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diff --git a/26849-tei/26849-tei.tei b/26849-tei/26849-tei.tei new file mode 100644 index 0000000..ff09c7e --- /dev/null +++ b/26849-tei/26849-tei.tei @@ -0,0 +1,44470 @@ +<?xml version="1.0" encoding="utf-8" ?> + +<!DOCTYPE TEI.2 SYSTEM "http://www.gutenberg.org/tei/marcello/0.4/dtd/pgtei.dtd" [ + +<!ENTITY u5 "http://www.tei-c.org/Lite/"> + +]> + +<TEI.2 lang="en"> +<teiHeader> + <fileDesc> + <titleStmt> + <title>The Works of Mr. George Gillespie (Vol. 1 of 2)</title> + <author><name reg="Gillespie, George">George Gillespie</name></author> + </titleStmt> + <editionStmt> + <edition n="1">Edition 1</edition> + </editionStmt> + <publicationStmt> + <publisher>Project Gutenberg</publisher> + <date>October 8, 2008</date> + <idno type="etext-no">26849</idno> + <availability> + <p>This eBook is for the use of anyone anywhere at no cost and + with almost no restrictions whatsoever. You may copy it, give it + away or re-use it under the terms of the Project Gutenberg + License online at www.gutenberg.org/license</p> + </availability> + </publicationStmt> + <sourceDesc> + <bibl> + Created electronically. + </bibl> + </sourceDesc> + </fileDesc> + <encodingDesc> + </encodingDesc> + <profileDesc> + <langUsage> + <language id="en"></language> + </langUsage> + </profileDesc> + <revisionDesc> + <change> + <date value="2008-10-10">October 10, 2008</date> + <respStmt> + <name> + Produced by Jordan, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + </name> + </respStmt> + <item>Project Gutenberg TEI edition 1</item> + </change> + </revisionDesc> +</teiHeader> + +<pgExtensions> + <pgStyleSheet> + .boxed { x-class: boxed } + .shaded { x-class: shaded } + .rules { x-class: rules; rules: all } + .indent { margin-left: 2 } + .bold { font-weight: bold } + .italic { font-style: italic } + .smallcaps { font-variant: small-caps } + </pgStyleSheet> + + <pgCharMap formats="txt.iso-8859-1"> + <char id="U0x2014"> + <charName>mdash</charName> + <desc>EM DASH</desc> + <mapping>--</mapping> + </char> + <char id="U0x2003"> + <charName>emsp</charName> + <desc>EM SPACE</desc> + <mapping> </mapping> + </char> + <char id="U0x2026"> + <charName>hellip</charName> + <desc>HORIZONTAL ELLIPSIS</desc> + <mapping>...</mapping> + </char> + </pgCharMap> +</pgExtensions> + +<text lang="en"> + <front> + <div> + <divGen type="pgheader" /> + </div> + <div> + <divGen type="encodingDesc" /> + </div> + + <div rend="page-break-before: always"> + <p rend="font-size: x-large; text-align: center">THE WORKS OF</p> + <p rend="font-size: xx-large; text-align: center">MR. GEORGE GILLESPIE</p> + <p rend="font-size: large; text-align: center">MINISTER OF EDINBURGH,</p> + <p rend="font-size: large; text-align: center">AND ONE OF THE COMMISSIONERS FROM SCOTLAND</p> + <p rend="font-size: large; text-align: center">TO THE WESTMINSTER ASSEMBLY, 1644</p> + <p rend="font-size: large; text-align: center">NOW FIRST COLLECTED.</p> + <p rend="font-size: large; text-align: center">WITH MEMOIR OF HIS LIFE AND WRITINGS,</p> + <p rend="font-size: large; text-align: center">BY M. W. HETHERINGTON, LL.D.</p> + <p rend="font-size: large; text-align: center">IN TWO VOLUMES.</p> + <p rend="font-size: large; text-align: center">VOL. I.</p> + <p rend="font-size: large; text-align: center">EDINBURGH:</p> + <p rend="font-size: large; text-align: center">ROBERT OGLE AND OLIVER AND BOYD.</p> + <p rend="font-size: large; text-align: center">M. OGLE & SON AND WILLIAM COLLINS, GLASGOW.</p> + <p rend="font-size: large; text-align: center">HAMILTON, ADAMS & CO, LONDON</p> + <p rend="font-size: large; text-align: center">1846.</p> + </div> + <div rend="page-break-before: always"> + <head>Contents</head> + <divGen type="toc" /> + </div> + + </front> +<body> + +<pb n="vii"/><anchor id="Pgvii"/> + +<div rend="page-break-before: always"> +<index index="toc"/> +<index index="pdf"/> +<head>ADVERTISEMENT.</head> + +<p> +(Transcriber's Note: This book is an 1846 reprint of George Gillespie's +books, which were originally published separately. Each is reprinted here +with its original title page and other front matter. The paper book had +no page numbers; each book is transcribed here with its own page numbering, +which may have no correspondence with the publisher's idea of the page +numbers.) +</p> + +<p> +In presenting to the public, for the first time, a Complete +Edition of the Works of Mr <hi rend='smallcaps'>George Gillespie</hi>, there are +two or three points to which the Publisher begs to direct special +attention. +</p> + +<p> +Although the great value of Gillespie's various works was well +known to many, yet there had been no recent reprints of them, +and they had become so very scarce that it was with great difficulty +any of them could be obtained. Recent controversies had +brought forward the very subjects which had been so ably treated +by Gillespie; and it was felt, that justice to the Church of +which he was so great an ornament, and to the cause which he +so strenuously supported, demanded the republication of his whole +works, in a form, and at a price, which should render them +generally accessible. +</p> + +<p> +In prosecuting this task the idea was suggested, that it would +be desirable to publish what remained of those Notes on the +Proceedings of the Westminster Assembly of Divines, which +Gillespie was known to have written, if the permission of the +Advocates, in whose Library they were, could be obtained. That +permission was most readily granted. The manuscript volumes, +of what purported to be Gillespie's Notes, form part of the large +collection entitled, the Wodrow MSS. They appear, however, +not to be Gillespie's own Notes, but copies separately taken from +<pb n="viii"/><anchor id="Pgviii"/> +the original. The fact that they are manifestly separate and +independent transcriptions, furnishes good evidence of the genuineness +and authenticity of the original manuscripts, though it is +not now known where they are, if still in existence. In making +a new copy for the press every facility was granted by the +Librarians of the Advocates' Library, with their well-known +courtesy and liberality; and much aid was rendered by David +Laing, Esq., a gentleman thoroughly conversant with Scottish +ecclesiastical literature, and generously ready to communicate to +others the benefit of his own extensive and accurate knowledge. +</p> + +<p> +Being desirous to render this Edition of Gillespie's works as full +and complete as possible, several small and comparatively unimportant +papers have been copied from the Wodrow Manuscript, +some account of which will be found at the close of the Memoir. +An appendix to the Memoir contains all that could be gleaned +from Wodrow's Analecta, as printed by the Maitland Club. +</p> + +<p> +The Memoir itself has been drawn up with considerable care, +and is as extensive as the paucity of materials for its composition +would admit. It might, indeed, have been enlarged by a +more full account of the great events which occurred during the +period in which Gillespie lived; but this would have been an +unfair changing of biography into history, and would not have +been suited to the object in view. +</p> + +<p> +As the parts of the Collected Edition of Gillespie's Works were +issued successively, they have been paged separately; and may +be arranged in volumes according to the taste of their purchasers. +It will, however, be found most expedient to adopt a chronological +arrangement, such as is indicated in the closing pages of the +Memoir. +</p> + +</div> + +<pb n="ix"/><anchor id="Pgix"/> + +<div rend="page-break-before: always"> +<index index="toc"/> +<index index="pdf"/> +<head>MEMOIR OF THE REV. GEORGE GILLESPIE.</head> + +<p> +George Gillespie was one of the most remarkable men of the period in +which he lived, singularly fertile as that period was in men of great abilities. +He seems to have been almost unknown, till the publication of his first work, +which dazzled and astonished his countrymen by the rare combination it displayed +of learning and genius of the highest order. From that time forward, +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 +despotism. Yet, although greatly admired by all his compeers during his +brilliant career, so very little has been recorded respecting him, that we can +but glean a scanty supply of materials, from a variety of sources, out of which +to construct a brief memoir of his life +</p> + +<p> +We have not met with any particular reference to the family from which +George Gillespie was descended, except a very brief notice of his father, the +Rev. John Gillespie, in Livingston's <q>Memorable Characteristics.</q> From +this we learn that he was minister at Kirkcaldy, and that he was, to use +Livingston's language, <q>a thundering preacher.</q> In that town George +Gillespie was born; but, as the earlier volumes of the Session Register of +Births and Baptisms have been lost, the precise year of his birth cannot be +ascertained from that source. It could not, however, have been earlier than +1612, in which year his father was chosen to the second charge in Kirkcaldy, +as appears from the town records, nor later than 1613, as the existing +Register commences January, 1614, and, in the end of that year, the birth +of a daughter of Mr John Gillespie is registered, and again in 1610, of a son, +baptised Patrick. It may be assumed, therefore, with tolerable certainty, +that George Gillespie was born early in the year 1613, a date which agrees +with that engraven on his tombstone. Wodrow, indeed, states, on the authority +of Mr Simpson, that Gillespie was born on the 21st of January, 1613. +</p> + +<pb n="x"/><anchor id="Pgx"/> + +<p> +Nothing has been recorded respecting the youthful period of Gillespie's life. +The earliest notice of him which appears, is merely sufficient to intimate that +his mind must have been carefully cultivated from his boyhood, as it relates +to the time of his being sent to the University of St Andrews, to prosecute +his studies, in 1629, when he was, of course, in his 16th year. It appears to +have been the custom of the Presbytery of Kirkcaldy, as of many others at +that time, to support young men of merit at the University, as Presbytery +Bursars, by means of the contributions of the parishes within its bounds. In +the Session Record of Kirkcaldy the following statement occurs, dated November, +1629:—<q>The Session are content that Mr George Gillespie shall have +as much money of our Session, for his interteynment, as Dysart gives, viz. 20 +merks, being our Presbytery Bursar.</q> In some of the brief biographical +notices of him which have been given, we are informed that during the course +of his attendance at the University, he gave ample evidence of both genius +and industry, by the rapid growth and development of mental power, and the +equally rapid acquirement of extensive learning, in both of which respects he +surpassed his fellow-students. That this must have been the case, his future +eminence, so early achieved, sufficiently proves; but nothing of a very definite +nature, relating to that period, has been preserved. +</p> + +<p> +When he had completed his academic career, and was ready to enter into +the office of the ministry, his progress was obstructed by a difficulty which, +for a time, proved insurmountable. Being conscientiously convinced that the +prelatic system of church government is of human invention, and not of Divine +institution, and having seen the bitter fruits it bore in Scotland, he would not +submit to receive ordination from a bishop, and could not, at that juncture, +obtain admission into the ministerial office without it. Though thus excluded +from the object of his pursuit, he found congenial employment for his pious +and active mind in the household of Lord Kenmure, where he resided as +domestic chaplain, till the death of that nobleman in September, 1634. Soon +afterwards we find him discharging a similar duty in the family of the Earl of +Cassilis, and, at the same time, acting as tutor to Lord Kennedy, the Earl's +eldest son. This latter employment furnished him with both leisure and +inducement to prosecute his studies, and that, too, in the very direction to +which his mind had been already predisposed. But, in order to obtain an +intelligible view of the state of matters in Scotland at that period, we must +take a brief survey of the events which had been moulding the aspect of both +church and kingdom for some time before. +</p> + +<p> +It may be assumed as a point which no person of competent knowledge and +candid mind will deny or dispute, that the Reformed Church of Scotland was, +from its very origin, Presbyterian; equally opposed to the prelatic superiority +of one minister over others, and to the authority of the civil power in spiritual +matters. This point, therefore, we need not occupy space in proving; but we +<pb n="xi"/><anchor id="Pgxi"/> +may suggest, that there is a much closer and more important connexion +between the two elements here specified, than is generally remarked. For, +as a little reflection will show, without the pre-eminence of some small number +of ministers over the rest, the civil power cannot obtain the means of directly +exercising an authoritative control in spiritual matters. Even the indirect +methods of corruption which may be employed can be but partially successful, +and may at any time be defeated, whenever the general body shall be restored +to purity and put forth its inherent power. A truly presbyterian church, +therefore, never can be thoroughly depended on by civil rulers who wish to +use it as a mere engine of state for political purposes; consequently, a truly +presbyterian church has never found much favour in the estimation of the civil +power,—and, it may be added, never will, till the civil power itself become +truly Christian. Thus viewed, it was not strange that the civil power in +Scotland, whether wielded by a regent such as Morton, or a king like James +VI., should strenuously and perseveringly seek the subversion of the Presbyterian +Church. In the earlier stage of the struggle, first Morton, and then +James, attempted force, but found the attempt to be in vain. At length the +King seemed inclined to leave off the hopeless and pernicious contest; and, in +the year 1592, an Act of Parliament was passed, ratifying all the essential +elements of the Presbyterian Church, in doctrine, government, discipline, and +worship. But this proved to be merely a cessation of hostilities on the part +of the King, preparatory to their resumption in a more insidious and dangerous +manner, and by the dark instrumentality of his boasted <q>king-craft.</q> +</p> + +<p> +The first indication of the crafty monarch's designs was in the year 1597, +when he, <q>of his great zeal and singular affection which he always has to the +advancement of the true religion, presently professed within this realm,</q> to +use his own words, enacted that all who should be appointed to the prelatic +dignity, should enjoy the privilege of sitting and voting in Parliament. The +pretence was, that these persons would attend better to the interests of the +Church than could be done by laymen; the intention was, to introduce the +prelatic order and subvert the Presbyterian Church. And, that this might be +done quietly and imperceptibly, the question respecting the influence which +these parliamentary representatives of the Church should have in the government +of the Church itself, was left to be determined by the King and the +General Assembly. Many of the most judicious and clear-sighted of the +ministers perceived the dangerous tendency of this measure, and gave it their +decided and strenuous opposition; but others, wearied out by their conflict +with the avaricious and tyrannical conduct of the nobility, which they hoped +thus more effectually to resist, or gained over by the persuasions of the King +and the court party, supported the proposal. The result was, that the +measure was carried in the Assembly of 1598, by a majority of ten, and that +majority formed chiefly by the votes of the elders, whom the King had induced +<pb n="xii"/><anchor id="Pgxii"/> +to support his views. Scarcely had even this step been taken, when the Church +became alarmed at the possible consequences; and, in order to avoid increasing +that alarm, all further consideration of the measure, with reference to its +subordinate details, was postponed till the meeting of the next Assembly. +Nor was this enough. As the time for the next Assembly drew near, the +King felt so uncertain of success, that he prorogued the appointed meeting, +and betook himself to those private artifices by which his previous conquest +had been gained. +</p> + +<p> +When the Assembly of 1600 met, the most intense interest was felt by the +whole kingdom in its proceedings, all men perceiving that upon its decision +would depend the continuation or the overthrow of the presbyterian form of +church government in Scotland. The King's first step was the arbitrary +exclusion from the Assembly of the celebrated Andrew Melville. The discussion +commenced respecting the propriety of ministers voting in Parliament. +But when those who favoured the measure could not meet the argument of +its opponents, the King again interposed, and authoritatively declared that +the preceding General Assembly had already decided the general question in +the affirmative; and that they had now only to determine subordinate arrangements. +The measure was thus saved from defeat. The next question, +whether the parliamentary ministers should hold their place for life, or be +annually elected, was decided in favour of annual election. Yet James +prevailed upon the cleric to frame an ambiguous statement in the minute of +proceedings, virtually granting what the Assembly had rejected. Even then, +though thus both overborne and tricked by the King, the Church framed a +number of carefully expressed <q>caveats,</q> or cautions, for protecting her +liberties, and guarding against the introduction of Prelacy. It was not, +however, the intention of the King to pay any regard to these <q>caveats,</q> so +soon as he might think it convenient to set them aside; and, accordingly, +within a few months he appointed three bishops to the vacant sees of Ross, +Aberdeen, and Caithness, directly in violation of all the <q>caveats</q> by which he +had agreed that the appointment of ecclesiastical commissioners to Parliament +should be regulated. +</p> + +<p> +That mysterious event, the Gowry conspiracy, and the views taken of it by +some of the best and most influential of the ministers, tended to alter the +aspect of the struggle between the King and the Church; and though the King +twice interposed to change the Assembly's time and place of meeting by his +own authority, contrary to the provisions of the act, 1592, yet the church +succeeded in maintaining a large measure of its primitive freedom and purity, +against the encroachments of the crafty and perfidious monarch and his +<q>creatures,</q> to use their own phrase, the bishops. +</p> + +<p> +The Assembly of 1602, however, was the last that retained anything like +presbyterian liberty, and ventured to act on its own convictions of duty. +<pb n="xiii"/><anchor id="Pgxiii"/> +But, the death of Queen Elizabeth, and the accession of James to the English +throne, directed his main attention for a time to other matters, and gave +occasion to a temporary pause in his violations of all the laws which he had +repeatedly sworn to maintain. The pause was brief. The flattering servility +of the English bishops inflated his vanity to an extravagant degree, and +rendered him the more determined to subvert wholly the Presbyterian Church +of Scotland, and to erect Prelacy on its ruins. He had already presumed +more than once to postpone meetings of the General Assembly, by his own +arbitrary authority; he resumed this course, postponed the Assembly for one +year, naming another,—then prorogued it again, without naming another day +of meeting, which was nearly equivalent to an intimation, that it should +entirely depend upon his pleasure whether it should ever meet again,—directly +contrary to the act, 1592, in which it was expressly stipulated that the +Assembly should meet at least once a year. The most zealous and faithful +of the ministers were now fully aware of the imminent peril to which +spiritual liberty was exposed. On the 2d of July, 1605, the day on which +the General Assembly had been appointed to meet at Aberdeen, nineteen +ministers met, constituted the Assembly in the usual form, and while engaged +in reading a letter presented by the King's Commissioner, a messenger-at-arms +entered, and in the King's name, charged them to dismiss, on pain of +being held guilty of rebellion. The moderator appointed another day of +meeting, and dissolved the Assembly in the usual manner. This bold and +independent, though perfectly legal and constitutional conduct, roused the +wrath of the King to fury. Six of the most eminent of the ministers, one of +whom was John Welsh of Ayr, son-in-law of Knox, were confined in a miserable +dungeon in the castle of Blackness, for a period of fourteen months, +and then banished to France. Eight others were imprisoned for a time, +and banished to the remotest parts of Scotland. The severity of Robert +Bruce's treatment was increased; and six other ministers, who had not been +directly involved in the resistance to the King's authority, by the suppressed +Assembly of Aberdeen, were called to London, and engaged in captious +disputations by the crafty monarch, and his sycophantic prelates, in order to +find occasion against them also. The result was, the confinement in the +Tower of Andrew Melville, and his subsequent banishment to France; and +the prohibition of his nephew, James Melville, to return to Scotland. +</p> + +<p> +Having thus succeeded, by fraud and force, in cutting off the leading +ministers, James next summoned an Assembly to meet at Linlithgow, in +December 1606, naming the persons who were to be sent by the presbyteries. +In this packed Assembly he succeeded in his design of introducing +more generally the prelatic element, by the appointment of constant moderators +in each presbytery. Advancing now with greater rapidity, he instituted, +in 1610, the Court of High Commission, which may be well termed the +<pb n="xiv"/><anchor id="Pgxiv"/> +Scottish Inquisition; and in the same year, in an Assembly held at Glasgow, +both nominated by the King, and corrupted by lavish bribery, the whole +prelatic system of church government was introduced; the right of calling +and dismissing Assemblies was declared to belong to the royal prerogative, +the bishops were declared moderators of diocesan synods; and the power of +excommunicating and absolving offenders was conferred on them. +</p> + +<p> +The government of the Church was thus completely subverted in its external +aspect. Its forms indeed remained. There were still presbyteries and +synods, and there might be a General Assembly, if the King pleased; but +the power of presbyteries or synods was vested in the Prelates, and the King +could prevent any Assembly from being held, as long as he thought proper. +But the Presbyterian Church, though overborne, was not destroyed, nor was +its free spirit wholly subdued. When, in 1617, the King attempted to +arrogate to himself and his prelatic council the power of enacting ecclesiastical +laws, he was immediately met by a protestation against a measure so +despotic. By an arbitrary stretch of power, he banished the historian +Calderwood, the person who presented to him the protestation; but he felt +it necessary to have recourse once more to his previously employed scheme, +of a packed and bribed Assembly, in which to enact his innovations. This +was accordingly done in the Assembly of 1618, held in Perth, in which, by +the joint influence of bribery and intimidation, he succeeded in obtaining a +majority of votes in favour of <hi rend='italic'>the five articles of Perth</hi>, +as they are usually called. These <hi rend='italic'>five articles</hi> +were,—<hi rend='italic'>kneeling at the communion</hi>,—<hi rend='italic'>the +observance of holidays</hi>,—<hi rend='italic'>episcopal +confirmation</hi>,—<hi rend='italic'>private +baptism</hi>,—<hi rend='italic'>and +the private dispensation of the Lord's Supper</hi>. It will at once be seen that these +innovations were directly contrary to the presbyterian principle, which holds that human +inventions ought not to be added to divine institutions. +</p> + +<p> +This was the last attempt made by King James for the overthrow of the +Presbyterian Church. It was but partially successful. Not less than forty-five, +even of the ministers summoned to Perth by the King, voted against the +<hi rend='italic'>five articles</hi>; and in defiance of the authority of the King, and +the Prelates, and the terrors of the Court of High Commission, a large proportion of the +ministers, and a much larger proportion of the people throughout the kingdom, +never conformed to these articles. Various attempts were made by the +prelatic faction to suppress the resistance of the faithful ministers and people. +At one time a minister who would not yield was suspended from his ministry; +at another, he was banished from his flock, and confined to some remote +district of the country. But all was ineffectual, although much suffering and +distress of mind was caused by these harrassing persecutions. Very gladly +would the ministers and people have abandoned the prelatised church, and +maintained the government and ritual of the Church of their fathers by their +own unaided exertions, had they been permitted. But no such permission +<pb n="xv"/><anchor id="Pgxv"/> +could be obtained. They were compelled either to abstain from preaching +altogether, or to remain in connection with the Church. And even this +alternative was not always left to their choice. They were frequently kept in +a species of imprisonment in their own houses, not permitted to leave the +Church, and yet forbidden to preach, or even to expound the word of God to +the members of their own households. Such was the monstrous and intolerable +tyranny exercised by Prelacy in Scotland, in its desperate attempts to destroy +the Presbyterian Church. +</p> + +<p> +But the Presbyterian Church has always proved to be not easily destroyed. +At the very time when Prelacy and king-craft were uniting for its destruction, +its Divine Head was graciously supporting it under its trials, giving it life to +endure them, and preparing for its deliverance. The sufferings endured by +the faithful ministers in many parts of the country, tended to make them +objects of admiration, love, and respect to the people, who could not but draw +a very striking contrast between their conduct, and that of the haughty and +irreligious prelates. But mighty as was this influence in the hearts of the +people, one infinitely more mighty began to be felt in many districts of the +kingdom. God was pleased to grant a time of religious revival. The power +of vital godliness aroused the land, shining in its strength, like living fire. At +Stewarton, at Shotts, and in many others quarters, great numbers were converted, +and the faith of still greater numbers was increased. A time of +refreshing from the presence of God had evidently come; and it soon became +equally evident, that the enemies of spiritual freedom were under the blinding +influence of infatuation. +</p> + +<p> +The younger bishops, inflated with vanity, acted towards the Scottish +nobility in a manner so insolent, as to rouse the pride of these stern and +haughty barons. But the prelates had learned from Laud, what measures +would be agreeable to Charles I., who, to all his father's despotic ideas of royal +prerogative, and love of Prelacy, and to at least equal dissimulation, added +the formidable elements of a temper dark and relentless, and a proud and +inflexible will. The consequences soon appeared. Charles resolved, that the +Church of Scotland should not only be episcopalian in its form of government, +but also in all its discipline, and in its form of worship. In order to +accomplish this long wished for purpose, it was resolved that a Book of Canons, +and a Liturgy, should be prepared by the Scottish bishops, and transmitted to +those of England, for their revision and approval. The book of Canons appeared +in 1635, and was regarded by the nation with the utmost abhorrence, both on +its own account, and as intended to introduce innovations still more detested. +What was dreaded soon took place. The Liturgy was prepared, sent to +England, and revised, several of the corrections being written by Laud +himself, all tending to give it a decidedly popish character. Some copies of +this production appeared early in the year 1637, and were immediately subjected +<pb n="xvi"/><anchor id="Pgxvi"/> +to the examination of acute and powerful minds, well able to detect and +expose their errors, and to resist this tyrannical attempt to do violence to the +conscience of a free and religious people. +</p> + +<p> +The crisis came. A letter from his Majesty was procured, requiring the +Liturgy to be used in all the churches of Edinburgh, and an act of the +Privy Council was passed, to enforce obedience to the royal mandate. Archbishop +Spotswood summoned the ministers together, announced to them +the King's pleasure, and commanded them to give intimation from their +pulpits, that on the following Sabbath the public use of the Liturgy was to be +commenced. The 23d day of July, 1637, was that on which the perilous +attempt was to be made. In the cathedral church of St. Giles, the Dean of +Edinburgh, attired in his surplice, began to read the service of the day. At +that moment, an old woman, named Jenny Geddes, unable longer to restrain +her indignation, exclaimed, <q>Villain, dost thou say mass at my lug!</q> and +seizing the stool on which she had been sitting, threw it at the Dean's head. +Instantly all was uproar and confusion. Threatened or assailed on all sides, +the Dean, terrified by this sudden outburst of popular fury, tore himself out of +their hands and fled, glad to escape, though with the loss of his priestly vestments. +In vain did the magistracy interfere. It was impossible to restore +sufficient quiet to allow the service to be resumed; and the defeated prelatic +party were compelled to abandon the Liturgy, thus dashed out of their trembling +grasp by a woman's hand. +</p> + +<p> +Such was the state of affairs in both church and kingdom, when George +Gillespie first appeared in public life. He had already refused to receive +ordination at the hands of a bishop; he had marked well the pernicious effects +of their conduct on the most sacred interests of the community; 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 right. His residence +in the household of the Earl of Cassilis, while it furnished the means of continuing +his learned researches, was not likely to change their direction; for +the Earl was one of those high-hearted and independent noblemen, who could +not brook prelatic insolence, even when supported by the Sovereign's favour. +The first production from the pen of Gillespie, the fruit, doubtless, of his +previous studies, was a work entitled <q>A Dispute against the English Popish +Ceremonies obtruded upon the Church of Scotland.</q> Its publication was +remarkably well timed, being in the summer of 1637, at the very time when +the whole kingdom was in a state of intense excitement, in the immediate +expectation that the Liturgy would be forced upon the Church. Nothing +could have been more suited to the emergency. It encountered every kind of +argument employed by the prelatic party; and, as the defenders of the ceremonies +argued that they were either necessary, or expedient, or lawful, or indifferent, +so Gillespie divided his work into four parts, arguing against their +<pb n="xvii"/><anchor id="Pgxvii"/> +<emph>necessity</emph>, their <emph>expediency</emph>, their <emph>lawfulness</emph>, +and their <emph>indifferency</emph>, with such +extensiveness of learning and acuteness and power of reasoning, as completely +to demolish all the arguments of all his prelatical antagonists. The effect +produced by this singularly able work may be conjectured from the fact, that +within a few months after its publication, a proclamation was issued by the +Privy Council, at the instigation of the bishops, commanding all the copies of +it that could be found to be called in and burned. Such was the only answer +that all the learned Scottish prelates could give to a treatise, written by a +youth who was only in his twenty-fifth year when it appeared. The language +of Baillie shows the estimation in which that learned, but timid and cautious +man, held Gillespie's youthful work. <q>This same youth is now given out also, +by those that should know, for the author of the <q>English Popish Ceremonies,</q> +whereof we all do marvel; for, though he had gotten the papers, and help of +the chief of that side, yet the very composition would seem to be far above +such an age. But, if that book be truly of his making, I admire the man, +though I mislike much of his matter; yea, I think he may prove amongst the +best wits of this isle.</q> +</p> + +<p> +So far as argument was concerned, the controversy was ended by Gillespie's +work, as no answer was ever attempted by the prelates. But the contest, +which began as one of power against principle, ere long became one of power +against power. In vain did the King attempt to overawe the firm minds of +the Presbyterians. In vain did the bishops issue their commands to the +ministers to use the Liturgy. These commands were universally disobeyed; +for the spirit of Scotland was now fairly roused—a spirit which has often +learned to conquer, but never to yield. It was to be expected that Gillespie +would not be allowed to remain much longer in comparative obscurity, after +his remarkable abilities had become known. The church and parish of +Wemyss being at that time vacant, the congregation, to whom he had been +known from his infancy, <q>made supplication</q> that he might be their minister. +This request was granted, <q>maugre St Andrew's beard,</q> as Baillie says; that +is, in spite of the opposition made by Spotswood, Archbishop of St Andrews, +who knew enough of the young man to regard him with equal fear and hatred. +He was ordained by the Presbytery of Kirkcaldy on the 26th of April, 1638, +the celebrated Robert Douglas, at that time minister of Kirkcaldy, presiding +at the ordination; and was the first who was admitted by a presbytery, at that +period, without regard to the authority of the bishops. This, indeed, soon +ceased to be a singularity; but, it must be remembered, that though the +attempt to impose the Liturgy upon the Church had been successfully resisted, +the ostensible government of the Church was still held by the prelates, and +continued to be held by them, till they were all deposed by the famous General +Assembly which met in Glasgow on the 21st day of November, 1638. But +their power had received a fatal blow, and it could not fail to be highly +<pb n="xviii"/><anchor id="Pgxviii"/> +gratifying to George Gillespie, that the first free act of the Presbyterian +Church, to the recovery of whose liberty he had so signally contributed, +should be his own ordination to the ministerial office. +</p> + +<p> +From that time forward, the life of George Gillespie was devoted to the +public service of the Church; and he was incessantly engaged in all the great +measures of that momentous period. He, however, was not the man of the +age. That man was Alexander Henderson, the acknowledged leader of the +Church of Scotland's Second Reformation. And, as it is not our purpose to +write a history of that period, we must confine ourselves chiefly to those events +in which Gillespie acted a prominent part. +</p> + +<p> +The next intimation that we receive of Gillespie is in Baillie's account of +the Glasgow Assembly. <q>After a sermon of Mr Gillespie,</q> says Baillie, +<q>wherein the youth very learnedly and judiciously, as they say, handled the +words, <q>The King's heart is in the hand of the Lord,</q> yet did too much +encroach on the King's actions: he (Argyle) gave us a grave admonition, to +let authority alone, which the Moderator seconded, and we all religiously +observed, so long as the Assembly lasted.</q> This proves, at least, that Gillespie +was highly esteemed by his brethren, who had selected him as one to preach +before that important Assembly, notwithstanding his youth. It should be +added, that on consulting the records of that Assembly's proceedings, we do +indeed find Argyle's grave admonition not to interfere with the authority due +to the King in his own province, and the Moderator's answer; but nothing to +lead us to think that it had any reference to Gillespie's sermon. Baillie had +not, at that time, learned to know and appreciate Gillespie, as he did afterwards +and, as he had been somewhat startled by the point and power of the +<q>English Popish Ceremonies,</q> he might not unnaturally conclude, that +Argyle's caution against what might be, had been caused by what had already +been beginning to appear in the language of the youthful preacher. +</p> + +<p> +The course of public affairs swept rapidly onward, though certainly not in +such a channel as to gratify the lovers of arbitrary power and superstition. +The King, enraged to find his beloved Prelacy overthrown at once and entirely, +prepared to force it upon the Scottish Covenanted Church and people by force +of arms. The Covenanters stood on the defensive, and met the invading host +on the Border, prepared to die rather than submit to the loss of religious +liberty. But the English army was little inclined to fight in such a cause. +They had felt the king's tyranny and the oppression of their own prelates, and +were not disposed to destroy that liberty, so nobly won by Scotland, for which +they were themselves most earnestly longing. A peace ensued. The King +granted that spiritual liberty which he was unable to withhold; and the ministers +who had accompanied the Scottish army, returned to the discharge of +their more peaceful duties. But this peace proved of short duration. The +King levied a new and more powerful army, and again declared war against +<pb n="xix"/><anchor id="Pgxix"/> +his Scottish subjects. Again the Covenanters resumed their weapons of +defence, and marched towards the Border, a number of the most eminent +ministers, among whom was Gillespie, being required to accompany the army, +and empowered to act as a presbytery. It was, however, judged necessary +to anticipate the approach of the English by entering England. This bold +movement changed the nature of the contest for the time, because the English +parliament felt the utmost jealousy of the King's despotic designs, and would +not grant him the necessary support. Negotiations for peace were begun at +Ripon, and transferred to London. This rendered it necessary for the Scottish +Commissioners for the peace to reside at London. Henderson, Blair, Baillie +and Gillespie accompanied the Commissioners to London, resided with them +there in the capacity of chaplains, and availed themselves of the opportunity +thus afforded, for proving to the people of England that presbyterian +ministers were not such rude and ignorant men as their prelatic calumniators +had asserted. The effect of their preaching was astonishing, as even Clarendon, +their prejudiced and bitter reviler, admits. Wherever they preached, the +people flocked in crowds to hear them, and even clustered round the doors and +windows of the churches in which they were proclaiming the unsearchable +riches of Christ. It soon became apparent that both the cause, and the men +by whom it was defended, were too mighty to be despised. Courtly parasites +might scoff, 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 +men, whether on the bleak waste of a Scottish moor, or in the midst of a +mighty city. +</p> + +<p> +Soon after the return of the Scottish Commissioners and ministers, in the +Assembly of 1641, the town of Aberdeen gave a call to George Gillespie to be +one of their pastors. This call, however, he strenuously and successfully +resisted, and was permitted to remain at Wemyss. But next year, the +town of Edinburgh applied to the General Assembly, to have him translated +to one of the charges there, and this application was successful, so that he +became one of the ministers of Edinburgh in the year 1642, and continued so +during the remainder of his life. +</p> + +<p> +But although Edinburgh had succeeded in obtaining Gillespie, the citizens +were not long permitted to enjoy the benefit of his ministry. Another +class of duties awaited him, in a still more public and important sphere of +action. It is impossible here to do more than refer to the great events which +at that time agitated not only Scotland, but also England. The superstition, +bigotry and intolerance of Archbishop Laud and his followers, combining +with and urging on the despotism of the King, had at length completely +exhausted the patience of the English people and parliament. Every pacific +effort had proved fruitless; and it had become undeniably evident, to every +English patriot, that Prelacy must be abolished and the royal prerogative +<pb n="xx"/><anchor id="Pgxx"/> +limited, unless they were prepared to yield up every vestige of civil and +religious liberty. They made the nobler choice, passed an act abolishing +Prelacy, and summoned an Assembly of Divines to deliberate respecting the +formation of such a Confession of Faith, Catechism, and Directory, as might +lead to uniformity between the Churches of the two kingdoms, and thereby +tend to secure the religious liberty of both. The Assembly of Divines met at +Westminster, on the 1st day of July, 1643. Soon afterwards Commissioners +from the English Parliament, and from the Westminster Assembly, were +appointed to proceed to Edinburgh, to be present at the meeting of the +General Assembly in August, and to seek a conference, respecting the best +method of forming the basis of a religious and civil confederacy between the +two kingdoms, in their time of mutual danger. These Commissioners, accordingly, +attended the meeting of the Assembly in Edinburgh, and the result of +their conferences was the framing of that well-known bond of union between the two +countries, <hi rend='smallcaps'>the Solemn League And Covenant</hi>—<q>a document +which we may be pardoned for terming the noblest, in its essential nature and principles, +of all that are recorded among the international transactions of the +world.</q> +</p> + +<p> +As the main object for which the Solemn League and Covenant was framed, +was to secure the utmost practicable degree of uniformity in the religious +worship of both countries; and, as the English Divines had already met at +Westminster to take the whole subject into consideration, and had requested +the assistance of Commissioners from the Church of Scotland, the General +Assembly named some of the most eminent of their ministers and elders as +Commissioners to the Westminster Assembly. These were, Alexander +Henderson, Robert Douglas, Robert Baillie, Samuel Rutherford, and George +Gillespie, ministers; and the Earl of Cassilis, Lord Maitland, and Sir Archibald +Johnston of Warriston, elders; but neither the Earl of Cassilis nor +Robert Douglas went. Three of these, Lord Maitland, Henderson, and +Gillespie, set off for London, along with the English Commissioners, immediately +after the rising of the General Assembly; the other three, Warriston, +Rutherford, and Baillie, followed about a month afterwards. On the 15th of +September the Scottish Commissioners were received into the Westminster +Assembly with great kindness and courtesy; and, on the 25th of the same +month, the Solemn League and Covenant was publicly sworn and subscribed +by both Parliament and Assembly, after addresses by Nyo and Henderson. +It was not, however, till the 12th of October, that the Westminster Assembly +commenced its serious deliberations concerning Church Government, Discipline, +and a Directory of Worship, in the hope of arriving at such conclusions +as might produce religious uniformity in the Churches of England, Scotland, +and Ireland, if not also with the Reformed Churches of the Continent. +</p> + +<p> +Scarcely had the Westminster Assembly begun its deliberations, when it +<pb n="xxi"/><anchor id="Pgxxi"/> +became abundantly apparent, that, however sincere its members might all be +in the desire to promote the religious welfare of the community, they were, +nevertheless, divided in their views as to how that could be best accomplished. +There were three parties in the Assembly, the Presbyterians, +the Independents, and the Erastians. Of these the Presbyterians<note place="foot">It +is right to state that a large proportion of those who ultimately formed the presbyterian +party, had been brought up in the Church of England, and had received episcopal +ordination.</note> formed by far the most numerous, comprising at least nine-tenths of +the entire body. There were at first only five Independent divines, commonly +termed <q>the Five Dissenting Brethren;</q> but their number finally amounted +to ten or eleven. Only two ministers were decided Erastians, but a considerable +number of the parliamentary members, chiefly those who were +professionally lawyers, advocated that secular policy. The Scottish Commissioners +refused to exercise the right of voting, but were continually +present in the Assembly, and took a very prominent part in all its deliberations +and debates, supporting, as might be expected, the views of the Presbyterians. +The chief strength of the Independents consisted in the tenacity +with which they adhered to their own opinions, disputing every proposition +brought forward by others, but cautiously abstaining from giving any definite +statement of their own; and in the close intercourse which they contrived to +keep with Cromwell and the military Independents. And the Erastian party, +though few in numbers within the Assembly itself, possessed, nevertheless, +considerable influence, arising out of their reputation for learning, having as +their ornament and support, that distinguished man, emphatically called <q>the +learned Selden.</q> But the true source of their power was the Parliament, +which, having deprived the King of that ecclesiastical supremacy which he +had so grievously abused, wished to retain it in its own possession, and +therefore, supported the Erastian party in the Assembly. +</p> + +<p> +Numerous and protracted were the debates which arose in the Westminster +Assembly, during the discussion of the various topics on which these three +parties differed in opinion; and in all those debates no person took a more active +part, or gained more distinction than George Gillespie. His previous course +of studies had rendered him perfectly familiar with all that had been written on +the subjects under discussion; his originally acute and powerful intellect had +been thoroughly trained and exercised to its highest degree of clearness and +vigour; and to a natural, perspicuous, and flowing readiness of language, the +warmth and earnestness of his heart added the energy and elevation which +form the very essence of true eloquence. We have already referred to the +high expectations which Baillie entertained of his future career. But high as +these had been, they were far surpassed by the reality, as he himself declares. +<q>None in all the company did reason more, and more pertinently than Mr Gillespie. +That is an excellent youth; my heart blesses God in his behalf!</q>—<q>Very +<pb n="xxii"/><anchor id="Pgxxii"/> +learned and acute Mr Gillespie, a singular ornament of our church, +than whom not one in the whole Assembly speaks to better purpose, and with +better acceptance by all the hearers.</q>—<q>Mr George Gillespie, however I had +a good opinion of his gifts, yet I profess he has much deceived me: Of a truth +there is no man whose parts in a public dispute I do so admire. He has +studied so accurately all the points that ever yet came to our Assembly, he has +got so ready, so assured, so solid a way of public debating, that however +there be in the Assembly divers very excellent men, yet, in my poor judgment, +there is not one who speaks more rationally, and to the point, than that brave +youth has done ever.</q> +</p> + +<p> +We cannot here follow the course of the prolonged deliberations in which +Gillespie so greatly distinguished himself; but there is one instance of his eminence +which has so often been related, and not always very accurately, that +it would be unpardonable not to give it here,—especially as some pains have +been taken to obtain as full and correct a version of it as is now practicable. +After the Westminster Divines had agreed respecting the office-bearers whose +permanent continuation in the church can be proved from scriptural authority; +they proceeded to inquire concerning the subject of Church Discipline. In +this the Presbyterians were constrained to encounter both the Independents +and the Erastians; for the Independents, on the one hand, denied any authoritative +excommunication or suspension, and the Erastians, on the other, admitted +such a power, but placed it in the hands of the civil magistracy. For a +considerable time the discussion was between the Presbyterians and the +Independents; but when the arguments of the latter party had been conclusively +met and answered by their antagonists, the Erastians hastened to the +rescue, and their champion, <q>the learned Selden,</q> came to the Assembly, +when the discussion drew near its close, prepared to pour forth all his learning +for the discomfiture of the hitherto triumphant Presbyterians. His intention +had been made known extensively, and even before the debate began, the +house was crowded by all who could claim or obtain admission. Gillespie, who +had been probably engaged in some Committee business as usual, was rather +late in coming, and upon his arrival, not being recognised as a member by +those who were standing about the door and in the passages, was told that it +was impossible for him to get in, the throng was so dense. <q>Can ye not +admit a <hi rend='italic'>pinning</hi>?</q> said he, +using a word employed by masons, to indicate the +thin slips of stone with which they pin, or fill up the chinks and inequalities +that occur in the building of a plain wall. He did, however, work his way +to the seat allotted to the Scottish Commissioners, and took his place beside +his brethren. The subject under discussion was the text, Matt. xviii. 15-17, +as bearing upon the question respecting excommunication. Selden arose, and +in a long and elaborate speech, and with a great display of minute rabbinical +lore, strove to demonstrate that the passage contained no warrant for ecclesiastical +<pb n="xxiii"/><anchor id="Pgxxiii"/> +jurisdiction, but that it related to the ordinary practice of the Jews +in their common civil courts, by whom, as he asserted, one sentence was excommunication, +pronounced by their own authority. Somewhat confused, if not appalled, +by the vast erudition displayed, even the most learned and able of the +divines seemed in no haste to encounter their formidable opponent. At length +both Herle and Marshall, two very distinguished men, attempted answers, but +failed to counteract the effect of Selden's speech. Gillespie had been observed +by his Scottish brethren writing occasionally in his note-book, as if marking +the heads of Selden's argument; and one of them, some accounts say Rutherford, +turning to him in this emergency, said, <q>Rise, George, rise up, man, +and defend the right of the Lord Jesus Christ to govern, by his own laws, +the church which he hath purchased with his blood.</q> Thus urged, Gillespie +arose, gave first a summary of Selden's argument, divesting it of all the +confusion of that cumbrous learning in which it had been wrapped, and reducing +it to its simple elements; then in a speech of singular acuteness and power, +completely refuted it, proving that the passage could not be interpreted or +explained away to mean a mere reference to a civil court. By seven distinct +arguments he proved, that the whole subject was of a spiritual nature, not +within the cognisance of civil courts; and he proved also, that the church of +the Jews both possessed and exercised the power of spiritual censures. The +effect of Gillespie's speech was so great, as not only to convince the Assembly, +but also to astonish and confound Seldon himself, who is reported to have +exclaimed in a tone of bitter mortification, <q>That young man, by this single +speech, has swept away the learning and labour of ten years of my life!</q> +Those who were clustered together in the passage near the door, remembering +Gillespie's expression when he was attempting to enter, said one to another, +<q>It was well that we admitted the <hi rend='italic'>pinning</hi>, +otherwise the building would have fallen.</q> Even his Scottish +brethren, although well acquainted with his great +abilities, were surprised with his masterly analysis of Selden's argument, and +looked into his note-book, expecting there to find the outline of the summary +which he had given. Their surprise was certainly not diminished when they +found that he had written nothing but, <hi rend='italic'>Da lucem, +Domine</hi>, Lord give light,—and similar brief petitions for the +direction of that divine Head and King of +the church, whose crown-rights he was about to defend. +</p> + +<p> +Various other anecdotes have been recorded respecting Gillespie's singular +skill and ability in debate; but the preceding is at once the most striking and +the best authenticated, and may suffice to prove his eminence, both in learning +and in power of argument, among the Westminster Divines.<note place="foot">There +is another anecdote commonly repeated respecting a signal defeat which Gillespie is said +to have given to one of the Independent divines, when recent from his travel to London. +That he did repeatedly refute their arguments is quite certain, of which both Lightfoot's +notes and his own record many instances, but no such event could have occurred as that +with which the anecdote is commonly introduced; for both Henderson and Gillespie arrived +at the same time, and were received formally, and with great respect into the Assembly, +before any of the controverted points had begun to be discussed at all. It is easy to +conceive how imaginary incidents may be added by tradition, to an anecdote essentially +true; and our endeavour has been to restore the anecdote to its true position and +character. We may add that Gillespie's expression, <q>Can ye not admit a pinning?</q> is +one which tradition has preserved; but we find the same word used in his Aaron's Rod, in +a similar sense, which confirms the tradition.</note> +</p> + +<pb n="xxiv"/><anchor id="Pgxxiv"/> + +<p> +The first part of the task in which the Westminster Assembly was engaged, +was the framing of a Directory for Public Worship. This having been completed +about the close of the year 1644, the General Assembly of the Church +of Scotland met on the 23d of January, 1645, to take this Directory into consideration, +and to give it their sanction, should it be found satisfactory. +Baillie and Gillespie were sent to Scotland, to be present at the Assembly, +that they might introduce the subject, and give any explanation that might +appear necessary, and to do everything in their power to procure for it the +desired approbation. In this they were completely successful, and the Assembly +passed an act sanctioning the Directory,—that act having been written, as +Baillie informs us, by Gillespie. Having accomplished the object of their +mission, they returned to London, where Gillespie was speedily engaged in +the Erastian Controversy, during which he produced his greatest work. +</p> + +<p> +We have already referred to the distinguished ability with which Gillespie +encountered and defeated Selden, in the discussion which arose within the +Westminster Assembly itself. But the principles of Erastianism were entertained +by many who were not members of that Assembly, and were advocated +in other quarters, so as to lead to a literary controversy. The Rev. Thomas +Coleman, one of the Erastians divines, the other being Lightfoot, preached a +sermon before the House of Commons, on the 30th of July, 1645, in which +there was a peculiar display of Erastianism of the very strongest kind. This +sermon was printed, as were all sermons preached before either House, and +excited at once the disapprobation of all the friends of religious liberty. It +did not remain long unanswered. On the 27th of August, the same year, +Gillespie preached before the House of Lords; and when his sermon was also +published, he added to it an appendix entitled, <q>A Brotherly Examination of +some passages of Mr Coleman's late printed sermon.</q> In this appendix +Gillespie not only answered and refuted Coleman, but turned his arguments +completely against himself. Coleman soon afterwards published a pamphlet +entitled, <q>A Brotherly Examination Re-examined.</q> To this Gillespie replied +in another bearing the title, <q>Nihil Respondes,</q> in which he somewhat sharply +exposed the weak and inconclusive character of his opponent's argument. +Irritated by the castigation he had received, Coleman published a bitter +reply, to which he gave the somewhat unintelligible title of <q>Male Dicis +Maledicis,</q>—intending, probably, to insinuate that Gillespie's answer was of a +railing character. This roused Gillespie, and induced him to put forth his +controversial power in a singularly vigorous pamphlet, entitled, <q>Male Audis,</q> +<pb n="xxv"/><anchor id="Pgxxv"/> +in which he took a rapid survey of the whole Erastian controversy, so far as +Coleman and some of his friends had brought it forward, convicted him and +them of numerous self-contradictions, of unsoundness in theology, of violating +the covenant which they had sworn, and of inculcating opinions fatal to both +civil and religious liberty. To this powerful production Coleman attempted no +reply; nor have its arguments ever been answered by any subsequent advocate +of Erastianism. +</p> + +<p> +But however able and well-timed these controversial pamphlets were, 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 Assembly. He had planned, +and was all the while prosecuting, a much larger work. That work appeared +about the close of the year 1646, under the title of <q>Aaron's Rod Blossoming: +or, the Divine Ordinance of Church Government Vindicated.</q> In this remarkably +able and elaborate production, Gillespie took up the Erastian controversy as +stated and defended by its ablest advocates, fairly encountering their strongest +arguments, and assailing their most formidable positions, in the frank and +fearless manner of a man thoroughly sincere, and thoroughly convinced of the +truth and goodness of his cause. As it may be presumed that the readers of +this memoir are also in possession of <q>Aaron's Rod,</q> we need not occupy space +in giving even a brief outline of that admirable work; but as we are convinced +that the Erastian conflict, which has been recently resumed, must still be +fought, and will be ultimately won, we strenuously recommend the studious +perusal of Gillespie's masterly production to all who wish fully to comprehend +the subject.<note place="foot">The present Erastian Establishment in Scotland might do +well to consider whether theirs be the church of which Gillespie was a distinguished +minister.</note> One or two points of general information, however, it may be expedient +to give. In the <q>Aaron's Rod,</q> while Gillespie intentionally traversed +the whole ground of the Erastian controversy, he directed also special attention +to the productions of the day. This he could not avoid; but this has tended +unfortunately, to give to his work the appearance of being to some extent an +ephemeral production, suited to the period when it appeared, but not so well +suited to the present times. It addresses itself to answer the arguments of +Selden, and Coleman, and Hussey, and Prynne; and as the writings of these +men have sunk into oblivion, we are liable to regard the work which answered +them as one which has done its deed, and may also be allowed to disappear. +Let it be observed, that Erastianism never had abler advocates than the above-named +men. Selden was so pre-eminent for learning that his distinguishing designation +was <q>the learned Selden.</q> Coleman was so thoroughly conversant with +Hebrew literature, that he was commonly termed <q>Rabbi Coleman.</q> Hussey, +minister at Chessilhurst in Kent, was a man of great eloquence, both as a +speaker and a writer, and possessed no small influence among the strong-minded +men of that period. And Prynne had a double claim on public attention +<pb n="xxvi"/><anchor id="Pgxxvi"/> +both then and still; for he had been so formidable an antagonist of the +Laudean Prelacy, as to have been marked out by Laud as a special victim,—had +been condemned to the pillory, and suffered the loss of both his ears by the +sentence of that cruel prelate,—and had been rescued from his sufferings, and +restored to political life and influence, by the Long Parliament. He was, +moreover, both a learned man, an acute lawyer, and an able and subtle controversialist, +and his writings exercised at the time no mean influence. When +such men undertook the advocacy of the Erastian argument, encouraged as +they were by the English Parliament, it may well be conceived that they would +present it both in its ablest, and in its most plausible form. And it is doing +no discredit to Erastians of the present day, to say that they are not likely to +produce anything either more profound in learning, or more able and acute in +reasoning than was done by their predecessors of the Long Parliament, and +the Westminster Assembly. If, therefore, Gillespie's Aaron's Rod completely +defeated the acute and able men of that day, we may well recommend it to the +perusal of those whose duty it may be to engage in a similar controversy in the +present age. +</p> + +<p> +But while such were Gillespie's labours in the field of controversy, the value +of which could not be easily over-estimated, his memory would be grievously +wronged were we to regard him only as a controversialist. For although the +topics which first engaged the attention of the Westminster Assembly were +those on which the greatest difference of opinion existed, and to which, almost +of necessity, the public mind, both then and ever since, has been most strongly +directed, there was a very large portion of their duty, and that, too, of the +highest importance, and demanding the utmost care, in which a much greater +degree of unanimity prevailed. For a considerable time after the Assembly +commenced its deliberations, its attention was almost exclusively occupied +with the framing of Directories for public worship and ordination, and with +discussions respecting the form of Church government, including the power of +Church censure. These topics involved both the Independent and the +Erastian controversies; and till some satisfactory conclusions had been +reached on these points, the Assembly abstained from entering upon the less +agitating, but not less important work of framing a Confession of Faith. But +having completed their task, so far as depended upon themselves, they then +turned their attention to their doctrinal labours. +</p> + +<p> +The manner in which the Assembly entered upon this solemn duty deserves +the utmost attention, as intimating the earnest and prudent spirit by which +their whole deliberations were pervaded. They appointed a committee to prepare +and arrange the main propositions which were to be examined and +digested into a system by the Assembly. The members of this committee +were, Dr Hoyle, Dr Gouge, Messrs Herle, Gataker, Tuckney, Reynolds, and +Vines, with the Scottish Commissioners Henderson, Baillie, Rutherford, and +<pb n="xxvii"/><anchor id="Pgxxvii"/> +Gillespie. Those learned and able divines began their labours by arranging, +in the most systematic order, the various great and sacred truths which God +has revealed to man; and then reduced these to thirty-two distinct heads or +chapters, each having a title expressive of its subject. These were again subdivided +into sections; and the committee formed themselves into several subcommittees, +each of which took a specific topic for the sake of exact and +concentrated deliberation. When these sub-committees had completed their +respective tasks, the whole results were laid before the entire committee, and +any alterations suggested and debated till all were of one mind. And when +any title, or chapter, had been thus fully prepared by the committee, it was +reported to the Assembly, and again subjected to the most minute and careful +investigation, in every paragraph, sentence, and even word. All that +learning the most profound, intellect the most searching, and piety the most +sincere could accomplish, was thus concentrated in the Westminster Assembly's +Confession of Faith, which may be safely termed the most perfect statement +of systematic Theology ever framed by the Christian Church. +</p> + +<p> +In the preliminary deliberations of the Committee the Scottish divines took +a leading part, and none more than Gillespie. But no report of these deliberations +either was or could be made public. The results alone appeared when +the Committee, from time to time, laid its matured propositions before the +Assembly. And it is gratifying to be able to add, that throughout the +deliberations of the Assembly itself, when composing, or rather, formally +sanctioning the Confession of Faith, there prevailed almost an entire and +perfect harmony. There appears, indeed, to have been only <emph>two</emph> subjects on +which any difference of opinion existed among them. The one of these was +the doctrine of Election, concerning which Baillie informs us they had <q>long +and tough debates;</q> the other was concerning that which heads the chapter +entitled <q>Of Church Censures,</q> as its fundamental proposition, viz. <q>The +Lord Jesus Christ, as King and Head of his Church, has therein appointed a +government in the hand of church-officers distinct from the civil magistrate.</q> +This proposition the Assembly manifestly intended and understood to contain +a principle directly and necessarily opposed to the very essence of Erastianism, +and it was regarded in the same light by the Erastians themselves, hence it +had to encounter their most strenuous opposition. It was, however, somewhat +beyond the grasp of the lay-members of the Assembly, especially since their +champion Selden had in a great measure withdrawn from the debates after his +signal discomfiture by Gillespie, and consequently it was triumphantly carried, +the single dissentient voice being that of Lightfoot, the other Erastian divine, +Coleman, having died before the conclusion of the debate. The framing of the +Confession occupied the Assembly nearly a year. After having been carefully +transcribed, it was presented to the parliament on the 3d of December, 1646. +</p> + +<p> +A plan similar to that already described was also employed in preparing +<pb n="xxviii"/><anchor id="Pgxxviii"/> +that admirable digest of Christian doctrine, the Shorter Catechism, and so far +as can be ascertained, by the same Committee. For a time, indeed, they +attempted to prosecute the framing of both Confession and Catechism at +once; but after some progress had been made with both, the Assembly resolved +to finish the Confession first, and then to construct the Catechism upon +its model, so far at least as to have no proposition in the one which was not in +the other. By this arrangement they wisely avoided the danger of subsequent +debate and delay. Various obstacles, however, interposed, and so greatly +impeded the progress of the Assembly, that the Catechism was not so speedily +completed as had been expected. It was, however, presented to the House +of Commons on the 5th of November 1647, and the Larger, in the spring of +the following year. +</p> + +<p> +There is one anecdote connected with the formation of the Shorter Catechism +both full of interest and so very beautiful, that it must not be omitted. +In one of the earliest meetings of the Committee, the subject of deliberation +was to frame an answer to the question <q><hi rend='italic'>What is God</hi>?</q> Each +man felt the unapproachable sublimity of the divine idea suggested by these words; but +who could venture to give it expression in human language! All shrunk from +the too sacred task in awe-struck reverential fear. At length it was resolved, +as an expression of the Committee's deep humility, that the youngest member +should first make the attempt. He consented; but begged that the brethren +would first unite with him in prayer for divine enlightenment. Then in slow +and solemn accents he thus began his prayer:—<q>O God, Thou art a Spirit, +infinite, eternal, and unchangeable, in Thy being, wisdom, power, holiness, +justice, goodness and truth.</q>—When he ceased, the first sentence of his prayer +was immediately written down and adopted, as the most perfect answer that +could be conceived, as, indeed, in a very sacred sense, God's own answer, +descriptive of Himself.<note place="foot">The above anecdote is sometimes given with this +variation:—that when the youngest member consented, he requested the rest to engage +in prayer, while he retired to make the attempt. They did so, and in a short time he +returned with the answer exactly as it now appears. We prefer the anecdote as given in +the text, both as equally likely, and as much more beautiful.</note> Who, then, was the +youngest member of the Committee? When we compare the birth-dates of the respective +members of the Committee, we find that George Gillespie was the youngest by more than a +dozen years. We may, therefore, safely conclude, that George Gillespie was +the man who was thus guided to frame this marvellous answer. +</p> + +<p> +Without further enlarging on these points, we may, without hazard, affirm, +that however eminent Gillespie was in the department of controversy, he was +scarcely, if at all, less so in that of systematic theology, while his personal +piety was of the most elevated and spiritual character. Rarely, indeed, have +such qualities met in any one man, as were united in him; but when God +requires such a man, he creates, endows and trains him, so as to meet the +necessity. +</p> + +<pb n="xxix"/><anchor id="Pgxxix"/> + +<p> +When the public labours of the Westminster Assembly drew near a close, +the Scottish commissioners returned to their native country. Henderson had +previously found the repose of the grave, Rutherford remained a short time +behind. Baillie and Gillespie appeared at the General Assembly which met +in August, 1647, and laid before that supreme ecclesiastical court the result +of their protracted labours. The Confession of Faith was ratified by that +Assembly. The same Assembly caused to be printed a series of propositions, +or <q>Theses against Erastianism,</q> as Baillie terms them, amounting to one +hundred and eleven, drawn up by George Gillespie, embodying eight of them +in the act which authorised their publication. The perusal of these propositions +would enable any person of unprejudiced and intelligent mind to master +and refute the whole Erastian theory; and could not fail, at the same time, to +draw forth sentiments of admiration towards the clear and strong mind by +which they were framed. +</p> + +<p> +But the incessant toils in which Gillespie's life had been spent had shattered +his constitution beyond the power of recovery; and the state in which he +found Scotland on his return was such as to permit no relaxation of these +toils. The danger in which the obstinacy and duplicity of Charles I. had +placed that unhappy monarch's life, drew forth towards him the strong compassion +of all who cherished sentiments of loyalty to the sovereign and pity +for the man. But in many instances these generous feelings were allowed to +bias the dictates of religious principle and sound judgment; 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 England. This was, of course, eagerly +encouraged by all who had previously adhered to the King's party in the contest +between him and the Covenanters; and a series of intrigues began and +were carried on, breaking the harmony which had previously existed, and +preparing for the disastrous consequences which soon afterwards ensued. +Gillespie exerted himself to the utmost of his power to avert the coming +calamities which he anticipated, by striving to prevent the commission of +crimes which provoke judgment. His influence was sufficient to restrain the +Church from consenting to countenance the weak and wicked movements of +politicians. But his health continued to sink under these incessant toils and +anxieties. He was chosen moderator of the General Assembly of 1648, +though, as Baillie states, <q>he did much deprecate the burden, as he had great +reason, both for his health's sake, and other great causes.</q> +</p> + +<p> +This Assembly met on the 12th of July, 1648, and so arduous and difficult +were the duties which it had to discharge, that it did not end its labours till +the 12th of August. Although Gillespie was then rapidly sinking under the +disease of which he died, which, from its symptoms, must have been consumption, +he continued to take an active part in all its deliberations, and drew up +the last public paper which it directed to be framed, in answer to a document, +<pb n="xxx"/><anchor id="Pgxxx"/> +issued by the State, respecting the engagement that had been formed for the +support of the King. The arduous labours of the Assembly being thus ended, +Gillespie left Edinburgh and retired to Kirkcaldy, with the view of seeking, +by change of scene and air, some renovation to his health. But the disease +had taken too firm a hold of his enfeebled constitution, and he continued to +suffer from increasing weakness. Still the cares of the distracted Church and +country pressed heavily on his mind. He was now unable to attend the +public meetings of Church courts; but on the 8th of September he addressed +a letter to the Commission of Assembly, in which he stated clearly and +strongly his opinion concerning the duties and the dangers of the time. +Continuing to sink, and feeling death at hand, he partly wrote and partly +dictated what may be termed his dying <q>Testimony against association with +malignant enemies of the truth and godliness.</q><note place="foot">These interesting +documents are printed in this Series at the conclusion of the Part containing +his <q>Sermons and Controversial Pieces.</q></note> At length, on the 17th day +of December, 1648, his toils and sorrows ceased, and he fell asleep in Jesus. +</p> + +<p> +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 mankind. +Incessant toil is the destiny of such highly-gifted men while here +below; 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 encounter. But their +recompense is in heaven, when their work is done; and future generations +delight to rescue their reputation from the feeble obloquy with which malevolence +and folly had endeavoured to hide or defame it. Thus has it been with +George Gillespie to a considerable extent already; and we entertain not the +slightest shadow of doubt that his transcendent merit is but beginning to be +known and appreciated as it deserves, and that ere very long his well-earned +fame will shine too clearly and too strong to be approached by detractors. +</p> + +<milestone unit="tb" rend="stars: 5"/> + +<p> +We have but little more to relate respecting George Gillespie. His death +was deeply lamented by all who loved their church and country at the time; +and such was the feeling generally entertained of his great merit, that the +Committee of Estates, or government of the kingdom, by an Act dated 20th +December, 1648, did, <q>as an acknowledgment for his faithfulness in all the +public employments entrusted to him by this Church, both at home and +abroad, his faithful labours, and indefatigable diligence in all the exercises of +his ministerial calling, for his Master's service, and his learned writings, published +to the world, in which rare and profitable employments, both for Church +and State, he truly spent himself and closed his days, ordain, That the sum of +one thousand pounds sterling be given to his widow and children.</q> And +though the Parliament did, by their Act, dated June 8th, 1650, unanimously +<pb n="xxxi"/><anchor id="Pgxxxi"/> +ratify the preceding Act, and recommended to their Committee to make the +same effectual, yet in consequence of Cromwell's invasion, and the confusion +into which the whole kingdom was thereby thrown, this benevolent design +was frustrated, as his grandson, the Rev. George Gillespie, minister at Strathmiglo, +afterwards declared.<note place="foot">Preface to Stevenson's History.</note> +So much for the trust to be placed in national +gratitude and the promises of statesmen. +</p> + +<p> +George Gillespie was buried at Kirkcaldy, his birth-place, and the place +also where he died. A tomb-stone, erected to his memory by his relatives and +friends, bore an inscription in Latin, recording the chief actions of his life, and +stating the leading elements of his character. But when Prelacy was re-imposed +on Scotland, after the restoration of Charles II., the mean malice of the +Prelatists gratified itself by breaking the tomb-stone. This petty and spiteful +act is thus recorded in the <q>Mercurius Caledonius,</q> one of the small quarto +newspapers or periodicals of the time, of date January 16th to 25th, 1661. +<q>The late Committee of Estates ordered the tomb-stone of Mr George Gillespie, +whereon was engraven a scandalous inscription, should be fetched from +the burial place, and upon a market-day, at the cross of Kirkcaldy, where he +had formerly been minister, and there solemnly broken by the hands of the +hangman; which was accordingly done,—a just indignity upon the memory of +so dangerous a person.</q> +</p> + +<p> +The Committee of Estates by which this paltry deed was done was that of +Middleton's parliament, frequently called the <q>drunken parliament,</q> from the +excesses of its leading men, and which on the following year signalised itself by +the Glasgow act,—that act which emptied nearly four hundred pulpits in one +day. The inaccuracy of the statement made by the prelatic newspaper, asserting +that he had formerly been minister at Kirkcaldy, will not surprise any +person who is acquainted with the writings of the Prelatists of that period, +who seem not to have been able to write the truth when relating the most common +and well-known facts. But one is somewhat surprised to find statements +equally inaccurate made respecting George Gillespie, by reverend and learned +historians. In Dr Cook's History of the Church of Scotland, we find in one passage +George Gillespie's character and conduct completely misunderstood and +misrepresented, (vol. iii. pages 160-162), and in a subsequent passage an assertion +that the proceedings of that party in the church called the Protestors +were, in the year 1650, <q>directed by Gillespie, a factious minister, whose name +has been frequently mentioned,</q> (page 196). George Gillespie was the only person +of whom mention was made, or could be made, in the previous portion of the +history, as his brother had not then began to take any active part in public +affairs; but he was dead nearly two years before the date to which the latter +passage refers. It is plain that Dr Cook confounded George Gillespie with +<pb n="xxxii"/><anchor id="Pgxxxii"/> +his brother Patrick, and ascribed to the former the actions of the latter, regarding +them both as but one and the same person. He further asserts, that +Gillespie was <q>suspected of corresponding with the Sectaries.</q> That Patrick +Gillespie corresponded with the Sectaries, and was much trusted and countenanced +by Cromwell, is perfectly true; but before that time George Gillespie +had joined the One Church and family in heaven. In every period of his life, +and in every transaction in which he was engaged, George Gillespie was far +above all private or discreditable intriguing, which is the vice of weak, cunning, +and selfish minds. And while we do not think it necessary further to +prosecute this vindication of his memory, we yet think it our duty, when writing +a memoir of him, thus briefly to set aside the groundless accusation, +whether it be adduced by prelatic or Erastian writers,—his baffled antagonists +when living, his impotent calumniators when dead. +</p> + +<p> +The tomb-stone, as has been related, was broken in 1661, but the inscription +was preserved. A plain tablet was erected in 1745, by his grandson, the +Rev. George Gillespie, minister of Strathmiglo, on which the inscription was +re-produced, with a slight addition, mentioning both events. It is still to be +seen in the south-east porch of the present church. The inscription is +as follows:— +</p> + +<quote rend="display"> +MAGISTER GEORGIUS GILLESPIE, PASTOR EDINBURGENSIS, JUVENILIBUS ANNIS +RITUUM ANGLORUM PONTIFICIORUM TURMAM PROSTRAVIT: GLISCENTE AETATE, +DELEGATUS CUM MANDATIS IN SYNODO ANGLICANA, PRÆSULEM E ANGLIA ERADICANDUM, +SINCERUM DEI CULTUM UNIFORMEM PROMOVENDUM, CURAVIT; ERASTUM +AARONIS GERMINANTE VIRGA CASTIGAVIT. IN PATRIAM REVERSUS FOEDIFRAGOS +ANGLIAM BELLO LACESSENTES LABEFACTAVIT: SYNODI NATIONALIS ANNO 1648, +EDINBURGI HABITÆ PRÆSES ELECTUS, EXTREMAM PATIRÆ SUÆ OPERAM CUM LAUDE +NAVAVIT: CUMQUE OCULATIS TESTIS VIDISSET MALIGNANTIUM QUAM PRÆDIXERAT +RUINAM, EODEM QUO FOEDUS TRIUM GENTIUM SOLENNE RENOVATUM TUIT DIE DECEDENS +IN PACE, ANNO ÆTATIS 36, IN GAUDIUM DOMINI INTRAVIT: INGENIO PROFUNDUS, +GENIO MITIS, DISPUTATIONE ACUTUS, ELOQUIO FACUNDUS, ANIMO INVICTUS, +BONOS IN AMOREM, MALOS IN INVIDIAM, OMNES IN SUI ADMIRATIONEM, RAPUIT: PATLÆ +SUÆ ORNAMENTUM; TANTO PATRE DIGNA SOBOLES. +</quote> + +<quote rend="display"> +THIS TOMB BEING PULLED DOWN BY THE MALIGNANT INFLUENCE OF ARCHBISHOP +SHARP, AFTER THE INTRODUCTION OF PRELACY, MR GEORGE GILLESPIE, MINISTER +OF THE GOSPEL AT STRATHMIGLO, CAUSED IT TO BE RE-ERECTED, IN HONOUR OF HIS +SAID WORTHY GRANDFATHER, AND AS A STANDING MONUMENT OF DUTIFUL REGARD +TO HIS BLESSED MEMORY; ANNO DOMINI, 1746. +</quote> + +<p> +It may be expedient to give a translation:— +</p> + +<quote rend="display"> +<q>Master George Gillespie, minister at Edinburgh, in his youthful years +overthrew a host of <q>English popish ceremonies;</q> as he approached full manhood, +having been sent as commissioner to the Westminster Assembly, his +attention was directed to the task of extirpating Prelacy from England, and +<pb n="xxxiii"/><anchor id="Pgxxxiii"/> +promoting purity and uniformity in the worship of God. He chastised Erastianism +in his <q>Aaron's Rod Blossoming.</q> Having returned to his native country +he weakened the violators of the covenant, who were bent on provoking a war +with England.<note place="foot">This refers to his opposition to the intrigues of the +Engagers, and their invasion of England under Hamilton.</note> +Having been chosen moderator of the General Assembly +which met at Edinburgh in the year 1648, he devoted his last exertions to the +service of his country so as to draw forth public approbation: and having, as +an eye-witness, seen that ruin of the malignants which he had foretold, departing +in peace on the same day on which the League of the three kingdoms was +solemnly renewed, in the 36th year of his age, he entered into the joy of the +Lord. He was a man profound in genius, mild in disposition, acute in argument, +flowing in eloquence, unconquered in mind. He drew to himself the +love of the good, the envy of the bad, and the admiration of all. He was an +ornament of his country,—a son worthy of such a father.</q> +</quote> + +<p> +Such was the <q>scandalous inscription</q> which the peevish spleen, yet bitter +malice of Scottish Prelacy, found gratification in attempting to destroy. But +there is a righteous retribution even in this world. Men rear their own monuments, +and write inscriptions on them which time cannot obliterate. Gillespie's +enduring monument is in his actions and his writings, which latest ages will +admire. The monuments of Scottish Prelacy are equally imperishable, whether +in the wantonly defaced tomb-stones of piety and patriotism, or in the moss-grown +martyr-stones that stud the moors and glens of our native land; and +the inscriptions thereupon are fearfully legible with records of indelible +infamy. +</p> + +<p> +It remains but to offer a few remarks respecting Gillespie's various works. +The first production of his pen was his remarkable <q>Dispute against the +English Popish Ceremonies.</q> It was published in 1637, when its author was +only in the 25th year of his age; and it must have been completed some time +previous to its publication, as it appears to have been printed abroad, most +probably in Holland. This gives countenance to one statement which affirms +it to have been written when Gillespie had scarcely passed his 22d year. +</p> + +<p> +His next work was published in London, in the year 1641, where he was +during the progress of the treaty with the King. It is referred to by Baillie +in the following terms:—<q>Think not we live any of us here to be idle; +Mr Henderson has ready now a short treatise, much called for, of our church +discipline; Mr Gillespie has the grounds of Presbyterial Government well +Asserted; Mr Blair, a pertinent answer to Hall's Remonstrance: all these are +ready for the press.</q> The valuable treatise here referred to has not been so +much noticed as several other of Gillespie's writings, but is included in this +collective edition. +</p> + +<pb n="xxxiv"/><anchor id="Pgxxxiv"/> + +<p> +His Sermons and Controversial Pamphlets were produced in the years +1641-5-6, during the sittings of the Westminster Assembly. +</p> + +<p> +Aaron's Rod Blossoming was published at London also, about the close of +the year 1646. This is his greatest work. +</p> + +<p> +The celebrated Hundred and Eleven Propositions were prepared before he +left London, and laid before the General Assembly on his return to Scotland +in the summer of 1647. Perhaps it is not possible to obtain a clear conception +of Erastianism better than by the study of these propositions. They have +been reprinted several times, yet were rarely to be obtained. +</p> + +<p> +The short, yet very able and high-principled papers which he prepared for +the Assembly and its Commission in 1648, were his latest writings. +</p> + +<p> +A short time after his death, and during the year 1649, his brother Patrick +published in one volume, entitled a <q>Treatise of Miscellany Questions,</q> a +series of papers, twenty-two in number, on a variety of important topics, +which appeared to be in a condition fit for the press. Though this is a +posthumous production, and consequently without its author's finishing +corrections, it displays the same clearness, precision, and logical power, which +characterise his other works. We are inclined to conjecture that these +Essays, as we would now term them, were written at different times during +the course of several years, and while he was studying the various topics to +which they relate. Several of them are on subjects which were debated in +the Westminster Assembly; 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 himself. This conjecture is strengthened +by the curious and interesting fact, that a paper, which will be found +beginning at page 109 of the part now printed for the first time from +the MS., is almost identical, both in argument and language, though +somewhat different in arrangement, with chapter viii. pages 115 to 120, of +Aaron's Rod. The arrangement in the Aaron's Rod is more succinct than in +the paper referred to, but its principles, and very much of the language, are +altogether the same. May not this indicate Gillespie's mode of study and +composition? May he not have been in the habit of concentrating his mind +on the leading topics of the subjects which he was studying, writing out pretty +fully and carefully his thoughts on these topics, and afterwards connecting and +arranging them so as to form one complete work? If so, 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 manner, and, +therefore, consented to their publication in their present form. +</p> + +<p> +In Wodrow's Analecta it is stated that Gillespie had a manuscript volume +of sermons prepared for the press, which were bought from the printer by the +Sectaries, and probably destroyed. It is also stated, that there were six +octavo volumes of notes written by Gillespie at the Westminster Assembly +<pb n="xxxv"/><anchor id="Pgxxxv"/> +then extant, containing an abstract of its deliberations. Of these manuscript +volumes there are two copies in the Wodrow MSS., Advocates' Library, but +neither of them appears to be Gillespie's own hand-writing; the quarto certainly +is not, and the octavo seems to be an accurate copy of <emph>two</emph> of the +original volumes. These have been collated and transcribed by Mr Meek, +with his well-known care and fidelity, and the result is now, for the first +time, given to the public. What has become of the missing volumes is +not known, and it is to be feared the loss is irrecoverable. There is one +consideration, however, which mitigates our regret for the loss of these +volumes. The one which has been preserved begins February 2d, 1644, and +ends January 3d, 1645.<note place="foot">Gillespie must have left London at that +time to attend the General Assembly which was +summoned to meet at Edinburgh on the 22d of January, 1645.</note> +Lightfoot's Journal continues till the end of 1644, +and then terminates abruptly, as if he had not felt it necessary any longer to +continue noting down the outline of the debates. Yet Lightfoot continued to +attend the Assembly throughout the whole of its protracted deliberations. +From other sources also, we learn that the whole of the points on which there +existed any considerable difference of opinion in the Assembly, had been +largely debated during the year 1644, so that little remained to be said on +either side. The differences, indeed, continued; but they assumed the form +of written controversy, the essence of which we have in the volume entitled, +<q>The Grand Debate.</q> It is probable, therefore, that the lost volumes of +Gillespie's manuscript contained chiefly his own remarks on the writings of +the Independents, and, not unlikely, the outlines of the answers returned by +the Assembly. Supposing this to be the case, it would doubtless have been +very interesting to have had Gillespie's remarks and arguments, but they +could not have given much information which we do not at present possess. +</p> + +<p> +A few brief notices respecting the papers now first published may both be +interesting, and may conduce to rendering them intelligible to the general +reader. +</p> + +<p> +There is <emph>first</emph>, an extract attested by the scribes, or clerks, of the +Westminster Assembly, copied from the original, by Wodrow, and giving a statement +of the Votes on Discipline and Government, from session 76, to session 186. +</p> + +<p> +<emph>Second</emph>, Notes of Proceedings from February 2, to May 14, 1644, to p. 64. +</p> + +<p> +<emph>Third</emph>, Notes of Proceedings from September 4, 1644, to January 3, 1645, +to p. 100. (By consulting Lightfoot, we learn that the time between May and +September was occupied chiefly in debates respecting Ordination, the mode of +dispensing the Lord's Supper, Excommunication, and Baptism, with some minor +points.) +</p> + +<p> +<emph>Fourth</emph>, Debates in the Sub-committee respecting the Directory, 4th March, +to 10th June, p. 101-2. +</p> + +<p> +<emph>Fifth</emph>, Notes of Proceedings in the Grand Committee, from September 20, to +<pb n="xxxvi"/><anchor id="Pgxxxvi"/> +October 25, 1644, p. 103-7. This part of the manuscript, though short, is of very +considerable importance, as giving us a specimen of the manner in which the +Grand Committee acted. The Grand Committee was composed of some of the +most influential persons of the Lords, of the Commons, and of the Assembly, +together with the Scottish Commissioners. The duty of that Committee was +to consult together respecting the subjects to be brought before the Assembly, +and to prepare a formal statement of those subjects for the purpose of regular +deliberation. By this process a large amount of debate was precluded, and +the leading men were enabled to understand each other's sentiments before the +more public discussions began. And as the Scottish Commissioners were +necessarily constituent members of this Committee, their influence in directing +the whole proceedings was both very great, and in constant operation. +Lightfoot's journal gives no account of the proceedings of this Committee. +</p> + +<p> +<emph>Sixth</emph>, A paper on excommunication, &c. It has already been mentioned +that this paper is nearly identical with part of a chapter in the Aaron's Rod. +</p> + +<p> +<emph>Seventh</emph>, A short note on some discussions which took place in the Committee +of the General Assembly at Edinburgh, on the 7th and 8th of February, +1645, at the time when Baillie and Gillespie laid before the Assembly the +Directory which had been recently completed. +</p> + +<p> +<emph>Eighth</emph>, The Ordinance of the two Houses of the English Parliament, 12th +June, 1643, summoning the Assembly of Divines. This is added chiefly for the +purpose of shewing the intention of the Parliament in calling the Assembly. +</p> + +<p> +It has been already stated that there are two MS. volumes, purporting to +be copies of Gillespie's Notes. The one of these is in octavo, and seems to +have been carefully taken; the other is in quarto, and appears to be partly a +copy, partly an abstract. In it Gillespie is always spoken of in the third +person, which has caused many variations. The transcriber has also made +many omissions, not only of one, but of several paragraphs at a time, frequently +passing over the remarks of the several speakers. It appears to +have been his object to copy chiefly the argumentative part of the manuscript. +This defective transcription had belonged to Mr William Veitch, as appears +from his name written on the cover and first page, with the addition +<q>minister at Peebles, 1691.</q> In the copy transcribed for the press, the octavo +manuscript has been followed. The quarto, however, along with Lightfoot, +has been found useful in correcting the Scripture references, which had all to +be carefully examined and verified; but sometimes all three failed to give satisfaction, +and a conjectural substitute has been given, enclosed in brackets, and +with a point of interrogation. In concluding these remarks, we cannot help +expressing great gratification to see for the first time a complete edition of the +works of George Gillespie; and in order also to complete the memoir, we add, +as an appendix, some very interesting extracts from the Maitland Club edition +of Wodrow's Analecta, chiefly relative to his last illness and death. +</p> + +</div> + +<pb n="xxxvii"/><anchor id="Pgxxxvii"/> + +<div rend="page-break-before: always"> +<index index="toc"/> +<index index="pdf"/> +<head>APPENDIX. EXTRACTS FROM WODROW'S ANALECTA (MAITLAND CLUB EDITION)</head> + +<p> +<q rend="pre">MR GEORGE GILLESPIE.</q> +</p> + +<p> +<q rend="pre">Mr George Gillespie, first minister of Kirkcaldy, and afterward minister of +Edinburgh; when he was a child, he seemed to be somewhat dull and soft like, so that his +mother would have stricken and abused him, and she would have made much of Patrick, his +younger brother. His father, Mr John Gillespie, minister of Kirkcaldy, was angry to see +his wife carry so to his son George; and he would have said, <q>My heart, let alone; +though Patrick may have some respect given him in the Church, yet my son George will be +the great man in the Church of Scotland.</q> And he said of him when he was a-dying, +<q>George, George, I have gotten many a brave promise for thee.</q> And indeed he was +very soon a great man; for it's reported, that before he was a preacher, he wrote the +<q>English Popish Ceremonies.</q> He was, of all ministers in his time, one of the +greatest men for disputing and arguing; so that he was, being but a young man, much +admired at the Assembly at Westminster, by +all that heard him; he being one of the youngest members that was there. I heard old Mr +Patrick Simson say, that he heard his cousin, Mr George Gillespie say, <q>Let no man who +is called of God to any work, be it never so great and difficult, distrust God for +assistance, as I clearly found at that great Assembly at Westminster. If I were to live a +long time in the world, I would not desire a more noble life, than the life of pure and +single dependence on God; for, said he, though I may have a claim to some gifts of +learning and parts, 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 to, at that +time.</q></q> +</p> + +<p> +<q rend="pre">When he was at London, he would be often on his knees; at another time, +reading and writing. And when he was sitting in that great Assembly at Westminster, he +was often observed to have a little book, and to be marking down something with his pen +in that book, even when some of the most learned men, as Coleman and Selden, were +delivering their long and learned orations, and all he was writing was for the most part +his pithy ejaculations to God, writing these words; <hi rend='italic'>Da lucem, Domine; +Da lucem!</hi> When these learned men had ended their oration, the Moderator proposed who +should give an answer to their discourse; they all generally voted Mr Gillespie to be the +person. He being a young man, seemed to blush, and desired to be excused, when so many +old and learned divines were present, yet all the brethren, with one voice, determined he +should be the person that should give an answer to that learned oration. Though he seemed +to take little heed, yet being thus pressed, he rose up, and resumed all the particulars +of that learned oration very distinctly, and answered every part of it so fully, that all +that heard him were amazed and astonished; for he died in 1648, and was then but about +thirty-six years of age. Mr Calamy, if I be not forgotten, said, we were ready to think +more of Mr Gillespie than was truly meet; if he had not been stained by being against our +way and judgment for the Engagement.</q> +</p> + +<p> +<q>He was one of the great men that had a chief hand in penning our most +excellent Confession of Faith and Catechisms. He was a most grave and bold man, and had a +most wonderful gift given him for disputing and arguing. My father told me, he observed +that when there was a considerable number of ministers met, there were several of our +great nobles were strongly reasoning with our ministers about the engagement 1648. When +Mr Gillespie was busy studying his sermon that he was to preach before the Parliament +to-morrow, the ministers sent privately for Mr Gillespie, whom he +<pb n="xxxviii"/><anchor id="Pgxxxviii"/> +observed to come in very quietly, and when Lauderdale, Glencairn, and some others, rose +up and debated very strongly for the engagement, Mr Gillespie rose up and answered them +so fully and distinctly, firstly, secondly, and thirdly, that he fully silenced them all; +and Glencairn said, <q>There is no standing before this great and mighty man!</q> I heard +worthy Mr Rowat say, that Mr Gillespie said, <q>The more truly great a man is, he was +really the more humble and low in his own eyes,</q> as he instanced in the great man +Daniel; and, said he, <q>God did not make choice of some of us as his instruments in the +glorious work of Reformation, because we were more fit than others, but rather because we +were more unfit than others.</q> He was called <hi rend='italic'>Malleus +Mallignantium</hi>, and Mr Baillie, writing to some in this church anent Mr George +Gillespie, said, <q>He was truly an ornament to our church and nation.</q> And Mr James +Brown, late minister of Glasgow, told me that there was an English gentleman said to him, +that he heard Mr Gillespie preach, and he said, he believed he was one of the greatest +Presbyterians in the world. He was taken from the Greyfriars' Church to the New Church. +He has written several pieces, as <q>Aaron's Rod +Blossoming,</q> and <q>Some Miscellany Questions,</q> and his <q>Assertion of the +Government of the Church of Scotland, about Ruling Elders.</q> He had several little +books wherein he set down his remarks upon the proceedings of the Assembly at +Westminster.</q>—WODROW'S ANALECTA, vol. iii. pp. 109-18. +</p> + +<p> +<q rend="pre">What follows here I have in conversation with Mr Patrick Simpson, whose +memory was most exact. What concerns Mr Gillespie, and the Marquis of Montrose, I read +over to him, and he corrected. The rest are hints I set down after conversation, when two +or three days with him in his house at Renfrew, in the year 1707.</q> +</p> + +<p> +(ACCOUNT OF THE LAST ILLNESS AND DEATH OF MR GEORGE GILLESPIE.) +</p> + +<p> +<q rend="pre">Mr George Gillespie being moderator of the Assembly held at Edinburgh, July +12th, 1648, was all the time thereof, as also half a year before, in a greater weakness +of body than ordinary; that being now come to a height, which long before had been +gathering. He had a great hoasting and sweating, which in the time of the General +Assembly began to grow worse; but being extraordinarily (so I may say) upheld, was not so +sensible as when the Assembly dissolved it appeared to be. On occasion whereof, the next +Wednesday after the rising of the Assembly, he went with his wife over to Kirkcaldy, +there intending to tarry for a space, till it should please the Lord, by the use of +means, to restore him to some more health to come over again. But when he was come there, +his weakness and disease grew daily more and more, so that no application of any strength +durst be used towards him. It came to that, he kept his chamber still to his death, +wearing and wasting hoasting, and sweating. Ten days before his death his sweating went +away, and his hoasting lessened, yet his weakness still encreased, and his flux still +continued. On Wednesday morning, which day he began to keep his bed, his pain began to be +very violent, his breath more obstructed, his heart oppressed; and that growing all the +next night to a very great height, in the midst of the night there were letters written +to his brother, and Mr Rutherford, and Mr John Row, his +death approaching fast. On Friday all day, and Thursday all night, he was at some ease. +Friday at night, till Saturday in the afternoon, in great violence, the greatness of pain +causing want of sleep. Mr Rutherford and Lord Craigihall came to visit him. Thus much for +his body. Now I'll speak a little of what concerns his soul, and the exercise +of his mind all the while.</q> +</p> + +<p> +Monday, December 11, 1648, came my Lords Argyle, Cassils, Elcho, and Warriston to visit +him. He did faithfully declare his mind to them, as public men, in that point whereof he +hath left a testimony to the view of the world, as afterwards; and the speaking was very +burdensome, yet he spared not very freely to fasten their duty upon them. The exercise +of his mind all the time of his sickness was vary sad and constant, without comfortable +manifestations, and sensible presence for the time, yet he continued in a constant faith +of adherence, which ended in an adhering assurance, his grips growing still the stronger. +</p> + +<p> +<q rend="pre">One day, a fortnight before his death, he had leaned down on a little bed, +and taking a fit of faintness, and his mind being heavily exercised, and lifting up his +eyes, this expression fell with great +<pb n="xxxix"/><anchor id="Pgxxxix"/> +weight from his mouth, <q>O my dear Lord, forsake me not forever!</q> His weariness of +this life was very great, and his longing to be relieved, and to be where the veil would +be taken away.</q> +</p> + +<p> +<q rend="pre">Tuesday, December 14, (1648) he was in heavy sickness, and three pastors +came in the afternoon to visit him, of whom one said to him, <q>The Lord hath made you +faithful in all he hath employed you in, and it's likely we be put to the trial; +therefore what encouragement give you us thereanent!</q> Whereto he answered in few +words, <q>I have gotten more by the Lord's immediate assistance than ever I had by +study, in the disputes I had in the Assembly of Divines in England; therefore let never +man distrust God for assistance that cast themselves on him, and follow his calling. For +my own part, the time that I have had in the exercise of the ministry is but a +moment.</q> To which sentence another pastor answered, <q>But your moment hath exceeded +the gray heads of others! This I may speak without flattery.</q> To which he answered +disclaiming it with a <q>no;</q> for he desired still to have Christ exalted, as he said +at the same time, and another. And at other times, when any such things were spoken to +him, <q>What are all my righteousnesses but rotten rags? All that I have done cannot +abide the touchstone of his justice. They are all but abominations, and as an unclean +thing, when they are reckoned between my God and me. Christ is all things, and I am +nothing!</q> The other pastor when the rest were out, asked, <q>Whether he was enjoying +the comforts of God's presence, or if they were for a time suspended! He answered, +Indeed they were suspended.</q> Then within a little while he said, <q>Comforts! aye +comforts!</q> meaning, that they were not easily attained. His wife said, <q>What +reck'd the comfort if believing is not suspended!</q> He said, <q>No.</q> Speaking +farther to that his condition, he said, <q>Although that I should never see any more +light of comfort than I do see, yet I shall adhere, and do believe that He is mine, and +I am his!</q></q> +</p> + +<p> +<q rend="pre">The next morrow being Friday, he not being able to write, did dictate out +the rest of a paper, which he had been before writing himself, and did subscribe it +before two witnesses, who also did subscribe; wherein he gave faithful and clear +testimony to the work and cause of God, and against the enemies thereof, to stop the +mouths of calumniators and to confirm his children.</q> +</p> + +<p> +<q rend="pre">In all his discourses this was mixed as one thing, that he longed for the +time of relief, and rejoiced because it was so near. His breath being very short, he +said, <q>Where the hallelujahs are sung to the Lamb, there is no shortness of breath!</q> +And being in very great pain all the Friday night, his mother said in the morning, <q>In +all appearance you will not have another night.</q> To which he said, <q>Think you that +your word will hold good?</q> She said, <q>I fear it will hold over good.</q> He said, +<q>Not over good.</q> That day he blessed his children and some others, (Mr Patrick +Simson, the writer of this) and said, <q>God bless you: and as you carry the name of your +grandfather, so God grant you his graces.</q> That afternoon, being Saturday, came Mr +Samuel Rutherford, who, among other things, said, <q>The day, I hope, is dawning, and +breaking in your soul, that shall never, have an end.</q> He said, <q>It is not broken +yet; but though I walk in darkness and see no light, yet I will trust in the name of the +Lord and stay upon my God!</q> Mr Samuel said, <q>Would not Christ be a welcome guest to +you?</q> He answered, <q>Welcome! the welcomest guest that ever I saw.</q> He said +further, <q>Doth not your soul love Christ above all things?</q> He answered, <q>I love +him heartily: who ever knew any thing of him but would love him!</q></q> +</p> + +<p> +<q rend="pre">Mr James Wilson going to pray, asked <q>What petitions he would have him to +put up for him?</q> He said, <q>For more of himself, and strength to carry me through the +dark valley.</q></q> +</p> + +<p> +<q rend="pre">Saturday night he became weaker, and inclined to drowsiness and sleeping, +and was discerned in his drowsiness a little to rave; yet being till the last half hour +in his full and perfect senses, and having taken a little jelly and drink, about half an +hour before his death he spake as sensibly betwixt as ever, and blessed some persons that +morning with very spiritual and heavenly expressions. About seven or eight of the clock +his drowsiness encreased, and he was overheard in it speaking (after he had spoken more +imperfectly some words before) those words, <q>Glory! Glory! a seeing of God! a seeing of +God! I hope it shall be for his glory!</q> After he had taken a little refreshment of +jelly, and a little drink through a reed, he said that the giving him these things made +him drowsy; and a little afterwards, <q>There is a great drowsiness on me, I know not how +it comes.</q></q> +</p> + +<p> +<q rend="pre">His wife seeing the time draw near, spake to him and said, <q>The time of +your relief is now +<pb n="xl"/><anchor id="Pgxl"/> +near, and hard at hand.</q> He answered, <q>I long for that time. O! happy they that are +there.</q> This was the last word he was heard sensibly to speak. Mr Frederick Carmichael +being there, they went to prayer, expecting death so suddenly. In the midst of prayer he +left his rattling<note place="foot">The death rattle in the throat of the dying +man.</note> and the pangs and fetches of death begin thence, his senses went away. +Whereupon they rose from prayer, and beheld till, in a very gentle manner, the pins of +his tabernacle were loosed.</q> +</p> + +<p> +<q rend="pre">He said (<hi rend='italic'>supra</hi>) <q>Say not over good,</q> because he +thought she wronged him so far in wishing the contrary of what he longed for.</q> +</p> + +<p> +<q>Mr Carmichael said, <q>You have been very faithful, and the Lord has honoured you to +do him very much service, and now you are to get your reward.</q> He answered <q>I think +it reward enough, that ever I got leave to do him any service in truth and +sincerity.</q></q> +</p> + +<p> +This account was dictated to me by Mr Patrick Simson, Mr Gillespie's cousin, who was with +him to his last sickness, and at his death, and took minutes at the time of these his +expressions. I read it over, after I had written it, to him. He corrected some words, and +said to me, <q>This is all I mind about his expressions toward his close. They made some +impression on me at the time, and I then set them down. I have not read the paper that I +mind these forty years, but I am pretty positive these were his very words.</q> A day or +two after, I went in with him to his closet to look for another paper, for now he had +almost lost his sight, and in a bundle, I fell on the paper he wrote at the time, and +told him of it. When we compared it with what I wrote, there was not the least variation +betwixt the original and what I wrote, save an inconsiderable word or two, here altered; +which is an instance of a strong memory, the greatest ever I knew. +</p> + +<p> +(Subscribed) R WODROW +</p> + +<p> +Sept. 8, 1707 WODROW's ANALECTA, vol. I, pp. 154-159 +</p> + +<milestone unit="tb" rend="stars: 5"/> + +<p> +<hi rend='italic'>What follows about Mr Gillespie I wrote also from Mr Simson's +mouth.</hi> +</p> + +<p> +<q rend="pre">George Gillespie was born January 21st, 1613. He was first minister at +Weemyse, the first admitted under Presbytery 1638. He was minister at Weemyse about two +years. He was very young when laureate, before he was seventeen. He was chaplain first +to my lord Kenmure, then to the Lord of Cassilis. When he was with Cassilis, he wrote +his <q>English Popish Ceremonies,</q> which when printed, he was about twenty-two. He +wrote a <q>Dialogue between a Civilian and Divine,</q> a piece against Toleration, +entitled <q>Wholesome Severity reconciled with Christian Liberty.</q> He died in strong +faith of adherence, though in +darkness as to assurance, which faith of adherence he preached much. He died December +seventeen, 1648. If he had lived to January 21, 1649, he had been thirty six years.</q> +</p> + +<p> +<q>The last paper he wrote, was <q>The Commission of the Kirk's Answer to the State's +Observations on the Declaration of the General Assembly anent the Unlawfulness of the +Engagement.</q> The Observations were penned, (as my relator supposes) by Mr William +Colville, who wrote all these kind of papers for the Committee of Estates, and printed +during the Assembly whereof he was moderator. They could not overtake it, but remitted it +to the Commission to sit on Monday, and Mr Gillespie wrote the answer on Saturday and the +Sabbath, when he (the thing requiring haste) staid from sermon, and my informer, Mr +Patrick Simson, transcribed it against Monday at ten, when it passed without any +alteration. And just the week after, he went over to Fife, where he died. He was not +full ten years in the ministry. He had all his sermons in England, part polemical, part +practical prepared for the press, and but one copy of them, which he told the printer's +wife he used to deal with, and bade her have a care of them. And she was prevailed on by +some money from the Sectaries, who were mauled by him, to suppress them. He was very +clear in all his notions, and the manner +of expressing them. There are six volumes in 8vo manuscript which he wrote at +the Assembly of Divines remaining.</q>—WODROW'S ANALECTA, vol. i. p. 159-160. +</p> + +</div> + +<pb n="1-i"/><anchor id="Pg1-i"/> + +<div rend="page-break-before: always"> +<index index="toc"/> +<index index="pdf" level1="Dispute Against the English Popish Ceremonies..."/> +<head>DISPUTE AGAINST THE ENGLISH POPISH CEREMONIES +OBTRUDED ON THE CHURCH OF SCOTLAND.</head> + +<p rend="font-size: x-large; text-align: center">DISPUTE AGAINST THE ENGLISH POPISH +CEREMONIES</p> +<p rend="font-size: x-large; text-align: center">OBTRUDED ON THE CHURCH OF SCOTLAND;</p> +<p rend="font-size: large; text-align: center">WHEREIN NOT ONLY OUR OWN ARGUMENTS AGAINST +THE SAME ARE STRONGLY CONFIRMED, +BUT LIKEWISE THE ANSWERS AND DEFENCES OF OUR OPPOSITES, +SUCH AS HOOKER, MORTOUNE, BURGES, SPRINT, PAYBODY, ANDREWS, SARAVIA, +TILEN, SPOTSWOOD, LINDSEY, FOSBESSE, ETC., +PARTICULARLY CONFUTED</p> +<p rend="font-size: x-large; text-align: center">BY GEORGE GILLESPIE,</p> +<p rend="font-size: large; text-align: center">MINISTER AT EDINBURGH,</p> +<p rend="font-size: large; text-align: center">1662.</p> +<p rend="text-align: center">Jer. ix. 12-14.</p> +<p rend="text-align: center"><q>Who is the wise man, that may understand this? and who +is he to whom the mouth of the Lord hath spoken, that he may declare it, for what the +land perisheth?</q> <q>And the Lord saith, Because they have forsaken my law which I set +before them, and have not obeyed my voice, neither walked therein, but here walked after +the imagination of their own heart, and after Baalim.</q></p> +<p rend="text-align: center">EDINBURGH:</p> +<p rend="text-align: center">ROBERT OGLE, AND OLIVER & BOYD.</p> +<p rend="text-align: center">M. OGLE & SON AND WILLIAM COLLINS, GLASGOW.</p> +<p rend="text-align: center">D. DEWAR, PERTH. G. & R. KING, ABERDEEN. W. M'COMB, +BELFAST.</p> +<p rend="text-align: center">HAMILTON, ADAMS & CO., AND JAMES NISBET & CO., +LONDON.</p> +<p rend="text-align: center">MDCCCXLIV.</p> +<p rend="text-align: center">Reprinted from Edition of 1660.</p> +<p rend="text-align: center">A. MURRAY, PRINTER, MILNE SQUARE, EDINBURGH.</p> + +<pb n="1-ii"/><anchor id="Pg1-ii"/> + +<div rend="page-break-before: always"> +<index index="toc"/> +<index index="pdf"/> +<head>DEDICATION</head> + +<p> +TO<lb/> +ALL AND EVERY ONE<lb/> +IN THE<lb/> +REFORMED CHURCHES<lb/> +OF<lb/> +SCOTLAND, ENGLAND, AND IRELAND,<lb/> +WHO<lb/> +LOVE THE LORD JESUS, AND MEAN TO ADHERE UNTO THE REFORMATION OF RELIGION.<lb/> +GRACE, MERCY, AND PEACE, FROM GOD OUR FATHER,<lb/> +AND FROM<lb/> +THE LORD JESUS CHRIST. +</p> + +</div> + +<pb n="1-iii"/><anchor id="Pg1-iii"/> + +<div rend="page-break-before: always"> +<index index="toc"/> +<index index="pdf"/> +<head>AUTHOR'S PREFACE</head> + +<p> +As Satan's malice, and man's wickedness, cease +not to molest the thrice happy estate of the church +of Christ, so hath the eternal council of the only +wise God predetermined the coming of offences, +persecutions, heresies, schisms and divisions, that +professors may be proved before they be as approved +and made manifest, 1 Cor. xi. 19. And +hence <q>It must needs be that offences come,</q> Matt. +xviii. 17; neither hath the church ever enjoyed both +purity and peace any long time together. But whiles +the church of God, thus disquieted, at well with dangerous +alterations, as with doleful altercations, is +presented in the theatre of this world, and crieth +out to beholders, <q>Have ye no regard, all ye that +pass by!</q> Lam. i. 12. A pity it is to see the crooked +and sinistrous courses of the greatest part, every +man moving his period within the enormous confines +of his own exorbitant desires; the atheistical +nullisidian, nothing regardeth the assoiling of ecclesiastical +controversies,—he is of Gallio's humour, +Acts xviii. 17, and cares for none of those things; +the sensual Epicurean and riotous ruffian (go +church matters as they will) eats and drinks, and +takes his pleasure; the cynical critic spueth out +bitter aspersions, gibeth and justleth at everything +that can be said or done in the cause of religion; +the acenical jester playeth fast and loose, and can +utter anything in sport, but nothing in earnest; the +avaricious worldling hath no tune but <emph>Give</emph>, <emph>give</emph>, +and no anthem pleaseth him but <emph>Have</emph>, <emph>have</emph>; the +aspiring Diotrephes puffeth down every course +which cannot puff up; the lofty favourite taketh +the pattern of his religion from the court iconography, +and if the court swim, he cares not though +the church sink; the subdulous Machiavillian accounteth +the show of religion profitable, but the +substance of it troublesome: he studieth not the +oracles of God but the principles of Satanical +guile, which be learneth so well that he may go to +the devil to be bishopped; the turn-coat temporiser +wags with every wind, and (like Diogenes turning +about the mouth of his voluble hogshead, after the +course of the sun) wheresoever the bright beams of +coruscant authority do shine and cherish, thither +followeth and sitteth he; the gnathonic parasite +sweareth to all that his benefactor holdeth; the +mercenary pensioner will bow before he break; he +<pb n="1-iv"/><anchor id="Pg1-iv"/> +who only studieth to have the praise of some witty +invention, cannot strike upon another anvil; the +silly idiot (with Absolom's two hundred, 2 Sam. xv. +11,) goeth, in the simplicity of his heart, after his +perverse leaders; the lapped Nicodemite holds it +enough to yield some secret assent to the truth, +though neither his profession nor his practice testify +so much; he whose mind is possessed with prejudicate +opinions against the truth, when convincing +light is holden forth to him, looketh asquint, +and therefore goeth awry; the pragmatical adiaphorist, +with his span-broad faith and ell-broad conscience, +doth no small harm—the poor pandect of +his plagiary profession in matters of faith reckoneth +little for all, and in matters of practice all for +little. Shortly, if an expurgatory index were compiled +of those, and all other sorts of men, who either +through their careless and neutral on looking, make +no help to the troubled and disquieted church of +Christ, or through their nocent accession and overthwart +intermeddling, work out her greater harm, +alas! how few feeling members were there to be +found behind who truly lay to heart her estate and +condition? Nevertheless, in the worst times, either +of raging persecution or prevailing defection, as God +Almighty hath ever hitherto, so both now, and to +the end, he will reserve to himself a remnant according +to the election of grace, who cleave to his +blessed truth and to the purity of his holy worship, +and are grieved for the affliction of Joseph, as being +themselves also in the body, in confidence whereof +I take boldness to stir you up at this time, by putting +you in remembrance. If you would be rightly +informed of the present estate of the reformed +churches, you must not acquiesce in the pargetting +verdict of those who are wealthy and well at ease, +and mounted aloft upon the uncogged wheels of +prosperous fortune (as they call it). Those whom +the love of the world hath not enhanced to the serving +of the time can give you the soundest judgment. +It is noted of Dionysius Hallicarnasseus<note place="foot">Bodin. Meth. Hist., cap. 4, p. +47.</note> (who was +never advanced to magistracy in the Roman republic) +that he hath written far more truly of the Romans +than Fabius, Salustius, or Cato, who flourished +among them with riches and honours. +</p> + +<pb n="1-v"/><anchor id="Pg1-v"/> + +<p> +After that it pleased God, by the light of his glorious +gospel, to dispel the more than cimmerian +darkness of antichristianism, and, by the antidote of +reformation, to avoid the poison of Popery; forasmuch +as in England and Ireland, every noisome +weed which God's hand had never planted was not +pulled up, therefore we now see the faces of those +churches overgrown with the repullulating twigs +and sprigs of popish superstition. Mr Sprint acknowledgeth +the Reformation of England to have +been defective, and saith, <q>It is easy to imagine of +what difficulty it was to reform all things at the +first, where the most part of the privy council, of +the nobility, bishops, judges, gentry, and people, +were open or close Papists, where few or none of +any countenance stood for religion at the first, but +the Protector and Cranmer.</q><note place="foot">Rep to the Ans. p. 269.</note> +The church of Scotland +was blessed with a more glorious and perfect +reformation than any of our neighbour churches. +The doctrine, discipline, regiment, and policy established +here by ecclesiastical and civil laws, and +sworn and subscribed unto by the king's majesty +and several presbyteries and parish churches of the +land, as it had the applause of foreign divines; so +was it in all points agreeable unto the word, neither +could the most rigid Aristarchus of these times +challenge any irregularity of the same. But now, +alas! even this church, which was once so great a +praise in the earth is deeply corrupted, and hath +<q>turned aside quickly out of the way,</q> Exod. xxxii. +8. So that this is the Lord's controversy against +Scotland. <q>I had planted thee a noble vine, wholly +a right seed? How then art thou turned into the +degenerate plant of a strange vine unto me?