratus politicos1 adducendos ad obedientiam fidel in ,christum1 aut saltem coercendos et in officio continendos1 ne amplius opprimant populum ,dei4 #acgd ,it is not 1 bosch1 but 1 calam4 ,which two some ,hebricians distinguish by referring the former to the ,greek and the ,latin verecundia3 the latter to the ,greek 1 and the ,latin pudor4 #acge ,vide ,martyr in ,rom4 vi4 #ba4 #acgf ,decad4 #c1 #a4 #g4 #acgg ,aug41 ,epist4 #aai1 c4 #ai4 ,omnia itaque talia qu neque sacrarum ,scripturarum auctoritatibus continentur nec in ,episcoporum ,conciliis statuta inveniuntur1 nec consuetudine univers ecclesi roborata sunt1 sed diversorum locorum diversis moribus innumerabiliter variantur1 ita ut vix aut omnino nunquam inveniri possint caus1 quas in eis instituendis homines secuti sunt1 ubi facultas tribuetur1 sine ulla dubitatione1 resecanda existimo4 #acgh ,arnob41 adversus ,gentes1 lib #b4 ,com igitur et vos ipso modo ilios mores1 modo alias leges1 fueritis secuti1 multaque vel erroribus cognitis1 vel animadversione meliorum sint a vobis repudiata3 quid est a nobis factum1 contra sensum judiciumque commune1 si majora et certiora delegimus8 #acgi ,greg4 ,nazia4 ,orat4 #bh4 ,primari sedis dignitatem nobis eripient8 quam prudentum etiam quispiam aliquando admiratus est3 nunc autem eam fugere ut mihi quidem videtur prim et singularis est prudenti3 propter hanc enim res omnes nostr jactantur ac concutiuntur3 propter hanc fines orbis terr suspicione et bello flagrant c4 ,utinam autem ne ullus quidem sedis principatus esset1 nec ulla loci prlatio1 et tyrannica prrogativa1 ut ex sola virtute cognosceremur4 ,vide etiam ,orat4 #bg1 #cb2 ,carm4 #ab1 ad ,constantinop4 #achj ,bp4 ,hall1 lib4 #g1 ,contempl4 #acha ,bp4 ,andrew's ,sermon on ,phil4 ii4 #aj4 #achb 4 #achc ,brightman on ,rev4 iii4 #ag1 ,rogers1 of ,faith1 chap4 #aj4 #achd ,casaubon and ,beza4 #ache ,confess41 lib4 #d4 ,per idem tempus annorum novem1 c41 seducebamur et seducebamus1 falsi atque fallentes in variis cupiditatibus1 c4 ,irrideant me arrogantes1 el nondum salubriter prostrati et elial a te ,deus mens3 ego tamen confiteor tibi dedecora mea1 in laude tua4 #achf ,gellius1 lib4 #ai1 cap4 #f4 ,pudor est timor just reprehensionis4 ,ita enim philosophi definiunt4 #achg ,in ,epitaphio ,fabiola4 #achh ,suarez4 de ,leg41 lib4 #a1 cap4 #e4 ,caspensis1 ,curs4 ,theol41 tract4 #ac1 disp4 #a1 sect4 #a4 #achi ,torah1 from jarah1 demonstravit1 docuit4 #acij ,chok1 from chakah1 which is insculpere lapidi vel ligno4 #acia ,illa quasi naturam aedificii substantiamque denotant1 haec accidentia4 ,illa si tollas deerit fabrica3 haec quamvis desiderentur1 manet tamen aedificium4 ,illa si invertas aut mutes1 non idem aedificium manebit1 sed aliud3 haec quamvia tollas1 idem manere potest aedificium3 haud secus quam de homine quoquam1 deque ejus vestimentis philosopheris4 ,villalpan41 tom4 #b1 part #b1 lib4 #a1 ,isa41 cap4 #ab4 #acib ,the bishop of ,down1 of the ,authority of the ,church1 p4 #bi4 #acic ,wolph41 ,lection4 ,memor41 cent4 #af1 p4 #ifb4 #acid ,vid4 ,joseph4 ,antiq41 lib4 #ae1 cap4 #ad2 ,tostat41 in #a ,reg4 vi41 quest4 #ba2 ,a4 ,montan41 de ,sacr4 ,fabric41 p4 #ae2 ,l',empereur1 ,ann4 in ,cod4 ,middoth41 cap4 #b1 sect4 #c4 #acie ,antiq41 lib4 #bj1 cap4 #h4 ,suasit 7populus7 regi ut orientalem instauraret porticum4 ,ea tempi extima claudebat1 profundae valli et angustae imminens1 c4 ,opus ,solomonis regis qui primus integrum templum condidit4 ,compare this with lib4 #ae1 cap4 #ad4 #acif ,villalp41 tom4 #b1 part #b1 lib4 #e1 cap4 #fa-fc4 #acig ,walaeus1 de ,opinione ,chiliastaerum1 tom4 #a1 p4 #eeh4 ,haec quidem 7ruinae ,babylonis et deletio hostium7 a nobis expectari1 et fortassis non longe absunt succedetque laetior aliquis ecclesiae status1 et amplior4 ,vide ibid41 p4 #eda2 ,rivetus1 ,explic4 ,decal41 p4 #bbi4 ,posset etiam dici1 et fortasse non minus