</q> Jer. +ii. 21. +</p> + +<p> +It is not this day feared, but felt, that the rotten +dregs of Popery, which were never purged away +from England and Ireland and having once been +spued out with detestation, are licked up again in +Scotland, prove to be the unhappy occasions of a +woeful recidivation. Neither is there need of Lyncean +eyes, for if we be not poreblind, it cannot be +hid from us. What doleful and disastrous mutation +(to be bewailed with tears of blood) hath happened +to the church and spouse of Christ in these +dominions? Her comely countenance is miscoloured +with the fading lustre of the mother of harlots, +her shamefaced forehead hath received the mark of +the beast, her lovely locks are frizled with the +crisping pins of antichristian fashions, her chaste +ears are made to listen to the friends of the great +whore, who bring the bewitching doctrine of enchanting +traditions, her dove eyes look pleasantly +upon the well attired harlot, her sweet voice is +mumming and muttering some missal and magical +liturgies, her fair neck beareth the halter like to +kens of her former captivity, even a burdensome +chain of superfluous and superstitious ceremonies, +her undefiled garments are stained with the meritricious +bravery of Babylonish ornaments, and with +the symbolising badges of conformity with Rome, +her harmless hands reach brick and mortar to the +building of Babel, her beautiful feet with shoes are +all besmeared, whilst they return apace in the way +of Egypt, and wade the ingruent brooks of Popery. +Oh! transformed virgin, whether is thy beauty gone +from thee? Oh! forlorn prince's daughter, how +art thou not ashamed to look thy Lord in the face? +Oh! thou best beloved among women, what hast +thou to do with the inveigling appurtenances and +habilement of Babylon the whore?—But among +such things as have been the accursed means of +the church's desolation, which peradventure might +<pb n="1-vi"/><anchor id="Pg1-vi"/> +seem to some of you to have least harm or evil in +them, are the ceremonies of kneeling in the act of +receiving the Lord's supper, cross in baptism, bishopping, +holidays, &c., which are pressed under the +name of things indifferent; yet if you survey the +sundry inconveniences and grievous consequences +of the same, you will think far otherwise. The vain +shows and shadows of these ceremonies have hid +and obscured the substance of religion; the true +life of godliness is smothered down and suppressed +by the burden of these human inventions, for their +sakes, many, who are both faithful servants to +Christ and loyal subjects to the king, are evil spoken +of, mocked, reproached, menanced, molested; +for their sakes Christian brethren are offended, and +the weak are greatly scandalised; for their sakes the +most powerful and painful ministers in the land are +either thrust out, or threatened to be thrust out from +their callings; for their sakes the best qualified and +most hopeful expectants are debarred from entering +into the ministry; for their sakes the seminaries of +learning are so corrupted, that few or no good plants +can come forth from thence, for their sakes many +are admitted into the sacred ministry, who are either +popish and Arminianised, who minister to the flock +poison instead of food; or silly ignorants, who can +dispense no wholesome food to the hungry; or else +vicious in their lives, who draw many with them into +the dangerous precipice of soul perdition; or, lastly, +so earthly minded, that they favour only the +things of this earth, not the things of the Spirit of +God, who feed themselves, but not the flock, and to +whom the Great Shepherd of the sheep wilt say, +<q>The diseased have ye not strengthened, neither +have ye healed that which was sick, neither have +ye bound up that which was broken, neither have ye +brought again that which was driven away, neither +have ye sought that which was lost,</q> Ezek. xxxiv. 4. +Simple ones, who have some taste and relish of popish +superstition (for many such there be in the +land), do suck from the intoxicated drugs of conformity, +the softer milk which makes them grow in +error. And who can be ignorant what a large spread +Popery, Arminianism and reconciliation with Rome, +have taken among the arch urgers of the ceremonies? +What marvel that Papists clap their hands! +for they see the day coming which they wish for. +Woe to thee, O land, which bears professed Papists +and avouched Atheists, but cannot bear them who +desire to <q>abstain from all appearance of evil,</q> 1 +Thes. v. 22, for truth and equity are fallen in thee, +and <q>he that departeth from evil maketh himself a +prey,</q> Isa. lix. 14, 15. +</p> + +<p> +These are the best wares which the big hulk of +conformity, favoured with the prosperous gale of +mighty authority, hath imported amongst us, and +whilst our opposites so quiverly go about to spread +the bad wares of these encumbering inconveniences, +is it time for as luskishly to sit still and to be silent? +<q>Woe unto us, for the day goeth away, for the +shadows of the evening are stretched out,</q> Jer. +vi. 4. +</p> + +<p> +Moreover, besides the prevailing inconveniency +of the controverted ceremonies, the unlawfulness of +them is also plainly evinced in this ensuing dispute +by such convincing arguments, as, being duly pondered +in the equal balance of an attentive mind, +shall, by God's grace, afford satisfaction to so many +as purpose to buy the truth, and not to sell it. +Wherefore, referring to the dispute the points +themselves which are questioned, I am in this place +to beseech you all by the mercies of God, that, remembering +the words of the Lord, <q>Them that +honour me I will honour, and they that despise me +shalt be lightly esteemed,</q> 1 Sam. ii. 30, remembering, +<pb n="1-vii"/><anchor id="Pg1-vii"/> +also, the curse and condemnation of Meroz, +which came not to help the Lord against the +mighty, Judg. v. 23, of the nobles of Tekoa, who +put not their necks to the work of the Lord, Neh. +iii. 5 and, shortly, of all such as have no courage +for the truth, Jer. ix. 3, but seek their own things, +not the things which are Jesus Christ's, Phil. ii. 21, +and, finally, taking to heart how the Lord Jesus, +when he cometh in the glory of his Father with his +holy angels, Mark viii. 38, will be ashamed of every +one who hath been ashamed of him and his words +in the midst of a sinful and crooked generation, +you would, with a holy zeal and invincible courage, +against all contrary error, superstition, and +abuse whatsoever, set yourselves both to speak and +do, and likewise (having a calling) to suffer for the +truth of Christ and for the purity of his worship, +being in nothing terrified by your adversaries, Phil. +i. 28, 1 Pet. iii. 14, which, that ye may the better +perform, I commend to your thoughts these wholesome +admonitions which follow— +</p> + +<p> +I. When you see so much diversity both of +opinion and practice in things pertaining to religion, +the rather ye ought to give all diligence for +trying the things which are different, Phil. i. 10. If +you judge us before you hear us, then do you contrary +to the very law of nature and nations, John +vii. 51, Acts v. 16. Neither will it help you at your +reckoning to say, We believed our spiritual guides, +our prelates and preachers, whom God had set over +us. Nay, what if your guides be blind? then they +not only fall in the ditch themselves, but you with +them, Matth. iv. 14. Our Master would not have +the Jews to rest upon the testimony of John Baptist +himself, but would have them to search the Scriptures, +John v. 33, 34, 39, by which touch stone the +Bereans tried the Apostle's own doctrine, and are +commended for so doing, Acts xvii. 11. But as we +wish you not to condemn our cause without examining +the same by the Word, so neither do we desire +you blindly to follow us in adhering unto it, for +what if your seeing guides be taken from you? +How, then, shall you see to keep out of the ditch? +We would neither have you to fight for us nor +against us, like the blind sword players, Andabatæ, +a people who were said to fight with their eyes +closed. Consider, therefore, what we say, and the +Lord give you understanding in all things, 2 Tim. +ii. 7. +</p> + +<p> +II. Since the God of heaven is the greatest king, +who is to rule and reign over you by his Word, +which he hath published to the world, and, <hi rend='italic'>tunc vere</hi>, +&c., then is God truly said to reign in us when no +worldly thing is harboured and haunted in our souls, saith +Theophylact,<note place="foot">Enar in Luc. xvii.</note> since also the wisdom of the +flesh is enmity against God, Rom. viii. 7, who hath +made foolish the wisdom of this world, 1 Cor. i. 20, +therefore never shall you rightly deprehend the +truth of God, nor submit yourselves to be guided +by the same, unless, laying aside all the high soaring +fancies and presumptuous conceits of natural and +worldly wisdom, you come in an unfeigned humility +and babe-like simplicity to be edified by the word +of righteousness. And far less shall you ever take +up the cross and follow Christ (as you are required), +except, first of all, you labour and learn to +deny yourselves, Matth. xvi. 24, that is, to make no +reckoning what come of yourselves, and of all that +you have in the world, so that God have glory and +yourselves a good conscience, in your doings or +sufferings. +</p> + +<pb n="1-viii"/><anchor id="Pg1-viii"/> + +<p> +III. If you would not be drawn away after the +error of the wicked, neither fall from your own +stedfastness, the apostle Peter teacheth you, that ye +must grow both in grace and knowledge, 2 Pet. iii. +18, for, if either your minds be darkened through +want of knowledge, or your affections frozen through +want of the love of God, then are you naked, and +not guarded against the tentations of the time. +Wherefore, as the perverters of the truth and simplicity +of religion do daily multiply errors, so must +you (shunning those shelves and quicksands of deceiving +errors which witty make-bates design for +you), labour daily for increase of knowledge, and +as they to their errors in opinion do add the overplus +of a licentious practice and lewd conversation, +so must you (having so much the more ado to flee +from their impiety), labour still for a greature measure +of the lively work of sanctifying grace; in +which respects Augustine saith well, that the adversaries +of the truth do this good to the true members +of the church, that the fall of those makes these to +take better hold upon God.<note place="foot">De Civ. Dei., lib. 18, cap. 51.</note> +</p> + +<p> +IV. Be not deceived, to think that they who so +eagerly press this course of conformity have any +such end as God's glory, or the good of his church +and profit of religion. When a violent urger of the +ceremonies pretendeth religious respects for his +proceedings, it may be well answered in Hillary's<note place="foot">Lib. contra Const. +Aug.</note> words. +<hi rend='italic'>Subrepis nomine blandienti, occidis specie religionis</hi>—Thou +privily creepest in with an enticing +title, thou killest with the pretence of religion, for, +1. It is most evidently true of these ceremonies, +which our divines<note place="foot">Synops. Papis., cont. 13, quest. 7, p. 593.</note> +say of the gestures and rites +used in the mass, <q>They are all frivolous and +hypocritical, stealing away true devotion from the +heart, and making men to rest in the outward gestures +of the body.</q> There is more sound religion +among them who refuse, than among them who receive +the same, even our enemies themselves being +judges, the reason whereof let me give in the words +of one of our opposites<note place="foot">Davenant. in col. 2, 8, p. 186</note> +<hi rend='italic'>Supervacua hoec occupatio +circa traditiones humanas, gignit semper ignorantiam +et contemptum proeceptorum divinorum</hi>—This needless +business about human traditions doth ever +beget the ignorance and contempt of divine commandments. +2. Where read we that the servants +of God have at any time sought to advance religion +by such hideous courses of stern violence, as are +intended and assayed against us by those who press +the ceremonies upon us? The jirking and nibbling +of their unformal huggermugger cometh nearer to +sycophancy than to sincerity, and is sibber to appeaching +hostility than fraternal charity, for just +so they deal with us as the Arians did with the catholics +of old. <hi rend='italic'>Sinceros</hi>, &c.<note place="foot">Osiand. Hist. Eccles., +cent. 4, in Ep. Dedic.</note> <q>The sincere teachers +of the churches they delated and accused before magistrates, +as if they alone did continually perturb +the church's peace and tranquillity, and did only +labour that the divided churches might never again +piously grow together, and by this calumny they +persuaded politic and civil men (who did not well +enough understand this business), that the godly +teachers of the churches should be cast forth into +exile, and the Arian wolves should be sent into the +sheepfolds of Christ.</q> Now, forasmuch as God +hath said, <q>They shall not hurt nor destroy in all +my holy mountain,</q> Isa. ix. 11, and will not have +his flock to be ruled with force and with cruelty, +<pb n="1-ix"/><anchor id="Pg1-ix"/> +Ezek. xxxiv. 4. <hi rend='italic'>Nec potest</hi> (saith +Lactantius<note place="foot">Lib. 5, cap. 20.</note>) <hi rend='italic'>aut +veritas cum vi, aut justitia cum crudelitate conjungi</hi>—Neither +can either truth be conjoined with violence, +or righteousness with cruelty therefore, if our +opposites would make it evident that they are in +very deed led by religious aims let them resile from +their violent proceedings, and deal with us in the +spirit of meekness showing us from God's word and +good reason the equity of their cause, and iniquity +of ours, wherein we require no other thing of them, +than that which Lactantius required of the adversaries +of his profession, even that they would debate +the matter <hi rend='italic'>verbis pontius quam verberibus</hi>—by words +rather than by whips <hi rend='italic'>Distringant aciem ingeniorem +suorum: siratio eorum vera est, asseratur: parati +sumus audire, si doceant</hi>—Let them draw out the +sharpness of their engines; if their reason be true +let it be averred, we are ready to hear, if they teach +us. 3. If their aims were truly for the advancement +of religion, how comes it to pass, that whilst they +make so much ado and move every stone against us +for our modest refusing of obedience to certain ordinances +of men, which in our consciences we are +persuaded to be unlawful, they manumiss and set +free the simony, lying, swearing, profanation of the +Sabbath, drunkenness, whoredom, with other gross +and scandalous vices of some of their own side, by +which God's own commandments are most fearfully +violated? This just recrimination we may well use +for our own most lawful defence. Neither do we +hereby intend any man's shame (God knows), but +his reformation rather. We wish from our hearts +we had no reason to challenge our opposites of that +superstition taxed in the Pharisees, <hi rend='italic'>Quod argubant +&c.</hi>—that they accused the disciples of little things, +and themselves were guilty in great things, saith +Nicolaus Goranus.<note place="foot">Enarrat in Matt. xv.</note> +</p> + +<p> +V. Do not account ceremonies to be matters of so +small importance that we need not stand much upon +them, for, as Hooker<note place="foot">Eccl. Pol., lib. 5, sect. 65.</note> +observeth, a ceremony, through custom, worketh very much with people. +Dr Burges allegeth<note place="foot">Praef. of the Answ., p. 14.</note> +for his writing about ceremonies, that the matter is important for the consequence +of it. Camero<note place="foot">Popish Praejud., cap. 10.</note> +thinketh so much of ceremonies, that he holdeth our simplicity to notify that +we have the true religion, and that the religion of +Papists is superstitious because of their ceremonies. +To say the truth, a church is in so far true or hypocritical +as it mixeth or not mixeth human inventions +with God's holy worship, and hence the +Magdeburgians profess,<note place="foot">Cent. 2, cap. 2, col. 109.</note> +that they write of the ceremonies for making a difference betwixt a true +and a hypocritical church. <hi rend='italic'>Vere enim ecclesia, &c.</hi>—for +a true church, as it retains pure doctrine, so also +it keeps simplicity of ceremonies, &c., but a hypocritical +church, as it departs from pure doctrine, so +for the most part it changeth and augmenteth the +ceremonies instituted of God, and multiplieth its +own traditions, &c. And as touching our controverted +ceremonies in particular, if you consider +what we have written against them, you shall easily +perceive that they are matters of no small, but very +great consequence. Howbeit these be but the beginnings +of evils, and there is a worse gallimaufry +gobber-wise prepared. It hath been observed of the +warring Turks<note place="foot">Cron. Turcic., tom.3, lib. 4, p. 63.</note> +that often they used this notable +deceit—to send a lying rumour and a vain tumult +<pb n="1-x"/><anchor id="Pg1-x"/> +of war to one place, but, in the meanwhile, to address +their true forces to another place, that so they +might surprise those who have been unwarily led by +pernicious credulity. So have we manifest (alas +too, too manifest) reasons to make us conceive, that +whilst the chief urgers of the course of conformity +are skirmishing with us about the trifling ceremonies +(as some men count them), they are but labouring +to hold our thoughts so bent and intent +upon those smaller quarrels, that we may forget to +distinguish betwixt evils immanent and evils imminent, +and that we be not too much awake to espy +their secret sleight in compassing further aims. +</p> + +<p> +VI. Neither let the pretence of peace and unity +cool your fervour, or make you spare to oppose +yourselves unto those idle and idolised ceremonies +against which we dispute, for whilst our opposites +make a vain show and pretence of peace, they do +like the Romans,<note place="foot">Aug. de Civ. Dei. lib. 3, cap. 25.</note> +who built the Temple of Concord +just in the place where the seditious outrages of the +two Gracchi, Tiberius and Caius, had been acted, +which temple,<note place="foot">Ib., cap. 26.</note> +in the subsequent times, did not restrain, +but, by the contrary, gave further scope unto +more bloody seditions, so that they should have built +<emph>discord</emph> a temple in that place rather than <emph>concord</emph>, +as Augustine pleasantly tickleth them. Do our +opposites think that the bane of peace is never +in yielding to the course of the time, but ever in +refusing to yield? Or will they not rather acknowledge, +that as a man is said to be made drunk by +drinking the water of Lyncestus, a river of Macedonia,<note place="foot">Ovid. +Metam., lib. 15.</note> +no less than if he had filled himself with the +strongest wine, so one may be inebriate with a contentious +humour in standing stiffly for yielding, as +well as in standing stedfastly for refusing? Peace +is violated by the oppugners of the truth, but established +by the possessors of the same, for (as was +rightly said by Georgius Scolarius in the Council of +Florence<note place="foot">Apud Binium, tom. 4; Concil., part 1, p. 630.</note>) +the church's peace <q>can neither stay +among men, the truth being unknown, neither can +it but needs return, the truth being known.</q> <hi rend='italic'>Nec +veritate ignorata manere inter homines potest, nec illa +agnita necessario non redire.</hi> We must therefore +be mortised together, not by the subscudines of +error, but by the bands of truth and unity of faith. +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 discord, +we only refuse that peace (falsely so called) +which will not permit us to brook purity, and that +because (as Joseph Hall<note place="foot">No Peace with Rome, sect. 2.</note> +noteth) St James' (chap. +iii. 17,) describeth the wisdom which is from above +to be <q>first pure, then peaceable,</q> whence it +cometh that there can be no concord betwixt Christ +and antichrist, nor any communion betwixt the +temple of God and idols, 2 Cor. vii. 15, 16. <hi rend='italic'>Atque ut +coelum</hi>, &c.: <q>And though heaven and earth should +happen to be mingled together, yet the sincere worship +of God and his sacred truth, wherein eternal salvation +is laid up for us, should worthily be unto us of +more estimation than a hundred worlds,</q> saith Calvin.<note place="foot">Lib. +Epist., col. 298.</note> John Fox<note place="foot">Medit. +in Rev. ii., iii.</note> judgeth it better to contend against +those who prefer their own traditions to the commandments +of God, than to be at peace with them. +True it is,—<hi rend='italic'>Pax optima rerum, quas homini +novisse datum est.</hi>—Yet I trust we may use the +words of that great adiaphorist, Georgius Cassander—<hi rend='italic'>Ea +<pb n="1-xi"/><anchor id="Pg1-xi"/> +demion vera</hi>, &c. <q>That alone (saith he) +is true and solid Christian peace which is conjoined +with the glory of God and the obedience of his will, +and is rejoined from all depravation of the heavenly +doctrine and divine worship.</q> +</p> + +<p> +VII. Beware, also, you be not deceived with the +pretence of the church's consent, and of uniformity +as well with the ancient church as with the now +reformed churches, in the forms and customs of +both, for, 1. Our opposites cannot show that the +sign of the cross was received and used in the +church before Tertullian, except they allege either +the Montanists or the Valentian heretics for it. +Neither yet can they show, that apparel proper for +divine service, and distinguished from the common, +is more ancient than the days of Pope Cœlestinus, +nor lastly, that kneeling in the act of receiving the +communion was ever used before the time of Pope +Honorious III. They cannot prove any one of +the controverted ceremonies to have been in the +church the first two hundred years after Christ, +except the feast of Easter (which yet can neither be +proved to have been observed in the apostles' own +age, nor yet to have been established in the after age +by any law, but only to have crept in by a certain +private custom), and for some of them they cannot +find any clear testimony for a long time thereafter. +Now, in the third century,<note place="foot">Hist. Eccl. lib. 3 cap. 11.</note> +historiographers observe, +that <hi rend='italic'>Paulatum ceremoniæ auctæ sunt, hominum +superstitionorum opinionibus: unde in baptismo +unctionem olei, cruces signaculum, et osculum addiderunt</hi>—Ceremonies +were by little and little augmented by the opinions of superstitious men, +whence it was that they added the unction of oil, +the sign of the cross, and a kiss in baptism. And +in the fourth century they say, <hi rend='italic'>Subinde magis magisque, +traditiones humanæ cumulatæ sunt</hi>—Forthwith +human traditions were more and more augmented. +And so from that time forward vain and +idle ceremonies were still added to the worship of +God, till the same was, under Popery, wholly corrupted +with superstitious rites, yes, and Mr Sprint +hath told us, even of the first two hundred years +after Christ, that the <q>devil, in those days, began to +sow his tares (as the watchmen began to sleep), both +of false doctrine and corrupt ceremonies.</q> And +now, though some of the controverted ceremonies +have been kept and reserved in many (not all), the +reformed churches, yet they are not therefore to be +the better liked of. For the reason of the reservation +was, because some reverend divines who dealt and +laboured in the reformation of those churches, perceiving +the occurring lets and oppositions which were +caused by most dangerous schisms and seditions, +and by the raging of bloody wars, scarcely expected +to effectuate so much as the purging of the church +from fundamental errors and gross idolatry, which +wrought them to be content, that lesser abuses in +discipline and church policy should be then tolerated, +because they saw not how to overtake them +all at that time. In the meanwhile, they were so far +from desiring any of the churches to retain these +popish ceremonies, which might have convenient occasion +of ejecting them (far less to recal them, being +once ejected), that they testified plainly their +dislike of the same, and wished that those churches +wherein they lived, might have some blessed opportunity +to be rid of all such rotten relics, riven rags +and rotten remainders of Popery. All which, since +<pb n="1-xii"/><anchor id="Pg1-xii"/> +they were once purged away from the church of +Scotland and cast forth as things accursed into the +jakes of eternal detestation, how vile and abominable +may we now call the resuming of them? Or +what a piacular prevarication is it to borrow from +any other church which was less reformed, a pattern +of policy for this church which was more reformed. +But, 2. Though there could be more alleged +for the ceremonies than truly there can be, +either from the customs of the ancient or reformed +churches, yet do our opposites themselves profess, +that they will not justify all the ceremonies either +of the ancient or reformed churches. And, indeed, +who dare take this for a sure rule, that we ought to +follow every ancient and universally received custom? +For as Casaubon showeth, though the +church's consent ought not to be contemned, yet +we are not always to hold it for a law or a right +rule. And do not our divines teach, that <hi rend='italic'>nihil +faciendum est ad ahorum exemplum, sed juxta verbum</hi>—Nothing +is to be done according to the example +of others, but according to the word <hi rend='italic'>Ut +autem</hi>, &c. <q>As the multitude of them who err +(saith Osiander), so long prescription of time purchaseth +no patrociny to error.</q> +</p> + +<p> +VIII. Moreover, because the foredeck and hind +deck of all our opposites' probations do resolve and +rest finally into the authority of a law, and authority +they use as a sharp knife to cut every Gordian +knot which they cannot unloose, and as a dreadful +peal to sound so loud in all ears that reason cannot +be heard, therefore we certiorate you with Calvin, +that <hi rend='italic'>a acquievistis imperio, pessimo laqueo vos in +duistis</hi>—If you have acquiesced in authority, you +have wrapped yourselves in a very evil snare. As +touching any ordinance of the church we say with +Whittaker, <hi rend='italic'>Obediendum ecclesioe est sed jubents ac +docenti recta</hi>—We are to obey the church but +commanding and teaching right things. Surely, 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 thereanent, +and as for the civil magistrate's part, is it not +holden that he may not enjoin us <q>to do that whereof +we have not good ground to do it of faith?</q> and +that, <q>although all thy external condition is in the +power of the magistrate, yet internal things, as the +keeping of faith, and obedience, and a good conscience, +are not in his power.</q> For every one of us +<q>shall give account of himself to God,</q> Rom. xiv. 12, +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 +God, and of the binding power of the same, let me add +here touching human laws in general, that where we +have no other reason to warrant unto us the doing +of that which a human law prescribeth, beside the +bare will and authority of the law maker, in this +case a human law cannot bind us to obedience. +Aquinas holdeth with Isidore, that a human law +(among other conditions of it) must both be necessary +for removing of some evil, and likewise profitable +for guiding us to some good. Gregorius Sayrus +following them herein, saith, <hi rend='italic'>Debet lex homines +a malo retrahere, et idio dicatur necessaria debet +<pb n="1-xiii"/><anchor id="Pg1-xiii"/> +etiam promovere in bonum, et ideo dicitur utilis</hi>—A +law ought to draw back men from evil, and therefore +is called necessary, it ought also to promove +them unto good, and therefore is called profitable. +Human laws, in Mr Hooker's judgment,<note place="foot">Eccl. Pol., lib. 1, sect. +10.</note> must teach what is good, and be made for the benefit of +men. Demosthenes<note place="foot">Natal. Comit. Mythol., lib. 2, cap. 7.</note> +describeth a law to be such a thing <hi rend='italic'>cui convenit +omnibus parere</hi> which it is convenient for every one to obey. +Camero<note place="foot">Praelict., tom. 1, p. 367.</note> not +only alloweth us to seek a reason of the church's laws +(<hi rend='italic'>Non enim</hi> saith he, <hi rend='italic'>verae ecclesiae libet +leges ferre quarum non reddat rationem</hi>—It pleaseth not the +true church to make and publish laws, whereof she +giveth not a reason), but he<note place="foot">Ibid., p. 372.</note> +will likewise have us, in such things as concern the glory and honour of +God, not to obey the laws of any magistrate blindly +and without a reason. <q>There was one (saith the +Bishop of Winchester<note place="foot">Sermon on John xvi. 7.</note>), +that would not have his will stand for reason, and was there none such +among the people of God? Yes, we find, 1 Sam. +ii, one of whom it is said, Thus it must be, for +Hophni will not have it so, but thus his reason is, +For he will not. And God grant none such may be +found among Christians.</q> From Scripture we +learn, that neither hath the magistrate any power, +but for our good only, Rom. xiii. 4, nor yet +hath the church any power, but for our edification +only, Ephes. iv. 12. Law makers, therefore, +may not enjoin <hi rend='italic'>quod libet</hi>, that which liketh +them, nay, nor always <hi rend='italic'>quod licet</hi>, that which is +in itself lawful, but only <hi rend='italic'>quod expedit</hi>, that which +is expedient and good to the use of edifying. And +to them we may well say with Tertullian,<note place="foot">Apolog., cap. 4.</note> +<hi rend='italic'>Iniquam exercetis dominationem si ideo negatis licere quia +vultis, non quia debuit non licere</hi>—You exercise an +unjust dominion, if, therefore, you deny anything +to be free, because you will so, not because it ought +not to be free. Besides all this, there is nothing +which any way pertaineth to the worship of God +left to the determination of human laws, beside the +mere circumstances, which neither have any holiness +in them, forasmuch as they have no other use and +praise in sacred than they have in civil things, nor +yet were particularly determinable in Scripture, +because they are infinite, but sacred, significant +ceremonies, such as cross, kneeling, surplice, holidays, +bishopping, &c., which have no use and praise +except in religion only, and which, also, were most +easily determinate (yet not determined) within +those bounds which the wisdom of God did set to +his written word, are such things as God never left +to the determination of any human law. Neither +have men any power to burden us with those or +such like ordinances, <q>For (saith not our Lord +himself to the churches), I will put upon you none +other burden, but that which ye have already, hold +fast till I come,</q> Rev. ii. 24, 25. Wherefore, <hi rend='italic'>pro hac</hi>, +&c., for this liberty we ought stoutly to fight against +false teachers.<note place="foot">Conrad. Pscilen. Clav. Theol., art. 9, p. +373.</note> Finally, it is to be noted, that though +in some things we may and do commendably refuse +obedience to the laws of them whom God hath set +over us, yet are we ever obliged (and accordingly +intend) still to subject ourselves onto them, for to +be subject doth signify (as Zanchius showeth<note place="foot">Comm. +in Eph. v. de subject.</note>), to be +placed under, to be subordinate, and so to give +honour and reverence to him who is above, which +may well stand without obedience to every one of +<pb n="1-xiv"/><anchor id="Pg1-xiv"/> +his laws. Yea, and Dr Field<note place="foot">Of the Church, lib. 4, +cap. 34.</note> also tells us, that +<q>subjection is generally and absolutely required +where obedience is not.</q> +</p> + +<p> +IX. Forasmuch as some ignorant ones are of +opinion, that when they practise the ceremonies, +neither perceiving any unlawfulness in them (but, +by the contrary, being persuaded in their consciences +of the lawfulness of the same), nor yet having any +evil meaning (but intending God's glory and the +peace of the church), therefore they practise them +with a good conscience. Be not ye also deceived, +but rather advert unto this, that a peaceable conscience, +allowing that which a man doth, is not ever +a good conscience, but oftentimes an erring, bold, +presuming, secure, yea, perhaps, a seared conscience. +A good conscience, the testimony whereof giveth a +man true peace in his doings, is, and is only, such a +one as is rightly informed out of the word of God. +Neither doth a good meaning excuse any evil +action, or else they who killed the apostles were to +be excused, because in so doing they thought they +did God good service, John xiv. 2. It is the observation +even of Papists, that men may commit many +a soul-ruining scandal, though they intend no such +thing as the ruin of souls.<note place="foot">Aquin., 1a, +2a, quest. 43, art. 1; Stella in Luke xvii. 1.</note> +</p> + +<p> +X. If once you yield to these English ceremonies, +think not that thereafter you can keep yourselves +back from any greater evils, or grosser corruptions +which they draw after them; for as it is just +with God to give such men over to strong delusions +as have not received the love of the truth, nor taken +pleasure in the sincerity of his worship, 2 Thess. ii. +10, 11; so there is not a more deceitful and dangerous +temptation than in yielding to the beginnings +of evil. <q>He that is unjust in the least, is +also unjust in much</q> saith he who could not lie, +Luke xvi. 20. When Uriah the priest had once +pleased king Ahaz, in making an altar like unto +that at Damascus, he was afterwards led on to +please him in a greater matter, even in forsaking +the altar of the Lord, and in offering all the sacrifices +upon the altar of Damascus, 2 Kings xvi. 10-16. +All your winning or losing of a good conscience, +is in your first buying; for such is the deceitfulness +of sin, and the cunning conveyance of that +old serpent, that if his head be once entering in, his +whole body will easily follow after; and if he make +you handsomely to swallow gnats at first, he will +make you swallow camels ere all be done. Oh, +happy they who dash the little ones of Babylon +against the stones! Psal. cxxxvii. 9. +</p> + +<p> +XI. 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 afoot, +except both by profession and action you evidence +the same, and so show your faith by your fact. We +are constrained to say to some among you, with +Elijah, <q>How long halt ye between two opinions?</q> +1 Kings xviii. 21; and to call unto you, with Moses, +<q>Who is on the Lord's side?</q> Exod. xxxii. 26. +Who? <q>Be not deceived; God is not mocked;</q> +Gal. vi. 7; and, <q>No man can serve two masters,</q> +Mat. vi. 24. However, he that is not against us, +<hi rend='italic'>pro tanto</hi>, is with us, Mark ix. 40, that is, in so far +he so obligeth himself unto us as that he cannot +speak lightly evil of our cause, and we therein rejoice, +and will rejoice, Phil. i. 18; yet, <hi rend='italic'>simpliciter</hi>, +he that is not with us is against us, Matt. xii. 30; +<pb n="1-xv"/><anchor id="Pg1-xv"/> +that is, he who by profession and practice showeth +not himself to be on our side, is accounted before +God to be our enemy. +</p> + +<p> +XII. Think not the wounds which the church hath +received by means of these nocent ceremonies to be +so deadly and desperate, as if there were no balm in +Gilead; neither suffer your minds so far to miscarry +as to think that ye wish well to the church, +and are heartily sorry that matters frame with her +as they do, whilst, in the meantime, you essay no +means, you take no pains and travail for her help. +When king Ahasuerus had given forth a decree for +the utter extirpation of the Jews, Mordecai feared +not to tell Esther, that if she should then hold her +peace enlargement and deliverance should arise unto +the Jews from another place, but she and her father's +house should be destroyed; whereupon she, after +three days' humiliation and prayer to God, put her +very life in hazard by going in to supplicate the king, +which was not according to the law, Esth. iv. But +now, alas! there are too many professors who detract +themselves from undergoing lesser hazards for +the church's liberty, yea, from using those very defences +which are according to the laws of the kingdom. +Yet most certain it is, that without giving +diligence in the use of the means, you shall neither +convince your adversaries, nor yet exonerate your +own consciences, nor, lastly, have such comfort in the +day of your suffering as otherwise you should. I +know that principally, and, above all, we are to offer +up to God prayers and supplications, with strong +crying and tears, which are the weapons of our spiritual +warfare, Heb. v. 7; but as this ought to be +done, so the achieving of other secondary means +ought not to be left undone. +</p> + +<p> +If you disregard these things whereof, in the +name of God, I have admonished you, and draw +back your helping hands from the reproached and +afflicted cause of Christ, for which we plead, then do +not put evil far from you, for wrath is determined +against you. And as for you, my dear brethren and +countrymen of Scotland, as it is long since first +Christianity was preached and professed in this +land, as also it was blessed with a most glorious +<pb n="1-xvi"/><anchor id="Pg1-xvi"/> +and much-renowned Reformation:<note place="foot">Speed. Hist. of +Brit., book 6, chap. 9, sect. 9.</note> and, further, as +the gospel hath been longer continued in purity and +peace with us than with any church in Europe: +moreover, as the Church of Scotland hath treacherously +broken her bonds of oath and subscription +wherewith other churches about us were not so +tied; and, finally, as Almighty God, though he +hath almost consumed other churches by his dreadful +judgments, yet hath showed far greater long-suffering +kindness towards us, to reclaim us to repentance, +though, notwithstanding all this, we go on +in a most doleful security, induration, blindness, and +backsliding: so now, in the most ordinary course +of God's justice, we are certainly to expect, that after +so many mercies, so great long-suffering, and such a +long day of grace, all despised, he is to send upon us +such judgments as should not be believed though +they were told. O Scotland! understand and turn +again, or else, as God lives, most terrible judgments +are abiding thee. +</p> + +<p> +But if you lay these things to heart,—if you be +humbled before God for the provocation of your +defection, and turn back from the same,—if with all +your hearts and according to all your power, you +bestow your best endeavours for making help to the +wounded church of Christ, and for vindicating the +cause of pure religion, yea, though it were with the +loss of all that you have in the world, (<hi rend='italic'>augetur enim +religio Dei, quo magis premitur<note place="foot">Lactant., lib. 5, +cap. 20.</note></hi>—God's true religion +is enlarged the more it is pressed down), then shall +you not only escape the evils which shall come upon +this generation, but likewise be recompensed a hundred +fold with the sweet consolations of God's Spirit +here, and with the immortal crown of never fading +glory hence. Now, our Lord Jesus Christ himself, +and God, even our Father, which hath loved us, and +hath given us everlasting consolation and good hope +through grace, stablish you and keep you from evil, +that ye may be presented before his throne. The +grace of our Lord Jesus Christ be with you all, +Amen. +</p> + +</div> + +<pb n="1-xvii"/><anchor id="Pg1-xvii"/> + +<div rend="page-break-before: always"> +<index index="toc"/> +<index index="pdf"/> +<head>PROLOGUE.</head> + +<p> +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 Scotland, +foreseeing the bad effects and dangerous evils which might ensue thereupon, and how +greatly the other sort were mistaken who did then yield to the same, apprehending no +danger in them, 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 hope, because doleful experience hath made us feel that which the wiser +sort before did fear. Since, then, this church, which was once a praise in the earth, is +now brought to a most deplorable and daily increasing desolation by the means of these +ceremonies, which have been both the sparkles to kindle, and the bellows to blow up, the +consuming fire of intestine dissensions among us, it concerneth all her children, not +only to cry out Ah! and Alas! and to <q>bewail with the weeping of Jazer,</q> Isa. xvi. +9, but also to bethink themselves most seriously how to succour their dear, though +distressed mother, in such a calamitous case. Our best endeavours which we are to employ +for this end, next unto praying earnestly <q>for the peace of Jerusalem,</q> Psal. cxxii. +6, are these: 1. So far as we have attained <q>to walk by the same rule, to mind the +same thing,</q> Phil. iii. 19, and to labour as much as is possible that the course of +the gospel, the doctrine of godliness, the practice of piety lie not behind, because of +our differing one from another about the ceremonies, lest otherwise τὸ ἔργον grow to be +πάρεργον. 2. In such things whereabout we agree not, to make diligent search and +inquiry for the truth. For to have our judgments in our heels, and so blindly to follow +every opinion which is broached, and squarely to conform unto every custom which is set +afoot, becometh not men who are endued with reason for discerning of things beseeming +from things not beseeming, far less Christians, who should have their senses exercised +to discern both good and evil. Heb. v. 14, and who have received a commandment <q>to +prove all things,</q> 1 Thess. v. 21, before they hold fast anything; and least of all +doth it become us who live in these most dangerous days, wherein +error and defection so much abound. 3. When we have attained to the acknowledging of +the truth, then to give a testimony unto the same, according to our vocation, contending +for the truth of God against the errors of men, for the purity of Christ +against the corruptions of Antichrist: For to understand the truth, and yet not contend +for it, argueth cowardliness, not courage; fainting, not fervour; lukewarmness, not love; +weakness, not valour. Wherefore, since we cannot impetrate from the troublers of our +Israel that true peace which derogateth not from the truth, we may not, we dare not, +leave off to debate with them. Among the laws of Solon, there was one which pronounced +him defamed and unhonest who, in a civil uproar among the citizens, sitteth +still a looker-on and a neuter (<hi rend='italic'>Plut. in Vita. Solon</hi>); much more +deserve they to be so accounted of who shun to meddle with any controversy which +disquieted the church, whereas they should labour to win the adversaries of the truth, +and, if they prove obstinate, to defend and propugn the truth +against them. In things of this life (as Calvin +noteth in <hi rend='italic'>Epist. ad Protect. Angl.</hi>) we may remit so much of the +right as the love of +peace requireth, but as for the regiment of the church which is spiritual, and wherein +everything ought to be ordered according to the word of God, it is not in the power of +any mortal man <hi rend='italic'>quidquam hic aliis dare, aut in illorum gratiam +deflectere</hi>. These considerations have +induced me to bestow some time, and to take some pains in the study of the controversies +which are agitated in this church about the ceremonies, and (after due +examination and discussion of the writings of such as have played the proctors for them) +to compile this ensuing dispute against them, both for exonering myself, and for +provoking of others to contend yet more for the truth, and for Zion's sake not to hold +their peace, nor be at rest, until the amiable light of long-wished-for peace break +forth out of all these confusions, Isa. lxii. 1; which, O Prince of Peace! hasten, who +<q>wilt ordain peace for us: for thou also hast wrought all our works in us,</q> Isa. +xxvi. 12. +</p> + +</div> + +<pb n="1-xviii"/><anchor id="Pg1-xviii"/> + +<div rend="page-break-before: always"> +<index index="toc"/> +<index index="pdf"/> +<head>ORDER.</head> + +<p> +Because polemic and eristic discourses must follow the adversaries at the heels +whithersoever they go, finding them out in all the lurking-places of their elaborate +subterfuges, and conflicting with them wheresoever they pitch, until not only all their +blows be awarded, but themselves also all derouted, therefore, perceiving the +informality of the Formalists to be such that sometimes they plead for the +controverted ceremonies as necessary, sometimes as expedient, sometimes as lawful, +and sometimes as indifferent, I resolve to follow the trace, and to evince, +by force of reason, that there is none of all those respects to justify either +the urging or the using of them. And albeit the Archbishop of Spalato +(<hi rend='italic'>Pref. Libror. de Rep. Eccl.</hi>) +cometh forth like an Olympic champion, stoutly brandishing and bravading, +and making his account that no antagonist can match him except a prelate, albeit likewise +the Bishop of Edinburgh (<hi rend='italic'>Proc. in Perth, Assembly</hi>, part iii. p. +55) would have us to +think that we are not well advised to enter into combat with such Achillean strength as +they have on their side, yet must our opposites know, that we have more daring minds +than to be dashed with the vain flourish of their great words. Wherefore, in all these +four ways wherein I am to draw the line of my dispute, I will not shun to encounter and +handle strokes with the most valiant champions of that faction, +knowing that—<hi rend='italic'>Trophoeum ferre +me à forti viro, pulchrum est: sin autem et vincar, vinci à tali nullum +est probrum</hi>—But +what? Shall I speak doubtfully of the victory, or fear the foil? Nay, I consider +that there is none of them so strong as he was who said, <q>We can do nothing against the +truth, but for the truth,</q> 2 Cor. xxiii. 8. I will therefore boldly adventure to +combat with them even where they seem to be strongest, and to discuss their best +arguments, allegations, answers, assertions, and distinctions. And my dispute shall +consist of four parts, according to those four pretences which are given out for the +ceremonies, which, being so different one from another, must be severally examined. The +lawfulness of a thing is in that it may be done; the indifferency of it in that it may +either be done or left undone, the expediency of it in that it is done profitably; and +the necessity of it in that it may not be left undone. I will begin with the last +respect first, as that which is the weightiest. +</p> + +</div> + +<pb n="1-001"/><anchor id="Pg1-001"/> + +<div rend="page-break-before: always"> +<index index="toc" level1="THE FIRST PART. AGAINST THE NECESSITY OF THE CEREMONIES."/> +<index index="pdf" level1="THE FIRST PART."/> +<head type="sub">THE FIRST PART.</head> +<head>AGAINST THE NECESSITY OF THE CEREMONIES.</head> + +<anchor id="book_i_part_i_chapter_i"/> +<div> +<index index="toc" level1="CHAPTER I. THAT OUR OPPOSITES DO URGE THE CEREMONIES +AS THINGS NECESSARY."/> +<index index="pdf" level1="CHAPTER I."/> +<head type="sub">CHAPTER I.</head> +<head>THAT OUR OPPOSITES DO URGE THE CEREMONIES +AS THINGS NECESSARY.</head> + +<p> +<hi rend='italic'>Sect</hi>. 1. This I prove, 1. From their +practice; 2. From their pleading. In their +practice, who seeth not that they would tie +the people of God to a necessity of submitting +their necks to this heavy yoke of human +ceremonies? which are with more vehemency, +forwardness, and strictness urged, +than the weighty matters of the law of God, +and the refusing whereof is far more inhibited, +menaced, espied, delated, aggravated, +censured, and punished, than idolatry, Popery, +blasphemy, swearing, profanation of +the Sabbath, murder, adultery, &c. Both +preachers and people have been, and are, +fined, confined, imprisoned, banished, censured, +and punished so severely, that he +may well say of them that which our divines +say of the Papists, <hi rend='italic'>Hoec sua inventa Decalago +anteponunt, et gravius eos-multarent +qui ea violarent, quam qui divina praecepta +transgrederentur.</hi><note place="foot">P. Mart. in 1 Reg. 8. +de Templ. dedic.</note> Wherefore, seeing +they make not only as much, but more +ado, about the controverted ceremonies than +about the most necessary things in religion, +their practice herein makes it too, too apparent +what necessity they annex to them. +</p> + +<p> +<hi rend='italic'>Sect</hi>. 2. And if we will hearken to their +pleading it tells no less; for howbeit they +plead for their ceremonies, as things indifferent +in their own nature, yet, when the +<pb n="1-002"/><anchor id="Pg1-002"/> +ceremonies are considered as the ordinances +of the church, they plead for them as things +necessary. M. G. Powel, in the <hi rend='italic'>Consideration +of the Arguments directed to the +High Court of Parliament in behalf of +the Ministers suspended and deprived</hi> +(ans. 3 to arg. 16), hath these words, yea, +these particulars: <q>Subscription, ceremonies, +&c., being imposed by the church, and +commanded by the magistrate, are necessary +to be observed under the pain of sin.</q> The +Bishop of Edinburgh resolves us concerning +the necessity of giving obedience to the laws +of the church, enacted anent the ceremonies, +thus: <q>Where a man hath not a law, +his judgment is the rule of his conscience, +but where there is a law, the law must be +the rule. As, for example, before that apostolical +canon that forbade to eat blood or +strangled things, every man might have +done that which in his conscience he thought +most expedient, &c., but after the making +and the publication of the canon that enjoined +abstinence, the same was to rule their +consciences. And, therefore, after that time, +albeit a man had thought in his own private +judgment that to abstain from these things +was not expedient, &c. yet, in that case, he +ought not to have eaten, because now the +will of the law, and not the judgment of his +own mind, was the rule of his conscience.</q><note place="foot">Epist. +to the Pastors of the Church of Scotland.</note> +The Archbishop of St Andrews, to the +same purpose saith, <q>In things indifferent +we must always esteem that to be best and +<pb n="1-003"/><anchor id="Pg1-003"/> +most seemly which seemeth so in the eye of +public authority, neither is it for private +men to control public judgment, as they +cannot make public constitutions, so they +may not control nor disobey them, being +once made, indeed authority ought to look +well to this, that it prescribe nothing but +rightly, appoint no rights nor orders in the +church but such as may set forward godliness +and piety, yet, put the case, that some +be otherwise established, they must be obeyed +by such as are members of that church, +as long as they have the force of a constitution, +&c. But thou wilt say, My conscience +suffers me not to obey, for I am persuaded +that such things are not right, nor appointed. +I answer thee, In matters of this nature +and quality the sentence of thy superiors +ought to direct thee, and that is a sufficient +ground to thy conscience for obeying.</q><note place="foot">Serm. +at Perth Assem. insert. by Dr Lindsey.</note> +Thus we see that they urge the +ceremonies, not only with a necessity of +practice upon the outward man, but also +with a necessity of opinion upon the conscience, +and that merely because of the +church's determination and appointment; +yea, Dr Mortoune maketh kneeling in the +act of receiving the communion to be in some +sort necessary in itself, for he maintaineth,<note place="foot">Practic. +Def. cap. 3, sect. 20.</note> +that though it be not essentially necessary +as food, yet it is accidentally necessary +as physic. Nay, some of them are yet more +absurd, who plainly call the ceremonies necessary +in themselves,<note place="foot">Dr Forb. Iren. lib. 1, +cap. 5, sect 6; cap. 7, sect. 1, 9; cap. 9, sect. 6.</note> beside the constitution +of the church. Others of them, who +confess the ceremonies to be not only unnecessary,<note place="foot">Cassand. +Ang. p. 270, 11.</note> +but also inconvenient, do, notwithstanding, +plead for them as things necessary. +Dr Burges tells us,<note place="foot">Ans to the Repl. +pref. p. 43.</note> that some of his side +think that ceremonies are inconvenient, but +withal he discovers to us a strange mystery +brought out of the unsearchable deepness of +his piercing conception, holding that such +things as not only are not at all necessary in +themselves,<note place="foot">Ib. p. 53.</note> but are inconvenient too, may +yet be urged as necessary. +</p> + +<p> +<hi rend='italic'>Sect</hi>. 3. The urging of these ceremonies +as necessary, if there were no more, is a sufficient +reason for our refusing them. <q>To +the precepts of God (saith Balduine) nothing +is to be added,<note place="foot">De Cas. Cons. lib. 4, +cap. 11, cas. 3.</note> Deut. xii. Now God +<pb n="1-004"/><anchor id="Pg1-004"/> +hath commanded these things which are necessary. +The rites of the church are not +necessary, wherefore, if the abrogation or +usurpation of any rite be urged as necessary, +then is an addition made to the commandment +of God, which is forbidden in the +word, and, by consequence, it cannot oblige +me, neither should anything herein be yielded +unto.</q> Who can purge these ceremonies +in controversy among us of gross superstition, +since they are urged as things necessary? +But of this superstition we shall hear +afterward in its proper place. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER II. THE REASON TAKEN OUT OF ACTS XV. TO +PROVE THE NECESSITY OF THE CEREMONIES, +BECAUSE OF THE CHURCH'S APPOINTMENT, +CONFUTED."/> +<index index="pdf" level1="CHAPTER II."/> +<head type="sub">CHAPTER II.</head> +<head>THE REASON TAKEN OUT OF ACTS XV. TO +PROVE THE NECESSITY OF THE CEREMONIES, +BECAUSE OF THE CHURCH'S APPOINTMENT, +CONFUTED.</head> + +<p> +The Bishop of Edinburgh, to prove that +of necessity our consciences must be ruled +by the will of the law, and that it is necessary +that we give obedience to the same, albeit +our consciences gainsay, allegeth that +apostolical canon,<note place="foot">Ubi supra.</note> Acts xv., for an example, +just as Bellarmine maintaineth, <hi rend='italic'>Festorum +observationem ex se indifferentem esse +sed posita lege fieri necessariam<note place="foot">De cult. +Sanct. cap. 10.</note>.</hi> Hospinian, +answering him, will acknowledge +no necessity of the observation of feasts, except +divine law could be showed for it.<note place="foot">De +Orig. Fest. Christian. cap. 2.</note> So +say we, that the ceremonies which are acknowledged +by formalists to be indifferent +in themselves, cannot be made necessary +by the law of the church, neither doth +that example of the apostolical canon make +anything against us, for, according to Mr +Sprint's confession,<note place="foot">Repl. to the +Ans. p. 258.</note> it was not the force or +authority of the canon, but the reason and +ground whereupon the canon was made, +which caused the necessity of abstaining, +and to abstain was necessary for eschewing +of scandal, whether the apostles and elders +had enjoined abstinence or not.<note place="foot">Calv. +Com. in hunc locum.</note> The reason, +then, why the things prescribed in that +canon are called necessary, ver. 28, is not +because, being indifferent before the making +and publication of the canon, they became +necessary by virtue of the canon after it was +made, as the Bishop teacheth, but <hi rend='italic'>quia tunc +<pb n="1-005"/><anchor id="Pg1-005"/> +charitas exigebat, ut illa sua libertate qui +ex gentibus conversi erant, propter proximi +edificationem inter judeos non uterentur, +sed ab ea abstinerent,</hi> saith Chemnitius.<note place="foot">De +Exam. part 1, de Bon. Oper. p. 180.</note> +This law, saith Tilen,<note place="foot">Synt. part 2, +disp. 27, thes. 30.</note> was <hi rend='italic'>propter charitatem +et vitandi offendiculi necessitatem ad +tempus sancita.</hi> So that these things were +necessary before the canon was made. <hi rend='italic'>Necessaria +fuerunt,</hi> saith Ames,<note place="foot">Bell. Enerv. tom. 1, +lib. 3. cap. 7.</note> <hi rend='italic'>antequam +Apostoli quidquam de iis statuerant, non +absolute, sed quatenus in iis charitas jubebat +morem gerere infirmis, ut cajetanus +notat. Quamobrem,</hi> saith Tilen,<note place="foot">Ubi supra, +thes. 31.</note> <hi rend='italic'>cum charitas +semper sit colenda, semper vitanda +sandala.</hi> <q>Charity is necessary (saith Beza), +even in things which are in themselves +indifferent.</q><note place="foot">Annot. in Act. xv. +29.</note> What they can allege for the +necessity of the ceremonies, from the authority +and obligatory power of ecclesiastical +laws, shall be answered by and by. +</p> + +</div> + +<anchor id="book_i_part_i_chapter_iii"/> +<div> +<index index="toc" level1="CHAPTER III. THAT THE CEREMONIES THUS IMPOSED AND +URGED AS THINGS NECESSARY, DO BEREAVE +US OF OUR CHRISTIAN LIBERTY, FIRST, BECAUSE +OUR PRACTICE IS ADSTRICTED."/> +<index index="pdf" level1="CHAPTER III."/> +<head type="sub">CHAPTER III.</head> +<head>THAT THE CEREMONIES THUS IMPOSED AND +URGED AS THINGS NECESSARY, DO BEREAVE +US OF OUR CHRISTIAN LIBERTY, FIRST, BECAUSE +OUR PRACTICE IS ADSTRICTED.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. Who can blame us for standing +to the defence of our Christian liberty, which +we ought to defend and pretend in <hi rend='italic'>rebus +quibusvis?</hi> saith Bucer.<note place="foot">Cens. lit. +Angl. cap. 2.</note> Shall we bear +the name of Christians, 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 God? <hi rend='italic'>Sumus +empti</hi>, saith Parcus:<note place="foot">Comm. in 1 +Cor. vii. 23.</note> <hi rend='italic'>non igitur nostri juris +ut nos mancipemus hominum servitio: id +enim manifesta cum injuria redemptoris +Christi fieret: sumus liberti Christi. Magistratui +autem,</hi> saith Tilen,<note place="foot">Synt. part. 2, +disp. 44, thes. 33.</note> <hi rend='italic'>et ecclesioe +proepositis, non nisi usque ad aras obtemperandum, +neque ullum certamen aut periculum +pro libertatis per Christum nobis +partæ defensione defugiendum, siquidem +mortem ipsius irritam fieri, Paulus asserit, +si spiritualis servitutis jugo, nos implicari +patiamur.</hi> Gal. v. 1, <q>Let us stand fast, +therefore, in the liberty wherewith Christ +<pb n="1-006"/><anchor id="Pg1-006"/> +hath made us free, and not be entangled +again with the yoke of bondage.</q> But that +the urging of the ceremonies as necessary +doth take away our Christian liberty, I will +make it evident in four points. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. First, They are imposed with a +necessity of practice. Spotswood tells us,<note place="foot">Ubi supra.</note> +that public constitutions must be obeyed, +and that private men may not disobey them, +and thus is our practice adstricted in the +use of things which are not at all necessary, +and acknowledged <hi rend='italic'>gratis</hi> by the urgers to +be indifferent, adstricted (I say) to one part +without liberty to the other, and that by +the mere authority of a human constitution, +whereas Christian liberty gives us freedom +both for the omission and for the observation +of a thing indifferent, except some other +reason do adstrict and restrain it than a +bare human constitution. Chrysostome, speaking +of such as are subject to bishops,<note place="foot">Hom. 1, in Ep. ad Tit.</note> saith, +<hi rend='italic'>In potestate positum est obedire vel non.</hi> +Liberty in things indifferent,<note place="foot">Synt. Theol. +lib. 6, cap. 38.</note> saith Amandus +Polanus, <hi rend='italic'>est per quam Christiani sunt +liberi in usu vel abstinentia rerum adiaphorarom.</hi> +Calvin, speaking of our liberty +in things indifferent,<note place="foot">Instit. lib. 3, +cap. 19, sect. 7.</note> saith, We may <hi rend='italic'>eas +nunc usurpare nunc omittere indifferenter</hi>, +and places this liberty,<note place="foot">Ib. cap. 10.</note> +<hi rend='italic'>tam in abstinendo +quam in utendo.</hi> It is marked of the rites +of the ancient church,<note place="foot">Chem. Exam. part. +2. de rit. in adm. Sac. p. 33.</note> that <hi rend='italic'>liberae fuerunt +horum rituum observationes in ecclesia.</hi> +And what meaneth the Apostle while he +saith, <q>If ye be dead with Christ from the +rudiments of the world, why, as though living +in the world, are ye subject to ordinances, +(touch not, taste not, handle not, +which all are to perish with the using,) after +the commandments and doctrines of +men?</q> Col. ii. 20-22. Surely he condemneth +not only <hi rend='italic'>humana decreta de ritibus</hi>, +but also subjection and obedience to +such ordinances of men as take from us +liberty of practice in the use of things indifferent,<note place="foot">Zanch. +comm. in Col. ii. 20.</note> +obedience (I say) for conscience +of their ordinances merely. What meaneth +also that place, 1 Cor. vii. 23, <q>Be not +ye the servants of men?</q> <q>It forbids us, +(saith Paybody) to be the servants of men, +that is, in wicked or superstitious actions, +according to their perverse commandments +<pb n="1-007"/><anchor id="Pg1-007"/> +or desires.</q><note place="foot">Apol. part. 3, cap. 1, sect. +5.</note> If he mean of actions that are +wicked or superstitious in themselves, then +it followeth, that to be subject unto those +ordinances, <q>Touch not, taste not, handle +not,</q> is not to be the servants of men, because +these actions are not wicked and superstitious +in themselves. Not touching, not +tasting, not handling, are in themselves indifferent. +But if he mean of actions which +are wicked and superstitious, in respect of +circumstances, then is his restrictive gloss +senseless; for we can never be the servants +of men, but in such wicked and superstitious +actions, if there were no more but giving +obedience to such ordinances as are imposed +with a necessity upon us, and that merely +for conscience of the ordinance, it is enough +to infect the actions with superstition, <hi rend='italic'>Sunt +hominum servi</hi>, saith Bullinqer,<note place="foot">Comm. +in 1 Cor. vii. 23.</note> <hi rend='italic'>qui aliquid +in gratiam hominum faciunt</hi>. This +is nearer the truth; for to tie ourselves to +the doing of anything for the will or pleasure +of men, when our conscience can find +no other reason for the doing of it, were indeed +to make ourselves the servants of men. +Far be it then from us to submit our necks +to such a heavy yoke of human precepts, as +would overload and undo us. Nay, we will +stedfastly resist such unchristian tyranny as +goeth about to spoil us of Christian liberty, +taking that for certain which we find in +Cyprian,<note place="foot">De haeret. Baptiz.</note> +<hi rend='italic'>periculosum est in divinis rebus +ut quis cedat jure suo</hi>. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. Two things are here replied, 1. +That there is reason for adstricting of our +practice in these things, because we are +commanded to obey them that have the rule +over us, and to submit ourselves, Heb. xiii. +17,<note place="foot">B. Lind. Epist. to the Pastors of +the Church of Scotland.</note> and to submit ourselves to every ordinance +of man for the Lord's sake, 1 Pet. ii. +16, and that except public constitutions must +needs be obeyed, there can be no order,<note place="foot">Spots. +Sermon at Perth Assembly.</note> but +all shall be filled with strife and contention. +<hi rend='italic'>Ans.</hi> 1. As touching obedience to those that +are set over us, if they mean not to tyrannise +over the Lord's inheritance, 1 Pet. +v. 3; and to make the commandments of +God of no effect by their traditions, Mark +vii. 9, they must give us leave to try their +precepts by the sure will of God's word; +and when we find that they require of us +anything in the worship of God which is +<pb n="1-008"/><anchor id="Pg1-008"/> +either against or beside his written word, +then modestly to refuse obedience, which is +the only way for order, and shunning of +strife and contention. It will be said again, +that except we prove the things commanded +by those who are set over us to be unlawful +in themselves, we cannot be allowed to refuse +obedience to their ordinances. <hi rend='italic'>Ans.</hi> +This unlawfulness of the ceremonies in themselves +hath been proved by us already, and +shall yet again be proved in this dispute. +But put the case, they were lawful in themselves, +yet have we good reason for refusing +them: <q>David thought the feeding of his +body was cause sufficient to break the law of +the shew-bread; Christ thought the satisfying +of the disciples' hunger to be cause sufficient +to break the ceremony of the Sabbath. +He thought, also, that the healing of +the lepers' bodies was a just excuse to break +the law that forbade the touching of them; +much more, then, may we think now in our +estimation, that the feeding of other men's +souls, the satisfying of our own consciences, +together with the consciences of other men, +and the healing of men's superstition and +spiritual leprosy, are causes sufficient to break +the law of the ceremonies and of the cross, +which are not God's but men's,</q> saith Parker.<note place="foot">Of +the Cross, cap. 5, sect. 11.</note> +2. As touching submission or subjection, +we say with Dr Field,<note place="foot">Of the Church, +lib. 4, cap. 34.</note> <emph>that subjection +is generally and absolutely required where +obedience is not,</emph> and even when our consciences +suffer us not to obey, yet still we +submit and subject ourselves, and neither do +nor shall (I trust) show any the least contempt +of authority. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. Secondly, It is replied, that our +Christian liberty is not taken away when +practice is restrained, because conscience is +still left free. <q>The Christian liberty (saith +Paybody<note place="foot">Apol. part 3. cap. 1, sect. 4. +So Dr Forb. Iren. lib. 1, cap. 11, sect. 5, 6.</note>), +is not taken away by the necessity +of doing a thing indifferent, or not doing, +but only by that necessity which takes +away the opinion or persuasion of its indifferency,</q> +So saith Dr Burges,<note place="foot">Manuduct. p. 42.</note> <q>That +the ceremonies in question are ordained to +be used necessarily, though the judgment +concerning them, and immediate conscience +to God, be left free.</q> <hi rend='italic'>Ans.</hi> 1. Who doubts +of this, that liberty of practice may be restrained +in the use of things which are in +<pb n="1-009"/><anchor id="Pg1-009"/> +themselves indifferent? But, yet, if the +bare authority of an ecclesiastical law, without +any other reason than the will and pleasure +of men, be made to restrain practice, +then is Christian liberty taken away. Junius +saith,<note place="foot">Thes. Theol. de Libert. Christ thes. +10.</note> that <hi rend='italic'>externum opus ligatur</hi> +from the use of things indifferent, when the +conscience is not bound; but in that same +place he showeth, that the outward action is +bound and restrained only <hi rend='italic'>quo usque circumstantiae +ob quas necessitas imperata +est, se extendunt</hi>. So that it is not the +authority of an ecclesiastical law, but the +occasion and ground of it, which adstricts +the practice when the conscience is left free. +2. When the authority of the church's constitution +is obtruded to bind and restrain the +practice of Christians in the use of things +indifferent, they are bereaved of their liberty, +as well as if an opinion of necessity were +borne in upon their consciences. Therefore +we see when the Apostle, 1 Cor. vii., gives +liberty of marriage, he doth not only leave +the conscience free in its judgment of the +lawfulness of marriage, but also give liberty +of practice to marry or not to marry. And +Col. ii. 21, when he giveth instances of such +human ordinances as take away Christian +liberty, he saith not, <emph>you must think that +you may not touch</emph>, &c., but <q>touch not,</q> +&c., telling us, that when the practice is restrained +from touching, tasting, handling, +by the ordinances of men, then is Christian +liberty spoiled, though the conscience be left +free. Camero, speaking of the servitude +which is opposed to Christian liberty, saith,<note place="foot">Prel. +in Mat. xviii. 7, tom. 2. p. 340.</note> +that it is either <hi rend='italic'>animi servitus</hi>, or <hi rend='italic'>corporis +servitus</hi>. Then if the outward man be +brought in bondage, this makes up spiritual +thraldom, though there be no more. But, +3. The ceremonies are imposed with an opinion +of necessity upon the conscience itself, +for proof whereof I proceed to the next +point. +</p> + +</div> + +<anchor id="book_i_part_i_chapter_iv"/> +<div> +<index index="toc" level1="CHAPTER IV. THAT THE CEREMONIES TAKE AWAY OUR +CHRISTIAN LIBERTY PROVED BY A SECOND +REASON, NAMELY, BECAUSE CONSCIENCE +ITSELF IS BOUND AND ADSTRICTED."/> +<index index="pdf" level1="CHAPTER IV"/> +<head type="sub">CHAPTER IV.</head> +<head>THAT THE CEREMONIES TAKE AWAY OUR +CHRISTIAN LIBERTY PROVED BY A SECOND +REASON, NAMELY, BECAUSE CONSCIENCE +ITSELF IS BOUND AND ADSTRICTED.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. Bishop Lindsey hath told +us,<note place="foot">Ubi supra.</note> that +the will of the law must be the rule of our +<pb n="1-010"/><anchor id="Pg1-010"/> +conscience, so that conscience may not judge +other ways than the law determines. Bishop +Spotswood will have the sentence of +superiors to direct the conscience,<note place="foot">Ubi supra.</note> and will +have us to esteem that to be best and most +seemly which seemeth so to them. Bishop +Andrews, speaking of ceremonies,<note place="foot">Sermon of +the worshipping of Imaginations.</note> not only +will have every person inviolably to observe +the rites and customs of his own church, but +also will have the ordinances about those +rites to be urged under pain of the anathema. +I know not what the binding of the +conscience is, if this be not it: <hi rend='italic'>Apostolus gemendi +partes relinquit, non cogendi auctoritatem +tribuit ministris quibus plebs non +auscultat</hi>.<note place="foot">Til. Synt. part. 2, disp. +27, thes. 38.</note> And shall they who call themselves +the apostles' successors, compel, constrain +and enthral, the consciences of the +people of God? Charles V., as popish as +he was, did promise to the Protestants,<note place="foot">Thuan. +Hist. lib. 124, p. 922.</note> +<hi rend='italic'>Nullam vim ipsorum conscientiis illatum +iri</hi>. And shall a popish prince speak more +reasonable than protestant prelates? But +to make it yet more and plentifully to appear +how miserably our opposites would enthral +our consciences, I will here show, 1. +What the binding of the conscience is. 2. +How the laws of the church may be said to +bind. 3. What is the judgment of formalists +touching the binding-power of ecclesiastical +laws. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. Concerning the first of these we +will hear what Dr Field saith:<note place="foot">Of the Church, lib. +4, cap. 33.</note> <q>To bind +the conscience (saith he) is to bind the soul +and spirit of man, with the fear of such punishments +(to be inflicted by him that so bindeth) +as the conscience feareth; that is, as +men fear, though none but God and themselves +be privy to their doings; now these +are only such as God only inflicteth,</q> &c. +This description is too imperfect, and deserves +to be corrected. To bind the conscience +is <hi rend='italic'>illam auctoritatem habere, ut +conscientia illi subjicere sese debeat, ita ut +peccatum sit, si contra illam quidquam +fiat</hi>, saith Ames.<note place="foot">De Cens. lib. 1, cap. +2.</note> <q>The binder (saith Perkins<note place="foot">Treat. +of Cons. cap. 2, sect. 3.</note>) +is that thing whatsoever which hath +power and authority over conscience to order +it. To bind is to urge, cause, and constrain +it in every action, either to accuse for sin, +or to excuse for well-doing; or to say, this +<pb n="1-011"/><anchor id="Pg1-011"/> +may be done, or it may not be done.</q> <q>To +bind the conscience (saith Alsted<note place="foot">Theol. Cas. cap. 2.</note>) +<hi rend='italic'>est illam urgere et adigere, ut vel excuset et accuset, +vel indicet quid fieri aut non fieri possit</hi>.</q> +Upon these descriptions, which have +more truth and reason in them, I infer that +whatsoever urges, or forces conscience to assent +to a thing as lawful, or a thing that +ought to be done, or dissent from a thing as +unlawful, or a thing which ought not to be +done, that is a binder of conscience, though +it did not bind the spirit of a man with the +fear of such punishments as God alone inflicteth. +For secluding all respect of punishment, +and not considering what will follow, +the very obliging of the conscience for +the time, <hi rend='italic'>ad assensum</hi>, is a binding +of it.<note place="foot">Ames. de Cons. lib. 1, cap. 3.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. Touching the second, it is certain +that human laws, as they come from men, +and in respect of any force or authority which +men can give them, have no power to bind +the conscience. <hi rend='italic'>Neque enim cum hominibus, +sed cum uno Deo negotium est conscientis +nostris</hi>, saith Calvin.<note place="foot">Instit. lib. 4, +cap. 10, sect. 5.</note> Over our +souls and consciences, <hi rend='italic'>nemini quicquam juris +nisi Deo</hi>, saith Tilen.<note place="foot">Synt. part. 2, disp. +32, thes. 4.</note> From Jerome's +distinction, that a king <hi rend='italic'>praeest nolentibus</hi> +but a bishop <hi rend='italic'>volentibus</hi>, Marcus Antonius +de Dominis well concludeth: <hi rend='italic'>Volentibus +gregi praeesso, excludit omnem jurisdictionem +et potestatem imperativam ac coactivam +et solam significat directivam, ubi, +viz., in libertate subditi est et parere et non +parere, ita ut qui praeest nihil habeat quo +nolentem parere adigat ad parendum.</hi><note place="foot">De Rep. +Eccl. lib. 5, cap. 2, n. 12.</note> +This point he proveth in that chapter at +length, where he disputeth both against +temporal and spiritual coactive jurisdiction +in the church. If it be demanded to what +purpose serveth then the enacting of ecclesiastical +laws, since they have not in them +any power to bind the conscience, I answer, +The use and end for which ecclesiastical +laws do serve is, 1. For the plain discovery +of such things as the law of God or nature +do require of us, so that law which of itself +hath power to bind, cometh from the priests +and ministers of the Lord neither ἀντοκρατορικῶς +nor νομοθετικῶς, but <hi rend='italic'>declarativè</hi>, +Mal. ii. 7. 2. For declaring to us what is +fittest in such things as are, in their own +nature, indifferent, and neither enforced by +<pb n="1-012"/><anchor id="Pg1-012"/> +the law of God nor nature, and which part +should be followed in these things as most +convenient. The laws of the church, then, +are appointed to let us see the necessity of +the first kind of things, and what is expedient +in the other kind of things, and therefore +they are more properly called directions, +instructions, admonitions, than laws. +For I speak of ecclesiastical laws <hi rend='italic'>qua tales</hi>, +that is, as they are the constitutions of men +who are set over us; thus considered, they +have only <hi rend='italic'>vim dirigendi et monendi</hi>.<note place="foot">Til. +Synt. p. 2, disp. 27, thes. 39.</note> It +is said of the apostles, that they were constituted +<hi rend='italic'>doctrinae Christi testes, non novae +doctrinae legist tores</hi>.<note place="foot">Chem. examp. 2, +de Bon. Oper. p. 179.</note> And the same may +be said of all the ministers of the gospel, +when discipline is taken in with doctrine. +He is no nonconformist who holdeth <hi rend='italic'>ecclesiam +in terris agere partes oratoris, seu +legati obsecrantis et suadentis</hi>.<note place="foot">Marc. +Ant. de Dom. de Rep. Ec. lib. 6, cap. 10, num. 67.</note> And we +may hitherto apply that which Gerson, the +chancellor of Paris, saith:<note place="foot">Apud Field, +of the Church. lib. 4, cap. 34.</note> <q>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 named, much less strictly binding +the conscience, but for threatenings, admonitions, +counsels, and directions only, and +when there groweth a general neglect, they +seem to consent to the abolishing of them +again;</q> for seeing, <hi rend='italic'>lex instituitur, cum promulgatur, +vigorem habet, cum moribus +utentium approbatur.</hi> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. But as we have seen in what respect +the laws of the church do not bind, let +us now see how they may be said to bind. +That which bindeth is not the authority of +the church, nor any force which the church +can give to her laws. It must be then somewhat +else which maketh them able to bind, +when they bind at all, and that is <hi rend='italic'>ratio legis</hi>, +<q>the reason of the law,</q> without which +the law itself cannot bind, and which hath +the chiefest and most principal power of +binding. An ecclesiastical law, saith Junius,<note place="foot">Animad. +in Bel. contr. 3, lib. 4, cap. 16, nota 87.</note> +διαταξις <hi rend='italic'>sive depositio, non vere lex est, +sed</hi> διατυπωσις aut canon, ac proindedirigit +quidem ut canon agentem voluntarie: non +autem necessitate cogit, ut lex etiam involuntarium +quod si forte ante accedit coactio, +ea non est de natura canonis sed altunde +pervenit. An ecclesiastical canon, +<pb n="1-013"/><anchor id="Pg1-013"/> +saith Tilen,<note place="foot">Synt. p. 2, disp. 27, thes. +39.</note> <hi rend='italic'>ducit volentem, non trahit nolentem: +quod si accedat coactio, ea ecclesiastici +canonis natura est prorsus aliena</hi>, +Calvin's judgment is,<note place="foot">Instit. lib. 4, cap. +10, sect. 32.</note> that an ecclesiastical +canon binds, when <hi rend='italic'>manifestam utilitatem +prae se fert</hi>, and when either <hi rend='italic'>tu prepon</hi> or +<hi rend='italic'>charitatis ratio</hi> doth require, that we impose +a necessity on our liberty. It binds +not, then, by its own authority in his mind. +And what saith the canon law itself?<note place="foot">Decr. part. +1, dict. 61, cap. 8.</note> <hi rend='italic'>Sed +sciendum est quod ecclesiasticae prohibitiones +proprias habent causas quibus cessantibus, +cessant et ipsae.</hi> Hence Junius +saith,<note place="foot">Ubi supra, art. 21.</note> +that the law binds not <hi rend='italic'>per se</hi>, but only +<hi rend='italic'>propter ordinem charitatem, et cautionem +scandali</hi>. Hence Ames,<note place="foot">De Cons. lib. 1, +cap. 2.</note> <hi rend='italic'>quamvis ad justas +leges humanas, justo modo observandas, +obligentur homines in conscientiis suis a +Deo; ipsae tamen leges humanae, qua sunt +leges hominum, non obligant conscientiam.</hi> +Hence Alsted:<note place="foot">Theol. Casuum. cap. +2.</note> <q>Laws made by men of +things indifferent, whether they be civil or +ecclesiastical, do bind the conscience, in so +far as they agree with God's word, serve +for the public good, maintain order, and +finally, take not away liberty of conscience.</q> +Hence the professors of Leyden say,<note place="foot">Synt. +per Theol. disp. 35, thes. 19.</note> that +laws bind not <hi rend='italic'>primo et per se, sed secundario, +et per accidens</hi>; that is,<note place="foot">Ames. Bell. +Enerv. tom. 1, lib. 3, cap. 7.</note> <hi rend='italic'>quatenus +in illis lex aliqua Dei violator</hi>. Hence I +may compare the constitutions of the church +with <hi rend='italic'>responsa juris consultorum</hi> among the +Romans, which obliged no man, <hi rend='italic'>nisi ex aequo +et bono</hi>, saith Daneus.<note place="foot">De Pol. Christ. +lib. 5, cap. 1.</note> Hence it may be +said, that the laws of the church do not only +bind <hi rend='italic'>scandali et contemptus ratione</hi>, as +Hospinian,<note place="foot">De Orig. Fest. Christ, +cap. 2.</note> and in case <hi rend='italic'>libertas fiat cum +scandalo</hi>, as Parcus;<note place="foot">Comm. in 1 Cor. +xiv. 40.</note> for it were scandal +not to give obedience to the laws of the +church, when they prescribe things necessary +or expedient for the eschewing of scandal, +and it were contempt to refuse obedience +to them, when we are not certainly +persuaded of the unlawfulness or inexpediency +of the things prescribed. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 5. But out of the case of scandal or +contempt, divines teach that conscience is +not bound by the canon of the church made +<pb n="1-014"/><anchor id="Pg1-014"/> +about order and policy. <hi rend='italic'>Extra casum scandali +et destinatae rebellionis, propter commune +bonum, non peccat qui contra constitutiones +istas fecerit</hi>, saith Junius.<note place="foot">Thes. +Theol. de Libert. Christ. thes. 11.</note> <q>If +a law (saith Perkins)<note place="foot">Treat. of Cons. +cap. 2, sect. 8.</note> concerning some external +right or thing indifferent, be at some +time or upon some occasion omitted, no offence +given, nor contempt showed to ecclesiastical +authority, there is no breach made +in the conscience.</q> Alsted's rule is,<note place="foot">Theol. +Cas. cap. 2.</note> <hi rend='italic'>Leges +humanae non obligant quando omitti possunt +sine impedimento finis ob quem feruntur +sine scandalo aliorum, et sine contemptu +legislatoris.</hi> And Tilen teacheth +us,<note place="foot">Synt. part. 2, disp. 27, +thes. 9.</note> that when the church hath determined +the mutable circumstances, in the worship of +God, for public edification, <hi rend='italic'>privatorum conscientiis +liberum est quandoque ista omittere, +modo offendicula vitentur, nihil que +ex contemptu ecclesiae ac ministerii publici +petulanti καινοτομια vel κειοδοξια facere videantur.</hi> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 6. We deny not, then, that the +church's canons about rites, which serve for +public order and edification, do bind. We +say only, that it is not the authority of the +church framing the canon that binds, but +the matter of the canon chiefly warranted +by God's word.<note place="foot">Calv. Resp. ad Libel. +de pii viri officio, p. 413.</note> <hi rend='italic'>Scimus enim quaecunque +ad decorum et ordinem pertinent, non habenda +esse pro humanis placitas, quia divinitus +approbantur.</hi> Therefore we think +concerning such canons, <q>that they are +necessary to be observed so far forth only, +as the keeping of them maintaineth decent +order, and preventeth open offence.</q><note place="foot">T. +Bez. Conf. cap. 5, art. 18. Perk. ubi supra, +et Meisner Philos. Sobr. part. 3, sect. 2, quest. 12.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 7. If any say that I derogate much +from the authority of the church when I do +nothing which she prescribeth, except I see +it lawful and expedient, because I should do +this much for the exhortation and admonition +of a brother. <hi rend='italic'>Ans.</hi> 1. I give far more +reverence to the direction of the church than +to the admonition of a brother, because that +is ministerial, this fraternal, that comes from +authority, this only from charity, that is +public, this private, that is given by many, +this by one. And, finally, the church hath +a calling to direct me in some things wherein +a brother hath not. 2. If it be still instanced +that, in the point of obedience, I do +<pb n="1-015"/><anchor id="Pg1-015"/> +no more for the church than for any brother, +because I am bound to do that which +is made evident to be lawful and expedient, +though a private Christian do but exhort +me to it, or whether I be exhorted to it or +not. For answer to this I say, that I will +obey the directions of the church in many +things rather than the directions of a brother; +for in two things which are in themselves +indifferent, and none of them inexpedient, +I will do that which the church requireth, +though my brother should exhort +me to the contrary. But always I hold me +at this sure ground, that I am never bound +in conscience to obey the ordinances of the +church, except they be evidently lawful and +expedient. This is that, <hi rend='italic'>sine quo non obligant</hi>, +and also that which doth chiefly bind, +though it be not the only thing which bindeth. +Now, for making the matter more plain, +we must consider that the constitutions of +the church are either lawful or unlawful. If +unlawful, they bind not at all; if lawful, +they are either concerning things necessary, +as Acts xv. 28, and then the necessity of +the things doth bind, whether the church +ordain them or not; or else concerning +things indifferent, as when the church ordaineth, +that in great towns there shall be +sermon on such a day of the week, and public +prayers every day at such an hour. Here +it is not the bare authority of the church +that bindeth, without respect to the lawfulness +or expediency of the thing itself which +is ordained (else we were bound to do every +thing which the church ordains, were it +never so unlawful, for <hi rend='italic'>quod competit alicui +qua tali, competit omni tali</hi>: we behold +the authority of the church making laws, +as well in unlawful ordinances as in lawful), +nor yet is it the lawfulness or expediency of +the thing itself, without respect to the ordinance +of the church (for possibly other times +and diets were as lawful, and expedient too, +for such exercises, as those ordained by the +church); but it is the authority of the church +prescribing a thing lawful or expedient. In +such a case, then neither doth the authority +of the church bind, except the thing be lawful +and expedient, nor doth the lawfulness +and expediency of the thing bind, except +the church ordain it; but both these jointly +do bind. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 8. I come now to examine what is +the judgment of formalists touching the +binding of the conscience by ecclesiastical +laws. Dr Field saith, that the question +<pb n="1-016"/><anchor id="Pg1-016"/> +should not be proposed, whether human laws +do bind the conscience, but <q>whether binding +the outward man to the performance of +outward things by force and fear of outward +punishment to be inflicted by men, the non-performance +of such things, or the non-performance +of them with such affections as +were fit, be not a sin against God, of which +the conscience will accuse us,</q><note place="foot">Of +the Church, lib. 4, cap. 33.</note> &c. Unto +this question thus proposed and understood +of human laws, and where no more is considered +as giving them power to bind, but +only the authority of those who make them; +some formalists do give (as I will show), and +all of them (being well advised) must give +an affirmative answer. And, I pray, what +did Bellarmine say more,<note place="foot">De +Pont. Rom. lib. 4, cap. 20.</note> when, expressing +how conscience is subject to human authority, +he taught that conscience belongeth <hi rend='italic'>ad +humanum forum, quatenus homo ex praecepto +ita obligator ad opus externum faciendum, +ut si non faciat, judicat ipse in +conscientia sua se male facere, et hoc sufficit +ad conscientiam obligandam?</hi> But +to proceed particularly. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 9. I begin with Field himself, whose +resolution of the question proposed is,<note place="foot">Ubi supra.</note> that +we are bound only to give obedience to such +human laws as prescribe things profitable, +not for that human laws have power to bind +the conscience, but because the things they +command are of that nature, that not to +perform them is contrary to justice or charity. +Whereupon he concludeth out of Stapleton, +that we are bound to the performance +of things prescribed by human laws, +in such sort, that the non-performance of +them is sin, not <hi rend='italic'>ex sola legislatoris voluntate, +sed ex ipsa legum utilitate</hi>. Let all +such as be of this man's mind not blame us +for denying of obedience to the constitutions +about the ceremonies, since we find (for certain) +no utility, but, by the contrary, much +inconveniency in them. If they say that we +must think those laws to be profitable or +convenient, which they, who are set over us, +think to be so, then they know not what they +say. For, exempting conscience from being +bound by human laws in one thing, they +would have it bound by them in another +thing. If conscience must needs judge that +to be profitable, which seemeth so to those +that are set over us, then, sure, is power +given to them for binding the conscience so +<pb n="1-017"/><anchor id="Pg1-017"/> +straitly, that it may not judge otherwise than +they judge, and force is placed in their bare +authority for necessitating and constraining +the assenting judgment of conscience. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 10. Some man perhaps will say that +we are bound to obey the laws made about +the ceremonies, though not for the sole will +of the law-makers, nor yet for any utility of +the laws themselves, yet for this reason, that +scandal and contempt would follow in case we +do otherwise. <hi rend='italic'>Ans.</hi> We know that human +laws do bind in the case of scandal or contempt. +But that nonconformity is neither +scandal nor contempt, Parker hath made it +most evident.<note place="foot">Of the Cross, cap. 5, +sect. 14, 15.</note> For, as touching contempt, +he showeth out of fathers, councils, canon +law, schoolmen, and modern divines, that +<hi rend='italic'>non obedire</hi> is not contempt, but <hi rend='italic'>nolle +obedire</hi>, or <hi rend='italic'>superbiendo repugnare</hi>. Yea, out +of Formalists themselves, he showeth the +difference betwixt subjection and obedience. +Thereafter he pleadeth thus, and we with +him: <q>What signs see men in us of pride +and contempt? What be our <hi rend='italic'>cetera opera</hi> +that bewray such an humour? Let it be +named wherein we go not two miles, when +we are commanded to go but one, yea, wherein +we go not as many miles as any shoe of +the preparation of the gospel will bear us. +What payment, what pain, what labour, +what taxation made us ever to murmur? +Survey our charges where we have laboured, +if they be not found to be of the faithfulest +subjects that be in the Lord, we deserve no +favour. Nay, there is wherein we stretch +our consciences to the utmost to conform +and to obey in divers matters. Are we refractory +in other things, as Balaam's ass +said to his master? Have I used to serve +thee so at other times?</q> And as touching +scandal, he showeth first, that by our not +conforming, we do not scandalise superiors, +but edify them, although it may be we displease +them, of which we are sorry, even as +Joab displeased David when he contested +against the numbering of the people, yet +did he not scandalise David, but edify him. +And, secondly, whereas it might be alleged, +that nonconformity doth scandalise the people, +before whom it soundeth as it were an +alarm of disobedience, we reply with him, +<q>Daniel will not omit the ceremony of looking +out at the window towards Jerusalem. +Mordecai omitteth the ceremony of bowing +the knee to Haman; Christ will not +<pb n="1-018"/><anchor id="Pg1-018"/> +use the ceremony of washing hands, though +a tradition of the elders and governors of the +church then being. The authority of the magistrate +was violated by these, and an incitement +to disobedience was in their ceremonial +breach, as much as there is now in ours.</q> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 11. But some of our opposites go +about to derive the obligatory power of the +church's laws, not so much from the utility +of the laws themselves, or from any scandal +which should follow upon the not obeying of +them, as from the church's own authority +which maketh them. Camero speaketh of +two sorts of ecclesiastical laws:<note place="foot">Præl. tom. +1, de Potest: Eccl. cont. 2, p. 371.</note> 1. Such as +prescribe things frivolous or unjust, meaning +such things as (though they neither detract +anything from the glory of God, nor +cause any damage to our neighbour, yet) +bring some detriment to ourselves. 2. Such +as prescribe things belonging to order and +shunning of scandal. Touching the former, +he teacheth rightly, that conscience is never +bound to the obedience of such laws, except +only in the case of scandal and contempt, +and that if at any time such laws may be +neglected and not observed, without scandal +given, or contempt shown, no man's conscience +is holden with them. But touching +the other sort of the church's laws, he saith, +that they bind the conscience indirectly, not +only <hi rend='italic'>respectu materiæ præcepti</hi> (which doth +not at all oblige, except in respect of the end +whereunto it is referred, namely, the conserving +of order, and the not giving of scandal), +but also <hi rend='italic'>respectu præcipientis</hi>, because +God will not have those who are set +over us in the church to be contemned. He +foresaw (belike), that whereas it is pretended +in behalf of those ecclesiastical laws which +enjoin the controverted ceremonies, that the +things which they prescribe pertain to order +and to the shunning of scandal, and so bind +the conscience indirectly in respect of the +end, one might answer, I am persuaded +upon evident grounds that those prescribed +ceremonies pertain not to order, and to the +shunning of scandal, but to misorder, and to +the giving of scandal; therefore he laboured +to bind such an one's conscience with another +tie, which is the authority of the law-makers. +And this authority he would have one +to take as ground enough to believe, that +that which the church prescribeth doth belong +to order and the shunning of scandal, +and in that persuasion to do it. But, 1. +<pb n="1-019"/><anchor id="Pg1-019"/> +How doth this doctrine differ from that +which himself setteth down as the opinion +of Papists,<note place="foot">Ibid. p. 366.</note> +<hi rend='italic'>Posse los qui præsunt ecclesiæ, +cogere fideles ut id credant vel faciant, +quod ipsi judicaverint?</hi> 2. It is well observed +by our writers,<note place="foot">Par. Com. in Rom. +xiv. dub. 7.</note> that the apostles +never made things indifferent to be necessary, +except only in respect of scandal, and +that out of the case of scandal they still left +the consciences of men free, which observation +they gather from Acts XV. and 1 Cor. +x. Camero himself noteth,<note place="foot">Par. Com. +in Rom. xiv. dub. 7.</note> that though the +church prescribed abstinence from things sacrificed +to idols, yet the Apostle would not +have the faithful to abstain for conscience' +sake: why then holdeth he, that beside the +end of shunning scandal and keeping order, +conscience is bound even by the church's +own authority? 3. As for the reason whereby +he would prove that the church's laws do +bind, even <hi rend='italic'>respectu præcipientis</hi>, his form +of speaking is very bad. <hi rend='italic'>Deus</hi> (saith he) +<hi rend='italic'>non vult contemni præpositos ecclesiæ, nisi +justa et necessaria de causa.</hi> Where falsely +he supposeth, not only that there may +occur a just and necessary cause of contemning +those whom God hath set over us in the +church, but, also, that the not obeying of +them inferreth the contemning of them. +Now, the not obeying of their laws inferreth +not the contemning of themselves (which +were not allowable), but only the contemning +of their laws. And as Jerome,<note place="foot">In +Dan. vi.</note> speaketh +of Daniel, <hi rend='italic'>Et nunc Daniel regis jussa +contemnens</hi>, &c.; so we say of all superiors +in general, that we may sometimes +have just reasons for contemning their commandments, +yet are we not to contemn, but +to honour themselves. But, 4. Let us take +Camero's meaning to be, that God will not +have us to refuse obedience unto those who +are set over us in the church: none of our +opposites dare say, 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 scandal; and if so, then the +church's precept cannot bind, except as it is +grounded upon such or such reasons. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 12. Bishop Spotswood and Bishop +Lindsey, in those words which I have heretofore +alleged out of them, are likewise of +opinion, that the sole will and authority of +the church doth bind the conscience to obedience. +<pb n="1-020"/><anchor id="Pg1-020"/> +Spotswood will have us, without +more ado, to esteem that to be best and +most seemly, which seemeth so in the eye +of public authority. Is not this to bind the +conscience by the church's bare will and authority, +when I must needs constrain the +judgment of my conscience to be conformed +to the church's judgment, having no other +reason to move me hereunto but the sole +will and authority of the church? Further, +he will have us to obey even such things as +authority prescribeth not rightly (that is, +such rites as do not set forward godliness), +and that because they have the force of a +constitution. He saith that we should be +directed by the sentence of superiors, and +take it as a sufficient ground to our consciences +for obeying. Bellarmine speaketh +more reasonably:<note place="foot">De Pont. Rom. lib. +4, cap. 20.</note> <hi rend='italic'>Legesæ human non obligant +sub pœna mortis æternæ, nisi quatenus +violatione legis humanæ offenditur +Deus.</hi> Lindsey thinketh that the will of +the law must be the rule of our consciences; +he saith not the <emph>reason</emph> of the law, but the +<emph>will</emph> of the law. And when we talk with +the chief of our opposites, they would bind +us by sole authority, because they cannot do +it by any reason. But we answer out of +Pareus,<note place="foot">Ubi supra.</note> +that the particular laws of the +church bind not <hi rend='italic'>per se</hi>, or <hi rend='italic'>propter ipsum +speciale mandatum ecclesiæ. Ratio: quia +ecclesia res adiaphoras non jubet facere +vel omittere propter suum mandatum, sed +tantum propter justas mandandi causas, +ut sunt conservatio ordinis, vitatio scandali: +quæ quamdiu non violantur, conscientias +liberas relinquit.</hi> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 13. Thus we have found what power +they give to their canons about the ceremonies +for binding of our consciences, and that +a necessity not of practice only upon the outward +man, but of opinion also upon the conscience +is imposed by the sole will of the +law-makers. Wherefore, we pray God to +open their eyes, that they may see their +ceremonial laws to be substantial tyrannies +over the consciences of God's people. And +for ourselves, we stand to the judgment of +sounder divines, and we hold with Luther,<note place="foot">Com. +in 1 Pet. v. 3.</note> that <hi rend='italic'>unum Dominum +habemus qui animas nostras gubernat.</hi> With +Hemmingius,<note place="foot">Euchyrid. class. 3, cap. 14.</note> that +we are free <hi rend='italic'>ab omnibus humanis ritibus, +quantum quidem ad conscientiam attinet.</hi> +<pb n="1-021"/><anchor id="Pg1-021"/> +With the Professors of Leyden,<note place="foot">Synt. pur. +Theol. disp. 35, thes. 17.</note> that this is +a part of the liberty of all the faithful, that +in things pertaining to God's worship, <hi rend='italic'>ab +omni traditionum humanarum jugo liberas +habeant conscientias, cum solius +Dei sit, res ad religionem pertinentes +praescribere</hi>. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER V. THAT THE CEREMONIES TAKE AWAY CHRISTIAN +LIBERTY, PROVED BY A THIRD REASON, +VIZ., BECAUSE THEY ARE URGED UPON +SUCH AS, IN THEIR CONSCIENCES, DO CONDEMN +THEM."/> +<index index="pdf" level1="CHAPTER V."/> +<head type="sub">CHAPTER V.</head> +<head>THAT THE CEREMONIES TAKE AWAY CHRISTIAN +LIBERTY, PROVED BY A THIRD REASON, +VIZ., BECAUSE THEY ARE URGED UPON +SUCH AS, IN THEIR CONSCIENCES, DO CONDEMN +THEM.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. If Christian liberty be taken away, +by adstricting conscience in any, much more +by adstricting it in them who are fully persuaded +of the unlawfulness of the thing enjoined; +yet thus are we dealt with. Bishop +Lindsay gives us to understand, that after +the making and publication of an ecclesiastical +canon, about things of this nature, albeit +a man in his own private judgment +think another thing more expedient than +that which the canon prescribeth, yet in that +case his conscience must be ruled by the will +of the law, and not by his own judgment. +And Bishop Spotswood, to such as object, +that their conscience will not suffer them to +obey, because they are persuaded that such +things are not right, answereth; that the +sentence of their superiors ought to direct +them, and make their conscience yield to +obedience. Their words I have before transcribed. +By which it doth manifestly appear, +that they would bear dominion over +our consciences, not as lords only, by requiring +the willing and ready assent of our consciences +to those things which are urged +upon us by their sole will and authority, but +even as tyrants, not caring if they get so +much as constrained obedience, and if by +their authority they can compel conscience +to that which is contrary to the πληροφορια +and full persuasion which it hath conceived. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. It will be said, that our consciences +are in an error, and therefore ought +to be corrected by the sentence of superiors, +whose authority and will doth bind us to receive +and embrace the ceremonies, though +our consciences do condemn them. <hi rend='italic'>Ans.</hi> +<pb n="1-022"/><anchor id="Pg1-022"/> +Giving, and not granting, that our consciences +do err in condemning the ceremonies, yet, +so long as they cannot be otherwise persuaded, +the ceremonies ought not to be +urged upon us; for if we be made to do that +which our consciences do condemn, we are +made to sin, Rom. xiv. 23. It is an audacious +contempt, in Calvin's judgment,<note place="foot">Comment. +in Rom. xiv. 5.</note> to do +anything <hi rend='italic'>repugnante conscientia</hi>. The +learned Casuists teach us, that an erring +conscience, though <hi rend='italic'>non obligat</hi>, yet <hi rend='italic'>ligat</hi>; +though we be not obliged to do that which +it prescribeth, yet are we bound not to do +that which it condemneth. <hi rend='italic'>Quicquid fit +repugnante et reclamante conscientia, peccatum +est, etiamsi repugnantia ista gravem +errorem includat</hi>, saith Alsted.<note place="foot">Theol. +Cas. cap. 2.</note> <hi rend='italic'>Conscientia +erronca obligat, sic intelligendo, +quod faciens contra peccet</hi>, saith Hemmingius.<note place="foot">Enchyr. +class. 2, cap. 7.</note> +This holds ever true of an erring +conscience about matters of fact, and especially +about things indifferent. If any say, +that hereby a necessity of sinning is laid on +them whose consciences are in an error, I +answer, that so long as a man keeps an erroneous +conscience, a necessity of sinning +lies on him, and that through his own fault. +This necessity ariseth from this supposition, +that he retain his erring conscience, and so +is not absolute, because he should inform his +conscience rightly, so that he may both do +that which he ought to do, and do it so from +the approbation of his conscience. If it be +said again, What should be done to them +who have not laid down the error of conscience, +but do still retain the same? I answer, +<hi rend='italic'>eligatur id quod tutius et melius +est</hi>.<note place="foot">Bald. de Cons. Cas. lib. 1, cap 8.</note> +If therefore the error of conscience be about +weighty and necessary matters, then it is +better to urge men to the doing of a necessary +duty in the service of God, than to permit +them to neglect the same, because their +erring conscience disapproveth it; for example, +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 same, because +his conscience alloweth him not to +hear. But if the error of conscience be +about unnecessary things, or such as are in +themselves indifferent, then it is <hi rend='italic'>pars tutior</hi>, +the surest and safest part not to urge +men to do that which in their consciences +they condemn. Wherefore, since the ceremonies +<pb n="1-023"/><anchor id="Pg1-023"/> +are not among the number of such +necessary things as may not be omitted +without the peril of salvation, the invincible +disallowance of our consciences should make +our opposites not press them upon us, because +by practising them we could not but +sin, in that our consciences judge them unlawful. +If any of our weak brethren think +that he must and should abstain from the +eating of flesh upon some certain day, +though this thing be in itself indifferent, +and not necessary, yet, saith Baldwin,<note place="foot">De +Cons. Cas. lib. 1, cap. 7.</note> <q>he +who is thus persuaded in his conscience, if +he should do the contrary, sinneth.</q> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. Conscience, then, though erring, +doth ever bind in such sort, that he who doth +against his conscience sinneth against God. +Which is also the doctrine of Thomas.<note place="foot">1 +an. 2 an. quest. 19, art. 5.</note> But, +without any more ado, it is sufficiently confirmed +from Scripture. For, was not their +conscience in an error who thought they +might not lawfully eat all sorts of meat? Yet +the Apostle showeth that their conscience, +as erring as it was, did so bind, that they +were damned if they should eat such meat +as they judged to be unclean, Rom. xiv. 14, +23. The reason wherefore an erring conscience +bindeth in this kind is, <hi rend='italic'>quoniam +agens</hi>, &c.<note place="foot">Ames. de Cons. +lib. 1, cap 4.</note> <q>Because he who doth any +thing against his conscience doth it against +the will of God, though not materially and +truly, yet formally and by way of interpretation, +forsomuch as that which conscience +counselleth or prescribeth, it counselleth it +under the respect and account of the will of +God. He who reproacheth some private +man, taking him to be the king, is thought +to have hurt not the private man, but the +king himself. So he that contemneth his +conscience contemneth God himself, because +that which conscience counselleth or adviseth +is taken to be God's will.</q> If I go with +certain men upon such a course as I judge +and esteem to be a treasonable conspiracy +against the king (though it be not so indeed), +would not his Majesty (if he knew so +much), and might he not, justly condemn +me as a wicked traitor? 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 God, and to rob him of his royal prerogative? +</p> + +</div> + +<pb n="1-024"/><anchor id="Pg1-024"/> + +<anchor id="book_i_part_i_chapter_vi"/> +<div> +<index index="toc" level1="CHAPTER VI. THAT THE CEREMONIES TAKE AWAY CHRISTIAN +LIBERTY PROVED BY A FOURTH REASON, +VIZ., BECAUSE THEY ARE PRESSED +UPON US BY NAKED WILL AND AUTHORITY, +WITHOUT GIVING ANY REASON TO SATISFY +OUR CONSCIENCES."/> +<index index="pdf" level1="CHAPTER VI."/> +<head type="sub">CHAPTER VI.</head> +<head>THAT THE CEREMONIES TAKE AWAY CHRISTIAN +LIBERTY PROVED BY A FOURTH REASON, +VIZ., BECAUSE THEY ARE PRESSED +UPON US BY NAKED WILL AND AUTHORITY, +WITHOUT GIVING ANY REASON TO SATISFY +OUR CONSCIENCES.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. When the Apostle forbiddeth us to +be the servants of men, 1 Cor. vii. 23, is it not +his meaning that we should do nothing upon +the mere will and pleasure of men, or <hi rend='italic'>propter +hominem et non propter Deum</hi>, as Becane +the Jesuit expoundeth it,<note place="foot">Manual. +lib. 4, cap. 4.</note> illustrating what he +saith by another place, Eph. vi. 6, 7. Christian +servants thought it an unworthy thing +to serve wicked men,<note place="foot">Zanch. Comm. in +Illum Locum.</note> neither yet took they +well with the serving of godly men, for that +they were all brethren in Christ. The Apostle +answereth them, that they did not the +will of man, because it was the will of man, +but because it was the will of God, and so +they served God rather than man, importing +that it were indeed a grievous yoke for +any Christian to do the will of man, if he +were not sure that it is according to the will +of God. Should any synod of the church +take more upon them than the synod of the +apostles did, who enjoined nothing at their +own pleasure, but only what they show to be +necessary, because of the law of charity? Acts +xv. 28. Or should Christians, who ought not +to be children, carried about with every wind, +Eph. iv. 14; who should be able to discern +both good and evil, Heb. v. 14; in whom the +word of God ought to dwell plentifully, Col. +iii. 16; who are commanded to beware of +men, Matt. x. 17; not to believe every spirit, +to prove all things, 1 John iv. 1; and to +judge of all that is said to them, 1 Thes. v. +21; should they, I say, be used as stocks and +stones, not capable of reason, and therefore +to be borne down by naked will and authority? +1 Cor. x. 15. Yet thus it fareth with us. +Bishop Lindsey will have the will of the law +to rule our consciences,<note place="foot">Ubi +supra.</note> which is by interpretation, +<hi rend='italic'>Sic volo, sic jubeo, sit pro ratione +voluntas.</hi> He gives us not the reason or +equity of the law, but only the will of it, to +be our role. Bishop Spotswood<note place="foot">Ubi +supra.</note> will have +us to be so directed by the sentence of our +superiors, that we take their sentence as +<pb n="1-025"/><anchor id="Pg1-025"/> +a sufficient ground to our consciences for +obeying. Which is so much as to say, you +should not examine the reason and utility of +the law, the sentence of it is enough for +you: try no more when you hear the sentence +of superiors, rest your consciences upon +this as a sufficient ground: seek no other, +for their sentence must be obeyed. And +who among us knoweth not how, in the Assembly +of Perth, free reasoning was shut to +the door, and all ears were filled with the +dreadful pale of authority? There is this +much chronicled<note place="foot">Perth Assem. p. 8-10, and B. Lindsey, in the +Proceedings set down by him, p. 63, 64.</note> in two relations of the proceedings +of the same, howbeit otherwise very +different. They who did sue for a reformation +of church discipline in England, complained +that they received no other answer +but this:<note place="foot">Park, of the Cross, cap. 5, +sect. 10.</note> <q>There is a law, it must be obeyed;</q> +and after the same manner are we +used. Yet is this too hard dealing, in the +judgment of a Formalist, who saith,<note place="foot">Camer. +Prael. tom, 1, de Potest. Eccl. contr. 2.</note> that +the church doth not so deal with them whom +Christ hath redeemed: <hi rend='italic'>Ac si non possint +capere quid sit religiosum, quid minus, itaque +quae ab ecclesia proficiscuntur, admonitiones +potius et hortationes dici debent, +quam leges.</hi> And after, he says of ecclesiastical +authority, <hi rend='italic'>tenetur reddere paerscripti +rationem.</hi> <q>I grant (saith Paybody<note place="foot">Apol. +part. 3, cap. 1, sect. 25.</note>) it is +unlawful to do, in God's worship, anything +upon the mere pleasure of man.</q> Chemnitius<note place="foot">Exam. +part. 3, de Ceclib. Sacer. p. 38.</note> +taketh the Tridentine fathers for not +expounding <hi rend='italic'>rationes decreti.</hi> Junius +observeth,<note place="foot">Animad. in Bel. cont. 3, lib. 4, cap. 16.</note> +that in the council of the apostles, +mention was made of the reason of their decree. +And a learned historian observeth<note place="foot">Hist. of the +Coun. of Trent, lib. 2.</note> +of the ancient councils, that there were in +them, reasonings, colloquies, discussions, disputes, +yea, that whatsoever was done or spoken, +was called the acts of the council, and +all was given unto all. <hi rend='italic'>Caeterum</hi> (saith +Danaeus<note place="foot">Polit. Christ, lib. 5, cap. 3.</note>) +<hi rend='italic'>quoniam ut ait Tertullianus in Apologetico, +iniqua lex est quae se examinari +non patitur; non tam vi cogere homines +ad obsequium quam ratione persuadere +debent cae leges, quae scribuntur à pio nomotheta. +Ergo fere sunt duae cujusvis +legis partes, quemadmodum etiam Plato,</hi> +lib. 4, <hi rend='italic'>de legibus scribit, nimirum praefacio +<pb n="1-026"/><anchor id="Pg1-026"/> +et lex ipsa,</hi> <hi rend='italic'>i.e.</hi> <hi rend='italic'>jussio lege comprehensa. +Praefatio causam affert, cur hominum negotiis +sic prospiciatur.</hi> Ecclesiastical authority +should prescribe what it thinks fit, +<hi rend='italic'>Magis docendo, quam jubendo; magis monendo, +quam minando,</hi> as Augustine speaketh.<note place="foot">Ep. 64.</note> +<hi rend='italic'>Non oportet vi vel necessitate constringere, +sed ratione et vitae exemplis suadere,</hi> +saith Gregory Nazianzen,<note place="foot">In Apologet.</note> speaking +of ecclesiastical regiment. They, therefore, +who give their will for a law, and their authority +for a reason, and answer all the arguments +of opponents, by bearing them +down with the force of a public constitution +and the judgment of superiors, to which +theirs must be conformed, do rule the Lord's +flock <q>with force and with cruelty,</q> Ezek. +xxxiv. 4; <q>as lords over God's heritage,</q> +1 Pet. v. 3. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. Always, since men give us no +leave to try their decrees and constitutions, +that we may hold fast no more than is good, +God be thanked that we have a warrant to +do it (without their leave) from his own +word, 1 Thess. v. 25. <hi rend='italic'>Non numeranda suffragia, +sed appendenda</hi>, saith Augustine +in Psal. xxxix. Our divines hold,<note place="foot">Chem. +Exam. part. 1, de Bon. Oper. p. 180.</note> that all +things which are proposed by the ministers +of the church, yea, by aecumenical councils,<note place="foot">Synt. +pur. Theol. disp. 49, thes. 72.</note> +should be proved and examined; and that, +when the guides of the church do institute +any ceremonies as necessary for edification, +yet <hi rend='italic'>ecclesia liberum habet judicium approbandi +aut reprobandi eas.</hi><note place="foot">Magd. cen. 1, lib. +2, cap. 4, co. 443.</note> Nay, the canon +law,<note place="foot">Decr. part. 1, dist. 12, cap. +1.</note> prohibiting to depart or swerve +from the rules and discipline of the Roman +church, yet excepteth <hi rend='italic'>discretionem justitiae</hi> +and so permitteth to do otherwise than +the church prescribeth, if it be done <hi rend='italic'>cum +discretione justitiae</hi>. The schoolmen also +give liberty to a private man, of proving the +statutes of the church, and neglecting the +same, if he see cause for doing so, <hi rend='italic'>Si causa +fit evidens, per se ipsum licite potest homo +statuti observantiam praeterire.</hi><note place="foot">Aquin. +2, 2 ae. 4, 147, art. 4.</note> If any be +not able to examine and try all such things, +<hi rend='italic'>debebant omnes posse, Dei jussu: Deficiunt +ergo sua culpa</hi>, saith Parcus.<note place="foot">Comm. in +1 Cor. x. 15.</note> <hi rend='italic'>Si recte +probandi facultate destitui nos sentimus, +ab eodem spiritu qui per prophetas suos +<pb n="1-027"/><anchor id="Pg1-027"/> +loquitur portenda est</hi>, saith Calvin.<note place="foot">Comm. +in 1 Thes. v. 21.</note> We +will not then call any man rabbi, nor <hi rend='italic'>jurare +in verba magistri</hi>, nor yet be Pythagorean +disciples to the church herself, but we will +believe her and obey her in so far only as +she is the pillar and ground of truth. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER VII. THAT FESTIVAL DAYS TAKE AWAY OUR LIBERTY, +WHICH GOD HATH GIVEN US, PROVED; +AND FIRST OUT OF THE LAW."/> +<index index="pdf" level1="CHAPTER VII."/> +<head type="sub">CHAPTER VII.</head> +<head>THAT FESTIVAL DAYS TAKE AWAY OUR LIBERTY, +WHICH GOD HATH GIVEN US, PROVED; +AND FIRST OUT OF THE LAW.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. That which hath been said against +all the controverted ceremonies in general, +I will now instance of festival days in particular, +and prove, both out of the law and +gospel, that they take away our liberty which +God hath given us, and which no human +power can take from us. Out of the law we +frame this argument: If the law of God +permit us to work all the six days of the +week, the law of man cannot inhibit us. +But the law of God doth permit us to work +all the six days of the week, therefore our +opposites deny not the assumption, which is +plain from the fourth commandment, <q>Six +days shalt thou labour,</q> &c. But they would +have somewhat to say against the proposition, +which we will hear. Hooker tells us,<note place="foot">Eccl. Pol. lib. 5. n. 71.</note> +that those things that the law of God leaves +arbitrary and at liberty, are subject to the +positive ordinances of men. This, I must +say, is strange divinity, for if this were +true, then might the laws of men prohibit +marriage, because it is left arbitrary, 1 Cor. +vii. 36. Then might they also have discharged +the apostle Paul to take wages, because herein +he was at liberty, 1 Cor. ix. 11-13. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. Talen lendeth the cause another +lift, and answereth,<note place="foot">Par. æs. ad Sco. cap. +16. p. 64.</note> that no sober man will +say, <hi rend='italic'>permissionen Dei, principibus suum +circa res medias jus imminuere, num enim +ob permissum hominibus dominium in volucres +cœli, in pisces maris, et bestias agrii, +impiæ fuerint leges principum, quibus aucupii, +piscationes, et venationis libertatem, +sebditis aliis indulgent, aliis adimunt. +Ans.</hi> That case and this are very different. +For every particular man hath not dominion +and power over all fowls, fishes, and +<pb n="1-028"/><anchor id="Pg1-028"/> +beasts (else, beside that princes should have +no privilege of inhibiting the use of those +things, there should be no propriety of heritage +and possession among subjects); but +power over all these is given to mankind. +Pareus observeth,<note place="foot">Comm. in Illum Locum.</note> +<hi rend='italic'>hominem collective intelligi</hi> +in that place, Gen. i. 26; and Junius +observeth,<note place="foot">Præl. in Eundem Locum.</note> +<hi rend='italic'>nomen Adam de specie esse intelligendum.</hi> +But each particular man, and +not mankind alone, is permitted to labour +six days. Wherefore it is plain, that man's +liberty is not abridged in the other case as +in this, because mankind hath dominion over +these creatures, when some men only do exercise +the same, as well as if all men did +exercise it. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. Bishop Lindsey's answer is no +better,<note place="foot">Pro. in Perth Assem. par. 3, p. 13.</note> +viz., that this liberty which God +hath given unto men for labour is not absolute, +but subject unto order. For, 1. What +tyranny is there so great, spoiling men wholly +of their liberty, but this pretence agreeth to +it? For, by order, he understandeth the +constitutions of our governors, as is clear +from his preceding words, so that this may +be alleged for a just excuse of any tyranny +of governors (that men must be subject unto +order), no less than for taking away from us +the liberty of labouring six days. 2. This +answer is nothing else but a begging of that +which is in question, for the present question +is, whether or not the constitutions of our +governors may inhibit us to labour all the +six days of the week, and yet he saith no +more, but that this liberty of labour must be +subject to order, <hi rend='italic'>i.e.</hi>, to the constitutions of +governors. 3. Albeit we should most humbly +subject ourselves to our governors, yet +we may not submit our liberty to them, +which God hath graciously given us, because +we are forbidden to be the servants of men, +1 Cor. vii. 23; or to be entangled with the +yoke of bondage, Gal. v. 1. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. Yet we must hear what the Bishop +can say against our proposition:<note place="foot">Ubi supra.</note> <q>If +under the law (saith he) God did not spoil +his people of liberty, when he appointed +them to rest two days at Pasche, one at +Whitsunday, &c., how can the king's majesty +and the church be esteemed to spoil +us of our liberty, that command a cessation +from labour on three days?</q> &c. O horrible +blasphemy! O double deceitfulness! Blasphemy, +<pb n="1-029"/><anchor id="Pg1-029"/> +because so much power is ascribed to +the king and the church over us, as God +had over his people of old. God did justly +command his people, under the law, to rest +from labour on other days beside the Sabbath, +without wronging them; therefore the king +and the church may as justly, and with doing +as little wrong, command us to rest likewise, +because God, by a ceremonial law, did +hinder his people from the use of so much +liberty, as the moral law did give them; +therefore the king and the church may do so +also. Deceitfulness, in that he saith, God +did not spoil his people of liberty, &c. We +know that, by appointing them to rest on +those days, God did not take away liberty +from his people, simply and absolutely, because +they had no more liberty than he did +allow to them by his laws, which he gave +by the hand of Moses, yet he did take away +that liberty which one part of his laws did +permit to them, viz., the fourth commandment +of the moral law, which permitted +them to labour six days. The Bishop knew +that this question in hand hath not to do +with liberty, in the general notion of it, but +with liberty which the moral law doth permit. +We say, then, that God took away +from his people Israel, some of the liberty +which his moral law permitted to them, because +he was the Lawgiver and Lord of the +law; and that the king and the church cannot +do the like with us, because they are no +more lords over God's law than the people +who are set under them. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 5. But he hath yet more to say +against us: <q>If the king (saith he) may +command a cessation from economical and +private works, for works civil and public, +such as the defence of the crown, the liberty +of the country, &c., what reason have ye +why he may not enjoin a day of cessation +from all kind of bodily labour, for the honour +of God and exercise of religion?</q> &c. <hi rend='italic'>Ans.</hi> +This kind of reasoning is most vicious, for +three respects: 1. It supposeth that he who +may command a cessation from one kind of +labour, upon one of the six days, may also +command a cessation from all kind of labour, +but there is a difference; for the law of God +hath allowed us to labour six days of every +week, which liberty no human power can +take from us. But we cannot say that the +law of God alloweth us six days of every +week to economical and private works (for +then we should never be bound to put our +hands to a public work), whence it cometh +<pb n="1-030"/><anchor id="Pg1-030"/> +that the magistrate hath power left him to +command a cessation from some labour, but +not from all. 2. The Bishop reasoneth from +a cessation from ordinary labour for extraordinary +labour, to a cessation from ordinary +labour for no labour, for they who use their +weapons for the defence of the crown, or liberty +of the country, do not cease from labour, +but only change ordinary labour into +extraordinary, and private labour into public, +whereas our opposites plead for a cessation +from all labour upon their holidays. +3. He skippeth <hi rend='italic'>de genere in genus</hi>, because +the king may command a cessation for civil +works, therefore he may command a holy +rest for the exercise of religion, as if he had +so great power in sacred as in civil things. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 6. The Bishop hath yet a third dart +to throw at us: <q>If the church (saith he)<note place="foot">Ib. p. 26, 27.</note> +hath power, upon occasional motives, to appoint +occasional fasts or festivities, may not +she, for constant and eternal blessings, +which do infinitely excel all occasional benefits, +appoint ordinary times of commemoration +or thanksgiving?</q> <hi rend='italic'>Ans.</hi> There are +two reasons for which the church may and +should appoint fasts or festivities upon occasional +motives, and neither of them agreeth +with ordinary festivities. 1. Extraordinary +fasts, either for obtaining some great blessing, +or averting some great judgment, are +necessary means to be used in such cases, +likewise, extraordinary festivities are necessary +testifications of our thankfulness for the +benefits which we have impetrate by our +extraordinary fasts, but ordinary festivities, +for constant and eternal blessings, have no +necessary use. The celebration of set anniversary +days is no necessary mean for conserving +the commemoration of the benefits +of redemption, because we have occasion, +not only every Sabbath day, but every other +day, to call to mind these benefits, either in +hearing, or reading, or meditating upon +God's word. <hi rend='italic'>Dies Christo dicatos tollendos +existimo judicoque</hi>, saith Danaeus<note place="foot">Apud Bald. +de Cas. Cons. lib. 2, cap. 12, cas. 1.</note> +<hi rend='italic'>quotidie nobis in evangelii proedicatione +nascitur, circumciditur, moritur, resurgit +Christus.</hi> God hath given his church a +general precept for extraordinary fasts, Joel +i. 14, ii. 15, as likewise for extraordinary +festivities to praise God, and to give him +thanks in the public assembly of his people, +upon the occasional motive of some great +<pb n="1-031"/><anchor id="Pg1-031"/> +benefit which, by the means of our fasting +and praying, we have obtained, Zech. viii. +19 with vii. 3. If it be said that there is a +general command for set festivities, because +there is a command for preaching and hearing +the word, and for praising God for his +benefits; and that there is no precept for +particular fasts more than for particular festivities, +I answer: Albeit there is a command +for preaching and hearing the word, and for +praising God for his benefits, yet is there +no command (no, not in the most general +generality) for annexing these exercises of +religion to set anniversary days more than +to other days; whereas it is plain, that there +is a general command for fasting and humiliation +at some times more than at other +times. And as for particularities, all the +particular causes, occasions, and times of +fasting, could not be determined in Scripture, +because they are infinite, as Camero +saith.<note place="foot">Prael. tom. 1, de Pot. Eccl. contr. +2.</note> But all the particular causes of set +festivities, and the number of the same, +might have been easily determined in Scripture, +since they are not, nor may not be infinite; +for the Bishop himself acknowledgeth,<note place="foot">Ubi supra, p. 16.</note> +that to appoint a festival day for every +week, cannot stand with charity, the inseparable +companion of piety. And albeit +so many were allowable, yet who seeth not +how easily the Scripture might have comprehended +them, because they are set, constant, +and anniversary times, observed for +permanent and continuing causes, and not +moveable or mutable, as fasts which are appointed +for occurring causes, and therefore +may be infinite. I conclude that, since +God's word hath given us a general command +for occasional fasts, and likewise particularly +determined sundry things anent +the causes, occasions, nature, and manner of +fastings, we may well say with Cartwright,<note place="foot">Ag. +the Rhem. annot. on Gal. iv. 10.</note> +that days of fasting are appointed at <q>such +times, and upon such occasions, as the Scripture +doth set forth; wherein because the +church commandeth nothing, but that which +God commandeth, the religious observation +of them, falleth unto the obedience of the +fourth commandment, as well as of the seventh +day itself.</q> +</p> + +<anchor id="book_i_part_i_chapter_vii_section_7"/> +<p> +<hi rend='italic'>Sect.</hi> 7. The Bishop presseth us with a +fourth argument,<note place="foot">Ubi supra, p. 16, +17.</note> taken from the calling of +people in great towns from their ordinary +<pb n="1-032"/><anchor id="Pg1-032"/> +labours to divine service, which argument +Tilen also beateth upon.<note place="foot">Paran. ad +Sco. cap. 16, p. 64.</note> <hi rend='italic'>Ans.</hi> There is +huge difference betwixt the rest which is +enjoined upon anniversary festivities, and +the rest which is required during the time +of the weekly meetings for divine worship. +For, 1. Upon festival days, rest from labour +is required all the day over, whereas, upon +the days of ordinary and weekly meetings, +rest is required only during the time of public +worship. 2. Cessation from labour, for +prayers or preaching on those appointed days +of the week, at some occasions may be omitted; +but the rest and commemoration appointed +by the church, to be precisely observed +upon the anniversary festival days, +must not be omitted, in the Bishop's judgment.<note place="foot">Ubi +supra, p. 25.</note> 3. Men are straitly commanded +and compelled to rest from labour upon holidays; +but to leave work to come to the ordinary +weekly meetings, they are only exhorted. +And here I mark how the Bishop +contradicteth himself; for in one place where +his antagonist maintaineth truly, that the +craftsman cannot be lawfully commanded +nor compelled to leave his work and to go +to public divine service, except on the day +that the Lord hath sanctified, he replieth,<note place="foot">Ibid. p. 17.</note> +<q>If he may be lawfully commanded to cease +from his labour during the time of divine +service, he may be as lawfully compelled to +obey the command.</q> Who can give these +words any sense, or see anything in them +said against his antagonist's position, except +he be taken to say, 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 same? Nay, he laboureth to +prove thus much out of the ninth head of the +<hi rend='italic'>First Book of Discipline</hi>, which saith, <q>In +great towns we think expedient, that every +day there be either sermon or common prayers,</q> +&c., where there is nothing of compulsion, +or a forcing command, only there is +an exhortation. But ere the Bishop have +said much, he forgetteth himself, and tells +us,<note place="foot">Ibid. p. 27.</note> that it were against equity and charity +to adstrict the husbandman to leave his +plough so oft as the days of weekly preaching +do return, but that, on the festival +days, reason would, that if he did not leave +his plough willingly, by authority he should +be forced. Which place confirmeth this +difference which we give betwixt rest on +<pb n="1-033"/><anchor id="Pg1-033"/> +the holidays, and rest at the times of +weekly meeting. +</p> + +</div> + +<anchor id="book_i_part_i_chapter_viii"/> +<div> +<index index="toc" level1="CHAPTER VIII. THAT FESTIVAL DAYS TAKE AWAY OUR CHRISTIAN +LIBERTY, PROVED OUT OF THE GOSPEL."/> +<index index="pdf" level1="CHAPTER VIII."/> +<head type="sub">CHAPTER VIII.</head> +<head>THAT FESTIVAL DAYS TAKE AWAY OUR CHRISTIAN +LIBERTY, PROVED OUT OF THE GOSPEL.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. My second argument whereby I +prove that the imposing of the observation +of holidays doth bereave us of our liberty, +I take out of two places of the Apostle, the +one, Gal. iv. 10, where he finds fault with +the Galatians for observing of days, and +giveth them two reasons against them; the +one, ver. 3, They were a yoke of bondage +which neither they nor their fathers were +able to bear; another, ver, 8, They were +weak and beggarly rudiments, not beseeming +the Christian church, which is liberate +from the pedagogical instruction of the ceremonial +law. The other place is Col. ii. 16, +where the Apostle will have the Colossians +not to suffer themselves to be judged by any +man in respect of an holiday, <hi rend='italic'>i.e.</hi> to be condemned +for not observing a holiday, for <hi rend='italic'>judicare hic +significat culpae reum facere,</hi><note place="foot">Calv. Comm. in illum locum.</note> +and the meaning is, suffer not yourselves to +be condemned by those false apostles, or by +any mortal man in the cause of meat, that +is, for meat or drink taken, or for any holiday, +or any part of an holiday neglected.<note place="foot">Zanch. Comm. ibid.</note> +Two other reasons the Apostle giveth in +this place against festival days; one, ver. +17, What should we do with the shadow, +when we have the body? another, ver. 20, +Why should we be subject to human ordinances, +since through Christ we are dead to +them, and have nothing ado with them? +Now, by the same reasons are all holidays +to be condemned, as taking away Christian +liberty; and so, that which the Apostle saith +doth militate as well against them as against +any other holidays; for whereas it might be +thought, that the Apostle doth not condemn +all holidays, because both he permitteth +others to observe days, Rom. xiv. 5, and he +himself also did observe one of the Jewish +feasts, Acts xviii. 21: it is easily answered, +that our holidays have no warrant from +these places, except our opposites will say, +that they esteem their festival days holier +<pb n="1-034"/><anchor id="Pg1-034"/> +than other days, and that they observe the +Jewish festivities, neither of which they +do acknowledge, and if they did, yet they +must consider, that that which the Apostle +either said or did hereanent, is to be expounded +and understood of bearing with the +weak Jews, whom he permitted to esteem +one day above another, and for whose cause +he did, in his own practice, thus far apply +himself to their infirmity at that time when +they could not possibly be as yet fully and +thoroughly instructed concerning Christian +liberty, and the abrogation of the ceremonial +law, because the gospel was as yet not fully +propagated; and when the Mosaical rites +were like a dead man not yet buried, as +Augustine's simile runs. So that all this +can make nothing for holidays after the full +promulgation of the gospel, and after that +the Jewish ceremonies are not only dead, +but also buried, and so deadly to be used by +us. Hence it is, that the Apostle will not +bear with the observation of days in Christian +churches, who have known God, as he +speaks. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. The defenders of holidays answer +to these places which we allege against +them, that the Apostle condemneth the observation +of Judaical days, not of ecclesiastical +days, which the church instituteth for order +and policy; which evasion Bishop Lindsey<note place="foot">Proc. +in Perth Assembly, part. 3, p. 43.</note> +followeth so hard, that he sticketh not +to hold, that <q>all the days whereof the +Apostle condemneth the observation were +Judaical days prescribed in the ceremonial +law,</q> &c. And this he is not contented to +maintain himself, but he will needs father it +upon his antagonist by such logic, forsooth, as +can infer <hi rend='italic'>quidlibet ex quodlibet.</hi> The Apostle +comports with the observation of days +in the weak Jews, who understood not the +fulness of the Christian liberty, especially +since those days, having had the honour to +be once appointed by God himself, were to +be honourably buried; but the same Apostle +reproves the Galatians who had attained to +this liberty, and had once left off the observation +of days. What ground of consequence +can warrant such an illation from these premises +as this which the Bishop formeth, +namely, that <q>all the days whereof the +Apostle condemned the observation were +Judaical days,</q> &c. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. Now, for confutation of this +forged exposition of those places of the +<pb n="1-035"/><anchor id="Pg1-035"/> +Apostle, we say, 1. If all the days whereof +the Apostle condemned the observation +were Judaical days prescribed in the ceremonial +law, then do our divines falsely interpret +the Apostle's words against popish +holidays, and the Papists do truly allege +that their holidays are not condemned by +the Apostle. The Rhemists affirm, that +the Apostle condemneth only Jewish days,<note place="foot">Annot. on Col. ii. 16.</note> +but not Christian days, and that we do falsely interpret +his words against their holidays.<note place="foot">Annot. on Gal. iv. 10.</note> +Cartwright answereth them,<note place="foot">Annot. ibid.</note> that if Paul +condemned the observing of feasts which +God himself instituted, then much more +doth he condemn the observation of feasts of man's +devising. So Bellarmine allegeth,<note place="foot">De Cult. Sanct., cap. 10.</note> +<hi rend='italic'>loqui ibi Apostolum de judaeorum tantum +festis</hi>. Hospinian, answering him, will have +the Apostle's words to condemn the Christian +feasts more than the Judaical.<note place="foot">De Orig. +Fest. Christ. cap. 2.</note> Conradus +Vorstius rejecteth this position, <hi rend='italic'>Apostolus +non nisi judaicum discremen dierum +in</hi> N.T. <hi rend='italic'>sublatum esse docet</hi>, as a popish +error.<note place="foot">De Templ. et Fest. in Enchyrid contr. inter +Evang. et Pontif.</note> 2. If the Apostle mean only of Judaical +days, either he condemneth the observing +of their days <hi rend='italic'>materialiter</hi>, or <hi rend='italic'>formaliter, +i.e.</hi> either he condemneth the observation +of the same feasts which the Jews +observed, or the observing of them with +such a meaning, after such a manner, and +for such an end as the Jews did. The former +our opposites dare not hold, for then +they should grant that he condemneth their +own Easter and Pentecost, because these +two feasts were observed by the Jews. Nor +yet can they hold them at the latter, for he +condemneth that observation of days which +had crept into the church of Galatia, which +was not Jewish nor typical, seeing the Galatians, +believing that Christ was already +come, could not keep them as figures of his +coming as the Jews did, but rather as memorials +that he was already come, saith +Cartwright.<note place="foot">Ubi supra.</note> +1. If the Apostle's reasons +wherewith he impugns the observation of +days, hold good against our holidays so well +as against the Jewish or popish days, then +doth he condemn those, no less these. But +the Apostle's reasons agree to our holidays +for, 1. According to that reason, Gal. iv. +<pb n="1-036"/><anchor id="Pg1-036"/> +3, they bring us under a yoke of bondage. +Augustine,<note place="foot">Epist. 118, ad Januar.</note> +complaining of some ceremonies +wherewith the church in his time was burdened, +thought it altogether best that they +should be cut off, <hi rend='italic'>Etiamsi fidei non videantur +adversari, quia religionem quam +Christus liberam esse voluit, servilibus oneribus +premunt.</hi> Yea, he thought this yoke +of servitude greater bondage, and less tolerable +than the servility of the Jews, because +they were subject to the burdens of +the law of God, and not to the presumptions +of men. The yoke of bondage of Christians, +in respect of feasts, is heavier than the yoke +of the Jews, not only for the multitude of +them, but because <hi rend='italic'>Christianorum festa, ab +hominibus tantum, judaeorum vero a Deo +fuerint instituta</hi>, saith Hospinian.<note place="foot">De +Orig. Fest. Christ. cap. 2.</note> Have +not we then reason to exclaim against our +holidays, as a yoke of bondage, heavier than +that of the Jews, for that our holidays are +men's inventions, and so were not theirs? +The other reason, Gal. iv. 9, holdeth as +good against our holidays. They are rudimental +and pedagogical elements, which beseem +not the Christian church, for as touching +that which Tilen objecteth,<note place="foot">Paren. ad +Scot. cap. 16, pp. 66.</note> that many +in the church of the New Testament are +still babes to be fed with milk, it maketh +as much against the Apostle as against us; +for by this reason, he may as well throw +back the Apostle's ground of condemning +holidays among the Galatians, and say, because +many of the Galatians were babes, +therefore they had the more need of those +elements and rudiments. The Apostle, Gal. +iv. 3, compareth the church of the Old Testament +to an infant, and insinuateth, that in +the days of the New Testament the infancy +of the church hath taken an end. And +whereas it might be objected, that in the +church of the New Testament there are +many babes, and that the Apostle himself +speaketh of the Corinthians and Hebrews as +babes: it is answered by Pareus,<note place="foot">Comm. +in illum locum</note> <hi rend='italic'>Non de +paucis personis, sed de statu totius ecclesiae +intelligendum est quod hic dicitur.</hi> There +were also some in the church of the Old +Testament, <hi rend='italic'>adulti fide heroes</hi>; but in respect +of the state of the whole church, he +who is least in the kingdom of God, is greater +than John Baptist, Luke vii. 28. <hi rend='italic'>Lex</hi>, +saith Beza, <hi rend='italic'>vocatur elementa, quia illis velut +<pb n="1-037"/><anchor id="Pg1-037"/> +rudimentis, Deus ecclesiam suam erudivit, +postea pleno cornu effudit Spiritum Sanctum tempore +evangelii</hi>.<note place="foot">Annot. in Gal. iv. 3.</note> 3. That reason also +taken from the opposition of the shadow and +the body, Col. ii. 17, doth militate against +our holidays; for the Apostle there speaketh +in the present time, ἐστι σκια: whereas +the Judaical rites were abolished, whereupon +Zanchius noteth,<note place="foot">Comm. in illum locum.</note> that the Apostle doth not +so much speak of things by-past, as of the +very nature of all rites, <hi rend='italic'>Definiens ergo ipsos +ritus in sese, dixit eos nil aliud esse +quam umbram</hi>. If all rites, then our holidays +among the rest, serve only to adumbrate +and shadow forth something, and by +consequence are unprofitable and idle, when +the substance itself is clearly set before us. +4. That reason, Col. ii. 20, doth no less irresistibly +infringe the ordinances about our +holidays than about the Jewish; for if men's +ordinances, about things once appointed by +God himself, ought not to be obeyed, how +much less should the precepts of men be received +about such things in religion as never +had this honour to be God's ordinances, when +their mere authority doth limit or adstrict +us in things which God hath made lawful +or free to us. +</p> + +<p> +<hi rend='italic'>Sect</hi>. 4. Thus we see how the Apostle's +reasons hold good against our holidays; let +us see next what respects of difference the +Bishop can imagine to evidence wherefore +the Judaical days may be thought condemned +by the Apostle, and not ours. He deviseth a +double respect; and first he tells us,<note place="foot">Ubi supra, p. 40.</note> that +the Jewish observation of days was to a typical +use. And whereas it is objected by us, +that the converted Jews did not observe +them as shadows of things to come, because +then they had denied Christ, he answereth +thus: <q>Howbeit the converted Jews did not +observe the Jewish days as shadows of things +to come, yet they might have observed +them as memorials of by-past temporal and +typical benefits, and for present temporal +blessings, as the benefit of their delivery out +of Egypt, and of the fruits of the earth, +which use was also typical.</q> <hi rend='italic'>Ans.</hi> 1. This +is his own conjecture only, therefore he +himself propoundeth it doubtfully, for he +dare not say, they did observe them as memorials, +&c., but, they might have observed, +to which guessing, if I reply, they might +also not have observed them as memorials +<pb n="1-038"/><anchor id="Pg1-038"/> +of those by-past or present benefits, we say +as much against him, and as truly, as he +hath said against us. 2. His form of reasoning +is very uncouth, for, to prove that +the observation of days by the converted +Jews was to a typical use, he allegeth, that +they might have observed, &c. Thus proving +a position by a supposition. O brave! 3. +There is no sense in his conjecture, for he +yields that they did not observe those days +as shadows of things to come, and yet he +saith, they might have observed them as +memorials of by-past typical benefits; now +they could not observe those days as memorials +of types, except they observed them also +as shadowing forth the antitypes. Pentecost, +saith Davenant,<note place="foot">Comm. in Col. ii. 17.</note> +<hi rend='italic'>et illa legis datae celebratio. +Spiritus Sancti missionem, et legis +in tabulis cordium per eundem Spiritum +inscriptionem, adumbravit. Scenopegiae +festum peregrinationem hominis pii per +hoc mundi desertum ad caelestem patriam +delineabat, &c.</hi> So that the feast of +Pentecost, if it had been observed as a memorial +of the promulgation of the law, could +not but shadow forth the sending of the +Holy Spirit into our hearts, to write the law +in them. And the feast of tabernacles, if it +had been observed as a memorial of the +benefits which God bestowed on his people +in the wilderness, could not but shadow out +God's conducting of his children, through +the course of their pilgrimage in this world, +to the heavenly Canaan. 4. If feasts which +were memorials of temporal benefits, were +for this reason mystical, then he must grant +against himself, that much more are our +feasts mystical, which are memorials of spiritual +benefits, and consecrated to be holy +signs and symbols, for making us call to +mind the mysteries of our redemption. 5. +Before this dispute take an end, we shall see +out of the best learned among our opposites, +that they observe the holidays as mystical,<note place="foot">Infra. +<ref target="book_i_part_iii">part 3</ref>, in the arg. of Superstition.</note> +and more mystical than the Bishop here describeth +the Jewish days to have been, and +so we shall see the falsehood of that pretence, +that they are observed only for order +and policy, and not for mystery. 6. If we +would know the true reason which made +the converted Jews to observe those days, it +was not any mystical use, but that which made +them think themselves obliged to other Mosaical +rites; even <hi rend='italic'>propter auctoritatem legis</hi>, +<pb n="1-039"/><anchor id="Pg1-039"/> +saith Junius;<note place="foot">Anim. in Bel. cont. 3, +lib. 4, cap. 16, nota 20.</note> for albeit they could not +be ignorant, that these rites were shadows +of things to come, and that the body was of +Christ, in whom, and in the virtue of whose +death they did stablish their faith, yet they +did not at first understand how such things +as were once appointed by God himself, and +given to his people as ordinances to be kept +by him throughout their generations, could +be altogether abolished, and for this cause, +though they did condescend to a change of +the use and signification of those ceremonies, +as being no more typical of the kingdom of +Christ, which they believed to be already +come, yet still they held themselves bound +to the use of the things themselves as things +commanded by God. +</p> + +<p> +Thus much may be collected from Acts +xv. 21, where James gives a reason wherefore +it was expedient that the Gentiles should +observe some of the Jewish rites for a time, +as Calvin,<note place="foot">Comm. in illum locum.</note> +Beza,<note place="foot">Annot. ib.</note> and +Junius,<note place="foot">Anim. ad Bel. contr. 3, lib. 4. +cap. 16, nota 32.</note> expound the +place. His reason is, because the Jews, being +so long accustomed with the hearing of +the law of Moses, and such as did preach +the same, could not be made at first to understand +how the ordinances which God +gave to his people by the hand of Moses, +might be cast off and not regarded, which +importeth as much as I say, namely, that +the reason wherefore the converted Jews +were so apt to be scandalised by such as +cared not for the ceremonial law, and held +themselves obliged to observe the same, was +because they saw not how they could be exempted +from the ordinances and statutes of +the law of Moses, with which they had been +educated and accustomed. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 5. Rests the second respect of difference +given by the Bishop: <q>Further +(saith he), they did observe them with opinion +of necessity, as things instituted by +God for his worship and their salvation, +which sort of observation was legal.</q><note place="foot">Ubi supra.</note> +<hi rend='italic'>Ans.</hi> +1. Be it so; he cannot hereupon infer, that +the Apostle doth only condemn the observation +of Judaical days, for he seeth nothing +of observing days with opinion of necessity, +but simply and absolutely he condemneth +the observing of days, and his reasons reflex +on our holidays, as well as the Jewish. 2. +Their opinion of necessity he either refers to +<pb n="1-040"/><anchor id="Pg1-040"/> +the institution which these days once had +from God, or else to the use which, at that +time, they had for God's worship and their +salvation. That they observed them with +opinion of necessity, as things which had +been instituted by God, it is most likely, +but that they observed them with opinion of +necessity, as things necessary for God's worship +and their salvation, is more than can +be made good, it is more probable that +they observed them merely and simply for +that they had the honour to be instituted by +God in his law. For to say that they observed +them to the same use and end for +which God did institute them, is false, because +then they had observed them as types +and shadows of the coming of Christ, and so +had denied Christ. 3. If the Apostle condemn +the observing of days instituted by +God, with opinion of necessity, much more +doth he condemn the observing of days instituted +by men with such an opinion. And +such is the observation of days urged upon +us. Though the Bishop pretend that the +observing of our holidays is not imposed with +opinion of necessity, shall we therefore think +it is so? Nay, Papists do also pretend that +the observation of their ceremonies is not +necessary,<note place="foot">Bell. de Euch. lib. 6, +cap. 13.</note> nor the neglecting of them a +mortal sin. I have proved heretofore, out +of their opposites' own words, that the ceremonies +in question (and, by consequence, +holidays among the rest) are urged upon us +with opinion of necessity, and as their words, +so their works bewray them, for they urge +the ceremonies with so exorbitant vehemency, +and punish refusers with so excessive severity, +as if they were the weightiest matters +of the law of God. Yet they would +have us believe, that they have but sober +and mean thoughts of these matters, as of +circumstances determined for order and policy +only. Just like a man who casts firebrands +and arrows, and yet saith, Am not +I in sport? Prov. xvi. 18, 19. They will +tell us that they urge not the ceremonies as +necessary in themselves, but only as necessary +in respect of the church's determination, +and because of the necessity of obeying +those who are set over us. But, I pray, is +not this as much as the Rhemists say,<note place="foot">Annot. +on Matt. vi. 15, sect. 5.</note> who +place the necessity of their rites and observances, +not in the nature of the things themselves, +but in the church's precept? +</p> + +</div> + +<pb n="1-041"/><anchor id="Pg1-041"/> + +<div> +<index index="toc" level1="CHAPTER IX. SHOWING THE WEAKNESS OF SOME PRETENCES +WHICH OUR OPPOSITES USE FOR HOLIDAYS."/> +<index index="pdf" level1="CHAPTER IX."/> +<head type="sub">CHAPTER IX.</head> +<head>SHOWING THE WEAKNESS OF SOME PRETENCES +WHICH OUR OPPOSITES USE FOR HOLIDAYS.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. Since it hath been evinced by +unanswerable reasons that holidays, as now +urged upon us, take away our Christian liberty, +I will now pull off them the coat of +some fig leaves wherewith they are trimmed +up. And first, I hope it will appear to how +small purpose Dr Davenant would conciliate +his reader's mind<note place="foot">Comm. in Col. ii. 16.</note> to allow of the +church's ordinances about holidays (peradventure because +he saw all that he had said of that purpose +to be too invalid proof), by six cautions, +whereby all superstition and abuse which +may ensue upon them may be shunned. +For whatsoever doth manifestly endanger +men's souls, being a thing not necessary in +itself, at which they take occasion of superstitious +abuse, should rather be removed altogether +out of the way, than be set about +with a weak and easily-penetrable hedge of +some equivocative cautions, which the ruder +sort do always, and the learned do too oft, +either not understand or not remember. +Now, Bishop Lindsey confesseth,<note place="foot">Ubi supra, p. 7.</note> and puts +it out of all doubt, that when the set times +of these solemnities return, superstitious conceits +are most pregnant in the heads of people; +therefore it must be the safest course to +banish those days out of the church, since +there is so great hazard, and no necessity, of +retaining them. +</p> + +<p> +What they can allege for holidays, from +our duty to remember the inestimable benefits +of our redemption, and to praise God for +the same, hath been already answered.<note place="foot">Supra, +<ref target="book_i_part_i_chapter_vii_section_7">cap. 7, +sect. 7</ref>.</note> And +as touching any expediency which they imagine +in holidays, we shall see to that afterward.<note place="foot">Infra, +<ref target="book_i_part_ii_chapter_ii">part. 2, +cap. 2</ref>.</note> +</p> + +<anchor id="book_i_part_i_chapter_ix_section_2"/> +<p> +<hi rend='italic'>Sect.</hi> 2. The Act of Perth Assembly allegeth +the practice of the ancient church for +warrant of holidays, and Tilen allegeth the +judgment of antiquity to the same purpose.<note place="foot">Paræn. +ad Scot. cap. 16. p. 65.</note> +<hi rend='italic'>Ans.</hi> The festivities of the ancient church +cannot warrant ours; for, 1. In the purest +times of the church there was no law to tie +men to the observation of holidays. <hi rend='italic'>Observandum +est</hi>, say the divines of Magdeburg,<note place="foot">Cent. 2, cap. 6, col. +119.</note> +<pb n="1-042"/><anchor id="Pg1-042"/> +<hi rend='italic'>apostolos et apostolicos viros, neque de paschate, +neque de aliis quibuscunque, festivitatibus +legem aliquam constituisse</hi>. Socrates +reporteth,<note place="foot">Lib. 5, cap. 22.</note> that men did celebrate the +feast of Easter, and other festival days, <hi rend='italic'>sicuti +voluerunt, ex consuetudine quadam</hi>. +Nicephorus saith,<note place="foot">Lib. 12, cap. 32.</note> that men did celebrate +festivities, <hi rend='italic'>sicuti cuique visum erat, in regionibus +passim ex consuitudine quadam +per traditionem accepta adducti</hi>. In which +place, as the reader will plainly perceive, he +opposeth tradition to an evangelical or apostolical +ordinance. Sozomen tells us,<note place="foot">Lib. 7, cap. 19.</note> that +men were left to their own judgment about +the keeping of Easter, Jerome saith of the +feasts<note place="foot">In Gal. iv.</note> which the church in his time observed, +that they were <hi rend='italic'>pro varietate regionum +diversa</hi>. The first who established a law +about any festival day,<note place="foot">Hospin. de Orig. Fest. +Christ p. 71.</note> is thought to have +been Pius I, bishop of Rome, yet it is marked +that the Asiatican doctors did not care +much for this constitution of Pius. I conclude +with Cartwright,<note place="foot">Annot. on Matt. xv. 9.</note> that those feasts +of the primitive church <q>came by custom, +and not by commandment, by the free choice +of men, and not by constraint.</q> So that +from these, no commendation ariseth to our +feasts, which are not only established by +laws, but also imposed with such necessity +and constraint, as spoileth us of our liberty. +</p> + +<p> +2. The festival days observed by the ancient +church, were not accounted more excellent +than other days, for, saith Jerome,<note place="foot">Ubi supra.</note> +<hi rend='italic'>non quod celebrior sit dies illa qua conveniumus, +&c.</hi> But our festival days are made <hi rend='italic'>aliis diebus +celebriores</hi>, yea, are taken to be holier +than other days, as I will afterwards +prove.<note place="foot"><ref target="book_i_part_iii">Part 3</ref>.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. Moreover, the proctors for holidays +among us think to make advantage of +the practice of other reformed churches, and +the judgment of modern divines. But we +are to consider, 1. As they have the example +of some churches for them, so we have +the example of other churches for us, for +the church of Geneva in Savoy, and the +church of Strasburg in Germany, did abolish +festival days, as Calvin writeth.<note place="foot">Calv. +Ep. et Resp. edit. Genev. an. 1617, col. 137.</note> Yea, +<hi rend='italic'>in hac tota provincia aboliti fuerunt dies +festi</hi>, saith he. The church of Zurich in +Helvetia did also banish them all away, as +Bullinger writeth to Calvin.<note place="foot">Ibid. 138.</note> 2. The practice +<pb n="1-043"/><anchor id="Pg1-043"/> +of the greatest part of the reformed +churches in observing holidays, cannot commend +them in the church of Scotland, 1. +Because she did spue them out with so great +detestation, that she is more bound to abhor +them than other churches which did not +the like, and I may well apply to them that +which Calvin saith<note place="foot">Ib. col. 119.</note> of the ceremonies of the +Interim, to Valentinus Pacaeus, <hi rend='italic'>Ut concedam +faetidas illas sordes quibus purgatae +fuerunt vestrae ecclesiae, inrebus medus +posse censeri: earum tamen restitutio eritne +res media?</hi> 2. The church of Scotland is +tied yet with another bond to hate holidays, +of which other churches are free; for, by a +solemn oath sworn to the God of heaven, +she hath abjured all antichristian and popish +rites, and dedicating of days particularly. +When Tilen would make answer to this argument, +he saith,<note place="foot">Paraen. cap. 16, p. 68.</note> that men's consciences +should not be snared with rash oaths and +superstitious vows, and if that such bonds be +laid on, they should be broken and shaken +off. What! Calls he this a superstitious +vow, which abjured all superstition and superstitious +rites? Or calls he this a rash +oath, which, upon so sage and due deliberation, +so serious advisement, so pious intention, +so decent preparation, so great humiliation, +was religiously, publicly, solemnly sworn +throughout this land, and that at the straight +command of authority? Who is ignorant +of these things, except he be a stranger in +our Israel? But say the oath had been +rash and temeratious, shall it not therefore +oblige? His judgment is, it doth not; and +so thinks the Bishop of Winchester,<note place="foot">Sermon, Jer. iv. 2.</note> who +teacheth us, that if the oath be made rashly, +<hi rend='italic'>paenitenda promissio non perficienda +praesumptio</hi>, he had said better thus, <hi rend='italic'>paenitenda +praesumptio, perficienda promissio</hi>; +for was not that a very rash oath which the +princes of Israel did swear to the Gibeonites, +not asking counsel at the mouth of the Lord? +Josh. ix. 14-16, yet it bound both them, +Josh ix. 19, and their posterity, some hundred +years after, 2 Sam. xxi. 1. If the +matter then be lawful, the oath binds, were +it sworn ever so rashly. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. As touching the judgment of +divines, we say, 1. Many divines disallow of +festival days, and with the church, were free +of them. For the Belgic churches, in their +synod, anno 1578, wished that the six days +<pb n="1-044"/><anchor id="Pg1-044"/> +might be wrought upon, and that the Lord's +day alone might be celebrated. And Luther +in his book, <hi rend='italic'>de Bonis Operibus</hi>, wished +that there were no feast-days among +Christians but the Lord's day. This wish +of theirs declareth plainly, that they allowed +of no holiday except the Lord's day; yet +Bishop Lindsey must make a fashion of saying +something for an answer. <q>This wish +(saith he<note place="foot">Ubi supr, p. 84.</note>) Luther and the Belgic churches +conceived, out of their miscontent at the +number, corruptions, and superstitions of the +festival days, beside the Lord's day, as ye +do.</q> <hi rend='italic'>Ans.</hi> 1. Their wish importeth a simple +and absolute mistaking of all festival +days besides the Lord's day, and not of +their number and corruptions only. 2. It +is well that he acknowledgeth both them and +us to have reason of miscontentment at holidays, +from their corruptions and superstitions. +The old Waldenses also,<note place="foot">Alsted. in Cronol. Testium +Veritatis.</note> whose doctrine +was restored and propagated by John +Huss, and Jerome of Prague, after Wiclif, +and that with the congratulation of the +church of Constantinople, held,<note place="foot">AEn. +Sylv. apud Didocl. alt. Damasc. p. 707.</note> that they +were to rest from labour upon no day but +upon the Lord's day, whereby it appeareth, +that holidays have had adversaries before us. +I find that they pervert some places which +they allege against us out of Calvin. Tilen +allegeth,<note place="foot">Paraen., cap. 16, p. 64.</note> +<hi rend='italic'>Calvin. Inst.</hi>, lib. 2, cap. 8, sec. 32, +acknowledging <hi rend='italic'>alios quoque dies festos praeter +dominicum</hi>, &c. I marvel how a judicious +reader could imagine such a thing to be +in that place, for both in that and the subsequent +section, he is speaking of the Lord's +day against the Anabaptists, and if any man +will think that in sec. 32 he is speaking of +holy assemblies of Christians in the general, +yet he can see nothing there of any festival +days, beside the Lord's day, dedicated to +holy meetings. There is another place of +Calvin abused by Bishop Spotswood<note place="foot">Sermon at Perth Assembly.</note> and +Bishop Lindsey,<note place="foot">Ubi supra, p. 83.</note> taken out of one of his +Epistles to Hallerus, which I find in the +volume before quoted, p. 136, 137, that +which they grip to in this epistle is, that +Calvin, speaking of the abrogation of festival +days in Geneva, saith, <hi rend='italic'>hoc tamen testatum +esse volo, si mihi delata optio fuisset, +quod nunc constitutum est, non fuisse pro +<pb n="1-045"/><anchor id="Pg1-045"/> +sententia dicturum. Ans.</hi> That which made +Calvin say so, was not any liking which he +had to festival days, for he calls the abolishing +of them <hi rend='italic'>ordo bene compositus</hi>;<note place="foot">Ibid. +p. 138.</note> but as +himself showeth in the following epistle, +which beareth this title, <hi rend='italic'>Cal. Ministro Burensi, +S.D.</hi>, the reason why he durst scarcely +have so determined, if his judgment had +been required, was, because, he saw neither +end nor remedy for the prevailing tumult of +contention raised about festival days, and +likely to impede the course of reformation; +therefore <hi rend='italic'>fovendae pacis studio</hi>, he professeth +that he durst not make mention of the +abrogation of those holidays. Because he +would have tolerated holidays, because he +durst not at that time, and as the case then +stood, have spoken of the abolishing them, +can it be hereupon concluded that he allowed +of them? No, sure. But it is observable +how both those prelates pervert +Calvin's words. Bishop Spotswood allegeth +his words anent the abolishing of these festival +days, thus: <hi rend='italic'>Ego neque suasor neque +impulsor fui, atque hoc testatum volo, si +mihi delata optio</hi>, &c. Whereas the words +in that epistle lie thus: <hi rend='italic'>Ego tametsi neque +suasor, neque impulsor fui, sic tamen accidisse +non moleste fero. Quod si statum +nostrae ecclesiae aeque compertum haberes, +non dubitares meo judicio subscribere. +Hoc tamen testatum esse volo, si +mihi delata optio</hi>, &c. The Bishop would +have made his hearers believe that Calvin +<emph>was not content with the abolishing of the +festival days</emph>, whereas his words testify the +very contrary. Bishop Lindsey is as gross +in perverting the end of that epistle. <hi rend='italic'>Nec +tamen est cur homines adeo exasperentur, +si libertate nostra ut ecclesiae edificatio +postulat utimur</hi>, &c., from which words he +concludes, that in Calvin's judgment, the +observation and abrogation of those days +is in the power and liberty of the church. +But the reader will perceive, that Calvin +there speaketh only of the church's liberty +to abrogate holidays, and nothing of her +power to observe them, for he is showing, +that howbeit he durst not have given advice +to abolish them, if the decision had been referred +to him, yet they had no reason for +them who were offended at the abolishing +of them in Geneva, because that church had +done no more than she had power and liberty +to do for edification. 3. Other testimonies +<pb n="1-046"/><anchor id="Pg1-046"/> +they produce, which cannot help them +much. That which Bishop Lindsey<note place="foot">Ubi supra, p. 91.</note> allegeth +out of Zanchius's confession, maketh him +but small advantage; for though Zanchius +there alloweth of the sanctification of some +festival days, yet, writing on the fourth commandment, +he acknowledgeth that it is more +agreeable to the first institution, and to the +writings of the apostles, that one day of the +week only be sanctified. What meant the +Bishop to say?<note place="foot">Ibid. p. 41.</note> that this place is falsified and +mutilated by his antagonist, who quotes it +not to prove that Zanchius disalloweth of +festival days, but to prove that, in Zanchius's +judgment, the sanctification of the Sabbath +only, and no other day in the week, agreeth +best with divine and apostolical institution? +Was there any need to allege more of Zanchius's +words than concerned the point which +he had to prove? The Bishop allegeth also +a testimony out of Perkins on Gal. iv. 10,<note place="foot">Ibid. p. 95.</note> +which makes him but very little help; for +albeit Perkins thought good, in some sort, +to excuse the observing of days in his own +mother church of England, yet I find in +that place, 1. He complaineth that the greatest +part respects those holidays more than +they should. 2. He alloweth only the observing +of days for order's sake, that men +may come to the church to hear God's word, +which respect will not be enough to the Bishop, +if there be not a solemnising and celebrating +of the memory of some of God's inestimable +benefits, and a dedicating of the +day to this end and purpose. 3. He saith, +that it is the privilege of God to appoint an +extraordinary day of rest, so that he permitteth +not power to the church for appointing +a set, constant, and anniversary day of +rest, for such a day becometh an ordinary +day of rest. 4. He preferreth the practice +of those churches of the Protestants who do +not observe holidays, because, saith he, the +church, in the apostles' days, had no holiday +besides the Lord's day, and the fourth commandment +enjoins the labour of six days. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 5. The Bishop meeteth with another +answer in his antagonist which crosseth his +testimonies, namely, that howsoever foreign +divines, in their epistles and councils, spake +sometimes sparingly against holidays, when +their advice was sought of churches newly +risen out of Popery and greatly distressed, +yet they never advised a church to resume +<pb n="1-047"/><anchor id="Pg1-047"/> +them where they were removed. The Bishop +objecteth against this answer,<note place="foot">Ubi supra, p. 83.</note> that Calvin, +epist. 51, <q>adviseth the Monbelgardens +not to contend against the prince for not resuming +(he should have said, for not receiving, +if he had translated Calvin's words faithfully) +of all festival days, but only such as +served not to edification, and were seen to +be superstitious.</q> <hi rend='italic'>Ans.</hi> 1. Albeit he spake +sparingly against holidays, when he gave advice +to that distressed and lately reformed +church, lest the work of reformation should +have been letted, yet he did not allow holidays +among them. For in another epistle written +to them he saith,<note place="foot">Calv. Ep. et Resp. col. 592.</note> +<hi rend='italic'>De pulsu campanarum +et diebus festis ita sentimus, ferendas +potius esse vobis has ineptias, quam stationem +in qua estis a domino collocati deferendum, +modo ne approbetis; modo etiam +liberum vobis sit reprehendere, quae inde +sequentur superstitiones.</hi> And this he setteth +down for one of these superstitions, <hi rend='italic'>quod +dies a die discernitur</hi>, where also he condemneth +both the observing of days to the +honour of man as superstitious, and the observing +of them for the honour of God as +<pb n="1-048"/><anchor id="Pg1-048"/> +Judaical. If holidays, in Calvin's judgment, +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 another, or to esteem +one above another—if he call them Judaical, +though kept to the honour of God, +judge then what allowance they had from +him. 2. If the Bishop stand to Calvin's +judgment in that place which he quoteth, he +must allow as to refuse some festival days, +though enjoined by the prince. <hi rend='italic'>In festis +non recipiendis cuperem vos esse constantiores, +sic tamen ut non litigetis de quibuslibet.</hi> +Then he allowed them to contend +against some holidays, though the prince +imposed them. 3. The church of Scotland +did remove festival days in another manner, +and bound herself never to receive them +by another bond than ever the Monbelgardens +did; so that having other bonds lying +upon us than other churches have, we are so +much the more straightly obliged neither to +receive holidays, nor any other antichristian +and popish ceremony. +</p> + +</div> + +</div> + +<pb n="1-049"/><anchor id="Pg1-049"/> + +<div rend="page-break-before: always"> +<index index="toc" level1="THE SECOND PART. AGAINST THE EXPEDIENCY OF THE CEREMONIES."/> +<index index="pdf" level1="THE SECOND PART."/> +<head type="sub">THE SECOND PART.</head> +<head>AGAINST THE EXPEDIENCY OF THE CEREMONIES.</head> + +<div> +<anchor id="book_i_part_ii_chapter_i"/> +<index index="toc" level1="CHAPTER I. AGAINST SOME OF OUR OPPOSITES, WHO ACKNOWLEDGE +THE INCONVENIENCY OF THE CEREMONIES, AND YET WOULD HAVE US YIELD TO THEM."/> +<index index="pdf" level1="CHAPTER I."/> +<head type="sub">CHAPTER I.</head> +<head>AGAINST SOME OF OUR OPPOSITES, WHO ACKNOWLEDGE THE INCONVENIENCY OF THE +CEREMONIES, AND YET WOULD HAVE US YIELD TO THEM.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. The Archbishop of St Andrews, +now Lord Chancellor forsooth, speaking of +the five articles concluded at the pretended +Assembly of Perth, saith,<note place="foot">Serm. at Perth +Assembly insert. by B. Lindsey.</note> <q>The conveniency +of them for our church is doubted of by many, +but not without cause, &c.; novations in a +church, even in the smallest things, are dangerous, +&c.; had it been in our power to +have dissuaded or declined them, most certainly +we would, &c.; but now being brought +to a necessity, either of yielding, or disobeying +him, whom, for myself, I hold it religion +to offend,</q> &c. Dr Burgess confesseth,<note place="foot">Ans. +to the Repl. praef. p. 43.</note> that +some of his side think and believe, that the +ceremonies are inconvenient, and yet to be +observed for peace and the gospel's sake; +and how many Formalists let us hear their +hearty wishes, that the ceremonies had never +been brought into our church, because they +have troubled our peace, and occasioned +great strife? When they are demanded +why do they yield to them, since they acknowledge +great inconveniency in them? +they answer, lest by their refusal they +<pb n="1-050"/><anchor id="Pg1-050"/> +should cast their coal to the fire, to entertain +and increase discord, and lest, shunning +one inconveniency, they should draw on a +great. Mr Sprint saith,<note place="foot">Repl. to the Ans., p. 270.</note> <q>It may be +granted, that offence and hinderance to edification +do arise from those our ceremonies.</q><note place="foot">Cassand. Ang., p. 46.</note> +He confesseth also, that the best +divines wished them to be abolished, as being +many ways inconvenient; notwithstanding, +he hath written a whole treatise, of the necessity +of conformity in case of deprivation. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. But let us understand how he +proveth<note place="foot">Ib. p. 23.</note> that sometimes it is expedient and +necessary to conform unto such burdensome +and beggarly ceremonies, as are many ways +inconvenient, and occasions of sundry evil +effects. His principal reason is,<note place="foot">Ibid., p. 8.</note> That the +apostles, by direction of the Holy Ghost, and +upon reasons of common and perpetual equity, +did practise themselves, and caused others to +practise, yea, advised and enjoined (as matters +good and necessary to be done) ceremonies +so inconvenient and evil in many main and +material respects, as the ceremonies enjoined +and prescribed in the church of England +are supposed to be; whence he would have +it to follow, that to suffer deprivation for refusing +to conform to the ceremonies of the +church of England, is contrary to the doctrine +and practice of the apostles. <hi rend='italic'>Ans.</hi> +These Jewish ceremonies in the use and +practice of the apostles, were no way evil +and inconvenient, as himself everywhere +confesseth, whereas, therefore, he tells us,<note place="foot">Ib., p. 9-11.</note> +that those ceremonies were abused to superstition, +were of mystical signification, imposed +and observed as parts of God's worship, +swerving from the general rules of +God's word, not profitable for order, decency, +and edification, offensive many ways, +and infringing Christian liberty, he runs at +random all the while; for these things agree +not to the Jewish ceremonies, as they were +rightly used by the apostles themselves, and +by others at their advice, but only as they +were superstitiously used with opinion of +necessity by the obstinate Jews, and by the +false teachers, who impugned Christian liberty. +So that all that can follow upon Mr +Sprint's argument is this: That notwithstanding +of the evils and inconveniences +which follow upon certain ceremonies in the +superstitious abuse of them by others, yet if, +in our practice, they have a necessary or expedient +<pb n="1-051"/><anchor id="Pg1-051"/> +use, then (after the example of the +apostles) we may well conform unto them. +Now, all this cometh not near the point +which Mr Sprint undertaketh to prove, +namely, that granting the controverted ceremonies +to be, in our use and practice of the +same, many ways evil and inconvenient, yet +to suffer deprivation for refusing to conform +to the same is contrary to the doctrine and +practice of the apostles. And as touching +the comparison instituted betwixt our controverted +ceremonies, and these antiquated +ceremonies of the Jews, practised and prescribed +by the apostles after the ascension +of Christ, and before the full promulgation +of the gospel, many evils there be in ours, +which could not be found in theirs. For, +1. Ours have no necessary use, and might +well be spared; theirs had a necessary use +for avoiding of scandal, Acts xv. 28. 2. Ours +produce manifold inconveniences (whereof +we are to speak hereafter) in over use and +practice of the same, which is prescribed, +theirs in the use and practice of the same, +which was enjoined by the apostles, were +most expedient for winning of the obstinate +Jews, 1 Cor. ix. 20; and for keeping +of the weak, 1 Cor. ix. 22; and for teaching +the right use of Christian liberty to +such as were strong in the faith, both +among the believing Jews and converted +Gentiles, Rom. iv. &c.; 1 Cor. viii.; x. +3. Ours are proved to be, in their nature +unlawful; theirs were (during the foresaid +space) in their nature indifferent, Rom. xiv. +6; Gal. vi. 15. 4. Ours are imposed and +observed as parts of God's worship (which +we will prove afterward);<note place="foot">Infra, +<ref target="book_i_part_iii_chapter_i">part 3. chap. 1</ref>.</note> +theirs not so, for +where read we, that (during the foresaid +space) any holiness was placed in them by +the apostles? 5. Ours have certain mystical +significations; theirs not so: for it is no +where to be read, that the apostles either +practised or prescribed them as significative +resemblances of any mystery of the kingdom +of God. 6. Ours make us (though +unnecessarily) like unto idolaters, in their +idolatrous actions; theirs not so. 7. Ours +are imposed with a necessity both of practice +and opinion, even out of the case of +scandal; theirs not so. 8. Ours are pressed +by naked will and authority; theirs, by +such special grounds of momentaneous reason, +as made the practice of the same necessary +for a certain time, whether the apostles +<pb n="1-052"/><anchor id="Pg1-052"/> +had enjoined it or not. 9. Ours are +urged even upon such as, in their consciences, +judge them to be unlawful; theirs not so. +10. Ours have no better original than human +and antichristian invention; theirs had +their original from God's own institution. +11. Ours are the accursed monuments of +popish idolatry, to be ejected with detestation; +theirs were the memorials of Mosaical +policy, to be buried with honour. 12. +Ours are pressed by such pretended reasons, +as make them ever and everywhere necessary; +theirs, by such reasons as did only +conclude a necessity of using them at some +times, and in some places. 13. Ours are +urged after the full promulgation of the gospel +and acknowledgment of Christian liberty; +theirs, before the same. 14. Ours are +urged with the careless neglect of pressing +more necessary duties; theirs not so. These +and other differences betwixt the controverted +and Jewish ceremonies, do so break +the back of Mr Sprint's argument, that +there is no healing of it again. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. His second reason whereby he +goeth about to prove the necessity of conforming +to inconvenient ceremonies, in the +case of deprivation, he taketh from this +ground:<note place="foot">Ubi supra, p. 24, 28.</note> +That when two duties commanded +of God, do meet in one practice, so as we +cannot do them both, in this case we must +perform the greater duty, and neglect the +lesser. Now, whereas he saith, when two +duties do meet, &c., he means not, that +both may be duties at once, for then a man +shall be so straitened that he must needs +commit a sin, in that he must needs omit +one of the duties. But (as he explaineth +himself) he calleth them duties, being considered +apart: as, to hear a sermon at the +church on the Sabbath, and to tend a sick +person ready to die at home, at the same +time, both are duties, being considered apart, +but meeting together in our practice +at one time, there is but one duty, because +the lesser work binds not for that present. +Now, he assumes that the doctrine and practice +of suffering deprivation for refusing to +conform to inconvenient ceremonies, doth +cause men to neglect greater duties to perform +the lesser, for proof whereof he enlargeth +a needless discourse, tending to prove +that preaching is a greater duty and of +higher bond than the duty of labouring +unto fit ceremonies, or of refusing inconvenient +<pb n="1-053"/><anchor id="Pg1-053"/> +ceremonies, which cannot help his +cause. That which he had to prove was, +that not to suffer deprivation for refusing of +inconvenient ceremonies, is a greater duty +than the refusing of inconvenient ceremonies. +But it will be said, that to suffer +deprivation for the refusing of inconvenient +ceremonies, doth cause men to neglect the +preaching of the word, and that is a greater +duty than the refusing of inconvenient ceremonies. +<hi rend='italic'>Ans</hi> 1. Mr Sprint himself layeth +down one ground, which proveth the refusing +of inconvenient ceremonies to be a greater +duty than the preaching of the word, for +he holdeth<note place="foot">Ibid. p. 52.</note> +that the substantials of the second +table do overrule the ceremonials of +the first table, according to that which God +saith, <q>I will have mercy and not sacrifice,</q> +Matt. xii. 7. And elsewhere he teacheth,<note place="foot">Ibid. p. 28.</note> +that to tend a sick person ready to die is a +greater duty than the hearing of the word. +Now, to practice inconvenient and scandalous +ceremonies, is to commit soul-murder, +and so to break one of the most substantial +duties of the second table. Therefore, according +to Mr Sprint's own ground, the refusing +of inconvenient and scandalous ceremonies +is a greater duty than the preaching +of the word, which is but a ceremonial +of the first table, and if the neglect of +tending a sick person's body be a greater +sin than to omit the hearing of many sermons, +much more to murder the souls of +men, by practising inconvenient and scandalous +ceremonies, is a greater sin than to omit +the preaching of many sermons, which is all +the omission (if there be any) of those who +suffer deprivation for refusing to conform +unto inconvenient ceremonies. But, 2. We +deny that the suffering of deprivation for refusing +to conform unto inconvenient ceremonies, +causeth men to neglect or omit the +duty of preaching. Neither hath Mr Sprint +alleged anything for proof hereof, except +that this duty of preaching cannot be done +with us ordinarily, as things do stand, if +ministers do not conform, for, by order, +they are to be deprived of their ministry. +Now, what of all this? For though, by the +oppressing power of proud prelates, many +are hindered from continuing in preaching, +because of their refusing inconvenient ceremonies, +yet they themselves who suffered +deprivation for this cause cannot be said to +neglect or omit the duty of preaching: most +<pb n="1-054"/><anchor id="Pg1-054"/> +gladly would they preach, but are not permitted. +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 +done? All the strength of Mr Sprint's +argument lieth in this: That forasmuch as +ministers are hindered from preaching, if +they do not conform, therefore, their suffering +of deprivation for refusing conformity, +doth cause them neglect the duty of preaching. +Which argument, that I may destroy +it with his own weapons, let us note,<note place="foot">Ibid. p. 62.</note> that +he alloweth a man (though not to suffer deprivation, +yet) to suffer any civil penalty or +external loss, for refusing of inconvenient +ceremonies commanded and enjoined by the +magistrate. Now, put the case, that for refusing +inconvenient ceremonies, I be so +fined, spoiled, and oppressed, that I cannot +have sufficient worldly means for myself and +them of my household, hence I argue thus +(if Mr Sprint's argument hold good): That +forasmuch as I am, by strong violence, hindered +from providing for myself and them +of my household, if I do not conform, therefore, +my suffering of those losses for refusing +of conformity, doth cause me to neglect the +duty of providing for myself and for them of +my family, which neglect should make me +worse than an infidel. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. Mr Sprint now addeth a third, +proving, that to suffer deprivation for refusing +to conform to the prescribed ceremonies<note place="foot">Ibid. p. 63.</note> +(howbeit many ways inconvenient,) is contrary +to the royal law of love, which he labours +to evidence three ways. <hi rend='italic'>First</hi>, he saith, that +to suffer deprivation for refusing to conform, +doth, by abstaining from a thing in nature +indifferent (such as our ceremonies, saith he, +are proved to be), needlessly deprive men of +the ordinary means of their salvation, which +is the preaching ministry of the word, &c. +<hi rend='italic'>Ans.</hi> 1. That the controverted ceremonies +are in nature indifferent, neither he, nor +any of his side, hath yet proven; they suppose +that they are indifferent, but they +prove it not. 2. We deny that the suffering +of deprivation for refusing to conform to +the prescribed ceremonies, doth deprive men +of the preaching of the word. Neither saith +Mr Sprint aught for proof hereof but that +which we have already confuted, viz., that +as things do stand, all such as do not conform +are to be deprived, whence it followeth +only, that the injury and violence of prelates +<pb n="1-055"/><anchor id="Pg1-055"/> +(not the suffering of deprivation for refusing +to conform) depriveth men of the preaching +of the word. <hi rend='italic'>Secondly</hi>, he +saith,<note place="foot">Page 67.</note> that the +doctrine and practice of suffering deprivation +for inconvenient ceremonies, condemneth +both the apostolical churches, and all +churches since their times, because there +hath been no church which hath not practised +inconvenient ceremonies. <hi rend='italic'>Ans.</hi> It is +most false which he saith of the apostolical +churches; for those Jewish ceremonies practised +by them were most convenient, as we +have said before. And as for other churches +in after ages, so many of them as have practised +inconvenient ceremonies, are not herein +to be followed by us. Better go right +with a few than err with a multitude. Thirdly, +he saith,<note place="foot">P. 68-70.</note> +that the suffering of deprivation +for refusing to conform, breedeth and +produceth sundry scandals. First, saith he, +it is the occasion of fraternal discord. O +egregious impudency! who seeth not that +the ceremonies are the incendiary sparkles, +from which the fire of contention hath its +being and burning; so that conforming (not +refusing) is the furnishing of fuel and casting +of faggots to the fire. Secondly, He +allegeth that the suffering of deprivation +for refusing to conform, twofold more scandaliseth +the Papist than conformity; for he +doth far more insult to see a godly minister +thrust out, and with him all the truth of +God pressed, than to see him wear a surplice, +&c. <hi rend='italic'>Thirdly</hi>, he saith, It twofold +more scandaliseth the Atheist, libertine, and +Epicure, who, by the painful minister's deprival, +will triumph to see a door opened for +him without resistance, to live in drunkenness, +whoredom, swearing, &c. Now, for +answer to his second and third pretences, +we say, 1. Mr Sprint implieth indirectly, +that when non-conforming ministers are +thrust out, Papists, Atheists, libertines, and +Epicures, expect but small opposition from +those conforming ministers who come in +their rooms. Our opposites have a skilful +proctor (forsooth) of Mr Sprint. And, indeed, +if Papists and Atheists were so afraid +of Conformists as of Nonconformists, they +would not thus insult. 2. We must distinguish +betwixt deprivation and the suffering +of deprivation. Papists insult indeed, +that their assured friends, the prelates, are +so powerful, as to thrust out from the public +ministry the greatest enemies of Popery. +<pb n="1-056"/><anchor id="Pg1-056"/> +But as for the ministers' suffering of +themselves to be thrust out, and deprived +for refusing of conformity, it is so far from +giving to Papists any matter of insulting, +that it will rather grieve them and gall them +to the heart, to understand that sundry powerful, +painful, and learned ministers are so +averse from Popery, that before they conform +to any ceremony of the same, they will +suffer for refusal; and that their constancy +and courage, in suffering for such a cause, +will confirm many professors in the persuasion +of the truth of their doctrine, which +they taught against conforming unto popish +ceremonies. But to go on. <hi rend='italic'>Fourthly</hi>, saith +he, It twofold more scandaliseth such an +one as doth truly fear the name of God, +who could be more contented to enjoy the +means of his faith and salvation, with a small +inconveniency of some ceremonies which he +grieveth at, than to lose his pastor, the gospel, +and the ordinary means of his faith and +salvation. <hi rend='italic'>Ans.</hi> 1. Mr Sprint supposeth +that such an one, as for no respect whatsoever +would be contented with the practice +of some inconvenient ceremonies, doth not +truly fear the name of God. And who is +the Puritan now? Is not Mr Sprint, who +standeth in such a huge distance from all +who are of our mind, and so far preferreth +himself and his followers to us as if we did +not truly fear the name of God? Secondly, +He supposeth that, when non-conforming +ministers are thrust out, the ordinary means +of faith and salvation are not dispensed (to +the comfort and contentment of such as truly +fear the name of God) by those conforming +ministers, who are surrogate in their +stead which, how his fellows will take with, +let them look to it. 3. Forasmuch as the +fear of God is to depart from evil, therefore +such an one as doth truly fear the name of +God, in so far as he doth fear the name of +God, and <hi rend='italic'>quatenus</hi>, he is such an one, will +never take well with the practice of inconvenient +ceremonies, which is not a parting +from, but a cleaving unto evil. 4. They +who truly fear the name of God, are indeed +scandalised by the prelates' depriving of +ministers for refusing to conform; but by +the ministers' suffering of deprivation for +this cause, they are not scandalised but +edified. But, <hi rend='italic'>Fifthly</hi>, saith Mr Sprint, it +offendeth the magistrate, by provoking him +(persuaded and resolved as he is) to disgrace +these otherwise well-deserving ministers, +and to strike them with the sword of authority. +<pb n="1-057"/><anchor id="Pg1-057"/> +<hi rend='italic'>Ans.</hi> Our refusal to conform to inconvenient +ceremonies being a necessary duty, +if the magistrate be provoked therewith, +we are blameless; neither can it any otherwise +provoke him to disgrace those well-deserving +ministers, than Moses' seeking of +liberty for Israel to go and serve God according +to his will, provoked Pharaoh the +more to oppress them; or than Christ's +preaching of the truth, and his abstaining +from the superstitious ceremonies of the +Pharisees, provoked them to disgrace him, +and plot his hurt. Howbeit we are not ignorant +that the magistrate is not provoked +by our refusing to conform, except as it is +misreported, misdeemed, and misconstructed +to him by the false calumnies of our adversaries, +which being so, he is not incited +by our deed, but by theirs. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 5. Now, <hi rend='italic'>Sixthly</hi>, saith Mr Sprint, +it unjustly condemneth the harmony of all true +churches that ever were primitive and reformed, +and all sound teachers of all times +and places, whose universal doctrine it hath +been, that conformity to inconvenient ceremonies +is necessary, in case of deprivation. +<hi rend='italic'>Ans.</hi> That the ceremonies practised by the +apostles and apostolic churches were not inconvenient, +it hath been already showed; +that since their times, sundry churches, both +ancient and reformed, have practised inconvenient +ceremonies, we deny not: yet Mr +Sprint himself<note place="foot">Page 85, 93, 110.</note> +will not defend all the practices +of those churches, whose practice he +allegeth against us. But that all sound +teachers, of all times and places, have +taught the necessity of conformity to inconvenient +ceremonies, in case of deprivation, +he neither doth, neither can make +good; it is but a bare and a bold affirmation +to deceive the minds of the simple. +Did not the good old Waldenses,<note place="foot">Hist. of the Wald., +part. 3, lib. 1, cap. 6. Thuan. +Hist. lib. 6, p. 189.</note> notwithstanding +of all the hot persecutions raised +against them, constantly refuse to conform +unto any of those ceremonies of the church +of Rome, which they perceived to have no +necessary use in religion, and to occasion superstition +rather than to serve for edification? +And we verily rejoice to be ranked +with those Waldenses, of whom a popish +historiographer speaketh thus:<note place="foot">Thuan. ibid. p. 186.</note> +<hi rend='italic'>Alius in +libris cathari dicuntur, quibus respondent +qui hodie in Anglia puriorum doctrinam +<pb n="1-058"/><anchor id="Pg1-058"/> +præ se ferunt</hi>. Moreover, it cannot be unknown +to such as are acquainted with the +history of the Reformation, how that not Flacius +Illiricus only, but many others,<note place="foot">Alsted. +Chron. Rolib. p. 550.</note> among +whom was Calvin,<note place="foot">See his treatise entitled +<hi rend='italic'>Vera Ecclesiæ Reformandæ Ratio.</hi></note> and the Magdeburgian +doctors,<note place="foot">Alsted. ibid.</note> +and all the churches of Nether +Saxony subject to Maurice,<note place="foot">Sleid. Com., +lib. 21, p. 388.</note> opposed themselves +to those inconvenient and hurtful ceremonies +of the Interim, urged by the Adiaphorists. +And howsoever they perceived +many great and grievous dangers ensuing +upon their refusing to conform to the same, +yet they constantly refused, and many ministers +suffered deprivation for their refusal.<note place="foot">Sleid., +ibid., p. 393.</note> +Besides, do not our divines require, that the +church's canons, even in matters of rite, be +<q>profitable to the edification of the church,</q><note place="foot">Polan. +Synt., lib. 7, cap. 17.</note> +and that the observation of the same must +carry before it a manifest utility,<note place="foot">Calv. +Inst., lib. 4, cap. 10, sect. 32.</note> that in +rites and ceremonies the church hath no +power to destruction, but only to edification?<note place="foot">Chem. +Exam. par. 2, p. 121.</note> +Do they not put this clause in the +very definition of ecclesiastical rites,<note place="foot">Fenner +Theol., lib. 2, cap. 2.</note> that +they be profitably ordained; considering, +that otherwise they are but intolerable misorders +and abuses? Do they not teach,<note place="foot">Pareus in 1 Cor. xiv. 26.</note> +that no idle ceremony which serveth not +unto edifying is to be suffered in the church; +and that godly brethren are not holden to +subject themselves unto such things as they +perceive neither to be right nor profitable?<note place="foot">Calv. +Ep. et Resp., col. 478.</note> +That whatsoever either would scandalise our +brother,<note place="foot">Calv. in 1 Cor. x. 23. +Taylor on Tit. i. 15, p. 295.</note> or not be profitable to him for his +edification, Christians for no respect must +dare to meddle with it? Do they not stand +so much upon expediency, that this tenet is +received with them: That the negative +precepts of the law, do bind, not only at all +times, but likewise to all times (whereupon +it followeth, that we may never do that +which is inconvenient or scandalous), and +that the affirmative precepts though they +bind at all times, yet not to all times, but +only <hi rend='italic'>quando expedit</hi>, whereupon it followeth, +that we are never bound to the practice +of any duty commanded in the law of God, +<pb n="1-059"/><anchor id="Pg1-059"/> +except only when it is expedient to be done; +but Mr Sprint excepteth against this rule,<note place="foot">Ubi supra, p. 55.</note> +that it is not generally true; for evidence +whereof he allegeth many things, partly +false, partly impertinent, upon which I hold +it not needful here to insist. As for such +examples, objected by him, as carry some +show of making against this rule, which he +dare not admit, I will make some answer +thereto. He saith, that sometimes even +negative precepts have been lawfully violated; +for these precepts were negative,—none +but priests must eat shew-bread, yet +David did lawfully violate it; thou shalt do +no work upon the Sabbath, yet the priests +brake this, and are blameless; let nothing +of God's good creatures be lost, yet Paul +and his company did lawfully cast away their +goods in the ship, to save their lives, &c. +<hi rend='italic'>Ans.</hi> Mr Sprint might easily have understood, +that when divines say, the affirmative +precepts bind at all times, but not to all +times,—the negative precepts both at all +times and to all times, they ever mean, +<hi rend='italic'>specie actionis manente cadem</hi>; so long as +an action forbidden in a negative precept +ceaseth not to be evil, as long the negative +precept bindeth to all times: whereas even +whilst an action commanded in an affirmative +precept, ceaseth not to be good, yet the +affirmative precept bindeth not to all times. +So that the rule is not crossed by the alleged +examples; for David's eating of the +shew-bread; the priests' labour upon the +Sabbath; and Paul's casting of the goods +into the sea, were not evil, but good actions +(the kind of the action being changed by the +circumstances). In the meantime, the foresaid +rule still crosseth Mr Sprint's tenet; +for he holdeth that even whilst certain ceremonies +remain evil in their use, and cease +not to be scandalous and inconvenient, yet +we are not ever bound to abstain from them, +but may in the case of deprivation practice +them, which directly contradicteth the rule. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 6. The position therefore which we +maintain against Mr Sprint, and from which +we will not depart the breadth of one nail, +is this, that we can never lawfully conform +(no not in the case of deprivation) unto any +ceremony which is scandalous and inconvenient +in the use of it. For further confirmation +whereof, we say, 1. Every negative +precept of the law of God bindeth to all +times, in such sort, that the action which it +<pb n="1-060"/><anchor id="Pg1-060"/> +forbiddeth (so long as it remaineth evil, and +the kind of it is not changed) can never lawfully +be done. Therefore, forasmuch as to +abstain from things scandalous and inconvenient, +is one of the negative precepts of the +law of God, and the ceremonies whereunto +Mr Sprint would have us to conform in the +case of deprivation, are, and remain scandalous +and inconvenient in our practice and +use of them according to his own presupposal; +it followeth, that the use and practice +of the same is altogether unlawful unto us. +2. That which is lawful in the nature of it +is never lawful in the use of it, except only +when it is expedient for edification, as +teacheth the Apostle, 1 Cor. vi. 12; x. 23. +The Corinthians objected that all indifferent +things were lawful. The Apostle addeth +a limitation,<note place="foot">Pareus in 1 Cor. vi. 12.</note> +<hi rend='italic'>esse licita quatenus conducunt</hi>, +they are lawful to be used in so far +as they are expedient. 3. It is the Apostle's +commandment, let all things be done +unto edifying, 1 Cor. xiv. 26. Therefore +whatsoever is not done unto edifying ought +not to be done. 4. The Apostle saith, 1 +Cor. viii. 13, <q>If meat make my brother to +offend, I will eat no flesh while the world +standeth.</q> Now, put the case, the Apostle +had been hindered from preaching the gospel +for his precise abstaining from those +meats whereat his brother would be offended, +would he in that case have eaten? +Nay, he saith peremptorily, that whilst the +world standeth he would not eat. 5. Say +not our writers,<note place="foot">Calv. in 1 Cor. x. +23, & Pareus ibid.</note> that we must flee and abstain +from every thing which is not expedient +for the edification of our brother? And +doth not the Bishop of Winchester teach,<note place="foot">Serm. +on Job xvi. 7.</note> that in our going out, +and coming in, and in all our actions, we must +look to the rule of expediency? And saith not Bishop +Spotswood,<note place="foot">Serm. at Perth Assembly.</note> +<q>It is not to be denied, but they are +ceremonies, which for the inconveniency they +bring, ought to be resisted?</q> 6. Dare Mr +Sprint deny that which Ames saith he heard +once defended in Cambridge,<note place="foot">Fresh Suite, cap. +2, p. 12.</note> viz., that <hi rend='italic'>quicquid +non expedit, quatenus non expedit, +non licet</hi>: Whatsoever is not expedient, in +so far as it is not expedient, it is not lawful. +Doth not Pareus likewise show out of Augustine,<note place="foot">In 1 Cor. x. 23.</note> +that such things as are not expedient +<pb n="1-061"/><anchor id="Pg1-061"/> +but scandalous, and do not edify but +hurt our brother, <hi rend='italic'>Fiunt ex accidenti illicita +et peccata, proinde vitanda</hi>? 7. To conform +unto inconvenient and scandalous ceremonies, +in the case of deprivation, is at the +best, to do evil that good may come of it; +which was the pretence of those councillors +of Pope Pius V. who advised him to suffer +stews at Rome, for preventing a greater evil +of abusing chaste women and honest matrons. +So the pseudo-Nicodemites allege +for their abstaining from flesh upon the days +forbidden by the church, that this they do for +shunning a greater evil, which is the scandal +of Papists. Our divines answer them,<note place="foot">Thuan. +Hist. lib. 39, p. 367.</note> that +evil ought not to be done that good may come +of it. But, saith Mr Sprint,<note place="foot">Pareus +in 1 Cor. viii. 13.</note> this rule of +the Apostle (Rom. iii. 8) must be limited,<note place="foot">Page 44, 45.</note> +and in some cases holdeth not; for a man +may, for doing of good, do that which is evil +in use, circumstance, and by accident, so it +be not simply and in nature evil. <hi rend='italic'>Ans.</hi> 1. +He begs the thing in question, 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 whatsoever. 2. The difference +betwixt that which is simply evil, and that +which is evil in use and by accident, is in +that the one may never be done, the other +is unlawful only <hi rend='italic'>pro tempore</hi>; but in this +they agree, that both are unlawful; for that +which is evil by accident,<note place="foot">Pareus +in 1 Cor. x. 23.</note> whilst it is such, +is unlawful to be done, no less than that +which is in nature evil. 3. Divines hold +absolutely,<note place="foot">Alsted. Theol. Cas. +cap. 12, 199.</note> that <hi rend='italic'>Inter duo vel plura mala +culpæ</hi> (such as things scandalous and inconvenient) +<hi rend='italic'>nullum est eligendum</hi>; that though +in evils of punishment we may choose a lesser +to shun a greater, yet in evils of fault, +election hath no place, neither may we do a +lesser fault to shun a greater,<note place="foot">Pareus +in Rom. iii. 8.</note> <hi rend='italic'>nec ullum +admittendum malum, ut eveniat aliquod bonum, +sive per se sive per accidens</hi>. But let +us hear what Mr Sprint can say to the contrary. +He allegeth, the priests' breaking of +the Sabbath, David's eating of the shewbread, +and the apostles' practising of very +hurtful ceremonies; all which things being +unlawful were done lawfully, to further +greater duties. +</p> + +<p> +We have answered already, that the +<pb n="1-062"/><anchor id="Pg1-062"/> +priests' killing of the sacrifices on the Sabbath, +and David's eating of the shew-bread, +were not unlawful, because the circumstances +changed the kind of the actions. Also, that +the Jewish ceremonies used by the apostles +were in their practice no way hurtful, but +very profitable. Mr Sprint allegeth another +example out of 2 Chron. xxx. 18-21: +To perform God's worship not as it was +written, was a sin, saith he, yet to further +God's substantial worships, which was a good +thing, was not regarded of God. <hi rend='italic'>Ans.</hi> One +cannot guess from his words how he thought +here to frame an argument, which might +conclude the lawfulness of doing some evil, +that some good may come of it. Howsoever, +that we may have some light in this matter, +let us distinguish betwixt these two things: +1. The people's legal uncleanness, when they +came to eat the passover. 2. Their adventuring +to eat it, notwithstanding their uncleanness. +That they were at that time unclean, +it was a sin. But whilst they prepared +their hearts truly to seek God, and +repented of their uncleanness; that in this +case they adventured to eat the passover, +was no sin, because it is the will of God, +that such as prepare their hearts unfeignedly +to seek him, lament their wants, and repent +for that they are not so prepared and sanctified +for his worship as they ought (there +being no other thing to hold them back beside +some defect of sanctity in themselves), +notwithstanding of any defect which is in +them, draw near to him in the use of his +holy ordinances. As touching the former, +no man will say, that they chose to be unclean, +that they might further God's worship. +But as for the latter, repenting of +their uncleanness, they chose to keep the passover, +this did they to further God's worship, +and this was no sin, especially if we observe +with Tremellius, that it is said, ver. 20, the +Lord healed the people, that is, by the virtue +of his Spirit purified and cleansed them, +so that, that which was lame was not turned +out of the way, but rather made straight +and healed. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 7. And now we leave Mr Sprint, +who hath not only conformed to the controverted +ceremonies, even upon presupposal of +their inconveniency, but hath also made it +very questionable,<note place="foot">Page 210, 211.</note> +whether in the case of +deprivation he ought to conform to sundry +other popish ceremonies, such as shaven +<pb n="1-063"/><anchor id="Pg1-063"/> +crown, holy water, cream, spittle, salt, and +I know not how many more which he comprehendeth +under &c., all his pretences of +greater inconveniences following upon not +conforming than do upon conforming, we +have hitherto examined. Yet what saith +Bishop Spotswood<note place="foot">Ubi supra.</note> to the cause? He also +allegeth there is a great inconveniency in +the refusing of the ceremonies, namely, the +offending of the king. But for answer unto +this, look what the largest extent of the +prince's power and privilege in matters belonging +unto God's worship, which either +God's word or the judgment of sound divines +doth allow to him, none shall be found +more willingly obsequious to his commandments +than we. But as touching these ceremonies +in question, we are upon evident +grounds persuaded in our consciences, that +they are both unlawful, and inexpedient for +our church, and though they were lawful in +themselves, yet we may answer as the oppugners +of the Interim replied to those who +urged yielding to the ceremonies of the +same,<note place="foot">Bald. de Cas. Cons., lib. +4, cap. 11, cas. 3.</note> surplice, holidays, tapers, &c., because +of the emperor's commandment. That +the question is not about things indifferent, +but about a main article of faith, namely, +Christian liberty, which admitteth not any +yoke to be imposed upon the conscience, no +not in things indifferent. Our gracious +prince who now, by the blessing of God, happily +reigns over us, will not (we assure ourselves) +be offended at us, for having regard +to our consciences, God's own deputies +placed in our souls, so far, that for all the +world we dare not hazard their peace and +quiet, by doing anything with their repugnance +and aversation. Wherefore, we are +more than confident that his Majesty will +graciously accept from us such a reasonable +apology, as they of Strasburg used to +Charles V.<note place="foot">Sleid. Com. lib. 21, p. +381.</note> <hi rend='italic'>Quantum omnino fieri potest, +parati sumus tibi giatificari, non solum +civilibus verum etiam in rebus sacris. +Veruntamen oramus invicem, ut cogites, +quoniam sui facti rationem oportet unumquemque +Deo reddere, merito nos de +salute nostra solicitos esse, et providere +nequid contra conscientiam a nobis +fiat.</hi> And as the Estates of Germany to +Ferdinand,<note place="foot">Ibid. lib. 25, p. +485.</note> when they besought him only +not to grieve nor burden their consciences. +<pb n="1-064"/><anchor id="Pg1-064"/> +<hi rend='italic'>Te quidem summum, et à Deo nobis datum +magistrum agnoscimus, et libentissime +quidem, ac nihil est omnium rerum, +quod non possis aut debeas à nobis expectare, +sed in hac unare propitium te nobis +esse flagitamus.</hi> If these hoped that popish +princes would accept such answers from +them, shall not we? O, shall we not be persuaded +that the Defender of the Faith will +not refuse to take them from us! especially +seeing his Majesty shall ever find, that he +hath none more loyal and true subjects, who +will more gladly employ and bestow their +lives, lands, houses, holds, goods, gear, rents, +revenues, places, privileges, means, moities, +and all in his Highness' service, and maintenance +of his royal crown, and moreover, +have so deeply conceived a strong and full +persuasion of his Majesty's princely virtues, +and much renowned propension to piety and +equity, that they will urge their consciences +by all good and lawful means, to assent unto +every thing which he enjoins as right and +convenient, and when the just aversation of +conscience upon evident reasons is invincible, +will notwithstanding be more willing to all +other duties of subjection, and more averse +from the least show of contempt. +</p> + +</div> + +<div> +<anchor id="book_i_part_ii_chapter_ii"/> +<index index="toc" level1="CHAPTER II. AGAINST THOSE OF OUR OPPOSITES WHO +PLEAD FOR THE CEREMONIES AS THINGS EXPEDIENT."/> +<index index="pdf" level1="CHAPTER II."/> +<head type="sub">CHAPTER II.</head> +<head>AGAINST THOSE OF OUR OPPOSITES WHO PLEAD FOR THE CEREMONIES AS THINGS +EXPEDIENT.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. As for those who allege some conveniency +in the ceremonies, they say more +than can abide the proof of reason, which +the induction of some particulars shall demonstrate. +Dr Mortoune<note place="foot">Partic. Def. cap. 1, sect. 1.</note> allegeth for the +surplice, that the difference of outward garments +cannot but be held convenient for the +distinguishing of ministers from laics in the +discharge of their function. <hi rend='italic'>Ans.</hi> This conveniency +is as well seen to without the surplice. +If a man having a black gown upon +him be seen exercising the function of a +minister, it is very strange if any man +think it not sufficiently distinguished from +laics. The Act of Perth, anent confirmation +and bishoping of children, would make it +appear, that this ceremony is most profitable +to cause young children in their tender years +<pb n="1-065"/><anchor id="Pg1-065"/> +drink in the knowledge of God and his religion. +<hi rend='italic'>Ans.</hi> 1. If this rite be so profitable +for the instruction of children, then why do +prelates appropriate it to themselves, who +use to be employed in higher affairs, that +permit them not to have leisure for exact +catechising of children? Or, 2. Though they +might attend the discharging of this duty; +why should it be made their peculiar? Is +not the parish minister able to catechise +them? Or, 3. If it must depend upon prelates, +and wait upon their leisure; what +hath imposition of hands ado with catechising? +4. How comes it, that children who +are not bishopped are as well catechised as +they who are bishopped. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. Tilen<note place="foot">Paraen., +cap. 16, p. 65.</note> setteth out the expediency +of holidays, for imprinting in the minds of +people the sense and knowledge of the +benefits of redemption. <hi rend='italic'>Ans.</hi> 1. There is +no mean so good for this purpose as catechising +and preaching, out of season and in +season. 2. What could he say unto them +who have attained his end without his mean? +I find people better instructed, and made +more sensible of those benefits, where the +feasts are not kept than where they are. +3. Think they their people sufficiently instructed +in the grounds of religion, when +they hear of the nativity, passion, &c.—what +course will they take for instructing them in +other principles of faith? Why do they not +keep one way, and institute an holiday for +every particular head of catechise? +</p> + +<p> +But Bishop Lindsey thinks yet to let us +see a greater expediency for observing holidays. +<q>Certainly (saith he)<note place="foot">Proc. in Perth +Assembly, part 3, p. 7.</note> nothing is so +powerful to abolish profaneness, and to root +out superstition out of men's hearts, as the +exercise of divine worship, in preaching, +praying and thanksgiving, chiefly then when +the superstitious conceits of merit and necessity +are most pregnant in the heads of people,—as +doubtless they are when the set +times of solemnities return,—for then it is +meet to lance the aposteme when it is ripe.</q> +<hi rend='italic'>Ans.</hi> This is a very bad cure; and is not +only to heal the wound of the people slightly, +but to make it the more inveterate and festered. +I might object, that little or nothing +is preached or spoken by him and his +companions at the revolution of those festivities +against the superstitious keeping of them; +but though they should speak as much as can +<pb n="1-066"/><anchor id="Pg1-066"/> +be against this superstition, their lancing being +in word only, and not in deed, the recidivation +will prove worse than the disease. The +best lancing of the aposteme were not to observe +them at all, or to preach against them, +which are tried to work this effect more +powerfully than the Bishop's cure hath +done; for all know that there is none so +free of this superstition as those who observe +not the holidays. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. The same prelate +pleadeth<note place="foot">Ibid. P. 121.</note> for +the expediency of giving the communion to +the sick in private houses, because he thinks +they should not want this mean of comfort, +as if the wanting of the sacramental signs, +not procured by a man's own negligence or +contempt, could stop or stay the comforts of +the Holy Spirit. Nay, it is not so. We +have seen some who received not the communion +in time of their sickness, end more +gloriously and comfortably than ever we +heard of any who received the sacrament +for their <hi rend='italic'>viaticum</hi> when they were a-dying. +Paybody<note place="foot">Apol. part 3, cap. 3, sect. +45, 51.</note> thinks kneeling, in the act of receiving +the communion, to be expedient for +the reverend using and handling of that holy +sacrament, and that much reverence ariseth +to the sacrament from it. <hi rend='italic'>Ans.</hi> I verily +believe that more reverence ariseth to the +sacrament from kneeling than is due to it; +but I am sure there is no less true reverence +of that holy sacrament among such as kneel +not in the receiving of it, than among such +as do kneel. I hope it is not unknown how +humbly and reverently many sincere Christians, +with fear and trembling, do address +themselves to that most holy sacrament, +who yet for all the world would not kneel in +receiving it. Thus we see that these expediences, +pretended for the ceremonies, are +attained unto as well and better without +them than by them. But I will go forward +to show some particular inconveniences +found in them. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER III. THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE +THEY ARE PREPARATIVES FOR GREATER EVILS."/> +<index index="pdf" level1="CHAPTER III."/> +<head type="sub">CHAPTER III.</head> +<head>THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY ARE PREPARATIVES FOR +GREATER EVILS.</head> + +<p> +First, then, the ceremonies are inexpedient, +because our most holy faith, for which +<pb n="1-067"/><anchor id="Pg1-067"/> +we should earnestly contend, received no +small harm and prejudice, and is like to receive +still more and more, by their means. +Our case is not much different from the +estate of the churches in Germany, when +Charles V. caused the book called <hi rend='italic'>Interim</hi> +to be published:<note place="foot">Sleid. Com. lib. 20, p. 365, 371. Alsted in Chron. +Religionis, an. 1548.</note> expediency then was pretended +of settling the peace of Germany by +this as the best way; but it produced a very +great inconveniency, and instead of effectuating +peace, it brought forth a hotter contention, +as well between the Protestants +themselves, as between them and Papists. +Expediency is now no less pretended for the +ceremonies, yet no more truly. But before +the bad effects of the <hi rend='italic'>Interim</hi> were seen, the +wiser sort of Protestants<note place="foot">Sleid. Com. +lib. 21, p. 377.</note> wrote against it, +and warned men, <hi rend='italic'>ut ab eo tanquam a praesentissima +peste sibi caverent</hi>. Notwithstanding +that the emperor did straitly inhibit +all impugning of it. And Sleidane +tells us,<note place="foot">Ibid. p. 388.</note> the reason which made them so +mistake it was, because they thought such +as were upon that course, were opening a +way to the popish religion, <hi rend='italic'>per adiaphora +seu res medias</hi>, and because<note place="foot">Ibid. p. 393.</note> they wished to +retain the saving doctrine <hi rend='italic'>puram et salvam +a technis illorum, qui nunc dum ceremonias +restaurare videri volunt, colluviem +totam doctrinae pontificiae rursus introducunt</hi>. +The like reason have we to mistake +conformity with antichrist in these ceremonies +which are obtruded upon our church, +for may we not justly fear that hereby we +shall be drawn on to conform with him also +in dogmatical and fundamental points of +faith. Nay, what talk I of fear? We have +already seen this bad consequence in a great +part, for it is well enough known how many +heterodox doctrines are maintained by Formalists, +who are most zealous for the ceremonies +anent universal grace, free-will, perseverance, +justification, images, antichrist, +the church of Rome, penance, Christ's passion +and descending into hell, necessity of +the sacraments, apocrypha books, Christ's +presence in the eucharist, assurance of salvation, +&c. Their errors about those heads +we will demonstrate, if need be, to such as +doubt of their mind. In the meantime it +hath been preached from pulpits among +ourselves, that Christ died for all alike, +that the faithful may fall away from grace, +<pb n="1-068"/><anchor id="Pg1-068"/> +that justification is a successive action, +that none can be assured of salvation in this +life, that images in churches are not to be +condemned, that Christ descended locally +unto the place of the damned, that the +Pope is not antichrist, that Rome is not +Babylon the whore, that the government +and discipline of the church must alter like +the French fashion, at the will of superiors, +that we should not run so far away from +Papists, but come as near to them as we can, +that abstinence and alms are satisfactions +or compensations for sin. These, and sundry +such like tenets, have not been spoken +in a corner. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. How far conformity to the ceremonies +of the church of Rome hath drawn +Conformists, of greatest note, to conform to +her faith also, I may give instance in the +Archbishop of Spalato.<note place="foot">Reg. Eccles. +lib. 7, cap. 12, num. 107.</note> He holds, that +many rites of the Roman church are ancient +and approvable, that others, though +neither ancient nor universal, yet, because +of custom, should be tolerated, and that +few only are either to be abolished, or, by +some prudent and easy way, purged and refined. +Now, will we know how far this +unity in ceremonies drew him to unity in +substance, then let us hear what is his verdict +of Protestants as well as of Papists, who +suffer for their religion.<note place="foot">Ibid. num. 120.</note> +<hi rend='italic'>Certe potius martyres +mundi, quam Dei sunt, qui ex utraque +parte sub titulo conscientiae sanguinem +frustra fundunt: quasi vero fides et religio +Romana, et fides ac religio protestantium +sunt duae fides et duae religiones</hi>, &c. +He tells us,<note place="foot">Ibid. num. 132. See to the same purpose D. +Potter, in his book called, <q>Want of Charity justly +charged,</q> p. 76.</note> moreover, that if the Protestants +will not have peace with those whom +they call Papists, and communicate with +them, then are they schismatics, and are not +in the true church. And in the declaration +of the motives whereupon he undertook his +departure out of the territory of Venice, he +expresseth his judgment of such books as +are framed against the doctrine of the +church of Rome, that he held them above +measure detestable. Neither doth he stand +alone in this pitch, for among the sect of +Formalists, is swarming a sect of Reconcilers, +who preach and profess unity with +the church of Rome in matters of faith. +For example, they say, that that which the +<pb n="1-069"/><anchor id="Pg1-069"/> +learned Papists hold concerning justification, +is orthodox, and therefore they will not contend +against them, except it be for their contending +with us, who do agree with them.<note place="foot">Field, +of the Church, append. to the third book, +cap. 11, p. 298. B. Andr. Serm. on Jer. xxiii. 6, p. +79-82.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. These Reconcilers are too far on +in the way to Popery already; but if they will +be fully reconciled with Papists, they must +transport themselves altogether into their +tents, because Papists will not come forth to +meet them midway. The <hi rend='italic'>Interim</hi> of Germany +tended to reconciliation, yet the Papists +wrote against it.<note place="foot">Sleid. Com. lib. 21, p. 377.</note> +Cassander sought this reconciliation, but Bellarmine confuteth +his opinion.<note place="foot">De Laicis, cap. 19.</note> +The Archbishop of Spalato was upon the same course of reconciliation, +but his books were condemned as heretical, +in the decree given at Rome, anno 1616, +by the congregation of cardinals deputed by +Pope Paul V., for the making and renewing +of the index of prohibited books. The +Rhemists tell us,<note place="foot">Annot. 1 Tim. vi. 20.</note> +that they will avoid not +only our opinions, but our very words which +we use. Our adversaries profess that they +reject some expositions of certain places of +Scripture, against which they have no other +reason but because they are our expositions. +Are their minds so aliened from us? And +must we be altogether drawn overstays to +them? Are they so unwilling to be reconciled +to the prejudice of their errors? And +shall we be so willing to be reconciled with +them to the prejudice of the truth? O +strange and monstrous invention! that would +reconcile Christ with antichrist,—agree the +temple of God and idols,—mix light and +darkness together. He had good reason +for him who objected to the Archbishop of +Spalato,<note place="foot">Rep. Eccl. lib. 7, cap. 12, num. 134.</note> +that <hi rend='italic'>qui ubique est, nusquam est</hi>; +for instead of reconciling Protestants and +Papists, they make themselves a third party, +and raise more controversy. <hi rend='italic'>O bellua multorum +capitum!</hi> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. Thus we perceive what prejudice +hath arisen, and yet ariseth to the true and +saving doctrine, by the means of symbolising +with the church of Rome in these ceremonies. +But because some Formalists approve +not of this course of reconciliation, +they (I know) would purge the ceremonies +of the blame of it. I will therefore show, +that Reconcilers are set forward in their +<pb n="1-070"/><anchor id="Pg1-070"/> +course of reconciliation, by means of the +Roman rites remaining in reformed churches. +</p> + +<p> +G. Cassander, in his book <hi rend='italic'>de Officio pii +Viri</hi>, relates unto us how he was entered +into this course, and conceived this purpose +of reconciliation, and tells, that from his +youthhood, he was most observant of ecclesiastical +ceremonies, yet so, that he abhorred +all superstition. And when he had +read the writers of that age, who promised +some reformation and repurgation of superstitious +worships and absurd opinions, he +saith, <hi rend='italic'>Mire illorum institutum placuit: +qui tamen ita superstitiones et abusiones, +quae nonnullis ceremoniis ecclesiasticis admixtae +erant, exosas haberem ut ipsum ecclesiasticam +politiam, quae his ceremoniis +fere constant, non sublatum et eversam, +sed repurgatam et emendatam esse vellum</hi>. +We see the first thing which induced him +to a reconciliation, was his liking which he +had to popish ceremonies, and their remaining +in protestant churches, and as this +course hath been attempted, so is it also +advanced by the ceremonies, for thereby +people are induced to say, as they said once, +when popish ceremonies did re-enter in Germany.<note place="foot">Park., +of the Cross, part 2, p. 80.</note> +<q>We perceive now, that the Pope +is not so black as Luther made him.</q> And +as for the Reconcilers themselves, may they +not conceive strong hopes to compass their +end? May they not confidently embark in +this business? May they not with great expectation +of prosperous success achieve their +project? When once they have footing +upon our union with Rome in ceremonies +and church policy, they cannot but hereupon +conceive no small animosity to work +out their intended purpose. +</p> + +<p> +Do I talk of a chimera, and imagine now +that which is not? Nay, I will really exemplify +that which I say, in that Proteus +and Versipelles, the Archbishop of Spalato, +for, in the narration of the passages which +were betwixt his Majesty and him, collected +by the Bishop of Durham, we find,<note place="foot">P. 32.</note> that he +thought the procuring of concord betwixt the +church of England and the church of Rome +to be easy. And his reasons were,<note place="foot">Ibid. p. 34.</note> because +he was verily persuaded, that the Pope would +approve the English liturgy and the public +use of it, as he professed in his colloquy +with the Bishops of London and Durham, +and the Dean of Winchester. And further,<note place="foot">Ibid. p. 41.</note> +<pb n="1-071"/><anchor id="Pg1-071"/> +he told he was of opinion, that the churches +of Rome and of England, excluding Puritans, +were radically one church. This made +him say,<note place="foot">Ibid. p. 42.</note> <q>I do find here why to commend +this church, as a church abhorring from +Puritanism, reformed with moderation, and +worthy to be received into the communion +of the Catholic church.</q> In the following +words, he tells, that he could carry something +out of the church of England which +should comfort all them who hate puritan +strictness, and desire the peace of the church +(meaning them who desired the same reconciliation +with himself). What is more +clear, than that the English ceremonies +were that which made him prosecute, and +gave him hope to effectuate a reconciliation +betwixt the church of England and that of +Rome. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 5. But put the case, that as yet we +had seen no greater evils following upon the +ceremonies, yet must they be acknowledged +to be inconvenient, because they are dangerous +preparatives for many worse things than +we are aware of, and may draw after them sundry +evil consequences which are not feared. +We have heard before from Spotswood, that +novations in a church, even in the smallest +things, are dangerous. Who can then blame +us to shun a danger, and, fearing the worst, +to resist evil beginnings,—to give no place +to the devil,—to crush the viper while it is in +the shell,—to abstain from all appearance of +evil, 1 Thes. v. 22,—and to take the little +ones of Babylon whilst they are young, and +dash their heads against the stones? +</p> + +<p> +It matters not that many will judge us +too precise for doing so. What? Do they +think this preciseness any other than that +which the law of God requireth, even observing +of the commandment of God, without +adding to it, or diminishing from it, +Deut. xii. 32; and keeping the straight path, +without declining to the right hand or the +left? Deut. xxviii. 14; or, do they think us +more precise than Mordecai, who would do +no reverence to Haman, because he was an +Amalekite, Esth. iii. 2, and so not to be +countenanced nor honoured by an Israelite? +Deut. xxv. 19. Are we more precise than +Daniel, who would not close his window +when he was praying, no, not for the king's +edict, knowing, that because he had used to +do so aforetime, his doing otherwise had been +both a denying of his former profession, and +<pb n="1-072"/><anchor id="Pg1-072"/> +an ensnaring of himself by yielding in small +things, to yield in greater, and after an inch +to take an ell? Dan. vi. 10. Are we more +precise than the Apostle Paul who gave no +place to the adversaries of Christian liberty, +no, not for an hour? Gal. ii. 5. Are we +more precise than David, who would not do +so much as take up the names of idols into +his lips, least from speaking of them he +should be led to a liking of them? Psal. xvi. +4; or, 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 originals, +make us loath at our hearts to admit a change +in the policy and discipline of a well constitute +church, and rightly ordered before +the change, and especially in such things as +are not at all necessary? +</p> + +<p> +O! from how small beginnings did the +mystery of iniquity advance its progression? +How little motes have accressed to mountains! +Wherefore<note place="foot">Jun. Animad. in Bell. de Cult. Sanct. lib. 3, cap. 5.</note> +<hi rend='italic'>simplicitatem Christi +nos opportet colere, à qua ubi primum extulit +pedem vanitas, vanitatem sequitur +superstitio, superstitionem error, errorem +presumptio presumptionem impietas, idololatrica</hi>. +We have cause to fear, that if +with Israel we come to the sacrifices of idols, +and eat of idolothites, and bow down or use +any of superstitious and idolatrous rites, +thereafter we be made to join ourselves to +these idols, and so the fierce anger of the +Lord be kindled against us, as it was +against them, Num. xxv. 2, 3. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER IV. THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE +THEY HINDER EDIFICATION."/> +<index index="pdf" level1="CHAPTER IV."/> +<head type="sub">CHAPTER IV.</head> +<head>THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY HINDER EDIFICATION.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. That the ceremonies are a great +hinderance to edification, appeareth, First, +In that they obscure the substance of religion, +and weaken the life of godliness by +outward glory and splendour, which draws +away the minds of people so far after it, that +they forget the substance of the service +which they are about. The heathenish +priests laboured,<note place="foot">Natal. Comit. Mythol. +lib. 1, cap. 15.</note> <hi rend='italic'>per varietatem ceremoniarum, +rem in precio retinere</hi>. The use for +which Papists appoint their ceremonies,<note place="foot">Bell. +de Effect. Sacram. cap. 31.</note> is, +<pb n="1-073"/><anchor id="Pg1-073"/> +<hi rend='italic'>ut externam quandam majestatem sensibus +objiciant</hi>; and so are the ceremonies +urged upon us,<note place="foot">Hooker, Eccl. Pol. +lib. 4, num. 1.</note> though to conciliate reverence +and due regard to divine worship, and +to stir up devotion. In the meanwhile it +is not considered,<note place="foot">Hospin. Epist. Dedic. Praefix. Libris de Orig. +Monach.</note> that <hi rend='italic'>mentes humanae +mirificae capiuntur et facinantur, ceremoniarum +splendore et pompa. Videmus +siquidem</hi>, saith Bucer,<note place="foot">Censur. Liturg. +Angl. cap. 9.</note> <hi rend='italic'>vulgus delectari +actionibus scaenicis, et multis uti signis</hi>. +Chemnitius marks of the cumulating of ceremonies +in the ancient church,<note place="foot">Exam. part 2, +de Rit. In Administ. Sacr. p. 32.</note> that it drew +to this, <hi rend='italic'>ut tandem in theatricum ferme +apparatum ceremoniae illae abierint</hi>. Musculus +reprehends bishops for departing from +the apostolical and most ancient simplicity,<note place="foot">Com. in John iv. +24.</note> and for adding ceremonies unto ceremonies +in a worldly splendour and respectability, +whereas the worship of God ought to be +pure and simple. +</p> + +<p> +The policy, then, which in most simple +and single, and least lustred with the pomp +and bravery of ceremonies, cannot but be +most expedient for edification. The king's +daughter is most like herself when she is +all glorious within, not without, Psal. xlv. 13, +and the kingdom of God appeareth best +what it is, when it cometh not with observation, +Luke xvii. 20, 21. But <q>superstition +(saith Camero),<note place="foot">Popish Prejud. cap. 10.</note> +the mother of ceremonies, +is lavish and prodigal; spiritual +whoredom, as it is, it hath this common +with the bodily; both of them must have +their paintings, their trinkets, their inveiglements.</q> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. Secondly, The ceremonies are +impediments to the inward and spiritual +worship, because they are fleshly and external. +In the second commandment are forbidden +<hi rend='italic'>omnes ritus, qui à spirituali Dei +cultu discrepant</hi>.<note place="foot">Calv. Com. in Exod. xx. 5.</note> +<q>The kingdom of God is within you,</q> saith Christ, Luke xvii. 21. +Now, if the Apostle, 1 Tim. iv. 8, say, that +bodily exercise, such as fasting, watching, +&c., which are requisite as helps and furtherances +to the humiliation of the soul, do +but profit a little, then may we say of our +unnecessary and unprofitable ceremonies, +that they are exceedingly nocent and +harmful to true and spiritual worship. The +<pb n="1-074"/><anchor id="Pg1-074"/> +Apostle is not speaking of plays and pastimes, +as Bellarmine would have us to think. +Who can believe that Timothy was so much +addicted to play, that the Apostle had need +to admonish him, that such exercise profiteth +little? He is speaking, then, of such +bodily exercises as in those primitive times +were used religiously, as fasting, watching, +lying on the ground, and such like; and he +would have Timothy rather to exercise himself +to the life and power of godliness, and +to substantial worship, than to any of these +outward things. Neither doth the Apostle +condemn only the superstitious use of these +exercises, as Calvin well observeth,<note place="foot">Com. +in illum locum.</note> <hi rend='italic'>alioqui +in totum damnaret</hi>: whereas he doth only +extenuate and derogate from them, saying, +that they profit little. Therefore (saith he), +<hi rend='italic'>ut maxime integer sit animus, et rectus +finis, tamen in externis actionibus nihil reperit +Paulus quod magnifaciat. Valde +necessaria admonitio, nam semper propendet +mundus in illam partem, uti Deum externis +obsequiis velit colere.</hi> But what will +some say? Do we allow of no external +rites and ceremonies in divine worship? +</p> + +<p> +Saravia tells us,<note place="foot">De Divers. Grad. Ministr. Evang. contr. Bez. +cap. 24, sect. 25.</note> that <hi rend='italic'>dum vitia vitant +stulti, in contraria ruunt</hi>, and that he is no +less in the fault, <hi rend='italic'>qui nullas in externo Dei +cultu ceremonias admittit, quae tantum decori +serviunt, hominesque sui admoneant +officii, quam qui quasvis citra, delectum +recipiunt, &c.</hi> Wherefore, because a transition +from idolatry and superstition is more +easy to Atheism and the profanation of holy +things, than to the golden mediocrity, he +saith, he could have wished that Beza had +not generally condemned all ceremonies +without making any difference. +</p> + +<p> +<hi rend='italic'>Ans.</hi> Neither Beza, nor any other, who +dislike the English ceremonies, condemneth +such rites and circumstances in the external +worship of God as serve only for decency, +but those sacred and significant ceremonies +which admonish men of their duty are not +of this sort. What shall we say then of such +a conjunction as this, <hi rend='italic'>quae tantum decori +serviunt, hominesque sui admoneant officii</hi>? +Why would not Saravin write a chronology; +I say not <hi rend='italic'>magnarum</hi> (as others), but <hi rend='italic'>mirandarum +conjunctionum</hi>, and record that +at such a time he found out the conjunction +and compatibility of two things which were +ever thought incompatible in former ages, +<pb n="1-075"/><anchor id="Pg1-075"/> +namely, rites serving only for decency, and +holy significant ceremonies admonishing men +of their duty in God's worship? Had there +been no moralist (trow we) then to note, that +decency and things serving only for decency, +have place in civility and all moral actions, +in which notwithstanding there is no significant +nor admonitory sacred signs of men's +duty in God's worship? And thus should +these two things be severed, which he hath +conjoined and confounded. +</p> + +<p> +To conclude, we condemn the English +controverted ceremonies which are regarded +as holy and significant, as most inexpedient, +because they derogate from the true inward +and spiritual worship; for man's nature, +saith Camero,<note place="foot">Popish Prejud. cap. 10.</note> +<q>is delighted in that which +is fleshly and outward, neglecting that which +is spiritual and inward.</q> And this is the +reason why least spiritual, lively, and holy +disposition hath followed upon the addition +of unnecessary ceremonies; and why there +was never so much zeal, life, and power of +religion inwardly, in the church of Christ, +as then, when she was freest of ceremonies. +This much<note place="foot">Camero, ibid.</note> a Formalist of great note is forced +to acknowledge. Let us consider, saith +he, <q>the primitive church, flourishing more +in times of the apostles than ever it did +afterwards. Who will not admire her great +simplicity in all points, and especially in +ceremonies? for excepting the celebration of +baptism by washing of water, and of the +holy supper, according to the Lord's institution, +in taking the bread and wine, and distributing +them after thanksgiving; excepting +also the imposition of hands upon those +who extraordinarily received the Holy Ghost, +whether it were in a general calling or a +particular, to a charge in the church, and +availing for a miraculous effect of healing +the sick; I say, these excepted, there will +not be found any other ceremony in those +primitive times, so admirable was their simplicity.</q> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. Thirdly, the ceremonies are a +great hinderance to edification, because they +make much time and pains to be spent about +them, which might be, and (if they were removed) +should be spent more profitably for +godly edifying. That which is said of the +ceremonies which crept into the ancient +church, agreeth well to them.<note place="foot">Hospin., +ubi supra.</note> <hi rend='italic'>Ista ceremoniarum +accumulatio, tum ipsos doctores, +<pb n="1-076"/><anchor id="Pg1-076"/> +tum etiam ipsos auditores, a studio docendi +atque discendi verbum Dei abstraxit, +atque impedivit necessarias et utiles divini +eloquii institutiones.</hi> +</p> + +<p> +Pulpits sound oftentimes with declamations +for the ceremonies, when there is need +of pressing the power of godliness upon the +consciences of people, and when there are +many more necessary things to be urged. +The press also sends forth idle discourses +and defences of the ceremonies which might +be employed more profitably. +</p> + +<p> +And, moreover, faithful men whose labours +might be very profitable to the +church in the holy ministry, have neither +a door of entrance nor a door of utterance +licentiated to them, 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 people. Others who have entered, +and have been both faithful and painful +labourers in the Lord's vineyard, are +thrust from their changes for no other quarrel, +but that of non-conformity. O unhappy +ceremonies! woe unto you, you mischievous +lets and prejudices to the edification of the +church. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER V. THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE +THEY ARE OCCASIONS OF INJURY AND CRUELTY."/> +<index index="pdf" level1="CHAPTER V."/> +<head type="sub">CHAPTER V.</head> +<head>THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY ARE OCCASIONS OF INJURY +AND CRUELTY.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. The ceremonies serve to be instruments +of cruelty against the sincere servants +of Christ, they are used as Absalom's +sacrifice, to be cloaks of wicked malice, they +occasion the fining, confining, depriving, imprisoning, +and banishing of very worthy and +good men. +</p> + +<p> +Such instruments of cruelty brought into +the habitation, not of the sons of Jacob, Gen. +xlix. 5, but of the God of Jacob, are to be +accursed by all who love the peace of Jerusalem, +or bear the bowels of Christian compassion +within them, because they are not +of Christ the meek Lamb of God, who did not +cry, nor lift up, nor cause his voice to be +heard in the street, who did not break the +bruised reed, nor quench the smoking flax, +Isa. xlii. 2, 3; but they are of antichrist, to +<pb n="1-077"/><anchor id="Pg1-077"/> +whom it is given to make war with the +saints.<note place="foot">Rev. xvii. 7.</note> +</p> + +<p> +Surely those bowels of mercies, kindness, +and forbearance, which the Apostle requireth, +as they should be in every Christian, +Col. iii. 12, 13, so chiefly <hi rend='italic'>in iis qui praesunt</hi>, +as Melancthon noteth,<note place="foot">Com. in illum locum.</note> in them towards +all, but chiefly towards these who are +both good Christians and good subjects; towards +these in all things, but chiefly in matters +of ceremony and indifferency. In such +matters always, but chiefly when there is no +contempt nor refractory disposition, but only +a modest and Christian desire to conserve +the peace of a pure conscience, by forbearing +to do that which it is persuaded is not right. +Let magistrates remember well, +</p> + +<lg> +<l><q>Parcere subjectis et debellare superbos.</q></l> +</lg> + +<p> +<hi rend='italic'>Sect.</hi> 2. If there were no more but such a +doleful and woeful effect as the cruel dealing +with the faithful ministers of Jesus Christ, +occasioned by the ceremonies, this is too +much for evincing the inconveniency of +them. +</p> + +<p> +Dr Burges, in a sermon preached before +King James, related a speech of the emperor +Augustus, who commanded that all the +glasses should be broken, that no man might +incur such a fright as one Pollio was put +into, for breaking one of his master's glasses. +Whereby (as he expounds himself)<note place="foot">Praef. +of the Ans. p. 17.</note> he meant +to intimate unto that wise king, that it were +better to take away the ceremonies than to +throw out the ministers for them. Yet it is +the verdict of some,<note place="foot">Sarav. N. +Fratri et Amico, art. 17.</note> that the blame lieth not +upon the ceremonies, but upon ministers +themselves, who leave their places and draw +all this evil upon themselves. This is even +as Nabal blamed David for breaking away +from his master, when he was chased away +against his will, 1 Sam. xxv. 10, and as +Julian,<note place="foot">Socrat. lib. 3, cap. 12.</note> when he had impoverished the +Christians, laughed them to scorn, as if they +had impoverished themselves to get that +blessing which Christ had promised to the +poor. +</p> + +<p> +The canon law speaketh for the Lord's +bishops, which are persecuted from city to +city:<note place="foot">Decr. part 2, caus. 7, quest. +1, cap. 36.</note> <hi rend='italic'>Nec ipsi in hoc peccant, quoniam +non sponte sed coacte hoc agunt: sed illi +<pb n="1-078"/><anchor id="Pg1-078"/> +qui eos persequuntur, nec ipsis episcopis +hoc imputari potest, sed illis qui eos hoc +agere cogunt</hi>. How is it that they are not +ashamed, who say, that ministers have their +own places and callings, when they would +fain abide in them, and with heavy hearts +are thrust from them. +</p> + +<p> +<hi rend='italic'>Sect. 3.</hi> Neither is this all the injury which +is occasioned by the ceremonies, they make +godly and zealous Christians to be mocked +and nick-named Puritans, except they can +swallow the camel of conformity. Our consciences +bear us witness, how without all reason +we are branded with the name of those +ancient heretics, from whose opinions and +manners, O, how far are we!<note place="foot">The Pastor +and the prelate, p. 36.</note> And as for +ourselves, notwithstanding all this, we shrink +not to be reproached for the cause of Christ. +We know the old Waldenses before us,<note place="foot">Hist. +of the Waldenses, lib. 1, cap. 3.</note> were +also named by their adversaries, Cathares or +Puritans, and that, without cause, hath this +name been given both to them and us. But +we are most sorry that such as are walking +humbly with their God, seeking eagerly after +the means of grace and salvation, and making +good conscience of all their ways, should +be made odious, and that piety, humility, +repentance, zeal, conscience, &c., should be +mocked, and all by occasion of the ceremonies. +</p> + +</div> + +<anchor id="book_i_part_ii_chapter_vi"/> +<div> +<index index="toc" level1="CHAPTER VI. THAT THE CEREMONIES ARE INEXPEDIENT, +BECAUSE THEY HARDEN AND CONFIRM THE PAPISTS."/> +<index index="pdf" level1="CHAPTER VI."/> +<head type="sub">CHAPTER VI.</head> +<head>THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY HARDEN +AND CONFIRM THE PAPISTS.</head> + +<p> +The Papists make advantage of the ceremonies, +and thereby confirm themselves in +Popery. First, in that they use them as +the bellows to blow up the fire of contention +among us, remembering the old rule, <hi rend='italic'>divide +et impera</hi>. They set us by the ears among +ourselves, that they may be in peace, and +that intestine discord may make us forget +the common adversary.<note place="foot">Calv. +Epist. et Resp. col. 132.</note> Calvin wrote to +the Earl of Somerset, <hi rend='italic'>Fieri non posse qum +Papistæ superbius insolescerent, nisi mature +compositum esset dissidium de ceremonus</hi>. +Dr White saith,<note place="foot">Way to the +Church, ans. to sect. 33.</note> that our strife +about ceremonies is kindled and nourished by +<pb n="1-079"/><anchor id="Pg1-079"/> +Papists. If we were liberate from the +ceremonies, then might we do more against the +Papists, and they should not insult as they do. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. But they have yet more advantage +from our Formalists, for they like very +well the course of conformity, as the way of +returning to Popery, and some of them tell +us in broad terms, that they hope we are +coming fast home to them. They perceive +us receiving and retaining their Roman rites +and popish policy, which makes them resolve +to stay where they are, promising, that themselves +are in the surest hold, and looking for +our returning back to them. This was ere +now both foreseen and foretold by the wiser +sort. +</p> + +<p> +Zanchius told,<note place="foot">Epist. ad Regin. +Fes. lib. 1, Epistol. p. 112.</note> that he seemed to himself +to hear the monks and Jesuits saying among +themselves, <hi rend='italic'>Ipsa quoque Regina Angliæ +doctissima et prudentissima, paulatim +incipit ad Sanctæ Romanæ ecclesiæ redire +religionem, resumptis jam sanctissimus et +sacratissimis clericorum vestibus, sperandum +est fore ut reliqua etiam omnia</hi>, &c. +Papists count all to be <hi rend='italic'>Calvino Papistæ</hi>, +<hi rend='italic'>i.e.</hi>, half Papists, who are not Puritans, and +daily invite them to an association with them +against the Puritans, as Parker<note place="foot">Of +the Cross, cap. 9, sect. 1.</note> showeth out +of a treatise entitled, <hi rend='italic'>Concertatio Ecclesiæ +Catholicæ in Anglia contra Calvino Papistos +et Puritanos</hi>. And we may perceive out +of Franciscus a Sancta Clara,<note place="foot">Expos. +Conf. Ang. art. 37, et problem, 2 de prædest.</note> that they +despair of any agreement with Puritans, yet +hoping that Formalists will agree with them. +In these hopes they are still more and more +confirmed whilst they observe this conformity +in ceremonies to be yet prevailing and +proceeding, and not like to take a stand. +Whereupon they (poor souls) delight to stay +still in Babylon, finding us so fast turning +back thither, as if we repented we come out +from thence. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. Some would here defend the +ceremonies, as being most expedient to gain the +Papists, who otherwise should be the more aliened +from us. O what a fiction! As if, forsooth, +hardening of them in Popery were to +win them, and fostering of them in the same +were to wean them from it. Woeful proof +hath taught us, that they are but more and +more hardened, and resolutely continued in +Popery by these Roman remainders among +<pb n="1-080"/><anchor id="Pg1-080"/> +us, neither will they, whilst they expect that +we are turning back to them, do so much as +meet us midway; but they flee from us,<note place="foot">Maldon. +Com. in Matt. viii. 3.</note> +<hi rend='italic'>quam longissime</hi>; their over-passing and +over-reaching Pharisaical zeal, makes them +hold fast the least point of their religion, +and adhere to the whole entire fabric of the +Roman both doctrine and discipline. +</p> + +<p> +Of the gaining of the adversaries, Augustine +speaketh better,<note place="foot">De Verb. Dom., serm. 6.</note> for if you demand, +<hi rend='italic'>Unde vincantur pagani, unde illuminentur, +unde ad salutem vocentur?</hi> He maketh +this answer, <hi rend='italic'>Deserite omnes solennitates +ipsorum, deserite nugas eorum: et +si non consentiunt veritati nostra, saltem +pudeat paucitatis suæ. Nulla est concedenda +gratia adversariis</hi> (say the divines +of Germany<note place="foot">Conrad. Schlusselburg. apud Park. of the Cross, +part 2, p. 97.</note>), <hi rend='italic'>in mutatione ceremoniarum, +nisi prius nobiscum consentiant in fundamento +hoc est, in vera doctrina et usu sacramentorum.</hi> +They that yield to the adversaries +in matters of rite, <hi rend='italic'>cos hoc ipso in +impietate sua confirmant</hi>; and the adversaries +<hi rend='italic'>cessione ista non parum adjuvantur</hi>, +saith Balduin. Bellarmine,<note place="foot">De Cas. +Consc., lib. 4, cap. 11. cas. 3.</note> rejecteth Cassander's +reconciliation,<note place="foot">De Laicis, cap. 19.</note> for this reason among +others, because, according to the judgment +of the fathers, we should not change nor innovate +the smallest matters for gratifying of +heretics. +</p> + +<p> +The best way, then, which we can use for +winning of the Papists, is to shine as lights +in the world, Phil. ii. 15, 16, holding forth +the word of life by a pure and plain profession, +to be blameless and harmless, the sons +of God, without rebuke, in the midst of a +crooked and perverse nation, that so the +name of God and his doctrine be not blasphemed, +1 Tim. vi. 1. If thus we hold fast +the profession of the truth, and walk in all +honest conversation according to the truth, +so many as are ordained to eternal life shall +be converted, and made to glorify God in +the day of visitation, 1 Pet. ii. 12. +</p> + +<p> +<hi rend='italic'>Sect. 4.</hi> If it be said, that the Apostle observed +some Jewish ceremonies for winning +of the Jews, as we read, Acts xviii. 21; xx. +16; xxi. 26; and that it appeareth, we may +by the same reason yield to some popish +ceremonies for winning of the Papists. <hi rend='italic'>Ans.</hi> +1. There is not a like reason of the weak +<pb n="1-081"/><anchor id="Pg1-081"/> +Jews, who then could not have been fully +instructed concerning Christian liberty, and +obstinate Papists who might have been, and +yet may be instructed, but will not. Nor, 2. +Is the same to be done in the bright shining +meridian light of the gospel, which was done +before the full promulgation of the same? +Nor, 3. Is so much honour to be given,<note place="foot">Calv. +Epist. et Resp. col. 451, 452.</note> and +so great respect to be had to popish and antichristian +rites, as to the ceremonies which +were ordained by God himself. These were +to be suffered awhile, that they might be +honourably buried; to those we are to say +with detestation, <q>Get you hence.</q> Nor, +4. Can the same things be done at Antioch +which are done at Jerusalem. At Antioch +Peter sinned by using Jewish rites, because +there the greatest part were Gentiles, who +had both heard his preaching and seen his +practice against the ceremonies of the Jews. +But at Jerusalem Paul had to do with the +weak Jews, who had heard little or no +preaching against those ceremonies, and had +seen as little practice contrary unto them. +Now Scotland must not be likened to Jerusalem, +no not to Antioch; for Scotland hath +been filled both with preaching and practice +contrary to the ceremonies of the Papists, +yea, hath moreover spewed them out openly +and solemnly, with a religious and strict oath +never to lick them up again. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER VII. THAT THE CEREMONIES ARE INEXPEDIENT, +BECAUSE THEY DISTURB THE PEACE OF THE CHURCH."/> +<index index="pdf" level1="CHAPTER VII."/> +<head type="sub">CHAPTER VII.</head> +<head>THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY DISTURB THE PEACE OF THE +CHURCH.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. The great evils which have befallen +to many famous churches, through the +means of intestine dissensions, should teach +us not to admit the occasions of the like +inconveniences among ourselves; for as by +concord <hi rend='italic'>minima crescunt</hi>, so by discord +<hi rend='italic'>maxima dilabuntur</hi>. +</p> + +<p> +Now, the ceremonies are the bane of our +church's peace, and the unhappy instruments +of lamentable discord among brethren who +should dwell together in unity. I know that +the refusers of the ceremonies are blamed, +as if they were the troublers of the peace of +the church, and the tumultuating contentious +spirits who make so much ado about matters +<pb n="1-082"/><anchor id="Pg1-082"/> +of rite and ceremony. 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 it. So was Elijah himself<note place="foot">Plutin In vita Innoc. VII.</note> +thought to be he that troubled Israel, when +he contended against the corruptions of the +church in his time, 1 Kings xviii. 17. I will +therefore observe four marks whereby it may +be known when contentions are in a church, +which side is reprehensible, and also who are +to be blamed as the troublers of our Israel. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. In contentions raised in the +church, we are to consider the motive, the +measure, the matter, the manner. And, 1st. +Touching the motive: They who contend in +a church reprehensibly, are moved and induced +to the course which they follow, by +some worldly respect, Acts xix. 26; 1 Tim. +vi. 5. Now, as for those in our church who +contend for the ceremonies, many of them +are led by such <hi rend='italic'>argumenta inartificialia</hi>, +as wealth, preferment, &c., and if conscience +be at all looked to by them, yet they only +throw and extort an assent and allowance +from it, when worldly respects have made +them to propend and incline to an anterior +liking of the ceremonies. We do not judge +them when we say so, but by their fruits we +know them. As Pope Innocent VII., while +he was yet a cardinal, used to reprehend the +negligence and timidity of the former popes, +who had not removed the schism and trouble +of the church of Rome, yet when himself was +advanced to the popedom, he followed the +footsteps of his predecessors, governing all +things tumultuously, and making the schism +worse; so among our opposites, not a few +have been overcome with ease, pleasure, +riches, favour, pre-eminence, &c., to like +well of the ceremonies which never had their +first love, when they had both spoken and +disputed against them. What drew them +overstays to contend for them, except (I say +not the seeking of, lest I be thought uncharitable, +but) their being sought by some +worldly benefit? And how could such an +one excuse himself but by Paris's apology, +<hi rend='italic'>Ingentibus ardent, judicium domis solicitare +meum.</hi> And what marvel that Balak's +promotion, Num. xxii. 17; and Saul's fields +and vineyards, 1 Sam. xxii. prevail with such +as love this present world, 2 Tim. iv. 10. +</p> + +<p> +The popish oil and chrism were defended +by Islebius and Sidonius, <hi rend='italic'>ut ipsi nimirum +<pb n="1-083"/><anchor id="Pg1-083"/> +discederent unctiores</hi>.<note place="foot">Sleid. com. +lib. 21, p. 376.</note> How like to +them have we known many Formalists! +The best respect which Bishop Lindsey +nameth for kneeling at the communion is,<note place="foot">Epist. +to the Pastors of the Kirk of Scotland.</note> +the eschewing the prince's offence; but, as +for us, let it be told, who hath ever of a +Conformist become a Non-Conformist, for +any worldly benefit which he might expect +by his non-conformity? What worldly respect +have we to move us to refuse the ceremonies? +What wealth? What preferment? +What ease? What pleasure? What +favour? Do we not expose ourselves to the +hazard of all these things? Only our consciences +suffer us not to consent to such +things as we see to be unlawful and hurtful +for the church. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. 2d. Let it be considered which +side exceeds in contending they are in the +fault, 1 Tim. vi. 4. Now, our opposites do far +overmatch us and overstride us in contention; +for, 1. They harbour an inveterate +dislike of every course and custom which +we like well of, and they carp at many deeds, +words, writings, opinions, fashions, &c. in us, +which they let pass in others of their own +mind. Whereas we (God knows) are glad +to allow in them anything which we allow +in others, and are so far from <hi rend='italic'>nitimur in vetitum, +semper cupimusque negata</hi>, that most +heartily we condescend to apply ourselves, by +all possible means, to observe them, please +them, and entertain peace with them, who +impose and urge upon us an unconscionable +observation of certain ceremonies, and to do +as much for them as any ground of conscience +or reason can warrant. So far as we have +attained, we walk by the same rule with +them, Phil. iii. 16, and so exceed not in +the measure. 2. It may be seen that they +exceed in contending with us, if we be compared +with the Papists; against them they +contend more remissly, against us more intensively. +Saravia professeth<note place="foot">Sarav. N. +Fratri et Amico, art. 17.</note> that he thinketh +worse of us than of Papists. He hath reason +who complaineth of Formalists' desire not +to stir and contend against the Papists, and +their fierceness against their own +brethren.<note place='foot'>Park., of the Cross, cap. 6, sect. 21.</note> +<q>This (saith he) is ill provided for, and can +have no excuse, that some, not to contend +with Papists, should contend with their brethren, +and displease the sons of their own mother, +to please the enemies of their father, +<pb n="1-084"/><anchor id="Pg1-084"/> +and beat not the dog before the lion, but the +lion for favour of the dog, and make the natural +child to weep, while the son of the +bondwoman doth triumph.</q> 3. That they +exceed, appeareth from the effects of their +contending; hurt and damage is a main +effect of contention. Calvin, Perkins, and +Pareus, observe upon Gal. v. 15, that contentions +breed hurtful and pernicious effects, +which tend to consumption and destruction. +Now, wherein do we injure or harm our opposites +in their persons, callings, places, &c.? +Yet in all these, and many other things, do +they wrong us, by defamation, deprivation, +spoliation, incarceration, &c.? How much +better were it to remove the Babylonian +baggage of antichristian ceremonies, which +are the mischievous means, both of the +strife and of all the evil which ariseth out +of it! Put away the ceremonies, cast out +this Jonas, and, behold, the storm will cease. +A wise pilot will, in an urgent storm, cast +out even some precious wares, that the rest +may be safe. <q>And shall we then (saith +Parker<note place='foot'>Ibid. sect. 22.</note>) +cast out the pilots of the ship themselves, +and all to spare the wares of Rome, +which are no lawful traffic?</q> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. 3d. Let the matter be looked to +for which each side contendeth. <q>Brethren +(saith the Archbishop of St Andrews),<note place='foot'>Serm. +At Perth Assembly.</note> to +contend is not be contentious in a light business, +this is faulty.</q> Now, I wish it may +please him to understand that when we contend +about the removal of the ceremonies, +we content for a very weighty matter; for +we prove the removal of them to be necessary, +in respect of their inconvenience and +unlawfulness. They who urge the ceremonies, +contend for things which are not necessary; +and we who refuse them, contend for +things which are most necessary, even for +the doctrine and discipline warranted by +God's word, against all corruptions of idolatry +and superstition. That the ceremonies +can neither be purged of superstition nor +idolatry I have proved in the third part of +this dispute. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 5. 4th. If the manner of contending +be observed, our opposites will be found reprovable, +not we. We contend by the grounds +of truth and reason; but they use to answer +all objections, and resolve all questions, by +the sentence of superiors and the will of the +<pb n="1-085"/><anchor id="Pg1-085"/> +law; we contend from God's word and good +reason, they from man's will and no reason. +This was clearly seen at the first conclusion +of the five Articles at Perth Assembly. +</p> + +<p> +Bishop Lindsey himself, relating the proceedings +of the same, tells us,<note place='foot'>Part 1, p. 63.</note> that Mr John +Carmichell and Mr William Scot alleged, +that if any would press to abolish the order +which had been long kept in this church, +and draw in things not received yet, they +should be holden to prove either that the +things urged were necessary and expedient +for our church, or the order hitherto kept +not meet to be retained. This was denied, +upon this ground, that it was the prince +(who by himself had power to reform such +things as were amiss in the outward policy +of the church) that required to have the +change made. Well, since they must needs +take the opponent's part, they desired this +question to be reasoned, <q>Whether kneeling +or sitting at the communion were the +fitter gesture?</q> This also was refused, +and the question was propounded thus: +<q>His Majesty desires our gesture of sitting +at the communion to be changed into kneeling, +why ought not the same to be done?</q> +At length, when Mr John Carmichell brought +an argument from the custom and practice +of the church of Scotland, it was answered,<note place='foot'>Ibid. p. 64.</note> +That albeit the argument held good against +the motions of private men, yet his Majesty +requiring the practice to be changed, matters +behoved to admit a new consideration, +and that because it was the prince's privilege, +&c. +</p> + +<p> +I must say, the Bishop was not well advised +to insert this passage, which (if there +were no more) lets the world see that free +reasoning was denied; for his Majesty's authority +did both exeem the affirmers from +the pains of probation (contrary to the laws +of disputation), and state the question, and +also answer arguments. +</p> + +<p> +And, moreover, when the Articles were +put in voting, the Archbishop, in calling on +the names, did inculcate these and the like +words: <q>Have the king in your mind—remember +on the king—look to the king.</q> +This Bishop Lindsey passeth over in deep +silence, though it be challenged by his antagonist. +Plinius proveth,<note place='foot'>Nature Hist. lib. 10. +cap. ult.</note> that <hi rend='italic'>animalia insecta</hi> +do sometimes sleep, because sometimes +when light is holden near them, yet they stir +<pb n="1-086"/><anchor id="Pg1-086"/> +not. And may not we conclude that the +Bishop was sleeping, when, though both in +this and divers other places, such convincing +light was holden out before them, yet hath he +said nothing, nor stirred himself at all for +the matter? Yet, farther, we find that +Bishop Spotswood, in his sermon at that +pretended Assembly, answereth all such as +cannot yield to the ceremonies with the +peace of their consciences, that without any +more ado, they may not control public judgment, +but must always esteem that to be +best and most seemly which seemeth so in +the eye of public authority,—that even such +rites and orders as are not rightly established +must be obeyed so long as they have the +force of a constitution,—that the sentence of +superiors ought to direct us, and be a sufficient +ground to our conscience for obeying. +This is the best of their reasoning, and before +all fail. The Bishop of Winchester +reasoneth from bare custom.<note place='foot'>Serm. +on 1 Cor. xi. 16.</note> Have we not +cause to renew the complaint which John +Lascus made in behalf of the Protestants in +Germany,<note place='foot'>Thuan. Hist. lib. 16, +p. 506.</note> <hi rend='italic'>nulla cognitione causae per colloquium +aut amicam suffragiorum collationem habita, sed praejudicio tantum ipsorum +sententiam damnari</hi>. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER VIII. THAT THE INEXPEDIENCY OF THE CEREMONIES, +IN RESPECT OF THE SCANDAL OF THE WEAK, MAY BE PLAINLY PERCEIVED. TWELVE PROPOSITIONS +TOUCHING SCANDAL ARE PREMITTED."/> +<index index="pdf" level1="CHAPTER VIII."/> +<head type="sub">CHAPTER VIII.</head> +<head>THAT THE INEXPEDIENCY OF THE CEREMONIES, IN RESPECT OF THE SCANDAL OF +THE WEAK, MAY BE PLAINLY PERCEIVED. TWELVE PROPOSITIONS TOUCHING SCANDAL +ARE PREMITTED.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. There remaineth yet another inconveniency +found in the ceremonies, which +is scandal. They hinder our spiritual edification +and growth in faith and plerophory, +and make us stumble instead of going forward. +The best members of the body should +be cut off when they offend, much more the +superfluous humours, such as the popish +ceremonies must be reckoned to be, Matt. +v. 29, 30. And what if some wide consciences +think the ceremonies no stumbling-blocks? +Nay, what if some pretend that +they edify? <hi rend='italic'>Ferulae asinis gratissimae sunt +in pabulo, caeteris vero jumentis praesentaneo +veneno.<note place='foot'>Plin. Natur. Hist. lib. 4. +cap. 1.</note></hi> It is enough to evince the +<pb n="1-087"/><anchor id="Pg1-087"/> +inconveniency of the ceremonies, that some +are scandalised, yea, many tender consciences +are made to stumble by their means. We +learn from our Master, that the scandal of +one is to be cared for, much more the scandal +of many, especially if those many be of +the number of the little ones which believe +in him, Matt. xviii. 6. But for our clearer +proceeding in this argument I will premit +these propositions, of which we are to make +use. +</p> + +<p> +<hi rend='italic'>Sect</hi> 2. 1st. Σκάνδαλον ὀν προσκομρια, +Scandal or offence is not the grieving or displeasing +of my brother, for peradventure +when I grieve him or displease him, I do +edify him. Now edification and scandal are +not compatible, but scandal is a word or deed +proceeding from me, which is, or may be, the +occasion of another man's halting, or falling, +or swerving from the straight way of +righteousness. <hi rend='italic'>Scandalum</hi> (saith Jerome<note place='foot'>Com. +in Matt. lib. 2 lib. 15.</note>) +<hi rend='italic'>nos offendiculum, vel j uinam et impactionem +pedis possumus dcac quando ergo +legimus, quieunque de minimus istis scandalizavenit +quempiam hoc intelligimus +quieunque dicto factove occasionem j uinoe +cuiquam dederit Scandalum</hi> (saith Almandus +Polanus<note place='foot'>Synt. Theol. lib. 6 cap. 3 col. 19.</note>) +<hi rend='italic'>est dictum vel factum, +quo alius detenor redditum</hi>. +</p> + +<p> +2d. This occasion of halting, stumbling, or +swerving, which we call scandal, is some +times only given on the part of the offender, +sometimes only taken on the part of the offended, +sometimes both given on the one +part, and taken on the other. The first +sort is <emph>scandal given and not taken</emph>, the +second is <emph>scandal taken and not given</emph>, the +third is <emph>scandal both taken and given</emph>. +</p> + +<p> +3d. All these three kinds of scandal are +sinful. The first is the sin of the offender, +for it is a fault to give my brother occasion +of stumbling, though he stumble not. The +second is the sin of the offended, who should +not take offence where he hath no cause. +The third is a sin on both sides, for as it is +a fault to lay an occasion of falling before +another, so it is a fault in him to fall, though +he have occasion. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. 4th. A scandal given, or active, +is not only such a word or deed whereby we +intend the fall of our brother, but also such +a word or deed<note place='foot'>Aquin. 2, 2 an. quest. 43 art. 1 Marc. Ant. de +Dom. de Rep. Leel lib. 5 cap. 10 num. 44.</note>, +<hi rend='italic'>quod de sui ratione habet, +quod sit inductivum ad peccandum, puta +<pb n="1-088"/><anchor id="Pg1-088"/> +cum aliquis publice facit peccatum, vel +quod habet similitudinem peccati</hi>, John +xvi. 2. Put the case: A man staying away +from the Christian assemblies and public +worship of God, intending to employ his +studies all this time for the good of the +church by writing, such a man doth not only +not intend the fall of others, but, by the contrary, +he intendeth edification; yet doth he +scandalise them, because <hi rend='italic'>ratio et conditio +operis</hi> is scandalous and inductive to sin. +</p> + +<p> +5th. An active scandal is given (and so is +faulty) many ways. If it be in a thing lawful, +then it makes our brother condemn our +lawful deed, yea, animates him by our example +to that which in his conscience he condemneth, +both which are sin. If it be in a +thing unlawful, then is the scandal given and +peccant, it, 1. Either our brother be made to +fall into the outward act of sin; or, 2. If he +be made to stumble in his conscience, and to +call in question the way of truth; or, 3. If it +do so much as to make him halt, or weaken +his plerophory or full assurance; or, 4. If it +hinder his growth and going forward, and +make him, though neither to fall, nor to stumble, +nor to halt, yet to have a smaller progress; +or, 5. If none of these evils be produced +in our brother, yet when, either +through our intention and the condition of +the deed together, or through the condition +of the deed alone, occasion is given him of +sinning any one of these ways. <hi rend='italic'>Opus nostrum</hi> +(saith a great proctor for popish ceremonies<note place='foot'>Marc. +Ant. de Dom. de Rep. Eccl. lib. 1, cap. +11, num. 18.</note>) <hi rend='italic'>quoties sive natura sua, sive superaddito +accidente alicujus circumstantiae, +est inductivum proximi ad peccatum, sive +causativum magni mali, sive turbativum +boni spiritualis; sive impeditivum fidei, +&c., quamvis etiam effectus non sequeretur, +malum est et peccatum.</hi> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. 6th. A passive scandal, which +is taken and not given, is not only faulty +when it proceedeth of malice, but also when +it proceedeth of ignorance and infirmity; +and <hi rend='italic'>scandalum pusillorum</hi> may be <hi rend='italic'>scandalum +acceptum</hi>, on the part of the offended +faulty, as well as <hi rend='italic'>scandalum Pharisaeorum</hi>. +When weak ones are offended at +me for the use of a lawful thing, before I +know of their weakness, and their taking of +offence, the scandal is only passive; and so +we see that weak ones may take offence +where none is given, as well as the malicious. +<pb n="1-089"/><anchor id="Pg1-089"/> +Now, their taking of offence, though +it proceed of weakness, yet is sinful; for their +weakness and ignorance is a fault, and doth +not excuse them. +</p> + +<p> +7th. A scandal may be at first only passive, +and yet afterward become active. For example, +Gideon's ephod and the brazen serpent +were monuments of God's mercies, and +were neither evil nor appearances of evil; +so that when people were first scandalised by +them the scandal was merely passive, but +the keeping and retaining of them, after that +scandal rose out of them, made the scandal +to become active also, because the reserving +of them after that time was not without appearance +of evil. +</p> + +<anchor id="book_i_part_ii_chapter_viii_sect_5"/> +<p> +<hi rend='italic'>Sect.</hi> 5. 8th. The occasion of a scandal +which is only passive should be removed, if +it be not some necessary thing, and we are +not only to shun that which giveth scandal, +but also that whereupon followeth a scandal +taken, whatsoever it be, if it be not necessary. +This is so evident, that Papists themselves +subscribe to it; for both Cardinal Cajetan<note place='foot'>Com. In 2 m. +2 an. quest. 43, art. 7.</note> +and Dominicus Bannes say, that we +should abstain even <hi rend='italic'>a spiritualibus non necessariis</hi> +when scandal riseth out of them. +</p> + +<p> +9th. Neither can the indifferency or lawfulness +of the thing done, nor the ordinance +of authority commanding the use of it, make +the scandal following upon it to be only passive, +which otherwise, <hi rend='italic'>i.e.</hi>, in case the thing +were neither lawful nor ordained by authority, +should be active. Not the former; for +our divines teach,<note place='foot'>Hemming. Enchir. Theol. class. +3, cap. 17, Magdeburg cont. 1, lib. 2, cap. 4, col. 448, 449.</note> +that <hi rend='italic'>scandalum datum</hi> +riseth sometimes, <hi rend='italic'>ex facto in se adiaphoro</hi>, +when it is done <hi rend='italic'>intempestive, contra charitatis +regulam</hi>. Not the latter; for no human +authority can take away the condition +of scandal from that which otherwise should +be scandal, because <hi rend='italic'>nullus homo potest vel +charitati, vel conscientiis nostris imperare, +vel periculum scandali dati prestare</hi>, +saith a learned Casuist.<note place='foot'>Ames, lib. 5, +de Consc. cap. 11, quest. 6.</note> +</p> + +<p> +10th. A scandal is passive and taken by +the scandalised without the fault of the doer, +only in this case,<note place='foot'>Ames. Ibid. +quest. 3.</note> <hi rend='italic'>cum factum unius est alteri +occasio peccandi praeter intentionem +facientis, et conditionem facti</hi>, so that to +the making of the doer blameless, is not only +required that he intend not his brother's +fall, but also that the deed be neither evil +<pb n="1-090"/><anchor id="Pg1-090"/> +in itself, nor yet done inordinately, and with +appearance of evil. +</p> + +<anchor id="book_i_part_ii_chapter_viii_sect_6"/> +<p> +<hi rend='italic'>Sect.</hi> 6. 11th. The scandal not to be cared +for is only in necessary things, such as the +hearing of the word, prayer, &c., from which +we may not abstain, though all the world +should be offended at us. In these, I say, +and these only, <hi rend='italic'>scandalum quod oritur ex +rebus per se bonis et necessariis, non licet +evitare, &c., at rerum legitimarum sed non +necessariarum dispar est ratio, &c.,</hi> saith a +great Formalist.<note place='foot'>Camero, Prael. In Matt. xviii. 7, de scand.</note> +</p> + +<p> +12th. We ought, for the scandal of the +malicious, to abstain from all things from +which we ought to abstain for the scandal of +the weak; for we ought not to abstain from +necessary things for the scandal of the weak, +no more than for the scandal of the malicious, +and from things that are not necessary, +we ought to abstain for the scandal of +the malicious as well as for the scandal of +the weak. So that weakness and malice in +the offended <hi rend='italic'>non variant speciem scandali</hi>, +but only <hi rend='italic'>gradum ejusdem speciei</hi>. Both +his fault who is offended through malice, is +greater than his fault who is offended through +weakness, and likewise his fault who offends +the weak in the faith, is greater than his +fault who offends those who are malicious +against the faith, because as we ought to do +good to all men, so chiefly to those of the +household of faith. Nevertheless, the kind +of scandal remains the same, whether we +have to do with the malicious or the weak. +</p> + +<p> +They are, therefore, greatly mistaken, +who conclude from Paul's not circumcising +of Titus, Gal. ii. 4, 5, that he cared not for +the scandal of the malicious. The argument +were good if those false brethren had +been scandalised by his not circumcising of +Titus; but they were only displeased hereby, +not scandalised. The Apostle saw that +they were to be scandalised by his circumcising +of Titus; therefore, of very purpose, he +circumcised him not, because he foresaw <hi rend='italic'>statim +fore ut illi traherent in calumniam</hi>, +saith Calvin.<note place='foot'>Com. in illum locum.</note> +<hi rend='italic'>Ne eo circumciso gloriarentur +evangelicam libertatem quam Paulus +praedicabat sublatam</hi>, saith Bullinger.<note place='foot'>Com. ibid.</note> If +they had compelled him to circumcise Titus, +<hi rend='italic'>falsis fratribus parata erat calumniandi +ansa adversus Paulum</hi>, saith Pareus,<note place='foot'>Com. ibid.</note> who +also inferreth well from this place, that we +are taught to beware of two extremes, to wit, +<pb n="1-091"/><anchor id="Pg1-091"/> +the scandal of the weak on the one part, and +the pervicacy of false brethren on the other +part: <hi rend='italic'>Si enim</hi>, saith he, <hi rend='italic'>usu rerum mediarum +videmus, vel illos offendi, hoc est, in +fide labefactari vel istos in falsa opinione +obfirmari omittendae potius sunt, quia +tunc per accidens fiunt illicitae.</hi> Whereupon +I throw back the argument, and prove +from this place, that Paul cared to shun the +scandal of the malicious, which should have +followed upon his circumcising of Titus, as +well as he cared to shun the offence of the +weak, which should have followed upon his +not circumcising of Timothy; and that Paul +cared for the scandal of the malicious is +further confirmed by his not taking wages +at Corinth. They who would have been offended +at his taking wages there were malicious, +and did but seek occasion against him, +2 Cor. xi. 12, yet his taking wages there not +being necessary (as appeareth from 2 Cor. +xi. 9), he abstained. +</p> + +<p> +Christ's not caring for the scandal of the +Pharisees is also objected, to prove that if +the thing be lawful or indifferent, we are +not to care for the offence of the malicious. +But Parker answereth well:<note place='foot'>Of the Cross, part 2. p. 57.</note> +<q>The scandal there not cared for is, when the Pharisees +are offended at his abstaining from their +washings and his preaching of true doctrine,—both +of which were necessary duties for +him to do. And when he defendeth his healing +on Sabbaths, Luke xiii. 15, and his disciples' +plucking ears, Matt. xii. 7, upon this +reason they are duties of necessity and charity, +he plainly insinuateth, there is no defence +for deeds unnecessary when the malicious +are scandalised. When the thing was +indifferent, doth he not forego his liberty for +to please them, as when he paid tribute, lest +he should offend them, although he knew +they were malicious?</q> Matt. xvii. 27. +</p> + +<p> +Thus have I evinced a main point, namely, +that when scandal is known to follow upon +anything, if it be not necessary, there is no +respect whatsoever which can justify it. +</p> + +</div> + +<anchor id="book_i_part_ii_chapter_ix"/> +<div> +<index index="toc" level1="CHAPTER IX. ALL THE DEFENCES OF THE CEREMONIES, USED +TO JUSTIFY THEM AGAINST THE SCANDAL IMPUTED TO THEM, ARE CONFUTED."/> +<index index="pdf" level1="CHAPTER IX."/> +<head type="sub">CHAPTER IX.</head> +<head>ALL THE DEFENCES OF THE CEREMONIES, USED TO JUSTIFY THEM AGAINST THE SCANDAL +IMPUTED TO THEM, ARE CONFUTED.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. From that which hath been said +it followeth inevitably, that since scandal +<pb n="1-092"/><anchor id="Pg1-092"/> +riseth out of the controverted ceremonies, +and since they are not things necessary, they +are to be condemned and removed as most +inconvenient. But that the inconveniency +of them, in respect of the scandal which +they cause, may be particularly and plainly +evinced, I come to discuss all the defences +which our opposites use against our argument +of scandal. These Formalists, who +acknowledge the inconveniency of the ceremonies +in respect of scandal, and yet conform +themselves to the same, are brought in +by Hooker<note place='foot'>Eccl. Pol. p. 246.</note> +making their apology on this +wise: <q>Touching the offence of the weak, +we must adventure it; if they perish, they +perish, &c. Our pastoral charge is God's +absolute commandment, rather than that +shall be taken from us,</q> &c. The opinion +of such, beside that it will be hateful and +accursed to every one who considereth it, I +have said enough against it heretofore.<note place='foot'>Supra, cap. 1.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. Wherefore I will here meddle +only with such as go about to purge the +ceremonies from the inconveniency of scandal. +And first, they commonly answer us, +that the scandal which followeth upon the +ceremonies is passive and taken only, not +active and given, which answer I find both +impertinent and false. It is impertinent, +because, put the case: the scandal were only +passive and taken, yet the occasion of it +should be removed out of the way when it +is not a thing necessary, according to my +8th, 11th, and 12th propositions; and if any +of our opposites will deny this, let them blush +for shame. A Jesuit shall correct them,<note place='foot'>Maldonat. +Com. in illum locum.</note> +and teach them from Matt. xvii. 27, that +Christ shunned a scandal which would have +been merely passive, and therefore that this +is not to be taken for a sure and perpetual +rule, <hi rend='italic'>scandalum datum, not acceptum esse +vitandum</hi>. One of our own writers upon +this same place noteth,<note place='foot'>Pareus, Com. ibid.</note> +that this scandal which Christ eschewed, had been a scandal +taken only, because the exactors of the tribute-money +ought not to have been ignorant +of Christ's immunity and dignity; yet because +they were ignorant of the same, lest +he should seem to give a scandal, <hi rend='italic'>cedere potius +sua libertate voluit. Ideo non tantum +dicit: ne scandalizentur: sed ne scandalizemus +eos, hoc est, ne scandali materiam +eis demus</hi>. +</p> + +<pb n="1-093"/><anchor id="Pg1-093"/> + +<p> +<hi rend='italic'>Sect</hi>. 3. Their answer is also false: 1. +There is no scandal taken but (if it be known +to be taken, and the thing at which it is +taken be not necessary) it is also given. The +scandal of the weak, in the apostles' times, +who were offended with the liberty of eating +all sorts of meats, was passive and taken, +as Zanchius observeth,<note place='foot'>Com. +in Eph. iv. 13.</note> yet was that scandal +given and peccant upon their part, who used +their liberty of eating all sorts of meats, and +so cared not for the offence of the weak. +Think they then that our taking of offence +can excuse their giving of offence? Nay, +since the things whereby they offend us are +no necessary things, they are greatly to be +blamed. +</p> + +<p> +That the ceremonies are not necessary in +themselves our opposites acknowledge, and +that they are not necessary in respect of the +church's determination, I have proved in +the first part of my dispute. Wherefore, +having no necessity in them, they ought to +be abolished, when scandal is known to arise +out of them. +</p> + +<p> +2. Giving and not granting that the scandal +of them who were first offended at the +ceremonies was only passive, yet the using of +them after scandal is known to rise out of +them, must be an active scandal, because +the keeping of a thing which is not necessary, +after scandal riseth out of it, is an active +scandal, though the scandal which at +first rose out of it had been only passive, as +I show in my seventh proposition. +</p> + +<p> +3. The truth is, that both first and last +the scandal of the ceremonies is active and +given; for an active scandal is <hi rend='italic'>dictum vel +factum vere malum, aut mali speciem habens, +quo auctor aliis peccandi occasionem +praebet</hi>, say our divines.<note place='foot'>Polan. +Synt. Theol. lib, 6, cap. 3, col. 19.</note> An active scandal +is ever a sin in him who offendeth, <hi rend='italic'>quia vel +ipsum opus quod facit est peccatum, vel +etiam si habeat speciem peccati</hi>, &c., say +the schoolmen.<note place='foot'>Aquin. 2, 2 an. +quest. 43. art. 2.</note> A scandal given and faulty, +<hi rend='italic'>id opus aut ex se malum, aut apparentur</hi>, +say Formalists themselves.<note place='foot'>Marc. Ant. de +Dom. de Rep. Eccl. lib, 1, cap. 11, num. 18.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. Now to say the least that can be +said, the ceremonies have a very great appearance +of evil, and so the scandal which +followeth them shall be proved to be active. +The divines of Magdeburg<note place='foot'>Cent. 1, +lib. 2, cap. 4, col. 450.</note> infer from 1 +<pb n="1-094"/><anchor id="Pg1-094"/> +Thess. v. 22, <hi rend='italic'>speciem mali etiam scandala +conficere</hi>. Junius teacheth,<note place='foot'>Com. +in Dan. i. 8.</note> that scandal is +given, <hi rend='italic'>sive exemplo malo, sive speciem habente +mali</hi>. M. Ant. de Dominis maketh<note place='foot'>De +Rep. Eccl. lib. 5, cap. 10, num. 44.</note> +the scandal sin, <hi rend='italic'>Ubi quis opere suo aliquo, +vel de se malo vel indifferenti, aut bono, sed +cum specie apparentis mali, proximum inducit +ad peccandum, etiamsi intentio ipsius +ad hoc non feratur.</hi> +</p> + +<p> +But to discover the appearance of evil +which is in the ceremonies, let us consider +with Zanchius,<note place='foot'>Com. in 1 Thes. +v. 22.</note> that the appearance of evil +from which the Apostle exhorteth to abstain +may be expounded two ways. First, +It may be referred to the preceding words, +and so meant of prophecy and trying the +doctrine of prophets or preachers, for we +should beware in this matter of all which +hath any appearance of evil, that is, from +all things, <hi rend='italic'>quae ab haereticis in suam sententiam, +malamque consequentiam trahi +possunt</hi>. For example, saith Zanchius, +Nestorius said, that we are saved by the +blood, not of the Son of God, but of the Son +of man. Now if any, suppressing that negative, +should say, we are saved by the blood +of the Son of man, though this might receive +a right explication, yet it hath an appearance +of evil, because from it Nestorius might +confirm his heresy. Appearance of evil thus +expounded will be found in the ceremonies +in question. If a phrase or form of speaking +from which heretics may draw bad consequences, +and confirm their errors, though +not truly, yet in show, be an appearance of +evil, then much more are visible ceremonies +and received customs, from which heretics +get occasion to confirm their heretical errors, +and damnable superstitions, very plain and +undeniable appearances of much evil. +</p> + +<p> +Now Papists confirm many of their superstitions +by the English ceremonies. Parker<note place='foot'>Of the +Cross, cap. 3, sect. 6.</note> +giveth too many clear instances, namely, +that by the English cross Martial justifieth +the popish cross, and Saunders the popish +images. That the English service-book is +drawn by Parsons and Bristowe, to a countenancing +of their mass-book; that Rainold +draweth private baptism to a proof of the +necessity which they put in that sacrament; +that the Rhemists draw the absolution of +the sick, prescribed in the communion-book, +to an approbation of their absolution, auricular +<pb n="1-095"/><anchor id="Pg1-095"/> +confession, and sacrament of penance. +To these instances I add, that the +Rhemists<note place='foot'>Annot. on Gal. iv. 10.</note> +confirm the least of their assumption of Mary +for the other feasts which the church of England +observeth. And so doth J. Hart.<note place='foot'>Confer. with +Rain. cap. 8, div. 2, p. 408, 410.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 5. It will be said, that Papists have +no ground nor reason to confirm any of their +superstitions by the English ceremonies. But +I answer: 1. If it were so, yet forasmuch +as Papists draw them to a confirmation of +their superstitions, we should abstain from +them as appearances of evil. Eating (at a +private banquet) of that which was sacrificed +to idols, did confirm an idolator and infidel +in his religion, as Pareus<note place='foot'>Com. in +1 Cor. x. 28.</note> noteth; yet from +this the idolator had no reason to confirm +himself in his idolatry; but because the idolator, +seeing it, might draw it to a confirmation, +the Apostle will have it for that respect +forborne. When the Arians abused +trin-immersion in baptism, to signify three +natures of the three persons, Pope +Gregory,<note place='foot'>Lib. 1, epist. 41.</note> +and the fourth council of Toledo ordained,<note place='foot'>Can. 5.</note> +that in Spain, thrice washing should no +longer be used in baptism, but once only. +The Arians had no just reason to draw such +a signification from the ceremony of trin-immersion, +yet was it abolished when those +heretics did so abuse it. If any say, that +we are saved by the blood of the Son of man, +the phrase is orthodox, because of the communication, +or rather communion of properties, +and the Nestorians cannot with +good reason by it confirm their heresy, yet +are we to abstain from this form of speech, +in Zanchius's judgment, when it is drawn to +the confirmation of that error. +</p> + +<p> +I conclude with that which Parker<note place='foot'>Ubi supra.</note> allegeth +out of the <hi rend='italic'>Harmony of Confessions: +Cum adiaphora rapiuntur ad confessionem, +libera esse desinunt</hi>. Mark <hi rend='italic'>rapiuntur</hi>. +2. The ceremonies do indeed greatly +countenance those superstitions of Papists, +because <hi rend='italic'>communio rituum est quasi symbolum +communionis in religione</hi>;<note place='foot'>Bald, de +Cas. Cons. lib. 2, cap. 14, cas. 7.</note> so that +Papists get occasion from the ceremonies, of +confirming, not only those popish rites which +we have not yet received, but also the whole +popish religion, especially since they see Conformists +so siding with them against Non-Conformists, +and making both their opinions +<pb n="1-096"/><anchor id="Pg1-096"/> +and practices to be better than we reckon +them to be. +</p> + +<p> +Saravia,<note place='foot'>N. Fratri et Amico, art. +13.</note> perceiving how much the popish +sacrament of confirmation is countenanced +and confirmed by our bishoping, thinks it +best to put the fairest face he can upon the +Papists' judgment of that bastard sacrament. +He would have us believe, that the Papists +do not extol the dignity of the sacrament of +confirmation above baptism. But he should +have considered that which Cartwright<note place='foot'>Annot. +on Acts viii. sect. 5.</note> +marketh out of the first tome of the councils, +that in the epistle which is ascribed to +Eusebius and Melciades, bishops of Rome, +it is plainly affirmed, that the sacrament of +confirmation <q>is more to be reverenced +than the sacrament of baptism.</q> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 6. Zanchius hath another exposition +of the appearance of evil, which doth also +agree to the ceremonies. The appearance +of evil which maketh scandal, and from which +the Apostle would have us to abstain, may +be taken generally of all sorts of sin, and all +evil things whatsoever; for so we should abstain +from all that which hath any appearance +of evil; <hi rend='italic'>nullam proebentes occasionem +proximo nostro aliquid mali de nobis suspicandi</hi>. +He instanceth for example, the eating +of idolothites in Paul's time, 1 Cor. x. +Now if the eating of idolothite meats was an +appearance of evil, and so scandalous, because +it gave the weak occasion to suspect some +evil of such as did eat them, much more idolothite +rites which have not only been dedicated +and consecrated to the honour of idols, +but also publicly and commonly used and +employed in idolatrous worship; surely whosoever +useth such idolothites, gives great occasion +to his brother to suspect some evil of +him, because of such evil-favoured appearances. +And thus we see how great appearance +of evil is more than manifest in the +ceremonies, which maketh the scandal active, +if there were no more; but afterwards +we shall see the ceremonies to be evil and +unlawful in themselves, and so to be in the +worst kind of active scandal. +</p> + +<anchor id="book_i_part_ii_chapter_ix_sect_7"/> +<p> +<hi rend='italic'>Sect.</hi> 7. Two things are objected here by +our adversaries, to make it appear that the +scandal of conformity is not active nor faulty +upon their part. 1. They say they are +blameless, because they render a reason of +that which they do, so that we may know +the lawfulness of it. To this sufficient answer +hath been made already by one whose +<pb n="1-097"/><anchor id="Pg1-097"/> +answers I may well produce to provoke Conformists +therewith, because no reply hath +ever been made to them. <q>This (saith he<note place='foot'>Park, +of the Cross, part 2, p. 57; 1 Thes. v. 14; +Rom. xiv. 16; 1 Cor. lx. 12; 1 Thes, ii. 7; Acts xx +34; Matt xviii. 6.</note>), +if it be true, then see we an end of all the +duty of bearing with the weak; of forbearing +our own liberty, power, and authority in +things indifferent, for their supportance; +yea, an end of all the care to prevent their +offence, by giving them occasion <hi rend='italic'>aut condemnandi +factum nostrum, aut illud imitandi +contra conscientiam</hi>,<note place='foot'>Cornel Jansen. +Conc. Evang. cap 71.</note> which we have +so often,<note place='foot'>Aug. de Morib. Manich. lib. 2, cap. 14; Rom. +xiv. 30.</note> so seriously, with so many reasons, +obtestations, yea, woes and threatenings, +commanded to us throughout the word. +What needed Paul to write so much against +the scandal of meats, and against the scandal +of idolothious meats? This one precept +might have sufficed, let the strong give +a reason for his eating, &c. Though he hath +given many reasons to them of Corinth for +the lawfulness of taking wages; though he +hath given divers reasons for the lawfulness +of all sorts of meats to them of Rome, yet +neither will take wages himself, nor suffer +others to eat all sorts of meats, when others +are offended. And what is that which he +writeth Rom. x.? Take and receive the +weak for their supportance, and not for +controversy and disputation,</q> &c. +</p> + +<p> +It will be said that they are to be thought +obstinate, who, after a reason given, are still +scandalised. But the answer is in readiness: +<hi rend='italic'>Fieri potest ut quidam nondum sint capaces +rationis redditæ, qui idcirco quamvis +ratio sit illis reddita, habendi sunt adhuc +propusillis</hi>.<note place='foot'>Ames lib. 5, de Consc. +cap. 11, quest. 6.</note> They are rather to be thought +obstinate in scandalising, who, perceiving the +scandal to remain, notwithstanding of their +reason given, yet for all that take not away +the occasion of the scandal. But say some,<note place='foot'>Dr Forebesse, +Iren. lib. 2. cap. 20, num. 27.</note> +whoever ought to be esteemed weak, or not +capable of reason, ministers must not be so +thought of. Whereunto I answer with Didoclavius:<note place='foot'>Alt. +Damasc. cap. 9, p. 556.</note> +<hi rend='italic'>Infirmitatem in doctiores cadere +posse, neminem negaturum puto, et +superiorum temporum historia de dimicatione +inter doctores ecclesiæ, ob ceremonias, +idipsum probat. Parati etiam sunt +coram Deo testari se non posse acquiescere +<pb n="1-098"/><anchor id="Pg1-098"/> +in Formalistarum foliis ficulneis</hi>. +The reason which they give us commonly +is will and authority; or if at any time they +give another reason, it is such an one as cannot +clear nor resolve our consciences. But +let their reasons be so good as any can be, +shall we be thought obstinate for being offended, +notwithstanding of their reason? +Dare they say that those who contended +so much of old about the celebration of Easter, +and about the feast of the Sabbath, were +not weak, but obstinate and malicious, after +a reason was given? Why consider they +not, that <q>men may, for their science,<note place='foot'>Parker, +of the Cross, part 2, p. 75.</note> be +profitable ministers, and yet fail of that +measure of prudence whereby to judge of a +particular use of indifferent things?</q> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 8. 2d. They say they give no scandal +by the ceremonies, because they have no +such intent as to draw any into sin by +them. <hi rend='italic'>Ans.</hi> A scandalous and inordinate +quality or condition of an action, any way +inductive to sin, maketh an active scandal, +though the doer have no intention to draw +into sin. This I made good in my fourth proposition; +and it is further confirmed by that +great scandal whereby Peter compelled the +Gentiles to Judaise, Gal. ii. 14. <q>He constrained +them (saith Perkins<note place='foot'>Com. upon this place.</note>) by the authority +of his example, whereby he caused them +to think that the observation of the ceremonial +law was necessary.</q> It was then the quality +of his action which made the scandal active, +because that which he did was inductive +to sin, but we are not to think that Peter had +an intention to draw the Gentiles to sin. +Cardinal Baronius<note place='foot'>Tom. 1, an. 55, +num. 39.</note> laboureth to make Peter +blameless, and his fact free of all fault; <hi rend='italic'>quia +præter ipsius spem id acciderat</hi>, and it fell +forth only <hi rend='italic'>ex accidenti et inopinato, ac +præter intentionem ipsius</hi>. M. Ant. de +Dominis<note place='foot'>De Rep. Eccl., lib. 1, cap. 11, +num. 18.</note> confuteth him well: <hi rend='italic'>Est scandalum +et cum peccato, quando quis licet non +intendat peccatum alterius, facit autem +opus aut ex se malum aut apparenter, ex +quo scit, aut scire debet, consequuturum +alterius peccatum, aut quodeunque malum: +nam etiam dicitur illud voluntarium +interpretative.</hi> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 9. I will yet descend more particularly +to confute our opposites' several answers +and defences, which they have used +against our argument of scandal. And I +<pb n="1-099"/><anchor id="Pg1-099"/> +begin with our Lord Chancellor: <q>As for +the godly amongst us (saith he<note place='foot'>Serm. at +Perth Assembly.</note>), we are +sorry they should be grieved; but it is their +own fault, for if the things be in themselves +lawful, what is it that should offend them?</q> +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. He does not well express scandal +(whereof he is there speaking) by grief; +for I may be grieved, yet not scandalised, +and scandalised, yet not grieved, according +to my first proposition touching scandal. +</p> + +<p> +2. To what purpose tells he it is their own +fault? Thinks he that there are any offended +without their own fault? To be offended +is ever a fault,<note place='foot'><q>Non enim solum scandalizure, sed ... +dulizari peccatum est, quia ... est,</q> saith +Maldonat upon Matt. xviii. 7.</note> as I show in my third +and sixth propositions; so that if a scandal +be not removed where it is men's own +fault that they are offended, then no scandal +shall ever be removed, because all who +are scandalised commit a fault in being scandalised. +<hi rend='italic'>Nihil potest esse homini causa +sufficiens peccati, quod est spiritualis ruina, +nisi propria voluntas; et ideo dicta +vel facta alterius hominis possunt esse solum +causa imperfecta aliqualiter inducens +ad ruinam</hi>, saith Aquinas,<note place='foot'>2 2an., +quest. 43, art. 1.</note> giving a reason +why, in the definition of scandals, he saith +not that it giveth cause, but that it giveth +occasion of ruin. +</p> + +<p> +3. Why thinks he that if the things be in +themselves lawful, they are purged of scandal? +What if they edify not? 1 Cor. xx. 23. +What if they be not expedient? Are they +not therefore scandalous, because in themselves +lawful? This shift is destroyed by my +ninth proposition. And, I pray, were not +all meats lawful for the Gentiles in the apostles' +times? Yet this could not excuse +their eating all sorts of meats, when the +Jews were thereby offended. +</p> + +<p> +4. Whereas he demandeth, if the things +be in themselves lawful, what is it that should +offend them? I demand again, though adultery, +murder, &c., be in themselves unlawful, +what is it that should offend us? Should +we offend or be scandalised for anything? +Nay, then, we should sin; for to be offended +is a sin. +</p> + +<p> +5. He had said to better purpose, What is +it that may offend them, or doth offend +them, that it may be voided? Whereunto +I answer, that there is a twofold scandal +which may be and hath been given by things +<pb n="1-100"/><anchor id="Pg1-100"/> +lawful in themselves (as I touched in my +fifth proposition), viz, the giving of occasion +to the weak to condemn our lawful deeds, +and the animating of them to follow our example +against their own consciences—both +ways we may make them to sin. The Apostle, +1 Cor. x. 29, where he is speaking of a +certain kind of idolothites which are in +themselves lawful, and only evil in the case +of scandal, showeth, that if the weak, in a +private banquet, see the strong eating such +meats as have been offered to idols, notwithstanding +of warning given, then is the weak +one scandalised, because, would the Apostle +say, <hi rend='italic'>Vel ipse etiam edet tuo exemplo, vacillante +conseientia, vel tacite factum tuum +damnabit.</hi><note place='foot'>Pareus, Com. la. illum +locum.</note> Behold what scandal may arise +even out of things which are in themselves +lawful, which also ariseth out of the ceremonies +(let them be as lawful as can be). 1. +We art provoked to disallow of lawful things, +and to condemn the doers as superstitious +and popishly affected. 2. We are animated +by the example of Formalists to practise +conformity, which in our consciences we condemn, +and by consequence do sin, because he +that doubteth is damned, and whatsoever is +not of faith is sin. +</p> + +<anchor id="book_i_part_ii_chapter_ix_sect_10"/> +<p> +<hi rend='italic'>Sect.</hi> 10. Let us see next how the Bishop +of Edinburgh can help the cause. He will +have us not to respect scandal, because it is +removed by the law. <q>For (saith he<note place='foot'>Epist. to the Pastors +of the Church of Scotland.</note>) by +obedience to a lawful ordinance, no man +gives scandal, and if any take offence, both +the cause and occasion thereof is the perverseness +only of the person offended.</q> Tertullian +saith well, <hi rend='italic'>Res bona neminem offendit +nisi malam mentem</hi>. +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. I show in my ninth proposition, +that the ordinance of superiors cannot make +that to be no scandal which otherwise should +be scandal. If this be not taken well from +us, let one of our opposites speak for us, +who acknowledgeth that human power cannot +make us do that which we cannot do +without giving of scandal, and that, in this +case, the pretext of obedience to superiors +shall not excuse us at the hands of the Supreme +Judge. +</p> + +<p> +2. I would learn of him what makes a +lawful ordinance about matters of fact or +things to be done? Not the will of superiors, +else there shall be no unlawful ordinances +(for every ordinance hath the will of +<pb n="1-101"/><anchor id="Pg1-101"/> +the ordainer), not the lawfulness of the +thing in itself which is ordained neither, +for then every ordinance which prescribeth +a thing lawful in itself, were it never so inexpedient +in respect of supervenient circumstances, +should be lawful. To a lawful ordinance +then is required, not only that the +thing ordained be lawful in itself, but also +that it be not inexpedient, so that a thing +may be lawful in itself, yet not lawfully ordained, +because the ordinance commandeth +the doing of it, whereas there are many +things lawful which ought not to be done, +because they are not expedient, 1 Cor. vi. 12. +</p> + +<p> +3. Since it cannot be a lawful ordinance +which ordaineth a thing inexpedient, it cannot +be a lawful obedience which is yielded to +such an ordinance. +</p> + +<p> +4. If by a lawful ordinance he mean (as it +seems he doth) an ordinance prescribing that +which is lawful in itself, then his answer is +false. What if an ordinance of superiors +had ordained the Corinthians to eat freely of +all meats which were in themselves clean? +Durst the Bishop say that this ordinance of +superiors had been of greater weight and +superior reason than the law of charity, +which is God's law? Had no man given +scandal by obedience to this ordinance? +And would not the Apostle for all that have +forbidden, as he did, the using of this liberty +with the offence of others? +</p> + +<p> +5. When any man is offended at a thing +lawful, prescribed by an ordinance, the cause +thereof is indeed in himself (yet it is not always +his perverseness, but oftimes weakness), +but the occasion of it is the thing at +which he offendeth, which occasion should +ever be removed when it is not a thing necessary, +as I showed already. +</p> + +<p> +6. As for that sentence of Tertullian, it +must admit the exception of a reverend +divine. He signifieth, saith Pareus,<note place='foot'>Com. +in 1 Cor. viii. 9.</note> scandal +not to be properly committed, save in +things evil in themselves, or else indifferent +<hi rend='italic'>quanquam interdum cuma bonas intempestive +factas, etiam committi possit</hi>. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 11. In the third place, we will look +what weapons of war Dr Forbesse produceth +in his <hi rend='italic'>Irenicum</hi>,<note place='foot'>Lib. +2, cap. 20, num. 5, 6.</note> falsely so called. And +first, he will not hear us touching scandal, +except we first acknowledge the ceremonies +not to be evil in themselves otherwise he +thinks we debate in vain about scandal, since +<pb n="1-102"/><anchor id="Pg1-102"/> +we have a more convenient way to exterminate +the ceremonies, by proving them to be +evil in themselves, and also because, when +we are pressed with the weight of arguments, +we will still run back to this point, +that nothing which in itself is unlawful can +be done without scandal. +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. The argument of scandal is not +vainly or idly debated, for though we prove +the ceremonies to be evil in themselves, yet +fitly we argument also from the scandal of +them, because this maketh yet more. 1. +<hi rend='italic'>Ad rem</hi>, for the scandal of a thing is more +than the unlawfulness of it; every unlawful +thing is not scandalous, but that only which +is done to the knowledge of another. 2. <hi rend='italic'>Ad +hominem</hi>, for that we may either content +or convince our opposites, we argument <hi rend='italic'>ex +ipsorum concessis</hi>, to this purpose,—that +since they yield the ceremonies to be in +themselves indifferent, therefore they must +acknowledge that they are to be forborne, +because scandal followeth upon them, and +they should abstain from things indifferent, +in the case of scandal. +</p> + +<p> +2. Whereas he thinks we will still turn +back to the unlawfulness of the ceremonies +in themselves, albeit we may justly make use +of this answer, when they go about to purge +the ceremonies from scandal by the lawfulness +of them in themselves, (because the +argument of scandal doth not presuppose our +concession of the lawfulness of the ceremonies, +but theirs,) yet he deceives himself in +thinking that we cannot handle this argument +without it, for were they never so +lawful in themselves, we evince the scandal +of them from the appearance of evil which is +in them,<note place='foot'>Supra, sect 4-6.</note> so that, without respecting the +unlawfulness of the ceremonies in themselves, +we can and do make good our argument +of scandal, so far as concerneth the +ceremonies considered by themselves. +</p> + +<p> +But when our opposites object, that many +are scandalised by us who refuse the ceremonies, +we here compare the scandal of non-conformity, +if there be any such (for though +some be displeased at it, I see not how they +are scandalised by it), with the scandal of conformity, +and show them that the scandal of +non-conformity is not to be cared for, because +it is necessary, and that by reason of the unlawfulness +of the ceremonies. I will make +all this plain by a simile. +</p> + +<p> +A pastor dealing with a fornicator, layeth +<pb n="1-103"/><anchor id="Pg1-103"/> +before him both his sin and the scandal of it +too. Now, as touching the scandal, the fornicator +careth not for it, because he is in +the opinion that fornication is indifferent. +Whereupon the pastor thus proceedeth, If +it were indifferent, as you say, yet because +scandal riseth out of it, you should abstain. +And so, amongst many arguments against +fornication, the pastor useth this argument +taken from the scandal of it, both for aggravating +the sin in itself, and for convincing +the sinner, 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 +(because things indifferent, and in the case +of scandal, and when they are done with the +appearance of evil, should be forborne), without +ever mentioning the unlawfulness of it. +But if in a froward tergiversation, the fornicator +begin to reply, that he also is scandalised +and provoked to go on in his fornication +obstinately, by the pastor rebuking him +for so light a matter, and that the pastor's +reproof to him hath appearance of evil, as +much as his fornication hath to the pastor, +albeit here it may be answered, that the +pastor's reproof is not done inordinate, neither +hath any appearance of evil, except in +the fornicator's perverse interpretation, yet +for stopping the fornicator's mouth, as well +more forceably as more quickly, the pastor rejoineth, +that if any scandal follow upon his +reproof, it is not to be regarded, because the +thing is necessary, and that because fornication +being a great sin, he may not but reprove +it. +</p> + +<p> +So, albeit our argument of scandal holdeth +out against the ceremonies considered by +themselves, without making mention of the +unlawfulness of them in themselves albeit +also when the scandal of non-conformity (if +there be any such) is compared with the +scandal of conformity, we say truly that this +hath appearance of evil in its own condition, +and that hath none, except in the false interpretation +of those who glory in gainsaying. +</p> + +<p> +Yet for further convincing of our opposites, +and darting through their most subtile +subterfuges with a mortal stroke, we send +them away with this final answer,—You +should abstain from the ceremonies when +scandal riseth out of them, because you confess +them to be in themselves indifferent. +But we do avouch and prove them to be unlawful, +wherefore it is necessary for us to +<pb n="1-104"/><anchor id="Pg1-104"/> +abstain, though all the world should be +offended. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 12. The Doctor<note place='foot'>Ibid., +num. 7.</note> proceedeth to throw +back the argument of scandal upon our own +heads, and to charge us with scandalising both +the church and commonwealth by our refusing +the ceremonies. But what? should a doctor +be a dictator? or a proctor a prater? Why, +then, doth he ventilate words for reason? +That some are displeased at our non-conformity, +we understand to our great grief; but +that thereby any are scandalised, we understand +not; and if we did, yet that which is +necessary, such as non-conformity is, can be +taken away by no scandal. +</p> + +<p> +But the Doctor<note place='foot'>Num. 10-14.</note> goeth forward, denying +that there is in the ceremonies so much as +any appearance of evil, to make them scandalous. +Where I observe, that he dare not +adventure to describe how a thing is said to +have appearance of evil, and consequently a +scandalous condition. The man is cautelous, +and perceiveth, peradventure, that the appearance +of evil can be made to appear no +other thing than that which doth more than +appear in the ceremonies. And this I have +heretofore evinced out of Zanchius. +</p> + +<p> +The Doctor<note place='foot'>Num. 15, 16.</note> +holdeth him upon kneeling in +receiving the sacramental elements, and denieth +that it is scandalous, or any way inductive +to spiritual ruin. But (if he will) he +may consider that the ruder sort, who cannot +distinguish betwixt worshipping the +bread, and worshipping before the bread, +nor discern how to make Christ the passive +object of that worship and the bread the +active, and how to worship Christ in the +bread, and make the worship relative from +the bread to Christ, are, by his example, induced +to bread-worship, when they perceive +bowing down before the consecrated bread +in the very same form and fashion wherein +Papists are seen to worship it, but cannot +conceive the nice distinctions which he and +his companions use to purge their kneeling +in that act from idolatry. As for others +who have more knowledge, they are also induced +to ruin, being animated by his example +to do that which their consciences do +condemn. +</p> + +<p> +There occurreth next an objection, taken +from Paul's not taking wages at Corinth +(though he might lawfully), for shunning the +offence both of the malicious and the weak; +<pb n="1-105"/><anchor id="Pg1-105"/> +in the solution whereof the Doctor<note place='foot'>Num. 17.</note> spendeth +some words. The substance of his answer +is this, that Paul taught it was lawful +to take wages, and that they should not be +offended at it; and if we do as he did, we +must teach that the ceremonies are lawful in +themselves, yet not using our power for the +time, lest the weak be offended, or lest the +malicious glory: but for all that, not denying +our right and liberty, nor suffering a yoke of +bondage to be imposed upon us by contumacious +men. And, besides, that the Apostle +was commanded by no ecclesiastical decree +to take wages from the Corinthians, as we +are commanded by the decree of Perth to +receive the five Articles; so that Paul +might, without contempt of ecclesiastical +authority, abstain from taking of wages, but +we cannot, without contempt of the church, +reject the Articles. +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. This importeth, that if the question +were not <hi rend='italic'>de jure</hi>, and if we disliked the +ceremonies, and were offended at them, for +some other reason than their unlawfulness, +for this offence they would abstain. It may +be his reverend fathers return him small +thanks for this device. For let some men +be brought forth, acknowledging the ceremonies +to be in themselves indifferent, yet +offended at them for their inexpediency, whether +they be weak or malicious, the Doctor +thinks he should abstain for their cause. +</p> + +<p> +2. How knows he that they who were +offended at Paul's taking of wages at Corinth, +thought not his taking of wages there +unlawful, even as we think the ceremonies +unlawful? +</p> + +<p> +3. Why judgeth he that we are not scandalised +through weakness, but through malice +and contumacy? So he giveth it forth +both in this place and elsewhere.<note place='foot'>Iren., +lib. l. cap. 10, sect. 2.</note> Who +art thou that judgest another man's servant? +</p> + +<p> +But, 4. If we were malicious in offending +at the ceremonies as things unlawful, and in +urging of non-conformity as necessary, should +they therefore contemn our being scandalised? +Those that would have Titus circumcised, +were they not malicious? Did they +not urge circumcision as necessary? Held +they it not unlawful not to circumcise Titus? +Yet did the Apostle abstain because they +were to be scandalised, that is, made worse +and more wicked calumniators by the circumcising +of Titus, as I have showed;<note place='foot'>Supra, +<ref target="book_i_part_ii_chapter_viii_sect_6">cap. 8, sect. 6</ref>.</note> so +<pb n="1-106"/><anchor id="Pg1-106"/> +that albeit we know not to take care for the +displeasing of men that maliciously +(as necessary) abstaining +from that which is lawful to be done, yet +must we take care for scandalising them and +making them worse; rather, ere that be, we +ought to abstain from the use of our liberty. +</p> + +<p> +5. If an ecclesiastical decree had commanded +Paul at that time to take wages at Corinth, +the Doctor thinks he had contemned ecclesiastical +authority in not taking wages, +though some should be offended at his taking +wages. What! could an ecclesiastical +decree command Paul to take wages in the +case of scandal? or could he have obeyed +such a decree in the case of scandal? We +have seen before that no human authority +can make that no scandal which otherwise +were scandal, so that Paul had not contemned +ecclesiastical authority by not obeying +their command in this case of scandal +which had followed by his obeying, for he +had not been bound to obey, nay, he had +been bound not to obey in such a case, yea, +further, albeit scandal had not been to follow +by his taking wages, yet he had no more +contemned the church by not obeying a +command to take wages than he had done +by living unmarried, if the church had commanded +him to marry. The bare authority +of the church could neither restrain his +liberty nor ours in things indifferent, when +there is no more to bind but the authority of +an ordinance. +</p> + +<p> +6. Why holds he us contemners of the +church for not receiving the five Articles of Perth? +We cannot be called contemners for +not obeying, but for not subjecting ourselves, +wherewith we cannot be charged. Could he +not distinguish betwixt subjection and obedience? +Art thou a Doctor in Israel, and +knowest not these things? Nil, art thou a +Conformist, and knowest not what thy fellow +Conformists do hold? +</p> + +<p> +<hi rend='italic'>Sect.</hi> 13. One point more resteth, at +which the Doctor<note place='foot'>Ibid. lib. 2, cap. 20, +num. 14.</note> holdeth him in this argument, +namely, that for the offence of the +weak necessary things are not to be omitted, +such as is obedience to superiors, but their +minds are to be better informed. +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. Obedience to superiors cannot +purge that from scandal which otherwise +were scandal, as we have seen before.<note place='foot'>Supra. +<ref target="book_i_part_ii_chapter_viii_sect_5">cap. 8, sect. 5</ref>, +<ref target="book_i_part_ii_chapter_ix_sect_10">cap. 9, sect. 10</ref>.</note> +</p> + +<pb n="1-107"/><anchor id="Pg1-107"/> + +<p> +2. That information and giving of a reason +cannot excuse the doing of that out of +which scandal riseth, we have also proved +already.<note place='foot'>Ibid, sect 7.</note> +</p> + +<p> +3. That the ordinance of superiors cannot +make the ceremonies necessary, I have +proved in the first part of this dispute. +This is given for one of the chief marks of +the man of sin,<note place='foot'>Mosney Myster. of Iniq. In the conclus.</note> +<q>That which is indifferent, +he by his laws and prohibitions maketh to be +sin;</q> and shall they who profess to take part +with Christ against antichrist, do no less +than this? It will be replied, that the ceremonies +are not thought necessary in themselves, +nor non-conformity unlawful in itself, +but only in respect of the church's ordinance. +Just so the Papists profess,<note place='foot'>Aquin. 3, +quest. 66, art. 8, Rhein Annot. on +Matt. xvi. sect. 5, Bell de Pontif. Rom., lib. 4, cap. +18; and De Sacrif. Missæ, lib. 6, cap 13.</note> that +the omission of their rites and observances is +not a sin in itself, but only in respect of +contemning the church's customs and commandments. +How comes it, then, that they +are not ashamed to pretend such a necessity +for the stumbling-blocks of those offending +ceremonies among us, as Papists pretend for +the like among them? +</p> + +<anchor id="book_i_part_ii_chapter_ix_section_14"/> +<p> +<hi rend='italic'>Sect.</hi> 14. But the English Formalists have +here somewhat to say, which we will hear. +Mr Hooker tells us,<note place='foot'>Eccl. Pol., +lib. 4, 11, 12.</note> that ceremonies are +scandalous, either in their very nature, or +else through the agreement of men to use +them unto evil; and that ceremonies of this +kind are either devised at first unto evil, or +else having had a profitable use, they are +afterwards interpreted and wrested to the +contrary. As for the English ceremonies, +he saith, that they are neither scandalous in +their own nature, nor because they were +devised unto evil, nor yet because they +of the church of England abuse them unto +evil. +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. Though all this were true, yet +forasmuch as they have been abused by the +Papists unto idolatry and superstition, and +are monuments of Popery, the trophies of +Antichrist, and the relics of Rome's whorish +bravery,—they must be granted, at least for +this respect, to be more than manifest appearances +of evil, and so scandalous. +</p> + +<p> +But secondly, It is false which he saith; +for kneeling in receiving the communion is, +in its own nature, evil and idolatrous, because +<pb n="1-108"/><anchor id="Pg1-108"/> +religious adoration before a mere creature, +which purposely we set before us in the +act of adoring, to have state in the worship, +especially if it be an actual image in that act +representing Christ to us (such as the bread +in the act of receiving) draweth us within +the compass of co-adoration or relative worship, +as shall be copiously proved afterwards. +</p> + +<p> +Other of the ceremonies that are not evil +in their own nature, yet were devised to +evil; for example, the surplice. The replier<note place='foot'>Cap. 1, sect. 3.</note> +to Dr Mortoune's particular defence, +observeth, that this superstition about apparel +in divine worship, began first among +the French bishops, unto whom Cælestinus +writeth thus:—<hi rend='italic'>Discernendi, &c.</hi> <q>We are +to be distinguished from the common people +and others by doctrine, not by garment,—by +conversation, not by habit,—by the purity of +mind, not by attire; for if we study to innovation, +we tread under foot the order which +hath been delivered unto us by our fathers, +to make place to idle superstitions; wherefore +we ought not to lead the minds of the +faithful into such things, for they are rather +to be instructed than played withal; neither +are we to blind and beguile their eyes, but +to infuse instructions into their minds.</q> In +which words Cælestinus reprehends this apparel, +as a novelty which tended to superstition, +and made way to the mocking and deceiving +of the faithful. +</p> + +<p> +Lastly, Whereas he saith the ceremonies +are not abused by them in England, I instance +the contrary in holidays. Perkins +saith,<note place='foot'>Expos. of the Creed, Art. +of Christ's Birth.</note> that the feast of Christ's nativity, so +commonly called, is not spent in praising the +name of God, but in rifling, dicing, carding, +masking, mumming, and in all licentious +liberty, for the most part, as though it were +some heathen feast of Ceres or Bacchus. +And elsewhere<note place='foot'>Com. on Gal. iv. 10.</note> +he complaineth of the great +abuses of holidays among them. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 15. As touching the rule which is +alleged against the ceremonies out of Paul's +doctrine, namely, that in those things from +which we may lawfully abstain, we should +frame the usage of our liberty with regard +to the weakness of our brethren. Hooker +answereth to it, 1. That the weak brethren +among them were not as the Jews, who were +known to be generally weak, whereas, saith +he, the imbecility of ours is not common to +<pb n="1-109"/><anchor id="Pg1-109"/> +so many, but only here and there some such +an one is found. 2. He tells us that these +scandalous meats, from which the Gentiles +were exhorted to abstain for fear of offending +the Jews, cannot represent the ceremonies, +for their using of meats was a matter +of private action in common life, where every +man was free to order that which himself +did, but the ceremonies are public constitutions +for ordering the church, and we are +not to look that the church is to change her +public laws and ordinances, made according +to that which is judged ordinarily and commonly +fittest for the whole, although it +chance that, for some particular men, the +same be found inconvenient, especially when +there may be other remedies also against +the sores of particular inconveniences. Let +them be better instructed. +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. This is bad divinity that would +make us not regard the scandalising of a +few particular men. Christ's woe striketh +not only upon them who offend many, but +even upon them who offend so much as one +of his little ones, Matt. xviii 6. +</p> + +<p> +2. That which he saith of the few in +England, and not many, who are scandalised +by the ceremonies, hath been answered by +a countryman of his own.<note place='foot'>Parker, +of the Cross, cap. 6, sect. 10.</note> And as for us, +we find most certainly that not a few, but +many, even the greatest part of Scotland, +one way or other, are scandalised by the +ceremonies. Some are led by them to drink +in superstition, and to fall into sundry gross +abuses in religion, others are made to use +them doubtingly, and so damnably. And +how many who refuse them are animated to +use them against their consciences, and so +to be damned? Who is not made to stumble? +And what way do they not impede +the edificatlon of the church? +</p> + +<p> +3. What if there had been a public constitution, +commanding the Gentiles to eat +all meats freely, and that this hath been +judged ordinarily and commonly fittest for +the whole, even to signify the liberty of the +church of the New Testament? Should not +the Gentiles, notwithstanding of this constitution, +have abstained because of the scandal +of the Jews? How comes it then, that that +which the Apostle writeth against the scandal +of meats, and the reasons which he giveth, +are found to hold over good, whether +there be a constitution or not? +</p> + +<p> +4. As for his remedy against the scandal +<pb n="1-110"/><anchor id="Pg1-110"/> +of particular men, which is to instruct them +better, it hath been answered +before.<note place='foot'><ref target="book_i_part_ii_chapter_ix_sect_7">Sect. +7</ref>.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 16. Now, if I reckon Paybody to +be no body, perhaps some body will not take +it well. I will therefore examine how he +handleth this argument. Four things are +answered by him<note place='foot'>Apol., part 3, cap +5.</note> to those places, Rom. xiv. +16; 1 Cor. viii. 10; Matt. xviii. 6, which +are alleged against the use of things indifferent, +when we cannot use them without +scandal. +</p> + +<p> +First, he saith, that all those Scriptures +which are quoted as condemning the scandalising +of others in things indifferent, +speak only of scandalising them who are +weak. +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. Be it so, thought he, that they +are all malicious, and none weak, who are +offended by the ceremonies. He himself +describeth the weak whom we are forbidden +to scandalise, to be such as are weak in knowledge +and certainty of the truth. Now +there are many who are in this respect weak, +scandalised by the ceremonies. But I say, +moreover, that his description is imperfect; +for there are some who know the truth, and +that certainly, who are, notwithstanding, to +be accounted weak, in regard of the defect of +that prudence which should guide, and that +stability which should accompany all their +actions, in the particular usage of such things +as they know certainly, in their general +kind, to be agreeable to truth and righteousness. +Such Christians are impeded by +the ceremonies from going on in their Christian +course so fast as otherwise they would, +if not also made to waver or stumble. And +thus are they properly scandalised according +to my fifth proposition. <hi rend='italic'>Si quis nostra +culpa vel impingit, vel abducitur a recto +cursu, vel tardatur, cum dicimur offendere</hi>, +saith Calvin.<note place='foot'>Com. in Matt. xviii. +6.</note> <hi rend='italic'>Porro scandalum est +dictum vel factum quo impeditur evangelii +cursus, cujus ampliationem et propagationem, +totius vitae nostrae scopum esse +oportet</hi>, saith Martyr.<note place='foot'>Com. 1 Cor. viii.</note> +</p> + +<p> +2. It is a fault to give offence even to the +strong, or else Peter was not to be blamed +for giving offence to Christ, Matt. xvi. 23. +Yea, it is a fault to offend the very malicious +by things that are not necessary, as I +have proved in my twelfth proposition. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 17. Secondly, saith he, all those +<pb n="1-111"/><anchor id="Pg1-111"/> +Scriptures condemn only the scandal of the +weak which is made at that time when we +know they will be scandalised. +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. If he speak of certain and infallible +knowledge, none but God knoweth +whether a man shall be scandalised or not, +by that which we are to do. He must +mean, therefore, of such knowledge as we +can have of the event of our actions, and so +his answer bringeth great damage to his own +cause. Formalists know that then weak +brethren have been of a long time scandalised +by the ceremonies, and they hear them +professing that they are yet scandalised, and +how then can they but know that scandal +will still follow upon that which they do? +</p> + +<p> +2. Albeit they know not that their brethren +will be scandalised by the ceremonies, +yea, albeit then brethren should not be scandalised +thereby, yet because the ceremonies +are appearances of evil, inductive to +sin, and occasions of ruin, scandal is given +by them, whether it be taken by their brethren +or not, according to my fourth and fifth +propositions. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 18. Thirdly, saith Paybody, all +those Scriptures condemn only that offence +of another in things indifferent, which is +made by him who is at liberty and not +bound, they speak not of using or refusing +those things, as men are tied by the commandment +of authority. 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 thing. +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. I have proved heretofore, that +the commandment of authority cannot make +the use of a thing indifferent to be no scandal, +which otherwise were scandal. +</p> + +<p> +2. I have also proved in the first part of +this dispute, that an ecclesiastical constitution +cannot bind us, nor take away our liberty +in the using or not using of a thing +indifferent in itself, except some other reason +be showed us than the bare authority of +the church. As touching the civil magistrate's +place and power to judge and determine +in things pertaining to the worship +of God, we shall see it afterwards, and so +shall we know how far his decisions and ordinances +in this kind of things have force to +bind us to obedience. +</p> + +<p> +3. He should have proved that obedience +to the magistrate in a thing indifferent, is a +better duty than abstaining from that which +scandaliseth many Christians. He should +<pb n="1-112"/><anchor id="Pg1-112"/> +not have opposed pleasing and scandalising +(for perhaps a man is most scandalised when +he is most pleased), but edifying and scandalising, +according to my first proposition. +Now, will anybody except Paybody say, that +obedience to the magistrate in a thing indifferent, +out of which scandal riseth, is a +better duty than forbearing for the edification +of many Christian souls, and for shunning +to scandalise them. This we must take +to be his meaning, or else he saith nothing +to the purpose. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 19. His fourth answer is, that all +those scriptures condemning scandal, must +needs especially condemn that which is greatest. +Peter and his companions coming to +Antioch, were in danger of a double scandal; +either of the Jews by eating with the +Gentiles, which was the less, or of the Gentiles +in refusing their company, as if they +had not been brethren, which was far the +greater. Now Paul blamed Peter very +much, that for the avoiding the lesser scandal, +he and his companions fell into the +greater. +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. He is greatly mistaken whilst he +thinks that a man can be so straitened betwixt +two scandals, that he cannot choose but +give the one of them. For, <hi rend='italic'>nulla datur +talis perplexitas, ut necessarium sit pro +homini sive hoc sive illud faciat, scandalum +alicui dare</hi>.<note place='foot'>Ames., lib. 5, de Consc., cap. 11.</note> +</p> + +<p> +2. That sentence of choosing the least of +two evils, must be understood of evils of +punishment, not of evils of sin, as I showed +before,<note place='foot'>Supra, <ref target="book_i_part_ii_chapter_i">cap. +1</ref>.</note> +so that he is in a foul error whilst +he would have us to choose the least of two +scandals. +</p> + +<p> +3. As for the example which he allegeth, +he deceiveth himself to think that Peter had +given scandal to the Jews by his eating +with the Gentiles. <hi rend='italic'>Cum Gentibus cibum +capiens, recte utebatur libertate Christiana</hi>, +say the Magdeburgians;<note place='foot'>Cent. 1, lib. 2, +cap. 10, col. 560.</note> but when certain +Jews came from James, he withdrew himself, +fearing the Jews, and so <hi rend='italic'>quod ante de +libertate Christiana aedificarat, rursus +destruebat</hi>, by eating, then, with the Gentiles, +he gave no scandal, but by the contrary +he did edify. And farther, I say, +that his eating with the Gentiles was a +thing necessary, and that for shunning of +two great scandals; the one of the Gentiles, +by compelling them to Judaise; the other +<pb n="1-113"/><anchor id="Pg1-113"/> +of the Jews, by confirming them in Judaism, +both which followed upon his withdrawing +from the Gentiles; so that by his eating +with the Gentiles no scandal could be given, +and if any had been taken, it was not to be +cared for. Wherefore there was but one +scandal which Peter and his companions +were in danger of, which also they did give, +and for which Paul apprehended them, +namely, their withdrawing of themselves +from the Gentiles, and keeping company +only with the Jews, whereby both the Jews +and the Gentiles were scandalised, because +both were made to think (at least occasion +was given to both for thinking) the observation +of the ceremonial law necessary. That +which deceiveth Paybody, is the confounding +of <emph>scandalising</emph> and <emph>displeasing</emph>. Peter, +by eating with the Gentiles, perhaps +had displeased the Jews, but he had thereby +edified them, though the scandal which +he gave them was by Judaising; <hi rend='italic'>Judaizabat +olim Petrus per dissimulationem</hi>, +saith Gerson:<note place='foot'>De Auserib Papae, consider. +12.</note> by this Judaising through +such dissimulation and double-dealing, as +was his eating with the Gentiles first, and +then withdrawing of himself, when certain +Jews came; for keeping company with them +only, he scandalised the Jews and confirmed +them in Judaism, as Pareus noteth.<note place='foot'>Com. in illum locum.</note> How +then can it be said, that he that scandalised +them by his eating with the Gentiles? For +hereupon it should follow that there was a +necessity of doing evil laid upon Peter, so +that he behoved to offend the Jews either +by his eating with the Gentiles, or by his +not eating with the Gentiles; for he could +not both eat with them and not eat with +them. This is therefore plain, that if he +scandalised the Jews by his not eating with +the Gentiles, as I have showed, then had he +not scandalised them, but edified them by +his eating with the Gentiles. +</p> + +<p> +I perceive he would say, that the scandal +of non-conformity is a greater scandal than +the scandal of conformity; and so he would +make us gain little by our argument of scandal. +He is bold to object,<note place='foot'>Ubi Supra, p. 441.</note> <q>Where one is +offended with our practice of kneeling, +twenty, I may say ten thousand, are offended +with your refusal.</q> O adventurous arithmetic! +O huge hyperbole! O desultorious +declamation! O roving rethoric! O +prodigal paradox! +</p> + +<pb n="1-114"/><anchor id="Pg1-114"/> + +<p> +Yet, I reply, 1. Though sundry (yet not +ten thousand for one) are displeased by our +refusal, who can show us that any are thereby +scandalised; that is, made worse and induced +to ruin? This man is bold to say well to +it; but we have solidly proved that scandal +riseth out of kneeling and the rest of the +ceremonies: let it be measured to us with the +same measure wherewith we mete. +</p> + +<p> +2. Put the case, that ten thousand were +scandalised by our refusal, will it thereupon +follow that our refusal is a greater scandal +than their practising? Nay, then, let it be +said that the cross of Christ is a greater +scandal than a private man's fornication, because +both Jews and Greeks were offended +at that, 1 Cor. i. 23; whereas, perhaps, a +small congregation only is offended at this. +</p> + +<p> +3. Our refusal is necessary, because of the +unlawfulness of the ceremonies which we +refuse, so that we may not receive them, but +must refuse them, notwithstanding of any +scandal which can follow upon our refusal. +If he had aught to say against this answer, +why is he silent? He might have found it at +home. <q>Our forbearance of conformity +(saith Parker<note place='foot'>Of the Cross, part 2, p. +79.</note>) is a necessary duty, there is +therein no fault of any scandal in us.</q> +</p> + +<p> +4. Our opposites should do well to assail +our argument of scandal before they propound +any other argument against us; for so +long as they make it not evident that the +scandal of the ceremonies, which we object, +is an active or faulty scandal, so long they +cannot object the scandal of non-conformity +to us; because if the scandal (which is to be +avoided) be in their practising of the ceremonies, +it cannot be in our refusing of them. +</p> + +<p> +5. We know many are grieved and displeased +with our non-conformity, yet that +every one who is grieved is not by and by +scandalised, the Bishop of Winchester teacheth +as well as we. <q>Many times (saith he<note place='foot'>Serm. on John xvi. 7.</note>) +men are grieved with that which is for their +good, and earnestly set on that which is not +expedient for them.</q> But, in good earnest, +what do they mean who say they are scandalised, +or made worse by our non-conformity? +for neither do we make them condemn +our lawful deed as unlawful, nor yet +do we animate them by our example to do +that which, in their consciences, they judge +unlawful. They themselves acknowledge +that sitting is as lawful as kneeling; that the +<pb n="1-115"/><anchor id="Pg1-115"/> +not-observing of the five holidays is as lawful +as the observing of them; that the not-bishoping +of children is as lawful as the bishoping +of them. Do they not acknowledge +the indifferency of the things themselves? +Do they not permit many of their people +either to kneel or to sit at the communion? +Have not many of themselves taken the communion +sitting in some places? Have not +our Conformists in Scotland hitherto commonly +omitted bishoping of children, and +the ministration of the sacraments in private +places? As for ourselves we make our +meaning plain when we object the scandal +of conformity; for many ignorant and superstitious +persons are, by the ceremonies, confirmed +(<hi rend='italic'>expertus loquor</hi>) in their error and +superstition; so that now they even settle +themselves upon the old dregs of popish +superstition and formality, from which they +were not well purged. Others are made to +practise the ceremonies with a doubting and +disallowing conscience, and to say with Naaman, +<q>In this the Lord be merciful unto +us if we err:</q> with my own ears have I +heard some say so. And even those who +have not practised the ceremonies, for that +they cannot see the lawfulness of them, yet +are animated by the example of practising +Conformists to do these things which, in +their consciences, they condemn as unlawful +(which were to sin damnably), and if they do +them not, then is there no small doubting +and disquietness, trouble, and trepidation, +harboured in their consciences. And thus, +one way or other, some weakening or deterioration +cometh to us by the means of the +ceremonies; 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 kind, because +of the ceremonies, we take God himself +to witness, who shall make manifest the +counsels of the heart, that we speak the truth, +and lie not. +</p> + +<p> +Finally, Let that be considered which divines +observe to be the perpetual condition +of the church,<note place='foot'>Pareus, Com. in Rom. +xv. 1.</note> namely, that as in any other +family there are found some great, some +small, some strong, some weak, some wholesome, +some sickly, so still is there found +such an inequality in the house of God, +which is the church,—and that because some +are sooner, some are later called, some endued with +more gifts of God, and some with fewer.<note place='foot'>Serm. on John xvi. 7.</note> +</p> + +</div> + +</div> + +<pb n="1-116"/><anchor id="Pg1-116"/> + +<anchor id="book_i_part_iii"/> +<div rend="page-break-before: always"> +<index index="toc" level1="THE THIRD PART. AGAINST THE LAWFULNESS OF THE CEREMONIES."/> +<index index="pdf" level1="THE THIRD PART."/> +<head type="sub">THE THIRD PART.</head> +<head>AGAINST THE LAWFULNESS OF THE CEREMONIES.</head> + +<pb n="1-117"/><anchor id="Pg1-117"/> + +<anchor id="book_i_part_iii_chapter_i"/> +<div> +<index index="toc" level1="CHAPTER I. THAT THE CEREMONIES ARE UNLAWFUL, BECAUSE +SUPERSTITIOUS, WHICH IS PARTICULARLY INSTANCED IN HOLIDAYS, AND +MINISTERING THE SACRAMENTS IN PRIVATE PLACES."/> +<index index="pdf" level1="CHAPTER I."/> +<head type="sub">CHAPTER I.</head> +<head>THAT THE CEREMONIES ARE UNLAWFUL, BECAUSE +SUPERSTITIOUS, WHICH IS PARTICULARLY +INSTANCED IN HOLIDAYS, AND +MINISTERING THE SACRAMENTS IN PRIVATE +PLACES.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. The strongest tower of refuge to +which our opposites make their main recourse, +is the pretended lawfulness of the ceremonies, +which now we are to batter down and demolish, +and so make it appear how weak +they are even where they think themselves +strongest. +</p> + +<p> +My first argument against the lawfulness +of the ceremonies I draw from the superstition +of them. I cannot marvel enough how +Dr Mortoune and Dr Burges could think to +rub the superstition upon Non-conformists, +whom they set forth as fancying their abstinence +from the ceremonies to be a singular +piece of service done to God, placing religion +in the not using of them, and teaching men +to abstain from them for conscience' sake. +Dr Ames<note place='foot'>Fresh Suite ag. Cerem., cap. +9, p. 96, 100.</note> hath given a sufficient answer, +namely, that abstaining from sin is one act +of common obedience, belonging as well to +things forbidden in the second table, as to +those forbidden in the first; and that we do +not abstain from those ceremonies but as +from other unlawful corruptions, even out of +the compass of worship. We abstain from +the ceremonies even as from lying, cursing, +stealing, &c. Shall we be holden superstitious +for abstaining from things unlawful? +The superstition therefore is not on our side, +but on theirs:— +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. For, 1st, Superstition is the +opposite vice to religion, in the excess, +as our divines describe it; for it exhibits +more in the worship of God than he +requires in his worship. Porro saith,<note place='foot'>Lib. +1, de Vit. Ext. Cult. Oppos., col. 501, 502.</note> +<pb n="1-118"/><anchor id="Pg1-118"/> +<hi rend='italic'>Zanchius in cultum ipsum excessu ut, +peccatur; si quid illi quem Christus instituit, +jam addas, aut ab aliis additum +sequar is; ut si sacramentis a Christo +institutis, alia addas sacramenta; si +sacrificiis, alia sacrificia; si ceremoniis +cujusvis sacramenti, alios addas ritus, +qui merito omnes superstitionis nomine +appellantur.</hi> We see he accounteth superstition +to be in the addition of ceremonies +not instituted by Christ, as well +as in the addition of more substantial matters. +<hi rend='italic'>Superstitio</hi> (as some derive the word) +is that which is done <hi rend='italic'>supra statutum</hi>; and +thus are the controverted ceremonies superstitious, +as being used in God's worship upon +no other ground than the appointment of +men. +</p> + +<anchor id="book_i_part_iii_chapter_i_section_3"/> +<p> +<hi rend='italic'>Sect.</hi> 3. 2d. Superstition is that which exhibits +divine worship, <hi rend='italic'>vel cui non debet, vel +eo non modo quo debet</hi>, say the schoolmen.<note place='foot'>Aquin. +2. 2, quest. 92, art. 1.</note> +Now our ceremonies, though they +exhibit worship to God, yet this is done inordinately, +and they make the worship to +be otherwise performed than it should be; +for example, though God be worshipped by +the administration of the sacraments in private +places, yet not so as he should be worshipped. +The Professors of Leyden<note place='foot'>Syn. Pur. +Theol., disp. 44, thes. 53.</note> condemn +private baptism as inordinate, because +<hi rend='italic'>baptismus publici ministerii, non privatæ +exhortationis est appendix</hi>. It is marked +in the fourth century,<note place='foot'>Cent. 4, cup. +6, col. 427.</note> both out of councils +and fathers, that it was not then permitted +to communicate in private places; but this +custom was thought inordinate and unbeseeming. +If it be said, that the communion +was given to the sick privately in the ancient +church, I answer: Sometimes this was permitted, +but for such special reasons as do not +concern us; for, as we may see plainly by +the fourteenth canon of the first Council of +Nice (as those canons are collected by +<pb n="1-119"/><anchor id="Pg1-119"/> +Ruffinus), the sixty-ninth canon of the +Council of Eleberis, and the sixth canon of +the Council of Ancyra, the communion was +only permitted to be given in private houses +to the <hi rend='italic'>paenitentes</hi>, who were <hi rend='italic'>abstenti</hi> and +debarred from the sacrament, some for three +years, some for five, some for seven, some for +ten, some for thirteen, some longer, and who +should happily be overtaken with some dangerous +and deadly sickness before the set +time of abstention was expired. As for the +judgment of our own divines, <hi rend='italic'>Calviniani</hi>, saith +Balduine,<note place='foot'>De Cas. Consc., lib. 2, +cap. 12, Cas. 13.</note> <hi rend='italic'>morem illum quo eucharastia +ad aegrotos tanquam viaticum defertur +improbant, eamque non nisi in coetibus +publicis usurpendam censent</hi>. For this he +allegeth Beza, Aretius, and Musculus. It was +a better ordinance than that of Perth, which +said, <hi rend='italic'>non oportet in domibus oblationes ab +episcopis sive presbyteris fieri</hi>.<note place='foot'>Concil. +Laodic., can. 58.</note> But to return. +</p> + +<anchor id="book_i_part_iii_chapter_i_section_4"/> +<p> +<hi rend='italic'>Sect.</hi> 4. 3d. The ceremonies are proved +to be superstitious, by this reason, if there +were no more, they have no necessary nor +profitable use in the church (as hath been +proved), which kind of things cannot be used +without superstition. It was according to +this rule that the Waldenses<note place='foot'>Hist. +of the Waldenses, part 3, lib. 1, cap. 6.</note> and Albigenses +taught that the exorcisms, breathings, crossings, +salt, spittle, unction, chrism, &c. used +by the church of Rome in baptism, being +neither necessary nor requisite in the administration +of the same, did occasion error +and superstition, rather than edification to +salvation, +</p> + +<p> +4th. They are yet more superstitious, for +that they are not only used in God's worship +unnecessary and unprofitably, but likewise +they hinder other necessary duties. They +who, though they serve the true God, <q>yet +with needless offices, and defraud him of +duties necessary,</q> are superstitious in Hooker's +judgment.<note place='foot'>Eccles. Pol., lib. 5, +sect. 3.</note> I wish he had said as well +to him as from him. What offices more +unnecessary than those Roman rituals? yet +what more necessary duties than to worship +God in a spiritual and lively manner,—to +press the power of godliness upon the consciences +of professors,—to maintain and keep +faithful and well qualified ministers in the +church,—to bear the bowels of mercy and +meekness,—not to offend the weak, nor to +confirm Papists in Popery,—to have all +<pb n="1-120"/><anchor id="Pg1-120"/> +things in God's worship disposed according +to the word, and not according to the will of +man,—not to exercise lordship over the consciences +of those whom Christ hath made +free,—to abolish the monuments of by-past +and badges of present idolatry; yet are those +and other necessary duties shut quite out of +doors by our needless ceremonial service. +</p> + +<anchor id="book_i_part_iii_chapter_i_section_5"/> +<p> +<hi rend='italic'>Sect.</hi> 5. 5th. The ceremonies are not +free of superstition, inasmuch as they give to +God an external service, and grace-defacing +worship, which he careth not for, and make +fleshly observations to step into the room of +God's most spiritual worship. Augustine<note place='foot'>Apud +Aquin. 2. 2, quest. 93, art. 2.</note> +allegeth that which is said,—<q>The kingdom +of God is within you,</q> Luke xvii. against +superstitious persons, who <hi rend='italic'>exterioribus principalem +curam impendunt</hi>. The Christian +worship ought to be <q>in spirit, without the +carnal ceremonies and rites,</q> saith one of +our divines;<note place='foot'>J. Rainold's Confer. with J. Hart, cap. 8, divis. 4, +p. 489.</note> yea, the kingdom of God cometh +not <hi rend='italic'>cum apparatu aut pompa mundana, +ita ut observari possit tempus vel +locus</hi>, saith a Papist.<note place='foot'>Stella, Com. +in Luke xvii. 20.</note> Carnal worship, +therefore, and ceremonial observations, are +(to say the least) superfluous in religion, and +by consequence superstitious. +</p> + +<anchor id="book_i_part_iii_chapter_i_section_6"/> +<p> +<hi rend='italic'>Sect.</hi> 6. 6th. Worship is placed in the +ceremonies, therefore they are most superstitious. +To make good what I say, holiness +and necessity are placed in the ceremonies, +<hi rend='italic'>ergo</hi>, worship. And, 1st, Holiness is +placed in them. Hooker<note place='foot'>Eccl. Pol., lib. 5, 70.</note> thinks festival +days clothed with outward robes of holiness; +nay, he saith plainly,<note place='foot'>Ibid., +sect. 69.</note>—<q>No doubt, as +God's extraordinary presence hath hallowed +and sanctified certain places, so they are his +extraordinary works that have truly and +worthily advanced certain times, for which +cause they ought to be, with all men that +honour God, more holy than other days.</q> +He calleth also the cross an holy sign.<note place='foot'>Ibid., sect. 65.</note> +Dr Burges<note place='foot'>Of the Lawfulness of +Kneeling, cap. 3.</note> defendeth that the ceremonies +are and may be called worship of God, not +only <hi rend='italic'>ratione modi</hi>, as belonging to the reverend +usage of God's prescribed worship, but also +<hi rend='italic'>ratione medii</hi>, though not <hi rend='italic'>medii per se</hi>, +of and by itself, yet <hi rend='italic'>per aliud</hi>, by virtue of +somewhat else. Now, do not Papists place +worship in their cross and crucifix? yet do +<pb n="1-121"/><anchor id="Pg1-121"/> +they place no holiness in it <hi rend='italic'>per se</hi>, but only +<hi rend='italic'>per aliud</hi>, in respect of Christ crucified +thereby represented, and they tell us,<note place='foot'>Aquin. +3, 4, 25, art. 4.</note> that +<hi rend='italic'>creaturae insensibili non debetur honor vel +reverentia, nisi ratione rationalis naturae</hi>; +and that they give no religious respect unto +the tree whereon Christ was crucified, the +nails, garments, spear, manger, &c., but only +<hi rend='italic'>quantum ad rationem contactus membrorum +Christi</hi>. Saith Dr Burges any less +of the ceremonies? Nay, he placeth every +way as much holiness and worship in them +in the forequoted place. And elsewhere he +teacheth,<note place='foot'>Ubi Supra, cap. 15, p. 42.</note> +that after a sort the ceremonies +are worship in themselves, even such a worship +as was that of the free-will offerings +under the law, and such a worship as was +the building and use of altars here and +there<note place='foot'>Ibid., p. 41.</note> +(before God had chosen out the +standing place for his altar), though to the +same end for which the Lord's instituted +altar served. Thus we see that they offer +the ceremonies as worship to God: yet put +the case they did not, the school saith,<note place='foot'>Aquin. +2. 2, quest. 95, art. 2.</note> that +a thing belongeth to the worship of God, <hi rend='italic'>vel +quo ad offerendum, vel quo ad assumendum</hi>. +Whereupon it followeth, that superstition +is not only to be laid to their +charge who offer to God for worship that +which he hath not commanded, but theirs +also who assume in God's worship the help +of anything as sacred or holy which himself +hath not ordained. 2. They place as great +a necessity in the ceremonies as Papists +place in theirs, whereby it shall also appear +now superstitiously they place worship in +them; for <hi rend='italic'>quaecunque observatio quasi +necessaria commendatur, continuo censetur +ad cultum Dei pertinere</hi>, saith Calvin.<note place='foot'>De +Vera Eccl. Reform., p. 367.</note> +The Rhemists think,<note place='foot'>Annot. on Matt. xv., +sect. 5.</note> that meats of themselves, +or of their own nature, do not defile, +<q>but so far as by accident they make a man +to sin; as the disobedience of God's commandment, +or of our superiors, who forbid +some meats for certain times and causes, is a +sin.</q> And they add, <q>that neither flesh +nor fish of itself doth defile, but the breach of +the church's precept defileth.</q> Aquinas<note place='foot'>3, quest. 68, art. 6.</note> +defendeth that trin-immersion is not <hi rend='italic'>de necessitate +baptismi</hi>, only he thinks it a sin to +<pb n="1-122"/><anchor id="Pg1-122"/> +baptise otherwise, because this rite is instituted +and used by the church. Do not +Formalists place the same necessity in the +ceremonies, while, as they say, they urge +them not as necessary in themselves, but +only as necessary in respect of the determination +of the church, and the ordinance of +those who are set over us? Nay, Papists +place not so great necessity in many ordinances +of their church as Formalists place in +the ceremonies. If the cause be doubtful, +Aquinas<note place='foot'>2. 2, quest. 147, art. 4.</note> +sends a man to seek a dispensation +from the superior. But <hi rend='italic'>si causa sit evidens, +per seipsum licite potest homo statuti observantiam +praeterire</hi>. What Formalist dare +yield us such liberty, as by ourselves, and +without seeking a dispensation from superiors, +to neglect the observation of their statutes, +when we see evident cause for so +doing? 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 us; yet this much is allowed by this +Papist, who also elsewhere acknowledged<note place='foot'>3, quest. 66, art. 10.</note> +that there is nothing necessary in baptism +but the form, the minister, and the washing +of water, and that all the other ceremonies +which the church of Rome useth in baptism +are only for solemnity. Bellarmine saith,<note place='foot'>De +Sacr. Missae, lib. 6, cap. 13.</note> +that the neglecting and not observing the +ceremonies of the church, with them is not +a mortal sin, except it proceed <hi rend='italic'>ex contemptu</hi>. +And that he who, entering into a church, +doth not asperge himself with holy water, +sinneth not,<note place='foot'>De Pont. Rom., lib. 4, +cap. 18.</note> if so be he do it <hi rend='italic'>circa contemptum</hi>. +Now, to be free of contempt +will not satisfy our Formalists, except we +obey and do that very same thing which we +are commanded to do. Cornelius Jansenius,<note place='foot'>Conc. Evan., cap. 60.</note> +commenting upon these words, <q>In vain do +they worship me, teaching for doctrines the +commandments of men,</q> saith, that the +commandments of men there forbidden and +condemned, are those which command nothing +divine, but things merely human; +and therefore he pleadeth for the constitutions +of the church about feasts, choice of +meats, festivities, &c., and for obedience to +the same upon no other ground than this, +because <hi rend='italic'>pius quisque facile videt quam +habeant ex scripturis originem et quomodo +eis consonant, eo quod faciant ad +<pb n="1-123"/><anchor id="Pg1-123"/> +carnis castigationem et temperantiam, +aut ad fidelium unionem et edificationem</hi>. +I know it to be false which this Papist +affirmeth; yet in that he thus pleadeth for +those constitutions of the church from Scripture +and reason, forsaking the ground of +human authority, he is a great deal more +modest and less superstitious than those our +opposites, who avouch the ceremonies as +necessary, and will have us bound to the +practice of them upon no other ground than +the bare will and authority of superiors, who +have enjoined them, as hath been shown in +the first part of this dispute. Yea, some of +them place a certain and constant necessity +in the ceremonies themselves, even beside +and without the church's constitution (which +is more than Papists have said of their ceremonies). +Dr Forbesse<note place='foot'>Iren., lib. 1, cap. 5, +sect. 6; cap. 7, sect. 7.</note> calleth the Articles of +Perth, <hi rend='italic'>pauca necessaria</hi>, &c., a few things +necessary for God's glory, and the promoting +of piety in our church, for order, peace, unity, +and charity; and particularly he teacheth, +that a minister may not lawfully omit to +administer the sacraments in private places, +and without the presence of the congregation, +to such as through sickness cannot +come to the public assemblies; which he +calleth, <hi rend='italic'>eis necessaria ministrare</hi>. To say +the truth, the ministration of the sacraments +in private places importeth a necessity in the +matter itself, for which cause the divines of +Geneva resolved<note place='foot'>Apud Zanc. Epist., +lib. 1, p. 111.</note> that in <hi rend='italic'>Ecclesiis publice +institutis</hi>, baptism might not be administered +in private places, but only publicly in +the congregation of the faithful, <hi rend='italic'>partim ne +sacramenta, &c.</hi>, <q>partly (say they) lest +the sacraments, being separate from the +preaching of the word, should be again transformed +in certain magical ceremonies, as in +Popery it was; partly that the gross superstition +of the absolute necessity of external +baptism may be rooted out of the minds of +men.</q> Sure, the defenders of private baptism +place too great necessity in that sacrament. +Hooker plainly insinuates<note place='foot'>Eccl. +Pol., lib. 5, sect. 60.</note> the absolute +necessity of outward baptism, at least +in wish or desire, which is the distinction of +the schoolmen, and followed by the modern +Papists to cloak their superstition. But +whatsoever show it hath, it was rightly impugned +in the Council of Trent<note place='foot'>Hist. of +the Counc. of Trent., lib. 2.</note> by Marianarus, +who alleged against it that the angel +<pb n="1-124"/><anchor id="Pg1-124"/> +said to Cornelius his prayers were acceptable +to God, before ever he knew of the sacrament +of baptism; so that, having no knowledge +of it, he could not be said to have received +it, no not in vow or wish; and that +many holy martyrs were converted in the +heat of persecution, by seeing the constancy +of others, and presently taken and put to +death, of whom one cannot say, but by divination, +that they knew the sacraments, and +made a vow. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 7. 7th. I will now apply this argument, +taken from superstition, particularly +to holidays. <hi rend='italic'>Superstitiosum esse docemus</hi>, +saith Beza,<note place='foot'>Confess., cap. 5, art. +41.</note> <hi rend='italic'>arbitrari unum aliquem diem +altero sanctiorem</hi>. Now I will show that +Formalists observe holidays, as mystical and +holier than other days, howbeit Bishop Lindsey +thinks good to dissemble and deny it.<note place='foot'>Proc. +in Perth Assembly, part 3, p. 18.</note> +<q>Times (saith he) are appointed by our +church for morning and evening prayers in +great towns; hours for preaching on Tuesday, +Thursday, &c.; hours for weekly exercises +of prophecying, which are holy in respect +of the use whereunto they are appointed; +and such are the five days which we esteem +not to be holy, for any mystic signification +which they have, either by divine or ecclesiastical +institution, or for any worship which +is appropriated unto them, that may not be +performed at another time, but for the sacred +use whereunto they are appointed to be +employed as circumstances only, and not as +mysteries.</q> <hi rend='italic'>Ans.</hi> This is but falsely pretended, +for as Didoclavius observeth,<note place='foot'>Alt. +Damasc., cap. 10, p. 878.</note> <hi rend='italic'>aliud +est deputare, aliud dedicare, aliud sanctificare</hi>. +Designation or deputation is when +a man appoints a thing for such an use, still +reserving power and right to put it to another +use if he please; so the church appointeth +times and hours for preaching upon the +week-days, yet reserving power to employ +those times otherwise, when she shall think +fit. Dedication is when a man so devotes a +thing to some pious or civil use, that he denudes +himself to all right and title which +thereafter he might claim unto it, as when a +man dedicates a sum of money for the building +of an exchange, a judgment-hall, &c., or +a parcel of ground for a church, a churchyard, +a glebe, a school, an hospital, he can +claim no longer right to the dedicated +thing. Sanctification is the setting apart of +<pb n="1-125"/><anchor id="Pg1-125"/> +a thing for a holy and religious use, in such +sort that hereafter it may be put to no other +use, Prov. xx. 25. Now whereas times set +apart for ordinary and weekly preaching, are +only designed by the church for this end +and purpose, so that they are not holy, but +only for the present they are applied to an +holy use; neither is the worship appointed +as convenient or beseeming for those times, +but the times are appointed as convenient +for the worship. Festival days are holy both +by dedication and consecration of them; and +thus much the Bishop himself forbeareth not +to say,<note place='foot'>Ubi Supra, p. 29.</note> +only he laboureth to plaster over +his superstition with the untempered mortar +of this quidditative distinction, that some +things are holy by consecration of them to +holy and mystical uses,<note place='foot'>Ibid., +p. 28.</note> as water in baptism, +&c., but other things are made holy by +consecration of them to holy political uses. +This way, saith he, the church hath power +to make a thing holy, as to build and consecrate +places to be temples, houses to be hospitals; +to give rent, lands, money and goods, +to the ministry and to the poor; to appoint +vessels, and vestures, and instruments for +the public worship, as table, table-cloths, +&c. <hi rend='italic'>Ans.</hi> 1. The Bishop, I see, taketh +upon him to coin new distinctions at his own +pleasure; yet they will not, I trust, pass +current among the judicious. To make things +holy by consecration of them to holy uses for +policy, is an uncouth speculation, and, I dare +say, the Bishop himself comprehendeth it +not. God's designation of a thing to any +use, which serves for his own glory, is called +the sanctification of that thing, or the making +of it holy, and so the word is taken, +Isa. xiii. 3; Jer. i. 5, as G. Sanctius noteth +in his commentaries upon these places; +and Calvin, commenting upon the same +places, expoundeth them so likewise; but +the church's appointing or designing of a +thing to an holy use, cannot be called the +making of it holy. It must be consecrated +at the command of God, and by virtue of +the word and prayer: thus are bread and +wine consecrated in the holy supper, <hi rend='italic'>Res +sacrae</hi>, saith Fennerus,<note place='foot'>Theol., +lib. 6, cap. 3</note> <hi rend='italic'>sunt quae Dei verbo +in praedictum usum sanctificatae et dedicatae +sunt</hi>. Polanus, speaking of the sacramental +elements, saith,<note place='foot'>Synt., lib. 6, cap. +51, p. 433.</note> <hi rend='italic'>Sanctificatio rei +terrenae est actio ministri, qua destinat +<pb n="1-126"/><anchor id="Pg1-126"/> +rem terrenam ad sanctum usum, ex mandato +Dei, &c.</hi> The Professors of Leyden<note place='foot'>Syn. +Pur. Theol. Disp. 21, thes. 7.</note> +call only such things, persons, times and +places holy, as are consecrated and dedicated +to God and his worship, and that <hi rend='italic'>divina +praescriptione</hi>. If our ordinary meat and +drink cannot be sanctified to us, so that we +may lawfully, and with a good conscience, +use those common things, but by the word of +God and prayer, how then shall anything be +made holy for God's worship but by the same +means? 1 Tim. iv. 5. And, I pray, which +is the word, and which be the prayers, that +make holy those things which the Bishop +avoucheth for things consecrated and made +holy by the church, namely, the ground +whereupon the church is built, the stones +and timber of an hospital; the rents, lands, +money, or goods given to the ministry and +the poor; the vessels, vestures, tables, napkins, +basons, &c., appointed for the public +worship. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 8. 2d. Times, places and things, which +the church designeth for the worship of God, +if they be made holy by consecration of +them to holy political uses, then either they +may be made holy by the holy uses to which +they are to be applied, or else by the church's +dedicating of them to those uses. They cannot +be called holy by virtue of their application to holy +uses; for then (as Ames argueth<note place='foot'>Fresh Suite, cap. 5, p. 59.</note>) +the air is sacred, because it is applied +to the minister's speech whilst he is preaching, +then is the light sacred which is applied +to his eye in reading, then are his spectacles +sacred which are used by him reading his +text, &c. But neither yet are they holy, +by virtue of the church's dedicating of them +to those uses for which she appointed them; +for the church hath no such power as by her +dedication to make them holy. P. Martyr<note place='foot'>Comm. +in 1 Reg. viii. de Tempt. Dedic.</note> +condemneth the dedication or consecration +(for those words he useth promiscuously) +whereby the Papists hallow churches, and he +declareth against it the judgment of our +divines to be this, <hi rend='italic'>Licere, imo jure pietatis +requiri, ut in prima cujusque rei usurpatione +gratias Deo agamus, ejusque bonitatem +celebremus, &c. Collati boni religiosum +ac sanctum usum poscamus.</hi> This he +opposeth to the popish dedication of temples +and bells, as appeareth by these words: +<hi rend='italic'>Quanto sanius rectusque decernimus.</hi> He +implieth, therefore, that these things are +<pb n="1-127"/><anchor id="Pg1-127"/> +only consecrated as every other thing is +consecrated to us. Of this kind of consecration +he hath given examples. <hi rend='italic'>In libro +Nehemiae dedicatio maeniam civitatis commemoratur, +quae nil aliud fuit nisi quod +muris urbis instauratis, populus una cum +Levitis et sacerdotibus, nec non principibus, +eo se contulit, ibique gratias Deo +egerunt de maenibus reaedificatis, et justam +civitatis usuram postularunt, qua +item ratione prius quam sumamus cibum, +nos etiam illum consecramus.</hi> As the +walls of Jerusalem then, and as our ordinary +meat are consecrated, so are churches +consecrated, and no otherwise can they +be said to be dedicated, except one would +use the word <hi rend='italic'>dedication</hi>, in that sense +wherein it is taken, Deut. xx. 5; where +Calvin turns the word <hi rend='italic'>dedicavit</hi>; Arias +Montanus, <hi rend='italic'>initiavit</hi>; Tremelius, <hi rend='italic'>caepit uti</hi>. +Of this sort of dedication, Gaspar Sanctius +writeth thus: <hi rend='italic'>Alia dedicatio est, non solum +inter prophanos, sed etiam inter Haebreos +usitata, quae nihil habet sacrum sed tantum +est auspicatio aut initium operis, ad +quod destinatur locus aut res cujus tunc +primum libatur usus. Sic Nero Claudius +dedicasse dicitur domum suam cum primum +illam habitare caepit. Ita Suetonius +in Nerone. Sic Pompeius dedicavit theatrum +suum, cum primum illud publicis +ludis et communibus usibus aperuit; de +quo Cicero,</hi> lib. 2, epist. 1. Any other sort +of dedicating churches we hold to be superstitious. +Peter Waldus, of whom the Waldenses +were named, is reported to have +taught that the dedication of temples was +but an invention of the devil.<note place='foot'>Hist. +of the Waldenses, lib. 1, cap. 1.</note> And though +churches be dedicated by preaching and +praying, and by no superstition of sprinkling +them with holy water, or using such +magical rites, yet even these dedications, +saith the Magdeburgians,<note place='foot'>Cent. 4, +cap. 6, col. 480.</note> <hi rend='italic'>ex Judaismo +natae videntur sine nullo Dei praecepto</hi>. +There is, indeed, no warrant for such dedication +of churches as is thought to make +them holy. Bellarmine would warrant it +by Moses' consecrating of the tabernacle, the +altar, and the vessels of the same; but Hospinian +answereth him:<note place='foot'>De Orig. Temp., lib. +4, cap. 2.</note> <hi rend='italic'>Mosis factum expressum +habuit Dei mandatum: de consecrandis +autem templis Christianorum, nullum +uspiam in verbo Dei praeceptum extat, +ipso quoque Bellarmino teste.</hi> Whereupon +<pb n="1-128"/><anchor id="Pg1-128"/> +he concludeth that this ceremony of +consecrating or dedicating the churches of +Christians, is not to be used after the example +of Moses, who, in building and dedicating +of the tabernacle, did follow nothing +without God's express commandment. What +I have said against the dedication of churches, +holds good also against the dedication of altars; +the table whereupon the elements of +the body and blood of Christ are set, is not +to be called holy; neither can they be commended +who devised altars in the church, to +be the seat of the Lord's body and blood, as +if any table, though not so consecrated, could +not as well serve the turn. And what though +altars were used in the ancient church? Yet +this custom <hi rend='italic'>à Judaica, in ecclesiam Christi +permanavit ac postea superstitioni materiam +præbuit</hi>, say the Magdeburgians.<note place='foot'>Cent. 4, cap. 6, col. 409.</note> +Altars savour of nothing but Judaism, and +the borrowing of altars from the Jews, hath +made Christians both to follow their priesthood +and their sacrifices. <hi rend='italic'>Hæc enim trio, +scilicet sacerdos, altare, et sacrificium, sunt +correlativa, ut ubi unum est, coetera duo +adesse necesse sit</hi>, saith Cornelius à Lapide.<note place='foot'>Com. +in Mal. i. 11.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 9. 