apte vaticiniae de regno ,christi suam habere latitudinem nec semper intelligi debere de eo quod vel continuo vel omni tempore fieri debet1 sed de aliqua periodo temporis1 quae et si nondum advenerit1 adveniet nihilominus4 ,fieri enim potest1 ut quemadmodum expectatur adhuc ,judaeorum generalis conversio1 ita etiam ecclesia sua tempore ea pace fruitura sit1 in qua ad literam implebuntur1 quae hujus vaticinii verbis 7,isa4 ii4 #d7 significantur4 ,others of this kind might be cited4 #acih ,in ehortu evangelicae doctrinae1 legatus ,hadriani pontificis in comitiis ,nerobergae habitis1 publice confessus est1 in doctrina et vita spiritualium1 recessum esse a regula verbi divini3 reformationem ecclesiae in capitibus et membris esse necessariam3 ut hac confessione cursum evangelii impediret4 ,lavater1 hom4 #i1 in lib4 ,ezrae4 #acii ,innoc41 ,epist4 #b1 ad ,victricium ,rothomag4 ,majores causae in medium devolutae1 ad sedem apostolicam1 sicut synodus1 statuit1 et baeta consuetudo exigit post judicium episcopale1 referantur4 ,vide ,myster4 ,iniq41 edit4 ,salmur1 #afaa1 p4 #ea4 #adjj ,can4 #e4 #adja ,mornay1 ,myster4 ,iniq41 p4 #df4 #adjb ,wolphius1 ,lection1 ,memorab41 tom4 #a1 p4 #aac4 ,hoc scilicet tempore jam gliscebat ,antichristus ,romae4 #adjc ,vide ,funcc4 ,chron41 fol4 #ea-ec4 #adjd ,broughton on ,rev4 ix4 #adje ,in ,jer4 ii4 #b4 #adjf ,gualt41 hom4 #h1 ,in ,malach43 ,vult enim docere propheta1 venturum quidem ,christum1 sed reformatorem fore1 et acerrimum divini cultum vindicem4 #adjg ,gualther on the place4 ,martyr on the place4 ,accessione temporis declarantur4 ,experimur hodie retegi complura qu a multis annis latuerunt1--,gualther4 ,orietur dies1 id est1 clarior lux veritatis1 qu omnia protrabet1--,tossanus4 ,mundus tandem agnoscet vanitatem traditionum humanarum4 #adjh ,chamier-,panst41 tom4 #c1 lib4 #bf1 cap4 #ac1 #ad4 #adji ,bullinger on the place4 #adaj ,grotius1 ,annot4 in ,mal4 iii4 #adaa ,see ,mr ,robinson's ,apology1 cap4 #ab4 #adab ,faustus ,socinus wrote a book to prove that all those in the reformed churches of ,poland1 who desire to be truly godly1 ought to separate themselves1 and join with the assemblies1 who 7saith he7 are falsely called ,arians and ,ebionites4 ,one of his arguments is this1 because1 in those reformed churches1 there is a great neglect of church discipline1 whereby it cometh to pass that scandalous persons are admitted to the ,lord's table4 ,the same argument is pressed against some ,lutheran churches by ,schlichtingius1 ,disput pro ,socino ,contra ,memerum1 p4 #dhd4 ,licet vero dolendum sit talis promiscue passim que fieri1 et abiisse in morem pejus tamen adhuc est quod malis istis1 prter conciones interdam ali quas1 quibuedam in locis1 nulla adhibeatur medici na1 nec rectores ecclesiarum hc cura tangat1 ut vi tia tam late grassantia1 disciplina et censura ecclesiastica1 ab ipso ,christo et apostolis instituta coer ceantur4 ,unde factum est ut non solum ista pec cata1 qua leviora videntur1 acd etiam alia graviora1 puta comessationes1 compotationes1 chrietates1 acortationes1 libidines1 ir1 inimiciti1 vim1 obtrectationes1 des ac bella1 diluvio quodam ecclesiastico iundarint4 #adac ,enar in ,psal4 civ3 ,cum audis1 ignis est minister ,dei1 incensurum illum putas8 ,incendat licet sed foenum tuum1 id est1 carnalia omnia tua desideria4 #adad ,brightman and ,alstod1 in ,dan4 xii4 #a4 #adae ,answer to ,mr ,prynne's ,twelve ,questions4 #adaf ,cajetan in ,exod4 xxxiv4 #bd3 ,non obligabat 7prceptum apparendi ter in annot47 usque ad dilatatos terminos terr promiss1 quando secura universa regio futura erat4 ,d4 ,rivet4 ,comment in illum loc41 ,tum quia ,deus ejecturua erat hostes ex eorum terminis3 tum quia dilataturus erint fines populi sul1 ot vicinoa non tam haberent hostes1 quam subditos et tributarios4 #adag ,bulling41 ,gual41 and ,aricularius on the place4