3d. If some times, places and +things, be made holy by the church's dedication +or consecration of them to holy uses, +then it followeth that other times, places and +things, which are not so dedicated and consecrated +by the church, howbeit they be applied +to the same holy uses, yet are more profane, +and less apt to divine worship, than those +which are dedicated by the church. I need +not insist to strengthen the inference of this +conclusion from the principles of our opposites; +for the most learned among them will +not refuse to subscribe to it. Hooker teacheth +us,<note place='foot'>Eccles. Pol., lib. 5, sect. +16.</note> that the service of God, in places +not sanctified as churches are, hath not in +itself (mark <emph>in itself</emph>) such perfection of grace +and comeliness, as when the dignity of the +place which it wisheth for, doth concur; and +that the very majesty and holiness of the place +where God is worshipped, bettereth even our +holiest and best actions. How much more +soundly do we hold with J. Rainolds,<note place='foot'>Confer. +with J. Hart, cap. 8, divis. 4, p. 491.</note> that +unto us Christians, <q>no land is strange, no +ground unholy,—every coast is Jewry, every +town Jerusalem, and every house Sion,—and +every faithful company, yea, every faithful +body, a temple to serve God in.</q> The contrary +<pb n="1-129"/><anchor id="Pg1-129"/> +opinion Hospinian rejecteth as favouring +Judaism,<note place='foot'>Ubi Supra.</note> +<hi rend='italic'>alligat enim religionem ad +certa loca</hi>. Whereas the presence of Christ +among two or three gathered together in his +name, maketh any place a church, even as +the presence of a king with his attendants +maketh any place a court. As of places, so +of times, our opposites think most superstitiously. +For of holidays Hooker saith thus,<note place='foot'>Eccl. Pol., lib. 5, sect. 69.</note> +<q>No doubt as God's extraordinary presence +hath hallowed and sanctified certain places, +so they are his extraordinary works that +have truly and worthily advanced certain +times, for which cause they ought to be with +all men that honour God more holy than +other days.</q> What is this but popish superstition? +For just so the Rhemists think that the +times and places of Christ's nativity,<note place='foot'>Annot. on 1 Tim. iv. 5.</note> +passion, burial, resurrection, and ascension, +were made holy; and just so Bellarmine +holdeth,<note place='foot'>De Cult. Sanct, cap. 10.</note> that Christ did consecrate +the days of his nativity, passion, and resurrection, +<hi rend='italic'>eo quod nascens consecrarit præsepe, +moriens crucem, resurgens sepulchrum</hi>. +Hooker hath been of opinion, that +the holidays were so advanced above other +days, by God's great and extraordinary works +done upon them, that they should have been +holier than other days, even albeit the church +had not appointed them to be kept holy. +Yet Bishop Lindsey would have us believe +that they think them holy, only because of +the church's consecration of them to holy +political uses. But that now, at last, I may +make it appear to all that have common +sense, how falsely (though frequently) it is +given forth by the Bishop, that holidays are +kept by them only for order and policy, and +that they are not so superstitious as to appropriate +the worship to those days, or to +observe them for mystery and as holier than +other days:— +</p> + +<p> +<hi rend='italic'>Sect.</hi> 10. First, I require the Bishop to +show us a difference betwixt the keeping of +holidays by Formalists, and their keeping of +the Lord's day; for upon holidays they enjoin +a cessation from work, and a dedicating +of the day to divine worship, even as upon +the Lord's day. The Bishop allegeth five +respects of difference,<note place='foot'>Ubi Supra, +p. 21.</note> but they are not true. +<hi rend='italic'>First</hi>, he saith, that the Lord's day is commanded +to be observed of necessity, for conscience +<pb n="1-130"/><anchor id="Pg1-130"/> +of the divine ordinance as a day sanctified +and blessed by God himself. <hi rend='italic'>Ans.</hi> 1. +So have we heard from Hooker, that holidays +are sanctified by God's extraordinary +works; but because the Bishop dare not say +so much, therefore I say, 2. This difference +cannot show us that they observe holidays +only for order and policy, and that they place +no worship in the observing of them, as in +the observing of the Lord's day (which is +the point that we require), for worship is +placed in the observing of human as well as +of divine ordinances, otherwise worship hath +never been placed in the keeping of Pharisaical +and popish traditions. This way is +worship placed in the keeping of holidays, +when for conscience of an human ordinance, +they are both kept as holy and thought necessary +to be so kept. 3. The Bishop contradicteth +himself; for elsewhere he defendeth,<note place='foot'>Ep. +to the Pastors of the Church of Scotland.</note> +that the church hath power to change +the Lord's day. <hi rend='italic'>Secondly</hi>, He giveth us this +difference, that the Lord's day is observed +as the Sabbath of Jehovah, and as a day +whereon God himself did rest after the creation. +<hi rend='italic'>Ans.</hi> 1. This is false of the Lord's day; +for after the creation, God rested upon the +seventh day, not upon the first. 2. Dr Downame +saith,<note place='foot'>On P. 5.</note> that festival days also are to be +consecrated as Sabbaths to the Lord. <hi rend='italic'>Thirdly</hi>, +The Bishop tells us, that the Lord's day is +observed in memory of the Lord's resurrection. +<hi rend='italic'>Ans.</hi> He shall never make this good; +for, we observe the Lord's day in memory of +the whole work of redemption. 2. If it were +so, this could make no difference; for just +so Christmas is observed in memory of the +Lord's nativity, Good Friday in memory of +his passion, &c. His <hi rend='italic'>fourth</hi> +and <hi rend='italic'>fifth</hi> respects +of differences are certain mysteries in the +Lord's day. But we shall see by and by +how his fellow Formalists who are more ingenuous +than himself, show us mysteries in +the festival days also. Lastly, Albeit the +Bishop hath told us that there is no worship +appropriated unto the festival days, which +may not be performed at any other time, +yet this cannot with him make a difference +betwixt them and the Lord's day; for in his +epistle, which I have quoted, he declareth +his judgment to be the same of the Lord's +day, and teacheth us, that the worship performed +on it is not, so appropriated to that +time, but lawfully the same may be performed +<pb n="1-131"/><anchor id="Pg1-131"/> +at any other convenient time, as the +church shall think fit. Now, as the worship +performed on the Lord's day is appropriated +(in his judgment) to that time, so long as the +church altereth it not, and no longer, just as +much thinks he of the appropriating to festival +days the worship performed on the +same. +</p> + +<anchor id="book_i_part_iii_chapter_i_section_11"/> +<p> +<hi rend='italic'>Sect.</hi> 11. 2d. If the holidays be observed +by Formalists only for order and policy, +then they must say the church hath power +to change them. But this power they take +from the church, by saying that they are +dedicated and consecrated to those holy uses +to which they are applied. <hi rend='italic'>Simul Deo dicatum +non est ad usus humanos ulterius +transferendum</hi>, saith one of the popes.<note place='foot'>Bonifac. +VIII., de Reg. Juris, reg. 51.</note> +And, by the dedication of churches, the +founders surrender that right which otherwise +they might have in them, saith one of +the Formalists themselves.<note place='foot'>Hook. +Eccl. Pol., lib. 5, sect. 12.</note> If, then, the +church hath dedicated holidays to the worship +of God, then hath she denuded herself +of all power to change them, or put them to +another use: which were otherwise if holidays +were appointed to be kept only for order +and policy. Yea, farther, times and +places which are applied to the worship of +God, as circumstances only for outward order +and policy, may be by a private Christian +applied to civil use, for in so doing he +breaketh not the ordinance of the church. +For example, material churches are appointed +to be the receptacles of Christian +assemblies, and that only for such common +commodity and decency which hath place +as well in civil as in holy meetings, and not +for any holiness conceived to be in them +more than in other houses. Now, if I be +standing in a churchyard when it raineth, +may I not go into the church that I may +be defended from the injury of the weather? +If I must meet with certain men for putting +order to some of my worldly affairs, +and it fall out that we cannot conveniently +meet in any part but in the church, may +we not there keep our trust? A material +church, then, may serve for a civil use the +same way that it serveth to an holy use. +And so, for times appointed for ordinary +preaching upon week-days in great towns, +may not I apply those times to a civil use +when I cannot conveniently apply them to +the use for which the church appointeth +<pb n="1-132"/><anchor id="Pg1-132"/> +them? I trust our prelates shall say, I +may, because they use to be otherwise employed +than in divine worship during the +times of weekly preaching. Now if holidays +were commanded to be kept only for +order and policy, they might be applied to +another use as well as those ordinary times +of weekly meetings in great towns, whereas +we are required of necessity to keep them +holy. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 12. 3d. If the holidays be kept +only for order and policy, why do they esteem +some of them above others? Doth +not Bishop Andrews call the feast of Easter +the highest and greatest of our religion?<note place='foot'>Serm. on Matt. vi. 16.</note> +and doth not Bishop Lindsey himself, with +Chrysostom, call the festival of Christ's +nativity, <hi rend='italic'>metropolim omnium +festorum</hi>?<note place='foot'>Ubi Supra, p. 25.</note> By +this reason doth Bellarmine prove<note place='foot'>De Cult. Sanct, cap. 10.</note> that +the feasts of Christians are celebrated <hi rend='italic'>non +solum ratione ordinis et politiæ, sed etiam +mysterii</hi>, because otherwise they should be all +equal in celebrity, whereas Leo calls Easter +<hi rend='italic'>festum festorum</hi>, and Nazianzen, <hi rend='italic'>celebritatem +celebritatum</hi>. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 13. 4. If the holidays be kept only +for order and policy, then the sanctification +of them should be placed <hi rend='italic'>in ipso actuali +externi cultus exercitio</hi>.<note place='foot'>Zanc. in +4 Præc, p. 682.</note> But Hooker hath +told us before, that they are made holy and +worthily advanced above other days by God's +extraordinary works wrought upon them. +Whereupon it followeth, that as <hi rend='italic'>Deus septimum +sanctificavit vacatione sancta, et +ordinatione ad usum sanctum</hi><note place='foot'>Pareus +Com. in Gen ii. 3.</note> so hath he +made festival days no less holy in themselves, +and that as the Sabbath was holy +from the beginning, because of God's resting +upon it, and his ordaining of it for an holy +use, howbeit it had never been applied by +men to the exercises of God's worship, even +so festival days are holy, being advanced +truly and worthily by the extraordinary +works of God, and for this cause commended +to all men that honour God to be holier +with them than other days, albeit it should +happen that by us they were never applied +to an holy use. If Bishop Lindsey thinketh +that all this toucheth not him, he may be +pleased to remember that he himself hath +confessed,<note place='foot'>Ubi Supra, p. 20.</note> +that the very presence of the +<pb n="1-133"/><anchor id="Pg1-133"/> +festivity puts a man in mind of the mystery, +howbeit he have not occasion to be present +in the holy assembly. What order or policy +is here, when a man being quiet in his parlour +or cabinet, is made to remember of such +a mystery on such a day? What hath external +order and policy to do with the +internal thoughts of a man's heart, to put in +order the same? +</p> + +<p> +<hi rend='italic'>Sect.</hi> 14. 5th. By their fruits shall we +know them. Look whether they give so +much liberty to others, and take so much to +themselves upon their holidays, for staying +from the public worship and attending +worldly business, as they do at the diets of +weekly and ordinary preaching, 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-days, nay, moreover, let +it be observed whether or not they keep the +festival days more carefully, and urge the +keeping of them more earnestly than the +Lord's own day. Those prelates that will +not abase themselves to preach upon ordinary +Sabbaths, think the high holidays +worthy of their sermons. They have been +also often seen to travel upon the Lord's +day, whereas they hold it irreligion to travel +upon an holiday. And whereas they can +digest the common profanation of the Lord's +day, and not challenge it, they cannot away +with the not observing of their festivities. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 15. 6th. By their words shall we +judge them. Saith not Bishop Lindsey<note place='foot'>Ubi Supra p. 29.</note> +that the five anniversary days are consecrate +to the commemoration of our Saviour, his +benefits being separate from all other ordinary +works, and so made sacred and holidays? +Will he say this much of ordinary +times appointed for weekly preaching? I +trow not. Dr Downame<note place='foot'>On Præc. +4.</note> holdeth that we +are commanded, in the fourth commandment, +to keep the feasts of Christ's nativity, +passion, resurrection, ascension, and Pentecost, +and that these feasts are to be consecrated +as sabbaths to the Lord. Bishop +Andrews, a man of the greatest note amongst +our opposites, affordeth us here plenty of +testimonies of the proof of the point in hand, +namely, that the anniversary festival days +are kept for mystery, and as holier than +other days. Simon on Psal. lxxxv. 10, 11, +he saith of Christmas, That mercy and truth, +righteousness and peace, <q>of all the days of +<pb n="1-134"/><anchor id="Pg1-134"/> +the year meet most kindly on this day.</q> +Sermon on Psal. ii. 7, he saith of the same +day, That of all other <q><hi rend='italic'>hodies</hi>, we should +not let slip the <hi rend='italic'>hodie</hi> of this day, whereon the +law is most kindly preached, so it will be +most kindly practised of all others.</q> Sermon +on Heb. xii. 2, he saith of Good Friday, +<q>Let us now turn to him, and beseech him +by the sight of this day.</q> Sermon on 1 Cor. +v. 7, 8, he saith of the keeping of the +Christian passover upon Easter, That then +<q>it is best for us to do it, it is most kindly +to do it, most like to please Christ, and to +prosper with us. And, indeed, if at any +time we will do it, <hi rend='italic'>quando pascha nisi in +pascha, &c.</hi>, so that without any more ado, +the season pleadeth for this effectually,</q> &c. +Sermon on Col. iii. 1, he saith, That <q>there +is no day in the year so fit for a Christian to +rise with Christ, and seek the things above, +as Easter day.</q> Sermon on Job. ii. 19, he +saith, That <q>the act of receiving Christ's +body is at no time so proper, so in season, as +this very day.</q> Sermon on 1 Cor. xi. 16, +he tells us out of Leo, <q>This is a peculiar +that Easter day hath, that on it all the whole +church obtaineth remission of their sins.</q> +Sermon on Acts ii. 1-3, he saith of the +feast of Pentecost, That <q>of all days we +shall not go away from the Holy Ghost +empty on this day, it is <hi rend='italic'>dies donorum</hi> his +giving day.</q> Sermon on Eph. iv. 30, he +saith, <q>This is the Holy Ghost's day, and +not for that originally so it was, but for that +it is to be intended, ever he will do his own +chief work upon his own chief feast, and +<hi rend='italic'>opus diei</hi>, the day's work upon the day +itself.</q> Sermon on Psal. lxviii. 18, he saith, +That <q>love will be best and soonest wrought +by the sacrament of love upon Pentecost, +the feast of love.</q> Sermon on Acts x. +34, 35, he saith, That the receiving of the +Holy Ghost in a more ample measure is +<hi rend='italic'>opus diei</hi>, <q>the proper work of this day.</q> +Sermon on James i. 16, 17, he calls the gift +of the Holy Ghost the gift of the day of +Pentecost, and tells us that <q>the Holy Ghost, +the most perfect gift of all, this day was, and +any day may be, but chiefly this day, will +be given to any that will desire.</q> Sermon +on Luke iv. 18, he saith of the same feast, +That <q>because of the benefit that fell on +this time, the time itself it fell on, is, and +cannot be but acceptable, even <hi rend='italic'>eo nomine</hi>, +that at such a time such a benefit happened +to us.</q> Much more of this stuff I might +produce out of this prelate's holiday sermons,<note place='foot'>See +Serm. on Gal. iv. 4; Serm. on Luke ii. 10, 11; +Serm. on Lam. i. 12; Serm. on John xx. 19; Serm. +on Job xix. 23; Serm. on John xx. 17; Serm. on +Heb. xiii. 20, 21; Serm. on Matt. vi. 16; Serm. on +Acts ii. 16; Serm. on John v. 6, &c.</note> +<pb n="1-135"/><anchor id="Pg1-135"/> +which I supersede as more tedious +than necessary; neither yet will I stay here +to confute the errors of those and such like +sentences of his; for my purpose is only to +prove against Bishop Lindsey, that the festival +days, whereabout we dispute, are not +observed as circumstances of worship, for +order and policy, but that, as the chief +parts of God's worship are placed in the +celebration and keeping of the same, so are +they kept and celebrated most superstitiously, +as having certain sacred and mystical significations, +and as holier in themselves than +other days, because they were sanctified +above other days by the extraordinary works +and great benefits of God which happened +upon them; so that the worship performed +on them is even appropriated to them; all +which is more than evident from those testimonies +which I have in this place collected. +</p> + +<p> +And, finally, the author of <hi rend='italic'>The Nullity of +Perth Assembly</hi><note place='foot'>P. +67.</note> proveth this point forcibly: +Doth not Hooker say <q>That the days of +public memorials should be clothed with the +outward robes of holiness? They allege for +the warrant of anniversary festivities, the +ancients, who call them sacred and mystical +days. If they were instituted only for order +and policy, that the people might assemble +to religious exercises, wherefore is there but +one day appointed betwixt the passion and +the resurrection; forty days betwixt the +resurrection and ascension; ten betwixt the +ascension and Pentecost? Wherefore follow +we the course of the moon, as the Jews did, +in our moveable feasts? &c. Wherefore is +there not a certain day of the month kept +for Easter as well as for the nativity?</q> +&c. That which is here alleged out of +Hooker and the ancients, Bishop Lindsey +passeth quite over it, and neither inserts nor +answers it. As touching those demands +which tie him as so many Gordian knots, +because he cannot unloose them, he goeth +about to break them, telling us,<note place='foot'>Ubi +Supra, p. 23.</note> that they +order these things so for unity with the +catholic church. This is even as some natural +philosophers, who take upon them to give +a reason and cause for all things in nature, +when they can find no other, they flee to +<hi rend='italic'>sympathia physica</hi>. When it is asked, +<pb n="1-136"/><anchor id="Pg1-136"/> +wherefore the loadstone doth attract iron +rather than other metal? they answer, that +the cause thereof is <hi rend='italic'>sympathia physica inter +magnetem et ferrum</hi>. With such kind of +etymology doth the Bishop here serve us; +yet peradventure he might have given us +another cause. If so, my retractation is, +that if he be excused one way, he must be +accused another way; and if he be blameless +of ignorance, he is blameworthy for dissimulation. +The true causes why those things +are so ordered, we may find in Bishop +Andrew's sermons, which I have made use +of in handling this argument. For example,<note place='foot'>Serm. +on Matt. xii. 39, 40.</note> +the reason why there is but one day +betwixt the passion and the resurrection, is, +because that Jonas was but one day in the +whale's belly, and Christ but one day in the +bosom of the earth; for in their going +thither he sets out Good Friday; in their +being there, Easter eve; in their coming +thence, Easter day. As for the fifty days betwixt +Easter and Pentecost, he saith,<note place='foot'>Serm. on Luke iv. 18, 19.</note> +<q>Fifty is the number of the jubilee; which +number agreeth well with this feast, the +feast of Pentecost;—what the one in years, +the other in days;—so that this is the +jubilee as it were of the year, or the yearly +memory of the year of jubilee: that, the +pentecost of years; this, the jubilee of days.</q> +In the end of the same sermon, he tells us +the reason why there are ten days appointed +betwixt the ascension and Pentecost. <q>The +feast of jubilee (saith he) began ever after +the high priest had offered his sacrifice, and +had been in the <hi rend='italic'>sancta sanctorum</hi>, as this +jubilee of Christ also took place from his +entering into the holy places, made without +hands, after his propitiatory sacrifice, offered +up for the quick and the dead, and for all +yet unborn, at Easter. And it was the +tenth day; and this now is the tenth day +since.</q> He hath told us also why there is +not a certain day of the month appointed for +Easter,<note place='foot'>Serm. on Matt. vi. 16.</note> +as there is for the nativity, namely, +because the fast of Lent must end with that +high feast, according to the prophecy of +Zechariah. Wherefore I conclude, <hi rend='italic'>aliquid +mysterii alunt</hi>, and so <hi rend='italic'>aliquid monstri</hi> too. +</p> + +</div> + +<pb n="1-137"/><anchor id="Pg1-137"/> + +<anchor id="book_i_part_iii_chapter_ii"/> +<div> +<index index="toc" level1="CHAPTER II. THAT THE CEREMONIES ARE UNLAWFUL BECAUSE +THEY ARE MONUMENTS OF BY-PAST IDOLATRY, WHICH NOT BEING NECESSARY +TO BE RETAINED, SHOULD BE UTTERLY ABOLISHED, BECAUSE OF THEIR IDOLATROUS +ABUSES: ALL WHICH IS PARTICULARLY MADE GOOD OF KNEELING."/> +<index index="pdf" level1="CHAPTER II."/> +<head type="sub">CHAPTER II.</head> +<head>THAT THE CEREMONIES ARE UNLAWFUL BECAUSE +THEY ARE MONUMENTS OF BY-PAST +IDOLATRY, WHICH NOT BEING NECESSARY +TO BE RETAINED, SHOULD BE UTTERLY +ABOLISHED, BECAUSE OF THEIR IDOLATROUS +ABUSES: ALL WHICH IS PARTICULARLY +MADE GOOD OF KNEELING.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. I have here proved the ceremonies +to be superstitious; now I will prove +them to be idolatrous. These are different +arguments; for every idolatry is superstition, +but every superstition is not idolatry, +as is rightly by some distinguished.<note place='foot'>Synop. +Pur. Theol., disp. 19, thes. 30.</note> As for +the idolatry of the controverted ceremonies, +I will prove that they are thrice idolatrous: +1. <hi rend='italic'>Reductive</hi>, because they are monuments +of by-past idolatry; 2.<hi rend='italic'>Participative</hi>, because +they are badges of present idolatry; 3.<hi rend='italic'>Formaliter</hi>, +because they are idols themselves. +</p> + +<p> +First, then, they are idolatrous, because +having been notoriously abused to idolatry +heretofore, they are the detestable and accursed +monuments, which give no small +honour to the memory of that by-past idolatry +which should lie buried in hell. Dr +Burges<note place='foot'>Manduct, lect. 2, p. +38.</note> reckons for idolatrous all ceremonies +devised and used in and to the honouring of +an idol, whether properly or by interpretation +such. <q>Of which sort (saith he) were +all the ceremonies of the pagans, and not a +few of the Papists.</q> If an opposite, writing +against us, be forced to acknowledge this +much, one may easily conjecture what enforcing +reason we have to double out our +point. The argument in hand I frame +thus:— +</p> + +<p> +All things and rites which have been notoriously +abused to idolatry, if they be not +such as either God or nature hath made to +be of a necessary use, should be utterly +abolished and purged away from divine worship, +in such sort that they may not be accounted +nor used by us as sacred things or +rites pertaining to the same. +</p> + +<p> +But the cross, surplice, kneeling in the +act of receiving the communion, &c., are +things and rites, &c., and are not such as +either God or nature, &c. +</p> + +<p> +Therefore they should be utterly abolished, +&c. +</p> + +<pb n="1-138"/><anchor id="Pg1-138"/> + +<p> +<hi rend='italic'>Sect.</hi> 2. As for the proposition I shall first +explain it and then prove it. I say, <q>all things +and rites,</q> for they are alike forbidden, as I +shall show. I say, <q>which have been notoriously +abused to idolatry,</q> because if the +abuse be not known, we are blameless for +retaining the things and rites which have +been abused. I say, <q>if they be not such +as either God or nature hath made to be of +a necessary use,</q> because if they be of a necessary +use, either through God's institution, +as the sacraments, or through nature's law, +as the opening of our mouths to speak (for +when I am to preach or pray publicly, nature +makes it necessary that I open my mouth to +speak audibly and articularly), then the +abuse cannot take away the use. I say, +<q>they may not be used by us as sacred +things, rites pertaining to divine worship,</q> +because without the compass of worship they +may be used to a natural or civil purpose. +If I could get no other meat to eat than the +consecrated host, which Papists idolatrise +in the circumgestation of it, I might lawfully +eat it; and if I could get no other +clothes to put on than the holy garments +wherein a priest hath said mass, I might +lawfully wear them. Things abused to idolatry +are only then unlawful when they are +used no otherwise than religiously, and as +things sacred. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. The proposition thus explained +is confirmed by these five proofs: 1. God's +own precept,—<q>Ye shall defile also the +covering of thy graven images of silver, and +the ornaments of thy molten images of gold: +thou shalt cast them away as a menstruous +cloth, thou shalt say unto it, Get thee hence,</q> +Isa. xxx. 22. The covering of the idol here +spoken of, Gaspar Sanctus<note place='foot'>Com. +in illum locum.</note> rightly understandeth +to be that, <hi rend='italic'>quo aut induebantur +simulacra Gentilico ritu, aut bracteas quibus +ligneae imagines integantur, aut quo +homines idolis sacrificaturi amiciebantur</hi>; +so that the least appurtenances of idols are +to be avoided. When the apostle Jude<note place='foot'>Jude 23.</note> +would have us to hate garments spotted with +the flesh, his meaning is, <hi rend='italic'>detestandam essevel +superficiem ipsam mali sive peccati, quam +tunicae appellatione subinnuere videtur</hi>, as +our own. Rolloke hath observed,<note place='foot'>Com. +In Thess. v. 22.</note> If the +very covering of an idol be forbidden, what +shall be thought of other things which are +not only spotted, but irrecoverably polluted +<pb n="1-139"/><anchor id="Pg1-139"/> +with idols? Many such precepts were given +to Israel, as <q>Ye shall destroy their altars, +break their images, and cut down their +groves,</q> Exod. xxxiv. 13. <q>The graven +images of their gods shall ye burn with +fire: thou shalt not desire the silver nor +gold that is on them, nor take it unto thee, +lest thou be snared therein; for it is an abomination +to the Lord thy God,</q> Deut. vii. +25, 26. Read to the same purpose, Num. +xxxiii. 52; Deut. vii. 5; xii. 2, 3. +</p> + +<p> +Secondly, God hath not only by his precepts +commanded us to abolish all the relics of +idolatry, but by his promises also manifested +unto us how acceptable service this should be +to him. There is a command <q>That the +Israelites should destroy the Canaanites,</q> +Num. xxxiii. 52, <hi rend='italic'>evertantque res omnes +idololatricas ipsorum cui mandato</hi>, saith +Junius,<note place='foot'>Anal. in illum +locum.</note> <hi rend='italic'>subjicitur sua promissio</hi>, namely, +that the Lord would give them the promised +land, and they should dispossess the inhabitants +thereof, ver. 53; yea, there is a promise +of remission and reconciliation to this +work: <q>By this shall the iniquity of Jacob +be purged, and this is all the fruit to take +away his sin; when he maketh all the stones +of the altar as chalk-stones that are beaten +asunder, the groves and images shall not +stand up.</q> Isa. xxvii. 9. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. Thirdly, The churches of Pergamos +and Thyatira are reproved for suffering +the use of idolothites, Rev. ii. 14-20, +where the eating of things sacrificed to idols +is condemned as idolatry and spiritual adultery, +as Perkins<note place='foot'>Expos. upon Rev. ii. +14.</note> noteth. Paybody, therefore, +is greatly mistaken when he thinks +that meats sacrificed to idols, being the good +creatures of God, were allowed by the Lord, +out of the case of scandal, notwithstanding +of idolatrous pollution; for the eating of +things sacrificed to idols is reproved as idolatry, +Rev. ii.; and the eating of such things +is condemned as a fellowship with devils, +1 Cor. x. 20. Now idolatry and fellowship +with devils, I suppose, are unlawful, though +no scandal should follow upon them. And +whereas he thinks meats sacrificed to idols +to be lawful enough out of the case of scandal, +for this reason, because they are the +good creatures of God, he should have considered +better the Apostle's mind concerning +such idolothites; which Zanchius<note place='foot'>In Praec. +2, p. 534.</note> setteth +down thus: <hi rend='italic'>Verum est, per se haec nihil +<pb n="1-140"/><anchor id="Pg1-140"/> +sunt, sed respectu eorum quibut immolantur +aliquid sunt; quia per hoec illis quibus +immolantur, nos consociamur. Qui isti? +Daemones.</hi> For our better understanding of +this matter, we must distinguish two sorts of +idolothites, both which we find, 1 Cor. x. Of +the one, the Apostle speaks from the 14th +verse of that chapter to the 23d; of the other, +from the 23d verse to the end. This is Beza's +distinction in his Annotations on that +chapter. Of the first sort, he delivers the +Apostle's mind thus: That as Christians have +their holy banquets, which are badges of +their communion both with Christ and +among themselves; and as the Israelites, by +their sacrifices, did seal their copulation in the +same religion, so also idolaters, <hi rend='italic'>cum suis idolis +aut potius daemonibus, solemnibusillis epulis +copulantur</hi>. So that this sort of idolothites +were eaten in temples, and public solemn +banquets, which were dedicated to the +honour of idols, 1 Cor. viii. 10. Cartwright +showeth<note place='foot'>Annot. on 1 Cor. x. +21.</note> that the Apostle is comparing the +table of the Lord with the table of idolaters; +whereupon it followeth, that as we +use the Lord's table religiously, so that table +of idolaters of which the Apostle speaketh, +had state in the idolatrous worship like that +feast, Num. xxv. 3; <hi rend='italic'>quod in honorem falsorum +Deorum celebrabatur</hi>, saith Calvin.<note place='foot'>Com. in illum locum.</note> +This first sort of idolothites Pareus<note place='foot'>Anal. +in 1 Cor. x.</note> calls the +sacrifices of idols; and from such, he saith, +the Apostle dissuadeth by this argument, +<hi rend='italic'>Participare epulis idolorum, est idololatria</hi>. +Of the second sort of idolothites, the +Apostle begins to speak in ver. 23. The +Corinthians moved a question, Whether +they might lawfully eat things sacrificed to +idols? <hi rend='italic'>In privatis conviviis</hi>, saith +Pareus.<note place='foot'>Ibid.</note> +The Apostle resolves them that <hi rend='italic'>domi in privato +convictu</hi>, they might eat them, except +it were in the case of scandal; thus Beza.<note place='foot'>Annot. Ibid.</note> +The first sort of idolothites are meant of +Rev. ii., as Beza there noteth; and of this +sort must we understand Augustine<note place='foot'>De Bono Conjugall, cap. 16.</note> +to mean whilst he saith, that it were better +<hi rend='italic'>mori fame, quam idolothites vesci</hi>. These +sorts are simply and in themselves unlawful. +And if meats sacrificed to idols be so unlawful, +then much more such things and rites as +have not only been sacrificed and destinated +<pb n="1-141"/><anchor id="Pg1-141"/> +to the honour of idols (for this is but one +kind of idolatrous abuse), but also of a long +time publicly and solemnly employed in the +worshipping of idols, and deeply defiled with +idolatry, much more, I say, are they unlawful +to be applied to God's most pure and +holy worship, and therein used by us publicly +and solemnly, so that the world may +see us conforming and joining ourselves unto +idolaters. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 5. Fourthly, I fortify my proposition +by approved examples; and, first, we +find that Jacob, Gen. xxxv. 4, did not only +abolish out of his house the idols, but their +ear-rings also, because they were <hi rend='italic'>superstitionis +insignia</hi>, as Calvin; <hi rend='italic'>res ad idololatriam +pertinentes</hi>, as Junius; <hi rend='italic'>monilia idolis +consecrata</hi>, as Pareus calleth them; all +writing upon that place. We have also the +example of Elijah, 1 Kings xviii. 30: he +would by no means offer upon Baal's altar, +but would needs repair the Lord's altar, +though this should hold the people the longer +in expectation. This he did, in P. Martyr's +judgment, because he thought it a great indignity +to offer sacrifice to the Lord upon +the altar of Baal; whereupon Martyr<note place='foot'>Com. +In illum locum.</note> reprehendeth those who, in administering the true +supper of the Lord, <hi rend='italic'>uti velint Papisticis vestibus +et instrumentis</hi>. Further, we have the +example of Jehu, who is commended for the +destroying of Baal out of Israel, with his image, +his house, and his very vestments, 2 Kings x. +22-28. And what example more considerable +than that of Hezekiah, who not only +abolished such monuments of idolatry as at +their first institution were but men's invention, +but brake down also the brazen serpent +(though originally set up at God's own +command), when once he saw it abused to +idolatry? 2 Kings xviii. 4. This deed of +Hezekiah Pope Steven<note place='foot'>Apud +Wolphinm, com. in 2 Reg. xviii. 4.</note> doth greatly praise, +and professeth that it is set before us for our +imitation, that when our predecessors have +wrought some things which might have been +without fault in their time, and afterward +they are converted into error and superstition, +they may be quickly destroyed by us +who come after them. Farellus saith,<note place='foot'>Calv. +Epist. et Resp., p. 79.</note> 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 superstition. Yea, +<pb n="1-142"/><anchor id="Pg1-142"/> +the Bishop of Winchester acknowledgeth,<note place='foot'>Serm. on Phil. ii. 10.</note> +that whatsoever is taken up at the injunction +of men, when it is drawn to superstition, +cometh under the compass of the brazen +serpent, and is to be abolished; and he excepteth +nothing from this example but only +things of God's own prescribing. Moreover, +we have the example of good Josiah, +2 Kings xxiii., for he did not only destroy +the houses, and the high places of Baal, but +his vessels also, and his grove, and his +altars; yea, the horses and chariots which +had been given to the sun. The example +also of penitent Manasseh, who not only +overthrew the strange gods, but their altars +too, 2 Chron. xxxiii. 15. And of Moses, +the man of God, who was not content to +execute vengeance on the idolatrous Israelites, +except he should also utterly destroy +the monument of their idolatry, Exod. xxxii. +17-20. Lastly, we have the example of +Daniel, who would not defile himself with a +portion of the king's meat, Dan. i. 8; because, +saith Junius,<note place='foot'>Com. in illum locum.</note> it was converted in +<hi rend='italic'>usum idololatricum</hi>; for at the banquets of +the Babylonians and other Gentiles, <hi rend='italic'>erant +praemessa sive praemissa, quoe diis proemittebantur</hi>, +they used to consecrate their +meat and drink to idols, and to invocate the +names of their idols upon the same, so that +their meat and drink fell under the prohibition +of idolothites. 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 wine; and it +hath also the approbation of a Papist.<note place='foot'>G. Sanctus, com. ibid.</note> +</p> + +<anchor id="book_i_part_iii_chapter_ii_section_6"/> +<p> +<hi rend='italic'>Sect.</hi> 6. Fifthly, Our proposition is backed +with a twofold reason, for things which have +been notoriously abused to idolatry should be +abolished: 1. Quia <hi rend='italic'>monent. Quia movent.</hi> +First, then, they are monitory, and preserve +the memory of idols; <hi rend='italic'>monumentum</hi> in good +things is both <hi rend='italic'>monimentum</hi> and <hi rend='italic'>munimentum</hi>; +but <hi rend='italic'>monumentum</hi> in evil things (such +as idolatry) is only <hi rend='italic'>monimentum</hi>, which <hi rend='italic'>monet +mentem</hi>, to remember upon such things +as ought not to be once named among saints, +but should lie buried in the eternal darkness +of silent oblivion. Those relics therefore of +idolatry, <hi rend='italic'>quibus quasi monumentis posteritas +admoneatur</hi> (as Wolphius rightly saith<note place='foot'>Com. +in 2 Reg. xxiii. 6.</note>), +are to be quite defaced and destroyed, because +they serve to honour the memory of +<pb n="1-143"/><anchor id="Pg1-143"/> +cursed idols. God would not have so much +as the name of an idol to be remembered +among his people, but commanded to destroy +their names as well as themselves, +Exod. xxiii. 13; Deut. xii. 3; Josh. xxiii. +7; whereby we are admonished, as Calvin +saith,<note place='foot'>Com. in Isa. xxvii. 9.</note> +how detestable idolatry is before God, +<hi rend='italic'>cujus memoriam vult penitus deleri, ne +posthac ullum ejus vestigium appareat</hi>: +yea, he requireth,<note place='foot'>Calv. Com. +in Exod. xxiii. 24.</note> <hi rend='italic'>eorum omnium memoriam +deleri, quoe semeldicata sunt idolis</hi>. +If Mordecai would not give his countenance, +Esth. iii. 2, nor do any reverence to a living +monument of that nation whose name God +had ordained to be blotted out from under +heaven, much less should we give connivance, +and far less countenance, but least of all reverence, +Deut. xxv. 19, to the dead and dumb +monuments of those idols which God hath +devoted to utter destruction, with all their +naughty appurtenances, so that he will not +have their names to be once mentioned or +remembered again. But, secondly, <hi rend='italic'>movent</hi> +too; such idolothous remainders move us to +turn back to idolatry. For <hi rend='italic'>usu compertum +habemus, superstitiones etiam postquam explosoe +essent, si qua relicta fuissent earum +monumenta, cum memoriam sui ipsarum +apud homines, tum id tandem ut revocerantur +obtinuisse</hi>, saith Wolphius,<note place='foot'>Ubi Supra.</note> who hereupon +thinks it behoveful to destroy <hi rend='italic'>funditus</hi> +such vestiges of superstition, for this cause, if +there were no more: <hi rend='italic'>ut et aspirantibus ad +revocandam idololatriam spes frangatur, +et res novas molientibus ansa pariter ac +materia proeripiatur</hi>. God would have Israel +to overthrow all idolatrous monuments, +lest thereby they should be snared, Deut. vii. +25; xii. 30. And if the law command to +cover a pit, lest an ox or an ass should fall +therein, Exod. xxi. 23, shall we suffer a +pit to be open wherein the precious souls +of men and women, which all the world cannot +ransom, are likely to fall? Did God +command to make a battlement for the roof +of a house, and that for the safety of men's +bodies, Deut. xxii. 8, and shall we not +only not put up a battlement, or object some +bar for the safety of men's souls, but also +leave the way slippery and full of snares? +Read we not that the Lord, who knew what +was in man, and saw how propense he was +to idolatry, did not only remove out of his +people's way all such things as might any +<pb n="1-144"/><anchor id="Pg1-144"/> +way allure or induce them to idolatry (even +to the cutting off the names of the idols out +of the land, Zech. xiii. 2), but also hedge up +their way with thorns that they might not +find their paths, nor overtake their idol gods, +when they should seek after them? Hos. ii. +6, 7. And shall we by the very contrary +course not only not hedge up the way of idolatry +with thorns, which may stop and stay +such as have an inclination aiming forward, +but also lay before them the inciting and +enticing occasions which add to their own +propension, such delectation as spurreth forward +with a swift facility? +</p> + +<p> +<hi rend='italic'>Sect.</hi> 7. Thus, having both explained and +confirmed the proposition of our present argument, +I will make my next for the confutation +of the answers which our opposites devise +to elude it. And, First, They tell us, +that it is needless to abolish utterly things +and rites which the Papists have abused to +idolatry and superstition, and that it is +enough to purge them from the abuse, and +to restore them again to their right use. +Hence Saravia<note place='foot'>N. Fratri et Amico, +art. 17.</note> will not have <hi rend='italic'>pium crucis +usum</hi> to be abolished <hi rend='italic'>cum abusu</hi>, but holds it +enough that the abuse and superstition be +taken away. Dr Forbesse's answer is,<note place='foot'>Iren. +lib. 1. cap. 7, 9, 6.</note> that +not only things instituted by God are not to +be taken away for the abuse of them, but +farther, <hi rend='italic'>neque res medioe ab hominibus +prudenter introductoe, propter sequentem +abusum semper tollendoe sunt. Abusi +sunt Papistoe templis, et oratoriis, et cathedris, +et sacris vasis, et campanis, et benedictione +matrimoniali; nec tamen res istas +censuerunt prudentes reformatores abjiciendas. +Ans.</hi> 1. Calvin,<note place='foot'>Resp. +ad Versipel., p. 41-44.</note> answering that +which Cassander allegeth out of an Italian +writer, <hi rend='italic'>abusu non tolli bonum usum</hi>, he +admits it only to be true in things which are +instituted by God himself, not so in things +ordained by men, for the very use of such +things or rites as have no necessary use in +God's worship, and which men have devised +only at their own pleasure, is taken away by +idolatrous abuse. <hi rend='italic'>Pars tutior</hi> here, is to +put them wholly away, and there is by a +great deal more danger in retaining than in +removing them. 2. The proofs which I have +produced (or the proposition about which now +we debate,) do not only infer that things and +rites which have been notoriously abused to +idolatry should be abolished, in case they be +<pb n="1-145"/><anchor id="Pg1-145"/> +not restored to a right use, but simply and +absolutely that in any wise they are to be +abolished. God commanded to say to the +covering, and the ornaments of idols, <q>Get +you hence,</q> Isa. xxx. 22. It is not enough +they be purged from the abuse, but <hi rend='italic'>simpliciter</hi> +they themselves must pack them and +be gone. How did Jacob with the ear-rings +of the idols; Elijah with Baal's altar; Jehu +with his vestments; Josiah with his houses; +Manasseh with his altars; Moses with the +golden calf; Joshua with the temples of +Canaan; Hezekiah with the brazen serpent? +Did they retain the things themselves, and +only purge them from the abuse? Belike, +if these our opposites had been their councillors, +they had advised them to be contented +with such a moderation; yet we see +they were better counselled when they destroyed +utterly the things themselves, whereby +we know that they were of the same +mind with us, and thought that things +abused to idolatry, if they have no necessary +use, are far better away than a-place. Did +Daniel refuse Bel's meat because it was not +restored to the right use? Nay, if that had +been all, it might have been quickly helped, +and the meat sanctified by the word of God +and prayer. Finally, Were the churches of +Pergamos and Thyatira reproved because +they did not restore things sacrificed to idols +to their right use? Or, were they not rather +reproved for having anything at all to +do with the things themselves? +</p> + +<p> +<hi rend='italic'>Sect.</hi> 8. As for that which Dr Forbesse objecteth +to us, we answer, that temples, places +of prayer, chairs, vessels, and bells, are of a +necessary use, by the light and guidance of +nature itself; and matrimonial benediction +is necessary by God's institution, Gen. i. 28; +so that all those examples do except themselves +from the argument in hand. But +the Doctor<note place='foot'>Ubi Supra.</note> intendeth to bring those things +within the category of things indifferent; +and to this purpose he allegeth, that it is +indifferent to use this or that place for a +temple, or a place of prayer; also to use +these vessels, and bells, or others. And of +matrimonial benediction to be performed by +a pastor, he saith there is nothing commanded +in Scripture. <hi rend='italic'>Ans.</hi> Though it be +indifferent to choose this place, &c., also to +use these vessels or other vessels, &c.; yet +the Doctor, I trust, will not deny that temples, +houses of prayer, vessels and bells, are +<pb n="1-146"/><anchor id="Pg1-146"/> +of a necessary use (which exempteth them +from the touch of our present argument); +whereas, beside that it is not necessary to +kneel in the communion in this place more +than in that place, neither to keep the feast +of Christ's nativity, passion, &c. upon these +days more than upon other days, &c., the +things themselves are not necessary in their +kind; and it is not necessary to keep any +festival day, nor to kneel at all in the act of +receiving the communion. There is also +another respect which hindereth temples, +vessels, &c. from coming within the compass +of this our argument, but neither doth it agree +to the controverted ceremonies. Temples, +houses of prayer, vessels for the ministration +of the sacraments, and bells, are not +used by us in divine worship as things sacred, +or as holier than other houses, vessels, +and bells; but we use them only for natural +necessity,—partly for that common decency +which hath no less place in the actions +of civil than of sacred assemblies; yea, +in some cases they may be applied to civil +uses, as hath been said;<note place='foot'>Supra, +<ref target="book_i_part_iii_chapter_i_section_11">cap. 1, sect. 11</ref>.</note> +whereas the controverted +ceremonies are respected and used +as sacred rites, and as holier than any circumstance +which is alike common to civil +and sacred actions, neither are they used at +all out of the case of worship. We see now +a double respect wherefore our argument +inferreth not the necessity of abolishing and +destroying such temples, vessels, and bells, +as have been abused to idolatry, viz. because +it can neither be said that they are +not things necessary, nor yet that they are +things sacred. +</p> + +<anchor id="book_i_part_iii_chapter_ii_section_9"/> +<p> +<hi rend='italic'>Sect.</hi> 9. Nevertheless (to add this by the +way), howbeit for those reasons the retaining +and using of temples which have been +polluted with idols be not in itself unlawful, +yet the retaining of every such temple is not +ever necessary, but sometimes it is expedient, +for farther extirpation of superstition, +to demolish and destroy some such temples +as have been horribly abused to idolatry, Calvin +also<note place='foot'>Com. in Deut. xii. 2.</note> +and Zanchius<note place='foot'>In 4 Praec., col. 709.</note> do plainly insinuate. +Whereby I mean to defend (though not as +in itself necessary, yet as expedient <hi rend='italic'>pro +tunc</hi>,) that which the reformers of the +church of Scotland did in casting down +some of those churches which had been +consecrate to popish idols, and of a long +time polluted with idolatrous worship. As +<pb n="1-147"/><anchor id="Pg1-147"/> +on the one part the reformers (not without +great probability) feared, that so long as +these churches were not made even with +the ground, the memory of that superstition, +whereunto they had been employed +and accustomed, should have been in them +preserved, and, with some sort of respect, +recognised; so, on the other part, they saw +it expedient to demolish them, for strengthening +the hands of such as adhered to the +reformation, for putting Papists out of all +hope of the re-entry of Popery, and for +hedging up the way with thorns, that the +idolatrously-minded might not find their +paths. And since the pulling down of those +churches wanted neither this happy intent +not happy event, I must say that the bitter +invectives given forth against it, by some +who carry a favourable eye to the pompous +bravery of the Romish whore, and have deformed +too much of that which was by them +reformed, are to be detested by all such as +wish the eternal exile of idolatrous monuments +out of the Lord's land, yet let these +Momus-like spirits understand that their +censorious verdicts do also reflect upon those +ancient Christians of whom we read,<note place='foot'>Magdeb., +cent. 4, cap. 16, col. 1538, 1539.</note> that +with their own hands they destroyed the +temples of idols, and upon Chrysostom, who +stirred up some monks, and sent them into +Phœnicia, together with workmen, and sustained +them on the expences and charges +of certain godly women, that they might +destroy the temples of idols, as the Magdeburgians<note place='foot'>Cent. +6, cap. 15, col. 1511.</note> +have marked out of Theodoret, +likewise upon them of the religion in France, +of whom Thuanus recordeth, that <hi rend='italic'>templa +confractis ac disjectis statuis et altaribus, +expilaverant</hi>, lastly, upon foreign divines,<note place='foot'>Danæus +Polit. Christ., lib. 3, p. 229; Polan. +Synt. Theol., lib. 10, cap. 65.</note> +who teach, that not only <hi rend='italic'>idola</hi>, but <hi rend='italic'>idolia</hi> +also, and <hi rend='italic'>omnia idololatria instrumenta</hi> +should be abolished. Moreover, 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 away; +so that <hi rend='italic'>offensus superstitionibus AEgyptiorum, +Apis cœterorumque Deorum œdes +dirui jubet: ad Ammonis quoque nobilissimum +templum expugnandum, exercitum +mittit</hi>, saith Justinus.<note place='foot'>Epist. +Hist., lib. 1.</note> And is not the danger +of retaining idolatrous churches thus +<pb n="1-148"/><anchor id="Pg1-148"/> +pointed at by P. Martyr: <hi rend='italic'>Curavit</hi>, &c. +<q>Jehu (saith he<note place='foot'>Com. in 2 Reg. +x. 27.</note>) took care to have the +temples of Baal overthrown, lest they +should return any more to their wonted +use. Wherefore, it appears, that many do +not rightly, who, having embraced the gospel +of the Son of God, yet, notwithstanding, +keep still the instruments of Popery. And +they have far better looked to piety who +have taken care to have popish images, statues +and ornaments, utterly cut off; for, as +we read in the ecclesiastical histories, Constantine +the Great, after he had given his +name to Christ, by an edict provided and +took order that the temples of the idols +might be closed and shut up; but, because +they did still remain, Julian the Apostate +did easily open and unlock them, and thereafter +did prostitute the idols of old superstition +to be worshipped in them,—which Theodosius, +the best and commended prince, +animadverting, commanded to pull them +down, lest they should again any more be +restored.</q> But because I suppose no sober +spirit will deny that sometimes, and in some +cases, it may be expedient to rase and pull +down some temples polluted with idols, +where other temples may be had to serve +sufficiently the assemblies of Christian congregations +(which is all I plead for), therefore +I leave this purpose and return to Dr +Forbesse. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 10. As touching matrimonial benediction, +it is also exempted out of the +compass of our present argument, because +through divine institution it hath a necessary +use, as we have said. And though the +Doctor, to make it appear that a pastor's +performing of the same is a thing indifferent, +allegeth, that in Scripture there is nothing +commanded thereanent; yet plain it +is from Scripture itself, that matrimonial +benediction ought to be given by a pastor; +for God hath commanded his ministers to +bless his people, Num. vi., which by just +analogy belongeth to the ministers of the +gospel; neither is there any ground for +making herein a difference betwixt them +and the minister of the law, but we must +conceive the commandment to tie both +alike to the blessing of God's people. Unto +which ministerial duty of blessing, because +no such limits can be set as may exclude +matrimonial blessing, therefore they are +bound to the performance of it also. And if +<pb n="1-149"/><anchor id="Pg1-149"/> +farther we consider, that the duty of blessing +was performed by the minister of the +Lord, Heb. vi. 7, even before the law of +Moses, we are yet more confirmed to think, +that the blessing of the people was not commanded +in the law as a thing peculiar and +proper to the Levitical priesthood, but as a +moral and perpetual duty belonging to the +Lord's ministers for ever. Wherefore, notwithstanding +of any abuse of matrimonial +benediction among Papists, yet, forasmuch +as it hath a necessary use in the church, and +may not (as the controverted ceremonies +may) be well spared, it is manifest that it +cometh not under the respect and account of +those things whereof our argument speaketh. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 11. Lastly, Whereas the Doctor +would bear his reader in hand, that in the +judgment of wise reformators, even such +things as have been brought in use by men +only, without God's institution, are not to +be ever taken away, for the abuse which followeth +upon them; let reformators speak +for themselves: <hi rend='italic'>Nos quoque priscos ritus, +quibus indifferenter uti licet, quia verbo +Dei consentanei sunt, non rejicimus; modo +ne superstitio et pravus abusus eos abolere +cogat</hi>.<note place='foot'>Calv. Res. ad Versipel., +p. 413.</note> This was the judgment of the wisest +reformators,—that rights which were both +ancient and lawful, and agreeable to God's +word, were notwithstanding of necessity to +be abolished, because of their superstition +and wicked abuse. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 12. Secondly, Our opposites answer +us, that beside the purging of things and rites +abused by idolaters from the idolatrous pollution, +and the restoring of them to a right use, +preaching and teaching against the superstition +and abuse which hath followed upon +them, is another means to avoid that harm +which we fear to ensue upon the retaining of +them. <hi rend='italic'>Ans.</hi> 1. This is upon as good ground +pretended for the keeping of images in +churches: <hi rend='italic'>At inquiunt statim, docemus +has imagines non esse adorandas. Quasi +vero</hi>, saith Zanchius,<note place='foot'>De +Imagin., col. 402.</note> <hi rend='italic'>non idem olim fecerit +diligentius Deus, per Mosen et prophetas, +quam nos faciamus. Cur igitur etiam volebat +tolli imagines omnes? quia non satis +est verbo docere non esse faciendum malum; +sed tollenda etiam sunt malorum offendicula, +irritamenta, causœ, occasiones.</hi> +It is not enough, with the scribes and Pharisees, +to teach out of Moses' chair what +<pb n="1-150"/><anchor id="Pg1-150"/> +the people should do, but all occasions, yea, +appearances of evil, are to be taken out of +their sight. <hi rend='italic'>Efficacious enim et plus movent, +quae in oculos quam quae in aures +incidunt. Potuerat et Hezekias populum +monere, ne serpentem adorarent, sed muluit +confringere et penitus e conspectu auferre; +et rectius fecit,</hi> saith one well to this +purpose.<note place='foot'>Tho Naogeorgus in 1 +John v. 21.</note> 2. Experience hath taught to +how little purpose such admonitions do serve. +Calvin,<note place='foot'>Calv. Epist. et Resp., +p. 86.</note> writing to the Lord Protector of +England of some popish ceremonies which +did still remain in that church after the reformation +of the same, desireth that they +may be abolished, because of their former +abuse, in time of Popery. <hi rend='italic'>Quid enim</hi>, saith +he, <hi rend='italic'>illae ceremoniae aliud fuerunt, quam +totidem lenocinia quae miseras animas ad +malum perducerent?</hi> &c. But because he +saw that some might answer that which our +Formalists answer now to us, and say, it were +enough to warn and teach men that they +abuse not these ceremonies, and that the +abolishing of these ceremonies themselves +were not necessary; therefore immediately +he subjoineth these words: <hi rend='italic'>Jam si de cautione +agitur, monebuntur homines scilicet, +ne ad illas nunc impingant, &c. Quis tamen +non videt obdurari ipsos nihilominus, +nihil ut infelici illa cautione obtineri possit.</hi> +Whereupon he concludes, that if such +ceremonies were suffered to remain, this +should be a means to nourish a greater hardness +and confirmation in evil, and a veil +drawn, so that the sincere doctrine which is +propounded should not be admitted as it +ought to be. In another epistle to +Cranmer,<note place='foot'>Ibid., col. 136.</note> +archbishop of Canterbury, he complaineth +that external superstitions were so +corrected in the church of England, <hi rend='italic'>ut residui +maneant innumeri surculi, qui assidue +pullulent</hi>. And what good, then, was +done by their admonitions, whereby they +did, in some sort, send the reviving twigs of +old superstition, since forasmuch as they +were not wholly eradicate, they did still +shoot forth again? If a man should dig a +pit by the way-side, for some commodity of +his own, and thou admonish the travellers to +take heed to themselves, if they go that way +in the darkness of the night, who would hold +him excusable? How then shall they be +excused who dig a most dangerous pit, which +is like to ruin many souls, and yet will have +<pb n="1-151"/><anchor id="Pg1-151"/> +us to think that they are blameless, for that +they warn men to beware of it? +</p> + +<p> +<hi rend='italic'>Sect.</hi> 13. Thirdly, we are told that if +these answers which our opposites give get +no place, then shall we use nothing at all +which hath been used by idolaters, and by +consequence, neither baptism nor the Lord's +supper. But let Zanchius answer for us,<note place='foot'>Com. in Col. ii. 17.</note> +that these things are by themselves necessary, +so that it is enough they be purged +from the abuse. And elsewhere<note place='foot'>De +Imagin., col. 403.</note> he resolveth, +that things which are by themselves +both good and necessary, may not for any +abuse be put away. <hi rend='italic'>Si vero res sint adiaphorae +sua natura et per legem Dei, eoque +tales quae citra jacturam salutis omitti +possunt, etiam si ad bonos usus initio +fuerunt institutae; si tamen postea videamus +illas in abusus pernitiosos esse conversas; +pietas in Deum, et charitas erga +proximum, postulant ut tollantur, &c.</hi> +He adds, for proof of that which he saith, +the example of Hezekiah in breaking down +that brazen serpent; 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 +use, but it warranteth not the abolishing +of anything which has a necessary use, +because the brazen serpent is not contained +in the number of those things, <hi rend='italic'>quibus carere +non possumus</hi>, saith Wolphius,<note place='foot'>Com. +in 2 Kings xviii. 4.</note> answering +to the same objection which presently I have +in hand. Now, that the ceremonies have +not in themselves, nor by the law of God, +any necessary use, and that without hazard +of salvation they may be omitted, is acknowledged +by Formalists themselves; wherefore +I need not stay to prove it. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 14. Besides these answers which are +common in our adversaries' mouths, some +of them have other particular subterfuges, +which now I am to search. <q>We must +consider (saith Bishop Lindsey<note place='foot'>Proc. +in Perth Assembly, part 2, p. 120.</note>) the ceremony +itself (dedicated to, and polluted with +idolatry,) whether it be of human or divine +institution. If it be of human institution it +may be removed, &c.; but if the ceremony +be of divine institution, such as kneeling is,—for +the same is commended by God unto +us in his word,—then we ought to consider +whether the abuse of that ceremony hath +proceeded from the nature of the action +<pb n="1-152"/><anchor id="Pg1-152"/> +wherein it was used; for if it be so, it ought +to be abolished, &c.; but if the abuse proceed +not from the nature of the action, but +from the opinion of the agent, then, the opinion +being removed, the religious ceremony +may be used without any profanation of +idolatry. For example, the abuse of kneeling +in elevation, &c., proceedeth not only +from the opinion of the agent, but from the +nature of the action, which is idolatrous and +superstitious, &c., and, therefore, both the +action and gesture ought to be abolished. +But the sacrament of the supper, being an +action instituted by God, and kneeling being +of its own nature an holy and religious +ceremony, it can never receive contagion of +idolatry from it, but only from the opinion +of the agent: then remove the opinion, both +the action itself may be rightly used, and +kneeling therein,</q> &c. <hi rend='italic'>Ans.</hi> 1. Since he +granteth that a ceremony dedicated to and +polluted with idolatry, may (he answereth +not the argument which there he propounded, +except he say must) be abolished, if it +be of human institution, he must grant from +this ground, if there were no more, that the +cross, surplice, kneeling at the communion, +&c., having been so notoriously abused to +idolatry, must be abolished, because they +have no institution except from men only. +But, 2, Why saith he that kneeling is a +ceremony of divine institution? which he +pronounceth not of kneeling, as it is actuated +by some individual case, or clothed with +certain particular circumstances, (for he +maketh this kneeling whereof he speaketh +to be found in two most different actions, +the one idolatrous, the other holy,) but +kneeling in the general, <hi rend='italic'>per se</hi>, and <hi rend='italic'>praecise +ab omnibus circumstantiis</hi>. Let him now +tell where kneeling thus considered is commended +unto us in God's word. He would +possibly allege that place, Psal. xcv. 6, <q>O +come, let us worship and bow down: let us +kneel before the Lord our Maker,</q> which is +cited in the Canon of Perth about kneeling; +but I answer, whether one expounded that +place with Calvin,<note place='foot'>Com. in +illum locum.</note> in this sense, <hi rend='italic'>ut scilicet +ante arcam faederis populus se prosternat, +quia sermo de legali cultu habetur</hi>: +whereupon it should follow that it commendeth +only kneeling to the Jews in that +particular case, or whether it be taken more +generally, to commend kneeling (though not +as necessary, yet as laudable and beseeming) +<pb n="1-153"/><anchor id="Pg1-153"/> +in the solemn acts of God's immediate +worship, such as that praise and thanksgiving +whereof the beginning of the psalm +speaketh,—whether, I say, it be taken in +this or that sense, yet it condemneth not +kneeling, except in a certain kind of worship +only. And as for kneeling in the general +nature of it, it is not of divine institution, +but in itself indifferent, even as sitting, +standing, &c., all which gestures are then +only made good or evil when in <hi rend='italic'>actu exercito</hi>, +they are actuated and individualised +by particular circumstances. 3. If so be the +ceremony be abused to idolatry, it skills not +how, for, as I have showed before, the reasons +and proofs which I have produced for +the proposition of our present argument, +hold good against the retaining of anything +which hath been known to be abused to +idolatry, and only such things as have a +necessary use are to be excepted. 4. The +nature of an action, wherein a ceremony is +used, cannot be the cause of the abuse of +that ceremony; neither can the abuse of a +ceremony proceed from the nature of the +action wherein it is used, as one effect from +the cause, for <hi rend='italic'>nihil potest esse homini +causa sufficiens peccati</hi>, except only <hi rend='italic'>propria +voluntas<note place='foot'>Aquin. 2, 2 an., quest. 43, +art. 1.</note></hi>. 5. The abuse of kneeling in +the idolatrous action of elevation, proceedeth +not from the nature of the action, but from +the opinion of the agent, or rather from his +will, for (<hi rend='italic'>principium actionum humanarum</hi>, +is not opinion, but will, choosing that +which opinion conceiteth to be chosen, or +<hi rend='italic'>voluntas praeunte luce intellectus</hi>,) it is the +will of the agent only which both maketh +the action of elevation to be idolatrous, and +likewise kneeling in this action to receive +the contagion of idolatry. For the elevation +of the bread <hi rend='italic'>materialiter</hi> is not idolatrous +(more than the lifting up of the bread +among us by elders or deacons, when in +taking it off the table, or setting it on, they +lift it above the heads of the communicants), +but <hi rend='italic'>formaliter</hi> only, as it is elevated with a +will and intention to place it in state of worship. +So likewise kneeling to the bread +<hi rend='italic'>materialiter</hi> is not idolatry (else 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 elevated), +but <hi rend='italic'>formaliter</hi>, as it proceedeth +from a will and intention in men to give to +the bread elevated a state in that worship, +<pb n="1-154"/><anchor id="Pg1-154"/> +and out of that respect to kneel before it. +6. What can he gain by this device, that +the abuse of kneeling in the Lord's supper +proceeded not from the nature of the action, +but from the will of the agent? Can he +hereupon infer, that kneeling in that action +is to be retained notwithstanding of any contagion +of idolatry which it hath received? +Nay, then, let him say that Hezekiah did +not rightly in breaking down the brazen +serpent, which was set up at God's command, +and the abuse whereof proceeded not +from the thing itself, which had a most lawful, +profitable, and holy use, but only from +the perverse opinion and will of them who +abused it to idolatry. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 15. But the comparing of kneeling +to the brazen serpent is very unsavoury to +the Bishop; and wherefore? <q>The brazen +serpent (saith he), in the time it was abolished, +had no use: that ceased with the +virtue of the cure that the Israelites received +by looking upon it; the act of kneeling +continueth always in a necessary use, for +the better expressing of our thankfulness to +God.</q> <hi rend='italic'>Ans.</hi> 1. Both kneeling, and all the +rest of the popish ceremonies, may well be +compared to the brazen serpent. And +divines do commonly allege this example, as +most pregnant to prove that things or rites +polluted with idols, and abused to idolatry, +may not be retained, if they have no necessary +use; and I have cited before the +Bishop of Winchester, acknowledging that +this argument holdeth good against all +things which are taken up, not at God's +prescription, but at men's injunction. J. +Rainold<note place='foot'>Confer, with J. Hart, cap. +8, divis. 4, p. 509.</note> argumenteth from Hezekiah's +breaking down of the brazen serpent, to the +plucking down of the sign of the cross. 2. +Why saith he that the brazen serpent, in +the time it was abolished, had no use? The +use of it ceased not with the cure, but it was +still kept for a most pious and profitable use, +even to be a monument of that mercy which +the Israelites received in the wilderness, +and it served for the better expressing of +their thankfulness to God, which the Bishop +here calleth a necessary use. 3. When he +saith that kneeling continueth always in a +necessary use, we must understand him to +speak of kneeling in the act of receiving the +communion; else he runs at random; for it +is not kneeling in the general, but kneeling +in this particular case, which is compared to +<pb n="1-155"/><anchor id="Pg1-155"/> +the brazen serpent. Now, to say that this +gesture in this action is necessary for our +better expressing of our thankfulness to +God, importeth that the church of Scotland, +and many famous churches in Europe, for so +many years have omitted that which was +necessary for the better expressing of their +thankfulness to God, and that they have not +well enough expressed it. And, moreover, +if kneeling be necessary in the Lord's supper +for our better expressing of our thankfulness +to God, then it is also necessary at +our own common tables. Though we be +bound to be more thankful at the Lord's +table, and that because we receive a benefit +of infinite more worth, yet we are bound to +be <hi rend='italic'>tam grati</hi>, as well thankful at our own +tables, albeit not <hi rend='italic'>tanta gratitudine</hi>. If, +then, the same kind of thankfulness be required +of us at our own tables (for <hi rend='italic'>intentio +et remissio graduum secundum magis et +minus, non variant speciem rei</hi>,) 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 own. +When I see the Bishop sitting at his table, +I shall tell him that he omitteth the gesture +which is necessary for the expressing of his +thankfulness to God. 4. Did not the apostles' +receiving this sacrament from Christ +himself well enough express their thankfulness +to God? yet they kneeled not, but sat, +as is evident, and shall be afterwards proved +against them who contradict everything +which crosseth them. 5. 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 Son, and his apostles, +together with the celebration of this sacrament +in all points according to his institution. +6. How shall we know where we have +the Bishop and his fellows? It seems they +know not where they have themselves; for +sometimes they tell us that it is indifferent +to take the communion sitting, or standing, +or passing, or kneeling, yet here the Bishop +tells us that kneeling is necessary. 7. I see +the Bishop perceiveth that no answer can +take kneeling at the communion out of the +compass of the brazen serpent, except to say +it hath a necessary use; this is the dead lift, +which yet helpeth not, as I have showed. +All things, then, which are not necessary +(whereof kneeling is one), being notoriously +abused to idolatry, fall under the brazen +serpent. +</p> + +<pb n="1-156"/><anchor id="Pg1-156"/> + +<p> +<hi rend='italic'>Sect.</hi> 16. Paybody also will here talk with +us, therefore we will talk with him too. He +saith,<note place='foot'>Apol., part 3, cap. 4, +sect. 15-17.</note> that God did not absolutely condemn +things abused to idolatry, and tells us of three +conditions on which it was lawful to spare +idolatrous appurtenances. 1. If there were +a needful use of them in God's worship. 2. +In case they were so altered and disposed, +as that they tended not to the honour of the +idol, and his damnable worship. 3. If they +were without certain danger of ensnaring +people into idolatry. <hi rend='italic'>Ans.</hi> 1. Either he requires +all these conditions in every idolothite +and idolatrous appurtenance which may be +retained, or else he thinks that any one of +them sufficeth. If he require all these, the +last two are superfluous; for that which hath +a needful use in God's worship, can neither +tend to the honour of the idol, nor yet can +have in it any danger of ensnaring people +into idolatry. If he think any one of those +conditions enough, then let us go through +them: The first I admit, but it will not help +his cause, for while the world standeth they +shall never prove that kneeling in the act of +receiving the communion, and the other controverted +ceremonies, have either a needful, +or a profitable, or a lawful use in God's worship. +As for his second condition, it is all +one with that which I have already confuted,<note place='foot'>Supra, +<ref target="book_i_part_iii_chapter_ii_section_9">sect. 9</ref>.</note> +namely, that things abused to idolatry +may be kept, if they be purged from their +abuse, and restored to the right use. But +he allegeth for it a passage of Parker, <hi rend='italic'>of the +Cross</hi>, cap. 1, sect. 7, p. 10, where he showeth +out of Augustine, that an idolothite may +not be kept for private use, except, 1. <hi rend='italic'>Omnis +honor idoli, cum appertessima destructione +subvertatur</hi>. 2. That not only his +honour be not despoiled, but also all show +thereof. How doth this place (now would +I know) make anything for Paybody? Do +they keep kneeling for private use? Do they +destroy most openly all honour of the idol +to which kneeling was dedicated? Hath their +kneeling not so much as any show of the +breaden god's honour? Who will say so? +And if any will say it, who will believe it? +Who knoweth not that kneeling is kept for +a public, and not for a private use, and that +the breaden idol receiveth very great show +of honour from it? He was scarce of warrants +when he had no better than Parker +could afford him. His third condition rests, +<pb n="1-157"/><anchor id="Pg1-157"/> +and touching it I ask, what if those idolatrous +appurtenances be not without apparent +danger of ensnaring people into idolatry? +Are we not commanded to abstain from all +appearance of evil? Will he correct the +Apostle, and teach us, that we need not care +for apparent, but for certain dangers? What +more apparent danger of ensnaring people +into idolatry than unnecessary ceremonies, +which have been dedicated to and polluted +with idols, and which, being retained, do +both admonish us to remember upon old +idolatry, and move us to return to the same, +as I have before made evident?<note place='foot'>Supra, +<ref target="book_i_part_iii_chapter_ii_section_6">sect. 6</ref>.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 17. Now, as for the assumption of +our present argument, it cannot be but evident +to any who will not harden their minds +against the light of the truth, that the ceremonies +in question have been most notoriously +abused to idolatry and superstition, and +withal, that they have no necessary use to +make us retain them. I say, they have been +notoriously abused to idolatry. 1. Because +they have been dedicated and consecrated to +the service of idols. 2. Because they have +been deeply polluted, and commonly employed +in idolatrous worship. For both these +reasons does Zanchius condemn the surplice,<note place='foot'>Epist. +ad Regin. Elizab. Epistolar., lib. 1, p. 112.</note> +and such like popish ceremonies left +in England, because the whore of Rome +has abused, and does yet abuse them, <hi rend='italic'>ad +alliciendos homines ad scortandum. Sunt +enim pompae istae omnes, et ceremoniae Papistisae, +nihil aliud quam fuci meretricii, +ad hoc excogitati, ut homines ad spiritualem +scortationem alliciantur.</hi> O golden sentence, +and worthy to be engraven with a +pen of iron, and the point of a diamond! for +most needful it is to consider, that those ceremonies +are the very meretricious bravery +and veigling trinkets wherewith the Romish +whore doth faird and paint herself, whilst she +propineth to the world the cup of her fornications. +This makes Zanchius<note place='foot'>Ibid., p. 111.</note> to call those +ceremonies the relics and symbols of popish +idolatry and superstition. When Queen +Mary set up Popery in England, and restored +all of it which King Henry had +overthrown, she considered that Popery +could not stand well-favoredly without the +ceremonies; whereupon she ordained,<note place='foot'>Sleid. +Com., lib. 25, p. 481.</note> <hi rend='italic'>ut +dies omnes festicelebrentur, superioris aetatis +ceremoniae restituantur, pueri adultiores +<pb n="1-158"/><anchor id="Pg1-158"/> +ante baptisati, ab episcopis confirmentur.</hi> +So that not in remote regions, but +in his Majesty's dominions,—not in a time +past memory, but about fourscore years ago,—not +by people's practice only, but by the +laws and edicts of the supreme magistrate, +the ceremonies have been abused to the reinducing +and upholding of Popery and idolatry. +Both far and near, then, both long +since and lately, it is more than notorious +how grossly and grievously the ceremonies +have been polluted with idolatry and superstition. +</p> + +<p> +I cannot choose but marvel much how +Paybody was not ashamed to deny that +kneeling has been abused by the Papists.<note place='foot'>Apol., part 3, cap. 4.</note> +Blush, O paper, which art blotted with such +a notable lie! What will not desperate impudency +dare to aver? But Bishop Lindsey +seemeth also to hold that kneeling hath +been abused by the Papists<note place='foot'>Proc. in +Perth Assembly, part 2, p. 118, 119.</note> only in the +elevation and circumgestation of the host, +but not in the participation, and that Honorius +did not command kneeling in the participation, +but only in the elevation and circumgestation. +<hi rend='italic'>Ans.</hi> 1. <hi rend='italic'>Saltem mendacem +oportet essememorem.</hi> Saith not the Bishop +himself elsewhere of the Papists,<note place='foot'>Ibid., p. 22.</note> <q>In the +sacrament they kneel to the sign,</q> whereby +he would prove a disconformity between +their kneeling and ours; for we kneel, saith +he, <q>by the sacrament to the thing signified.</q> +Now if the Papists in the sacrament +kneel to the sign, then they have idolatrously +abused kneeling, even in the participation; +for the Bishop dare not say that, in the elevation +or circumgestation, there is either sacrament +or sign. 2. Why do our divines +controvert with the Papists, <hi rend='italic'>de adoratione +euchuristiae</hi>, if Papists adore it not in the +participation? for the host, carried about in +a box, is not the sacrament of the eucharist. +3. In the participation, Papists think that +the bread is already transubstantiate into the +body of Christ, by virtue of the words of consecration. +Now, if in the participation they +kneel to that which they falsely conceive to +be the body of Christ (but is indeed corruptible +bread), with an intention to give it +<hi rend='italic'>latria</hi> or divine worship, then in the participation +they abuse it to idolatry. But that is +true; therefore, &c. 4. Durand showeth,<note place='foot'>Ration., +lib. 5, Tit. de Prima et lib. 6, Tit. de +Die Sancta Pasc.</note> that +<pb n="1-159"/><anchor id="Pg1-159"/> +though in the holidays of Easter and Pentecost, +and the festivities of the blessed Virgin, +and in the Lord's day, they kneel not +in the church, but only stand (because of +the joy of the festivity), and at the most do +but bow or incline their heads at prayer, +yet <hi rend='italic'>in praesentia corporis et sanguinis +Christi</hi>, in presence of the bread and wine, +which they think to be the body and blood +of Christ, they cease not to kneel. And +how will the Bishop make their participation +free of this idolatrous kneeling? The +Rhemists show us,<note place='foot'>Annot. on Matt. viii., sect. 3; and on 1 Cor. +xi., sect. 18.</note> that when they are eating +and drinking the body and blood of our +Lord, they adore the sacrament, and, humbling +themselves, they say to it, <hi rend='italic'>Domine non +sum dignus, Deus propitius esto mihi peccatori</hi>. +5. As for that which Honorius III. +decreed, Dr White calleth it the adoration +of the sacrament,<note place='foot'>Way to the Church, +Answer to sect. 51.</note> which, if it is so, then we +must say, that he decreed adoration in the +participation itself, because <hi rend='italic'>extra usum sacramenti</hi>, +the bread cannot be called a sacrament. +Honorius commanded that the +priest should frequently teach his people to +bow down devoutly when the host is elevated +in the celebration of the mass, and that +they should do the same when it is carried +to the sick. All this was ordained in reference +to the participation. <hi rend='italic'>Ad usum illa instituta +sunt</hi>, says Chemnitius,<note place='foot'>Exam. +Conc. Trit. de Euchar., can. 6, p. 86.</note> speaking of +this decree, <hi rend='italic'>quando scilicet panis consecratur, +et quando ad infirmos defertur, ut +exhibeatur et sumatur</hi>. So that that which +was specially respected in the decree, was +adoring in the participation. +</p> + +<p> +Lastly, Here we have to do with Dr +Burges, who will have us to think, that adoration +in receiving the sacrament<note place='foot'>Of the +Lawfulness of Kneeling, cap. 21, p. 65.</note> hath not +been idolatrously intended to the sacrament +in the church of Rome, neither by decree +nor custom. Not by decree, because albeit +Honorius appointed adoration to be used in +the elevation and circumgestation, yet not in +the act of receiving. And albeit the Roman +ritual do appoint, that clergymen coming +to receive the sacrament do it kneeling, yet +this was done in veneration of the altar,<note place='foot'>Ibid., p. 69.</note> or +of that which standeth thereupon, and not +for adoration of the host put into their +mouths. Not by custom; for he will not +<pb n="1-160"/><anchor id="Pg1-160"/> +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 sacrament, +because albeit the people kneel in the act of +receiving, yet I <q>deny (saith he) that they +ever intended adoration of the species, at +that moment of time when they took it in +their mouths, but then turned themselves to +God,</q> &c. <hi rend='italic'>Ans.</hi> 1. As for the decree of +Honorius, I have already answered with +Chemnitius, that it had reference specially +to the receiving. 2. When clergymen are +appointed in the Roman ritual to receive +the sacrament at the altar kneeling, this was +not for veneration of the altar, to which +they did reverence at all times when they +approached to it, but this was required particularly +in their receiving of the sacrament, +for adoration of it. Neither is there mention +made of the altar as conferring anything +to their kneeling in receiving the sacrament; +for the sacrament was not used +the more reverently because it stood upon +the altar, but by the contrary, for the sacrament's +sake reverence was done to the altar, +which was esteemed the seat of the body of +Christ. It appeareth, therefore, that the +altar is mentioned, not as concerning the +kneeling of the clergymen in their communicating, +but simply as concerning their +communicating, because none but they were +wont to communicate at the altar, according +to that received canon, <hi rend='italic'>Solis autem ministris +altaris liceat ingredi ad altare et +ibidem communicare</hi>.<note place='foot'>Concil. Laodicaen., can. 19. See also Conc. +Tolet. 4, can. 17.</note> The one of the +Doctor's own conjectures is, that they +kneeled for reverence of that which stood +upon the altar; but I would know what that +was which, standing upon the altar, made +them to kneel in the participation, if it was +not the host itself? Now, whereas he denies, +as touching custom, that people did +ever intend the adoration of the species, I +answer: 1. How knows he what people in +the Roman church did intend in their +minds? 2. What warrant hath he for this, +that they did not in the participation adore +the host, which was then put into their +mouth? 3. Though this which he saith +were true, he gaineth nothing by it; for put +the case, they did not intend the adoration of +the species, dare he say, that they intended +not the adoration of that which was under +the species? I trow not. Now, that which +<pb n="1-161"/><anchor id="Pg1-161"/> +was under the species, though in their conceit +it was Christ's body, yet it was indeed +bread; so that, in the very participation, +they were worshipping the bread. But, 4, +What needeth any more? He maketh +himself a liar, and saith plainly,<note place='foot'>Ubi +Supra, p. 61.</note> that after +transubstantiation was embraced, and when +all the substance of the visible creature was +held to be gone, they did intend the adoration +of the invisible things, as if there had +been now no substance of any creature left +therein, whereby he destroyeth all which he +hath said of their not intending the adoration +of the species. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 20. Last of all, for the other part +of my assumption, that the ceremonies have +no necessary use in God's worship, I need +no other proof than the common by-word of +Formalists, which saith they are things indifferent. +Yet the Bishop of Edinburgh<note place='foot'>Ubi Supra, p. 118.</note> and +Paybody<note place='foot'>Ubi Supra.</note> have turned their tongues bravely, +and chosen rather to say anything against +us than nothing. They spare not to answer, +that kneeling hath a necessary use. They +are most certainly speaking of kneeling in +the act of receiving the communion, for +they and their opposites, in those places, are +disputing of no other kneeling but this only. +Now we may easily perceive they are in an +evil taking, when they are driven to such an +unadvised and desperate answer. For, 1. +If kneeling in the act of receiving the Lord's +supper be necessary, why have themselves +too written so much for the indifferency of +it? O desultorious levity that knows not +where to hold itself! 2. If it be necessary, +what makes it to be so? What law? What +example? What reason? 3. If it be necessary, +not only many reformed churches, +and many ancient too, but Christ himself +and his apostles have, in this sacrament, +omitted something that was necessary. 4. +If it be necessary, why do many of their +own disciples take the communion sitting, in +places where sitting is used? What need I +to say more? In the first part of this dispute +I have proved that the ceremonies are +not necessary, in respect of the church's ordinance, +howbeit if it were answered in +this place, that they are in this respect necessary, +it helpeth not, since the argument +proceedeth against all things notoriously +abused to idolatry, which neither God nor +nature hath made necessary. And for any +<pb n="1-162"/><anchor id="Pg1-162"/> +necessity of the ceremonies in themselves, +either our opposites must repudiate what +hath unadvisedly fallen from their pens hereanent, +or else forsake their beaten ground of +indifferency, and say plainly, that the ceremonies +are urged by them, to be observed +with an opinion of necessity, as worship of +God, and as things in themselves necessary. +Look to yourselves, O Formalists, for you +stand here upon such slippery places, that +you cannot hold both your feet. +</p> + +</div> + +<anchor id="book_i_part_iii_chapter_iii"/> +<div> +<index index="toc" level1="CHAPTER III. THAT THE CEREMONIES ARE UNLAWFUL, BECAUSE +THEY SORT US WITH IDOLATERS, BEING THE BADGES OF PRESENT IDOLATRY +AMONG THE PAPISTS."/> +<index index="pdf" level1="CHAPTER III."/> +<head type="sub">CHAPTER III.</head> +<head>THAT THE CEREMONIES ARE UNLAWFUL, BECAUSE THEY SORT US WITH IDOLATERS, +BEING THE BADGES OF PRESENT IDOLATRY AMONG THE PAPISTS.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. It followeth according to the +order which I have proposed, to show next, +that the ceremonies are idolatrous, <hi rend='italic'>participativè</hi>. +By communicating with idolaters +in their rites and ceremonies, we ourselves +become guilty of idolatry; even as Ahaz, +2 Kings xvi. 10, was an idolater, <hi rend='italic'>eo ipso</hi>, +that he took the pattern of an altar from +idolators. Forasmuch, then, as kneeling +before the consecrated bread, the sign of the +cross, surplice, festival days, bishopping, bowing +down to the altar, administration of the +sacraments in private places, &c., are the +wares of Rome, the baggage of Babylon, the +trinkets of the whore, the badges of Popery, +the ensigns of Christ's enemies, and the +very trophies of antichrist,—we cannot +conform, communicate and symbolise with +the idolatrous Papists in the use of the +same, without making ourselves idolaters by +participation. Shall the chaste spouse of +Christ take upon her the ornaments of the +whore? Shall the Israel of God symbolise +with her who is spiritually called Sodom and +Egypt? Shall the Lord's redeemed people +wear the ensigns of their captivity? Shall +the saints be seen with the mark of the +beast? Shall the Christian church be like +the antichristian, the holy like the profane, +religion like superstition, the temple of God +like the synagogue of Satan? Our opposites +are so far from being moved with these +things, that both in pulpits and private +places they used to plead for the ceremonies +by this very argument, that we should not +run so far away from Papists, but come as +<pb n="1-163"/><anchor id="Pg1-163"/> +near them as we can. But for proof of that +which we say, namely, that it is not lawful +to symbolise with idolaters (and by consequence +with Papists), or to be like them in +their rites or ceremonies, we have more to +allege than they can answer. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. For, 1st, We have Scripture +for us. <q>After the doings of the land of +Egypt, wherein you dwelt, shall ye not do +and after the doings of the land of Canaan, +whither I bring ye, shall ye not do, neither +shall ye walk in their ordinances,</q> Lev. +xviii. 3. <q>Take heed to thyself that thou +be not snared by following them, &c., saying, +How did these nations serve their +gods? even so will I do likewise. Thou +shalt not do so unto the Lord thy God,</q> +Deut. xii. 30. <q>Thou shalt not do after +their works,</q> Exod. xxiii. 24. Yea, they +were straitly forbidden to round the corners +of their heads, or to make any cuttings in +the flesh for the dead, or to print any mark +upon them, or to make baldness upon their +heads, or between their eyes, forasmuch as +God had chosen them to be a holy and a +peculiar people, and it behoved them not to +be framed nor fashioned like the nations, +Lev. xix. 27, 28, and xxi. 5, and Deut. +xiv. 1. And what else was meant by those +laws which forbade them to suffer their cattle +to gender with a diverse kind, to sow +their field with diverse seed, to wear a garment +of diverse sorts, as of woollen and linen, +to plough with an ox and an ass together? +Levit. xix. 19, Deut. xxii. 6-11. This +was the hold that people in simplicity and +purity, <hi rend='italic'>ne hinc inde accersat ritus alienos</hi>, +saith Calvin, upon these places. Besides, +find we not that they were sharply reproved +when they made themselves like other nations? +<q>Ye have made you priests after +the manner of the nations of other lands,</q> +2 Chron. xxii. 9. <q>They followed vanity, +and became vain, and went after the heathen +that were round about them, concerning +whom the Lord had charged them, that they +should not do like them,</q> 2 Kings xvii. 15. +The gospel commendeth the same to us +which the law did to them: <q>Be not ye +unequally yoked with unbelievers, for what +fellowship hath righteousness with unrighteousness? +and what communion hath light +with darkness? and what concord hath +Christ with Belial? and what agreement +hath the temple of God with idols,</q> &c. +<q>Wherefore, come out from among them, +and be ye separate, saith the Lord, and +<pb n="1-164"/><anchor id="Pg1-164"/> +touch not the unclean thing,</q> 2 Cor. vi. +14-17. <q>If any man worship the beast, +and his image, and receive his mark in his +forehead, or in his hand, the same shall +drink of the wine of the wrath of God,</q> +Rev. xiv. 9. And the apostle Jude ver. +12, will have us to hate the very garment +spotted with the flesh, importing, that as +under the law men were made unclean not +only by leprosy, but by the garments, vessels +and houses of leprous men, so do we contract +the contagion of idolatry, by communicating +with the unclean things of idolaters. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. Before we go further, we will see +what our opposites have said to those Scriptures +which we allege. Hooker saith,<note place='foot'>Eccl. Pol. lib. 4, sect. 6.</note> that +the reason why God forbade his people +Israel the use of such rites and customs as +were among the Egyptians and the Canaanites, +was not because it behoved his people +to be framed of set purpose to an utter dissimilitude +with those nations, but his meaning +was to bar Israel from similitude with +those nations in such things as were repugnant +to his ordinances and laws. <hi rend='italic'>Ans.</hi> 1. +Let it be so, he has said enough against +himself. For we have the same reason to +make us abstain from all the rites and customs +of idolaters, that we may be barred +from similitude with them in such things +as are flatly repugnant to God's word, because +dissimilitude in ceremonies is a bar to +stop similitude in substance, and, on the +contrary, similitude in ceremonies openeth a +way to similitude in greater substance. 2. +His answer is but a begging of that which +is in question, 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 God, +and that Israel was simply forbidden to use +them. 3. Yet this was not a framing of +Israel of set purpose to an utter dissimilitude +with those nations, for Israel used food +and raiment, sowing and reaping, sitting, +standing, lying, walking, talking, trading, +laws, government, &c., notwithstanding that +the Egyptians and Canaanites used so. They +were only forbidden to be like those nations +in such unnecessary rites and customs as had +neither institution from God nor nature, but +were the inventions and devices of men only. +In things and rites of this kind alone it is +that we plead for dissimilitude with the idolatrous +<pb n="1-165"/><anchor id="Pg1-165"/> +Papists; for the ceremonies in controversy +are not only proved to be under the +compass of such, but are, besides, made by +the Papists badges and marks of their religion, +as we shall see afterwards. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. To that place, 2 Cor. vi., Paybody +answereth,<note place='foot'>Apol., part 3, cap. 4, +sect. 5.</note> that nothing else is there +meant, than that we must beware and separate +ourselves from the communion of +their sins and idolatries. <hi rend='italic'>Ans.</hi> 1. When the +Apostle there forbiddeth the Corinthians to +be unequally yoked with unbelievers, or to +have any communion or fellowship with idolaters, +and requireth them so to come out +from among them, that they touch none of +their unclean things, why may we not understand +his meaning to be, that not only +they should not partake with pagans in +their idolatries, but that they should not +marry with them, nor frequent their feasts, +nor go to the theatre to behold their plays, +nor go to law before their judges, nor use +any of their rites? For with such idolaters +we ought not to have any fellowship, as +Zanchius resolves,<note place='foot'>In Praec. 2, +p. 543.</note> but only in so far as necessity +compelleth, and charity requireth. +2. All the rites and customs of idolaters, +which have neither institution from God +nor nature, are to be reckoned among those +sins wherein we may not partake with +them, for they are the unprofitable works +of darkness, all which Calvin judgeth to be +in that place generally forbidden,<note place='foot'>Com. +in illum locum.</note> before +the Apostle descend particularly to forbid +partaking with them in their idolatry. As +for the prohibition of diverse mixtures, Paybody +saith,<note place='foot'>Ubi Supra.</note> the Jews were taught thereby to +make no mixture of true and false worship. +<hi rend='italic'>Ans.</hi> 1. According to his tenets, it followeth +upon this answer, that no mixture is to be +made betwixt holy and idolatrous ceremonies, +for he calleth kneeling a <emph>bodily worship</emph>, +and a <emph>worship gesture</emph>, more than once +or twice. And we have seen before, how +Dr Burges calleth the ceremonies <emph>worship +of God</emph>. 2. If mixture of true and +false worship be not lawful, then forasmuch +as the ceremonies of God's ordinance, +namely, the sacraments of the New Testament +are true worship; and the ceremonies +of Popery, namely, cross, kneeling, +holidays, &c., are false worship; therefore, +there ought to be no mixture of them together. +<pb n="1-166"/><anchor id="Pg1-166"/> +3. If the Jews were taught to make +no mixture of true and false worship, then +by the self-same instruction, if there had +been no more, they were taught also to shun +all such occasions as might any ways produce +such a mixture, and by consequence all symbolising +with idolaters in their rites and ceremonies. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 5. As touching those laws which +forbade the Israelites to make round the +corners of their heads, or to mar the corners +of their beards, or to make any cuttings +in their flesh, or to make any baldness between +their eyes, Hooker answereth,<note place='foot'>Eccl. Pol., lib. 4, sect. 6.</note> that +the cutting round of the corners of the head, +and the tearing off the tufts of the beard, +howbeit they were in themselves indifferent, +yet they are not indifferent being used +as signs of immoderate and hopeless lamentation +for the dead; in which sense it is, +that the law forbiddeth them. To the same +purpose saith Paybody,<note place='foot'>Ubi Supra.</note> that the Lord did +not forbid his people to mar and abuse their +heads and beards for the dead, because the +heathen did so, but because the practice +doth not agree to the faith and hope of a +Christian, if the heathen had never used it. +<hi rend='italic'>Ans.</hi> 1. How much surer and sounder is +Calvin's judgment,<note place='foot'>Com. in Lev. +xix. 27, 28.</note> <hi rend='italic'>non aliud fuisse Dei +consilium, quam ut interposito obstaculo +populum suum a prophanis Gentibus dirimiret</hi>? +For albeit the cutting the hair be +a thing in itself indifferent, yet because the +Gentiles did use it superstitiously, therefore, +saith Calvin, albeit it was <hi rend='italic'>per se medium, +Deus tamen noluit populo suo liberum +esse, ut tanquam pueri discerent ex parvis +rudimentis, se non aliter Deo fore gratos, +nisi exteris et proeputiatis essent prorsus +dissimiles, ac longissime abessent ab eorum +exemplis, praesertim vero ritus omnes +fugerent, quibus testata fuerit religio</hi>. So +that from this law it doth most manifestly +appear, that we may not be like idolaters, no +not in things which are in themselves indifferent, +when we know they do use them superstitiously. +2. What warrant is there for +this gloss, that the law forbiddeth the cutting +round of the corners of the head, and +the matting of the corners of the beard, to +be used as signs of immoderate and hopeless +lamentation for the dead, and that in no +other sense they are forbidden? Albeit the +cutting of the flesh may be expounded to +<pb n="1-167"/><anchor id="Pg1-167"/> +proceed from immoderate grief, and to be a +sign of hopeless lamentation; yet this cannot +be said of rounding the hair, marring +the beard, and making of baldness, which +might have been used in moderate and +hopeful lamentation, as well as our putting +on of mourning apparel for the dead. The +law saith nothing of the immoderate use of +these things, but simply forbiddeth to round +the head, or mar the beard for the dead; +and that because this was one of the rites +which the idolatrous and superstitious Gentiles +did use, concerning whom the Lord +commanded his people, that they should not +do like them, because he had chosen them +to be a holy and peculiar people, above all +people upon the earth. So that the thing +which was forbidden, if the Gentiles had not +used it, should have been otherwise lawful +enough to God's people, as we have seen out +of Calvin's commentary. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 6. Secondly, We have reason for that +which we say; for by partaking with idolaters +in their rites and ceremonies, we are +made to partake with them in their religion +too. For, <hi rend='italic'>ceremonioe omnes sun quoedam +protestationes fidei</hi>, saith Aquinas.<note place='foot'>Aquin., +2, 2ae, quest. 103, art. 4.</note> Therefore +<hi rend='italic'>communio rituum est quasi symbolum +communionis in religione</hi>, saith Balduine.<note place='foot'>De +Cas. Cons., lib. 2, cap. 14, cas. 7.</note> +They who did eat of the Jewish sacrifices +were partakers of the altar, 1 Cor. x. 18, +that is, saith Pareus,<note place='foot'>Com. in +illum locum.</note> <hi rend='italic'>socios Judaicae religionis +et cultus se profitebantur</hi>. For the +Jews by their sacrifices <hi rend='italic'>mutuam in una +eademque religione copulationem sanciunt</hi>, +saith Beza.<note place='foot'>Annot. ibid.</note> +Whereupon Dr Fulk noteth,<note place='foot'>Ag. the +Rhem., Annot. on 1 Cor. x., sect. 8.</note> +that the Apostle in that place doth compare +our sacraments with the altars, hosts, sacrifices +or immolations of the Jews and Gentiles, +<q>in that point which is common to all +ceremonies, to declare them that use them +to be partakers of that religion whereof they +be ceremonies.</q> If then Isidore thought it +unlawful for Christians to take pleasure in +the fables of heathen poets,<note place='foot'>Apud +Gratian. Decr., p. l, dist. 37, cap. 15.</note> because <hi rend='italic'>non solum +thura offerendo daemonibus immolatur, +sed etiam eorum dicta libentius capiendo</hi>; +much more have we reason to think +that, by taking part in the ceremonies of +idolaters, we do but offer to devils, and join +ourselves to the service of idols. +</p> + +<pb n="1-168"/><anchor id="Pg1-168"/> + +<p> +<hi rend='italic'>Sect.</hi> 7. Thirdly, As by Scripture and +reason, so by antiquity, we strengthen our +argument. Of old, Christians did so shun to +be like the pagans, that in the days of Tertullian +it was thought they might not wear garlands, +because thereby they had been made +conform to the pagans. Hence Tertullian +justifieth the soldier who refused to wear a +garland as the pagans did.<note place='foot'>De Corona Militis.</note> Dr Mortoune +himself allegeth another case out of Tertullian,<note place='foot'>Partic. +Def., cap. 1, sect. 1.</note> +which maketh to this purpose, namely, +that Christian proselytes did distinguish +themselves from Roman pagans, by casting +away their gowns and wearing of cloaks. +But these things we are not to urge, because +we plead not for dissimilitude with the Papists +in civil fashions, but in sacred and religious +ceremonies. For this point then at +which we hold us, we allege that which is +marked in the third century out of Origen,<note place='foot'>Magd., +cent. 3, cap. 6, col. 147.</note> +namely, that it was held unlawful for Christians +to observe the feasts and solemnities, +either of the Jews or of the Gentiles. Now we find +a whole council determining thus,<note place='foot'>Concil. Laodicen., can. 37.</note> +<hi rend='italic'>Non oportet a Judoeis vel hoereticis, feriatica +quoe mittuntur accipere, nec cum cis +dies agere feriatos.</hi> The council of Nice +also condemned those who kept Easter upon +the fourteenth day of the month. That +which made them pronounce so (as is clear +from Constantine's epistle to the churches<note place='foot'>Apud +Theod., lib. 1, cap. 10.</note>) +was, because they held it unbeseeming for +Christians to have anything common with +the Jews in their rites and observances. +Augustine condemneth fasting upon the +Sabbath day as scandalous, because the Manichees +used so, and fasting upon that day +had been a conformity with them;<note place='foot'>Epist. 86, ad Casulan.</note> and +wherefore did Gregory advise Leander to +abolish the ceremony of trim-immersion? +His words are plain:<note place='foot'>Lib. 1, epist. +41.</note> <hi rend='italic'>Quia nunc huc usque +ab hoereticis infans in baptismate tertio +mergebatur, fiendum apud vos esse non +censeo.</hi> Why doth Epiphanius,<note place='foot'>Apud +Bell. de Effect. Sacr., lib. 2, cap. 31.</note> in the end +of his books <hi rend='italic'>contra haereses</hi>, rehearse all the +ceremonies of the church, as marks whereby +the church is discerned from all other sects? +If the church did symbolise in ceremonies +with other sects, he could not have done so. +And, moreover, find we not in the canons of +<pb n="1-169"/><anchor id="Pg1-169"/> +the ancient councils,<note place='foot'>Conc. African., can. 27; Conc. Tolet. 4, can. 5, +et 10; Conc. Brac. 2, can. 73.</note> that Christians were +forbidden to deck their houses with green +boughs and bay leaves, to observe the calends +of January, to keep the first day of every +month, &c., because the pagans used to do +so? Last of all, read we not in the fourth +century of the ecclesiastical history,<note place='foot'>Magd., +cent. 4, cap. 6, col. 458.</note> that the +frame of Christians in that age was such, +that <hi rend='italic'>nec cum haereticis commune quicquam +habere voluerunt</hi>? +</p> + +<p> +<hi rend='italic'>Sect.</hi> 8. One would think that nothing could +be answered to any of these things, 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 +antiquity. Yet Hooker can coin a conjecture +to frustrate all which we allege.<note place='foot'>Eccl. Pol., lib. 4, sect. 7.</note> +<q>In things (saith he) of their own nature +indifferent, if either councils or particular +men have at any time with sound judgment +misliked conformity between the church of +God and infidels, the cause thereof hath not +been affectation of dissimilitude, but some +special accident which the church, not being +always subject unto, hath not still cause to +do the like. For example (saith he), in the +dangerous days of trial, wherein there was +no way for the truth of Jesus Christ to triumph +over infidelity but through the constancy +of his saints, whom yet a natural desire +to save themselves from the flame might, +peradventure, cause to join with the pagans +in external customs, too far using the same +as a cloak to conceal themselves in, and a +mist to darken the eyes of infidels withal; +for remedy hereof, it might be, those laws +were provided.</q> <hi rend='italic'>Ans.</hi> 1. This answer is altogether +doubtful and conjectural, made up +of <emph>if</emph>, and <emph>peradventure</emph>, and <emph>it might be</emph>. +Neither is anything found which can make +such a conjecture probable. 2. The true +reason why Christians were forbidden to +use the rites and customs of pagans, was +neither a bare affectation of dissimilitude, +nor yet any special accident which the church +is not always subject unto, but because it was +held unlawful to symbolise with idolaters in +the use of such rites as they placed any religion +in. For in the fathers and councils +which we have cited to this purpose, there is +no other reason mentioned why it behoved +Christians to abstain from those forbidden +<pb n="1-170"/><anchor id="Pg1-170"/> +customs, but only because the pagans and +infidels used so. 3. And what if Hooker's +divination shall have place? Doth it not +agree to us, so as it should make us mislike +the Papists? Yes, sure, and more properly. +For put the case, that those ancient Christians +had not avoided conformity with pagans +in those rites and customs which we +read to have been forbidden them, yet for +all that, there had been remaining betwixt +them and the pagans a great deal more +difference than will remain betwixt us and +the Papists, if we avoid not conformity with +them in the controverted ceremonies; for +the pagans had not the word, sacraments, +&c., which the Papists do retain, so that we +may far more easily use the ceremonies as a +mist to darken the eyes of the Papists, than +they could have used those forbidden rites +as a mist to darken the eyes of pagans. +Much more, then, Protestants should not be +permitted to conform themselves unto Papists +in rites and ceremonies, lest, in the +dangerous days of trial (which some reformed +churches in Europe do presently feel, and +which seem to be faster approaching to ourselves +than the most part are aware of), they +join themselves to Papists in these external +things, too far using the same as a cloak to +conceal themselves in, &c. 4. We find that +the reason why the fourth council of Toledo +forbade the ceremony of thrice dipping in +water to be used in baptism, was,<note place='foot'>Can. 5.</note> lest Christians +should seem to assent to heretics who +divide the Trinity. And the reason why +the same council forbade the clergymen to +conform themselves unto the custom of heretics,<note place='foot'>Can. 40.</note> +in the shaving off the hair of their +head, is mentioned to have been the removing +of conformity with the custom of heretics +from the churches of Spain, as being a +great dishonour unto the same. And we +have heard before, that Augustine condemneth +conformity with the Manichees, in fasting +upon the Lord's day, as scandalous. And +whereas afterwards the council of Cæsar-Augusta +forbade fasting upon the Lord's day, +a grave writer layeth out the reason of this +prohibition thus:<note place='foot'>Sims. Hist. of +the Church, lib. 4, cent. 6.</note> <q>It would appear that +this council had a desire to abolish the rites +and customs of the Manichean heretics, who +were accustomed to fast upon the Lord's +day.</q> Lastly, we have seen from Constantine's +epistle to the churches, that dissimilitude +<pb n="1-171"/><anchor id="Pg1-171"/> +with the Jews was one (though not +the only one) reason why it was not thought +beseeming to keep Easter upon the fourteenth +day of the month. Who then can +think that any special accident, as Hooker +imagineth, was the reason why the rites and +customs of pagans were forbidden to Christians? +Were not the customs of the pagans +to be held unbeseeming for Christians, as +well as the customs of the Jews? Nay, if +conformity with heretics (whom Hooker acknowledgeth +to be a part of the visible +church<note place='foot'>Eccl. Pol., lib. 3, sect. +1.</note>), in their customs and ceremonies, +was condemned as a scandal, a dishonour to +the church, and an assenting unto their heresies, +might he not have much more thought +that conformity with the customs of pagans +was forbidden as a greater scandal and dishonour +to the church, and as an assenting +to the paganism and idolatry of those that +were without? +</p> + +<p> +<hi rend='italic'>Sect.</hi> 9. But to proceed. In the fourth +place, the canon law itself speaketh for the +argument which we have in hand: <hi rend='italic'>Non +licet iniquas observationes agere calendarum, +et otiis vacare Gentilibus, neque +lauro, aut viriditate arborum, cingere domos: +omnis enim haec observatio paganismi +est.</hi><note place='foot'>Decr., part 2, +causa 26, quest. 7, cap. 13.</note> And again: <hi rend='italic'>Anathema sit qui ritum +paganorum et calendarum observat.</hi><note place='foot'>Ibid., cap. 14.</note> And +after: <hi rend='italic'>Dies Aegyptiaci et Januarii calendae +non sunt observandae.</hi><note place='foot'>Ibid., cap. 17.</note> +</p> + +<p> +Fifthly, Our assertion will find place in +the school too, which holdeth that Jews +are forbidden to wear a garment of diverse +sorts,<note place='foot'>Aquin. 1, 2ae, quest. +102, art. 6, resp. ad 6m.</note> as of linen and woollen together, and +that their women were forbidden to wear +men's clothes, or their men women's clothes, +because the Gentiles used so in the worshipping +of their gods. In like manner, +that the priests were forbidden to round +their heads,<note place='foot'>Ibid., resp. +ad 11m.</note> or mar their beards, or make +incision in their flesh, because the idolatrous +priests did so.<note place='foot'>Baruch. 6, 3 Reg. +xviii.</note> And that the prohibition +which forbade the commixtion of beasts of +diverse kinds among the Jews hath a figurative +sense,<note place='foot'>Ibid., resp. ad 8m.</note> +in that we are forbidden to make +people of one kind of religion, to have any +conjunction with those of another kind. +</p> + +<pb n="1-172"/><anchor id="Pg1-172"/> + +<p> +Sixthly, Papists themselves teach,<note place='foot'>Rhem. +Annot. on 2 Cor. vi. 14.</note> that +it is generally forbidden to communicate +with infidels and heretics, but especially in +any act of religion. Yea, they think,<note place='foot'>Rhem. +on 1 Tim. vi., sect. 4.</note> that +Christian men are bound to abhor the very +phrases and words of heretics, which they +use. Yea, they condemn the very heathenish +names of the days of the week imposed +after the names of the planets,<note place='foot'>Rhem. on Apoc. i. 10.</note> Sunday, +Monday, &c. They hold it altogether a +great and damnable sin to deal with heretics +in matter of religion,<note place='foot'>Rhem. on +2 John x.</note> or any way to communicate +with them in spiritual things. +Bellarmine is plain,<note place='foot'>De Effect. +Sax., lib. 2, cap. 31.</note> who will have catholics +to be discerned from heretics, and other +sects of all sorts, even by ceremonies, because +as heretics have hated the ceremonies +of the church, so the church hath ever abstained +from the observances of heretics. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 10. Seventhly, Our own writers do +sufficiently confirm us in this argument. +The bringing of heathenish or Jewish rites +into the church is altogether condemned by +them,<note place='foot'>Magd. Cent. 4, cap. 6, col. +406.</note> yea, though the customs and rites of +the heathen<note place='foot'>Hosp. de Orig. Templ., +lib. 2, cap. 7, p. 115.</note> be received into the church for +gaining them, and drawing them to the true +religion, yet is it condemned as proceeding +<hi rend='italic'>ex κακαζηλίᾳ seu prava Ethnicorum imitatione</hi>. +J. Rainolds<note place='foot'>Confer. with J. Hart, divis. +4, cap. 8.</note> rejecteth the popish +ceremonies, partly because they are Jewish, +and partly because they are heathenish. +The same argument Beza<note place='foot'>Antith. +Pap. et Christ., art. 9.</note> useth against +them. In the second command, as Zanchius<note place='foot'>In 2 Praec., col. 363.</note> +expoundeth it, we are forbidden to +borrow anything, <hi rend='italic'>ex ritibus idololatrarum +Gentium</hi>. <hi rend='italic'>Fidelibus</hi> +(saith Calvin<note place='foot'>Com. in Psal. xvi. 4.</note>) <hi rend='italic'>fas +non est ullo symbolo ostendere, sibi cum +superstitiosis esse consensum</hi>. To conclude, +then, since not only idolatry is forbidden, +but also, as Pareus noteth,<note place='foot'>Com. in 1 Cor. x. 14.</note> every sort of +communicating with the occasion, appearances, +or instruments of the same; and since, +as our divines have declared,<note place='foot'>Synops. +Purior. Theol., disp. 19.</note> the Papists +are in many respects gross idolaters, let us +choose to have the commendation which was +given to the ancient Britons for being +<pb n="1-173"/><anchor id="Pg1-173"/> +enemies to the Roman customs,<note place='foot'>Usher, +of the Relig. Prof. by the Anc. Irish, cap. 4.</note> rather than, +as Pope Pius V. was forced to say of Rome,<note place='foot'>Apud +Hosp. de Orig. Imag., p. 200.</note> +that it did more <hi rend='italic'>Gentilizare, quam Christianizare</hi>; +so they who would gladly wish +they could give a better commendation to +our church, be forced to say, that it doth not +only more <hi rend='italic'>Anglizare, quam Scotizare</hi>, but +also more <hi rend='italic'>Romanizare, quam Evangelizare</hi>. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 11. But our argument is made by +a great deal more strong, if yet further we +consider, that by the controverted ceremonies, +we are not only made like the idolatrous +Papists, in such rites of man's devising +as they place some religion in, but we are +made likewise to take upon us those signs +and symbols which Papists account to be +special badges of Popery, and which also, in +the account of many of our own reverend +divines, are to be so thought of. In the +oath ordained by Pius IV., to be taken of bishops +at their creation (as Onuphrius writeth<note place='foot'>De Vit. Pil. 4.</note>), +they are appointed to swear, <hi rend='italic'>Apostolicas +et ecclesiasticas traditiones, reliquasque +ejusdem ecclesiæ observationes et +constitutiones firmissime admitto et amplector</hi>; +and after, <hi rend='italic'>Receptos quoque ac +approbatos ecclesiæ Catholicæ ritus, in +supra dictorum sacramentorum solemni +administratione, recipio, et admitto</hi>. We +see bishops are not created by this ordinance, +except they not only believe with the church +of Rome, but also receive her ceremonies, +by which, as by the badges of her faith and +religion, cognizance may be had that they +are indeed her children. And farther, +Papists give it forth plainly,<note place='foot'>Bel. +de Effect. Sacr., lib. 2, cap. 31.</note> that as the +church hath ever abstained from the observances +of heretics, so now also catholics +(they mean Romanists) are very well distinguished +from heretics (they mean those +of the reformed religion) by the sign of +the cross, abstinence from flesh on Friday, +&c. And how do our divines understand +the mark of the beast, spoken of Rev. xiii. +16, 17? Junius<note place='foot'>Annot. in illum locum.</note> comprehendeth confirmation +under this mark. Cartwright<note place='foot'>Annot. ibid.</note> also referreth +the sign of the cross to the mark of +the beast. Pareus<note place='foot'>Com. ibid.</note> approveth the Bishop of +Salisbury's exposition, and placeth the common +<pb n="1-174"/><anchor id="Pg1-174"/> +mark of the beast the observation of +antichrist's festival days, and the rest of his +ceremonies, which are not commanded by +God. It seems this much has been plain to +Joseph Hall, so that he could not deny it; +for whereas the Brownists allege, that not +only after their separation, but before they +separated also, they were, 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 shoulders,—he, in this +<hi rend='italic'>Apology</hi><note place='foot'>Sect. 48.</note> +against them, saith nothing to this point. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 12. As for any other of our opposites, +who have made such answers as they +could to the argument in hand, 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 it. +Some of them (as I touched before) are not +ashamed to profess that we should come as +near to the Papists as we can, and therefore +should conform ourselves to them in their +ceremonies (only purging away the superstition), +because if we do otherwise, we exasperate +the Papists, and alienate them the +more from our religion and reformation. +<hi rend='italic'>Ans.</hi> 1. Bastwick,<note place='foot'>Elench. +Relig. Papist. in Praefat.</note> propounding the same +objection, <hi rend='italic'>Si quis objiciat nos ipsos pertinaci +ceremoniarum papalium contemptu, +Papistis offendiculum posuisse, quo minus +se nostris ecclesiis associent</hi>, he answereth +out of the Apostle, Rom. xv. 2, that we +are to please every one his neighbour only +in good things to edification, and that we +may not wink at absurd or wicked things, +nor at anything in God's worship which is +not found in Scripture. 2. I have +showed<note place='foot'><ref target="book_i_part_ii_chapter_vi">Part 2, cap. +6</ref>.</note> +that Papists are but more and more hardened +in evil by this our conformity with them +in ceremonies. 3. I have showed also,<note place='foot'>Supra, +<ref target="book_i_part_iii_chapter_i">cap. 1</ref>.</note> the +superstition of the ceremonies, even as they +are retained by us, and that it is as impossible +to purge the ceremonies from superstition, +as to purge superstition from +itself. +</p> + +<p> +There are others, who go about to sew a +cloak of fig leaves, to hide their conformity +with Papists, and to find out some difference +betwixt the English ceremonies and +those of the Papists; so say some, that by +the sign of the cross they are not ranked +with Papists, because they use not the material +<pb n="1-175"/><anchor id="Pg1-175"/> +cross, which is the popish one, but the +aerial only. But it is known well enough +that Papists do idolatrise the very aerial +cross; for Bellarmine holds,<note place='foot'>De +Imag. Sanct., cap. 29.</note> <hi rend='italic'>venerabile esse +signum crucis, quod effingitur in fronte, +aere, &c.</hi> And though they did not make +an idol of it, yet forasmuch as Papists put it +to a religious use, and make it one of the +marks of Roman Catholics (as we have seen +before), we may not be conformed to them +in the use of the same. The fathers of such +a difference between the popish cross and +the English have not succeeded in this their +way, yet their posterity approve their sayings, +and follow their footsteps. Bishop +Lindsey<note place='foot'>Proc. in Perth Assemb., +part 2, p. 22.</note> by name will trade in the same +way, and will have us to think that kneeling +in the act of receiving the communion, and +keeping of holidays, do not sort us with +Papists; for that, as touching the former, +there is a disconformity in the object, because +they kneel to the sign, we to the thing +signified. And as for the latter, the difference +is in the employing of the time, and in +the exercise and worship for which the cessation +is commanded. What is his verdict, +then, wherewith he sends us away? Verily, +that people should be taught that the disconformity +between the Papists and us is +not so much in any external use of ceremonies, +as in the substance of the service and +object whereunto they are applied. But, +good man, he seeks a knot in the bulrush; +for, 1, There is no such difference betwixt +our ceremonies and those of the Papists, in +respect of the object and worship whereunto +the same is applied, as he pretendeth; for, +as touching the exercise and worship whereunto holidays +are applied, Papists tell us,<note place='foot'>Rhem. Annot. on Act. ii. 1.</note> +that they keep Pasche and Pentecost yearly +for memory of Christ's resurrection, and +the sending down of the Holy Ghost; and, I +pray, to what other employment do Formalists +profess that they apply these feasts, but +to the commemoration of the same benefits? +And as touching kneeling in the +sacrament, it shall be proved in the next +chapter, that they do kneel to the sign, even +as the Papists do. In the meanwhile, it +may be questioned whether the Bishop +meant some such matter, even here where +professedly he maketh a difference betwixt +the Papists' kneeling and ours. His words, +wherein I apprehend this much, are these: +<pb n="1-176"/><anchor id="Pg1-176"/> +<q>The Papists in prayer kneel to an idol, +and in the sacrament they kneel to the +sign: we kneel in our prayer to God, and by +the sacrament to the thing signified.</q> The +analogy of the antithesis required him to +say, that we kneel <q>in the sacrament</q> to +the thing signified; but changing his phrase, +he saith, that we kneel <q>by the sacrament</q> +to the thing signified. Now, if we kneel +<q>by the sacrament to Christ,</q> then we +adore the sacrament as <hi rend='italic'>objectum materiale</hi>, +and Christ as <hi rend='italic'>objectum formale</hi>. Just so +the Papists adore their images; because <hi rend='italic'>per +imaginem</hi>, they adore <hi rend='italic'>prototypon</hi>. 2. +What if we should yield to the Bishop that +kneeling and holidays are with us applied to +another service, and used with another +meaning than they are with the Papists? +Doth that excuse our conformity with Papists +in the external use of these ceremonies? +If so, J. Hart<note place='foot'>Rain. Confer. with J. Hart, cap. 8, divis. 4, +p. 496.</note> did rightly argument +out of Pope Innocentius, that the church +doth not Judaise by the sacrament of unction +or anointing, because it doth figure and +work another thing in the New Testament +than it did in the Old. Rainold answereth, +that though it were so, yet is the ceremony +Jewish; and mark his reason (which carrieth +a fit proportion to our present purpose), +<q>I trust (saith he) you will not +maintain but it were Judaism for your +church to sacrifice a lamb in burnt-offering, +though you did it to signify, not Christ that +was to come, as the Jews did, but that +Christ is come,</q> &c. <q>St. Peter did constrain +the Gentiles to Judaise, when they +were induced by his example and authority +to follow the Jewish rite in choice of meats; +yet neither he nor they allowed it in that +meaning which it was given to the Jews in; +for it was given them to betoken that holiness, +and train them up into it, which Christ +by his grace should bring to the faithful. +And Peter knew that Christ had done this +in truth, and taken away that figure, yea +the whole yoke of the law of Moses; which +point he taught the Gentiles also. Wherefore, +although your church do keep the Jewish +rites with another meaning than God +ordained them for the Jews, &c., yet this +of Peter showeth that the thing is Jewish, +and you to Judaise who keep them.</q> By +the very same reasons prove we that Formalists +do Romanise by keeping the popish +<pb n="1-177"/><anchor id="Pg1-177"/> +ceremonies, though with another meaning, +and to another use, than the Romanists do. +The very external use, therefore, of any +sacred ceremony of human institution, is not +to be suffered in the matter of worship, +when in respect of this external use we are +sorted with idolaters. 3. If conformity with +idolaters in the external use of their ceremonies +be lawful, if so be there be a difference +in the substance of the worship and object +whereunto they are applied, then why were +Christians forbidden of old (as we have +heard before) to keep the calends of January, +and the first day of every month, forasmuch +as the pagans used so? Why was +trin-immersion in baptism, and fasting upon +the Lord's day forbidden, for that the heretics +did so? Why did the Nicene fathers +inhibit the keeping of Easter upon the fourteenth +day of the month,<note place='foot'>Zanch., +lib. 1, in 4 Praec, col. 674.</note> so much the +rather because the Jews kept it on that +day? The Bishop must say there was no +need of shunning conformity with pagans, +Jews, heretics, in the external use of their +rites and customs, and that a difference +ought to have been made only in the object +and use whereunto the same was applied. +Nay, why did God forbid Israel to cut +their hair as the Gentiles did? Had it not +been enough not to apply this rite to a +superstitious use, as Aquinas showeth<note place='foot'>Aquin., +1, 2ae, quest. 102, art. 6, resp. ad 11m.</note> the +Gentiles did? Why was the very external +use of it forbidden? +</p> + +<p> +<hi rend='italic'>Sect.</hi> 14. There is yet another piece brought +against us, but we will abide the proof of it, +as of the rest. Nobis saith,<note place='foot'>N. +Fratri et Amico, resp. ad art. 12m.</note> <hi rend='italic'>Saravia, satis +est, modestis et piis Christianis satisfacere, +qui ita recesserunt a superstitionibus et +idololatriae Romanae ecclesiae, ut probatos +ab orthodoxis patribus mores, non rejiciant.</hi> +So have some thought to escape by +this postern, that they use the ceremonies, +not for conformity with Papists, but for conformity +with the ancient fathers. <hi rend='italic'>Ans.</hi> 1. +When Rainold speaketh of the abolishing of popish +ceremonies,<note place='foot'>Ubi Supra, p. 510.</note> he answereth this subtlety: +<q>But if you say, therefore, that we +be against the ancient fathers in religion, +because we pluck down that which they did +set up, take heed lest your speech do touch +the Holy Ghost, who saith that Hezekiah +(in breaking down the brazen serpent) did +keep God's commandments which he commanded +<pb n="1-178"/><anchor id="Pg1-178"/> +Moses,</q> 2 Kings xviii. 6; and yet +withal saith, <q>That he brake in pieces +the serpent of brass which Moses had +made,</q> 2 Kings xviii. 4. 2. There are +some of the ceremonies which the fathers +used not, as the surplice (which we have +seen before<note place='foot'>Supra, +<ref target="book_i_part_ii_chapter_ix_section_14">part 2, cap. +9, sect. 14</ref>.</note>) and kneeling in the act of receiving +the eucharist (as we shall see afterwards<note place='foot'>Infra, +<ref target="book_i_part_iii_chapter_iv_section_26">cap. 4, sect. 26-28</ref>.</note>). +3. Yielding by concession, not by +confession, that all the ceremonies about +which there is controversy now among us, +were of old used by the fathers; yet that +which these Formalists say, is (as Parker +showeth<note place='foot'>Of the Cross, cap. 2, +sect. 2.</note>) even as if a servant should be covered +before his master, not as covering is a +late sign of pre-eminence, but as it was of +old, a sign of subjection; or as if one should +preach that the prelates are <hi rend='italic'>tyranni</hi> to their +brethren, <hi rend='italic'>fures</hi> to the church, <hi rend='italic'>sophistae</hi> to +the truth, and excuse himself thus: I use +these words, as of old they signified a ruler, +a servant, a student of wisdom. All men +know that words and actions must be interpreted, +used and received, according to their +modern use, and not as they have been of +old. +</p> + +</div> + +<anchor id="book_i_part_iii_chapter_iv"/> +<div> +<index index="toc" level1="CHAPTER IV. THAT THE CEREMONIES ARE IDOLS AMONG +THE FORMALISTS THEMSELVES; AND THAT KNEELING IN THE LORD'S SUPPER BEFORE +THE BREAD AND WINE, IN THE ACT OF RECEIVING THEM, IS FORMALLY IDOLATRY."/> +<index index="pdf" level1="CHAPTER IV."/> +<head type="sub">CHAPTER IV.</head> +<head>THAT THE CEREMONIES ARE IDOLS AMONG THE FORMALISTS THEMSELVES; AND THAT +KNEELING IN THE LORD'S SUPPER BEFORE THE BREAD AND WINE, IN THE ACT OF RECEIVING +THEM, IS FORMALLY IDOLATRY.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. My fourth argument against the +lawfulness of the ceremonies followeth, by +which I am to evince that they are not only +idolatrous <emph>reductive</emph>, because monuments of +by-past, and <emph>participative</emph>, because badges +of present idolatry, but that likewise they +make Formalists themselves to be formally, +and in respect of their own using of them, +idolaters, consideration not had of the by-past +or present abusing of them by others. +This I will make good: first, of all the ceremonies +in general; then, of kneeling in particular. +And I wish our opposites here look +to themselves, for this argument proveth to +them the box of Pandora, and containeth +that which undoeth them, though this much +be not seen before the opening. +</p> + +<pb n="1-179"/><anchor id="Pg1-179"/> + +<p> +First, then, the ceremonies are idols to +Formalists. It had been good to have remembered +that which Ainsworth noteth,<note place='foot'>Upon Gen. xxxv. 4.</note> +that idolothites and monuments of idolatry +should be destroyed, lest themselves at length +become idols. The idolothious ceremonies, +we see now, are become idols to those who +have retained them. The ground which the +Bishop of Winchester taketh for his sermon +<hi rend='italic'>of the worshipping of imaginations</hi>,—to +wit, that the devil, seeing that idolatrous +images would be put down, bent his whole +device, in place of them, to erect and set up +divers imaginations, to be adored and magnified +instead of the former,—is, in some +things, abused and misapplied by him. But +well may I apply it to the point in hand; +for that the ceremonies are the imaginations +which are magnified, adored, and idolised, +instead of the idolatrous images which were +put down, thus we instruct and qualify: +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. First, They are so erected and +extolled, that they are more looked to than +the weighty matters of the law of God: all +good discipline must be neglected before +they be not holden up. A covetous man is +an idolater, for this respect among others, +as Davenant noteth,<note place='foot'>Expos. +in Col. iii. 5.</note> because he neglects the +service which he oweth to God, and is wholly +taken up with the gathering of money. And +I suppose every one will think that those +traditions, Mark vii. 8, 9, which the Pharisees +kept and held, with the laying aside of +the commandments of God, might well be +called idols. Shall we not then call the +ceremonies idols, which are observed with +the neglecting of God's commandments, and +which are advanced above many substantial +points of religion? Idolatry, blasphemy, +profanation of the Sabbath, perjury, adultery, +&c., are overlooked, and not corrected +nor reproved, nay, not so much as discountenanced +in those who favour and follow the +ceremonies; and if in the fellows and favourites, +much more in the fathers. What if +order be taken with some of those abominations +in certain abject poor bodies? <hi rend='italic'>Dat +veniam corvis, vexat censura columbas.</hi> +What will not an episcopal conformist pass +away with, if there be no more had against +him than the breaking of God's commandments +by open and gross wickedness? But +O what narrow notice is taken of non-conformity! +How mercilessly is it menaced! +<pb n="1-180"/><anchor id="Pg1-180"/> +How cruelly corrected! Well, the ceremonies +are more made of than the substance. +And this is so evident, that Dr Burges himself +lamenteth the pressure of conformity,<note place='foot'>Of +the Lawfulness of Kneeling, cap. 18, p. 62.</note> +and denieth not that which is objected to +him, namely, that more grievous penalties +are inflicted upon the refusal of the ceremonies +than upon adultery and drunkenness. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. Secondly, Did not Eli make idols +of his sons, 1 Sam. ii. 29, when he spared +them and bare with them, though with the +prejudice of God's worship? And may not +we call the ceremonies idols, which are not +only spared and borne with, to the prejudice +of God's worship, but are likewise so erected, +that the most faithful labourers in God's +house, for their sake, are depressed, the +teachers and maintainers of God's true worship +cast out? For their sake, many learned +and godly men are envied, contemned, hated, +and nothing set by, because they pass under +the name (I should say the nickname) of +puritans. For their sake many dear Christians +have been imprisoned, fined, banished, +&c. For their sake many qualified and +well-gifted men are holden out of the ministry, +and a door of entrance denied to those +to whom God hath granted a door of utterance. +For their sake, those whose faithful +and painful labours in the Lord's harvest +have greatly benefited the church, have been +thrust from their charges, so that they could +not fulfil the ministry which they have received +of the Lord, to testify of the gospel +of the grace of God. The best builders, the +wise master-builders, have been over-turned +by them. This is objected to Joseph Hall by +the Brownists; and what can he say to it? +Forsooth, <q>that not so much the ceremonies +are stood upon as obedience. If God +please to try Adam but with an apple, it is +enough. What do we quarrel at the value +of the fruit when we have a prohibition? +Shemei is slain. What! merely for going +out of the city? The act was little, +the bond was great. What <emph>is</emph> commanded +matters not so much as <emph>by whom.</emph></q> <hi rend='italic'>Ans.</hi> 1. +If obedience be the chief thing stood upon, +why are not other laws and statutes urged +as strictly as those which concern the ceremonies? +2. But what means he? What +would he say of those Scottish Protestants +imprisoned in the castle of Scherisburgh in +France,<note place='foot'>History of the Church +of Scotland, lib. 1, p. 181.</note> who, being commanded by the captain +<pb n="1-181"/><anchor id="Pg1-181"/> +to come to the mass, answered, <q>That +to do anything that was against their conscience, +they would not, neither for him +nor yet for the king?</q> If he approve this +answer of theirs, he must allow us to say, +that we will do nothing which is against our +consciences. We submit ourselves and all +which we have to the king, and to inferior +governors we render all due subjection +which we owe to them, but no mortal +man hath domination over our consciences, +which are subject to one only Lawgiver, and +ruled by his law. I have shown in the first +part of this dispute how conscience is sought +to be bound by the law of the ceremonies, +and here, by the way, no less may be drawn +from Hall's words, which now I examine; +for he implieth in them that we are bound +to obey the statutes about the ceremonies +merely for their authority's sake who command +us, though there be no other thing in +the ceremonies themselves which can commend +them to us. But I have also proved +before that human laws do not bind to obedience, +but only in this case, when the things +which they prescribe do agree and serve to +those things which God's law prescribeth; +so that, as human laws, they bind not, neither +have they any force to bind, but only +by participation with God's law. This +ground hath seemed to P. Bayne<note place='foot'>Part 1, quest. 3.</note> so necessary +to be known, that he hath inserted +it in his brief <hi rend='italic'>Exposition of the Fundamental +Points of Religion</hi>. And besides +all that which I have said for it before, I +may not here pass over in silence this one +thing, that Hall himself calleth it superstition +to make any more sins than the ten +commandments.<note place='foot'>Charact. of the +Superstit., lib. 2.</note> Either, then, let it be +shown out of God's word that non-conformity, +and the refusing of the English popish +ceremonies, is a fault, or else let us not be +thought bound by men's laws where God's +law hath left us free. Yet we deal more +liberally with our opposites, for if we prove +not the unlawfulness of the ceremonies, both +by God's word and sound reason, let us then +be bound to use them for ordinance' sake. +</p> + +<p> +3. His comparisons are far wide. They are +so far from running upon four feet, that they +have indeed no feet at all, whether we consider +the commandments, or the breach of +them, he is altogether extravagant. God +might have commanded Adam to eat the +<pb n="1-182"/><anchor id="Pg1-182"/> +apple which he forbade him to eat, and so +the eating of it had been good, the not eating +of it evil; whereas the will and commandment +of men is not <hi rend='italic'>regula regulans</hi>, +but <hi rend='italic'>regula regulata</hi>. Neither can they +make good or evil, beseeming or not beseeming, +what they list, but their commandments +are to be examined by a higher rule. When +Solomon commanded Shemei to dwell at +Jerusalem, and not to go over the brook +Kidron, he had good reason for that which +he required; for as P. Martyr noteth,<note place='foot'>Com. In 1 Kings ii.</note> he +was a man of the family of the house of +Saul, 2 Sam. xv. 5, and hated the kingdom +and throne of David, so that <hi rend='italic'>relictus liber +multa fuisset molitus, vel cum Israelitis, +vel cum Palestinis</hi>. But what reason is +there for charging us with the law of the +ceremonies, except the sole will of the lawmakers? +Yet, say that Solomon had no +reason for this his commandment, except +his own will and pleasure for trying the +obedience of Shemei, who will say that +princes have as great liberty and power of +commanding at their pleasure in matters of +religion as in civil matters? If we consider +the breach of the commandments, he +is still at random. Though God tried Adam +but with an apple, yet divines mark in his +eating of that forbidden fruit many gross +and horrible sins,<note place='foot'>A. Polan. Synt. Theol., lib. 6, cap. 3; D. Pareus +Explic. Catech., part 1, quest. 71; Scarpius Curs. +Theolog. de Peccato, cap. 8.</note> as infidelity, idolatry, +pride, ambition, self-love, theft, covetousness, +contempt of God, profanation of God's +name, ingratitude, impostacy, murdering of +his posterity, &c. But, I pray, what exorbitant +evils are found in our modest and +Christian-like denial of obedience to the law +of the ceremonies? When Shemei transgressed +king Solomon's commandment, besides +the violation of this,<note place='foot'>Ibid., ver. 44.</note> and the disobeying +of the charge wherewith Solomon (by +the special direction and inspiration of God) +had charged him, that his former wickedness, +and that which he hath done to David, +might be returned upon his head, the Divine +Providence so fitly furnishing another +occasion and cause of his punishment. There +was also a great contempt and misregard +showed to the king, in that Shemei, knowing +his own evil-deservings, acknowledged +(as the truth was) he had received no small +favour, and therefore consented to the king's +<pb n="1-183"/><anchor id="Pg1-183"/> +word as good, and promised obedience. Yet +for all that, upon such a petty and small occasion +as the seeking of two runagate servants, +he reckoned not to despise the king's +mercy and lenity, and to set at nought his +most just commandment. What! Is nonconformity +no less piacular? If any will +dare to say so, he is bound to show that it is +so. And thus have we pulled down the untempered +mortar wherewith Hall would hide +the idolising of the ceremonies. +</p> + +<anchor id="book_i_part_iii_chapter_iv_section_4"/> +<p> +<hi rend='italic'>Sect.</hi> 4. But Thirdly, Did not Rachel +make Jacob an idol, when she ascribed to +him a power of giving children? <q>Am I in +God's stead?</q> saith Jacob, Gen. xxx. 1, 3. +How much more reason have we to say that +the ceremonies are idols, are set up in God's +stead, since an operative virtue is placed in +them, for giving stay and strength against +sin and tentation, and for working of other +spiritual and supernatural effects? Thus is +the sign of the cross an idol to those who +conform to Papists in the use of it. M. Ant. +de Dominis holdeth,<note place='foot'>De Rep. Eccl., +lib. 7. cap. 12, num. 88.</note> <hi rend='italic'>Crucis signum contra +daemones esse praesidium</hi>; and that +even<note place='foot'>Ibid., num. 89.</note> +<hi rend='italic'>ex opere operato, effectus mirabiles +signi crucis, etiam apud infideles, aliquando +enituerint</hi>. <q>Shall I say (saith +Mr Hooker),<note place='foot'>Eccl. Pol., lib. +5, sect. 65.</note> that the sign of the cross (as +we use it) is a mean in some sort to work +our preservation from reproach? Surely the +mind which as yet hath not hardened itself +in sin, is seldom provoked thereunto in any +gross and grievous manner, but nature's secret +suggestion objecteth against it ignominy +as a bar, which conceit being entered into +that place of man's fancy (the forehead), the +gates whereof have imprinted in them that +holy sign (the cross), which bringeth forthwith +to mind whatsoever Christ hath wrought +and we vowed against sin; it cometh hereby +to pass, that Christian men never want a +most effectual, though a silent teacher, to +avoid whatsoever may deservedly procure +shame.</q> What more do Papists ascribe to +the sign of the cross, when they say, that by +it Christ keeps his own faithful ones<note place='foot'>Cornel. +a Lapide; Com. in Hag. ii. 24.</note> <hi rend='italic'>contra +omnes tentationes et hostes</hi>. Now if the +covetous man be called an idolater, Eph. v. +5, because, though he think not his money +to be God, yet he trusteth to live and prosper +by it (which confidence and hope we +should repose in God only, Jer. xvii. 7), as +<pb n="1-184"/><anchor id="Pg1-184"/> +Rainold marketh,<note place='foot'>Confer. with +Hart, chap. 8, divis. 5, p. 509.</note> then do they make the +sign of the cross an idol who trust by it to +be preserved from sin, shame, and reproach, +and to have their minds stayed in the instant +of tentation. For who hath given +such a virtue to that dumb and idle sign as +to work that which God only can work? +And how have these good fellows imagined, +that not by knocking at their brains, as Jupiter, +but by only signing their foreheads, +they can procreate some menacing Minerva, +or armed Pallas, to put to flight the devil +himself. +</p> + +<anchor id="book_i_part_iii_chapter_iv_section_5"/> +<p> +<hi rend='italic'>Sect.</hi> 5. The same kind of operative virtue +is ascribed to the ceremony of confirmation +or bishopping; for the English service +book teacheth, that by it children receive +strength against sin, and against tentation. +And Hooker hath told us,<note place='foot'>Eccl. +Pol., lib. 5, sect. 66.</note> 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 Ghost, +yet confirmation hath continued hitherto +for very special benefits; and that the fathers +impute everywhere unto it <q>that +gift or grace of the Holy Ghost, not which +maketh us first Christian men, but when we +are made such, assisteth us in all virtue, +armeth us against tentation and sin.</q> Moreover, +whilst he is a-showing why this ceremony +of confirmation was separated from +baptism, having been long joined with it, +one of his reasons which he giveth for the +separation is, that sometimes the parties +who received baptism were infants, at which +age they might well be admitted to live in +the family, but to fight in the army of God, +to bring forth the fruits, and to do the works +of the Holy Ghost, their time of hability +was not yet come; which implieth, that by +the confirmation men receive this hability, +else there is no sense in that which he saith. +What is idolatry, if this be not, to ascribe to +rites of man's devising, the power and virtue +of doing that which none but He to whom all +power in heaven and earth belongs can do; +and howbeit Hooker would strike us dead +at once, with the high-sounding name of the +fathers, yet it is not unknown, that the first +fathers from whom this idolatry hath descended +were those ancient heretics, the +Montanists. For as Chemnitius marketh out +of Tertullian and Cyprian,<note place='foot'>Eram., +part 2, de Rit. in Admin. Sacr., p. 32.</note> the Montanists +were the first who began to ascribe any spiritual +<pb n="1-185"/><anchor id="Pg1-185"/> +efficacy or operation to rites and ceremonies +devised by men. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 6. Fourthly, That whereunto more +respect and account is given than God alloweth +to be given to it, and wherein more +excellency is placed than God hath put into +it, or will at all communicate to it, is an +idol exalted against God; which maketh +Zanchius to say,<note place='foot'>Lib 1, de +Viti. Ext. Cult. Oppos., col. 505.</note> +<hi rend='italic'>Si Luthero vel Calvino +tribuas, quod non potuerant errare, idola +tibi fingis.</hi> Now, when Hooker<note place='foot'>Eccl. +Pol., lib. 5, sect. 69</note> accounteth +festival days, for God's extraordinary works +wrought upon them, to be holier than other +days, what man of sound judgment will not +perceive that these days are idolised, since +such an eminence and excellency is put in +them, whereas God hath made no difference +betwixt them and any other days? +We have seen also that the ceremonies are +urged as necessary,<note place='foot'>Supra, +<ref target="book_i_part_i_chapter_i">part 1, cap. 1</ref>.</note> but did ever God allow +that things indifferent should be so highly +advanced at the pleasure of men? And, +moreover, I have shown<note place='foot'>Supra, +<ref target="book_i_part_iii_chapter_i">cap. 1</ref>.</note> that worship is +placed in them; in which respect they must +needs be idols, being thus exalted against +God's word, at which we are commanded to +hold us in the matter of worship. Last of +all, they are idolatrously advanced and dignified, +in so much as holy mystical significations +are given them, which are a great deal +more than God's word alloweth in any rites +of human institution, as shall be shown<note place='foot'>Infra, +<ref target="book_i_part_iii_chapter_v">cap. 5</ref>.</note> +afterwards; and so it appeareth how the ceremonies, +as now urged and used, are idols. +</p> + +<p> +Now to kneeling in the act of receiving +the Lord's supper, which I will prove to be +direct and formal idolatry; and from idolatry +shall it never be purged while the +world standeth, though our opposites strive +for it, <hi rend='italic'>tanquam pro aris et focis</hi>. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 7. The question about the idolatry +of kneeling betwixt them and us standeth in +this: Whether kneeling, at the instant of +receiving the sacrament, before the consecrated +bread and wine,—purposely placed in +our sight in the act of kneeling as signs +standing in Christ's stead, before which we, +the receivers, are to exhibit outwardly religious +adoration,—be formally idolatry or +not? No man can pick a quarrel at the +stating of the question thus; for, 1. We +dispute only about kneeling at the instant +<pb n="1-186"/><anchor id="Pg1-186"/> +of receiving the sacramental elements, as +all know. 2. No man denies inward adoration +in the act of receiving, for in our +minds we then adore by the inward graces +of faith, love, thankfulness, &c., by the holy +and heavenly exercise whereof we glorify +God; so that the controversy is about outward +adoration. 3. No man will deny +that the consecrated elements are purposely +placed in our sight when we kneel, except +he say, that they are in that action only +accidentally present before us no otherwise +than the table-cloth or the walls of the +church are. 4. That the sacramental elements +are in our sight (when we kneel) as +signs standing in Christ's stead, it is most +undeniable; for if these signs stand not in +Christ's stead to us, the bread bearing <hi rend='italic'>vicem +corporis Christi</hi>, and the wine <hi rend='italic'>vicem sanguinis</hi>, +it followeth, that when we eat the +bread and drink the wine, we are no more +eating the flesh and drinking the blood of +Christ, spiritually and sacramentally, than +if we were receiving any other bread and +wine not consecrated. I stay not now upon +this head, because our opposites acknowledge +it; for Dr Burges<note place='foot'>Of the +Lawfulness of Kneeling. p. 115, 116.</note> calls the sacraments the +Lord's images and deputies; and the Archbishop +of Spalato saith,<note place='foot'>De Rep. +Eccl., lib. 5, cap. 6, num. 126.</note> that when we take +the sacrament of Christ's body, we adore +<hi rend='italic'>Christum sub hac figura figuratum</hi>. 5. +That kneelers, at the instant of receiving, +have the consecrated bread and wine in the +eyes both of their bodies and minds, as +things so stated in that action, that before +them they are to exhibit outward religious +adoration as well as inward, it is also most +plain; for otherwise they should fall down +and kneel only out of incogitancy, having +no such purpose in their minds, or choice in +their wills, as to kneel before these sacramental +signs. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 8. The question thus stated, Formalists +deny, we affirm. Their negative is +destroyed, and our affirmative confirmed by +these reasons:— +</p> + +<p> +First, The kneelers worship Christ in or +by the elements, as their own confessions +declare. <q>When we take the eucharist, we +adore the body of Christ, <hi rend='italic'>per suum signum</hi>,</q> +saith the Archbishop of Spalato.<note place='foot'>De +Rep. Eccl., lib. 5, cap. 6, num. 138.</note> <q>We +kneel by the sacrament to the thing specified,</q> +saith the Bishop of Edinburgh.<note place='foot'>Proc. +in Perth Assembly, part 2, p. 22.</note> The +<pb n="1-187"/><anchor id="Pg1-187"/> +Archbishop of St Andrews<note place='foot'>Serm. +at Perth Assembly.</note> and Dr Burges<note place='foot'>Of +the Lawfulness of Kneeling, cap. 10, p. 17.</note> +profess the adoring of Christ in the sacrament. +Dr Mortoune maintaineth such an +adoration in the sacrament as he calleth +relative from the sign to Christ; and Paybody<note place='foot'>Apol., +part 3, sect. 16.</note> +defendeth him herein. But the replier<note place='foot'>Cap. 1, sect. 35.</note> +to Dr Mortoune's <hi rend='italic'>Particular Defence</hi> +inferreth well, that if the adoration be relative +from the sign, it must first be carried +to the sign as a means of conveyance unto +Christ. Dr Burges<note place='foot'>Of the Lawfulness of +Kneeling, cap. 22, p. 85.</note> alloweth adoration, or +divine worship (as he calleth it), to be given +to the sacrament respectively; and he allegeth +a place of Theodoret,<note place='foot'>Ibid., cap. 23.</note> to prove that +such an adoration as he there taketh for +divine worship is done to the sacrament in +relation to Christ, and that this adoration +performed to the mysteries as types, is to be +passed over to the archetype, which is the +body and blood of Christ. Since, then, +that kneeling about which our question is, +by the confession of kneelers themselves, is +divine worship given by the sign to the +thing signified, and done to the sacrament +respectively or in relation to Christ, he that +will say that it is not idolatry must acquit the +Papists of idolatry also in worshipping before +their images; for they do in like manner profess +that they adore <hi rend='italic'>prototypon per imaginem, +ad imaginem</hi> or <hi rend='italic'>in imagine</hi>, and that +they give no more to the image but relative +or respective worship. The Rhemists<note place='foot'>Annot. +on Heb. xi. 21.</note> tell +us that they do no more but kneel before the +creatures, at, or by them, adoring God. It +availeth not here to excogitate some differences +betwixt the sacramental elements and +the popish images, for what difference soever +be betwixt them when they are considered +in their own natural being, yet as +objects of adoration they differ not, because +when they are considered <hi rend='italic'>in esse adorabili</hi>, +we see the same kind of adoration is exhibited +by Formalists before the elements +which is by Papists before their images. +To come nearer the point, Papists profess +that they give to the outward signs in the +sacrament no other adoration than the same +which Formalists give to them. Franciscus +à Sancta Clara saith,<note place='foot'>Expos. Artic. +Confes. Angel., art. 28.</note> that divine worship +doth not agree to the signs <hi rend='italic'>per se</hi>, but only +<pb n="1-188"/><anchor id="Pg1-188"/> +<hi rend='italic'>per accidens</hi>, and he allegeth for himself +that the Council of Trent, can 6. <hi rend='italic'>de euch</hi>, +saith not that the sacrament, but that Christ +in the sacrament, is to be adored with +<hi rend='italic'>latria</hi>. To the same purpose I observe +that Bellarmine<note place='foot'>De Sacr. Euchar, +lib. 4, c. 29.</note> will not take upon him to +maintain any adoration of the sacrament +with <hi rend='italic'>latria</hi>, holding only that Christ in the +eucharist is to be thus adored, and that +<hi rend='italic'>symbola externa per se et proprie non +sunt adoranda</hi>. Whereupon he determineth, +<hi rend='italic'>status questionis non est, nisi an +Christus in eucharistia sit adorandus, +cultu latriae</hi>. Now, albeit Papists understand +by the outward sign of Christ's body in +the eucharist nothing else but the species or +accidents of the bread, yet since they attribute +to the same <hi rend='italic'>quod sub illis accidentibus +ut vocant sit substantialiter corpus +Christi vivum, cum sua Deitate conjunctum</hi>,<note place='foot'>Zanch., +lib. 1, De Viti. Ext. Cult. Oppos., col. 504.</note> +and since they give adoration or +<hi rend='italic'>latria</hi><note place='foot'>Bell. ubi +supra.</note> to the species, though not <hi rend='italic'>per se</hi>, +yet as <hi rend='italic'>quid unum</hi> with the Body of Christ +which they contain,—hereby it is evident +that they worship idolatrously those very +accidents. And I would understand, if any of +our opposites dare say that Papists commit +no such idolatry as here I impute to them? +Or, if they acknowledge this idolatry of +Papists, how make they themselves clean? +for we see that the worship which Papists +give to the species of the bread is only relative +to Christ, and of the same kind with that +which Formalists give to the bread and +wine. +</p> + +<anchor id="book_i_part_iii_chapter_iv_section_9"/> +<p> +<hi rend='italic'>Sect.</hi> 9. Secondly, Religious kneeling before +the bread which is set before us for a +sign to stand in Christ's stead, and before +which we adore whilst it is to us actually an +image representing Christ,<note place='foot'>Cartwright +on 1 Cor. xi., sect. 8.</note> is the very bowing +down and worshipping forbidden in the +second commandment. The eucharist is +called by the fathers <hi rend='italic'>imago, signum, figura, +similitudo</hi>, as Hospinian<note place='foot'>De Orig. Imag., +p. 245.</note> instanceth out +of Origen, Nazianzen, Augustine, Hilary, +Tertullian, Ambrose. The Archbishop of +Armagh hath also observed,<note place='foot'>Ans. to the Les. +Chal. of the Real Pres., p. 74.</note> that the fathers +expressly call the sacrament an image +of Christ's body, and well might they call +it so, since the sacramental elements do not +only represent Christ to us, but also stand +<pb n="1-189"/><anchor id="Pg1-189"/> +in Christ's stead, in such sort that by the +worthy receiving of them we are assured +that we receive Christ himself; and in eating +of this bread, and drinking of this wine, +we eat the flesh, and drink the blood of +Christ spiritually, and by faith. Neither +could the consecrated elements make a sacrament +if they were not such images standing +in Christ's stead. But what needeth +any more? Dr Burges<note place='foot'>Of the +Lawfulness of Kneeling, p. 116.</note> himself calleth the +sacraments the Lord's images. Now, that +a man who adoreth before the painted or +graven image of Christ, though he profess +that he intendeth his whole adoration to +Christ, and that he placeth the image before +him only to represent Christ, and to +stir up his mind to worship Christ, doth +nevertheless commit idolatry, I trust none +of our opposites will deny. Nay, Bishop +Lindsey teacheth plainly,<note place='foot'>Proc. +in Perth Assembly, part 2, p. 92.</note> that it is idolatry +to set before the eyes of our minds or bodies +any image as a mean or motive of adoration, +even though the worship should be abstracted +from the image, and not given unto it. +Well, then, will it please him to let us see +that kneeling before the actual images of +Christ's body and blood in the sacrament, +even though these images should be no +otherwise considered in the act of adoration, +but as active objects, motives and occasions +which stir up the mind of the kneeler +to worship Christ (for this is the best face +which himself puts upon kneeling, though +falsely, as we shall see afterward), is not so +great idolatry as the other. All the difference +which he maketh is,<note place='foot'>Ubi supra.</note> <q>that no true +worship can be properly occasioned by an +image, which is a doctor of lies, teaching +nothing of God, but falsehood and vanities; +but the blessed sacrament being instituted +by Christ, to call to our remembrance his +death, &c., gives us, so oft as we receive it, +a most powerful and pregnant occasion of +thanksgiving and praise.</q> Dr Burges,<note place='foot'>Ubi supra.</note> +intermeddling with the same difference-making, +will not have the sacraments, which are +images of God's making and institution, to +be compared with images made by the lust +of men. Two differences, then, are given +us. 1. That the sacramental elements have +their institution from God; images not so. +2. That the sacrament is an occasion of +worship; an image not so. The first difference +<pb n="1-190"/><anchor id="Pg1-190"/> +makes them no help; for though +the ordinance and institution of God makes +the use of sacramental images to be no will-worship, +yet doth it not any whit avail to +show that adoration before them is no idolatry. +May I not commit idolatry with +images of God's institution no less than +with those invented by men, when (<hi rend='italic'>coeteris +paribus</hi>) there is no other difference betwixt +them, considered as objects of adoration, +but that of the ordinance and institution +which they have? What if I fall down at +the hearing of a sermon, and religiously adore +before the pastor, as the vicarious sign of +Christ himself, who stands there, in Christ's +stead, 2 Cor. v. 20, referring my adoration to +Christ only, yet in or by that ambassador +who stands in Christ's stead? If this my +adoration should be called so great idolatry +as if I should fall down before a graven +image, to worship God in or by it (for it is, +indeed, as great every way), our kneelers, I +perceive, would permit me to answer for +myself, that my worshipping of God by the +minister cannot be called idolatrous, by this +reason, (because the worshipping of God by +a graven image is such, therefore also the +worshipping of him by a living image is no +other,) since images of God's institution +must not be paralleled with those of men's +invention. As to the second difference, I +answer, 1. Though the Bishop muttereth +here that no true worship can be occasioned +by an image, yet belike he and his fellows +will not stand to it, for many of them allow +the historical use of images; and the Bishop +hath not denied, though his antagonist objecteth +it. Dr Mortoune<note place='foot'>Gener. Def., cap. 3.</note> plainly alloweth +of images for historical commemoration; +and herein he is followed by Dr Burges.<note place='foot'>Rejoynd., p. 296.</note> +2. Whereas he saith that the blessed sacrament +is instituted by Christ to call to our +remembrance his death, this inferreth not +that it is an occasion of thanksgiving and +praise in the very act of receiving, as we +shall see afterward. Our question is only +about kneeling in the act of receiving. 3. +We confess that the sacrament is an occasion +of inward worship in the receiving of +it; for in <hi rend='italic'>eucharistia exercetur summa +fides, spes, charitas, religio, caeteraeque +virtutes, quibus Deum colimus et glorificamus</hi>.<note place='foot'>Cornel. +à Lapide, Com. in Mal., cap. xi.</note> +But the outward adoration of +kneeling down upon our knees can be no +<pb n="1-191"/><anchor id="Pg1-191"/> +more occasioned by the blessed sacrament, +in the act of receiving it, than by a graven +image in the act of beholding it. The point +which the Bishop had to prove is, that +whereas an image cannot be the occasion of +outward adoration and kneeling to God before +it in the act of looking upon it, the +sacrament may be, and is, an occasion of +kneeling, when it is set before us in the act +of receiving. This neither he, nor any for +him, shall ever make good. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 10. Thirdly, Kneeling in the act of +receiving the sacrament before the vicarious +signs which stand in Christ's stead, and are +purposely set before us in the act of adoration, +that before them we may adore, wanteth +nothing to make up idolatrous co-adoration +or relative worship. Our opposites here +tell us of two things necessary to the making +up of idolatry, neither of which is found in +their kneeling. First, they say, except there +be an intention in the worshipper to adore +the creature which is before his eyes, his +kneeling before it is no idolatry. <q>What +shall I say? saith Paybody.<note place='foot'>Part +3, cap. 3, sect. 29.</note> What need I +say in this place, but to profess, and likewise +avouch, that we intend only to worship the +Lord our God, when we kneel in the act of +receiving? We worship not the bread and +wine; we intend not our adoring and kneeling +unto them. Give us leave to avouch +our sincerity in this matter, and it will take +away the respect of idolatry in God's worship.</q> +<hi rend='italic'>Ans.</hi> I showed before, that Paybody +defendeth Dr Mortoune's adoration, +which he calleth relative from the sign to +Chris; yet let it be so, as here he pretendeth, +that no adoration is intended to the +sign; will this save their kneeling from idolatry? +Nay, then, the three children should +not have been idolaters, if they had kneeled +before Nebuchadnezzar's image, intending +their worship to God only, and not to the +image. Our opposites here take the Nicodemites +by the hand. But what saith Calvin?<note place='foot'>De +Fugiend. Idolat., homil. 1.</note> +<hi rend='italic'>Si isti boni sapientesque sophistae +ibi tum fuissent, simplicitatem illorum +trium servorum Dei irrisissent. Nam +hujusmodi credo eos verbis objurgassent: +miseri homines, istud quidem<note place='foot'>Homines +qui ex corpore et spiritu sunt constituti, +corpore colunt materialiter, spiritu formaliter, +as Junius saith upon Deut. xii.</note> non est adorare, +quum vos in rebus nullam fidem adhibetis: +nulla est idololatria nisi ubi est +<pb n="1-192"/><anchor id="Pg1-192"/> +devotio, hoc est quaedam animi ad idola +colenda venerandaque adjunctio atque +applicatio</hi>, &c. If Paybody had been in +Calvin's place, he could not have called the +Nicodemites idolaters, forasmuch as they +have no intention to worship the popish +images when they kneel and worship before +them. Nay, the grossest idolaters that ever +were, shall by this doctrine be no idolaters, +and Paul shall be censured for teaching +that the Gentiles did worship devils, 1 Cor. +x. 10, since they did not intend to worship +devils. <hi rend='italic'>Idolatrae nec olim in paganismo +intendebant, nec hodie in papatu intendant, +daemonibus offere quid tum? Apostolus +contrarium pronuntiat, quicquid illi +intendant</hi>, saith Pareus.<note place='foot'>Com. in illum locum.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 11. The other thing which our kneelers +require to the making up of idolatry is, +that the creature before which we adore be +a passive object of the adoration; whereas, +say they,<note place='foot'>Lindsey, ubi supra, +p. 18.</note> the sacramental elements are <q>no +manner of way the passive object of our adoration, +but the active only of that adoration +which, at the sacrament, is given to Christ; +that is, such an object and sign as moves us +upon the sight, or by the signification thereof, +to lift up our hearts and adore the only +object of our faith, the Lord Jesus; such as +the holy word of God, his works, and benefits +are, by meditation and consideration +whereof we are moved and stirred up to +adore him.</q> <hi rend='italic'>Ans.</hi> 1. That which he affirmeth +is false, and out of one page of his own +book I draw an argument which destroyeth +it, thus: If the sacramental elements were +only the active object of their adoration who +kneel before them in the receiving, then +their real presence should be but accidental +to the kneelers. But the real presence of +the elements, in the act of receiving, is not +accidental to the kneelers; therefore, the +proposition I draw from his own words: +<q>We can neither (saith he<note place='foot'>Ibid., p. 92.</note>) pray to God, +nor thank him, nor praise him, but ever +there must be, before the eyes of our minds, +at least something of his works, word, or sacraments, +if not before our external senses.</q> +He confesseth it will be enough, that these +active objects of worship be before the eyes +of our minds, and that their real presence, +before our external senses, is not necessary +but accidental to us, whose minds are by +their means stirred up to worship. And so +<pb n="1-193"/><anchor id="Pg1-193"/> +it is indeed. For <hi rend='italic'>esse +scibile</hi>, or <hi rend='italic'>rememoratiuum</hi> +of an active object of adoration, is +that which stirreth up the mind to worship, +so that the real presence of such an object is +but accidental to the worshipper. The assumption +I likewise draw out of the Bishop's +own words. For he saith<note place='foot'>Ibid.</note> that we kneel +before the elements, <q>having them in our +sight, or object to our senses, as ordinary +signs, means, and memorials, to stir us up +to worship,</q> &c. Now if we have them in +our sight and before our senses for this purpose, +that they may be means, signs, and +memorials to stir us up to worship, then, +sure, their being really before our senses, +is not accidental to us when we kneel. +Since Dr Burges<note place='foot'>Of the +Lawfulness of Kneeling, cap. 32, p. 115.</note> hath been so dull and sottish +as to write that <q>signs are but accidentally +before the communicants when they +receive,</q> he is to be ignominiously exsibilat +for making the sacred sacramental signs to +be no otherwise present than the walls of +the church, the nails and timber of the material +table whereupon the elements are set, +or anything else accidentally before the communicants. +But, 2. Put the case, they did +make the elements only active objects of +worship when they kneel in the act of receiving +them. What! Do some Papists +make more of their images when they worship +before them? They hold, as the Archbishop +of Spalato noteth,<note place='foot'>De Rep. Eccl., +lib. 7, cap. 12, num. 42.</note> that <hi rend='italic'>Imago est +medium duntaxat seu instrumentum quo +exemplar occurrit suo honoratori, cultori, +adoratori: imago excitat tantummodo memoriam, +ut in exemplar feratur</hi>. Will we +have them to speak for themselves? Suarez +will have <hi rend='italic'>Imagines esse occasiones vel signa +excitantia hominem ad adorandum prototype</hi>.<note place='foot'>Com. +1, disp. 50, sect. 3.</note> +Friar Pedro de Cabrera,<note place='foot'>See Dr Usher's Ans. to the Jesu. Chall. of +Images, p. 499.</note> a Spaniard, +taketh the opinion of Durand and his +followers to be this: That images are adored +only improperly, because they put men in +mind of the persons represented by them; +and he reasoneth against them thus: <q>If +images were only to be worshipped by way +of rememoration and recordation, because +they make us remember the samplers which +we do so worship as if they had been then +present, it would follow that all creatures +should be adored with the same adoration +<pb n="1-194"/><anchor id="Pg1-194"/> +wherewith we worship God, seeing all of +them do lead us unto the knowledge and +remembrance of God.</q> Whereby it is evident, +that in the opinion of Durand,<note place='foot'>Allud +est picturam adorare; allud per picturæ +historiam quid sit adorandum addiscere, saith +Durand, Ration, lib. 1, Tit. de Pictur.</note> and +those who are of his mind, images are but +active objects of adoration. Lastly, what +saith Becane the Jesuit?<note place='foot'>Manual, +lib. 3, cap. 2, quest. 5.</note> <hi rend='italic'>Imago autem +Christi non est occasio idololatriæ apud +nos catholicos, quia non alium ob finem +eam retinemus, quam ut nobis Christum +salvatorem, et beneficia ejus representet.</hi> +More particularly he will have the image of +Christ honoured for two reasons. 1. <hi rend='italic'>Quia +honor qui exhibetur imagini, redundat +in eum cujus est imago.</hi> 2. <hi rend='italic'>Quia illud in +pretio haberi potest, quod per se revocat +nobis in memoriam beneficia Dei, et est +occasio ut pro eis acceptis grati existamus. +At imago Christi per se revocat nobis in +memoriam beneficium nostræ redemptionis</hi>, +&c. That for this respect the image of Christ +is honoured, he confirmed by this simile: +<hi rend='italic'>Quia ob eandem causam apud nos in pretio +ac honore sunt sacra Biblia, itemque +festa paschatis, pentecostes, nativitatis, et +passionis Christi</hi>. What higher account is +here made of images than to be active objects +of worship? For even whilst it is said +that the honour done to the image resulteth +to him whose image it is, there is no honour +ascribed to the image as a passive object; +but they who honour an image for this respect, +and with this meaning, have it only +for an active object which represents and +calls to their mind the first sampler, as the +Archbishop of Spalato also observeth.<note place='foot'>Ubi supra.</note> Neither +the Papists only, but some also of the +very heathen idolaters, <hi rend='italic'>norunt in imaginibus +nihil deitatis inesse, meras autem esse +rerum absentium repræsentationes</hi>,<note place='foot'>Zanch, +lib. 1, De Viti. Ext. Cult. Oppos., col. 510.</note> &c. +And what if neither heathens nor Papists +had been of this opinion, that images are +but active objects of worship? Yet I have +before observed, that the Bishop himself acknowledgeth +it were idolatry to set before +us an image as the active object of our adoration, +though the worship should be abstracted +from the image. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 12. Finally, To shut up this point, +it is to be noted that the using of the sacramental +<pb n="1-195"/><anchor id="Pg1-195"/> +elements, as active objects of worship +only, cannot make kneeling before them +in the receiving to be idolatry; for then +might we lawfully, and without idolatry, +kneel before every active object which stirreth +up our minds to worship God. All the +works of God are such active objects, as the +Bishop also resolveth in the words before +cited. Yet may we not, at the sight of +every one of God's works, kneel down and +adore, whilst the eyes, both of body and +mind, are fixed upon it, as the means and +occasion which stirreth us up to worship +God. The Bishop, indeed, holdeth, we may, +only he saith this is not necessary,<note place='foot'>Ubi supra p. 88.</note> +because when, by the sight of the creatures of God +we are moved privately to worship, our +external gesture of adoration is arbitrary, +and sometimes no gesture at all is required. +But in the ordinary ministry, when the +works of God or his benefits are propounded, +or applied publicly, to stir us up to worship +in the assemblies of the church, then +our gesture ceaseth to be arbitrary; for it +must be such as is prescribed and received +in the church where we worship. <hi rend='italic'>Ans.</hi> 1. +He shuffleth the point decently, for when +he speaks of being moved to worship at the +sight of any creature, he means of inward +worship, as is evident by these words, <q>Sometime +no gesture at all is required;</q> but +when he speaks of being moved to worship +in the assemblies of the church, by the benefits +of God propounded publicly (for example, +by the blessed sacrament), then he +means of outward worship, as is evident by +his requiring necessarily a gesture. He +should have spoken of one kind of worship +in both cases, namely, of that which is outward; +for of no other do we dispute. When +we are moved by the sacrament to adore +God in the act of receiving, thus can be no +other but that which is inward, and thus we +adore God by faith, hope, and love, though +neither the heart be praying, nor the body +kneeling. That which we deny (whereof +himself could not be ignorant) is, that the +sacramental elements may be to us, in the +receiving, active objects of outward adoration; +or because they move us to worship +inwardly, that therefore we should adore +outwardly. 2. Whereas he teacheth that +kneeling before any creature, when thereby +we are moved to worship privately, is lawful; +but kneeling before the sacramental +<pb n="1-196"/><anchor id="Pg1-196"/> +elements, when thereby we are moved to +worship in the assemblies of the church, is +necessary; that we may kneel there, but we +must kneel here, he knew, or else he made +himself ignorant that both these should be +denied by us. Why, then, did he not make +them good? Kneeling before those active +objects which stir up our hearts to worship, +if it be necessary in the church, it must first +be proved lawful both in the church and +out of it. Now, if a man meeting his lord +riding up the street upon his black horse, +have his heart stirred up to worship God, by +something which he seeth either in himself +or his horse, should fall down and kneel before +him or his horse, as the active object +of his worship, I marvel whether the Bishop +would give the man leave to kneel, and +stand still as the active object before the +man's senses? As for us, we hold that we +may not kneel before every creature which +stirreth up our hearts to worship God; +kneel, I say, whilst the eyes both of body +and mind are fastened upon it as the active +object of our adoration. +</p> + +<anchor id="book_i_part_iii_chapter_iv_section_13"/> +<p> +<hi rend='italic'>Sect.</hi> 13. The fourth reason whereby I +prove the kneeling in question to be idolatry, +proceedeth thus. Kneeling in the act +of receiving, for reverence to the sacrament, +is idolatry. But the kneeling in question is +such, therefore, &c. The proposition is necessary. +For if they exhibit divine adoration +(such as then kneeling is confessed to be) for +reverence of the sacrament, they do not only +give, but also intend to give, divine adoration +to the same. This is so undeniable +that it dasheth Bishop Lindsey,<note place='foot'>Ubi supra, p. 69.</note> and makes +him give a broad confession, that it is idolatry +to kneel at the sacrament for reverence +to the elements. The assumption I +prove from the confession of Formalists. +King Edward's book of Common Prayer +teacheth, that kneeling at the communion +is enjoined for this purpose, that the sacrament +might not be profaned, but held in a +reverent and holy estimation. So doth Dr +Mortoune tell us,<note place='foot'>Partic. +Def., cap. 3 sect. 20.</note> that the reason wherefore +the church of England hath institute +kneeling in the act of receiving the sacrament, +is, that thereby we might testify our +due estimation of such holy rites. Paybody<note place='foot'>Part +3, cap. 3, sect. 45.</note> +makes one of the respects of kneeling +to be the reverent handling and using of +the sacrament. The Bishop of Winchester +<pb n="1-197"/><anchor id="Pg1-197"/> +exclaimeth against such as do not kneel, for +not regarding the table of the Lord, which +hath ever been thought of all holies the +most holy, and for denying reverence to +the holy symbols and precious memorials of +our greatest delivery, even the reverence +which is given to prayer. Where, by the +way, I observe, that when we kneel at +prayer it is not to give reverence to prayer, +but to God, whom then most immediately +we adore, so that kneeling for reverence +of the sacrament receiveth no commendation +from kneeling at prayer. The Act of +Perth about kneeling, when Bishop Lindsey +had polished and refined it as well as he +could, ordained us to kneel at the sacrament +in due regard of so divine a mystery. +And what think we is understood by this +mystery, for reverence whereof we are commanded +to kneel? The Bishop<note place='foot'>Ubi supra p. 72, 73.</note> expoundeth +this mystery to be the receiving of the body +and blood of Christ. But here he either +means the spiritual receiving of the body +and blood of Christ, or the sacramental. If +the spiritual, why did not the Synod ordain +us to kneel in hearing the gospel? for therein +we receive spiritually the body and blood +of Christ, and that as truly and really as in +the sacrament. Whereupon the Archbishop +of Armagh showeth,<note place='foot'>Ans. to the +Chall. of the Real Pres. p. 50, 51.</note> that the spiritual and +inward feeding upon the body and blood of +Christ is to be found out of the sacrament, +and that divers of the fathers do apply the +sixth of John to the hearing of the word also, +Clemens Alexandrinus, Origen, Eusebius, as +Cæsiriensis, and others. Basilius Magnus +likewise teacheth plainly, that we eat the +flesh of Christ in his word and doctrine. +This, I am sure, no man dare deny. The +Bishop, then, must mean by this mystery +the sacramental receiving of the body and +blood of Christ. Now, the sacramental receiving +of the body and blood of Christ, is +the receiving of the sacramental signs of his +body and blood. And as the Archbishop +of Armagh also observeth,<note place='foot'>Ubi supra p. 55.</note> the substance +which is outwardly delivered in the sacrament, +is not really the body and blood of +Christ. Again he saith,<note place='foot'>Ibid. p. 61.</note> that the bread +and wine are not really the body and blood +of Christ, but figuratively and sacramentally. +Thus he opposeth the sacramental +<pb n="1-198"/><anchor id="Pg1-198"/> +presence of the body and blood of Christ not +only to bodily, but also to real presence; +and by just analogy, 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 +bodies, but likewise to the real receiving of +the same spiritually into our souls. It remaineth, +therefore, that kneeling in due regard +of the sacramental receiving of the +body and blood of Christ, must be expounded +to be kneeling in reverence of the +sacramental signs of Christ's body and +blood; and so Perth's canon, and the +Bishop's commentary upon it, fall in with +the rest of those Formalists cited before, +avouching and defending kneeling for reverence +to the sacrament. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 14. Those who speak out more +plainly than Bishop Lindsey, do here object +to us, that reverence is due to the sacrament, +and that we ourselves do reverence it +when we sit uncovered at the receiving of it. +But Didoclavius<note place='foot'>Alt. Dam., +p. 809.</note> doth well distinguish betwixt +veneration and adoration, because in +civility we use to be uncovered, even to inferiors +and equals, for the regard which we +bear to them, yet do we not worship them +as we worship the king, on our knees.<note place='foot'>Ea +(veneratio) potest esse etiam sine cultu, +saith Scaliger, De Subtil. ad Card., exert. 317, dist. 3.</note> +As, then, in civility, there is a respect and +reverence different from adoration, so it is +in religion also. Yea, Bellarmine<note place='foot'>De +Sacram. Confirm., cap. 13.</note> himself +distinguisheth the reverence which is due to holy +things from adoration. Paybody<note place='foot'>Part 3, cap. 3, sect. 50.</note> and +Dr Burges<note place='foot'>Of the Lawfulness of +Kneeling, cap. 8.</note> will by no means admit this +distinction betwixt veneration and adoration. +But since neither of them hath alleged any +reason against it, I hope they will be weighed +down by the authority of the Archbishop +of Spalato,<note place='foot'>De Rep. Eccl., lib. 5, cap. 6, num. 137, et lib. 7, +cap. 12, num. 48.</note> and the Bishop of +Edinburgh,<note place='foot'>Ubi supra, p. 70.</note> +both of whom agree to this distinction. So, +then, we give no adoration at all to the +sacrament, because neither by any outward +or inward action do we perform any worship +for the honour of the same. Burges himself +hath noted to us,<note place='foot'>Ubi supra, +cap. 21, p. 73.</note> that the first Nicene +council exhorteth that men should not be +<hi rend='italic'>humiliter intenti</hi> to the things before them. +We neither submit our minds nor humble +<pb n="1-199"/><anchor id="Pg1-199"/> +our bodies to the sacrament, yet do we render +to it veneration,<note place='foot'>Cartright on 1 +Cor. xi., sect. 18.</note> forasmuch as we esteem +highly of it, as a most holy thing, and +meddle reverently with it, without all contempt +or unworthy usage. <hi rend='italic'>Res profecto +inanimatae</hi>, saith the Archbishop of Spalato,<note place='foot'>De +Rep. Eccl., lib. 7, cap. 12, num. 50.</note> +<hi rend='italic'>sint sacrae quantum placet, alium +honorem à nobis non merentur, nisi in +sensu negativo</hi>, as that they be not contemned, +nor unworthily handled. If it be +said that we ought not to contemn the +word, yet hath it not that respect given to +it which the sacrament hath, at which we +are uncovered, so that this veneration given +to the sacrament must be somewhat more +than <hi rend='italic'>profanatio</hi>,—I answer, as honour both +in the positive and negative sense, has various +degrees, and according to the more or less immediate +manifestation of divine ordinances +to us, so ought the degrees of our veneration +to be intended or remitted; which is not so +to be understood as if one part of God's sacred +worship were to be less contemned than +another (for none of God's most holy ordinances +may be in any sort contemned), but +that for the greater regard of those things +which are more immediately divine, we +are not in the usage of them, 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 divine, and which are not +from God so immediately as the other, but +more by the intervention of means; and thus +a higher degree of veneration is due to the +sacrament than to the word preached, not +by taking aught from the word, but by adding +more respect to the sacrament than the +word hath. The reason hereof is given to +be this,<note place='foot'>Didoclav., ubi supra, p. +803.</note> because when we come to the sacrament, +<hi rend='italic'>nihil hic humanum, sed divina omnia</hi>; +for Christ's own words are, or at least +should be spoken to us when we receive the +sacrament, and the elements also are, by +Christ's own institution, holy symbols of his +blessed body and blood; whereas the word +preached to us is but fixedly and mediately +divine; and because of this intervention of +the ministry of men, and mixture of their +conceptions with the holy Scriptures of God, +we are bidden try the spirits, and are required, +after the example of the Bereans, to +search the Scriptures daily, whether these +things which we hear preached be so or not. +<pb n="1-200"/><anchor id="Pg1-200"/> +Now we are not in the like sort to try the +elements, and the words of the institution, +whether they be of God or not, because this +is sure to all who know out of Scripture the +first principles of the oracles of God. The +consideration hereof warneth us, that the +sacrament given, according to Christ's institution, +is more merely and immediately divine +than is the word preached; but others +(I hear) object, that if a man should uncover +his head at the sight of a graven image, we +would account this to be an adoring of the +image; and why then shall not we call our +uncovering at the sacrament adoration also? +<hi rend='italic'>Ans.</hi> Though veneration and adoration be +distinguished in holy things to show that +adoration given to them is idolatry, but +veneration given to them is not idolatry, +yet in profane things, such as images are, +veneration given to them is idolatry, as well +as adoration; and we are idolaters for doing +so much as to respect and reverence them as +things sacred or holy; for, as I touched +before, and as Zanchius evidenceth by sundry +instances,<note place='foot'>Lib. 1, De Viti. Ext. +Cult. Oppos., col. 504, 505.</note> idolatry is committed when +more estimation is had of anything, more +dignity and excellency placed in it, and more +regard had to it than God alloweth, or than +can stand with God's revealed will; for a +thing thus regarded, though it be not exalted +<hi rend='italic'>ut Deus simpliciter</hi>, yet it is set up <hi rend='italic'>tanquam +Deus ex parte</hi>. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 15. Now Fifthly, If the kneeling +in question be not idolatrously referred to +the sacrament, I demand whereunto is it +specially intended? We have heard the +confession of some of our opposites (and those +not of the smallest note) avouching kneeling +for reverence of the sacrament. Neither can +the mystery spoken of in the Act of Perth +(in due regard whereof we are ordained to +kneel), be any other than the sacrament. +Yet because Bishop Lindsey, and some of +his kind who desire to hide the foul shape of +their idolatry with the trimmest fairding +they can, will not take with the kneeling in +reverence of the sacrament, let them show +us which is the object which they do specially +adore, when they kneel in receiving of +the same; for this their kneeling at this +time ariseth from another respect than that +which they consider in other parts of God's +worship, let two of our prelates tell it out: +Archbishop of St. Andrews would teach out +of Mouline that we ought to adore the flesh +<pb n="1-201"/><anchor id="Pg1-201"/> +of Jesus Christ in the eucharist;<note place='foot'>Sermon +at Perth Assembly.</note> the Bishop +of Edinburgh also will have us to worship the +flesh and blood of Christ in the sacrament,<note place='foot'>Ubi supra, p. 142.</note> +because the humanity of Christ is +there present, being ever and everywhere +joined with the divinity. But a twofold +idolatry may be here deprehended. 1. In +that they worship the flesh and blood of +Christ. 2. In that they worship the same +in the sacrament. As touching the first, albeit +we may and should adore the man Christ +with divine worship, yet we may not adore +his manhood, or his flesh and blood. 1. +Because though the man Christ be God, yet +his manhood is not God, and by consequence +cannot be honoured with divine worship. +2. If adorability agree to the humanity of +Christ, then may his humanity help and +save us: idolaters are mocked by the Spirit +of God for worshipping things which cannot +help nor save them. But the humanity of +Christ cannot save us nor help us, because +<hi rend='italic'>omnis actio est suppositi</hi>, whereas the human +nature of Christ is not <hi rend='italic'>suppositum</hi>. +3. None of those who defend the adoring of +the humanity of Christ with divine worship, +do well and warrantably express their opinion. +First, some of the schoolmen have +found no other respect wherefore the manhood +of Christ can be said to be adored,<note place='foot'>Aquin. +3, quest. 25, art. 2.</note> except +this, that the flesh of Christ is adored +by him who adores the word incarnate, even +as the king's clothes are adored by him who +adores the king. And thus they make the +flesh of Christ to be adored only <hi rend='italic'>per accidens. +Ego vero</hi>, saith the Archbishop of +Spalato,<note place='foot'>De Rep. Eccl., lib. +7, cap. 12, num. 43.</note> <hi rend='italic'>non puta a quoquam regis vestimenta +quibus est indutus, adorari</hi>. And, +I pray, why doth he that worships the king +worship his clothes more than any other +thing which is about him, or beside him, +perhaps a hawk upon his hand, or a little +dog upon his knee? There is no more but +the king's own person set by the worshipper +to have any state in the worship, and therefore +no more worshipped by him. Others +devise another respect wherefore the manhood +of Christ may be said to be worshipped,<note place='foot'>Franc. +à S. Clara, Expos. Artic. Confess. Angl., +art. 28.</note> +namely, that as divine worship agrees +only to the Godhead, and not <hi rend='italic'>personis divinis +praecise sumptis</hi>, <hi rend='italic'>i.e.</hi>, <hi rend='italic'>sub ratione +formali constitutiva personarum quae est +<pb n="1-202"/><anchor id="Pg1-202"/> +relatio</hi>: but only as these relations <hi rend='italic'>identificantur</hi> +with the essence of the Godhead; +so the manhood of Christ is to be adored +<hi rend='italic'>non per se proecise, sed prout suppositatur +à Deo</hi>. I answer, if by <hi rend='italic'>suppositatur</hi> they +mean (as they must mean) that the manhood +is assumed into the unity of the person of +the Son of God (for otherwise if they mean +that the manhood is made a person, they are +Nestorians), that which they say cannot warrant +the worshipping of the manhood with +divine worship, because the manhood, even +after this assumption and hypostatical union, +and being considered by us as now assumed +into this personal union, is still for all that a +creature, and a distinct nature from the +Godhead (except we will be Eutychians), so +that it cannot yet be said to be worshipped +with divine worship. Dr Field layeth out a +third way;<note place='foot'>Of the Church, lib. +5, sect. 15.</note> for whilst he admitteth the +phrase of the Lutherans, who say not only +concretively that the man Christ is omnipresent, +but the humanity also, he forgeth a +strange distinction. <q>When we speak (saith +he) of the humanity of Christ, sometimes we +understand only that human created essence +of a man that was in him, sometimes all +that is implied in the being of a man, as +well subsistence as essence.</q> By the same +distinction would Field defend the attributing +of the other divine properties (and adorability +among the rest) to the human nature. +But this distinction is no better than +if a man should say, by blackness sometimes +we understand blackness, and sometimes +whiteness. Who ever confounded <hi rend='italic'>abstractum</hi> +and <hi rend='italic'>concretum</hi>, before that in Field's +field they were made to stand for one? It +is the tenet of the school, that though in God <hi rend='italic'>concretum</hi> +and <hi rend='italic'>abstractum</hi> differ not, because +<hi rend='italic'>Deus</hi> and <hi rend='italic'>Deitas</hi> are the same, yet +in creatures (whereof the manhood of Christ +is one) they are really differenced. For +<hi rend='italic'>concretum</hi> signifieth <hi rend='italic'>aliquid completum +subsistens</hi>, and <hi rend='italic'>abstractum</hi> (such as humanity) +signifieth<note place='foot'>Aquin. 1, quest. 13, +art. 1.</note> something, <hi rend='italic'>non ut subsistens, +sed in quo aliquid est</hi>, as whiteness +doth not signify that thing which is white, +but that whereby it is white. How comes +it then that Field makes humanity, in the +abstract, to have a subsistence? Antonius +Sadeel censures Turrianus<note place='foot'>Cent. +Flosc Tur. Disput. Flosc., 26.</note> for saying that +<hi rend='italic'>albedo cum pariete, idem est atque paries +albus</hi>: his reason is, because <hi rend='italic'>albedo dicitur +<pb n="1-203"/><anchor id="Pg1-203"/> +esse, non cum pariete sed in pariete.</hi> An +abstract is no more an abstract if it have a +subsistence. +</p> + +<p> +There is yet a fourth sense remaining, +which is Augustine's, and theirs who speak +with him. His sentence which our opposites +cite for them is, that it is sin not to +adore the flesh of Christ, howbeit very erroneously +he groundeth that which he saith +upon those words of the psalm, <q>Worship +at his footstool,</q> taking this footstool to be +the flesh of Christ. Yet that his meaning +was better than his expression, and that he +meant not that adoration should be given to +the flesh of Christ, but to the Godhead, whose +footstool the flesh is, it is plain from those +words which Burges himself citeth out of +him:<note place='foot'>Of the Lawfulness of +Kneeling, cap. 23, p. 88.</note> <q>To whatsoever earth, <hi rend='italic'>i.e.</hi>, +flesh of Christ, thou bowest and prostrate thyself, +look not on it as earth, <hi rend='italic'>i.e.</hi>, as flesh; but +look at that Holy One whose footstool is +that thou dost adore, <hi rend='italic'>i.e.</hi>, look to the Godhead +of Christ, whose flesh thou dost adore +in the mysteries.</q> Wherefore if we would +give any sound sense to their words who +say that the flesh of Christ is to be adored, +we must note with A. Polanus,<note place='foot'>Synt. +lib. 6, cap. 16, col. 125.</note> that <hi rend='italic'>cum +dicitur carnem Christi adorari, non est +propria sed figurata enunciatio; quia non +adoratur proprie caro secundum se, quia +creatura est, sed Deus in carne manifestatis, +seu Deus carne vestitus</hi>. But two +things I will here advertise my reader of. +</p> + +<p> +1. That though this form of speaking, +which saith that the flesh of Christ is to be +adored, being thus expounded, receiveth a +sound sense, yet the expression is very bad, +and violence is done to the phrase when +such a meaning is drawn out of it. For how +can we, by the flesh of Christ, understand +his Godhead? The communion of properties +admitteth us to put the man Christ for +God, but not his manhood. And Hooker +teacheth rightly,<note place='foot'>Eccl. +Pol. lib., sect. 55.</note> <q>that by force of union, +the properties of both natures (and by consequence, +adorability, which is a property of +the divine nature) are imputed to the person +only in whom they are, and not what +belongeth to the one nature really conveyed +or translated into the other.</q> +</p> + +<p> +2. Yet our kneelers who say they adore +the flesh of Christ in the sacrament, have +no such orthodox (though forced) meaning +whereby to expound themselves. For Bishop +<pb n="1-204"/><anchor id="Pg1-204"/> +Lindsey will have us,<note place='foot'>Ubi supra.</note> in receiving the +sacrament, to bow our knees and adore the +humanity of Christ, by reason of the personal +union that it hath with the Godhead; +therefore he means that we should, and +may adore with divine worship, that which +is personally united with the Godhead. +And what is that? Not the Godhead +sure, but the created nature of the manhood +(which not being God but a creature +only, cannot without idolatry be worshipped +with divine worship). I conclude, therefore, +that by the flesh of Christ, which he +will have to be adored in the sacrament, he +understands not the Godhead, as Augustine +doth, but that created nature which is united +with the Godhead. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 16. But, Secondly, As we have seen +what is to be thought of worshipping the +flesh of Christ, so let us next consider what +may be thought of worshipping his flesh in +the sacrament; for this was the other head +which I proposed. Now, they who worship +the flesh of Christ in the sacrament, must +either consider it as present in the sacrament, +and in that respect to be adored, because +of the personal union of it with the +word, or else because of the sacramental +union of it with the outward sign, which is +a respect supervenient to that of the ubiquity +of it in the person of the word. First, +then, touching the former of those respects, +the personal union of the flesh with the +word can neither infer the presence of the +flesh in the sacrament to those who worthily +receive, nor yet can it make anything +for the adoration of the flesh. Not the +former; for in respect of the ubiquity of the +flesh in the person of the word, it is ever and +alike present with the communicants, whether +they receive worthily or not, and with the +bread and wine, whether they be consecrated +to be the signs of his body and blood or not. +Therefore divines rightly hold <hi rend='italic'>praesentiam +corporis Christi in caena, non ab ubiquitate, +sed à verbis Christi pendere</hi>.<note place='foot'>Zanch., +tom. 8, col. 521.</note> Not +the latter neither; for (as I have showed +already) notwithstanding of the personal +union, yet the flesh of Christ remaineth a +creature, and is not God, and so cannot at +all be worshipped with divine worship. And +if his flesh, could be at all so worshipped,<note place='foot'>We +adore Christ as well in the preaching of the +gospel and sacrament of baptism, as in the sacrament +of the supper, saith Cartwright on 1 Cor. xi. +sect. 18.</note> +<pb n="1-205"/><anchor id="Pg1-205"/> +yet were there no reason for worshipping it +in the sacrament (in respect of its personal +union with the word) more than in all other +actions, and at all other times, for ever and +always is the flesh of Christ personally united +with the word, and in that respect present +to us. There remaineth therefore nothing +but that other respect of the sacramental +union of the flesh of Christ with the sacramental +sign, which they can have for worshipping +his flesh in the sacrament. Whereas +Bishop Lindsey saith,<note place='foot'>Ubi supra.</note> <q>that it is no error +to believe the spiritual, powerful, and +personal presence of Christ's body at the +sacrament, and in that respect to worship +his flesh and blood there,</q>—he means, sure, +some special respect, for which it may be +said that Christ's body is present at the sacrament +(so as it is not present out of the +sacrament), and in that respect to be there +adored. Now Christ's body is spiritually and +powerfully present to us in the word (as I +showed before), yea, as often as looking by +faith upon his body broken and blood shed +for us, we receive the sense and assurance +of the remission of our sins through his merits, +and as for this personal presence of +Christ's body which he speaketh of, I have +showed also that the adoring of the flesh +of Christ in the sacrament cannot be inferred +upon it, wherefore he can tell us nothing +which may be thought to infer the +presence of Christ's flesh in the sacrament, +and the adoration of it in that respect, save +only the sacramental union of it with the +outward sign. Now adoration in this respect, +and for this reason, must suppose the +bodily presence of Christ's flesh in the sacrament. +Whereupon the Archbishop of Spalato +saith, <q>that the Papists adore the body +of Christ in the sacrament, only because of +the supposition of the bodily presence of it, +and if they knew that the true body of +Christ is not under the species of the bread +and wine, they would exhibit no adoration.</q> +And elsewhere he showeth,<note place='foot'>De +Rep. Eccl. lib. 7 cap. 11 num. 7.</note> that the mystery +of the eucharist cannot make the +manhood of Christ to be adored, <hi rend='italic'>quia in +pane corporalis Christi praesentia non +est</hi> implying, that if the flesh of Christ be +adored in respect of the mystery of the eucharist, +then must it be bodily present in +the sign, which is false, and hereupon he +<pb n="1-206"/><anchor id="Pg1-206"/> +gathereth truly, that it cannot be adored in +respect of the mystery of the eucharist. +</p> + +<p> +Further, It is to be remembered (which +I have also before noted out of Dr Usher<note place='foot'>Supra, +<ref target="book_i_part_iii_chapter_iv_section_13">sect. 13</ref>.</note>) +that the sacramental presence of the body of +Christ, or that presence of it which is inferred +upon that sacramental union which is +betwixt it and the outward sign, is not the +real or spiritual presence of it (for in this +manner it is present to us out of the sacrament, +even as oft as by faith we apprehend +it and the virtue thereof); but it is figuratively +only so called, the sense being this, +that the body of Christ is present and given +to us in the sacrament, meaning by his body, +the sign of his body. These things being so, +whosoever worshippeth Christ's body in the +eucharist, and that in respect of the sacramental +presence of it in the same, cannot +choose but hold that Christ's body is bodily +and really under the species of the bread, +and so fall into the idolatry of bread-worship; +or else our divines<note place='foot'>Zanch., lib. 1, De Vitit. Ext. Cult. Oppos., col. +504.</note> have not rightly +convinced the Papists, as idolatrous worshippers +of the bread in the eucharist, forasmuch +as they attribute to it that which it is +not, nor hath not, to wit, that under the +accidents thereof is contained substantially +the true and living body of Christ, joined +and united to his Godhead. What can +Bishop Lindsey now answer for himself, +except he say with one of his brethren,<note place='foot'>Marc. +Ant. de Dom. Ostens. Error. Fr. Suarez, +cap. 2, num. 13.</note> +that we should adore the flesh of Christ in +the sacrament, because <hi rend='italic'>corporalis praesentia +Christi, sed non modo corporalis, comitatur +sacramentum eucharistiae</hi>. And +Christ is there present <hi rend='italic'>corporaliter, modo +spirituali</hi>? But this man contradicts himself +miserably; for we had him a little before +acknowledging that <hi rend='italic'>in pane corporalis +Christi praesentia non est</hi>. How shall we +then reconcile him with himself? He would +say that Christ is not bodily present in the +sacrament after a bodily manner, but he is +bodily present after a spiritual manner. Why +should I blot paper with such a vanity, +which implieth a contradiction, bodily and +not bodily, spiritually and not spiritually. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 17. The sixth and last argument +whereby I prove the kneeling in question +to be idolatry, is taken from the nature and +kind of the worship wherein it is used. For +<pb n="1-207"/><anchor id="Pg1-207"/> +the receiving of the sacrament being a mediate +worship of God, wherein the elements +come between God and us, in such sort that +they belong to the substance of the worship +(for without the elements, the sacrament is +not a sacrament), and withal are susceptive +of co-adoration, forasmuch as in the act of +receiving, both our minds and our external +senses are, and should be, fastened upon +them, hereby we evince the idolatry of +kneeling in the receiving. For in every +mediate worship, wherein some creature is +purposely set between God and us to have +state in the same, it is idolatry to kneel before +such a creature, whilst both our minds +and senses are fastened upon it. Our opposites +have talked many things together to +infringe this argument. First, They allege +the bowing of God's people before the ark,<note place='foot'>Burges, +of the Lawfulness of Kneeling, cap. 32, +P. 113, Paybody, part 3, cap. 3, sect. 4.</note> +the temple, the holy mountain, the altar, +the bush, the cloud, the fire which came +from heaven. <hi rend='italic'>Ans.</hi> 1. Where they have +read that the people bowed before the altar +of God, I know not. Bishop Lindsey indeed +would prove<note place='foot'>Ubi supra, p. 94.</note> from 2 Chron vi. 12, +13, and Mich. vi. 6, that the people bowed +before the altar and the offering. But the +first of those places speaks nothing of kneeling +before the altar, but only of kneeling +before the congregation, that is, in the sight +of the congregation. And if Solomon had +then kneeled before the altar, yet the altar +had been but occasionally and accidentally +before him in his adoration, for to what end +and use could he have purposely set the +altar before him, whilst he was kneeling and +praying? The place of Micah cannot prove +that God's people did kneel before the offerings +at all (for it speaks only of bowing before +God), far less, that they kneeled before +them in the very act of offering, and that +with their minds and senses fixed upon +them, as we kneel in the very act of receiving +the sacrament, and that at that instant +when our minds and senses are fastened +upon the signs, that we may discern the +things signified by them, for the exercising +of our hearts in a thankful meditation upon +the Lord's death. 2. As for the other examples +here alleged, God was immediately +present, in and with the ark, the temple, +the holy mountain, the bush, the cloud, and +the fire which came from heaven, speaking +and manifesting himself to his people by his +<pb n="1-208"/><anchor id="Pg1-208"/> +own immediate voice, and miraculous extraordinary +presence, so that worshipping before +these things had the same reason which +makes the twenty-four elders in heaven worship +before the throne, Rev. iv. 10; for in +these things God did immediately manifest +his presence as well as in heaven. Though +there be a difference in the degrees of the +immediate manifestation of his presence in +earth and in heaven, yet <hi rend='italic'>magis et minus +non variant speciem</hi>. Now God is present +in the sacrament, not extraordinarily, but in +the way of an ordinary dispensation, not immediately, +but mediately. They must therefore +allege some commendable examples of +such a kneeling as we dispute about, in a +mediate and ordinary worship, else they say +nothing to the point. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 18. Yet to no better purpose they +tell us,<note place='foot'>Bishop Lindsey, ubi +supra, p. 76.</note> that when God spoke, Abraham +fell on his face, and when the fire came +down at Elijah's prayer, the people fell on +their faces. What is this to the purpose? +And how shall kneeling in a mediate and +ordinary worship be warranted by kneeling +in the hearing of God's own immediate +voice, or in seeing the miraculous signs of +his extraordinary presence? Howbeit it +cannot be proved, neither, that the people +fell on their faces in the very act of seeing +the fire fall (when their eyes and their +minds were fastened upon it), but that after +they had seen the miracle wrought, they so +considered of it as to fall down and worship +God. +</p> + +<p> +But further, it is objected,<note place='foot'>Ibid., +p. 91.</note> <q>that a penitentiary +kneels to God purposely before the +congregation, and with a respect to the congregation, +&c. When we come to our common +tables before we eat, either sitting with +our heads discovered, or standing, or kneeling, +we give thanks and bless, with a respect +to the meat, which is purposely set on table, +&c. The pastor, when he begins the holy +action, hath the bread and the cup set before +him purposely upon the table, and with +respect to them he gives thanks,</q> &c. +</p> + +<p> +<hi rend='italic'>Ans.</hi> Though a penitentiary kneel to God +purposely in the presence and sight of the +congregation, that he may make known to +them his repentance for the sin whereby he +hath scandalised them, yet is the confessing +of his sin to God, kneeling there upon his +knees, an immediate worship, neither doth +<pb n="1-209"/><anchor id="Pg1-209"/> +the congregation come betwixt him and +God, as belonging to the substance of this +worship, for he kneeleth to God as well, and +maketh confession of his sin, when the congregation +is not before him. But I suppose +our kneelers themselves will confess, that +the elements come so betwixt God and them +when they kneel, that they belong to the +essence of the worship in hand, and that +they would not, nor could not, worship the +flesh and blood of Christ in the sacrament, +if the elements were not before them. +</p> + +<p> +To be short, the case of a penitentiary +standeth thus, that not in his kneeling <hi rend='italic'>simpliciter</hi>, +but in his kneeling publicly and in +sight of the congregation, he setteth them +before him purposely, and with a respect to +them, whereas our kneelers do kneel in +such sort that their kneeling <hi rend='italic'>simpliciter</hi>, +and without an adjection or adjunct, hath a +respect to the elements purposely set before +them, neither would they at all kneel for +that end and purpose for which they do +kneel, namely, for worshipping the flesh +and blood of Christ in the sacrament,<note place='foot'>Ubi +supra, sect. 15.</note> except +the elements were before the eyes both +of their minds and bodies, as the penitentiary +doth kneel for making confession of +his sin to God, when the congregation is not +before him. +</p> + +<p> +And if one would say, that in kneeling at +the sacrament he worshippeth not the flesh +and blood of Christ, but the Lord his God +only, yet is the same difference to be put +betwixt his kneeling before the elements, +and the kneeling of a penitentiary before +the congregation, for the very kneeling itself +(simply considered) before the elements, +respecteth them as then purposely set in our +sight that we may kneel before them, whereas, +in the case of the penitentiary, 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 purpose, but some circumstances +of his kneeling only, to wit, <emph>when</emph>? +At that time when the congregation is assembled. +And <emph>where</emph>? Publicly in sight of +the congregation! In regard of these circumstances, +he hath the congregation purposely +in his sight, and so respecteth them, +but in regard of the kneeling itself simply, +the presence of the congregation is but accidental +to him who kneeleth and confesseth +his sin before God. As touching giving +thanks before the meat set on our common +<pb n="1-210"/><anchor id="Pg1-210"/> +tables, though a man should do it kneeling, +yet this speaketh not home to the point now +in controversy, except a man so kneel before +his meat, that he have a religious respect to +it as a thing separated from a common use +and made holy, and likewise have both his +mind, and his external senses of seeing, +touching, and tasting, fastened upon it in +the act of his kneeling. And if a man +should thus kneel before his meat, he were +an idolater. +</p> + +<p> +Lastly, Giving thanks before the elements +of bread and wine, in the beginning of the +holy action, is as far from the purpose; for +this giving of thanks is an immediate worship +of God, wherein we have our minds +and senses, not upon the bread and wine as +upon things which have a state in that worship +of the Lord's supper, and belong to the +substance of the same (for the very consecration +of them to this use is but then <hi rend='italic'>in fieri</hi>), +but we worship God immediately by prayer +and giving of thanks, which is all otherwise +in the act of receiving. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 19. Moreover it is +objected<note place='foot'>Paybody, part 3, cap. 3, sect. 4.</note> out of +Lev. ix. 24; 2 Chron. vii. 3; Mich. vi. 6; +2 Chron. xxix. 28-30, that all the people +fell on their faces before the legal sacrifices, +when the fire consumed the burnt-offering. +</p> + +<p> +Whereunto it may be answered, that +the fire which came from God and consumed +the burnt-offerings, was one of the +miraculous signs of God's extraordinary and +immediate presence (as I have said before), +and therefore kneeling before the same hath +nothing to do with the present purpose. +</p> + +<p> +But if we will particularly consider all +these places, we find in the first two, that +beside the fire, the glory of the Lord did +also appear in a more miraculous and extraordinary +manner, Lev. ix. 23, <q>The glory +of the Lord appeared to all the people;</q> +2 Chron. vii. 1, 12, <q>The glory of the Lord +filled the house.</q> 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 +worship. +</p> + +<p> +The place of Micah I have answered before; +and here I add, that though it could +be proved from that place (as it cannot), +that the people have bowed before the offerings, +and that in the very act of offering, +yet how shall it be proved, that in the act +of their kneeling they had the offerings +<pb n="1-211"/><anchor id="Pg1-211"/> +purposely before them, and their minds and +senses fixed upon them in the very instant +of their worshipping. +</p> + +<p> +This I make clear by the last place, +2 Chron. xxix., out of which no more can +be drawn but that the people worshipped +whilst the priests were yet offering the +burnt-offering. Now the burnt-offering was +but accidentally before the people in their +worshipping, and only because it was offered +at the same time when the song of the Lord +was sung, ver. 27. Such was the forwardness +of zeal in restoring religion and purging +the temple, that it admitted no stay, +but eagerly prosecuted the work till it was +perfected; therefore the thing was done +suddenly, ver. 36. Since, then, the song +and the sacrifice were performed at the +same time, we must note that the people +worshipped at that time, not because of the +sacrifice, which was a mediate worship, but +because of the song of the Lord, which was +an immediate worship. Now we all commend +kneeling in an immediate worship. +But this cannot content our opposites; they +will needs have it lawful to kneel, in the +hearing of the word, purposely, and with a +respect to the word preached (though this +be a mediate worship only). Their +warrants<note place='foot'>Paybody, ibid., sect. 5.</note> +are taken out, Exod. iv. 30, 31; +Exod. xii. 27; 2 Chron. xx. 18; Matt. +xvii. 6. From the first three places no +more can be inferred but that these hearers +bowed their heads and worshipped, after +that they heard the word of the Lord; +neither shall they ever warrant bowing and +worshipping in the act of hearing. +</p> + +<p> +In the fourth place, we read that the disciples +fell on their faces when they heard +God's own immediate voice out of the cloud. +What maketh this for falling down to worship +at the hearing of the word preached by +men? How long shall our opposites not distinguish +betwixt mediate and immediate +worship? +</p> + +<p> +Lastly, It is alleged<note place='foot'>Ib., part 2, +cap. 1, sect. 7.</note> that God, in his +word, allows not only kneeling at prayer, +out also at circumcision, passover, and baptism. +The reason of this assertion is given +to be this, that a bodily gesture being necessary, +God not determining man upon any +one, leaves him at plain liberty. <hi rend='italic'>Ans.</hi> +Whether we be left at plain liberty in all +things which being in the general necessary, +<pb n="1-212"/><anchor id="Pg1-212"/> +are not particularly determined in God's +word, it shall be treated of elsewhere in +this dispute. In the meantime, whatsoever +liberty God leaves man in bodily gestures, +he leaves him no liberty of an unlawful and +idolatrous gesture, such as kneeling in the +instant of receiving a sacrament, when not +only we have the outward sign purposely +before us, and our minds and senses fastened +upon it, for discerning the signification +thereof, and the analogy betwixt it and the +thing signified, but also to look upon it as +an image of Christ, or as a vicarious sign +standing there in Christ's stead. The indifferency +of such a gesture in such a mediate +worship should have been proved before +such a rule (as this here given us for a +reason) had been applied to it. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 20. But the kneelers would yet +make more ado to us, and be still stirring if +they can do no more. Wherefore one of our +doctors objecteth,<note place='foot'>Dr Forbesse, +Iren., lib. 1, cap. 1.</note> that we lift up our eyes +and our hands to heaven, and worship God, +yet we do not worship the heaven; that a +man going to bed, prayeth before his bed; +that David offered the sacrifices of thanksgiving, +in the presence of all the people, +Psal. cxvi; that Paul, having taken bread, +gave thanks before all them who were in +the ship, Acts xxvii. 36; that the Israelites +worshipped before Moses and Aaron, Exod. +iv. 31. Hereupon another doctor, harping +upon the same string, tells us,<note place='foot'>Jos. +Hall, Apol. against Brown, sect. 36.</note> that when +we kneel in the act of receiving the sacrament, +<q>we kneel no more to bread than to +the pulpit when we join our prayers with +the minister's.</q> Oh, unworthy instances, +and reproachful to doctors! All these things +were and are accidentally present to the +worshippers, and not purposely before them, +nor respected as having a religious state in +the worship. What? Do we worship before +the bread in the sacrament, even as before +a pulpit, a bed, &c.? Nay, graduate men +should understand better what they speak +of. +</p> + +<p> +Another objection is,<note place='foot'>Dr +Forbesse, ubi supra.</note> that a man who is +admitted to the office of a pastor, and receiveth +imposition of hands, kneeleth still on his +knees till the ordination be ended, the rest +about him being standing or sitting. +</p> + +<p> +<hi rend='italic'>Ans.</hi> Kneeling in receiving imposition of +hands, which is joined with prayer and invocation, +hath nothing ado with kneeling in +<pb n="1-213"/><anchor id="Pg1-213"/> +a mediate worship; for in this case a man +kneels because of the immediate worship of +invocation; but when there is no prayer, I +suppose no man will kneel religiously, and +with a religious respect to those persons or +things which are before him, as there purposely +in his sight, that before them he may +adore (which is the kind of kneeling now in +question), or if any did so, there were more +need to give him instruction than ordination. +</p> + +<p> +It is further told us, that he who is baptized,<note place='foot'>Dr +Forbesse, ibid.</note> +or he who offers him that is to be +baptized, humbleth himself, and prayeth +that the baptism may be saving unto life +eternal, yet worshippeth not the bason nor +the water. But how long shall simple ones +love simplicity, or rather, scorners hate +knowledge? Why is kneeling in the immediate +worship of prayer, wherein our +minds do purposely respect no earthly thing +(but the soul, Psal. xxv. 1, the heart, the +hands, Lam. iii. 41, the eyes, Psal. cxxiii. +1, the voice, Psal. v. 3, all directed immediately +to heaven) paralleled with kneeling +in the mediate worship of receiving the sacrament, +wherein we respect purposely the +outward sign, which is then in our sight, +that both our minds and our external senses +may be fastened upon it? Our minds, by +meditation, and attentive consideration of +that which is signified, and of the representation +thereof by the sign. Our senses, by +seeing, handling, breaking, tasting, eating, +drinking. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 21. Thus we see that in all these examples +alleged by our opposites, there is +nothing to prove the lawfulness of kneeling +in such a mediate worship, wherein +something belonging to the substance of the +worship comes between God and us, and is +not accidentally, but purposely before us, +upon which also our minds and senses in the +action of worship are fast fixed. Howbeit +there is another respect, wherefore none of +these examples can make ought for kneeling +in the act of receiving the sacrament (which +I have showed before), namely, that in the +instant of receiving the sacrament, the elements +are actually images and vicarious +signs standing in Christ's stead. 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 +<pb n="1-214"/><anchor id="Pg1-214"/> +a mediate worship, they have prepared another +refuge for themselves, which had been +needless, if they had not feared that the +former ground should fail them. +</p> + +<p> +What then will they say next to us? +Forsooth, that when they kneel in the act +of receiving, they are praying and praising, +and so worshipping God immediately. And +if we would know what a man doth then +pray for, it is told us, that he is praying and +earnestly crying to God,<note place='foot'>Dr +Forbesse, ubi supra.</note> <hi rend='italic'>ut eum faciat +dignum convivam</hi>. To us it seems very +strange how a man, when he is actually a +banqueter, and at the instant of his communicating +can be made in any other sort a +banqueter than he is; for <hi rend='italic'>quicquid est, +dum est, non potest non esse</hi>. Wherefore +if a man in the instant of his receiving be +an unworthy banqueter, he cannot at that +instant be made any other than he is. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 22. The truth is, we cannot lawfully +be either praying or praising in the +very act of receiving, because our hearts and +minds should then be exercised in meditating +upon Christ's death, and the inestimable +benefits which comes to us thereby. 1 Cor. +xi. 23, <q>Do this in remembrance of me.</q> +</p> + +<p> +This remembrance is described, ver. 26, +<q>Ye do show the Lord's death.</q> Now one +of the special ways whereby we remember +Christ, and so do show forth his death, is by +private meditation upon his death, as Pareus +resolveth.<note place='foot'>Com. in 1 Cor. xi. 26.</note> +</p> + +<p> +This meditation is a speech of the soul to +itself; and though it may stand with short +ejaculations, which may and should have +place in all our actions, yet can it not stand +with an ordinary and continued prayer purposely +conceived, as Bishop Lindsey would +maintain.<note place='foot'>Ubi supra, p. +104.</note> For how can we orderly both +speak to God by prayer, and to ourselves by +meditation, at one instant of time? If therefore +prayer be purposely and orderly conceived, +it banisheth away meditation, which +should be the soul's exercise in the receiving +of the sacrament. And by the contrary, if +meditation be entertained as it should be, it +admitteth not prayer to have place at that +time. For it is well said,<note place='foot'>Didoc. +Alt. Dam., p. 803.</note> that <hi rend='italic'>Dum auribus, +oculis, manibus, dentibus exterius, +auribus, oculis, manibus, dentibus fidei interius +occupamur, orationem continuam +et durabilem, absque mentis divagatione +<pb n="1-215"/><anchor id="Pg1-215"/> +ab opere praecepto et imperato, instruere +non possumus.</hi> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 23. But let us hear how the Bishop +proveth that we should be praying and +praising in the act of receiving the sacrament. +<q>Whatsoever spiritual benefit (saith +he)<note place='foot'>Ubi supra, p. 112.</note> +we should receive with a spiritual hunger +and thirst, and with a spiritual appetite +and desire after the grace and virtue that is +therein to salvation, the same we should +receive with prayer, which is nothing else +but such an appetite and desire; but the +body and blood of Christ is such a benefit,</q> +&c. +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. Why did not he prove his proposition? +Thought he his bare assertion +should suffice? God's word is a spiritual +benefit, which we should receive with spiritual +hunger and thirst; yet the Bishop will +not say that we should be praying all the +while we are hearing and receiving it, for +then could not our minds be attentive. His +proposition therefore is false; for though +prayer should go before the receiving of such +a spiritual benefit as the word or the sacrament, +yet we should not pray in the act of +receiving. For how can the heart attend, +by serious consideration, to what we hear in +the word, or what is signified and given to +us in the sacrament, if in the actions of hearing +the word and receiving the sacrament, +it should be elevated out of the world by +prayer? +</p> + +<p> +2. Why saith he that prayer is nothing +else but a spiritual appetite or desire? He +thought hereby to strengthen his proposition, +but we deny all. He said before,<note place='foot'>Ibid., p. 101.</note> that +every prayer is a meditation, and here he +saith, that prayer is nothing else but a spiritual +desire. These are uncouth descriptions +of prayer. Prayer is not meditation, because +meditation is a communing with our own +souls, prayer a communing with God. Nor +yet can it be said that prayer is nothing +else but a spiritual desire; for prayer is the +sending up of our desires to God, being put +in order. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 24. He speeds no better in proving +that we should receive the sacrament with +thanksgiving. <q>Whatsoever benefit (saith +he) we should receive by extolling, and +preaching, and magnifying, and praising the +inestimable worth and excellency thereof, +the same we ought to receive with thanksgiving. +<pb n="1-216"/><anchor id="Pg1-216"/> +But in the sacrament we should +receive the blood of Christ with extolling +and preaching,</q> &c. The assumption he +confirms by the words of our Saviour, <q>Do +this in remembrance of me,</q> and by the +words of St. Paul, <q>So oft as ye shall eat +this bread and drink this cup, ye shall declare, +that is, extol, magnify, and praise the +Lord's death, till he come again.</q> +</p> + +<p> +<hi rend='italic'>Ans.</hi> His assumption is false, neither can +his proofs make it true. +</p> + +<p> +1. We remember Christ in the act of receiving +by meditation, and not by praise. +</p> + +<p> +2. We show forth the Lord's death in +the act of receiving, by using the signs and +symbols of his body broken, and his blood +shed for us, and by meditating upon his +death thereby represented. +</p> + +<p> +3. We deny not that by praise we show +forth the Lord's death also, but this is not +in the act of receiving. It is to be marked +with Pareus,<note place='foot'>Ubi supra.</note> that the showing forth of the +Lord's death, must not be restricted to the +act of receiving the sacrament, because we do +also show forth his death by the preaching of +the gospel, and by private and public celebration +of it, yea, by a perpetual study of +sanctification and thankfulness. So that the +showing forth of the Lord's death, by extolling, +preaching, magnifying, and praising +the same, according to the twenty-third +section of the Confession of Faith, to which +his argument hath reference, may not be +expounded of the very act of receiving the +sacrament. Neither do the words of the +institution refuse, but easily admit, another +showing forth of the Lord's death than that +which is in the very act of receiving, for the +word is not <hi rend='italic'>quando</hi>, but <hi rend='italic'>quoties</hi>. It is only +said, <q>As often as ye eat this bread, and +drink this cup, ye do show,</q> &c. Which +words cannot be taken only of the instant of +eating and drinking. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 25. Now having so strongly proved +the unlawfulness and idolatry of kneeling in +the act of receiving the holy communion, +let me add, <hi rend='italic'>corolarii loco</hi>, that the reader +needs not to be moved with that which Bishop +Lindsey, in the tail of his dispute about +the head of kneeling, offers at a dead lift, +namely, the testimonies of some modern +doctors. +</p> + +<p> +For, 1, What can human testimony avail +against such a clear truth? 2. We have +more testimonies of divines against kneeling +<pb n="1-217"/><anchor id="Pg1-217"/> +than he hath for it. And here I perceive +Dr Mortoune, fearing we should come to +good speed this way,<note place='foot'>Partic. +Def, cap. 3, sect. 38.</note> would hold in our +travel: <q>We are not ignorant (saith he) +that many Protestant authors are most frequent +in condemning the gesture of kneeling +at the receiving of the holy communion.</q> +</p> + +<p> +3. Testimonies against kneeling are gathered +out of those very same divines whom the +Bishop allegeth for it; for Didoclavius<note place='foot'>Alt. +Dam, p. 756, 782, 794.</note> hath +clear testimonies against it out of Calvin, +Beza, and Martyr, whom yet the Bishop +taketh to be for it. +</p> + +<anchor id="book_i_part_iii_chapter_iv_section_26"/> +<p> +<hi rend='italic'>Sect.</hi> 26. Neither yet need we here to be +moved with Dr Burges's<note place='foot'>Of the +Lawfulness of Kneeling, cap. 22.</note> adventurous untaking +to prove that, in the most ancient +times, before corruption of the sacrament +began, the sacrament was received with an +adoring gesture. +</p> + +<p> +He shoots short of his proofs, and hits +not the mark. One place in Tertullian, <hi rend='italic'>de +Oratione</hi>, he hammers upon: <hi rend='italic'>Similiter de +stationum diebus non putant plerique sacrificiorum +orationibus interveniendum, +quod statio solvenda sit accepto corpore +Domini. Ergo devotum Deo obsequium +eucharistiae resoluit, an magis Deo obligat? +Nonne solennior, erit statio tua, +si et ad aram dei steteris? Accepto corpore +Domini et reservato, utrumque salvum +est, et participatio sacrificii, et executio +officii.</hi> +</p> + +<p> +To these words the Doctor giveth this +sense: That many withdrew themselves +when they came to the celebration of the +supper, because the body of our Lord, that +is, the sacramental bread, being taken of +the minister's hand, the station, <hi rend='italic'>i.e.</hi>, standing, +must be dissolved and left; and because +standing on those days might not be left (as +they thought), therefore they rather left the +sacrament on those days than they would +break the rule of standing on those days; +therefore they forbore: +</p> + +<p> +Which can have no reason but this, that +taking the holy things at the table standing, +yet they used not to partake them, <hi rend='italic'>i.e.</hi>, eat +the bread or drink the wine, in any other +gesture than what was on the station days +then forbidden, kneeling; and that Tertullian +wishes them to come, though they might +not then kneel, and to take the bread in +public, standing at the table, and reserve +it, and carry it away with them, and receive +<pb n="1-218"/><anchor id="Pg1-218"/> +it at their own houses as they desired, +kneeling. +</p> + +<p> +<hi rend='italic'>Ans.</hi> The Doctor by this puts a weapon +in our hands against himself; for if, when +they had taken the bread of the minister's +hand, their standing was to be left and dissolved, +and Tertullian, by commending to +them another gesture in the eating of the +bread, not standing, then whether urgeth +he that other gesture to be used in the public +eating of the bread or the private? Not +in the private; for his advice of reserving +and eating it in private, cometh after, and is +only put for a remedy or next best, in case +they would not condescend to this course in +public, <hi rend='italic'>quod statio solvenda sit accepto +corpore domini</hi>. Needs, then, it must be +understood of the public. Now, if in the +public eating of the bread standing was to +be left, which gesture was to come in place +of it? Not kneeling. +</p> + +<p> +For, 1. Tertullian saith<note place='foot'>De Corona +Militis.</note> elsewhere: <hi rend='italic'>Diebus +dominicis jejunare nefas ducimus, +vel de geniculis adorare; cadem immunitate +a die Paschae ad Pentcostem usque +gaudemus.</hi> +</p> + +<p> +2. The doctor himself saith, that upon +these station days kneeling was restrained, +not only in prayer, but in all divine service. +</p> + +<p> +Wherefore, if, according to the Doctor's +gloss, the gesture of standing was left or +dissolved, that gesture which had come in +place of it to be used in the partaking of the +sacrament, can hardly be imagined to have +been any other nor sitting. +</p> + +<p> +Well, the doctor hath unhappily raised +this spirit to disquiet himself: let him bethink +how to lay him again. If he cannot, +I will assay to make some help, and to lay +him in this fashion. The station days were +not the Lord's days, together with those +fifty betwixt Easter and Pentecost (on +which both fasting and kneeling were forbidden), +as the Doctor thinketh, but they +were certain set days of fasting; for they +appointed the fourth and sixth day of the +week (that is, Wednesday and Friday) for their +stations, as Tertullian saith;<note place='foot'>De Jejun., cap. 2, 14.</note> whose +words we may understand by another place +of Epiphanus,<note place='foot'>Haeres, 75.</note> who writeth that the fast +of the fourth and the sixth day was kept +throughout all churches, and held to be an +apostolical constitution. Howbeit herein +they did err; for to appoint a certain time +<pb n="1-219"/><anchor id="Pg1-219"/> +of fasting to be kept by the whole church +agreeth not with Christian liberty, and wanteth +the example of Christ and his apostles, +as Osiander noteth.<note place='foot'>Hist. Eccl. +cent. 4, lib. 2, cap. 22, p. 160.</note> Always we see what +was meant by station days, to wit, their set +days of fifty, fasting, which were called station +days, by a speech borrowed from a military +custom, as Tertullian teacheth. For as +soldiers kept those times and places which +were appointed for their watches, and fasted +all the while they continued in them, so +did Christians upon their station days resort +and meet in the place appointed, and there +remained fasting till their station dissolved. +The Doctor taketh upon him to confute those +who understand by the station days set days +of fasting; but all which he allegeth to the +contrary is, that he findeth somewhere in Tertullian +<hi rend='italic'>statio</hi> and <hi rend='italic'>jejunia</hi> put for different +things. Now this helpeth him not, except +he could find that <hi rend='italic'>statio</hi> and <hi rend='italic'>stata +jejunia</hi> are put for different things; for no +man taketh the stations to have been occasional, +but only set fasts. Touching the +meaning, then, of the words alleged by the +Doctor (to give him his own reading of +them, howbeit some read otherwise), thus +we take it. There were many who came +not to the sacrament upon the station days, +because (in their opinion) the receiving +thereof should break the station, <hi rend='italic'>i.e.</hi>, the +service of the day, and that because it should +break their fast, a principal duty of the +same. Tertullian showeth they were in +error, because their partaking of the sacrament +should not break their station, but +make it the more solemn and remarkable. +But if they could not be drawn from that +false persuasion of theirs, that the sacrament +should break their fast, yet he wisheth +them at least to come and stand at the +table, and receive the sacrament into their +hands, and take it away to eat after (for +permitting whereof he had no warrant), so +should they both partake the sacrament and +also (according to their mind, and to their +full contentment) keep their stations, which +were often prorogated till even,<note place='foot'>Magd. +cent. 3, cap. 6, col. 135.</note> but ever +and at least till the ninth hour.<note place='foot'>Epiphan, ubi supra.</note> Finally, +from this place, which the Doctor perverteth +for kneeling, it appeareth that the gesture +or posture in receiving the sacrament used +in that place where Tertullian lived, was +standing; because, speaking of the receiving +<pb n="1-220"/><anchor id="Pg1-220"/> +of the sacrament, he saith, <hi rend='italic'>Si et ad aram +Dei steteris</hi>. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 27. As for the rest of the testimonies +Dr Burges produceth out of the fathers +for kneeling,<note place='foot'>Ubi supra, +cap. 22, et 23.</note> I need not insist upon them, +for either they speak of the inward adoration +of the heart, which we ought to direct +unto Christ when we receive the sacrament +(and this none of us denieth), or else they +speak of adoring the sacrament, where, by +the word <hi rend='italic'>adoration</hi>, we may not understand +any divine worship, inward or outward, but +a reverence of another nature called <hi rend='italic'>veneration</hi>. +That this (which we deny not neither), +and no more, is meant by the fathers +when they speak of the adoration of +the sacrament, Antonius de Dominis showeth +more copiously.<note place='foot'>Rep. Eccl. lib. 5, cap. 6.</note> And thus we have +suffered the impetuous current of the Doctor's +audacious promises, backed with a verbal +discourse to go softly by us. <hi rend='italic'>Quid dignum +tanto tulit hic promissor hiatu?</hi> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 28. Finally, If any be curious to +know what gesture the ancient church did +use in the receiving of the eucharist, to +such I say, first of all, that Didoclavius +maintaineth that which none of our opposites +are able to infringe, namely, that no +testimony can be produced which may +evince that ever kneeling was used before +the time of Honorius III., neither is it less +truly observed by the author of the <hi rend='italic'>History +of the Waldenses</hi>,<note place='foot'>Lib. 1, cap. 1.</note> that bowing of the knees +before the host was then only enjoined when +the opinion of transubstantiation got place. +</p> + +<p> +Next I say, the ancient gesture, whereof +we read most frequently, was standing. +Chrysostom, complaining of few communicants, +saith,<note place='foot'>Alt. Dam, p. +784.</note> <hi rend='italic'>Frustra habetur quotidiana +oblatio, frustra stamus ad altare, nemo +est qui simul participet</hi>. The century +writers<note place='foot'>Cent. Magd. 3, cap. 6, +col. 133.</note> make out of Dionysius Alexandrinus's +epistle to Xistus, bishop of Rome, +that the custom of the church of Alexandria +in receiving the sacrament, was, <hi rend='italic'>ut +mensae assisterent</hi>. It is also noted by Hospiman,<note place='foot'>De +Orig Templ, lib. 2, cap. 28.</note> +that in the days of Tertullian the +Christians <hi rend='italic'>stantes sacramenta percipiebant</hi>. +</p> + +<p> +Thirdly, I say, since we all know that the +primitive Christians did take the holy communion +mixedly, and together with their +<pb n="1-221"/><anchor id="Pg1-221"/> +love-feasts, in imitation of Christ,<note place='foot'>Pareus +in 1 Cor. xi. 21, et Calv, ibid.</note> who, +whilst he did eat his other supper, did also +institute the eucharist; and since (as it is +observed from 1 Cor. xi. 21, 33<note place='foot'>Cartwright +in 1 Cor. xi., sect. 6.</note>) there was +a twofold abuse in the church of Corinth +<q>one in their love-feasts, whilst that which +should have served for the knitting of the +knot of love was used to cut the cords +thereof, in that every one (as he best +liked) made choice of such as he would have +to sit at table with him (the other either +not tarried for, or shut out when they came, +especially the poor). The other abuse (pulled +in by the former) was, for that those which +were companions at one table in the common +feast communicated also in the sacred +with the same separation, and severally from +the rest of the church (and the poor especially) +which was in their former banquets.</q> +</p> + +<p> +Since also we read that the same custom +of joining the Lord's supper together with +common feasts continued long after; for +Socrates reporteth,<note place='foot'>Lib. +5. c. 22.</note> that the Egyptians adjoining +unto Alexandria, together with the +inhabitants of Thebes, used to celebrate the +communion upon the Sunday,<note place='foot'>Quia +Paulus has epulas sacram caenam vocarit +Et quia scriptum est apud Lucain, similiter et cali +ceni postquam caen ivit +Quae etiam fucrunt ut arbitror causae, cur illi +Ægyptu de quibus loquitur Socrates, lib. 5, prius +quam ad mysteria accedercut, laute caenarent, saith +Casaubon Exerc. 16. 31.</note> after this +manner, <q>when they have banqueted, filled +themselves with sundry delicate dishes, in +the evening, after service, they use to communicate.</q> +How, then, can any man think +that the gesture then used in the Lord's +supper was any other, than the same which +was used in the love-feast or common supper? +And what was that but the ordinary +fashion of sitting at table? Since the Laodicean +canon,<note place='foot'>Conc. Laodic., +can. 28.</note> which did discharge the love-feasts +about the year 368, importeth no less +than that the gesture used in them was sitting +<hi rend='italic'>Non oportet in Basilicis seu ecclesiis. +Agapen facere et intus manducare, +vel accubitus sternere.</hi> Now, if not only +divines of our side, but Papists also, put it +out of doubt that Christ gave the eucharist +to his apostles sitting, because being set +down to the preceding supper, it is said, +<q><emph>while as they did eat, he took bread</emph>,</q> +&c. (of which things I am to speak afterward), +<pb n="1-222"/><anchor id="Pg1-222"/> +what doth hinder us to gather, in +like manner, that forasmuch as those primitive +Christians did take the Lord's supper +whilst they did eat their own love-feasts, +therefore they sat at the one as well as the +other? And so I close with this collection. +Whatsoever gesture in process of time crept +into the Lord's supper otherwise than sitting, +of it we may truly say, <q>from the beginning +it was not so.</q> +</p> + +</div> + +<anchor id="book_i_part_iii_chapter_v"/> +<div> +<index index="toc" level1="CHAPTER V. THE FIFTH ARGUMENT AGAINST THE LAWFULNESS +OF THE CEREMONIES TAKEN FROM THE MYSTICAL AND SIGNIFICANT NATURE +OF THEM."/> +<index index="pdf" level1="CHAPTER V."/> +<head type="sub">CHAPTER V.</head> +<head>THE FIFTH ARGUMENT AGAINST THE LAWFULNESS +OF THE CEREMONIES TAKEN FROM +THE MYSTICAL AND SIGNIFICANT NATURE +OF THEM.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. That mystical significations are +placed in the controverted ceremonies, and +that they are ordained to be sacred signs +of spiritual mysteries, to teach Christians +their duties, and to express such holy and +heavenly affections, dispositions, motions and +desires, as are and should be in them,—it is +confessed and avouched by our opposites. +Saravia holdeth,<note place='foot'>N. Fratri et Amico, +art. 17.</note> that by the sign of the +cross we profess ourselves to be Christians; +Bishop Mortoune calleth<note place='foot'>Patric. Def., +cap. 1, sect. 6.</note> the cross a sign of +constant profession of Christianity; Hooker +calleth<note place='foot'>Eccl. Pol., lib. 5, sect. +65.</note> it <q>Christ's mark applied unto that +part where bashfulness appeareth, in token +that they which are Christians should be +at no time ashamed of his ignominy;</q> Dr +Burges<note place='foot'>Of the Lawfulness of +Kneeling, cap. 17, p. 52.</note> maintaineth the using of the surplice +to signify the pureness that ought to +be in the minister of God; Paybody<note place='foot'>Apol. +for Kneeling, part 3, cap. 2, sect. 15.</note> will +have kneeling at the Lord's supper to be a +signification of the humble and grateful acknowledging +of the benefits of Christ. The +prayer which the English service book appointeth +bishops to use after the confirming +of children by the imposition of hands, +avoucheth that ceremony of confirmation +for a sign whereby those children are certified +of God's favour and good-will towards +them. In the general, our opposites defend<note place='foot'>Sarav. +de Divers. Grad. Minist. Evang., cap. 24, +sect. 25; Dr Field, of the Church, lib. 4, cap. 31, +p. 396; Ant. de Dom. Rep. Eccl., lib. 5, cap. num. +48, sect. 2.</note> +<pb n="1-223"/><anchor id="Pg1-223"/> +that the church hath power to ordain such +ceremonies, as by admonishing men of their +duty, and by expressing such spiritual and +heavenly affections, dispositions, motions, or +desires, as should be in men, do thereby stir +them up to greater fervour and devotion. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. But against the lawfulness of such +mystical and significant ceremonies, thus we +dispute: First, A chief part of the nature of +sacraments is given unto those ceremonies +when they are in this manner appointed to +teach by their signification. This reason being +alleged by the <hi rend='italic'>Abridgement of the Lincoln +ministers</hi>, Paybody answereth,<note place='foot'>Apol., part 3, cap. 2.</note> that +it is not a bare signification that makes a +thing participate of the sacrament's nature, +but such a signification as is sacramental, +both in what is signified and how. <hi rend='italic'>Ans.</hi> 1. +This is but to beg the question; for what +other thing is alleged by us, but that a sacramental +signification is placed in those +ceremonies we speak of? 2. What calls he +a sacramental signification, if a mystical resemblance +and representation of some spiritual +grace which God hath promised in his +word be not it? and that such a signification +as this is placed in the ceremonies, I +have already made it plain, from the testimonies +of our opposites. This, sure, makes +those ceremonies so to encroach upon the +confines and precincts of the nature and +quality of sacraments, that they usurp something +more than any rites which are not +appointed by God himself can rightly do. +And if they be not sacraments, yet, saith +Hooker,<note place='foot'>Eccl. Pol., lib. 4, +sect. 1.</note> they are as sacraments. But in +Augustine's dialect, they are not only as +sacraments, but they themselves are sacraments. +<hi rend='italic'>Signa</hi> (saith the father) <hi rend='italic'>cum ad +res divinas pertinent, sacramenta appellantur</hi>; +which testimony doth so master Dr +Burges, that he breaketh out into this witless +answer,<note place='foot'>Ames. Fresh Suite, p. 223.</note> That the meaning of Augustine +was to show that the name of sacraments +belongeth properly to divine things, and not +to all signs of holy things. I take he would +have said, <q>belongeth properly to the signs +of divine things.</q> +</p> + +<p> +And here, beside that which Ames +hath said against him, I add these two +things: 1. That this distinction cannot be +conceived which the Doctor maketh betwixt +the signs of divine things and the signs of +holy things. 2. That his other distinction +<pb n="1-224"/><anchor id="Pg1-224"/> +can as little be conceived, which importeth +that the name of sacraments belongeth to +divine things properly, and to all signs of +holy things improperly. +</p> + +<p> +Lastly, If we call to mind that which +hath been evinced before, namely, that the +ceremonies are not only thought to be mystically +significant for setting forth and expressing +certain spiritual graces, but also +operative and available to the begetting of +those graces in us, if not by the work +wrought, at least by the work of the worker; +for example, 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 Christ, but is also esteemed<note place='foot'>Supra, +<ref target="book_i_part_iii_chapter_iv_section_4">cap. 4, sect. 4</ref>.</note> +to be a means to work our preservation +from shame, and a most effectual teacher to +avoid that which may deservedly procure +shame; and that bishopping is not only +thought to be a sign for certifying young +children of God's favour and good-will towards +them, but also an exhibitive sign,<note place='foot'>Ibid., +<ref target="book_i_part_iii_chapter_iv_section_5">sect. 5</ref>.</note> +whereby they receive strength against sin +and tentation, and are assisted in all virtue. +</p> + +<p> +If these things, I say, we call to mind, it +will be more manifest that the ceremonies +are given out for sacred signs of the very +same nature that sacraments are of. For +the sacraments are called by divines commemorative, +representative and exhibitive +signs; and such signs are also the ceremonies +we have spoken of, in the opinion of +Formalists. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. Mystical and significant ceremonies +(to proceed to a second reason), ordained +by men, can be no other than mere delusions, +and serve only to feed men's minds +with vain conceits. For to what other purpose +do <hi rend='italic'>signa instituta</hi> serve, if it be not in +the power of him who gives them institution +to give or to work that which is signified +by them? +</p> + +<p> +Now, it is not in the power of prelates, +nor of any man living, to give us these +graces, or to work them in us, which they +will have to be signified by their mystical +and symbolical ceremonies. Wherefore +Beza saith<note place='foot'>Antith. Papal. et Christian., +art. 11.</note> well of such human rites as are +thought to be significant: <hi rend='italic'>Quum nulla res +signis illis subsit, propterea quod unius +Dei est promittere, et suis promissionibus +sigillum suum opponere; consequitur +omnia illa commenta, inanes esse larvas, +<pb n="1-225"/><anchor id="Pg1-225"/> +et vana opinione miseros homines illis +propositis signis deludi.</hi> Dr Fulk thinks<note place='foot'>On Luke xxiv. 50.</note> +he hath alleged enough against the significative +and commemorative use of the sign of +the cross, when he hath said that it is not +ordained of Christ, nor taught by his apostles; +from which sort of reasoning it followeth, +that all significant signs which are not +ordained of Christ, nor taught by his apostles, +must be vain, false, and superstitious. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. Thirdly, To introduce significant +sacred ceremonies into the New Testament +other than the holy sacraments of God's own +institution, were to reduce Judaism, and to +impose upon us again the yoke of a ceremonial +law, which Christ hath taken off. +</p> + +<p> +Upon this ground doth Amandus Polanus +reprehend the popish clergy,<note place='foot'>Synt. +Theol., lib. 9, cap. 38.</note> for that they +would be distinguished from laics by their +priestly apparel in their holy actions, especially +in the mass: <hi rend='italic'>Illa vestium sacerdotalium +distinctio et varietas, erat in veteri +Testamento typica; veritate autem exhibita, +quid amplius typos requirunt?</hi> +</p> + +<p> +Upon this ground also doth Perkins<note place='foot'>Com. on Gal. iii. 24.</note> +condemn all human significant ceremonies. +<q>Ceremonies (saith he) are either of figure +and signification, or of order. The first are +abrogated at the coming of Christ,</q> &c. +</p> + +<p> +Upon the same ground doth Chemnitius +condemn them,<note place='foot'>Exam., part 2, De +Rit. in Admin. Sacram., p. 32.</note> <hi rend='italic'>Quod vero praetenditur</hi>, +&c. <q>But, whereas (saith he) it is pretended +that by those rites of men's addition, +many things are probably signified, admonished +and taught,—hereto it may be answered, +that figures do properly belong to +the Old Testament, but those things which +Christ would have to be taught in the New +Testament, he would have them delivered +and propounded, not by shadows, but by the +light of the word; and we have a promise +of the efficacy of the word, but not of +figures invented by men.</q> +</p> + +<p> +Upon the same ground Junius<note place='foot'>Animad. +in Bell. de Cult. Sanct., cap. 5.</note> findeth +fault with ceremonies used for signification: +<hi rend='italic'>Istis elementis mundi (ut vocantur Col. ii.) +Dominus et servator noluit nec docuit, +ecclesiam suam informari</hi>. +</p> + +<p> +Lastly, We will consider the purpose of +Christ whilst he said to the Pharisees,<note place='foot'>Luke xvi. 16.</note> +<q>The law and the prophets were until +<pb n="1-226"/><anchor id="Pg1-226"/> +John: from that time the kingdom of God +is preached.</q> He had in the parable of the +unjust steward, and in the application of +the same, spoken somewhat contemptibly of +riches, which, when the Pharisees heard, they +derided him, and that for this pretended reason +(as is evident from the answer which is +returned unto them), because the law promises +the world's goods as rewards and +blessings to the people of God, that by the +temporal things which are set forth for +types and shadows of eternal things, they +might be instructed, helped, and led, as it +were by the hand, to the contemplation, +desire and expectation, of those heavenly +and eternal things which are not seen. +Now Christ did not only rip up the hypocrisy +of their hearts, ver. 15, but also gave +a formal answer to their pretended reason, +by showing how the law is by him perfected, +ver. 16, yet not destroyed, ver. 17. +Then will we observe how he teacheth that +the law and the prophets are perfected, and +so our point shall be plain. <q>The law and +the prophets were until John,</q> <hi rend='italic'>i.e.</hi>, they +did typify and prophesy concerning the +things of the kingdom until John; for +before that time the faithful only saw those +things afar off, and by types, shadows, and +figures, and the rudiments of the world, +were taught to know them. <q>But from that +time the kingdom of God is preached,</q> +<hi rend='italic'>i.e.</hi>, the people of God are no longer to +be instructed concerning the things of the +kingdom of God by outward signs, or visible +shadows and figures, but only by the plain +word of the gospel; for now the kingdom of +God ἐυαγγελιζεται is not typified as before, +but plainly preached, as a thing exhibited +to us, and present with us. Thus we see +that to us, in the days of the gospel, the +word only is appointed to teach the things +belonging to the kingdom of God. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 5. If any man reply, that though +after the coming of Christ we are liberate +from the Jewish and typical significant ceremonies, +yet ought we to embrace those +ceremonies wherein the church of the New +Testament placeth some spiritual signification: +</p> + +<p> +I answer, 1. That which hath been said +in this argument holdeth good against significant +ceremonies in general. Otherwise, +when we read of the abrogation of the ceremonial +law, we should only understand the +abrogation of those particular ordinances +which Moses delivered to the Jews concerning +<pb n="1-227"/><anchor id="Pg1-227"/> +the ceremonies that were to endure +to the coming of Christ, and so, notwithstanding +all this, the church should still +have power to set up new ceremonial laws +instead of the old, even which and how +many she listeth. +</p> + +<p> +2. What can be answered to that which +the <hi rend='italic'>Abridgement</hi> propoundeth<note place='foot'>Ames, +Fresh Suite, p. 266.</note> touching +this matter? <q>It is much less lawful (say +those ministers) for man to bring significant +ceremonies into God's worship now than it +was under the law. For God hath abrogated +his own (not only such as prefigured +Christ, but such also as served by their signification +to teach moral duties), so as now +(without great sin) none of them can be +continued in the church, no, not for signification.</q> +Whereupon they infer: <q>If those +ceremonies which God himself ordained to +teach his church by their signification may +not now be used, much less may those which +man hath devised.</q> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 6. Fourthly, Sacred significant ceremonies +devised by man are to be reckoned +among those images forbidden in the +second commandment. Polanus saith,<note place='foot'>Synt. +Theol., lib. 6, cap. 10, p. 58, 59.</note> that +<hi rend='italic'>omnis figura illicita</hi> is forbidden in the +second commandment. The Professors<note place='foot'>Synop. +Pur. Theol., disp. 19, thes. 4.</note> +of Leyden call it <hi rend='italic'>imaginem quamlibet, +sive mente conceptam, sive manu effictam</hi>. +</p> + +<p> +I have showed elsewhere,<note place='foot'>Supra, +<ref target="book_i_part_iii_chapter_iv_section_9">cap. 4, sect. 9</ref>.</note> that both in +the writings of the fathers, and of Formalists +themselves, sacraments get the name of +images; and why, then, are not all significant +and holy ceremonies to be accounted +images? Now, the second commandment +forbiddeth images made by the lust of man +(that I may use Dr Burges's phrase<note place='foot'>Of +the Lawfulness of Kneeling, p. 116.</note>), therefore +it forbiddeth also all religious similitudes, +which are homogeneal unto them. +This is the inference of the <hi rend='italic'>Abridgement</hi>, +whereat Paybody starteth,<note place='foot'>Apol., +part 3, cap. 2, sect. 4.</note> and replieth, +that the gestures which the people of God +used in circumcision and baptism, the rending +of the garment used in humiliation and +prayer, Ezra ix. 5; 2 Kings xxii. 19, Jer. +xxxvi. 24, lifting up the hands, kneeling +with the knees, uncovering the head in the +sacrament, standing and sitting at the sacrament, +were, and are, significant in worshipping, +<pb n="1-228"/><anchor id="Pg1-228"/> +yet are not forbidden by the second +commandment. +</p> + +<p> +<hi rend='italic'>Ans.</hi> There are three sorts of signs here +to be distinguished. 1. Natural signs: so +smoke is a sign of fire, and the dawning of +the day a sign of the rising of the sun. 2. +Customable signs; and so the uncovering of +the head, which of old was a sign of preeminence, +hath, through custom, become a +sign of subjection. 3. Voluntary signs, +which are called <hi rend='italic'>signa instituta</hi>; these are +either sacred or civil. To appoint sacred +signs of heavenly mysteries or spiritual +graces is God's own peculiar, and of this +kind are the holy sacraments. Civil signs +for civil and moral uses may be, and are, +commendably appointed by men, both in +church and commonwealth; and thus the +tolling of a bell is a sign given for assembling, +and hath the same signification both +in ecclesiastical and secular assemblings. +Now, besides the sacred signs of God's own +institution, we know that natural signs have +also place in divine worship; thus kneeling +in time of prayer signifieth the submission +of our hearts and minds, the lifting up of +our eyes and hands signifieth the elevation +of our affections; the rending of the garments +signified the rending of the heart by +sorrow; standing with a religious suspect to +that which is before us signifieth veneration +or reverence; sitting at table signifieth familiarity +and fellowship. <q>For which of +you (saith our Master), Luke xvii. 7, having +a servant ploughing, or feeding cattle, will +say unto him by and by, when he is come +from the field, Go and sit down to meat?</q> +All these signs have their significations from +nature. And if it be said that howbeit +sitting at our common tables be a sign natural +to signify familiarity amongst us, yet nature +hath not given such a signification to +sitting at the Lord's table,—I answer, that +sitting is a natural sign of familiarity, at +what table soever it be used. At the heavenly +table in the kingdom of glory, familiarity +is expressed and signified by sitting: +<q>Many shall come from the east and +west, and shall sit down with Abraham,</q> +&c., Matt. xviii. 11. Much more, then, at +the spiritual table in the kingdom of grace. +</p> + +<p> +The difference betwixt other common +tables and the Lord's table can infer no +more, but that with great humility we +ought to address ourselves unto it; yet still +we are to make use of our familiarity with +Christ <hi rend='italic'>ut tanquam in eodem toro accumbentes</hi>, +<pb n="1-229"/><anchor id="Pg1-229"/> +as saith Chrysostom.<note place='foot'>Homil. 27, in 1 Cor.</note> Wherefore +we do not there so look to Christ in his +princely throne and glorious majesty, exalted +far above all principalities and powers, +as to forget that he is our loving and kind +banqueter, who hath admitted us to that familiar +fellowship with him which is signified +by our sitting at his table. +</p> + +<p> +Secondly, Customable signs have likewise +place in divine service; for so a man coming +into one of our churches in time of public +worship, if he see the hearers covered, +he knows by this customable sign that sermon +is begun. +</p> + +<p> +Thirdly, Civil or moral signs instituted +by men for that common order and decency +which is respect both in civil and sacred actions, +have also place in the acts of God's +worship. Thus a bason and a laver set before +a pulpit are signs of baptism to be +ministered; 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 baptising. All our +question is about sacred mystical signs. +Every sign of this kind which is not ordained +of God we refer to the imagery forbidden +in the second commandment; so +that in the tossing of this argument Paybody +is twice naught, neither hath he said +aught for evincing the lawfulness of sacred +significant ceremonies ordained of men, +which we impugn. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 7. Fifthly, The significancy and +teaching office of mystical ceremonies invented +by men, must be drawn under those +doctrines of men condemned in the gospel. +Wherefore was it that the divers washings +of the Pharisees were rejected by Christ as +a vain worship? Was it not because they +were appointed for doctrines? <q>In vain +(saith he) do they worship me, teaching for +doctrines the commandments of men,</q> Mark +vii. 7. +</p> + +<p> +The divers washings commanded in the +law were fore-signifying to the people, and +for teaching them what true and inward +holiness God required of them. Now, the +Pharisees, when they multiplied their washings +of hands, of cups and pots, brazen vessels +and tables, had the same respect of significancy +before their eyes. <hi rend='italic'>Neque enim +alio spectabant</hi> (that I may use the words +of a Formalist<note place='foot'>Camer. Prælict., tom. +3, p. 37.</note>) <hi rend='italic'>quam ut se sanctitatis +<pb n="1-230"/><anchor id="Pg1-230"/> +studiosos hoc externu ritu probarent</hi>. Neither +have we any warrant to think that +they had another respect than this. But +the error was in their addition to the law, +and in that they made their own ceremonial +washings, which were only the commandments +of men, to serve for doctrines, +instructions and significations. For those +washings, as they were significant, and +taught what holiness or cleanness should be +among the people of God, they are called +by the name of worship; and as they were +such significant ceremonies as were only +commanded by men, they are reckoned for +vain worship. +</p> + +<p> +And further, I demand why are the Colossians, +Col. ii. 20-22, rebuked for subjecting +themselves to those ordinances,—<q>Touch +not, taste not, handle not?</q> We +see that those ordinances were not bare +commandments, but commandments under +the colour of doctrines, to wit, as law commanded +a difference of meats, for signifying +that holiness which God would have his +people formed unto; so these false teachers +would have the same to be signified and +taught by that difference of meats and +abstinence which they of themselves, and +without the commandment of God, had ordained. +</p> + +<p> +Moreover, if we consider how that the +word of God is given unto us <q>for doctrine, +for reproof, for correction, for instruction in +righteousness, that the man of God may be +perfect, thoroughly furnished unto all good +works,</q> 2 Tim. iii. 16, 17, it cannot but +be evident how superfluously, how superstitiously, +the office of sacred teaching and +mystical signification is given to dumb and +lifeless ceremonies ordained of men, and, +consequently, how justly they are taxed as +vain worship. We hold, therefore, with the +worthiest of our divines,<note place='foot'>Calv. +in Matt. xxi. 25.</note> <hi rend='italic'>nullam doctrinam, +nullum sacram signum debere inter +pios admitti, nisi a Deo profecta esse +constet</hi>. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 8. To these reasons which I have +put in order against men's significant ceremonies, +I will add a pretty history before I +go further. +</p> + +<p> +When the Superior of the Abbey of St. +Andrews<note place='foot'>Hist. of the Church of +Scotland, lib. 1, p. 157-159.</note> was disputing with John Knox +about the lawfulness of the ceremonies devised +by the church, to decore the sacraments +<pb n="1-231"/><anchor id="Pg1-231"/> +and other service of God, Knox answered: +<q>The church ought to do nothing +but in faith, and ought not to go before, but +is bound to follow the voice of the true Pastor.</q> +The Superior replied, that <q>every +one of the ceremonies hath a godly signification, +and therefore they both proceed +from faith, and are done in faith.</q> Knox +replieth: <q>It is not enough that man invent +a ceremony, and then give it a signification +according to his pleasure; for so +might the ceremonies of the Gentiles, and +this day the ceremonies of Mahomet be +maintained. But if that anything proceed +from faith it must have the word of God +for the assurance,</q> &c. The Superior answereth: +<q>Will ye bind us so strait that +we may do nothing without the express +word of God? What, and I ask drink? +think ye that I sin? and yet I have not +God's word for me.</q> +</p> + +<p> +Knox here telleth him, first, that if he +should either eat or drink without the assurance +of God's word, he sinned; <q>for saith +not the Apostle, speaking even of meat and +drink, that the creatures are sanctified unto +men by the word and prayer? The word is +this: all things are clean to the clean: +Now let me hear thus much of your ceremonies, +and I shall give you the argument?</q> +</p> + +<p> +But secondly, He tells him that he compared +indiscreetly together profane things +with holy; and that the question was not of +meat and drink, wherein the kingdom of +God consisteth not, but of matters of religion, +and that we may not take the same +freedom in the using of Christ's sacraments +that we may do in eating and drinking, because +Moses commanded, <q>All that the +Lord thy God commanded thee to do, that +do thou to the Lord thy God; add nothing +to it, diminish nothing from it.</q> The Superior +now saith that he was dry, and +thereupon desireth the grey friar Arbugkill +to follow the argument; but he was so +pressed with the same that he was confounded +in himself, and the Superior ashamed +of him:— +</p> + +<lg> +<l>Dicite Io Pæan, et Io bis dicite Pæan.</l> +</lg> + +<p> +<hi rend='italic'>Sect.</hi> 9. As for the examples alleged by +our opposites out of Scripture for justifying +their significant ceremonies, they have been +our propugners of evangelical simplicity +so often and so fully answered, that here I +need do no more but point at them. Of +<pb n="1-232"/><anchor id="Pg1-232"/> +the days of Purim and feast of dedication I +am to speak afterward. In the meanwhile, +our opposites cannot, by these examples, +strengthen themselves in this present argument, +except they could prove that the feast +of dedication was lawfully instituted, and +that the days of Purim were appointed for +a religious festivity, and that upon no such +extraordinary warrant as the church hath +not ever and always. The rite which +Abraham commanded his servant to use +when he sware to him, namely, the putting +of his hand under his thigh, Gen. xxiv. 2, +maketh them as little help; for it was but a +moral sign of that civil subjection, reverence +and fidelity which inferiors owe unto +superiors, according to the judgment of +Calvin, Junius, Pareus, and Tremellius, all +upon that place. That altar which was +built by the Reubenites, Gadites, and half +tribe of Manasseh, Josh. xxii., had (as some +think) not a religious, but a moral use, and +was not a sacred, but a civil sign, to witness +that those two tribes and the half were of +the stock and lineage of Israel; which, if it +were once called in question, then their fear +(deducing the connection of causes and consequents) +led them in the end to forecast +this issue: <q>In time to come your children +might speak unto our children, saying, What +have you to do with the Lord God of Israel? +for the Lord hath made Jordan a border betwixt +us and you,</q> &c. Therefore, to prevent +all apparent occasions of such doleful +events, they erected the pattern of the +Lord's altar, <hi rend='italic'>ut vinculum sit fraternæ +conjunctionis.</hi><note place='foot'>Calv. in Josh. xxii.</note> +</p> + +<p> +And besides all this, there is nothing +which can urge us to say that the two tribes +and the half did commendably in the erecting +of this altar.<note place='foot'>Ibid.</note> Calvin finds two faults +in their proceeding. 1. In that they attempted +such a notable and important innovation +without advising with their brethren +of the other tribes, and especially without +inquiring the will of God by the high priest. +2. Whereas the law of God commanded +only to make one altar, forasmuch as God +would be worshipped only in one place, they +did inordinately, scandalously, and with appearance +of evil, erect another altar; for +every one who should look upon it could +not but presently think that they had forsaken +the law, and were setting up a strange +<pb n="1-233"/><anchor id="Pg1-233"/> +and degenerate rite. Whether also that +altar which they set up for a pattern of the +Lord's altar, was one of the images forbidden +in the second commandment, I leave it +to the judicious reader to ruminate upon. +But if one would gather from ver. 33, that +the priest, and the princes, and the children +of Israel, did allow of that which the two +tribes and the half had done, because it is +said, <q>The thing pleased the children of +Israel, and the children of Israel blessed +God, and did not intend to go up against +them in battle:</q> +</p> + +<p> +I answer, the Hebrew text hath it thus: +<q>And the word was good in the eyes of +the children of Israel,</q> &c.; that is, the +children of Israel blessed God for the word +which Phinehas and the ten princes brought +to them, because thereby they understood +that the two tribes and the half had not +turned away from following the Lord, nor +made them an altar for burnt-offerings or +sacrifice; which was enough to make them +(the nine tribes and a half) desist from their +purpose of going up to war against their +brethren, to shed their blood. Again, when +Phinehas and the ten princes say to the +Reubenites, Gadites, and the half tribe of +Manasseh, This day we perceive that the +Lord is among us, <q>because ye have not +committed this trespass against the Lord,</q> +they do not exempt them from all prevarication; +only they say <hi rend='italic'>signanter</hi>, <q>this +trespass,</q> to wit, of turning away from the +Lord, and building an altar for sacrifice, +whereof they were accused. Thus we see +that no approbation of that which the two +tribes and the half did, in erecting the altar, +can be drawn from the text. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 10. But to proceed, our opposites +allege for another example against us, a +new altar built by Solomon, 1 Kings viii. +64. In which place there is no such thing +to be found as a new altar built by Solomon; +but only that he sanctified the pavement +of the inner court, that the whole +court might be as an altar, necessity so requiring, +because the brazen altar of the +Lord was not able to contain so many sacrifices +as then were offered. The building of +synagogues can make as little against us. +</p> + +<p> +For, 1. After the tribes were settled in +the land of promise, synagogues were built, +in the case of an urgent necessity, 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 +<pb n="1-234"/><anchor id="Pg1-234"/> +name might dwell there. What hath that +case to do with the addition of our unnecessary +ceremonies? +</p> + +<p> +2. If Formalists will make any advantage +of the building of synagogues, they must +prove that they were founded, not upon the +extraordinary warrant of prophets, but upon +that ordinary power which the church +retaineth still. As for the love-feasts used +in the primitive church, 1. They had no +religious state in divine worship, but were +used only as moral signs of mutual charity. +The Rhemists<note place='foot'>On 1 Cor. xi, +sect. 6.</note> will have them to be called +<hi rend='italic'>caenas dominicas</hi>. But what saith Cartwright +against them? <q>We grant that there +were such feasts used in times past, but +they were called by the name of ἀγάπαι +or love-feasts, not by the name of the Lord's +supper; neither could one without sacrilege +give so holy a name to a common feast, +which never had ground out of the word, +and which after, for just cause, was thrust +out by the word of God.</q> 2. If it be +thought that they were used as sacred signs +of Christian charity because they were eaten +in the church, I answer, the eating of them +in the church is forbidden by the Apostle. +<q>What! (saith he) have ye not houses to +eat and to drink in? or despise ye the +church of God?</q> <hi rend='italic'>Aperte vetat</hi> +(saith Pareus),<note place='foot'>Com. in illum locum.</note> +<hi rend='italic'>commessationes in ecclesia, quocunque +fuco pingantur. Vocabant ἀγάπας +charitates; sod nihil winus erant. Erant +schismatum fomenta. Singulae enim sectae +suas instituebant.</hi> And a little after: +<hi rend='italic'>Aliquae ecclesiae obtemperasse videntur. +Nam Justini temporibus Romana ecclesia +ἀγάπας non habuit.</hi> Concerning the kiss +of charity used in those times, 2 Cor. xiii. +22, we say in like manner that it was but a +moral sign of that reconciliation, friendship +and amity, which showed itself as well at +holy assemblies as other meetings in that +kind and courtesy, but with all chaste salutation, +which was then in use. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 11. As for the veils wherewith the +Apostle would have women covered whilst +they were praying (that is, in their hearts +following the public and common prayer), +or prophesying (that is, singing, 1 Sam. x. +10; 1 Chron. xxv. 1), they are worthy to +be covered with shame as with a garment +who allege this example for sacred significant +ceremonies of human institution. This +<pb n="1-235"/><anchor id="Pg1-235"/> +covering was a moral sign for that comely +and orderly distinction of men and women +which civil decency required in all their +meetings; wherefore that distinction of habits +which they used for decency and comeliness +in their common behaviour and conversation, +the Apostle will have them, for +the same decency and comeliness, still to +retain in their holy assemblies. And further, +the Apostle showeth that it is also a +natural sign, and that nature itself teacheth +it; therefore he urgeth it both by the inferiority +or subjection of the woman, ver. 3, +8, 9 (for covering was then a sign of subjection), +and by the long hair which nature +gives to a woman, ver. 25; where he would +have the artificial covering to be fashioned +in imitation of the natural. What need we +any more? Let us see nature's institution, +or the Apostle's recommendation, for the +controverted ceremonies (as we have seen +them for women's veils), and we yield the +argument. +</p> + +<p> +Last of all, the sign of imposition of +hands helpeth not the cause of our opposites, +because it has the example of Christ +and the apostles, and their disciples, which +our ceremonies have not; yet we think not +imposition of hands to be any sacred or +mystical sign, but only a moral, for designation +of a person: let them who think more +highly or honourably of it look to their +warrants. +</p> + +<p> +Thus have I thought it enough to take a +passing view of these objected instances, +without marking narrowly all the impertinencies +and falsehoods which here we find +in the reasoning of our opposites. One word +more, and so an end. Dr Burges would +comprehend the significancy of sacred ecclesiastical +ceremonies, for stirring men up +to the remembrance of some mystery of +piety or duty to God, under that edification +which is required in things that concern +order and decency by all divines. +</p> + +<p> +Alas! what a sorry conceit is this? Divines, +indeed, 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 edification. But +this edification they speak of is no other +than that which is common to all our actions +and speeches. Are we not required to +do all things unto edifying, yea, to speak as +that our speech may be profitable unto edifying? +Now, such significations as we have +<pb n="1-236"/><anchor id="Pg1-236"/> +showed to be given to the ceremonies in +question, as, namely, to certify a child of +God's favour and goodwill towards him,—to +betoken that at no time Christians should +be ashamed of the ignominy of Christ,—to +signify the pureness that ought to be in the +minister of God,—to express the humble +and grateful acknowledgments of the benefits +of Christ, &c.,—belong not to that edification +which divines require in things prescribed +by the church concerning order and +decency, except of every private and ordinary +action, in the whole course of our conversation, +we either deny that it should be +done unto edifying, or else affirm that it is +a sacred significant ceremony. +</p> + +</div> + +<anchor id="book_i_part_iii_chapter_vi"/> +<div> +<index index="toc" level1="CHAPTER VI. THAT THE LAWFULNESS OF THE CEREMONIES +IS FALSELY GROUNDED UPON THE HOLY SCRIPTURE; WHERE SUCH PLACES AS ARE +ALLEGED BY OUR OPPOSITES, EITHER FOR ALL THE CEREMONIES IN GENERAL, OR FOR +ANY ONE OF THEM IN PARTICULAR, ARE VINDICATED FROM THEM."/> +<index index="pdf" level1="CHAPTER VI."/> +<head type="sub">CHAPTER VI.</head> +<head>THAT THE LAWFULNESS OF THE CEREMONIES IS FALSELY GROUNDED UPON THE HOLY +SCRIPTURE; WHERE SUCH PLACES AS ARE ALLEGED BY OUR OPPOSITES, EITHER FOR +ALL THE CEREMONIES IN GENERAL, OR FOR ANY ONE OF THEM IN PARTICULAR, ARE VINDICATED +FROM THEM.</head> + +<anchor id="book_i_part_iii_chapter_vi_section_1"/> +<p> +<hi rend='italic'>Sect.</hi> 1. It remaineth now to examine +the warrants which our opposites pretend +for the lawfulness of the ceremonies. But +I perceive they know not well what ground +to take hold on. For instance whereof, +Hooker defendeth the lawfulness of festival +days by the law of nature.<note place='foot'>Eccl. +Pol., lib. 5, sect. 69.</note> Dr Downame +groundeth the lawfulness of them on the +law of God,<note place='foot'>On Præc. 4.</note> making the observation of the +sabbaths of rest appointed by the church, +such as the feasts of Christ's nativity, passion, +&c., to be a duty commanded in the +law of God, and the not observing of them +to be a thing forbidden by the same law. +But Bishop Lindsey proveth the lawfulness +of those holidays<note place='foot'>Epist. to the +Pastors of the Church of Scotland.</note> from the power of the +church to make laws in such matters. <q>As +for the Lord's day (saith he) which has succeeded +to the Jewish Sabbath, albeit God +hath commanded to sanctify it, yet neither +is the whole public worship, nor any part of +it appropriated to that time; but lawfully +the same may be performed upon any other +convenient day of the week, of the month, +<pb n="1-237"/><anchor id="Pg1-237"/> +or of the year, as the church shall think +expedient. Upon this ground Zanchius +affirmed, <hi rend='italic'>Ecclesiæ Christi liberum esse quos +velit præter dominicos dies sibi sanctificandos +deligere</hi>. And by this warrant +did the primitive church sanctify those five +anniversary days of Christ's nativity,</q> &c. +</p> + +<p> +Nay, let us observe how one of them +wavereth from himself in seeking here some +ground to rest upon. Paybody groundeth +the lawfulness of kneeling at the sacrament +on nature, part 2, cap. 4, sect. 1, on the +act of Parliament, part 3, cap. 1, sect. 31; +on an ecclesiastical canon, part 3, cap. 1, +sect. 33, on the king's sovereign authority, +part 3, cap. 1, sect. 36. Yet again he +saith, that this kneeling is grounded upon +the commandment of God, part 3, cap. 3, +sect. 11. +</p> + +<p> +Well, I see our opposites sometimes warrant +the lawfulness of the ceremonies from +the law of God, sometimes from the law of +man, and sometimes from the law of nature, +but I will prove that the lawfulness of +those ceremonies we speak of can neither be +grounded upon the law of God, nor the law +of man, nor the law of nature, and by consequence +that they are not lawful at all, so +that, besides the answering of what our opposites +allege for the lawfulness of them, we +shall have a new argument to prove them +unlawful. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. I begin with the law of God. +And, first, let us see what is alleged from +Scripture for the ceremonies in general; +then, after, let us look over particulars. +There is one place which they will have in +mythology to stand for the head of Medusa, +and if they still object to us for all their +ceremonies even that of the Apostle, <q>Let +all things be done decently and in order,</q> +1 Cor. xiv. 40. What they have drawn out +of this place, Dr Burges<note place='foot'>Of the +Lawfulness of Kneeling, p. 3.</note> hath refined in this +manner. He distinguished betwixt <hi rend='italic'>præceptum</hi> +and <hi rend='italic'>probatum</hi>, and will have the +controverted ceremonies to be allowed of +God, though not commanded. And if we +would learn how these ceremonies are allowed +of God, he gives us to understand,<note place='foot'>Ibid, p. 11.</note> +that it is by commanding the general kind +to which these particulars do belong. If we +ask what is this general kind commanded of +God, to which these ceremonies do belong? +he resolves us,<note place='foot'>Ibid, p. 4.</note> +that it is order and decency: +<pb n="1-238"/><anchor id="Pg1-238"/> +And if further we demand, how such ceremonies +as are instituted and used to stir up +men, in respect of their signification, unto +the devout remembrance of their duties to +God, are in such an institution and use, +matters of mere order? as a magisterial +dictator of <hi rend='italic'>quodlibets</hi>, he tells +us<note place='foot'>Ibid., p. 14.</note> that +they are matters of mere order, <hi rend='italic'>sensu +largo</hi>, in a large sense. But lastly, if we +doubt where he readeth of any worship +commanded in the general, and not commanded, +but only allowed in the particular, +he informeth us,<note place='foot'>Ibid., p. 6, +7.</note> that in the free-will offerings, +when a man was left at liberty to +offer a bullock, goat, or sheep at his pleasure, +if he chose a bullock to offer, that sacrifice, +in that particular, was not commanded, +but only allowed. What should I do, +but be <hi rend='italic'>surdus contra absurdum</hi>? Nevertheless, +least this jolly fellow think himself +more jolly than he this, I answer, 1st, +How absurd a tenet is this, which holdeth +that there is some particular worship of +God allowed, and not commanded? What +new light is this which maketh all our divines +to have been in the mist, who have +acknowledged no worship of God, but that +which God hath commanded? Who ever +heard of commanded and allowed worship? +As for the instances of the free-will offerings, +Ames hath answered sufficiently,<note place='foot'>Fresh Suite, p. 153.</note> +<q>that though the particulars were not, nor +could not be, determined by a distinct rule +in general, yet they were determined by +the circumstances, as our divines are wont +to answer the Papists about their vows, +councils, supererogations <emph>not by a general +law, but by concurrence of circumstances.</emph> +So Deut. xvi. 10, Moses showeth that the +freest offerings were to be according as God +had blessed them, from whence it followeth, +it had been sin for any Israelite whom God +had plentifully blessed, to offer a pair of +pigeons, instead of a bullock or two, upon +his own mere pleasure. Where that proportion +was observed, the choice of a goat +before a sheep, or a sheep before a goat, +was no formal worship.</q> +</p> + +<anchor id="book_i_part_iii_chapter_vi_section_3"/> +<p> +<hi rend='italic'>Sect.</hi> 3. How will Dr Burges make it +appear that the English ceremonies do belong +to that order and decency which is +commanded? Bellarmine<note place='foot'>De Effect. Sacr., +lib. 2, cap. 31.</note> would have all +the ceremonies of the church of Rome +<pb n="1-239"/><anchor id="Pg1-239"/> +comprehended under order and decency, +and therefore warranteth them by that precept +of the Apostle, <q>let all things be done +decently and in order.</q> The one shall as +soon prove his point as the other, and that +shall be never. +</p> + +<p> +For, 1. The Apostle only commanded +that each action and ceremony of God's +worship be decently and orderly performed, +but gives us no leave to excogitate or devise +new ceremonies, which have not been +instituted before. He hath spoken in that +chapter of assembling in the church, prophesying +and preaching, praying and praising +there. +</p> + +<p> +Now let all these things, and every other +action of God's worship, ceremonies and all, +be done decently and in order. <hi rend='italic'>Licit ergo +Paulus</hi>, &c. <q>Albeit, therefore (saith John +Bastwick),<note place='foot'>In Praefat. Elench. +Relig. Papistic.</note> Paul hath committed to the +church the judging both of decency and +order, yet hath he not granted any liberty +of such mystical ceremonies as by their +more inward signification do teach the duty +of piety; for since the whole liberty of the +church, in the matter of divine worship, is +exercised only in order and decency, it +followeth that they do impudently scorn +both God and the Scriptures, who do extend +this liberty to greater things, and +such as are placed above us. Most certain +it is, that Christ, the doctor of the church, +hath, by his own written and sealed word, +abundantly expounded unto us the will of +God. Neither is there further need of any +ceremonies, which by a secret virtue may +instruct us: neither is it less evident that +order consisteth not in the institution or use +of new things, but only in the right placing +of things which have been instituted before.</q> +<q>Decency (saith Balduine)<note place='foot'>De Cas. Consc., +lib. 4, cap. 11.</note> is opposed to +levity, and order to confusion.</q> <hi rend='italic'>Spectat autem +hic ordo potissimum ad ritus ecclesiae +in officiis sacris in quibus nullum debet +esse scandalum, nulla confusio.</hi> +</p> + +<p> +Then, in his judgment, order is not to +the rites of the church a general kind, but +only a concomitant circumstance; neither +are the rites of the church comprehended +under order as particulars under the general +kind to which they belong; but order belongeth +to the rites of the church as an +adjunct to the subject. And, I pray, must +not the rights of the church be managed +<pb n="1-240"/><anchor id="Pg1-240"/> +with decency and order? If so, then must +our opposites either say that order is managed +with order, which is to speak nonsense, +or else, that the rights of the church +are not comprehended under order. But if +not, then it followeth that the rites of the +church are to be managed with levity, confusion, +and scandal; for every action that is +not done in decency and in order must +needs be done scandalously and confusedly. +2. Order and decency, whether taken <hi rend='italic'>largo</hi> +or <hi rend='italic'>stricto sensu</hi>, always signify such a +thing as ought to be in all human actions, +as well civil as sacred; for will any man +say, that the civil actions of men are not to +be done decently and in order? The directions +of order and decency<note place='foot'>Ames, Bell. Enerv., +tom. 1, lib. 3, cap. 7.</note> are not (we +see) <hi rend='italic'>propria religionis</hi>, but as Balduine +showeth<note place='foot'>Ubi supra.</note> out of Gregory Nazianzen, order +is in all other things as well as in the +church. Wherefore sacred significant ceremonies +shall never be warranted by the +precept of order and decency, which have +no less in civility than in religion. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. Now to the particulars. And +first, that which Christ did, Matt. xix. 13, +15, cannot commend unto us the bishopping +or confirmation of children by prayer and +imposition of hands; for as Maldonat saith +rightly,<note place='foot'>Com. in illum locum.</note> +<hi rend='italic'>Hebreorum consuetudinem fuisse, +ut qui majores erant et aliqua polle +bant divina gratia, manuum impositione +inferioribus benedicerent, constat ex</hi> Gen. +xlviii. 14, 15, <hi rend='italic'>hac ergo ratione adducti +parentes, infantes ad Christum afferebant, +ut impositis manibus illis benediceret</hi>. +And as touching this blessing of children +and imposition of hands upon them +(saith Cartwright),<note place='foot'>On Matt. xix., sect. +9.</note> it is peculiar unto our +Saviour Christ, used neither by his disciples +nor his apostles, either before or after his +ascension, whereunto maketh that the children +being brought, that he should pray +over them, he did not pray for them, but +blessed them, that is to say, commended +them to be blessed, thereby to show his divine +power. These being also yet infants, +and in their swaddling clouts, as by the +word which the evangelist useth, and as by +our Saviour Christ's taking them into his +arms, doth appear, being also, in all likelihood, +unbaptised. Last of all, their confirmation +is a notable derogation unto the holy sacrament +<pb n="1-241"/><anchor id="Pg1-241"/> +of baptism, not alone in that it presumeth +the sealing of that which was sealed +sufficiently by it; but also in that, both by +asseveration of words, and by speciality of +the minister that giveth it, it is even preferred +unto it. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 5. The act of Perth about kneeling +would draw some commendation to this +ceremony from those words of the psalm, +<q>O come let us worship and bow down, let +us kneel before the Lord our Maker,</q> Psal. +xcv. 6. Which is as if one should argue thus: +We may worship before the Lord, therefore +before a creature; we may kneel in an +immediate worship of God, therefore in a +mediate; 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 Lord? I wish you, my +masters, more sober spirits, that ye may fear +to take God's name in vain, even his word +which he hath magnified above all his name. +Dr Forbesse goeth about to warrant private +baptism,<note place='foot'>Iren., lib. 2, cap. 7, +p. 6, 7.</note> by Philip's baptising the eunuch, +there being no greater company present, so +far as we can gather from the narration of +Luke, Acts viii.; as likewise by Paul and +Silas's baptising the jailer and all his in his +own private house, Acts xvi. Touching the +first of those places, we answer, 1. How +thinks he that a man of so great authority +and charge was alone in his journey? We +suppose a great man travelling in a chariot +must have some number of attendants, +especially having come to a solemn worship +at Jerusalem. 2. What Philip then did, +the extraordinary direction of the Spirit +guided him unto it, ver. 29, 39. As to the +other place, there was, in that time of persecution, +no liberty for Christians to meet +together in temples and public places, as +now there is. Wherefore the example of +Paul and Silas doth prove the lawfulness of +the like deed in the like case. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 6. Hooker muttereth some such +matter as a commendation of the sign of +the cross from these two places, Ezek. ix. +4; Rev. vii. 3; alleging, that because in the +forehead nothing is more plain to be seen +than the fear of contumely and disgrace, +therefore the Scripture describeth them +marked of God in the forehead, whom his +mercy hath undertaken to keep from final +confusion and shame.<note place='foot'>Eccl. Pol. +lib. 5, sect. 65.</note> Bellarmine allegeth +<pb n="1-242"/><anchor id="Pg1-242"/> +for the cross the same two places.<note place='foot'>De +Imag. Sanct., cap. 29.</note> But for +answer to the first, we say, that neither the +sign whereof we read in that place, nor yet +the use of it can make aught for them. As +for the sign itself; albeit the ancients did +interpret the sign of the letter <hi rend='italic'>Tau</hi>, to have +been the sign of the cross, yet saith Junius, +<hi rend='italic'>Bona illorum venia; Tquidem Graecorum, +Latinorumque majusculum, crucis quodam +modo signum videtur effingere, verum +hoc ad literam Haebreorum</hi> Tau <hi rend='italic'>non potest +pertinere. Deinde ne ipsum quidem Grcaecorum +Latinorumque T, formam crucis +quae apud veteres in usu erat quum sumebantur +supplicia, representat.</hi><note place='foot'>Com. in illum locum.</note> +</p> + +<p> +Whereupon dissenting from the ancients, +he delivers his own judgment, that <hi rend='italic'>tau</hi> in +this place is taken <hi rend='italic'>technicos</hi>, for that sign or +mark of the letter wherewith the Lord commanded +to mark the elect for their safety +and preservation. And so there was no +mystery to be sought in that letter more +than in any other. As for the use of that +mark wherewith the elect in Jerusalem were +at that time sealed, it was only for distinction +and separation. It had the same use +which that sprinkling of the posts of the doors +had, Exod. xii. 7, only the foreheads of men +and women, and not the posts of doors were +here marked, because only the remnant according +to election, and not whole families +promiscuously, were at this time to be spared, +as Junius noteth. +</p> + +<p> +But the use of the sign of the cross pretended +by Formalists, is not to separate us +in the time of judgment, but to teach that +at no time we ought to be ashamed of the +ignominy of Christ. +</p> + +<p> +Shortly, the sign wherewith they in Jerusalem +were marked, was for preservation +from judgment; but the sign of the cross is +used for preservation from sin. Thus we see, +that neither the sign nor the use of it, had +any affinity with the cross. Now, the surest +interpretation of that place, Ezek. ix. 4, is +to take <hi rend='italic'>Tau</hi> for an appellative noun, signifying +generally and indefinitely a mark or +sign, so that there is no mark determined +by this word; only there was a commandment +given to set a certain mark, some sign +or other, upon the foreheads of the elect. +So have our English translators taken the +place. +</p> + +<p> +This exposition is confessed by Gasper +<pb n="1-243"/><anchor id="Pg1-243"/> +Sanctius,<note place='foot'>Com. in Ezek. ix. +4.</note> to be followed almost by all the +Hebrew masters, and by the most ancient +interpreters, to wit, the Septuagint, Aquilla +and Symmachus. The word beareth this +gloss, even according to the confession of +those who expound it otherwise in this place, +to wit, for an image or representation of the +cross. <hi rend='italic'>Tau</hi> (saith Sanctius) <hi rend='italic'>commune nomen +est, quod signum indefinite significat</hi>.<note place='foot'>Ibid.</note> +<hi rend='italic'>Tau</hi> is expounded by +Bellarmine<note place='foot'>Gram. Hebr., part 1, cap. 1.</note> to signify +<hi rend='italic'>signum</hi> or <hi rend='italic'>terminus</hi>. Well then: our +adversaries themselves can say nothing against +our interpretation of the word <hi rend='italic'>tau</hi>. We +have also Buxtorff for us, who in his Hebrew Lexicon +turneth <hi rend='italic'>tau</hi> to <hi rend='italic'>signum</hi>, and for this +signification he citeth both this place, Ezek. +ix. 4, and Job. xxxi. 35. <hi rend='italic'>Taui signum +meum.</hi> +</p> + +<p> +Lastly, If <hi rend='italic'>tau</hi> be not put for a common +appellative noun, signifying a mark or sign, +but for the figure or character of the letter +<hi rend='italic'>tau</hi> as an image of the cross, by all likelihood +this character only should have been +put in the Hebrew text, and not the noun +fully written; <hi rend='italic'>vehithvith a tau</hi>, and mark +a mark. As to the other place,<note place='foot'>Com. in +illum locum.</note> Rev. vii. +3, Pareus observeth, that there is no figure +or form of any sign there expressed, and he +thinks that seal was not outward and visible, +but the same whereof we read, 2 Tim. ii. +19, and Rev. xiv. 1, which cannot be interpreted +<hi rend='italic'>de signo transeunte; nam Christianum +semper nomen filii, et patris in +fronte oportet gerere</hi>, saith Junius.<note place='foot'>Animad. +ad Bell. de Imag. Sanct., cap. 29.</note> +</p> + +<p> +Dr Fulk, on Rev. vii. 3, saith, that the +sign here spoken of is proper to God's elect, +therefore not the sign of the cross, which +many reprobates have received. +</p> + +<anchor id="book_i_part_iii_chapter_vi_section_7"/> +<p> +<hi rend='italic'>Sect.</hi> 7. Bishop Andrews will have the feast +of Easter drawn from that place,<note place='foot'>Serm. on +that place.</note> 1 Cor. v. 8, +where he saith, there is not only a warrant, +but an order for the keeping of it; and he +will have it out of doubt that this feast is +of apostolical institution, because after the +times of the apostles, when there was a contention +about the manner of keeping Easter, +it was agreed upon by all, that it should be +kept; and when the one side alleged for +them St. John, and the other St. Peter, it +was acknowledged by both that the feast was +apostolical. +</p> + +<pb n="1-244"/><anchor id="Pg1-244"/> + +<p> +I answer, The testimony of Socrates deserveth +more credit than the Bishop's naked +conclusion. +</p> + +<p> +<q>I am of opinion (saith Socrates<note place='foot'>Lib. +5, cap. 22.</note>), that +as many other things crept in of custom in +sundry places, so the feast of Easter to have +prevailed among all people, of a certain private +custom and observation.</q> +</p> + +<p> +But whereas Bishop Lindsey, in defence of +Bishop Andrews, replieth, that Socrates +propoundeth this for his own opinion only: +</p> + +<p> +I answer, that Socrates, in that chapter, +proveth his opinion from the very same ground +which Bishop Andrews wresteth to prove +that this feast is apostolical. For while as in +that hot controversy about the keeping of +Easter, they of the East alleged John the +apostle for their author, and they of the +West alleged Peter and Paul for themselves, +<q>Yet (saith Socrates), there is none that +can shew in writing any testimony of theirs +for confirmation and proof of their custom. +And hereby I do gather, that the celebration +of the feast of Easter came up more +of custom than by any law or canon.</q> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 7. Downame (as I touched before) +allegeth the fourth commandment for holidays +of the church's institution. But Dr +Bastwick allegeth more truly the fourth commandment +against them:<note place='foot'>In Epist. ad quendam qui a Reform. Relig. ad +Papism. defecerat.</note> <q>Six days shalt +thou labour.</q> This argument I have made +good elsewhere; so that now I need not insist +upon it. There are further two examples +alleged against us for holidays, out of Esth. +ix. 17, 18, 27, 28, and John x. 22. +</p> + +<p> +Whereunto we answer, 1. That both +those feasts were appointed to be kept with +the consent of the whole congregation of +Israel and body of the people, as is plain +from Esth. ix. 32, and 1 Maccab. iv. 59. +Therefore, they have no show of making +aught of such feasts as ours, which are tyrannically +urged upon such as in their consciences +do condemn them. +</p> + +<p> +2. It appears, that the days of Purim +were only appointed to be days of civil mirth +and gladness, such as are in use with us, +when we set out bonfires, and other tokens +of civil joy, for some memorable benefit +which the kingdom or commonwealth hath +received. For they are not called the holidays +of Purim, but simply the days of Purim,—<q>A +day of feasting and of sending portions +one to another,</q> Esth. ix. 19, 22. No +<pb n="1-245"/><anchor id="Pg1-245"/> +word of any worship of God in those days. +And whereas it seemeth to Bishop Lindsey,<note place='foot'>Proc. +in Perth Assembly, part. 3, p. 30.</note> +that those days were holy, because of +that rest which was observed upon them; +he must know that the text interpreteth itself, +and it is evident from ver. 16 and 22, +that this rest was not a rest from labour, for +waiting upon the worshipping of God, but +only a rest from their enemies. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 9. But Bishop Andrews goeth about +to prove by six reasons, that the days of +Purim were holidays, and not days of civil +joy and solemnity only.<note place='foot'>Sermon on Esth. ix. 31.</note> +</p> + +<p> +First, saith he, it is plain by verse 31, +they took it in <hi rend='italic'>animas</hi>, upon their souls,—a +<hi rend='italic'>soul matter</hi> they made of it: there needs no +soul for <hi rend='italic'>feria</hi> or <hi rend='italic'>festum</hi>, play or feasting. +They bound themselves <hi rend='italic'>super animas suas</hi>, +which is more than <hi rend='italic'>upon themselves</hi>, and +would not have been put in the margin, but +stood in the text: thus he reprehendeth +the English translators, as you may perceive. +</p> + +<p> +<hi rend='italic'>Ans.</hi> The Bishop could not be ignorant +that <hi rend='italic'>nephesch</hi> signifieth <hi rend='italic'>corpus animatum</hi>, +as well as <hi rend='italic'>anima</hi>, and that the Hebrews do +not always put this word for our souls, but +very often for ourselves. So Psal. vii. 2. +and Psal. lix. 3, we read <hi rend='italic'>naphschi</hi>,—<hi rend='italic'>my +soul</hi> for <hi rend='italic'>me</hi>; and Psal. xliv. +25,—<hi rend='italic'>naphschenu, +our soul</hi> for <hi rend='italic'>we</hi>; and Gen. xlvi. +26, <hi rend='italic'>col-nephesch</hi>—<hi rend='italic'>omnis animae</hi>, +for <hi rend='italic'>omnes +homines</hi>. +</p> + +<p> +What have we any further need of testimonies? +Six hundred such are in the holy +text. And in this place, Esth. ix. 31, +what can be more plain, than that <hi rend='italic'>nighal-naphscham, +upon their soul</hi>, is put for +<hi rend='italic'>nghalehem, upon themselves</hi>, especially since +<hi rend='italic'>nghalehem</hi> is found to the same purpose, +both in ver. 27 and 31. +</p> + +<p> +If we will make the text agree well with +itself, how can we but take both these for +one? But proceed we with the Bishop. +Secondly, saith he, the bond of it reacheth +to all that <hi rend='italic'>religioni eorum voluerunt copulari</hi>, +ver. 27, then, a matter of religion it +was, had reference to that: what need any +joining in religion for a matter of good fellowship? +</p> + +<p> +<hi rend='italic'>Ans.</hi> There is no word in the text of religion. +Our English translation reads it, +<q>all such as joined themselves unto them.</q> +Montanus, <hi rend='italic'>omnes adjunctos</hi>; Tremellius, +<hi rend='italic'>omnes qui essent se adjuncturi eis.</hi> The +<pb n="1-246"/><anchor id="Pg1-246"/> +old Latin version reads it indeed as the +Bishop doth. +</p> + +<p> +But no such thing can be drawn out of +the word <hi rend='italic'>hannilvim</hi>, which is taken from +the radix <hi rend='italic'>lava</hi>, signifying simply, and without +any adjection, <hi rend='italic'>adhaesit</hi>, or <hi rend='italic'>adjunxit se</hi>. +But let it be so, that the text meaneth +only such as were to adjoin themselves to +the religion of the Jews, yet why might +not the Jews have taken upon them a matter +of civility, not only for themselves, but +for such also as were to be joined with +them in religion. Could there be nothing +promised for proselytes, but only a matter +of religion? +</p> + +<p> +Alas! Is this our antagonist's great Achilles, +who is thus falling down and succumbing +to me, a silly stripling? Yet let us see if +there be any more force in the remnant of +his reasons. +</p> + +<p> +For a third, he tells us that it is expressly +termed a <hi rend='italic'>rite</hi> and a <hi rend='italic'>ceremony</hi>, at verses +23 and 28, as the fathers read them. +</p> + +<p> +In the 23rd verse we have no more but +<hi rend='italic'>susceperunt</hi>, as Pagnini, or <hi rend='italic'>receperunt</hi>, +as Tremellius reads it: but to read, <hi rend='italic'>susceperunt +in solemnem ritum</hi>, is to make an +addition to the text. +</p> + +<p> +The 28th verse calls not this feast a rite, +but only <hi rend='italic'>dies memorati</hi>, or <hi rend='italic'>celebres</hi>. And +what if we grant that this feast was a rite? +might it not, for all that, be merely civil? +No, saith the Bishop, <q>rites, I trust, and +ceremonies, pertain to the church, and to +the service of God.</q> +</p> + +<p> +<hi rend='italic'>Ans.</hi> The version which the Bishop followed, +hath a rite, not a ceremony. Now, +of rites, it is certain that they belong to the +commonwealth as well as to the church. +For <hi rend='italic'>in jure politico, sui sunt imperati et +solemnes ritus</hi>, saith Junius.<note place='foot'>De Pol. Mosis, cap. 7.</note> +</p> + +<p> +Fourthly, saith the Bishop, they fast and +pray here in this verse (meaning the 31st), +fast the eve, the fourteenth, and so then the +day following to be holiday of course. +</p> + +<p> +<hi rend='italic'>Ans.</hi> The Latin version, which the +Bishop followeth, and whereupon he buildeth +this reason, readeth the 31st verse very +corruptly, and no ways according to the original, +as will easily appear to any who can +compare them together. Wherefore the +best interpreters take the fasting and prayer +spoken of verse 31, to be meant of the time +before their delivery. Now, after they +were delivered, they decreed that the matters +<pb n="1-247"/><anchor id="Pg1-247"/> +of their fasting and crying should be +remembered upon the days of Purim, which +were to solemnise that preservation, <hi rend='italic'>quam +jejunio et precibus fuerant a Deo consequenti</hi>, +as saith Tremellius. +</p> + +<p> +But Fifthly, saith he, with fasting and +prayer (here), alms also is enjoined (at +ver. 22), these three will make it past a +day of revels or mirth. +</p> + +<p> +I have answered already, that their fasting +and praying are not to be referred to +the days of Purim, which were memorials of +their delivery, but to the time past, when, +by the means of fasting and prayer, they did +impetrate their delivery, before ever the +days of Purim were heard of, and as touching +alms, it can make no holiday, because +much alms may be, and hath been given +upon days of civil joy and solemnity. +</p> + +<p> +If the Bishop help not himself with his +sixth reason, he is like to come off with no +great credit. May we then know what +that is? +</p> + +<p> +Lastly, saith he, as a holiday the Jews +ever kept it,—have a peculiar set service for +it in their <hi rend='italic'>Seders</hi>, set psalms to sing, set +lessons to read, set prayers to say, good +and godly all,—none but as they have used +from all antiquity. +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. The Bishop could not have made +this word good, that the Jews did ever and +from all antiquity keep the days of Purim +in this fashion. +</p> + +<p> +2. This manner of holding that feast, +whensoever it began, had no warrant from +the first institution, but was (as many other +things) taken up by the Jews in after ages, +and so the Bishop proveth not the point +which he taketh in hand, namely, that the +days spoken of in this text were enacted or +appointed to be kept as holidays. +</p> + +<p> +3. The service which the Jews in latter +times use upon the days of Purim is not +much to be regarded. For as Godwin noteth +out of Hospinian,<note place='foot'>Moses and Aaron, +lib. 3, cap. 11.</note> they read the history +of Esther in their synagogues, and so often as +they hear mention of Haman, they do with +their fists and hammers beat upon the +benches and boards, as if they did knock +upon Haman's head. When thus they have +behaved themselves, in the very time of their +liturgy, like furious and drunken people, the +rest of the day they pass over in outrageous +revelling. And here I take leave of the +Bishop. +</p> + +<pb n="1-248"/><anchor id="Pg1-248"/> + +<p> +<hi rend='italic'>Sect.</hi> 10. Thirdly, We say, whether the +days of Purim were instituted to be holidays +or not, yet there was some more than ordinary +warrant for them, because Mordecai, +by whose advice and direction they were appointed +to be kept, was a prophet by the instinct +and revelation of the Spirit, Esth. +iv. 13. <hi rend='italic'>Non multum fortasse aberraverimus</hi>, +saith Hospinian,<note place='foot'>De Orig. Festor, +cap. 2, ad finem.</note> <hi rend='italic'>si dicamus hoc à +Mordochcæo et Hesthera, ex peculiari Spiritus +Sancti instinctu factum</hi>. +</p> + +<p> +Bishop Lindsey believeth<note place='foot'>Ubi supra, +p. 31.</note> that they had +only a general warrant, such as the church +hath still, to put order to the circumstances +belonging to God's worship, and all his reason +is, because if the Jews had received any +other particular warrant, the sacred story +should not have passed it over in silence. +</p> + +<p> +<hi rend='italic'>Ans.</hi> Thus much we understand from the +sacred story, that the Jews had the direction +of a prophet for the days of Purim; +and that was a warrant more than ordinary, +because prophets were the extraordinary +ministers of God. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 11. Fourthly, As touching the feast +of the dedication of the altar by Judas +Maccabeus, 1. Let us hear what Cartwright +very gravely and judiciously propoundeth:<note place='foot'>Annot. on John x.</note> +<q>That this feast was unduly instituted +and ungroundly, it may appear by +conference of the dedication of the first +temple under Solomon, and of the second +after the captivity returned from Babylon. +In which dedication, seeing there was no +yearly remembrance by solemnity of feasts, +not so much as one day, it is evident that +the yearly celebration of this feast for eight +days, was not compassed by that Spirit that +Solomon and the captivity were directed by; +which Spirit, when it dwelt more plentifully +in Solomon, and in the prophets that stood +at the stern of the captivity's dedication, +than it did in Judas, it was in him so much +the more presumptuous, as having a shorter +leg than they, he durst in that matter overstride +them, and his rashness is so much the +more aggravated, as each of them, for the +building of the whole temple, with all the +implements and furniture thereof, made no +feast to renew the annual memory, where +Judas only for renewment of the altar, and +of certain other decayed places of the temple, +instituted this great solemnity.</q> +</p> + +<p> +2. The feast of the dedication was not +<pb n="1-249"/><anchor id="Pg1-249"/> +free of Pharisaical invention. For as Tremellius +observeth out of the Talmud,<note place='foot'>Annot. on +John x. 22.</note> <hi rend='italic'>statuerunt +sapientes illius seculi, ut recurrentibus +annis, octo illi dies, &c.</hi> Yet albeit +the Pharisees were called <hi rend='italic'>sapientes Israelis</hi>, +Bishop Lindsey will not grant that they +were the wise men of whom the Talmud +speaketh; for, saith he, it behoved those +who appointed festivities, not only to be +wise men, but men of authority also.<note place='foot'>Ubi supra, p. 31.</note> +</p> + +<p> +But what do we hear? Were not the +Pharisees men of authority? Why, saith +not Christ they sat in Moses' chair? Matt. +xxiii. 2. Saith not Calvin,<note place='foot'>Com. in +ilium locum.</note> <hi rend='italic'>In ecclesiæ regimene +et scriptura interpretatione, hæc +secta primatum tenebat</hi>? Saith not Camero,<note place='foot'>Prælect. +in Matt. xix. 3, de Pharis.</note> +<hi rend='italic'>cum Pharisæorum præcipua esset +authoritas</hi> (<hi rend='italic'>ut ubique docet Josephus</hi>)? +&c. +</p> + +<p> +Doth not Josephus speak so much of their +authority, that in one place he saith,<note place='foot'>Antiq. +Jud., lib. 13, cap. 24.</note> <hi rend='italic'>Nomen +igitur regni, erat penes reginam +(Alexandram) penes Pharisæos vero administratio</hi>? +And in another place,<note place='foot'>Antiq. Jud., +lib. 17, cap. 3.</note> <hi rend='italic'>Erat +enim quædam Judæorum secta exactiorem +patriæ legis cognitionem sibi vendicans</hi>? +&c. <hi rend='italic'>Hi Pharisæi vocantur, genus hominuum +astutum, arrogans, et interdum regibus +quoque infestum, ut eos etiam aperte +impugnare non vereatur?</hi> +</p> + +<p> +There is nothing alleged which can prove +the lawfulness of this feast of the dedication. +</p> + +<p> +It is but barely and boldly affirmed by +Bishop Lindsey,<note place='foot'>Ubi supra, p. +32.</note> that the Pharisees were +not rebuked by Christ for this feast, because +we read not so much in Scripture; for there +were many things which Jesus did and said +that are not written in Scripture, John xxi. +25; and whereas it seemeth to some, that +Christ did countenance and approve this +feast, because he gave his presence unto the +same, John x. 22, 23, we must remember, +that the circumstances only of time and +place are noted by the evangelist, for evidence +to the story, and not for any mystery, +Christ had come up to the feast of tabernacles, +John vii., and tarried still all that +while, because then there was a great confluence +of people in Jerusalem. Whereupon +he took occasion to spread the net of the +gospel for catching of many souls. And +<pb n="1-250"/><anchor id="Pg1-250"/> +whilst John saith, <q>It was at Jerusalem the +feast of the dedication,</q> he gives a reason +only of the confluence of many people at +Jerusalem, and showeth how it came to pass +that Christ had occasion to preach to such a +great multitude; and whilst he addeth +<q>And it was winter,</q> he giveth a reason of +Christ's walking in Solomon's porch, whither +the Jews' resort was. It was not +thought beseeming to walk in the temple +itself, but in the porch men used to convene +either for talking or walking, because +in the summer the porch shadowed them +from the heat of the sun, and in winter it +lay open to the sunshine and to heat. Others +think, that whilst he saith, it was winter, +importeth that therefore Christ was the +more frequently in the temple, knowing that +his time was short which he had then for +his preaching; for in the entry of the next +spring he was to suffer. Howsoever, it is +not certain of what feast of dedication John +speaketh. Bullinger leaves it doubtful;<note place='foot'>In John x. 22.</note> and +Maldonat saith<note place='foot'>Com. ibid.</note> that this opinion which +taketh the dedication of the altar by Judas +Maccabeus to be meant by John, hath fewest +authors. But to let this pass, whereas +the Rhemists allege,<note place='foot'>Annot. ibid.</note> that Christ approved +this feast, because he was present at it. +Cartwright and Fulk answer them, that +Christ's being present at it proveth not his +approving of it. <hi rend='italic'>Non festum proprie honoravit +Christus</hi>, saith Junius,<note place='foot'>Aulmad. in +Bell., contr. 3, lib. 4, cap. 17, nota. 6.</note> <hi rend='italic'>sed cætum +piorum convenientem festo; nam omnes +ejusmodi occasiones seminandi evangelii +sui observabat et capiebat Christus</hi>. +</p> + +<p> +<hi rend='italic'>Quasi vero</hi> (saith Hospinian<note place='foot'>De +Orig. Templ., lib. 4, cap. 22.</note>) <hi rend='italic'>Christus +Encænoirum casua Hierosloymam abierit</hi>. +Nay, but he saw he had a convenient occasion, +<hi rend='italic'>ad instituendam hominum multitudenem, +ad illud festum confluentiam</hi>. +</p> + +<p> +Even as Paul chose to be present at certain +Jewish feasts,<note place='foot'>Calv. in Act. xviii. +21.</note> not for any respect to +the feasts themselves, nor for any honour +which he meant to give them, but for the +multitudes' cause who resorted to the same, +among whom he had a more plentiful occasion +to spread the gospel at those festivities +than at other times in the year. +</p> + +<p> +I had thought here to close this chapter; +but finding that, as the parrot, which other +<pb n="1-251"/><anchor id="Pg1-251"/> +while useth the form of a man's voice, yet +being beaten and chaffed, returneth to his +own natural voice, so some of our opposites, +who have been but erst prating somewhat of +the language of Canaan against us, finding +themselves pressed and perplexed in such a +way of reasoning, have quickly changed +their tune, and begin to talk to us of warrants +of another nature nor of the word of +God. I am therefore to digress with them. +And I perceive, ere we know well where +they are, they are passed from Scripture to +custom. For if we will listen, thus saith +one of the greatest note among them, +Bishop Andrews<note place='foot'>Sermon on 1 Cor. +xi. 16.</note> I trow they call him: +<q>We do but make ourselves to be pitied +other while (well said) when we stand +wringing the Scriptures (well said) to strain +that out of them which is not in them (well +said), and so can never come liquid from +them (well said), when yet we have for +the same point the church's custom clear +enough. And that is enough by virtue of +this text</q> (meaning 1 Cor. xi. 16). And +after he saith, that we are taught by the +Apostle's example in <q>points of this nature, +of ceremony or circumstance, ever to pitch +upon <hi rend='italic'>habemus</hi>, or +<hi rend='italic'>non habemus talem consuetudinem</hi>.</q> +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. The text gives him no ground +for this doctrine, that in matters of ceremony +we are to pitch upon <hi rend='italic'>habemus</hi> or <hi rend='italic'>non +habemus talem consuetudinem</hi>, so that he +is wide away, whilst he spendeth the greatest +part of his sermon in the pressing of this +point, that the custom of the church should +be enough to us in matters of ceremony, and +particularly in the keeping of Easter; for +the custom of the church there spoken of, +is not concerning a point of circumstance, +but concerning a very substantial and necessary +point, namely, not to be contentious: +neither doth the Apostle urge those orders +of the men's praying uncovered, and the +women's praying veiled, from this ground, +because so was the church's custom (as the +Bishop would have it), but only he is warning +the Corinthians not to be contentious +about those matters, because the churches +have no such custom as to be contentious. +So is the place expounded by Chrysostom, +Ambrose, Calvin, Martyr, Bullinger, Marlorat, +Beza, Fulk, Cartwright, Pareus, and +our own Archbishop of St. Andrews, in his +sermon upon that text. And for this exposition, +<pb n="1-252"/><anchor id="Pg1-252"/> +it maketh that the Apostle, in the +preceding part of the chapter, hath given +sufficient reasons for that order of covering +or veiling the women; wherefore, if any +would contend about the matter, he tells +them they must contend with themselves; +for they nor the churches of God would not +contend with them,—they had no such custom. +But if we admit Bishop Andrews' +gloss, then why doth the Apostle, after he +hath given good <q>reason for the veiling of +women, subjoin, if any man seem to be contentious,</q> +&c. The Bishop resolveth us, that +the apostles saw that a wrangling wit would +elude these reasons which he had given, +and he had no other reasons to give, therefore +he resolves all into the church's practice,—enough +of itself to suffice any that +will be wise to sobriety. <hi rend='italic'>Ans.</hi> If any seem +to be blasphemous, we have no such custom, +neither the churches of God. What! shall +a wrangling wit elude the reasons given by +the Spirit of God, in such sort, that he must +give some other more sufficient proof for that +which he teacheth? Then the whole Scriptures +of God must yet be better proved, because +the unstable do wrest them, as Peter +speaks, 2 Pet. iii. 16. +</p> + +<p> +(Transcriber's Note: There is no section 12 in the original book.) +</p> + +<p> +<hi rend='italic'>Sect.</hi> 13. 2. The custom of the church is +not enough to pitch on, and it is found oftentimes +expedient to change a custom of the +church. +</p> + +<p> +Basilius Magnus<note place='foot'>Epist. 80, ad Eustath. +Medic.</note> doth flatly refuse to admit +the authority of custom: <hi rend='italic'>Consuetudo +sine veritate</hi> (saith Cyprian),<note place='foot'>Ad +Pompeium contra Epist. Stephani.</note> <hi rend='italic'>vetustas erroris +est. Frustra enim qui ratione vincuntur</hi> +(saith Augustine),<note place='foot'>De Bapt. contra Donatist, lib. +4, cap. 5.</note> <hi rend='italic'>consuetudinem +nobis objiciunt, quasi consuetudo major +sit veritate, &c. Nullus pudor est ad +meliora transire</hi>, saith Ambrose<note place='foot'>Ep. 31.</note> to the +Emperor Valentinian. <hi rend='italic'>Quaelibet consuetudo</hi> +(saith Gratian),<note place='foot'>Decr., part 1, dist. 8, cap. +7.</note> <hi rend='italic'>veritati est postponenda.</hi> +</p> + +<p> +And again,<note place='foot'>Decr., part 2, caus. 35, quest. +9. cap. 3.</note> <hi rend='italic'>Corrigendum est quod illicite +admittitur, aut a praedecessoribus +admissum invenitur</hi>. A politic writer admonisheth<note place='foot'>J. +Lips., Lib. de Una Relig. Advers. Dialogistam.</note> +<hi rend='italic'>retinere antiqua</hi>, only with this +caution, <hi rend='italic'>Si proba.</hi> +</p> + +<p> +Calvin<note place='foot'>Calv. Epist. et Resp., col. 484, +485.</note> (speaking against human ceremonies) +<pb n="1-253"/><anchor id="Pg1-253"/> +saith, <hi rend='italic'>Si objiciatur, &c.</hi> <q>If (saith +he) antiquity be objected (albeit they who +are too much addicted to custom and to received +fashions, do boldly use this buckler +to defend all their corruptions), the refutation +is easy; for the ancients also themselves, +with heavy complaints, have abundantly +testified that they did not approve +of anything which was devised by the will +of men.</q> In the end of the epistle he allegeth +this testimony of Cyprian: <q>If +Christ alone be to be heard, then we ought +not to give heed what any man before us +hath thought fit to be done, but what +Christ (who is before all) hath done; for we +must not follow the customs of man, but the +truth of God.</q> +</p> + +<p> +What can be more plain than that antiquity +cannot be a confirmation to error, nor +custom a prejudice to truth? +</p> + +<p> +Wherefore Dr Forbesse<note place='foot'>Iren., lib. +1, cap. 8, sect. 3.</note> also despiseth +such arguments as are taken from the custom +of the church. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 14. 3. There was a custom in the +churches of God to give the holy communion +to infants; and another custom to minister +baptism only about Easter and Pentecost. +Sundry such abuses got place in +the church. +</p> + +<p> +If, then, it be enough to pitch upon custom, +why ought not those customs to have +been commended and continued? But if +they were commendably changed, then +ought we not to follow blindly the bare custom +of the church, but examine the equity +of the same, and demand grounds of reason +for it. +</p> + +<p> +St. Paul (saith Dr Fulk<note place='foot'>Annot. +on 1 Cor. xi. 16.</note>) doth give reason +for that order of covering women's +heads: <q>By whose example the preachers +are likewise to endeavour to satisfy, by reason, +both men and women, that humbly desire +their resolution for quiet of their conscience, +and not to beat them down with +the club of custom only.</q> +</p> + +<p> +4. Whereas the custom of some churches +is alleged for the ceremonies, we have objected +the custom of other churches against +them; neither shall ever our opposites +prove them to be the customs of the church +universal. +</p> + +<p> +5. A great part of that ecclesiastical custom +which is alleged for the ceremonies, resolveth +into that idolatrous and superstitious +<pb n="1-254"/><anchor id="Pg1-254"/> +use of them which hath long continued +in the kingdom of antichrist; but that +such a custom maketh against them, it hath +been proved before.<note place='foot'>Supra, +<ref target="book_i_part_iii_chapter_ii">cap. 2</ref>.</note> +</p> + +<p> +6. If it were so that we ought to pitch +upon the church's custom, yet (that I may +speak with Mr Hooker) the law of common +indulgence permitteth us to think of our +own customs as half a thought better than +the customs of others. +</p> + +<p> +But why was there such a change made +in the discipline, policy, and orders of the +church of Scotland, which were agreeable +to the word of God, confirmed and ratified +by general assemblies and parliaments, +used and enjoyed with so great peace and +purity? Our custom should have holden +the ceremonies out of Scotland, hold them +in elsewhere as it may. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER VII. THAT THE LAWFULNESS OF THE CEREMONIES +CANNOT BE WARRANTED BY ANY ECCLESIASTICAL LAW, NOR BY ANY POWER WHICH +THE CHURCH HATH TO PUT ORDER TO THINGS BELONGING TO DIVINE WORSHIP."/> +<index index="pdf" level1="CHAPTER VII."/> +<head type="sub">CHAPTER VII.</head> +<head>THAT THE LAWFULNESS OF THE CEREMONIES CANNOT BE WARRANTED BY ANY ECCLESIASTICAL +LAW, NOR BY ANY POWER WHICH THE CHURCH HATH TO PUT ORDER TO +THINGS BELONGING TO DIVINE WORSHIP.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. We have proved that the ceremonies +cannot be warranted by the law of +God. It followeth to examine whether any +law of man, or power upon earth, can make +them lawful or warrantable unto us. +</p> + +<p> +We will begin with laws ecclesiastical, +where, first of all, it must be considered well +what power the church hath to make laws +about things pertaining to religion and the +worship of God, and how far the same doth +extend itself. Dr Field's resolution touching +this question is as followeth: <q>Thus +(saith he<note place='foot'>Of the Church, lib. +4, cap. 31.</note>) we see our adversaries cannot +prove that the church hath power to annex +unto such ceremonies and observations as +she deviseth, the remission of sins, and the +working of other spiritual and supernatural +effects, which is the only thing questioned +between them and us about the power of +the church. So that all the power the +church hath, more than by her power to +publish the commandments of Christ the +Son of God, and by her censures to punish +the offenders against the same, is only in +<pb n="1-255"/><anchor id="Pg1-255"/> +prescribing things that pertain to comeliness +and order. 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 nature, +but also that such rites and ceremonies be +used as may cause a due respect unto, and +regard of, the things performed, and thereby +stir men up to greater fervour and devotion.</q> +</p> + +<p> +And after: Order requireth that there +be set hours for prayer, preaching, and ministering +the sacraments; that there be silence +and attention when the things are +performed; that women be silent in the +church; that all things be administered according +to the rules of discipline. +</p> + +<p> +This his discourse is but a bundle of incongruities. +For, 1. He saith, that the +church's power to annex unto the ceremonies +which she deviseth the working of spiritual +and supernatural effects, is the only +thing questioned between our adversaries +and us about the power of the church. +Now, our adversaries contend with us also +about the power of the church to make new +articles of faith, and her power to make +laws binding the conscience, both which +controversies are touched by himself.<note place='foot'>Lib. +4, cap. 6, 34.</note> +</p> + +<p> +2. He saith, that comeliness requireth the +use of such ceremonies as may cause a due +respect unto, and regard of, the works of +God's service, and thereby stir men up to +greater fervour and devotion. But it hath +been already showed<note place='foot'>Supra, +<ref target="book_i_part_iii_chapter_vi_section_3">cap. 6, +sect. 3</ref>.</note> that the comeliness +which the Apostle requireth in the church +and service of God cannot comprehend +such ceremonies under it, and that it is no +other than that very common external decency +which is beseeming for all the assemblies +of men, as well civil as sacred. +</p> + +<p> +3. Whilst he is discoursing of the +church's power to prescribe things pertaining +to order, contra-distinguished from her +power which she hath to publish the commandments +of Christ, he reckons forth +among his other examples, women's silence +in the church, as if the church did prescribe +this as a matter of order left to her determination, +and not publish it as the commandment +of Christ in his word. +</p> + +<p> +4. Whereas he saith that the church +hath power to prescribe such rites and ceremonies +as may cause a due respect unto, +<pb n="1-256"/><anchor id="Pg1-256"/> +and regard of, the works of God's service, +and thereby stir men up to greater fervour +and devotion, by his own words shall he be +condemned: 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 effects. +And a little after he saith, that the church +hath no power to ordain such ceremonies as +serve to signify, assure, and convey unto +men such benefits of saving grace as God in +Christ is pleased to bestow on them. Now, +to cause a regard of, and a respect unto the +works of God's service, and thereby to stir +up men to fervour and devotion, what is it +but the working of a spiritual and supernatural +effect, and the conveying unto men +such a benefit of saving grace as God in +Christ is pleased to bestow on them? In +like manner, whereas he holdeth that the +church hath power to ordain such ceremonies +as serve to express those spiritual and +heavenly affections, dispositions, motions, or +desires, which are or should be in men, in +the very same place he confuteth himself, +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 them. Now, to express such heavenly +and spiritual affections, dispositions, +motions, or desires, as should be in men, is +(I suppose) to signify unto men such benefits +of saving grace, as God in Christ is +pleased to bestow on them. Who dare +deny it? +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. Bishop Lindsey's opinion touching +the power of the church,<note place='foot'>Ep. to the +Pastors of the Church of Scotland.</note> whereof we +dispute, is, that power is given unto her to +<q>determine the circumstances which are in +the general necessary to be used in divine +worship, but not defined particularly in the +word.</q> +</p> + +<p> +I know the church can determine nothing +which is not of this kind and quality. But +the Prelate's meaning (as may be seen in that +same epistle of his) is, that whatsoever the +church determineth, if it be such a circumstance +as is in the general necessary, but not +particularly defined in the word, then we +cannot say that the church had no power to +determine and enjoin the same, nor be led +by the judgment of our own consciences, +judging it not expedient, but that in this +<pb n="1-257"/><anchor id="Pg1-257"/> +case we must take the church's law to be the +rule of our consciences. Now, by this ground +which the Prelate holdeth, the church may +prescribe to the ministers of the gospel the +whole habit and apparel of the Levitical +high-priest (which were to Judaize). For +apparel is a circumstance in the general +necessary, yet it is not particularly defined +in the word. By this ground, the church +may determine that I should ever pray with +my face to the east, preach kneeling on my +knees, sing the psalms lying on my back, +and hear sermons standing only upon one +foot. For in all these actions a gesture is +necessary; but there is no gesture particularly +defined in the word to which we are +adstricted in any of these exercises. +</p> + +<p> +And further, because <hi rend='italic'>uno absurdo dato, +mille sequuntur</hi>, by this ground the Prelate +must say, that the church hath power to +ordain three or four holidays every week +(which ordinance, as he himself hath told +us, could not stand with charity, the inseparable +companion of piety), for time is a +circumstance in the general necessary in +divine worship, yet in his judgment we are +not bound by the word to any particular +time for the performance of the duties of +God's worship. +</p> + +<p> +By this ground we were to say, that +Pope Innocent III. held him within the +bounds of ecclesiastical power, when in the +great <hi rend='italic'>Lateran</hi> council, anno 1215, he made +a decree, that all the faithful of both sexes +should once in the year at least, to wit, upon +Easter-day, receive the sacrament of the +eucharist. From whence it hath come to +pass, that the common people in the church +of Rome receive the sacrament only upon +Easter. Now, the time of receiving the sacrament +is a circumstance in the general necessary, +for a time it must have, but it is not +particularly defined in the word. It is left +indefinite, 1 Cor. xi. 26, yet the church hath +no power to determine Easter-day, either as +the only time, or as the fittest time, for all +the faithful of both sexes to receive the +eucharist. What if faithful men and women +cannot have time to prepare themselves +as becometh, being avocated and distracted +by the no less necessary than honest adoes +of their particular callings? +</p> + +<p> +What if they cannot have the sacrament +upon that day administered according to our +Lord's institution? What if they see Papists +confirming themselves in their Easter superstition +by our unnecessary practice? Shall +<pb n="1-258"/><anchor id="Pg1-258"/> +they swallow these and such-like soul-destroying +camels, and all for straining out the +gnat of communicating precisely upon Easter-day? +But since time is a necessary circumstance, +and no time is particularly defined, +the Bishop must say more also, that the +church may determine Easter-day for the +only day whereupon we may receive the +Lord's supper. +</p> + +<p> +Last of all, if the church have power to +determine all circumstances in the general +necessary, but not particularly defined in +the word, what could be said against that +ancient order of solemn baptizing only +at the holidays of Easter and Pentecost +(whereby it came to pass that very many +died unbaptized, as Socrates writeth<note place='foot'>Lib. +5, cap. 22.</note>)? Or, what shall be said +against Tertullian's opinion,<note place='foot'>Lib. de Baptismo.</note> +which alloweth lay men, yea, women, +to baptize. May the church's determination +make all this good, forasmuch as these +circumstances of the time when, and the persons +by whom, baptism should be ministered, +are in the general necessary, but not particularly +defined in the word? <hi rend='italic'>Ite leves +nugae.</hi> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. Camero,<note place='foot'>Prael., +tom. 1, de Potest. Eccl., contr. 2.</note> as learned a Formalist +as any of the former, expresseth his judgment +copiously touching our present question. +He saith, that there are two sorts of +things which the church commandeth, to +wit, either such as belong to faith and manners, +or such as conduce to faith and manners; +that both are in God's word prescribed +<hi rend='italic'>exserte</hi>, plainly, but not one way, because +such things that pertain unto faith and +manners, are in the word of God particularly +commanded, whereas those things +which conduce to faith and manners are but +generally commended unto us. Of things +that pertain to faith and manners, he saith, +that they are most constant and certain, and +such as can admit no change; but as for things +conducing to faith and manners, he saith, +that they depend upon the circumstances of +persons, place, and time, which being almost +infinite, there could not be particular precepts +delivered unto us concerning such +things. Only this is from God commended +unto the church, that whatsoever is done +publicly be done with order, and what privately +be decent. +</p> + +<p> +These things he so applieth to his purpose, +that he determineth, in neither of these +<pb n="1-259"/><anchor id="Pg1-259"/> +kinds the church hath power to make laws, +because in things pertaining to faith and +manners the law of our Lord Jesus Christ +is plainly expressed; and in those things, +wherein neither faith nor manners are +placed, but which conduce to faith and manners, +we have indeed a general law, not having +further any particular law, for that +reason alleged, namely, because this depends +upon the circumstances. +</p> + +<p> +Thereafter he addeth, <hi rend='italic'>Quid sit fides, +quid sit pietas, quid sit charitas, verbo +Dei demonstratur. Quid ad hæc conducat, +seu reputando rem in universum, +seu reputando rem quatenus singulis competit, +pendet ex cognitione circumstantiarum. +Jam id definire Deus voluit esse +penes ecclesiam, hae tamen lege, ut quod +definit ecclesia, conveniat generali definitioni +Dei.</hi> +</p> + +<p> +The matter he illustrates with this one +example: God's word doth define in the +general that we are to fast, and that publicly; +but, in the particular, we could not +have the definition of the word, because +there are infinite occasions of a public fast, +as it is said in the schools, <hi rend='italic'>individua esse +infinita</hi>; so that it is the church's part to +look to the occasion, and this depends upon +the consideration of the circumstances. This +discourse of his cannot satisfy the attentive +reader, but deserveth certain animadversions. +</p> + +<p> +<hi rend='italic'>Sect</hi>. 4. First, then, it is to be observed +how he is drawn into a manifest contradiction; +for whereas he saith, that God's word +doth <hi rend='italic'>exserte</hi> and <hi rend='italic'>diserte</hi> commend unto us +<hi rend='italic'>generatim</hi>, such things as conduce to faith +and manners, and that concerning things of +this nature we have a general law in Scripture, +how can this stand with that which he +addeth, namely, that it is in the church's +power to define what things conduce to +faith, piety, and charity, even <hi rend='italic'>reputando +rem in universum</hi>? +</p> + +<p> +2. Whereas he saith that the church hath +no power to make laws, neither in things +belonging to faith and manners, nor in +things conducing to the same; I would also +see how this agreeth with that other position, +namely, that it is in the power of the +church to define what things do conduce to +faith, piety and charity. +</p> + +<p> +3. What means he by his application of +order to public, and decency to private actions, +as if the Apostle did not require both +these in the public words of God's service +performed in the church? +</p> + +<pb n="1-260"/><anchor id="Pg1-260"/> + +<p> +4. Whereas he saith that such things as +conduce to faith and manners do depend +upon the circumstances, and so could not be +particularly defined in the word, either he +speaks of those things as they are defined +in the general, or as they are defined in the +particular. Not the first; for as they are defined +in the general, they cannot depend upon +changeable circumstances, and that because, +according to his own tenet, the word defines +them in the general, and this definition of +the word is most certain and constant, neither +can any change happen unto it. Wherefore +(without doubt) he must pronounce this +of the definition of such things in the particular. +Now, to say that things conducing +to faith and manners, as they are particularly +defined, do depend upon circumstances, +is as much as to say that circumstances depend +upon circumstances. For things conducing +to faith and manners, which the +church hath power to determine particularly, +what are they other than circumstances? +Surely he who taketh not Camero's +judgment to be, that the church +hath power to determine somewhat more +than the circumstances (and by consequence +a part of the substance) of God's worship, +shall give no sense to his words. Yet, if +one would take his meaning so, I see not +how he can be saved from contradicting +himself; forasmuch as he holdeth that such +things as pertain to faith and manners are +particularly defined in the word. To say +no more, I smell such things in Camero's +opinion as can neither stand with reason nor +with himself. +</p> + +<p> +5. God's word doth not only define +things pertaining to faith and manners, but +also things conducing to the same, and that +not only generally, but in some respects, +and sometimes, particularly. And we take +for example his own instance of fasting. +For the Scripture defineth very many occasions +of fasting; Ezra viii. 21; 2 Chron. xx.; +Jonah iii.; Joel ii.; Acts xiii. 3; Josh. vii. +6; Judg. xx. 16; Esth. iv. 16; Ezra ix. x.; +Zech. vii. From which places we gather that +the Scripture defineth fasting to be used, +</p> + +<p> +1. For supplication, when we want some +necessary or expedient good thing. +</p> + +<p> +2. For deprecation, when we fear some +evil. +</p> + +<p> +3. For humiliation, when, by our sins, we +have provoked God's wrath. Neither can +there be any occasion of fasting whereof I +may not say that either it is particularly +<pb n="1-261"/><anchor id="Pg1-261"/> +designed in Scripture, or else that it may be +by necessary consequence defined out of +Scripture; or, lastly, that it is of that sort +of things which were not determinable by +Scripture, because circumstances are infinite, +as Camero hath told us. +</p> + +<anchor id="book_i_part_iii_chapter_vii_section_5"/> +<p> +<hi rend='italic'>Sect.</hi> 5. Thus having failed by those rocks +of offence, I direct my course straight to the +dissecting of the true limits, within which +the church's power of enacting laws about +things pertaining to the worship of God is +bounded and confined, and which it may +not overleap nor transgress. +</p> + +<p> +Three conditions I find necessarily requisite +in such a thing as the church hath power +to prescribe by her laws: +</p> + +<p> +1st. It must be only a circumstance of divine +worship; no substantial part of it; no +sacred significant and efficacious ceremony. +For the order and decency left to the definition +of the church, as concerning the particulars +of it, comprehendeth no more but +mere circumstances. Bishop Lindsey<note place='foot'>Epist. +to the Pastors of the Church of Scotland.</note> doth +but unskilfully confound things different +when he talketh of <q>the ceremonies and +circumstances left to the determination of +the church.</q> Now, by his leave, though +circumstances be left to the determination of +the church, yet ceremonies, if we speak properly, +are not. +</p> + +<p> +Bishop Andrews avoucheth<note place='foot'>Sermon +on Esth. ix. 31.</note> that ceremonies +pertain to the church only, and to +the service of God, not to civil solemnities. +But so much, I trust, he would not have +said of circumstances which have place in +all moral actions, and that to the same end +and purpose for which they serve in religious +actions, namely, for beautifying them +with that decent demeanour which the very +light and law of natural reason requireth as +a thing beseeming all human actions. For +the church of Christ being a society of men +and women, must either observe order and +decency in all the circumstances of their +holy actions, time, place, person, form, &c., +or also be deformed with that disorder and +confusion which common reason and civility +abhorreth. Ceremonies, therefore, which +are sacred observances, and serve only to a +religious and holy use, and which may not, +without sacrilege, be applied to another use, +must be sorted with things of another nature +than circumstances. <hi rend='italic'>Ceremonioe</hi>, <q>ceremonies +<pb n="1-262"/><anchor id="Pg1-262"/> +(saith Dr Field<note place='foot'>Of the Church, +lib. 4, cap. 31.</note>) are so named, as +Livy thinketh, from a town called Cære, in +the which the Romans did hide their sacred +things when the Gauls invaded Rome. +Others think that ceremonies are so named +<hi rend='italic'>a carendo</hi>, of abstaining from certain +things, as the Jews abstained from swine's +flesh, and sundry other things forbidden by +God as unclean. Ceremonies are outward +acts of religion,</q> &c. <hi rend='italic'>Quapropter etiam</hi>, +saith Junius,<note place='foot'>De Polit. Mos., cap. +7.</note> <hi rend='italic'>ritus et ceremonias inter se +distincimus, quia in jure politico sunt imperati +et solennes ritus; ceremonioe vero +non nisi sacroe observationes in cultu divino +appellantur. Ceremonia</hi>, saith Bellarmine,<note place='foot'>De +Sacram., lib. 2, cap. 29.</note> +<hi rend='italic'>proprie et simpliciter sic vocata, +est externa actio quoe non aliunde est bona +et laudabilis, nisi quia fit ad Deum colendum.</hi> +From which words Amesius<note place='foot'>Bell. Enerv., +tom. 3, lib. 1, cap. 8.</note> concludeth +against him, that he, and others +with him, do absurdly confound order, decency, +and the like, which have the same +use and praise in civil things which they +have in the worship of God, with religious +and sacred ceremonies. Yet Dr Burges<note place='foot'>Manuduct., p. 33.</note> +rejecteth this distinction betwixt circumstances +and ceremonies, as a mere nicety or +fiction. And would you know his reason? +<q>For that (saith he) all circumstances (I +mean extrinsical) which incur not the substance +of the action, when they are once designed +or observed purposely in reference to +such a matter, of whose substance they are +not, they are then ceremonies.</q> If this be +not a nicety or fiction, I know not what +is. For what means he here by a matter? +An action sure, or else a nicety. Well, +then, we shall have now a world of ceremonies. +When I appoint to meet with another +man at Berwick, upon the 10th day of +May, because the place and the day are +purposely designed in reference to such a +matter, of whose substance they are not, +namely, to my meeting with the other man, +for talking of our business, therefore the +town of Berwick, and the 10th day of +May, must be accounted ceremonies. To +me it is nice, that the Doctor made it not +nice, to let such a nicety fall from his pen. +</p> + +<p> +When I put on my shoos in reference to +walking, or wash my hands in reference to +eating, am I using ceremonies all the while? +<pb n="1-263"/><anchor id="Pg1-263"/> +The Doctor could not choose but say so, forasmuch +as these circumstances are purposely +designed and observed in reference to such +matters, of whose substance they are not. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 6. 2d. That which the church may +lawfully prescribe by her laws and ordinances, +as a thing left to her determination, must +be one of such things as were not determinable +by Scripture, on that reason which +Camero hath given us, namely, because <hi rend='italic'>individua</hi> +are <hi rend='italic'>infinita</hi>. We mean not in any +wise to circumscribe the infinite power and +wisdom of God, only we speak upon supposition +of the bounds and limits which God +did set to his written word, within which he +would have it contained, and over which he +thought fit that it should not exceed. The +case being thus put, as it is, we say truly of +those several and changeable circumstances +which are left to the determination of the +church, that, being almost infinite, they +were not particularly determinable in Scripture; +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 world, and that ever +according to the exigency of every present +occasion and different case, should have filled +the whole world with books. But as for +other things pertaining to God's worship, +which are not to be reckoned among the +circumstances of it, they being in number +neither many, nor in change various, were +most easily and conveniently determinable +in Scripture. Now, since God would have +his word (which is our rule in the works of +his service) not to be delivered by tradition, +but to be written and sealed unto us, that +by this means, for obviating Satanical subtility, +and succouring human imbecility, we +might have a more certain way for conservation +of true religion, and for the instauration +of it when it faileth among men,—how +can we but assure ourselves that every such +acceptable thing pertaining any way to religion, +which was particularly and conveniently +determinable in Scripture, is indeed +determined in it; and consequently, that no +such thing as is not a mere alterable circumstance +is left to the determination of the +church? +</p> + +<p> +<hi rend='italic'>Sect.</hi> 7. 3d. If the church prescribe anything +lawfully, so that she prescribe no more +than she hath power given her to prescribe, +her ordinance must be accompanied with +some good reason and warrant given for the +satisfaction of tender consciences. This +<pb n="1-264"/><anchor id="Pg1-264"/> +condition is, alas! too seldom looked unto +by law-makers, of whom one fitly complaineth +thus:— +</p> + +<quote rend="display"> +Lex quamvis ratio Ciceroni summa vocetur, +Et bene laudetur lex que ratione probatur, +Invenies inter legistas raro logistas: +Moris et exempli leges sunt juraque templi. +</quote> + +<p> +But this fashion we leave to them who will +have all their anomalies taken for analogies. +It becometh not the spouse of Christ, endued +with the spirit of meekness, to command +anything imperiously, and without a +reason given. +</p> + +<p> +<hi rend='italic'>Ecclesioe enim est docere primum, tuin +proescribere</hi>, saith Camero.<note place='foot'>Prælect., +tom. 1, p. 367.</note> And again: +<hi rend='italic'>Non enim dominatur cleris, nec agit cum +iis quos Christus redemit, ac si non possent +capere quod sit religiosum, quid +minus.</hi> +</p> + +<p> +Tertullian's testimony<note place='foot'>In Apologet.</note> +is known: <hi rend='italic'>Nulla +lex</hi>, &c. <q>No law (saith he) owes to itself +alone the conscience of its equity, but to +those from whom it expects obedience. +Moreover, it is a suspected law which will +not have itself to be proved, but a wicked +law, which not being proved, yet beareth +rule.</q> +</p> + +<p> +It is well said by our divines,<note place='foot'>Chemnit. +Exam., part 2, p. 121.</note> that in +rites and ceremonies the church hath no +power <q>to destruction, but to edification;</q> +and that the observation of our ecclesiastical +canons <q>must carry before them a manifest +utility.</q><note place='foot'>Calv. Instit, +lib. 4, cap. 10, sect. 32.</note> <hi rend='italic'>Piis vero fratribus durum est, +subjicere se rebus illis quas nec rectas esse +nec utiles animadvertunt</hi>.<note place='foot'>Calv. +Epist. et Resp., col. 478.</note> If here it be +objected, that some things are convenient to +be done, therefore, because they are prescribed +by the church, and for no other reason. +For example, in two things which +are alike lawful and convenient in themselves, +I am bound to do the one and not +the other, because of the church's prescription. +So that, in such cases, 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 nature. +</p> + +<p> +I answer, that even in such a case as this, +the conveniency of the thing itself is anterior +to the church's determination; anterior, +I say, <hi rend='italic'>de congruo</hi>, though not <hi rend='italic'>de facto</hi>, +that is to say, before ever the church prescribe +<pb n="1-265"/><anchor id="Pg1-265"/> +it, it is such a thing as (when it falleth +out to be done at all) may be done +conveniently, though it be not (before the +church's prescribing of it) such a thing as +should and ought to be done as convenient. +Which being so, we do still hold that the +conveniency of a thing must always go before +the church's prescribing of it; go before, +I mean, at least <hi rend='italic'>de congruo</hi>. Neither +can the church prescribe anything lawfully +which she showeth not to have been +convenient, even before her determination. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 8. These things being permitted, I +come to extract my projection, and to make +it evident that the lawfulness of the controverted +ceremonies cannot be warranted by +any ecclesiastical law; and this I prove by +three arguments:— +</p> + +<p> +1st. Those conditions which I have showed +to be required in that thing which the +church may lawfully prescribe by a law, are +not quadrant nor competent to the cross, +kneeling, surplice, holidays, &c. +</p> + +<p> +For, 1. They are not mere circumstances, +such as have place in all moral actions, but +sacred, mystical, significant, efficacious ceremonies, +as hath been abundantly shown +in this dispute already. For example, Dr +Burges<note place='foot'>Manuduct., p. 37.</note> +calleth the surplice a religious or +sacred ceremony. And again,<note place='foot'>Of +the Lawfulness of Kneeling, p. 2.</note> he placeth +in it a mystical signification of the pureness +of the minister of God. Wherefore the replier<note place='foot'>Cap. 1.</note> +to Dr Mortoune's <hi rend='italic'>Particular Defence</hi> +saith well, that there is a great difference +betwixt a grave civil habit and a mystical +garment. +</p> + +<p> +2. It cannot be said that these ceremonies +are of that kind of thing which were +not determinable by Scripture; neither will +our opposites, for very shame, adventure to +say that things of this kind, to which cross, +kneeling, &c., do belong, viz., sacred significant +ceremonies, left (in their judgment) +to the definition of the church, are almost +infinite, and therefore could not well and +easily be determined in Scripture. +</p> + +<p> +Since, then, such things as are not mere +circumstances of worship can neither be +many nor various (as I said before), it is +manifest that all such things were easily determinable +in Scripture. +</p> + +<p> +3. Our ceremonial laws are not backed +with such grounds and reasons as might be +for the satisfying and quieting of tender +<pb n="1-266"/><anchor id="Pg1-266"/> +consciences, but we are borne down with Will +and authority; whereof I have said enough +elsewhere.<note place='foot'>Supra, part 1, cap. +<ref target="book_i_part_i_chapter_iv">4</ref>, +<ref target="book_i_part_i_chapter_vi">6</ref>.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 9. 2d. If the ceremonies be lawful +to us because the law and ordinance of the +church prescribes them, then either the +bare and naked prescription of the church, +having no other warrant than the church's +own authority, makes them to be thus lawful; +or else the law of the church, as +grounded upon and warranted by the law +of God and nature. Not the first; for divines +hold,<note place='foot'>Fr. Jun. de Polit. Mos., cap. +1.</note> <hi rend='italic'>legem humanum ferri ab hominibus, +cum ratione procedunt ab illis +aliis antegressis legibus. Nam legis humanae +regula proxima est duplex. Una +innata quam legem naturalem dicimus, +altera inspirata, quam divinam</hi>, &c. <hi rend='italic'>Ex +his ergo fontibus lex humana procedit: +hoec incunabila illius à quibus si aberrat, +lex degener est, indigna legis nomine.</hi> We +have also the testimony of an adversary; +for saith not Paybody himself,<note place='foot'>Apol., +part 3, cap. 1, sect. 25.</note> <q>I grant it +is unlawful to do in God's worship anything +upon the mere pleasure of man?</q> +</p> + +<p> +If they take them (as needs they must) +to the latter part, then let them either say +that the ceremonies are lawful unto us, because +the church judgeth them to be agreeable +to the law of God and nature, or because +the church proveth unto us, by evident +reasons, that they are indeed agreeable to +these laws. If they yield us the latter, then +it is not the church's law, but the church's +reasons given for her law, which can warrant +the lawfulness of them unto us, which +doth elude and elide all that which they allege +for the lawfulness of them from the +power and authority of the church. +</p> + +<p> +And further, if any such reasons be to be +given forth for the ceremonies, why are they +so long kept up from us? But if they hold +them at the former, thereupon it will follow, +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 nature, +and consequently to all the Jewish, popish, +and heathenish ceremonies, yea, to worship +images, if it happen that the church judge +these things to be agreeable to the law of +God and nature. +</p> + +<p> +It will be answered (I know), that if the +church command anything repugnant to +God's word we are not bound to do it, nor +<pb n="1-267"/><anchor id="Pg1-267"/> +to receive it as lawful, though the church +judge so of it; but otherwise, if that which +the church judgeth to be agreeable to the +law of God and nature (and in that respect +prescribeth) be not repugnant to the word +of God, but in itself indifferent, then are we +to embrace it as convenient, and consonant +to the law of God and nature, neither ought +we to call in question the lawfulness of it. +</p> + +<p> +But I reply, that either we must judge a +thing to be repugnant or not repugnant to +the word, to be indifferent or not indifferent +in itself, because the church judgeth +so of it, or else because the church proveth +unto us by an evident reason that it is so. +If the latter, we have what we would; if the +former, we are just where we were: the +argument is still set afoot; then we must +receive everything (be it ever so bad) as indifferent, +if only the church happen so to +judge of it; for <hi rend='italic'>quod competit alicui qua +tale</hi>, &c. So that if we receive anything as +indifferent, for this respect, because the +church judgeth it to be so, then shall we +receive everything for indifferent which the +church shall so judge of. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 10. 3d. The church is forbidden to +add anything to the commandments of God +which he hath given unto us, concerning his +worship and service, Deut. iv. 2; xii. 32; +Prov. xxx. 6; therefore she may not lawfully +prescribe anything in the works of divine +worship, if it be not a mere circumstance +belonging to that kind of things +which were not determinate by Scripture. +</p> + +<p> +Our opposites have no other distinctions +which they make any use of against this argument, +but the very same which Papists +use in defence of their unwritten dogmatical +traditions, namely, that <hi rend='italic'>additio corrumpens</hi> +is forbidden, but not <hi rend='italic'>additio perficiens</hi>: +that there is not alike reason of the +Christian church and of the Jewish; that +the church may not add to the essential +parts of God's worship, but to the accidentary +she may add. +</p> + +<p> +To the first of those distinctions, we answer, +1. That the distinction itself is an addition +to the word, and so doth but beg the +question. +</p> + +<p> +2. It is blasphemous; for it argueth that +the commandments of God are imperfect, +and that by addition they are made perfect. +</p> + +<p> +3. Since our opposites will speak in this +dialect, let them resolve us whether the +washings of the Pharisees, condemned by +<pb n="1-268"/><anchor id="Pg1-268"/> +Christ, were corrupting or perfecting additions. +They cannot say they were corrupting, +for there was no commandment of God +which those washings did corrupt or destroy, +except that commandment which forbiddeth +men's additions. But for this respect our +opposites dare not call them corrupting additions, +for so they should condemn all additions +whatsoever. Except, therefore, they +can show us that those washings were not +added by the Pharisees for perfecting, but +for corrupting the law of God, let them +consider how they rank their own ceremonial +additions with those of the Pharisees. +We read of no other reason wherefore Christ +condemned them but because they were doctrines +which had no other warrant than the +commandments of men, Matt. xv. 9; for +as the law ordained divers washings, for +teaching and signifying that true holiness +and cleanness which ought to be among +God's people, so the Pharisees would have +perfected the law by adding other washings +(and more than God had commanded) for +the same end and purpose. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 11. To the second distinction, we +say that the Christian church hath no more +liberty to add to the commandments of God +than the Jewish church had; for the second +commandment is moral and perpetual, and +forbiddeth to us as well as to them the additions +and inventions of men in the worship +of God. Nay, as Calvin noteth,<note place='foot'>Just., +lib. 4, cap. 10, sect. 17.</note> much +more are we forbidden to add unto God's +word than they were. <q>Before the coming +of his well-beloved Son in the flesh +(saith John Knox),<note place='foot'>Letter to the +Regent of Scotland.</note> severely he punished all +such as durst enterprise to alter or change +his ceremonies and statutes,—as in Saul, +(1 Kings xiii.; xv.) Uzziah, Nadab, Abihu, +(Lev. x.) is to be read. And will he now, +after that he hath opened his counsel to the +world by his only Son, whom he commandeth +to be heard, Matt, xvii.; and alter that, +by his holy Spirit speaking by his apostles, +he hath established the religion in which he +will his true worshippers abide to the end,—will +he now, I say, admit men's inventions +in the matter of religion? &c., 2 Cor. +xi.; Col. i.; ii. For this sentence he pronounceth: +<q>Not that which seemeth good +in thy eyes shalt thou do to the Lord thy +God, but that which the Lord thy God +commanded thee, that do thou: Add nothing +<pb n="1-269"/><anchor id="Pg1-269"/> +unto it, diminish nothing from it,</q> +Deut. iv. 12. Which, sealing up his New +Testament, he repeateth in these words: +<q>That which ye have, hold till I come,</q></q> +&c., Rev. ii. +</p> + +<p> +Wherefore, whilst Hooker saith,<note place='foot'>Eccl. +Pol., lib. 2.</note> that +Christ hath not, by positive laws, so far descended +into particularities with us as Moses +with the Jews; whilst Camero saith,<note place='foot'>Praelect, +tom. 1, p. 369.</note> <hi rend='italic'>Non +esse disputandum ita, ut quoniam in vetere +Testamento, de rebus alioqui adiaphoris +certa fuit lex, &c., id in novo Testamento +habere locum</hi>; and whilst Bishop +Lindsey saith,<note place='foot'>Epist. to the +Pastors of the Church of Scotland.</note> that in the particular circumstances +of persons by whom, place where, +time when, and of the form and order how, +the worship and work of the ministry should +be performed, the church hath power to define +whatsoever is most expedient, and that +this is a prerogative wherein the Christian +church differeth from the Jewish synagogue, +they do but speak their pleasure in vain, +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 old. +</p> + +<p> +It is well said by one:<note place='foot'>Course +of Conformity, p. 153.</note> <q>There were +many points of service, as sacrifices, washings, +anniversary days, &c., which we have +not; but the determination of such as we +have is as particular as theirs, except wherein +the national circumstances make impediment.</q> +For one place not to be appointed +for the worship of God, nor one tribe for the +work of the ministry among us, as among +them, not because more power was left to +the Christian church for determining things +that pertain to the worship of God than was +to the Jewish, but because the Christian +church was to spread itself over the whole +earth, and not to be confined within the +bounds of one nation as the synagogue was. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 12. Let us then here call to mind +the distinction which hath been showed betwixt +religious ceremonies and moral circumstances; +for as touching moral circumstances, +which serve for common order and +decency in the worship of God, they being +so many and so alterable, that they could +not be particularly determined in Scripture, +for all the different and almost infinite +cases which might occur, the Jewish synagogue +<pb n="1-270"/><anchor id="Pg1-270"/> +had the same power for determining +things of this nature which the church of +Christ now hath. For the law did not define, +but left to be defined by the synagogue, +the set hours for all public divine service,—when +it should begin, how long it should +last, the order that should be kept in the +reading and expounding of the law, praying, +singing, catechising, excommunicating, censuring, +absolving of delinquents, &c., the +circumstances of the celebration of marriage, +of the education of youth in schools and colleges, +&c. +</p> + +<p> +But as for ceremonies which are proper to +God's holy worship, shall we say that the fidelity +of Christ, the Son, hath been less than +the fidelity of Moses, the servant? Heb. iii. +2, which were to be said, if Christ had not, +by as plain, plentiful, and particular directions +and ordinances, provided for all the +necessities of the Christian church in the +matter of religion, as Moses for the Jewish; +or if the least pin, and the meanest appurtenance +of the tabernacle, and all the service +thereof, behooved to be ordered according +to the express commandment of God by +the hand of Moses, how shall we think, that +in the rearing, framing, ordering, and beautifying +of the church, the house of the living +God, he would have less honour and prerogative +given than to his own well-beloved +Son, by whom he hath spoken to us in these +last days, and whom he hath commanded us +to hear in all things? Or that he will accept, +at our hands, any sacred ceremony +which men have presumed to bring into his +holy and pure worship, without the appointment +of his own word and will revealed unto +us? Albeit the worship of God and religion, +in the church of the New Testament, +be accompanied without ceremonies, <hi rend='italic'>numero +paucissimis, observatione facillimis, significatione +proestantissimis</hi> (as Augustine +speaketh of our sacraments,<note place='foot'>Epist. 118.</note>) yet we have in +Scripture, Eph. i. 18, no less particular determination +and distinct direction for our +few, easy, and plain ceremonies, than the +Jews had for their many heavy and obscure +ones. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 13. As for the third distinction, of +adding to the accidentary parts of it, I remember +that I heard in the logics, of <hi rend='italic'>pars +essentialis</hi> or <hi rend='italic'>physica,</hi> and <hi rend='italic'>pars +integralis</hi> or <hi rend='italic'>mathematica</hi>; of <hi rend='italic'>pars +similaris</hi> and <hi rend='italic'>pars dissimilaris</hi>; of +<hi rend='italic'>pars continua</hi> and +<pb n="1-271"/><anchor id="Pg1-271"/> +<hi rend='italic'>pars discreta</hi>; but of <hi rend='italic'>para accidentaria</hi> +heard I never till now. There is (I know) +such a distinction of <hi rend='italic'>pars integralis</hi>, that +it is either <hi rend='italic'>principalis</hi> and <hi rend='italic'>necessaria</hi>, or +<hi rend='italic'>minus principalis</hi> and <hi rend='italic'>non necessaria</hi>; but +we cannot understand their <hi rend='italic'>pars cultus accidentaria</hi> +to be <hi rend='italic'>pars integralis non necessaria</hi>, +because, then, their distribution of +worship into essential and accidentary parts +could not answer to the rules of a just distribution, +of which one is, that <hi rend='italic'>distributio +debet exhaurire totum distributum</hi>. Now, +there are some parts of worship which cannot +be comprehended in the foresaid distribution, +namely, <hi rend='italic'>partes integrales necessarioe</hi>. +What then? Shall we let this +wild distinction pass, because it cannot be +well nor formally interpreted? Nay, but +we will observe their meaning who make +use of it; for unto all such parts of worship +as are not essential (and which they are +pleased to call accidentary), they hold the +church may make addition, whereunto I +answer, 1. Let them make us understand +what they mean by those essential parts to +which the church may add nothing, and let +them beware lest they give us an identical +description of the same. +</p> + +<p> +2. That there are many parts of God's +worship which are not essential, yet such as +will not suffer any addition of the church: +for proof whereof I demand, Were all the +ceremonies commanded to be used in the +legal sacraments and sacrifices essential +parts of those worships? No man will say +so. Yet the synagogue was tied to observe +those (and no other than those) ceremonies +which the word prescribed. When Israel +was again to keep the passover, it was said, +Num. ix. 3, <q>In the fourteenth day of this +month at even, ye shall keep it in his appointed +season, according to all the rites of +it, and according to all the ceremonies of it, +shall ye keep it.</q> And again, ver. 5, <q>According +to all that the Lord commanded +Moses, so did the children of Israel.</q> <hi rend='italic'>Ritibus +et ceremoniis divinitus institutis, non +licuit homini suo arbitrio aliquid adjicere +aut detrahere</hi>, saith P. Martyr.<note place='foot'>Com. in 1 Reg. viii. 65.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 14. 3. If those accidentary parts of +worship, which are commanded in the word, +be both necessary to be used <hi rend='italic'>necessitate +praecepti</hi>, and likewise sufficient means fully +adequate and proportioned to that end, for +which God hath destinated such parts of his +<pb n="1-272"/><anchor id="Pg1-272"/> +worship as are not essential (which must be +granted by every one who will not accuse +the Scripture of some defect and imperfection), +then it followeth that other accidentary +parts of worship, which the church addeth +thereto, are but superfluous and superstitious. +</p> + +<p> +4. I call to mind another logical maxim: +<hi rend='italic'>Sublata una parte, tolitur totum.</hi> An essential +part being taken away, <hi rend='italic'>totum essentiale</hi> +is taken away also. In like manner, +an integrant part being taken away, <hi rend='italic'>totum +integrum</hi> cannot remain behind. When a +man hath lost his hand or his foot, though +he be still a man physically, <hi rend='italic'>totum essentiale</hi>, +yet he is not a man mathematically, +he is no longer <hi rend='italic'>totum integrale</hi>. Just so +if we reckon any additions (as the cross, +kneeling, holidays, &c.) among the parts of +God's worship, then put the case, that those +additions were taken away, it followeth that +all the worship which remaineth still will +not be the whole and entire worship of God, +but only a part of it, or at the best, a defective, +wanting, lame, and maimed worship. +</p> + +<p> +5. I have made it evident that our opposites +make the controverted ceremonies to +be worship,<note place='foot'>Supra, +<ref target="book_i_part_iii_chapter_i_section_6">cap. 1, sect. 6</ref>.</note> +in as proper and peculiar sense +as anything can be, and that they are +equalled to the chief and principal parts of +worship, not ranked among the secondary +or less principal parts of it. +</p> + +<p> +6. Do not our divines condemn the addition +of rites and ceremonies to that worship +which the word prescribeth, as well as the +addition of other things which are thought +more essential? We have heard Martyr's +words to this purpose. +</p> + +<p> +Zanchius will have us to learn from the +second commandment,<note place='foot'>In 2 Praec., +col. 363.</note> in <hi rend='italic'>externo cultu +qui Deo debetur, seu in ceremonus nihil +nobis esse ex nostro capite comminiscendum</hi>, +whether in sacraments or sacrifices, +or other sacred things, such as temples, altars, +clothes, and vessels, necessary for the +external worship; but that we ought to be +contented with those ceremonies which God +hath prescribed. +</p> + +<p> +And in another place,<note place='foot'>Ib., col. 502.</note> he condemneth +the addition of any other rite whatsoever, to +those rites of every sacrament which have +been ordained of Christ, <hi rend='italic'>Si ceremoniis cujusvis +sacramenti, alios addas ritus</hi>, &c. +<pb n="1-273"/><anchor id="Pg1-273"/> +Dr Fulk pronounceth,<note place='foot'>Annot. +on Phil. ii. 10.</note> even of signs and +rites, that <q>we must do in religion and +God's service, not that which seemeth good +to us, but that only which he commandeth,</q> +Deut. iv. 2; xii. 32. +</p> + +<p> +And Calvin pronounceth generally,<note place='foot'>Epist. +ad Protect. Angl.</note> <hi rend='italic'>Caenam +domini rem adeo sacrosanctam esse, +ut ullis hominum additamentis eam conspurcare +sit nefas.</hi> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 15. And thus have we made good +our argument, that the lawfulness of the +ceremonies cannot be warranted by any ecclesiastical +law. If we had no more against +them this were enough, that they are but +human additions, and want the warrant of +the word. When Nadab and Abihu offered +strange fire before the Lord, and when the +Jews burnt their sons and their daughters +in the valley of the son of Hinnon, howsoever +manifold wickedness might have been +challenged in that which they did, yet if any +would dispute with God upon the matter, he +stoppeth their mouths with this one answer: +<q>I commanded it not, neither came it into +my heart,</q> Lev. x. 1; Jer. vii. 31. May +we, last of all, hear what the canon law itself +decreeth:<note place='foot'>Causa 11, quest. 3, cap. +101.</note> <hi rend='italic'>Is qui praeest, si praeter voluntatem +Dei, vel praeter quod in sanctis +Scripturis evidenter praecipitur, vel dicit +aliquid, vel imperat, tanquam falsus testis +Dei, aut sacrilegus habeatur.</hi> +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER VIII. THAT THE LAWFULNESS OF THE CEREMONIES +CANNOT BE WARRANTED BY ANY ORDINANCE OF THE CIVIL MAGISTRATE; WHOSE +POWER IN THINGS SPIRITUAL OR ECCLESIASTICAL IS EXPLAINED."/> +<index index="pdf" level1="CHAPTER VIII."/> +<head type="sub">CHAPTER VIII.</head> +<head>THAT THE LAWFULNESS OF THE CEREMONIES +CANNOT BE WARRANTED BY ANY ORDINANCE +OF THE CIVIL MAGISTRATE; WHOSE +POWER IN THINGS SPIRITUAL OR ECCLESIASTICAL +IS EXPLAINED.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. Now are we fallen upon the stronghold +of our opposites, which is the king's majesty's +supremacy in things ecclesiastical. If +they did mean, in good earnest, to qualify +the lawfulness of the ceremonies from holy +Scripture, why have they not taken more +pains and travail to debate the matter from +thence? And if they meant to justify +them by the laws and constitutions of the +church, why did they not study to an orderly +peaceable proceeding, and to have +things concluded in a lawful national synod, +<pb n="1-274"/><anchor id="Pg1-274"/> +after free reasoning and mature advisement? +Why did they carry matters +so factiously and violently? The truth is, +they would have us to acquiesce, and to say +no more against the ceremonies, when once +we hear that they are enjoined by his Majesty, +our only supreme governor. What I +am here to say shall not derogate anything +from his Highness's supremacy, because it +includeth no such thing as a nomothetical +power to prescribe and appoint such sacred +and significant ceremonies as he shall think +good. +</p> + +<p> +The Archbishop of Armagh, in his speech +which he delivered concerning the King's +supremacy (for which king James returned +him, in a letter, his princely and gracious +thanks, for that he had defended his just +and lawful power with so much learning and +reason), whilst he treateth of the supremacy, +and expoundeth that title of <q>the only supreme +governor of all his Highness's dominions +and countries, as well in all spiritual or +ecclesiastical things or causes, as temporal,</q> +mentioneth no such thing as any power to +dispose, by his laws and ordinances, of +things external in the worship of God. +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 religion. For alas! the +corruptions which have stept into religion, +and the decays which it hath felt since +princes began to take small thought of it, +and to leave the care of it to popes, bishops, +monks, &c., can never be enough bewailed. +<hi rend='italic'>Nihil enim</hi>, &c. <q>For there is nothing +(saith Zanchius<note place='foot'>In 4 Praec., col. +791.</note>) more pernicious, either to +the commonwealth or to the church, than if +a prince do all things by the judgment of +others, and he himself understand not those +things which are propounded to be done.</q> +</p> + +<p> +Nor, lastly, are we to sound an alarm of +rebellion; for to say that subjects are not +bound to obey such laws and statutes of their +prince, as impose upon them a yoke of ceremonies +which he hath no power to impose, +is one thing, and to say that they are not +bound to subject themselves unto him faithfully +and loyally, is another thing. <hi rend='italic'>Recte +Gerson: Qui abusui potestatis resistit, +non resistit divinae ordinationi</hi>, saith the +Bishop of Salisbury.<note place='foot'>De Jud. +Controv., cap. 14, p. 76.</note> <q>Subjection (saith +Dr Field<note place='foot'>Of the Church, lib. 4, cap. +34, p. 400.</note>) is required generally and absolutely, +<pb n="1-275"/><anchor id="Pg1-275"/> +where obedience is not.</q> If we have +leave to speak with divines,<note place='foot'>Gerard, +Loc. Theol., tom. 6, p. 1280; Polan. +Synt., lib. 10, cap. 162, col. 960.</note> the bond and +sign of subjection is only homage, or the oath +of fidelity, whereby subjects bind themselves +to be faithful to their prince; and we take the +Judge of all flesh to witness, before whose +dreadful tribunal we must stand at that +great day, how free we are of thoughts of +rebellion, and how uprightly we mean to be +his Majesty's most true and loyal subjects to +the end of our lives, and to devote ourselves, +our bodies, lives, goods, and estates, and all +that we have in the world, to his Highness's +service, and to the honour of his royal crown. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. Now, for the purpose in hand, +we will first examine what the Archbishop +of Spalato saith; for he discourseth much +of the jurisdiction and office of princes, in +things and causes ecclesiastical. The title +of the first chapter of his sixth book, <hi rend='italic'>de +Rep. Eccl.</hi>, holdeth, that it is the duty of +princes <hi rend='italic'>super ecclesiastica invigilare</hi>; but +in the body of the chapter he laboureth to +prove that the power of governing ecclesiastical +things belongeth to princes (which is +far more than to watch carefully over them). +This the reader will easily perceive. Nay, +he himself, num. 115 and 174, professeth +he hath been proving, that divine and ecclesiastical +things are to be ruled and governed +by the authority and laws of princes. The +title prefixed to the sixth chapter of that +same book is this, <hi rend='italic'>Legibus et edictis principum +laicorum, et ecclesiastica et ecclesiasticos +gubernari</hi>. So that in both chapters +he treateth of one and the same office +of princes about things ecclesiastical. +</p> + +<p> +Now, if we would learn what he means +by those <hi rend='italic'>ecclesiastica</hi> which he will have +to be governed by princes, he resolves us<note place='foot'>Lib. +6, cap. 5, num. 3, 174.</note> +that he means not things internal, such as +the deciding of controversies in matters of +faith, feeding with the word of God, binding +and loosing, and ministering of the sacraments +(for <hi rend='italic'>in pure spiritualibus</hi>, as he +speaketh in <hi rend='italic'>Summa</hi>, cap. 5,) he yieldeth +them not the power of judging and defining, +but only things external, which pertain +to the external worship of God, or concern +external ecclesiastical discipline; such things +he acknowledged to be <hi rend='italic'>res +spirituales</hi>;<note place='foot'>Ostens. Error. Fr. Suarez, +cap. 3, num. 23.</note> +but <hi rend='italic'>vera spiritualia</hi> he will have to comprehend +only things internal, which he removeth +<pb n="1-276"/><anchor id="Pg1-276"/> +from the power of princes. Thus +we have his judgment as plain as himself +hath delivered it unto us. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. But I demand, 1. Why yieldeth +he the same power to princes in governing +<hi rend='italic'>ecclesiastica</hi> which he yieldeth them in governing +<hi rend='italic'>ecclesiasticos</hi>? For ecclesiastical +persons, being members of the commonwealth +no less than laics, have the same +king and governor with them, for which +reason it is (as the Bishop himself showeth +out of Molina<note place='foot'>De Rep. Eccl., cap. +6, num. 38.</note>) that they are bound to be +subject to their prince's laws, which pertain +to the whole commonwealth. But the like +cannot be alleged, for the power of princes +to govern <hi rend='italic'>ecclesiastica</hi>, for the Bishop, I +trust, would not have said that things ecclesiastical +and things civil do equally and alike +belong to their power and jurisdiction. +</p> + +<p> +2. Why confoundeth he the governing of +things and causes ecclesiastical with watching +over and taking care for the same? Let +us only call to mind the native signification +of the word Κυβεριάω, <hi rend='italic'>guberno</hi> signifieth +properly to rule or govern the course of a +ship; and in a ship there may be many +watchful and careful eyes over her course, +and yet but one governor directing the same. +</p> + +<p> +3. Why holdeth he that things external +in the worship of God are not <hi rend='italic'>vera spiritualia</hi>? +For if they be ecclesiastical and sacred +ceremonies (not fleshly and worldly), +why will he not also acknowledge them for +true spiritual things? And if they be not +<hi rend='italic'>vera spiritualia</hi>, why calls he them <hi rend='italic'>res +spirituales</hi>? for are not <hi rend='italic'>res</hi> and +<hi rend='italic'>verum</hi> reciprocal +as well as <hi rend='italic'>ens</hi> and <hi rend='italic'>verum</hi>. +</p> + +<p> +4. Even as a prince in his sea voyage is +supreme governor of all which are in the +ship with him, and, by consequence, of the +governor who directs her course, yet doth +he not govern the actions of governing or +directing the course of a ship, so, though a +prince be the only supreme governor of all +his dominions, and, by consequence, of ecclesiastical +persons in his dominions, yet he +cannot be said to govern all their ecclesiastical +actions and causes. 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 (otherwise whilst he is governing +her course he should not be his prince's subject), +yet he doth not thereby acknowledge +that his prince governeth his action of directing +<pb n="1-277"/><anchor id="Pg1-277"/> +the course of the ship (for then +should the prince be the pilot); so when +one hath acknowledged the prince to be the +only supreme governor upon earth of all +ecclesiastical persons in his dominions, even +whilst they are ordering and determining +ecclesiastical causes, yet he hath not thereby +acknowledged that the prince governeth the +ecclesiastical causes. Wherefore, whilst the +Bishop<note place='foot'>Ostens. Error. Fr. Suarez, +cap. 3, num. 23.</note> taketh the English oath of supremacy +to acknowledge the same which he +teacheth touching the prince's power, he +giveth it another sense than the words of it +can bear; for it saith not that the king's +majesty is the only supreme governor of all +his Highness's dominions, and <emph>of</emph> all things +and causes therein, as well ecclesiastical or +spiritual as temporal,—but it saith that +he is the only supreme governor of all his +Highness's dominions in all things or causes, +&c. Now, the spiritual guides of the church, +substituted by Christ as deputies in his +stead, who is the most supreme Governor of +his own church, and on whose shoulder the +government resteth, Isa. ix. 6, as his royal +prerogative, even then, whilst they are governing +and putting order to ecclesiastical +or spiritual causes, they acknowledge their +prince to be their only supreme governor +upon earth, yet hereby they imply not that +he governeth their governing of ecclesiastical +causes, as hath been shown by that simile +of governing a ship. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. 5. Whereas the Bishop leaveth +all things external, which pertain to the +worship of God, to be governed by princes, +I object, that the version of the holy Scripture +out of Hebrew and Greek into the vulgar +tongue is an external thing, belonging +to the worship of God, yet it cannot be governed +by a prince who is not learned in the +original tongues. +</p> + +<p> +6. Whereas he yieldeth to princes the +power of governing <hi rend='italic'>in spiritualibus</hi>, but not +<hi rend='italic'>in pure spiritualibus</hi>, I cannot comprehend +this distinction. All sacred and ecclesiastical +things belonging to the worship of God are +spiritual things. +</p> + +<p> +What, then, understands he by things +purely spiritual? If he mean things which +are in such sort spiritual, that they have nothing +earthly nor external in them,—in this +sense the sacraments are not purely spiritual, +because they consist of two parts; one +earthly, and another heavenly, as Rheneus +<pb n="1-278"/><anchor id="Pg1-278"/> +saith of the eucharist;—and so the sacraments, +not being things purely spiritual, +shall be left to the power and government +of princes. If it be said that by things +purely spiritual he means things which concern +our spirits only, and not the outward +man, I still urge the same instance; for the +sacraments are not in this sense spiritual, +because a part of the sacraments, to wit, the +sacramental signs or elements, concern our +external and bodily senses of seeing, touching, +and tasting. +</p> + +<p> +7. The Bishop also contradicteth himself +unawares; for in one place<note place='foot'>Lib. +6, cap. 5, num. 174.</note> he reserveth +and excepteth from the power of princes +the judging and deciding of controversies +and questions of faith. Yet in another +place<note place='foot'>Ibid., num. 177.</note> +he exhorteth kings, and princes to +compel the divines of both sides (of the +Roman and reformed churches) to come to +a free conference, and to debate the matters +controverted betwixt them; in which +conference he requireth the princes themselves +to be judges. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 5. It remaineth to try what force +of reason the Bishop hath to back his opinion. +As for the ragged rabble of human +testimonies which he raketh together, I +should but weary my reader, and spend +paper and ink in vain, if I should insist to +answer them one by one. Only thus much +I say of all those sentences of the fathers +and constitutions of princes and emperors +about things ecclesiastical, together with the +histories of the submission of some ecclesiastical +causes to emperors,—let him who pleaseth +read them; and it shall appear, +</p> + +<p> +1. That some of those things whereunto +the power of princes was applied were unlawful. +</p> + +<p> +2. There were many of them things temporal +or civil, not ecclesiastical or spiritual, +nor such as pertain to the worship of God. +</p> + +<p> +3. There were some of them ecclesiastical +or spiritual things, but then princes did +only ratify that which had been determined +by councils, and punish with the civil sword +such as did stubbornly disobey the church's +lawful constitutions. Neither were princes +allowed to do any more. +</p> + +<p> +4. Sometimes they interposed their authority, +and meddled in causes spiritual or +ecclesiastical, even before the definition of +councils; yet did they not judge nor decide +<pb n="1-279"/><anchor id="Pg1-279"/> +those matters, but did only convocate councils, +and urge the clergy to see to the mis-ordered +and troubled state of the church, +and by their wholesome laws and ordinances, +to provide the best remedies for the same +which they could. +</p> + +<p> +5. At other times princes have done +somewhat more in ecclesiastical matters; but +this was only in extraordinary cases, when +the clergy were so corrupted, that either +through ignorance they were unable, or +through malice and perverseness unwilling, +to do their duty in deciding of controversies, +making of canons, using the keys, and managing +of other ecclesiastical matters, in +which case princes might and did, by their +coactive temporal jurisdiction, avoid disorder, +error, and superstition, and cause a reformation +of the church. +</p> + +<p> +6. Princes have likewise, in rightly constituted +and well reformed churches, by their +own regal authority, straitly enjoined things +pertaining to the worship of God, but those +things were the very same which God's +own written word had expressly commanded. +</p> + +<p> +7. When princes went beyond those limits +and bounds, they took upon them to +judge and command more than God hath +put within the compass of their power. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 6. But as touching the passages of +holy Scripture which the Bishop allegeth, +I will answer thereto particularly. And +first, he produceth that place, Deut. xvii. +19, where the king was appointed to have +the book of the law of God with him, that +he might learn to fear the Lord his God, +and to keep all the words of this law and +these statutes to do them. What logic, I +pray, can from this place infer that princes +have the supreme power of governing all +ecclesiastical causes? Next, the Bishop tells +us of David's appointing of the offices of +the Levites, and dividing of their courses, +1 Chron. xxiii and his commending of the +same to Solomon, 1 Chron. xxviii.; but he +might have observed that David did not +this as a king, but as a prophet, or man of +God, 2 Chron. viii. 14, yea, those orders +and courses of the Levites were also commanded +by other prophets of the Lord, +2 Chron. xxix. 25. As touching Solomon's +appointing of the courses and charges of the +priests, Levites, and porters, he did not of +himself, nor by his own princely authority, +but because David, the man of God, had +so commanded, 2 Chron. viii. 24. For Solomon +<pb n="1-280"/><anchor id="Pg1-280"/> +received from David a pattern for +all that which he was to do in the work of +the house of the Lord, and also for the +courses of the priests and Levites, 1 Chron. +xxviii. 11-13. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 7. The Bishop comes on and tells +us that Hezekiah did apply his regal power +to the reformation of the Levites, and of +the worship of God in their hands, saying, +<q>Hear me, ye Levites, sanctify now yourselves, +and sanctify the house of the Lord +God of your fathers, and carry forth the +filthiness out of the holy place.</q> +</p> + +<p> +<hi rend='italic'>Ans.</hi> He exhorted them to no more +than God's law required of them, for the +law ordained them to sanctify themselves, +and to do the service of the house of the +Lord, Num. viii. 6, 11, 15; xviii. 32; +so that Hezekiah did here constitute nothing +by his own arbitration and authority, +but plainly showeth his warrant, ver. 11, +<q>The Lord hath chosen you to stand before +him, to serve him, and that you should minister +unto him.</q> +</p> + +<p> +But the Bishop further allegeth out of 2 +Chron. xxxi. that Hezekiah appointed the +courses of the priests and Levites, every +man according to his service. +</p> + +<p> +<hi rend='italic'>Ans.</hi> He might have read 2 Chron. xxix., +25, that Hezekiah did all this according to +the commandment of David, and of Gad, +the king's seer, and Nathan the prophet, +<q>For so was the commandment of the Lord +by his prophets.</q> And who doubteth but +kings may command such things as God +hath commanded before them? +</p> + +<p> +<hi rend='italic'>Sect.</hi> 8. The next example which the +Bishop allegeth is out of 2 Chron. xxxv. +where we read that Josias did set the priests +and Levites again in their charges, which +example cannot prove that kings have the +supreme power of governing ecclesiastical +causes, unless it be evinced that Josias +changed those orders and courses of the Levites +and priests which the Lord had commanded +by his prophets, 2 Chron. xxix. +25, and that he did institute other orders +by his own regal authority, whereas the +contrary is manifest from the text; 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 Solomon, ver. 4, and by the +commandment of David, and Asaph, and +Heman, and Jeduthun, the king's seer, +ver. 15. Neither did Josias command the +priests and Levites any other service than +<pb n="1-281"/><anchor id="Pg1-281"/> +that which was written in the book of Moses, +ver. 12; so that, from his example, it only +followeth, that when princes see the state of +ecclesiastical persons corrupted, they ought +to interpose their authority for reducing +them to those orders and functions which +God's word commandeth. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 9. Moreover, the Bishop objecteth +the example of Joash, who, while he yet did +right in the days of Jehoiada the priest, +2 Chron. xxiv. sent the priests and Levites +to gather from all Israel money for repairing +the house of the Lord, and when they +dealt negligently in this business, he transferred +the charge of the same unto others, +and, making himself the keeper of the holy +money, did both prescribe how it was to be +disbursed, and likewise take from good Jehoiada +the priest the administration of the +same. Now, where he hath read that Joash +made himself the keeper of the money, and +prescribed how it should be disbursed, also +that he took the administration from Jehoiada, +I cannot guess; for the text hath no +such thing in it, but the contrary, viz. that +the king's scribe, and the high priest's officer, +kept the money, and disbursed the +same, as the king and Jehoiada prescribed +unto them. As to that which he truly allegeth +out of the holy text, I answer, 1. +The collection for repairing the house of the +Lord was no human ordinance, for Joash +showeth the commandment of Moses for it, +ver. 6, having reference to Exod. xxx. +12-14. No other collections did Joash +impose but those <hi rend='italic'>quae divino jure +debebantur</hi>.<note place='foot'>J. Wolph. in 2 Reg. xii.</note> +2. As for the taking of the charge +of this collection from the priests, he behooved +to do so, because they had still neglected +the work, when the twenty-third +year of his reign was come. And so say we, +that when the ministers of the church fail to +do their duty, in providing that which is +necessary for the service of God, princes +ought by some other means to cause these +things be redressed. 3. Joash did nothing +with these monies without Jehoiada, but +<hi rend='italic'>Pontifex eas primum laborantibus tribuit, +tum in aedis sacrae restaurationem maxime +convertit</hi>.<note place='foot'>Id., +ibid.</note> 4. And what if he had done +this by himself? I suppose no man will +reckon the hiring of masons and carpenters +with such as wrought iron and brass, or the +gathering of money for this purpose, among +<pb n="1-282"/><anchor id="Pg1-282"/> +spiritual things or causes. 5. And if these +employments about Solomon's temple were +not to be called spiritual or ecclesiastical, +far less about our material churches, which +are not holy nor consecrated as Solomon's +was for a typical use. Wherefore, without +all prejudice to our cause, we may and do +commend the building and repairing of +churches by Christian princes. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 10. But the Bishop returneth to +another example in Solomon, which is the +putting of Abiathar, the chief priest, from +his office, and surrogating of another in his +place. <hi rend='italic'>Ans.</hi> Abiathar was civilly dead, as +the lawyers used to speak, and it was only +by accident or by consequent that Solomon +put him from his office: he sent him away +to Anathoth, because of his treasonable following +and aiding of Adonijah, whereupon +necessarily followed his falling away from +the honour, dignity, and office of the high +priest, whence it only followeth, that if a +minister be found guilty of <hi rend='italic'>læse</hi> majesty, +the king may punish him either with banishment +or proscription, or some such civil +punishment, whereupon by consequence will +follow his falling from his ecclesiastical office +and dignity. 2. As for Solomon's putting +of Zadok in the room of Abiathar, it maketh +as little against us, for Zadok did fall to +the place <hi rend='italic'>jure divino</hi>. +</p> + +<p> +The honour and office of the high-priesthood +was given to Eleazar, the elder son of +Aaron, and was to remain in his family. +How it came to pass that it was transferred +to Eli, who was of the family of Ithmar, we +read not. Always after that Abiathar, who +was of the family of Ithamar and descended +of Eli, had by a capital crime fallen from it, +it did of very right belong to Zadok, who +was chief of the family of Eleazar. And so +all this flowed, not from Solomon's, but from +God's own authority. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 11. The Bishop remembereth another +example in Hezekiah too, telling us +that he removed the high places, and brake +the images, and cut down the groves, and +brake in pieces the brazen serpent, when the +children of Israel did burn incense unto it. +Now, 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 dominions. And if it +be said that in so doing kings take upon +them to govern by their princely authority +an ecclesiastical or spiritual cause, it is easily +answered, that when they destroy idolatrous +<pb n="1-283"/><anchor id="Pg1-283"/> +monuments, they do nothing by their own +authority, but by the authority of God's law, +which commanded to abolish such monuments, +and to root out the very names of +idols; which commandment is to be executed +by the action of temporal power. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 12. Finally, saith the Bishop, the +kings of the Jews, 1 Kings xxiii.; 2 Chron. +xix.; have in the temple propounded the +law of the Lord to the people, renewed the +covenant of religion, pulled down profane +altars, broken down idols, slain idolatrous +priests, liberated their kingdom from abomination, +purged the temple, 2 Chron. xxxiv., +xxxv.; 1 Maccab. iv. 59; proclaimed the +keeping of the passover, and of the feast of +dedication, Esth. ix. 26 ; and have also instituted +new feasts. For all which things +they are in the Scriptures much praised by +the Holy Spirit, 2 Chron. xxix. 2; xxxiv. +2, &c. +</p> + +<p> +<hi rend='italic'>Ans.</hi> True it is, Josias did read the law +of the Lord to the people in the temple, and +made a covenant before the Lord; but, 1. +he prescribed nothing at his own pleasure; +only he required of the people to walk after +the Lord, and to keep his commandments. +2. Neither did he this work by himself, but +did convocate a council of the prophets, +priests and elders of Israel, for the advancing +of that reformation, 2 Kings xxiii. 1. +3. And if he had done it by himself, yet we +are to remember that the reformation of a +church generally and greatly corrupted, +craveth the more immediate intermeddling +of princes, and a great deal more than can +be ordinarily and orderly done by them in a +church already reformed. The slaying of +the idolatrous priests had also the warrant +and authority of the law of God, which appointed +a capital punishment for blasphemers,<note place='foot'>Zanch. +In 3 Præc. 575-558.</note> +or such as, in contempt of God and to +rub some ignominy upon his name, did traduce +his doctrine and religion, and either +detract from him, and attribute to idols that +which appertained properly unto him, or +else attributed unto him either by enunciation +or imprecation, such things as could not +stand with the glory of the Godhead. Concerning +the abolishing of idolatry and all the +relics thereof, we have answered that it was +commanded by God. The keeping of the +passover was also commanded in the law; +but publish God's own express ordinance. +</p> + +<pb n="1-284"/><anchor id="Pg1-284"/> + +<p> +Last of all, touching two remaining examples: +1. The feast of the dedication was +not ordained by the sole authority of Judas, +but by his brethren and by the whole congregation +of Israel;<note place='foot'>Supra, +<ref target="book_i_part_iii_chapter_vi">cap. 6</ref>.</note> and the days of Purim +were established by Mordecai, a prophet. +Esth. ix. 20, 21. 2. We have elsewhere +made it evident, that the days of Purim, by +their first institution, were only days of civil +joy and solemnity, and that the feast of the +dedication was not lawfully instituted. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 13. Thus having dismissed the Bishop, +we will make us for clearing the purpose +in hand. But before we come to show +particularly what princes may do, and what +they may not do, in making laws about +things ecclesiastical, we will first of all lay +down these propositions following:— +</p> + +<p> +1. Whatsoever the power of princes be in +things and causes ecclesiastical, it is not, +sure, absolute nor unbounded. <hi rend='italic'>Solius Dei +est</hi> (saith Stapleton),<note place='foot'>Prompt Morall, +in Domin 1, quadrag. text 10.</note> <hi rend='italic'>juxta suam sanctissimam +voluntatem, uctiunes suas omnes +dirigere, et omniafacere quæcunquc voluit.</hi> +And again, <hi rend='italic'>Vis tuam voluntatem esse regulam +rerum omnium, ut omnia fiant pro +uuo beneplacito?</hi> Whether we respect the +persons or the places of princes, their power +is confined within certain limits, so that they +may not enjoin whatsoever they list. As +touching their poisons, Bishop Spotswood +would do no less than warrant the articles +of Perth by king James's personal qualities: +<q>His person (saith he<note place='foot'>Proc. +in Perth Assembly.</note>), were he not our +sovereign, gives them sufficient authority, +being recommended by him; for he knows +the nature of things, and the consequences +of them, what is fit for a church to have, +and what not, better than we do all.</q> +</p> + +<p> +I mean not to derogate anything from +king James's duly-deserved praise, nor to +obscure his never-dying memory; only I +say, that such a prince as the Bishop speaketh +of, who knoweth what is fit for a church +to have, and what not, better than many +learned and godly pastors assembled in a +synod, is <hi rend='italic'>rara avis in terris nigroque +simillima Cygno</hi>. For a prince being but a +man, and so subject to error, being but one +man, and so in the greater hazard of error; +for <hi rend='italic'>plus videns oculi, quam oculus</hi>; and, +<q>woe to him that is alone when he falleth, for +he hath not another to help him up,</q> saith +the wisest of mortal kings, Eccl. iv. 10; being +<pb n="1-285"/><anchor id="Pg1-285"/> +also compassed or assailed with so many tentations +which other men are free of; and +lastly, being so taken up and distracted with +secular affairs and cares, that very seldom +is he found well versed or singularly learned +in the controversies of religion; may not +such a one, in the common sense of Christians, +be thought more like to fail and miscarry +in his judgment about things ecclesiastical, +than a whole synod, wherein there +are many of the learned, judicious, and godly +ministers of the church. Papists tell us, +that they will not defend the personal actions +of the Pope, <hi rend='italic'>quasi ipse solus omnibus +horis sapere potuerit, id quod recte nemini +concessum perhibetur</hi>.<note place='foot'>Onuphr. +de Vit. Hadr., 6.</note> Their own records +let the world know the abominable vices +and impieties of popes. Witness Platina, +in the life of John X., Benedict IV., John +XIII., Boniface VII., John XX., John +XXII., Paul II., &c. And further, when +our adversaries dispute of the Pope's infallibility, +they grant, for his own person, he +may be an heretic, only they hold that he +cannot err <hi rend='italic'>è cathedra</hi>. +</p> + +<p> +And shall we now idolise the persons of +princes more than Papists do the persons +of popes? Or shall Papists object to us, +that we extol the judgment of our princes +to a higher degree of authority and infallibility +than they yield to the judgment of +their popes? Alas, why would we put the +weapons in the hands of our adversaries! +</p> + +<p> +<hi rend='italic'>Sect.</hi> 14. But what say we of princes in respect +of their place and calling? Is not their +power absolute in that respect? <hi rend='italic'>Recte quidam</hi> +(saith Saravia),<note place='foot'>De Imper. aut, +lib. 2, cap. 55.</note> <hi rend='italic'>illiberalis et inverecundi +censet esse ingenii, de prencipum potestate +et rebus gestis questionem movere, +quando et imperator sacrilegium este scribit, +de eo quod à principe factum est disputare.</hi> +Camero holdeth,<note place='foot'>Praelect, tom. 1, +p. 370, 372; tom. 2, p. 41.</note> that in things +pertaining to external order in religion, kings +may command what they will <hi rend='italic'>pro authoritate</hi>, +and forbid to seek another reason beside +the majesty of their authority; yea, +that when they command <hi rend='italic'>frivola, dura, et +iniqua respectu nostri</hi>, our consciences are +bound by those their frivolous and unjust +commandments, not only in respect of the +end, because scandal should possibly follow +in case we obey them not, but also <hi rend='italic'>jubentis +respectu</hi>, because the Apostle biddeth us +obey the magistrate for conscience' sake. At +<pb n="1-286"/><anchor id="Pg1-286"/> +the reading of these passages in Saravia and +Camero, horror and amazement have taken +hold on me. O wisdom of God, by whom +kings do reign and princes decree justice, +upon whose thigh and vesture is written, +<q>King of kings and Lord of lords,</q> make +the kings of the earth to know that their +laws are but <hi rend='italic'>regulae regulatae</hi>, and <hi rend='italic'>mensurae +mensuratae</hi>! Be wise now, therefore, +O ye kings, be instructed ye judges of the +earth. Serve the Lord with fear, and rejoice +with trembling. Kiss the Son, and lay +down your crowns at the feet of the Lamb +that sits upon the throne,<note place='foot'>Calv. +in Psal. ii.</note> <hi rend='italic'>discite justitiam +moniti</hi>, and remember that this is the beginning +of wisdom, by casting pride away, to +addict yourselves to the dominion of Christ, +who, albeit he hath given the kingdoms of +this world unto your hands, and non <hi rend='italic'>auferet +mortalia, qui regna datio caelestia</hi>, yet +hath he kept the government of his church +upon his own shoulder, Psalm ix. 6, xxii. 21. +So that <hi rend='italic'>rex non est propie rector ecclesiae sed +reipublicae, ecclesiae vero defensor est</hi>. O +all ye subjects of kings and princes, understand +that in things pertaining to the church +and kingdom of Christ, ye are not the servants +of men, to do what they list, and that +for their listing, 1 Cor. vii. 23. The Apostle, +Rom. xiii. urgeth, not obedience to magistrates +for conscience' sake, but only subjection +for conscience' sake, for he concludeth his +whole purpose,<note place='foot'>Taylor on +Tit. iii. 1, p. 543.</note> ver. 7, <q>Render therefore +to all their dues, tribute to whom tribute is +due, custom to whom custom, fear to whom +fear, honour to whom honour.</q><note place='foot'>Pareus +in illum locum.</note> There is +not in all that chapter one word of obedience +to magistrates. +</p> + +<p> +And as touching the binding power of +their laws, be they never so just, they cannot +bind you any other way, nor in respect +of the general end of them. For, <hi rend='italic'>per se</hi>, +they cannot bind more than the church's +laws can. Which things Dr Forbesse<note place='foot'>Iren., +lib. 2, cap. 4, sect. 3.</note> hath +also told you out of Calvin. +</p> + +<p> +And hence it followeth, that whensoever +you may omit that which princes enjoin, +without violating the law of charity, you are +not holden to obey them for the majesty of +princely authority. Be ashamed, O ye +Formalists, of your ascribing to princes a +jurisdiction so absolute! Bury it in the +grave of eternal silence. Tell it not in +<pb n="1-287"/><anchor id="Pg1-287"/> +Rome; publish it not among the vassals of +antichrist, lest the daughters of Babylon +rejoice, lest the worshippers of the Beast +triumph! O how small confidence have the +cardinals, I say not now into the Pope's +person, but even into his chair, when being +entered in the conclave for the election of a +new pope, 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 popedom; +which laws every one of them subscribeth, +and sweareth to observe, if he be made pope, +as Onephrius writeth. Though the Pope's +own creatures, the Jesuits, in their schools +and books, must dispute for his infallibility +<hi rend='italic'>è cathedra</hi>, yet we see what trust the wise +cardinals, shut up in the conclave, do put in +him, with what bond they tie him, and +within what bounds they confine his power. +Albeit the Pope, after he is created, observeth +not strictly this oath, as that wise writer +of the <hi rend='italic'>History of the Council of Trent</hi> +noteth,<note place='foot'>Lib. 1.</note> yet let me say once again, Shall +we set up the power of princes higher, +or make their power less limited than +Papists do the power of popes? or shall +they set bounds to popes and we set none +to princes? +</p> + +<p> +<hi rend='italic'>Sect.</hi> 15. But I find myself a little digressed +after the roving absurdities of some +opposites. Now, therefore, to return,—the +second proposition which I am here to lay +down, before I speak particularly of the +power of princes, is this: Whatsoever +princes can commendably either do by +themselves, or command to be done by +others, in such matters as any way appertain +to the external worship of God, must +be both lawful in the nature of it, and expedient +in the use of it; which conditions, +if they be wanting, their commandments +cannot bind to obedience. +</p> + +<p> +For, 1. The very ground and reason +wherefore we ought to obey the magistrate<note place='foot'>Pareus +in Rom. xiii. 4.</note> +is, for that he is the minister of God, or a +deputy set in God's stead to us. Now, he +is the minister of God only for our good, +Rom. xiii. 4. Neither were he God's minister, +but his own master, if he should rule +at his pleasure, and command things which +serve not for the good of the subjects. +Since, therefore, the commandments of +princes bind only so far as they are the +<pb n="1-288"/><anchor id="Pg1-288"/> +ministers of God for our good,—and God's +ministers they are not in commanding such +things as are either in their nature unlawful, +or in their use inconvenient,—it followeth +that such commandments of theirs cannot +bind. +</p> + +<p> +2. Princes cannot claim any greater power +in matters ecclesiastical than the apostle +Paul had, or the church herself yet hath; +that is to say, princes may not by any temporal +or regal jurisdiction, urge any ceremony +or form of ecclesiastical policy which +the Apostle once might not, and the church +yet may not, urge by a spiritual jurisdiction. +But neither had the Apostle of old, nor +hath the church now, power to urge either +a ceremony or anything else which is not +profitable for edifying. Paul could do nothing +against the truth, but for the truth; +and his power was given to him to edification, +and not to destruction, 2 Cor. xiii. 8, +10; neither shall ecclesiastical persons, to +the world's end, receive any other power +beside that which is for the perfecting of +the saints, and for the edifying of the body +of Christ, Eph. iv. 12. Therefore, as the +church's power<note place='foot'>Dr Forb. +Iren., lib. 2, cap. 4, sect. 10.</note> is only to prescribe that +which may edify, so the power of princes is +in like sort given to them for edification, +and not for destruction; neither can they +do aught against the truth, but only for the +truth. +</p> + +<p> +3. We are bound by the law of God to +do nothing which is not good and profitable, +or edifying, 1 Cor. vi. 12; xiv. 26. This +law of charity is of a higher and straiter +bond than the law of any prince in the +world:— +</p> + +<p> +<q>The general rule of all indifferent things, +is, Let all things be done to edification; +and, Rom. xv. 1, 2, <q>Let every man please +his neighbour to edification, even as Christ +pleased not himself but others.</q> Whatsoever, +then, is of this rank, which either +would weaken or not edify our brother, be +it ever so lawful, ever so profitable to ourselves, +ever so powerfully by earthly authority +enjoined,—Christians, who are not born +unto themselves, but unto Christ, unto his +church, and fellow-members, must not dare +to meddle with it,</q> saith one<note place='foot'>Taylor +on Tit. i. 15, p. 295.</note> well to our well to our +purpose. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 16. A third proposition I promit, +which is this, Since the power of princes to +<pb n="1-289"/><anchor id="Pg1-289"/> +make laws about things ecclesiastical is not +absolute, but bound and adstricted unto things +lawful and expedient, which sort of things, +and no other, we are allowed to do for their +commandments; and since princes many +times may, and do, not only transgress those +bounds and limits, but likewise pretend that +they are within the same, when indeed they +are without them, and enjoin things unlawful +and inconvenient, under the name, title, +and show of things lawful and convenient; +therefore it is most necessary as well for +princes to permit, as for subjects to take liberty +to try and examine by the judgment +of discretion, everything which authority +enjoineth, whether it be agreeable or repugnant +to the rules of the word; and if, after +trial, it be found repugnant, to abstain from +the doing of the same. +</p> + +<p> +For, 1. The word teacheth us, that the +spiritual man judgeth all things, 1 Cor. ii. +15; trieth the things that are different, +Phil. i. 10; hath his senses exercised to discern +both good and evil, Heb. v. 14; and +that every one who would hold fast that +which is good, and abstain from all appearance +of evil, must first prove all things, 1 +Thess. v. 21. +</p> + +<p> +2. Whatsoever is not of faith is sin, Rom. +xiv. 23. But whatsoever a man doth without +the trial, knowledge, and persuasion of +the lawfulness of it by the word of God, that +is not of faith; therefore a sin. It is the word +of God, and not the arbitration of princes +whereupon faith is grounded. And though +the word may be without faith, yet faith cannot +be without the word. By it therefore +must a man try and know assuredly the lawfulness +of that which he doth. +</p> + +<p> +3. <q>Every one of us shall give account of +himself to God.</q> But as we cannot give an +account to God of those actions which we +have done in obedience to our prince, except +we have examined, considered, and understood +the lawfulness of the same; so an +account could not be required of us for them, +if we were bound to obey and to keep all his +ordinances in such sort that we might not +try and examine them, with full liberty to +refuse those which we judge out of the word +to be unlawful or inconvenient; for then +princes' ordinances were a most sufficient +warrant to us: we needed try no more. +Let him make an account to God of his +command; we have account to make of our +obedience. +</p> + +<p> +4. If we be bound to receive and obey the +<pb n="1-290"/><anchor id="Pg1-290"/> +laws of princes, without making a free trial +and examining of the equity of the same, +then we could not be punished for doing, +unwillingly and in ignorance, things unlawful +prescribed by them. Whereas every soul +that sinneth shall die; and when the blind +leads the blind, he who is lead falls in the +ditch as well as his leader. +</p> + +<p> +5. No man is permitted to do everything +which seemeth right in his eyes, and to follow +every conceit which takes him in the +head; but every man is bound to walk by +rule, Gal. vi. 6. But the law of a prince +cannot be a rule, except it be examined +whether it be consonant to the word of God, +<hi rend='italic'>index secundum legem</hi>, and his law is only +such a rule as is ruled by a higher rule. In +so far as it is ruled by the own rule of it, in +as far it is a rule to us; and in so far as it +is not ruled by the own rule of it, in as far +it is not a rule to us. <hi rend='italic'>Quid ergo? an non +licebit Christiano cuique convenientiam regulae +et regulati (ut vocant) observare?</hi> +saith Junius.<note place='foot'>Animad. in +Bell. Cont. 1, lib. 3, cap. 10.</note> +</p> + +<p> +6. The rule whereby we ought to walk in +all our ways, and according to which we +ought to frame all our actions, is provided +of God a stable and sure rule, that it being +observed and taken heed unto, may guide +and direct our practice aright about all those +things which it prescribeth. But the law of +a prince (if we should, without trial and examination, +take it for our rule) cannot be +such a stable and sure rule. For put the +case that a prince enjoin two things which +sometimes fall out to be incompatible and +cannot stand together, in that case his law +cannot direct our practice, nor resolve us +what to do; whereas God hath so provided +for us, 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 by. +</p> + +<p> +7. Except this judgment of discretion +which we plead for be permitted unto us, it +will follow that in point of obedience we +ought to give no less, but as much honour +unto princes as unto God himself. For when +God publisheth his commandments unto us, +what greater honour could we give him by +our obedience than to do that which he +commandeth, for his own sole will and authority, +without making further inquiry for +any other reason? +</p> + +<p> +8. The Apostle, 1 Cor. vii. 23, forbiddeth +<pb n="1-291"/><anchor id="Pg1-291"/> +us to be the servants of men, that is, to do +things for which we have no other warrant +beside the pleasure and will of men. Which +interpretation is grounded upon other places +of Scripture, that teach us we are not bound +to obey men in anything which we know not +to be according to the will of God, Eph. vi. +6, 7; that we ought not to live to the lusts +of men, but to the will of God, 1 Pet. iv. 2, +and that, therefore, we ought in everything +to prove what is acceptable to the Lord, +Eph. v. 20. +</p> + +<p> +9. They who cleanse their way must take +heed thereto according to the word, Psal. +cxix. 9; therefore, if we take not heed to +our way, according to the word, we do not +cleanse it. They who would walk as the +children of light, must have the word for a +lamp unto their feet, and a light unto their +path, Psal. cxix. 105; therefore, if we go +in any path without the light of the word +to direct us, we walk in darkness and stumble, +because we see not where we go. They +who would not be unwise, but walk circumspectly, +must understand what the will of +Lord is, Eph. v. 17; therefore, if we +understand not what the will of the Lord is +concerning that which we do, we are unwise, +and walk not circumspectly. +</p> + +<p> +10. <hi rend='italic'>Dona Dei in sanctis non sunt +otiosa</hi>.<note place='foot'>Zanch. in Phil. 1. 10.</note> +Whatsoever grace God giveth us, it +ought to be used and exercised, and not to lie +idle in us; but God giveth us <hi rend='italic'>actionem cognoscendi, +τα διαφεροντα discernendi</hi>,<note place='foot'>Ibid.</note> &c. +a certain measure of the spirit of discretion, +to teach us what to choose as good, and what +to refuse as evil, 1 John ii. 27, <q>The same +anointing teacheth you of all things;</q> 1 Cor. +ii. 15, <q>He that is spiritual judgeth all +things.</q> Therefore God would have us to +exercise that measure of the gift of discretion +which he hath bestowed on us, in discerning +of things which are propounded +to us, whether they ought to be done or +not. +</p> + +<p> +11. Do not our divines plead for this +judgment of private discretion which ought +to be permitted to Christians, when anything +is propounded to be believed or done by +them? And this their judgment is to be +seen in their writings against Papists about +the controversies <hi rend='italic'>de interpretatione Scripturae, +de fide implicita</hi>, &c. +</p> + +<p> +12. The Bishop of Salisbury, in his prelections +<pb n="1-292"/><anchor id="Pg1-292"/> +<hi rend='italic'>de Judice Controversiarum</hi>, doth +often and in many places commend unto +Christians the same judgment of discretion +which we stand upon, and holdeth it necessary +for them to try and examine whatsoever +either princes or prelates command +them to do. <hi rend='italic'>Coactiva</hi>, &c. <q>The coactive +power of a prince (saith he<note place='foot'>Cap. +14, p. 77.</note>), doth not absolutely +bind the subject, but only with this +condition, except he would compel him to +that which is unlawful. Therefore there is +ever left unto subjects a power of proving +and judging in their own mind, whether that +which is propounded be ungodly and unlawful +or not; and if it be ungodly, that which the +king threateneth should be suffered, rather +than that which he commandeth be done. +This Augustine hath taught,</q> &c. And +whereas it may be objected, that this maketh +a subject to be his prince's judge, he answereth +thus.<note place='foot'>Ibid., cap. 26, p. 152.</note> +<hi rend='italic'>Non se</hi>, &c. He maketh not +himself another's judge, who pondereth and +examineth a sentence published by another, +in so far as it containeth something either +to be done or to be believed by him; but +only he maketh himself the judge of his own +actions. For howsoever he who playeth the +judge is truly said to judge, yet every one +who judgeth is not properly said to play the +judge. He playeth the judge who, in an +external court pronounceth a sentence, which +by force of jurisdiction toucheth another; +but he judgeth, who in the inferior court of +his own private conscience, conceiveth such a +sentence of the things to be believed or done, +as pertaineth to himself alone. This latter +way private men both may and ought to +judge of the sentences and decrees of magistrates, +neither by so doing do they constitute +themselves judges of the magistrates, +but judges of their own actions. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 17. Finally, there is none of our opposites +but saith so much as inferreth the necessity +of this judgment of private and practical +discretion; for every smatterer among +them hath this much in his mouth, that if +the king or the church command anything +unlawful, then we ought to obey God rather +than men; but when they command +things indifferent and lawful, then their ordinance +ought to be our rule. But (good +men) will they tell us how we shall know +whether the things which the king or the +church (as they speak) do enjoin are lawful +<pb n="1-293"/><anchor id="Pg1-293"/> +or unlawful, indifferent or not indifferent? +and so we shall be at a point. Dare they +say, that they may judge those things indifferent +which our superiors judge to be such? +and those unlawful which our superiors so +judge of? Nay, then, they should deliver +their distinction in other terms, and say +thus: If our superiors enjoin anything which +they judge to be unlawful, and which they +command us so to account of, then we ought +to obey God rather than men; but if they +enjoin such things as they judge to be indifferent, +and which they command us so to +account of, then we ought to obey their ordinance. +Which distinction, methinks, would +have made Heraclitus himself to fall a +laughing with Democritus. What then remaineth? +Surely our opposites must either +say nothing, or else say with us, that it is not +only a liberty but a duty of inferiors, not to +receive for a thing lawful that which is enjoined +by superiors, because they account it and +call it such, but by the judgment of their +own discretion following the rules of the +word, to try and examine whether the same +be lawful or unlawful. +</p> + +<p> +<hi rend='italic'>Sect.</hi>. 18. These <hi rend='italic'>praecognita</hi> being now +made good, come we to speak more particularly +of the power of princes to make laws +and ordinances about things which concern +the worship of God. The purpose we will +unfold in three distinctions: 1. Of things; +2. Of times; 3. Of ties. First, Let us distinguish +two sorts of things in the worship +of God, viz., things substantial, and things +circumstantial. To things substantial we +refer as well sacred and significant ceremonies +as the more necessary and essential +parts of worship, and, in a word, all things +which are not mere external circumstances, +such as were not particularly determinable +within those bounds which it pleased God +to set to his written word, and the right +ordering whereof, as it is common to all +human societies, whether civil or sacred, so +it is investigable by the very light and guidance +of natural reason. That among this +kind of mere circumstances sacred significant +ceremonies cannot be reckoned, we +have otherwhere made it evident. Now, +therefore, of things pertaining to the substance +of God's worship, whether they be +sacred ceremonies, or greater and more necessary +duties, 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 Scripture. They may indeed, +<pb n="1-294"/><anchor id="Pg1-294"/> +and ought to publish God's own ordinances +and commandments, and, by their +coactive temporal power, urge and enforce +the observation of the same. Notwithstanding, +it is a prince's duty, <q>that in the worship +of God, whether internal or external, +he move nothing, he prescribe nothing, except +that which is expressly delivered in +God's own written word.</q><note place='foot'>Danaeus +Pol. Christ., lib. 6, cap. 3.</note> We must beware +we confound not things which have +the plain warrant of God's word with +things devised by the will of man. David, +Jehoshaphat, Hezekiah, Josiah, and other +kings among the people of God, did, as well +laudably as lawfully, enjoin and command +that worship and form of religion which +God, in his law and by his prophets, commanded; +and forbid, avoid, and abolish +such corruptions as God had forbidden before +them, and appointed to be abolished; +whence it followeth not that kings may +enjoin things which want the warrant of +the word, but only this much, which all +of us commend, viz., <q>That a Christian +prince's office in religion,<note place='foot'>Zanch. +in 4 Praec., col. 791; Polan. Synt., lib. +10, cap. 65.</note> is diligently to +take care that, in his dominion or kingdom, +religion out of the pure word of God, expounded +by the word of God itself, and +understood according to the first principles +of faith (which others call the analogy of +faith), either be instituted, or, being instituted, +be kept pure, or, being corrupted, +be restored and reformed, that false doctrines, +abuses, idols, and superstitions, be +taken away, to the glory of God, and to his +own and his subjects' salvation.</q> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 19. But in all the Scripture princes +have neither a commendable example, nor +any other warrant, for the making of any +innovation in religion, or for the prescribing +of sacred significant ceremonies of men's +devising. Jeroboam caused a change to be +made in the ceremonies and form of God's +worship, whereas God ordained the ark of +the covenant to be the sign of his presence, +and that his glory should dwell between the +cherubims. Jeroboam set up two calves to +be the signs representative of that God +who brought <q>Israel out of Egypt;</q> and +this he means while he saith, <q>Behold thy +gods,</q> &c., 1 Kings xii. 28, giving to the +signs the thing signified; whereas God ordained +Jerusalem to be the place of worship, +and all the sacrifices to be brought to +<pb n="1-295"/><anchor id="Pg1-295"/> +the temple of Solomon, Jeroboam made +Dan and Bethel to be places of worship, and +built there altars and high places for the +sacrifices; whereas God ordained the sons of +Aaron only to be his priests, Jeroboam +made priests of the lowest of the people, +which were not of the sons of Levi; whereas +God ordained the feast of tabernacles to +be kept on the fifteenth day of the seventh +month, Jeroboam appointed it on the fifteenth +day of the eighth month. Now, if +any prince in the world might have fair +pretences for the making of such innovations +in religion, Jeroboam much more. He +might allege for his changing of the signs +of God's presence, and of the place of worship, +that since Rehoboam's wrath was incensed +against him, and against the ten +tribes which adhered unto him (as appeareth +by the accounting of them to be rebels, +2 Chron. xiii. 6, and by the gathering of +a huge army for bringing the kingdom +again to Rehoboam, 2 Chron. xi. 1), it was +no longer safe for his subjects to go up to +Jerusalem to worship, in which case God, +who required mercy more than sacrifice, +would bear with their changing of a few +ceremonies for the safety of men's lives. +For his putting down of the priests and +Levites, and his ordaining of other priests +which were not of the sons of Levi, he +might pretend that they were rebellious to +him, in that they would not assent unto his +new ordinances,<note place='foot'>Martyr. in 1 +Reg. viii. 31.</note> which he had enacted for +the safety and security of his subjects, and +that they did not only simply refuse obedience +to these his ordinances, but in their +refusal show themselves so stedfastly minded, +that they would refuse and withstand +even to the suffering of deprivation and deposition; +and not only so, but likewise drew +after them many others of the rest of the +tribes to be of their judgment, 2 Chron. xi. +16, and to adhere to that manner of worship +which was retained in Jerusalem. Lastly, +For the change which he made about the +season of the feast of tabernacles, he might +have this pretence, that as it was expedient +for the strengthening of his kingdom<note place='foot'>Ibid., +1 Reg, viii. 32.</note> to +draw and allure as many as could be had to +associate and join themselves with him in his +form of worship (which could not be done if +he should keep that feast at the same time +when it was kept at Jerusalem); so there +<pb n="1-296"/><anchor id="Pg1-296"/> +was no less (if not more) order and decency in +keeping it in the eighth month, when the +fruits of the ground were perfectly gathered +in<note place='foot'>Ibid.</note> (for thankful remembrance whereof that +feast was celebrated) than in the seventh, +when they were not so fully collected. +</p> + +<p> +These pretences he might have made yet +more plausible, by professing and avouching +that he intended to worship no idols, but +the Lord only; that he had not fallen from +anything which was fundamental and essential +in divine faith and religion, that the +changes which he had made were only about +some alterable ceremonies which were not +essential to the worship of God, and that +even in these ceremonies he had not made +any change for his own will and pleasure, +but for important reasons which concerned +the good of his kingdom and safety of his +subjects. Notwithstanding of all this, the +innovations which he made about these ceremonies +of sacred signs, sacred places, sacred +persons, sacred times, are condemned for +this very reason, because he devised them of +his own heart, 1 Kings xii. 33, which was +enough to convince him of horrible impiety +in making Israel to sin. Moreover, when +king Ahaz took a pattern of the altar of +Damascus, and sent it to Urijah the priest, +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 protector, the king of Assyria, +2 Kings xvi. 10, 18 (for of his appointing +that new altar for his own and all +the people's sacrifices, there was nothing +heard till after his return from Damascus, at +which time he began to fall back from one +degree of defection to a greater), yet this +very innovation of taking the pattern of an +altar from idolaters is marked as a sin and a +snare. Last of all, whereas many of the +kings of Judah and Israel did either themselves +worship in the groves and the high +places, or else, at least, suffer the people to +do so, howsoever they might have alleged<note place='foot'>Hospin. +De Orig. Templ., lib. 1, cap. 1, Wolph. +in 2 Reg. xii. 4.</note> +specious reasons for excusing themselves,—as +namely, that they gave not this honour +to any strange gods, but to the Lord only; +that they chose these places only to worship +in wherein God was of old seen and +worshipped by the patriarchs, that the +groves and the high places added a most +amiable splendour and beauty to the worship +<pb n="1-297"/><anchor id="Pg1-297"/> +of God, and that they did consecrate +these places for divine worship in a good +meaning, and with minds wholly devoted +to God's honour,—yet notwithstanding, because +this thing was not commanded of God, +neither came it into his heart, he would admit +no excuses, but ever challengeth it as a +grievous fault in the government of those +kings, that those high places were not taken +away, and that the people still sacrificed in +the high places; 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 +appointed.<note place='foot'>Hospin., ibid., p. 3.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 20. Now as touching the other sort +of things which we consider in the worship +of God, namely, things merely circumstantial, +and such as have the very same use and +respect in civil which they have in sacred actions, +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 worship, then +he may only enjoin such an order as may +stand with the observing and following of +the rules of the word, whereunto we are tied +in the use and practice of things which are +in their general nature indifferent. +</p> + +<p> +Of these rules I am to speak in the +fourth part of the dispute. And here I say +no more but this: Since the word commandeth +us to do all things to the glory of God, +1 Cor. x. 31; to do all things to edifying, +1 Cor. xiv. 29; and to do all things in +faith, and full persuasion of the lawfulness +of that which we do, Rom. xiv. 5, 23, +therefore there is no prince in the world +who hath power to command his subjects to +do that which should either dishonour God, +or not honour him; or that which should +either offend their brother, or not edify +him; or, lastly, that which their conscience +either condemneth or doubteth of. For how +may a prince command that which his subjects +may not do? 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 word, but only such matters +of private action wherein we are left +at full liberty, there being no ordinance of +superiors to determine our practice, and that +if such an ordinance be published and propounded +unto us, we should take it alone +<pb n="1-298"/><anchor id="Pg1-298"/> +for our rule, and no longer think to examine +and order our practice by the rules of the +word; +</p> + +<p> +For, 1. This were as much as to say, that +in the circumstances of God's worship we +are bound to take heed unto God's rules, +then only and in that case when men give +us none of their rules, which, if they do, +God's rules must give place to men's rules, +and not theirs to his. +</p> + +<p> +2. If it were so, then we should never +make reckoning to God, whether that +which we had done in obedience to superiors +was right or wrong, good or bad, and +we should only make reckoning of such +things done by us as were not determined +by a human law. +</p> + +<p> +3. The law of superiors is never the supreme +but ever a subordinate rule, and (as +we said before) it can never be a rule to us, +except in so far only as it is ruled by a +higher rule. Therefore we have ever another +rule to take heed unto beside their +law. +</p> + +<p> +4. The Scripture speaketh most generally, +and admitteth no exception from the +rules which it giveth: <q>Whatsoever ye do +(though commanded by superiors) do all to +the glory of God. Let all things (though +commanded by superiors) be done to edifying. +Whatsoever is not of faith (though +commanded by superiors) is sin.</q> +</p> + +<p> +5. We may do nothing for the sole will +and pleasure of men, for this were to be the +servants of men, as hath been shown. The +Bishop of Salisbury also assenteth hereunto.<note place='foot'>De +Justit. Actual., cap. 41.</note> +<hi rend='italic'>Non enim</hi> (saith he) <hi rend='italic'>Deus vult, ut hominis +alicujus voluntatem regulam nostrae voluntatis +atque vitae faciamus: sed hoc privilegium +sibi ac verbo suo reservatum voluit.</hi> +And again,<note place='foot'>De Judice Controv., cap. 26, +p. 153.</note> <hi rend='italic'>Pio itaque animo haec consideratio +semper adesse debet, utrum id quod +praecipitur sit divino mandato contrarium +necne: atque ne ex hac parte fallantur, +adhibendum est illud judicium discretionis, +quod nos tantopere urgemus.</hi> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 21. These things if Saravia had +considered,<note place='foot'>De Imper. Author, lib. +2, cap. 52.</note> he had not so absolutely pronounced +that the power of the kings may +make constitutions of the places and times, +when and where the exercises of piety may +be conveniently had, also with what order, +what rite, what gesture, what habit, the +mysteries shall be more decently celebrated. +<pb n="1-299"/><anchor id="Pg1-299"/> +But what! thought he this power of kings +is not astricted to the rules of the word? +Have they any power which is to destruction +and not to edification? Can they command +their subjects to do anything in the circumstances +of divine worship which is not for +the glory of God, which is not profitable for +edifying, and which they cannot do in faith? +Nay, that all the princes in the world have +not such power as this, will easily appear to +him who attendeth unto the reasons which +we have propounded. And because men do +easily and ordinarily pretend that their constitutions +are according to the rules of the +word, when they are indeed repugnant to +the same, therefore we have also proved +that inferiors may and must try and examine +every ordinance of their superiors, +and that by the judgment of private discretion, +following the rules of the word. I +say following the rules of the word, because +we will never allow a man to follow Anabaptistical +or Swenckfeldian-like enthusiasms +and inspirations. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 22. Touching the application of +what hath been said unto the controverted +ceremonies, there needs nothing now to be +added. For that they belong not to that +sort of things which may be applied to civil +uses, with the same respect and account +which they have being applied to religious +uses, 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 actions, +but that they belong to the substance +of worship, as being sacred significant ceremonies, +wherein both holiness and necessity +are placed, and which may not without his +sacrilege be used out of the compass of +worship, we have elsewhere plainly evinced. +And this kind of things, whensover they are +men's devices, and not God's ordinances, +cannot be lawfully enjoined by princes, as +hath been showed. +</p> + +<p> +But if any man will needs have these ceremonies +in question to go under the name +of mere circumstances, let us put the case +they were no other, yet our conforming unto +them, which is urged, cannot stand with +the rules of the word. +</p> + +<p> +It could not be for the glory of God, not +only for that it is offensive to many of Christ's +little ones, but likewise for that it ministereth +occasion to the enemies of the Lord to +blaspheme; to atheists, because by these +naughty observances they see the commandments +<pb n="1-300"/><anchor id="Pg1-300"/> +of God made of little or no effect, and +many godly both persons and purposes despised +and depressed, whereat they laugh in +their sleeve and say, Aha! so would we have +it; to Papists, because as by this our conformity +they confirm themselves in sundry +of their errors and superstitions, so perceiving +us so little to abhor the pomp and +bravery of their mother of harlots, that we +care not to borrow from her some of her +meretricious trinkets, 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 themselves. +</p> + +<p> +Neither yet can our conforming unto the +ceremonies pressed upon us be profitable +for edifying, for we have given sufficient +demonstration of manifold hurts and inconveniences +ensuing thereon. +</p> + +<p> +Nor, lastly, can we conform to them in +faith; for as our consciences cannot find, so +the word cannot afford, any warrant for +them. Of all which things now I only +make mention, because I have spoken of +them enough otherwhere. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 23. The second distinction which +may help our light in this question about +the power of princes, is of times; for when +the church and ministers thereof are corrupted +and must be reformed, princes may +do much more in making laws about things +ecclesiastical than regularly they may, when +ecclesiastical persons are both able and willing +to do their duty, in rightly taking care +of all things which ought to be provided for +the good of the church, and conservation or +purgation of religion. <q>For (saith Junuis<note place='foot'>Animad. +in Bell. contr. 4, lib. 1, cap. 12, 18.</note>) +both the church, when the joining of the +magistrate faileth, may extraordinarily do +something which ordinarily she cannot; and +again, when the church faileth of her duty, +the magistrate may extraordinarily procure +that the church return to her duty; that is, +in such a case extraordinarily happening, +these (ecclesiastical persons) and those (magistrates) +may extraordinarily do something +which ordinarily they cannot. For this belongeth +to common law and equity, that unto +extraordinary evils, extraordinary remedies +must also be applied.</q> We acknowledge +that it belongeth to princes<note place='foot'>Cartwr. +on Matt. xxii., sect. 3.</note> <q>to reform +things in the church, as often as the ecclesiastical +persons shall, either through ignorance, +disorder of the affection of covetousness, +<pb n="1-301"/><anchor id="Pg1-301"/> +or ambition, defile the Lord's sanctuary.</q> +At such extraordinary times, princes, +by their coactive temporal power, ought +to procure and cause a reformation of abuses, +and the avoiding of misorders in the church, +though with the discontent of the clergy, +for which end and purpose they may not +only enjoin and command the profession of +that faith, and the practice of that religion +which God's word appointeth, but also prescribe +such an order and policy in the circumstances +of divine worship as they in +their judgment of Christian discretion, observing +and following the rules of the word, +shall judge and try to be convenient for the +present time and case, and all this under the +commination of such temporal losses, pains, +or punishments as they shall deprehend to +be reasonable. But at other ordinary times, +when ecclesiastical persons are neither +through ignorance unable, nor through +malice and perverseness of affection unwilling, +to put order to whatsoever requireth +any mutation to be made in the church and +service of God, in that case, without their +advice and consent, princes may not make +an innovation of any ecclesiastical rite, nor +publish any ecclesiastical law. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 24. When Dr Field<note place='foot'>Of +the Church, lib. 5. cap. 53.</note> speaketh of +the power of princes to prescribe and make +laws about things spiritual or ecclesiastical, +he saith, That the prince may, with the advice +and direction of his clergy, command +things pertaining to God's worship and service, +both for profession of faith, ministration +of the sacraments, and conversation +fitting to Christians in general, or men of +ecclesiastical order in particular, under the +pains of death, imprisonment, banishment, +confiscation of goods, and the like; and by his +princely power establish things formerly defined +and decreed, against whatsoever error +and contrary ill custom and observation. In +all this the Doctor saith very right; but I +demand, further, these two things: 1. What +if the thing have not been decreed before? +and what if the free assent of the clergy be +not had for it? Would the Doctor have said +that in such a case the prince hath not +power by himself, and by his own sole +authority, to enjoin it, and to establish a +law concerning it? For example, that +king James had not power by himself to +impose the controverted ceremonies upon +the church of Scotland at that time when +<pb n="1-302"/><anchor id="Pg1-302"/> +as no free assent (much less the direction) +of the clergy was had for them, so neither +had they been formerly decreed, but laws +and decrees were formerly made against +them. If the Doctor would have answered +affirmatively that he had this power, then +why did he, in a scornful dissimulation, so +circumscribe and limit the power of princes, +by requiring a former decree, and the free +assent of the clergy? If he would have +answered negatively, that he had no such +power, we should have rendered him thanks +for his answer. 2. Whether may the clergy +make any laws about things pertaining to +the service of God which the prince may +not as well by himself, and without them, +constitute and authorise? If the affirmative +part be granted unto us, we gladly take it. +But we suppose Dr Field did, and our opposites +yet do, hold the negative. Whereupon +it followeth that the prince hath as +much, yea, the very same power, of making +laws in all ecclesiastical things which the +clergy themselves have when they are convened +in a lawful and free assembly, yet I +guess from the Doctor's words that he would +have replied, namely, that the difference is +great betwixt the power of making laws +about things ecclesiastical in the prince, and +the same power in the clergy assembled together; +for he describeth the making of a +law to be the prescribing of something, under +some pain or punishment, which he that +so prescribeth hath power to inflict. Whereby +he would make it appear that he yieldeth +not unto princes the same power of spiritual +jurisdiction, in making of ecclesiastical +laws, which agreeth to the clergy; because, +whereas a council of the clergy may frame +canons about things which concern the worship +of God, and prescribe them under the +pain of excommunication, and other ecclesiastical +censures, the ordinance of princes +about such matters is only under the pain +of some external or bodily punishment. But +I answer, <hi rend='italic'>potestas</hi> διατακτικὴ is one thing, +and <hi rend='italic'>potestas</hi> κειτικὴ is another thing. When +the making of a law is joined either with +the intention, or with the commination of a +punishment, in case of transgression, this is +but accidental and adventitious to the law, +not naturally nor necessarily belonging to +the essence of the same; for many laws +there hath been, and may be, which prescribe +not that which they contain under +the same pain or punishment. Gratian distinguisheth +three sorts of laws: <hi rend='italic'>Omnis</hi>, +<pb n="1-303"/><anchor id="Pg1-303"/> +&c. <q>Every law (saith he<note place='foot'>Decr., +part 1, dist. 3, cap. 4.</note>) either permits +something; for example, let a valorous man +seek a reward: or forbids; for example, let +it be lawful to no man to seek the marriage +of holy virgins: or punisheth; for example, +he who committeth murder let him be capitally +punished.</q> And in this third kind +only there is something prescribed under a +pain or punishment. It is likewise holden +by schoolmen,<note place='foot'>Aquin. 1a, 2ae, +quest. 92, art. 2.</note> that it is a law which permitteth +something indifferent, as well as it +which commandeth some virtue, or forbiddeth +some vice. When a prince doth statute +and ordain, that whosoever, out of a generous +and magnanimous spirit, will adventure +to embark and hazard in a certain +military exploit against a foreign enemy, +whom he intendeth to subdue, shall be allowed +to take for himself in propriety all +the rich spoil which he can lay hold on,—there +is nothing here prescribed under some +pain or punishment, yet it is a law, and +properly so termed. And might not the +name of a law be given unto that edict of +King Darius, whereby he decreed that all +they in his dominions should fear the God +of Daniel, forasmuch as he is the living and +eternal God, who reigneth for ever, Dan. vi.; +yet it prescribed nothing under some pain +or punishment to be inflicted by him who +so prescribed. Wherefore, though the prince +publisheth ecclesiastical laws under other +pains and punishments than the clergy doth, +this showeth only that <hi rend='italic'>potestas</hi> κειτικὴ is +not the same, but different, in the one and +in the other; yet if it be granted that whatsoever +ecclesiastical law a synod of the clergy +hath power to make and publish, the prince +hath power to make and publish without +them, by his own sole authority, it followeth, +that the power of the church to make +laws which is called <hi rend='italic'>potestas</hi> διατακτικὴ, +doth agree as much, as properly, and as +directly to the prince, as to a whole synod +of the church. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 25. Now, therefore, we firmly hold, +1. That the prince may not innovate any +custom or rite of the church, nor publish +any ecclesiastical law, without the free assent +of the clergy, they being neither unable for, +nor unwilling unto, their ecclesiastical functions +and duties; yea, further, that so far as +is possible, the consent of the whole church +ought to be had whensoever any change is +<pb n="1-304"/><anchor id="Pg1-304"/> +to be made of some order or custom in the +church; for that which toucheth the whole +church, and is to be used by the whole church, +<hi rend='italic'>ab omnibus etiam merito curatur</hi>.<note place='foot'>Bald. +de Cas. Consc., lib. 4, cap. 11, cas. 1.</note> Therefore, +when there is any change to be made +in the rites of the church, <hi rend='italic'>merito fit hoc +cum omnium ordinum ecclesiae consensu</hi>.<note place='foot'>Ibid.</note> +Neither was there ever a rightly reformed +church which was helped and not hurt by +such rites and customs as, to their grief and +miscontentment, princes did impose upon +them. Whence it was, that <q>they who +were orthodox did ever withstand such a +magistrate as would have, by his commandments, +tied the church to that which was +burdensome to their consciences.</q><note place='foot'>Ibid., cas. 2.</note> That +such inconveniences may be shunned, it is +fit, that, when any change is to be made in +the policy of a church, not the clergy +alone, but the elders also, and men of understanding +among the laity, in a lawful +assembly, freely give their voices and consent +thereunto. Good reason have our +writers to hold against Papists, that laymen +ought to have place in councils wherein +things which concern the whole church are +to be deliberated upon. 2. Lest it be +thought enough that princes devise, frame, +and establish, ecclesiastical laws as them +best liketh, and then, for more show of +orderly proceeding, some secret and sinistrous +way extort and procure the assent of +the synod of the church; therefore we add, +that it belongeth to the synod (the clergy +having the chief place therein, to give direction +and advice), not to receive and approve +the definition of the prince in things +which concern the worship of God, but itself +to define and determine what orders +and customs are fittest to be observed in +such things, that thereafter the prince may +approve and ratify the same, and press +them upon his subjects by his regal coactive +power. To me it is no less than a matter of +admiration how Camero could so far forget +himself as to say,<note place='foot'>Praelect., tom. +2, p. 50.</note> that in things pertaining +unto religion, <hi rend='italic'>dirigere atque disponere +penes magistratum est proprie, penes ecclesiasticos +ministerium atque executio +proprie</hi>, telling us further, that the directing +and disposing of such things doth then +only belong to ecclesiastical persons when +the church suffereth persecution, or when +<pb n="1-305"/><anchor id="Pg1-305"/> +the magistrate permitteth that the matter +be judged by the church. +</p> + +<p> +Our writers have said much of the power +of the church to make laws, but this man (I +perceive) will correct them all, and will not +acknowledge that the church hath any power +of making laws about things pertaining to +religion (except by accident, because of persecution +or permission), but only a power of +executing what princes please to direct. +More fully to deliver our mind, we say, +that in the making of laws about things +which concern the worship of God, the +prince may do much <hi rend='italic'>per actus imperatos</hi>, +but nothing <hi rend='italic'>per actus elicitos</hi>. For the +more full explanation of which distinction, +I liken the prince to the will of man; the +ministers of the church to man's particular +senses; a synod of the church to that internal +sense which is called <hi rend='italic'>sensus communis</hi>; +the fountain and original of all the external +things and actions ecclesiastical, or +such as concern the worship of God, to the +objects and actions of the particular senses; +and the power of making ecclesiastical laws +to that power and virtue of the common sense, +whereby it perceiveth, discerneth, and judgeth +of the objects and actions of all the particular +senses. Now as the will commandeth +the common sense to discern and judge of +the actions and objects of all the particular +senses, thereafter commandeth the eye to +see, and the ear to hear, the nose to smell, +&c., yet it hath not power by itself to exercise +or bring forth any of these actions, +for the will can neither see nor yet judge of +the object and action of sight, &c. So the +prince may command a synod of the church +to judge of ecclesiastical things and actions, +and to define what order and form of policy +is most convenient to be observed in things +pertaining to divine worship, and thereafter +he may command the particular ministers of +the church to exercise the works of their +ministry, and to apply themselves unto that +form of church regiment and policy which +the synod hath prescribed, yet he may not +by himself define and direct such matters, +nor make any laws thereanent. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 26. For proof of these things I add, +1. Politic government, <hi rend='italic'>versatur circa res +terrenas et hominem externum</hi> (saith one +of our writers<note place='foot'>Til. Synt., part 2, disp. +32, th. 33.</note>); <hi rend='italic'>magistratus</hi> (saith +another<note place='foot'>Danaeus Pol. Christ., lib. 6, cap. 1.</note>) +<hi rend='italic'>instituti sunt à Deo rerum humanarum +<pb n="1-306"/><anchor id="Pg1-306"/> +quae hominum societati necessariae sunt respectu, +et ad carum curam</hi>; but they are +ecclesiastical ministers who are <q>ordained +for men in things pertaining to God,</q> Heb. +v. 1, that is, in things which pertain unto +God's worship. It belongeth not therefore +to princes to govern and direct things of this +nature, even as it belongeth not to pastors +to govern and direct earthly things which +are necessary for the external and civil society +of men, I mean ordinarily and regularly, +for of extraordinary cases we have +spoken otherwise. But according to the +common order and regular form we are ever +to put this difference betwixt civil and ecclesiastical +government, which one of our best +learned divines hath excellently conceived +after this manner:<note place='foot'>Fr. Jun. +Ecclesiat., lib. 3, cap. 4.</note> <hi rend='italic'>Altera differentia</hi>, &c., +<q>The other difference (saith he) taken +from the matter and subject of the administrations. +For we have put in our definition +human things to be the subject of civil administration, +but the subject of ecclesiastical +administration we have taught to be things +divine and sacred. Things divine and sacred +we call both those which God commandeth +for the sanctification of our mind +and conscience as things necessary, 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 necessary; for example, +prayers, the administration of the word +and sacraments, ecclesiastical censure, are +things necessary, and essentially belonging +to the communion of saints; but set days, +set hours, set places, fasts, and if there be +any such like, they belong to the decency +and order of the church, without which the +church cannot be well edified, nor any particular +member thereof rightly fashioned +and fitly set in the body. But human +things we call such duties as touch the life, +the body, goods, and good name, as they +are expounded in the second table of the +Decalogue, for these are the things in which +the whole civil administration standeth. Behold +how the very circumstances which pertain +to ecclesiastical order and decency are +exempted from the compass of civil government.</q> +</p> + +<p> +2. <q>Natural reason (saith the Bishop of +Salisbury) telleth,<note place='foot'>De Judice +Controv., cap. 14, p. 70.</note> that to judge of everything, +and to instruct others, belongeth to +<pb n="1-307"/><anchor id="Pg1-307"/> +them who before others take pains and +study to the care and knowledge of the +same, so physicians judge which meat is +wholesome, which noisome. Lawyers declare +what is just, what unjust, and in all +arts and sciences, they who professedly place +their labour and study in the polishing and +practising of the same, both use and ought +to direct the judgments of others.</q> Since +therefore<note place='foot'>Gerard. locor. Theol., +tom. 6, p. 840.</note> the ministers of the church are +those <hi rend='italic'>quibus ecclesiae cura incumbit vel +maxime</hi>, since they do above and before the +civil magistrate devote themselves to the +care and knowledge of things pertaining to +God and his worship, whereabout they profess +to bestow their ordinary study and +painful travail, were it not most repugnant +to the law of natural reason to say that they +ought not to direct, but be directed by, the +magistrate in such matters? +</p> + +<p> +3. The ministers of the church are appointed +to be <q>watchmen in the city of +God,</q> Mic. vii. 4, and <q>overseers of the +flock,</q> Acts xx. 28; but when princes do, +without the direction and definition of ministers, +establish certain laws to be observed +in things pertaining to religion, ministers +are not then watchmen and overseers, because +they have not the first sight, and so +cannot give the first warning of the change +which is to be made in the church. The +watchmen are upon the walls, the prince is +within the city. Shall the prince now view +and consider the breaches and defects of the +city better and sooner than the watchmen +themselves? Or shall one, within the city, +tell what should be righted and helped +therein, before them who are upon the +walls? Again, the prince is one of the +flock, and is committed, among the rest, to +the care, attendance, and guidance of the +overseers; and, I pray, shall one of the +sheep direct the overseers how to govern +and lead the whole flock, or prescribe to +them what orders and customs they shall +observe for preventing or avoiding any +hurt and inconvenience which may happen +to the flock? +</p> + +<p> +4. Christ hath ordained men of ecclesiastical +order, not only <q>for the work of the +ministry,</q><note place='foot'>Zanch. in Eph. +iv. 12.</note> that is, for preaching the word +and ministering the sacraments, for warning +and rebuking them who sin, for comforting +the afflicted, for confirming the +<pb n="1-308"/><anchor id="Pg1-308"/> +weak, &c., but also for providing whatsoever +concerneth either the private spiritual +good of any member of the church, which +the Apostle calleth <q>the perfecting of the +saints,</q> or the public spiritual good of the +whole church, which he calleth the <q>edifying +of the body of Christ,</q> Eph. iv. 12. +Since, therefore, the making of laws about +such things, without which the worship of +God cannot be orderly nor decently (and so +not rightly) performed, concerneth the spiritual +good and benefit of the whole church, +and of all the members thereof, it followeth +that Christ hath committed the power of +judging, defining, and making laws about +those matters, not to magistrates, but to the +ministers of the church. +</p> + +<p> +5. The Apostle, speaking of the church +ministers, saith, <q>Obey them that have the +rule over you, and submit yourselves for +they watch for your souls as they that must +give account,</q> Heb. xiii. 17. Whence we +gather, that in things pertaining to God, and +which touch the spiritual benefit of the soul, +the ministers of the church ought to give +direction, and to be obeyed, as those who, in +things of this nature, have the rule over all +others of the church (and by consequence +over princes also), so that it be in the Lord. +And lest this place and power which is given +to ministers, should either be abused by +themselves to the commanding of what they +will, or envied by others, as too great honour +and pre-eminence, the Apostle showeth +what a painful charge lieth on them, and +what a great reckoning they have to make. +They watch for your souls, saith he, not only +by preaching and warning every one, and +by offering up their earnest prayers to God +for you, but likewise by taking such care of +ecclesiastical discipline, order, and policy, that +they must provide and procure whatsoever +shall be expedient for your spiritual good, +and direct you in what convenient and beseeming +manner you are to perform the +works of God's worship, as also to avoid and +shun every scandal and inconveniency which +may hinder your spiritual good. And of +these things, whether they have done them +or not, they must make account before the +judgment seat of the great Bishop of your +souls. Surely, if it belong to princes to do +fine and ordain what order and policy should +be observed in the church, what forms and +fashions should be used, for the orderly and +right managing of the exercises of God's +worship, how scandals and misorders are to +<pb n="1-309"/><anchor id="Pg1-309"/> +be shunned, how the church may be most +edified, and the spiritual good of the saints +best helped and advanced, by wholesome +and profitable laws, concerning things which +pertain to religion, then must princes take +also upon them a great part of that charge +of pastors, to watch for the souls of men, +and must liberate them from being liable to +a reckoning for the same. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 27. 6. Constantine the Great, +Theodosius, both the one and the other, +Martianus, Charles the Great, and other Christian +princes, when there was any change to be +made of ecclesiastical rites, did not, by their +own authority, imperiously enjoin the change, +but convocate synods for deliberating upon +the matter, as Balduine noteth.<note place='foot'>De +Cas. Consc., lib. 6, cap. 11, cas. 2.</note> The great +Council of Nice was assembled by Constantine, +not only because of the Arian heresy, +but, also (as Socrates witnesseth<note place='foot'>Lib. +1, cap. 8.</note>), because +of the difference about the keeping of Easter; +and though the bishops, when they +were assembled, did put up to him libels of +accusation, one against another, so that there +could be no great hope of their agreement +upon fit and convenient laws; yet, notwithstanding, +he did not interpone his own definition +and decree, for taking up that difference +about Easter, only he exhorted the bishops +convened in the council to peace, and +so commended the whole matter to be judged +by them. +</p> + +<p> +7. We have for us the judgment of worthy +divines. A notable testimony of Junius +we have already cited. Danaeus will not +allow princes by themselves to make laws +about ecclesiastical rites,<note place='foot'>Pol. +Christ., lib. 6, cap. 3.</note> but this he will +have done by a synod. <hi rend='italic'>Porro quod ad +ritus,</hi> &c. <q>Furthermore (saith he), for +rites and ceremonies, and that external order +which is necessary in the administration +of the church, let a synod of the church +convene, the supreme and godly magistrate +both giving commandment for the convening +of it, and being present in it; and let +that synod of the church lawfully assembled +define what should be the order and external +regiment of the church. This decree of +the ecclesiastical synod shall the godly and +supreme magistrate afterward confirm, +stablish, and ratify by his edict.</q> Joh. Wolphius +observeth of king Joash,<note place='foot'>In 2 Reg. +xii. 5.</note> that he did +not by himself take order for the reparation +<pb n="1-310"/><anchor id="Pg1-310"/> +of the temple, nor define what was to be +done unto every breach therein, but committed +this matter to be directed and cared +for by the priests, whom it chiefly concerned, +commanding them to take course for the +reparation of the breaches of the house, +wheresoever any breach should be found, +and allowing them money for the work. +Whereupon he further noteth, that as the +superior part of man's soul doth not itself +hear, see, touch, walk, speak, but commandeth +the ears, eyes, hands, feet, and tongue, +to do the same; so the magistrate should +not himself either teach or make laws, but +command that these things be done by the +doctors and teachers. Cartwright and Pareus +upon Heb. xiii. 17, tell the Papists, +that we acknowledge princes are holden to +be obedient unto pastors in things that belong +unto God, if they rule according to the +word, which could not be so, if the making +of laws about things pertaining to God and +his worship did not of right and due belong +unto pastors, but unto princes themselves. +Our Second Book of Discipline, chap. 12, +ordaineth, <q>That ecclesiastical assemblies +have their place, with power to the kirk to +appoint times and places convenient for the +same, and all men, as well magistrates as +inferiors, to be subject to the judgment of +the same in ecclesiastical causes.</q> Balduine +holdeth,<note place='foot'>Ubi supra.</note> +that a prince may not by himself +enjoin any new ecclesiastical rite, but must +convocate a synod for the deliberation and +definition of such things. And what mean +our writers when they say,<note place='foot'>Perk. +on Rev. iii. 7.</note> that kings have +no spiritual but only a civil power in the +church? As actions are decerned by the +objects, so are powers by the actions: if, +therefore, kings do commendably by themselves +make laws about things pertaining to +God's worship, which is a spiritual action, +then have they also a spiritual power in the +church; but if they have no spiritual power, +that is, no power of spiritual jurisdiction, +how can they actually exercise spiritual jurisdiction? +That the making of laws about +things pertaining to God's worship is an action +of spiritual jurisdiction, it needeth no +great demonstration; for, 1. When a synod +of the church maketh laws about such things, +all men know that this is an action of spiritual +jurisdiction flowing from that power of +spiritual jurisdiction which is called <hi rend='italic'>potestas</hi> +<pb n="1-311"/><anchor id="Pg1-311"/> +διατακτικὴ. And how then can the prince's +making of such laws be called an action of +civil, not of spiritual jurisdiction? I see +not what can be answered, except it be +said, that the making of those laws by a +synod is an action of spiritual jurisdiction, +because they are made and published with +the commination of spiritual and ecclesiastical +punishments in case of transgression, +but the making of them by the prince is an +action of jurisdiction only, because he prescribeth +and commandeth, under the pain of +some temporal loss or punishment. But I +have already confuted this answer, because +notwithstanding of the different punishments +which the one and the other hath power to +threaten and inflict, yet, at least, that part of +spiritual jurisdiction which we call <hi rend='italic'>potestas</hi> +διατακτικὴ remaineth the same in both, +which power of making laws must not (as +I show) be confounded with that other power +of judging and punishing offenders. 2. Actions +take their species or kind from the object +and the end, when other circumstances +hinder not. Now, a prince's making of laws +about things pertaining to religion, is such +an action of jurisdiction, as hath both a spiritual +end, which is the edification of the +church and spiritual good of Christians, and +likewise a spiritual object; for that all things +pertaining to divine worship, even the very +external circumstances of the same, are rightly +called things spiritual and divine, not civil +or human, our opposites cannot deny, +except they say, not only that such things +touch the lives, bodies, estates, or names of +men, and are not ordained for the spiritual +benefit of their souls, but also that the synod +of the church, whose power reacheth +only to things spiritual, not civil or human, +can never make laws about those circumstances +which are applied unto, and used in +the worship of God; and as the prince's +making of laws about things of this nature, +is in respect of the object and end, an action +of spiritual jurisdiction, so there is no circumstance +at all which varieth the kind, or +maketh it an action of civil jurisdiction only. +If it be said, that the circumstance of the +person changeth the kind of the action, so +that the making of laws about things pertaining +to religion, if they be made by ecclesiastical +persons, is an action of spiritual jurisdiction; +but if, by the civil magistrate, +an action of civil jurisdiction, this were a +most extremely unadvised distinction; for +so might Uzziah the king have answered +<pb n="1-312"/><anchor id="Pg1-312"/> +for himself, 2 Chron. xxvi. 18, that, in +burning incense, he did not take upon him +to execute the priest's office, because he was +only a civil person; so may the Pope say, +that he might not take upon him the power +of emperors and monarchs, because he is an +ecclesiastical person. Many things men do +<hi rend='italic'>de facto</hi>, which they cannot <hi rend='italic'>de jure</hi>. +Civil persons may exercise a spiritual jurisdiction +and office, and, again, ecclesiastical persons +may exercise a civil jurisdiction <hi rend='italic'>de +facto</hi>, though not <hi rend='italic'>de jure</hi>. Wherefore the +prince's making of laws about things spiritual +remaineth still an action of spiritual +jurisdiction, except some other thing can be +alleged to the contrary, beside the circumstance +of the person. But some man, peradventure, +will object that a prince, by his +civil power, may enjoin and command not +only the observation of those ecclesiastical +rites which a synod of the church prescribeth, +but also that a synod (when need is) +prescribe new orders and rites, all which +are things spiritual and divine. And why +then may he not, by the same civil power, +make laws about the rites and circumstances +of God's worship, notwithstanding that they +are (in their use and application to the actions +of worship) things spiritual, not civil. +</p> + +<p> +<hi rend='italic'>Ans.</hi> The schoolmen say,<note place='foot'>Aquin, +3a, quest. 85, art 2.</note> that an action +proceedeth from charity two ways, either +<hi rend='italic'>elicitive</hi> or <hi rend='italic'>imperative</hi>, +and that those actions which are immediately produced and +wrought out by charity, belong not to other +virtues distinct from charity, but are comprehended +under the effects of charity itself, +such as are the loving of good and rejoicing +for it. Other actions, say they, which are +only commanded by charity, belong to other +special virtues distinct from charity. So, say +I, an action may proceed from a civil power +either <hi rend='italic'>elicitive</hi> or +<hi rend='italic'>imperative</hi>. <hi rend='italic'>Elicitive</hi> a civil +power can only make laws about things +civil or human; but <hi rend='italic'>imperative</hi> it may command +the ecclesiastical power to make laws +about things spiritual, which laws thereafter +it may command to be observed by all who +are in the church. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 28. 8. Our opposites themselves +acknowledge no less than that which I have +been pleading for. <q>To devise new rites +and ceremonies (saith Dr Bilson<note place='foot'>Apud +Parker of the Cross, cap. 5, sect. 6.</note>), is not the +prince's vocation, but to receive and allow +such as the Scriptures and canons commend, +<pb n="1-313"/><anchor id="Pg1-313"/> +and such as the bishops and pastors of the +place shall advise.</q> And saith not the +Bishop of Salisbury,<note place='foot'>De Judice +Controv., cap. 16, p. 92.</note> <hi rend='italic'>Ceremonias utiles et +decoras excogitare, ad ecclesiasticos pertinet; +tamen easdem comprobare, et toti +populo observandas imponere, ad reges +spectat</hi>? Camero saith,<note place='foot'>Praelect, +tom. 1, p. 25.</note> that it is the part +of a prince to take care for the health of +men's souls, even as he doth for the health +of their bodies, and that as he provideth +not for the curing or preventing of bodily +diseases directly and by himself, but indirectly +and by the physicians, so he should +not by himself prescribe cures and remedies +for men's spiritual maladies. <hi rend='italic'>Perinde principis +est curare salutem animarum, ac ejusdem +est saluti corporum prospicere: non +est autem principis providere ne morbi +grassentur directe, esset enim medicus, at +indirecte tamen princeps id studere debet.</hi> +Whence it followeth, that even as when +some bodily sickness spreadeth, a prince's +part is not to prescribe a cure, but to command +the physicians to do it; just so, when +any abuse, misorder, confusion, or scandal in +the church, requireth or maketh it necessary +that a mutation be made of some rite +or order in the same, and that wholesome +laws be enacted, which may serve for +the order, decency, and edification of the +church, a prince may not do this by himself, +but may only command the pastors and +guides of the church, who watch for the +souls of men as they who must give account, +to see to the exigency of the present state +of matters ecclesiastical, and to provide such +laws as they, being met together in the +name of the Lord, shall, after due and free +deliberation, find to be convenient, and +which, being once prescribed by them, he +shall by his royal authority confirm, establish, +and press. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 29. Needs now it must be manifest, +that the lawfulness of our conforming +unto the ceremonies in question can be no +way warranted by any ordinance of the supreme +magistrate, or any power which he +hath in things spiritual or ecclesiastical; +and if our opposites would ponder the reasons +we have given, they should be quickly +quieted, understanding that, before the +prince's ordinance about the ceremonies can +be said to bind us, it must first be showed +that they have been lawfully prescribed by +<pb n="1-314"/><anchor id="Pg1-314"/> +a synod of the church, so that they must retire +and hold them as the church's ordinance. +And what needeth any more? Let +us once see any lawful ordinance of the synod +or church representative for them, we +shall, without any more ado, acknowledge it +to be out of all doubt that his Majesty may +well urge conformity unto the same. +</p> + +<p> +Now, of the church's power we have +spoken in the former chapter; and if we +had not, yet that which hath been said in +this chapter maketh out our point. For it +hath been proved, that neither king nor +church hath power to command anything +which is not according to the rules of the +word; that is, which serveth not for the +glory of God, which is not profitable for +edifying, and which may not be done in +faith; unto which rules, whether the things +which are commanded us be agreeable or +not, we must try and examine by the private +judgment of Christian discretion, following +the light of God's word. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 30. Resteth the third distinction, +whereof I promised to speak, and that was +of ties or bonds. <hi rend='italic'>Quoedam obligatio</hi>, &c. +<q>Some bond (saith Gerhard<note place='foot'>Locor. +Theol., tom. 6, p. 963.</note>) is absolute, +when the law bindeth the conscience simply, +so that, in no respect, nor in no case, without +the offence of God and wound of conscience, +one may depart from the prescript +thereof; but another bond is hypothetical, +when it bindeth not simply, but under a +condition, to wit, if the transgression of the +law be done of contempt,—if for the cause of +lucre or some other vicious end,—if it have +scandal joined with it.</q> The former way, +he saith that the law of God and nature +bindeth, and that the law of the civil magistrate +bindeth the latter way; and with +him we hold that whatsoever a prince commandeth +his subjects in things any way pertaining +to religion, it bindeth only this latter +way, and that he hath never power to +make laws binding the former way, for confirmation +wherefore we say, +</p> + +<p> +1. The laws of an ecclesiastical synod, to +the obedience whereof, in things belonging +to the worship of God, we are far more +strictly tied than to the obedience of any +prince in the world, who (as hath been +showed) in this sort of things hath not such +a vocation nor power to make laws. The +laws, I say, of a synod cannot bind absolutely, +but only conditionally, or in case +<pb n="1-315"/><anchor id="Pg1-315"/> +they cannot be transgressed without violating +the law of charity, by contempt showed +or scandal given, which, as I have made +good in the first part of this dispute, so let +me now produce for it a plain testimony of +the Bishop of Salisbury,<note place='foot'>De Judice +Controv., cap. 16, p. 86, 87.</note> who holdeth that +the church's rites and ordinance do only +bind in such sort, <hi rend='italic'>ut si extra</hi>, &c., <q>That +if, out of the case of scandal or contempt, +through imprudence, oblivion, or some reasonable +cause enforcing, they be omitted, no +mortal sin is incurred before God; for as +touching these constitutions, I judge the opinion +of Gerson to be most true, to wit, that +they remain inviolated so long as the law of +charity is not by men violated about the +same.</q> Much less, then, can the laws of +princes about things spiritual or ecclesiastical +bind absolutely, and out of the case of +violating the law of charity. +</p> + +<p> +2. If we be not bound to receive and acknowledge +the laws of princes as good and +equitable, except only in so far as they are +warranted by the law of God and nature, +then we are not bound in conscience to obey +them, except only conditionally, in case the +violating of them include the violating of the +law of God and nature; but the former is +true, therefore the latter. It is God's peculiar +sovereignty, that his will is a rule ruling, +but not ruled, and that therefore a +thing is good because God will have it to +be good. Man's will is only such a rule as +is ruled by higher rules, and it must be +known to be <hi rend='italic'>norma recta</hi> before it can be +to us <hi rend='italic'>norma recti</hi>. +</p> + +<p> +3. If we be bound to try and examine, +by the judgment of discretion (following the +rules of the word), whether the things which +princes command be right, and such as ought +to be done; and if we find them not to be +such, to neglect them, then their laws cannot +bind absolutely and by themselves, (else +what need were there of such trial and examination?) +but only conditionally, and in +case they cannot be neglected without violating +some other law, which is of a superior +bond. But the former we have proved by +strong reasons, therefore the latter standeth +sure. +</p> + +<p> +4. If neither princes may command, nor +we do anything which is not lawful and expedient, +and according to the other rules of +the word, then the laws of princes bind not +absolutely, but only in case the neglecting +<pb n="1-316"/><anchor id="Pg1-316"/> +of them cannot stand with the law of charity +and the rules of the word; but the former +hath been evinced and made good, +therefore the latter necessarily followeth. +</p> + +<p> +5. If the laws of princes could bind absolutely +and simply, so that in no case, without +offending God and wounding our conscience, +we could neglect them, this bond +should arise either from their own authority, +or from the matter and thing itself which is +commanded, but from neither of these it +can arise, therefore from nothing. It cannot +arise from any authority which they +have, for if, by their authority, we mean +their princely pre-eminence and dignity, they +are princes when they command things unlawful +as well as when they command things +lawful, and so if, because of their pre-eminence +their laws do bind, then their unlawful +ordinances do bind no less than if +they were lawful; but if by their authority +we mean the power which they have of God +to make laws, this power is not absolute (as +hath been said) but limited; therefore from +it no absolute bond can arise, but this much +at the most, that <q>kings on earth must be +obeyed,<note place='foot'>Perkins on Rev. i. 5.</note> +so far as they command in Christ.</q> +</p> + +<p> +Neither yet can the bond be absolute in +respect of the thing itself which is commanded. +</p> + +<p> +When princes publish the commandments +of God, the things themselves bind whether +they should command them or not, but we +speak of such things as God's word hath left +in their nature indifferent, and of such +things we say, that if being enjoined by +princes they did absolutely bind, then they +should be in themselves immutably necessary, +even secluding as well the laws of +princes which enjoin them, as the end of +order, decency, and edification, whereunto +they are referred. To say no more, hath +not Dr Forbesse told us in Calvin's words,<note place='foot'>Iren, +lib. 2, cap. 4, sect. 3.</note> +<hi rend='italic'>Notatu dignum</hi>, &c.? +<q>It is worthy of observation, +that human laws, whether they be +made by the magistrate or by the church, +howsoever they be necessary to be observed +(I speak of such as are good and just), yet +they do not, therefore, by themselves bind +the conscience, because the whole necessity of +observing them looketh to the general end, +but consisteth not in the things commanded.</q> +</p> + +<p> +6. Whatsoever bond of conscience is not +confirmed and warranted by the word is, +<pb n="1-317"/><anchor id="Pg1-317"/> +before God, no bond at all. But the absolute +bond wherewith conscience is bound to +the obedience of the laws of princes is not +confirmed nor warranted by the word; +therefore the proposition no man can deny, +who acknowledged that none can have +power or dominion over our consciences but +God only, the great Lawgiver, who alone can +save and destroy, James iv. 12. Neither +doth any writer, whom I have seen, hold +that princes have any power over men's +consciences, but only that conscience is +bound by the laws of princes, for this respect, +because God, who hath power over +our consciences, hath tied us to their laws. +As to the assumption, he who denyeth it +must give instance to the contrary. If those +words of the Apostle be objected, Rom. +xiii. 5, <q>Ye must needs be subject, not only +for wrath, but also for conscience' sake.</q> +</p> + +<p> +I answer, 1. The Apostle saith not that +we must obey, but that we must be subject, for +conscience' sake; and how oft shall we need +to tell our opposites that subjection is one +thing, and obedience another? +</p> + +<p> +2. If he had said that we must obey for +conscience' sake, yet this could not have +been expounded of an absolute bond of conscience, +but only of an hypothetical bond, +in case that which the magistrate commandeth +cannot be omitted without breaking the +law of charity. If it be said again, that we +are not only bidden be subject, but likewise +to obey magistrates, Tit. iii. 1: <hi rend='italic'>Ans.</hi> And +who denyeth this? But still I ask, are we +absolutely and always bound to obey magistrates? +Nay, but only when they command +such things as are according to the +rules of the word, so that either they must +be obeyed or the law of charity shall be +broken; in this case, and no other, we are +bidden obey. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 31. Thus have we gained a principal +point, viz., that the laws of princes bind +not absolutely but conditionally, not <hi rend='italic'>propter +se</hi>, but <hi rend='italic'>propter aliud</hi>. Whereupon it followeth, +that except the breach of those ceremonial +ordinances wherewith we are pressed +include the breach of the law of charity, +which is of a superior bond, we are not holden +to obey them. Now that it is not the +breach, but the obedience of those ordinances +which violateth the law of charity, +we have heretofore made manifest, and +in this place we will add only one general: +Whensoever the laws of princes about +things ecclesiastical do bind the conscience +<pb n="1-318"/><anchor id="Pg1-318"/> +conditionally, and because of some other +law of a superior bond, which cannot be observed +if they be transgressed (which is the +only respect for which they bind, when they +bind at all), then the things which they prescribe +belong either to the conservation or +purgation of religion; but the controverted +ceremonies belong to neither of these, therefore +the laws made thereanent bind not, +because of some other law which is of a superior +bond. As to the proposition, will +any man say that princes have any more +power than that which is expressed in the +twenty-fifth article of the Confession of +Faith, ratified in the first parliament of +king James VI., which saith thus: <q>Moreover, +to kings, princes, rulers, and magistrates, +we affirm that chiefly and most principally, +the conservation and the purgation +of the religion appertains, so that not only +they are appointed for civil policy, but also +for maintenance of the true religion, and +for suppressing of idolatry and superstition +whatsoever?</q> <hi rend='italic'>Hoc nomine</hi>, +saith Calvin,<note place='foot'>Just, lib. 4, cap. 20, sect. 9.</note> +<hi rend='italic'>maxime laudantur sancti reges in scriptura, +quod Dei cultum corruptum vel +eversum restituerint, vel curam gesserint +religionis, ut sub illis pura et incolumis +floreret</hi>. The twenty-first Parliament of +king James, holden at Edinburgh 1612, in +the ratification of the acts and conclusions +of the General Assembly, kept in Glasgow +1610, did innovate and change some +words of that oath of allegiance which the +General Assembly, in reference to the conference +kept 1751, ordained to be given +to the person provided to any benefice with +cure, in the time of his admission, by the +ordinate. For the form of the oath, set +down by the Act of the Assembly, beginneth +thus: <q>I, A. B., now nominate and +admitted to the kirk of D., utterly testify +and declare in my conscience, that the right +excellent, right high, and mighty prince, +James VI., by the grace of God king of +Scots, is the only lawful supreme governor +of this realm, as well in things temporal as +in the conservation and purgation of religion,</q> +&c. But the form of the oath set +down by the Act of Parliament beginneth +thus: <q>I, A. B., now nominate and admitted +to the kirk of D., testify and declare in +my conscience, that the right excellent, &c., +is the only lawful supreme governor of this +realm, as well in matters spiritual and ecclesiastical, +<pb n="1-319"/><anchor id="Pg1-319"/> +as in things temporal,</q> &c. Yet +I demand, whether or not do the <emph>matters +spiritual and ecclesiastical</emph>, of which the +Act of Parliament speaketh, or those <emph>all spiritual +or ecclesiastical things or causes</emph>, of +which the English oath of supremacy speaketh, +comprehend any other thing than is +comprehended under <emph>the conservation and +purgation of religion</emph>, whereof the Act of +Assembly speaketh? If it be answered affirmatively, +it will follow that princes have +power to destruction, and not to edification +only; for whatsoever may edify or profit +the church, pertaineth either to the conservation +or the purgation of religion. If negatively, +then it cannot be denied that the +conservation and purgation of religion do +comprehend all the power which princes +have in things ecclesiastical. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 32. Now to the assumption. And +first, that the controverted ceremonies pertain +not to the conservation of religion, but +contrariwise to the hurt and prejudice of the +same, experience hath, alas! made it too +manifest; for O what a doleful decay of religion +have they drawn with them in this +land! Let them who have seen Scotland +in her first glory tell how it was then, and +how it is now. Idle and idol-like bishopping +hath shut too the door of painful and +profitable catechising.<note place='foot'>Cart, on +Acts viii. seq 7.</note> The keeping of some +festival days is set up instead of the thankful +commemoration of God's inestimable +benefits, howbeit the festivity of Christmas +hath hitherto served more to bacchanalian +lasciviousness than to the remembrance of +the birth of Christ.<note place='foot'>G. Buchan. +Hist. Rer. Scot, lib. 5, p. 152.</note> 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 Lord; +and, generally, the external show of these +fruitless observances hath worn out the very +life and power of religion. Neither have +such effects ensued upon such ceremonies +among us only, but let it be observed everywhere +else, if there be not least substance +and power of godliness among them who +have most ceremonies, whereunto men have, +at their pleasure, given some sacred use and +signification in the worship of God; and +most substance among them who have fewest +shows of external rites. No man of +sound judgment (saith Beza<note place='foot'>Confess., +cap. 5, art. 20.</note>) will deny, +<pb n="1-320"/><anchor id="Pg1-320"/> +<hi rend='italic'>Jesum Christum quo nudior</hi>, &c., <q>that +Jesus Christ, the more naked he be, is made +the more manifest to us; whereas, contrariwise, +all false religions use by certain external +gesturings to turn away men from divine +things.</q> Zanchius saith well of the surplice +and other popish ceremonies,<note place='foot'>Epist. +ad Regin. Elisab. Epistolar., lib. 1, p. 112.</note> <hi rend='italic'>Quod haec +nihil ad pietatem accendendam, multum +autem ad restinguendam valeant</hi>. Bellarmine,<note place='foot'>De +Effect. Sacr., cap. 31.</note> +indeed, pleadeth for the utility of +ceremonies, as things belonging to the conservation +of religion. His reason is, because +they set before our senses such an external +majesty and splendour, whereby they cause +the more reverence. This he allegeth for +the utility of the ceremonies of the church +of Rome. And I would know what better +reason can be alleged for the utility of ours. +But if this be all, we throw back the argument, +because the external majesty and +splendour of ceremonies doth greatly prejudge +and obscure the spirit and life of the +worship of God, and diverteth the minds of +men from adverting unto the same, which +we have offered to be tried by common experience. +Durand himself, for as much as +he hath written in the defence of ceremonies, +in his unreasonable <hi rend='italic'>Rationale</hi>, yet he +maketh this plain confession:<note place='foot'>Rat., +lib. 1; Tit. de Pictur. et Cortin.</note> +<hi rend='italic'>Sane in primitiva +ecclesia, sacrificium fiebat in vasis +ligneis et vestibus communibus: tunc enim +erant lignei calices et aurei sacerdotes: +nunc vero è contra est.</hi> Behold what followeth +upon the majesty and splendour +which ceremonies carry with them, and how +religion, at its best and first estate, was +without the same! +</p> + +<p> +<hi rend='italic'>Sect.</hi> 33. Neither yet do the ceremonies +in question belong to the purgation of religion; +for wheresoever religion is to be purged +in a corrupted church, all men know that +purgation standeth in putting something +away, not in keeping it still; in voiding +somewhat, nor in retaining it; so that a +church is not purged, but left unpurged, +when the unnecessary monuments of bypast +superstition are still preserved and +kept in the same. And as for the church +of Scotland, least of all could there be any +purgation of it intended by the resuming of +those ceremonies; for such was the most +glorious and ever memorable reformation of +Scotland, that it was far better purged than +any other neighbour church. And of Mr +<pb n="1-321"/><anchor id="Pg1-321"/> +Hooker's jest we may make good earnest; +for, in very deed, as the reformation of Geneva +did pass the reformation of Germany, +so the reformation of Scotland did pass that +of Geneva. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 34. Now hitherto we have discoursed +of the power of princes, in making +of laws about things which concern the worship +of God; for this power it is which our +opposites allege for warrant, of the controverted +ceremonies, wherefore to have spoken +of it is sufficient for our present purpose. +Nevertheless, because there are also +other sorts of ecclesiastical things beside the +making of laws, such as the vocation of men +of ecclesiastical order, the convocation and +moderation of councils, the judging and deciding +of controversies about faith, and the +use of the keys, in all which princes have +some place and power of intermeddling, and +a mistaking in one may possibly breed a mistaking +in all; therefore I thought good here +to digress, and of these also to add somewhat, +so far as princes have power and interest in +the same. +</p> + +</div> + +<div> +<index index="toc" level1="DIGRESSION I. OF THE VOCATION OF MEN OF ECCLESIASTICAL +ORDER."/> +<index index="pdf" level1="DIGRESSION I."/> +<head type="sub">DIGRESSION I.</head> +<head>OF THE VOCATION OF MEN OF ECCLESIASTICAL ORDER.</head> + +<p> +In the vocation and calling of ecclesiastical +persons, a prince ought to carry himself +<hi rend='italic'>ad modum procurantis speciem, non designantis +individuum</hi>. Which shall be more +plainly and particularly understood in these +propositions which follow. +</p> + +<p> +<hi rend='italic'>Propos.</hi> 1. Princes may and ought to provide +and take care that men of those ecclesiastical +orders, and those only which are instituted +in the New Testament by divine authority, +have vocation and office in the church. +</p> + +<p> +Now, beside the apostles, prophets, and +evangelists, which were not ordained to be +ordinary and perpetual offices in the church, +there are but two ecclesiastical orders or degrees +instituted by Christ in the New Testament,<note place='foot'>Fr. +Jun. Animad in Bell., con. 5. lib. 1, cap. 11.</note> +viz., elders and deacons. <hi rend='italic'>Excellenter +canones duos tantum sacros ordines +appellari censet, diaconatus scilicet et presbyteratus, +quia hos solos primitiva ecclesia +legitur habuisse, et de his solis preceptum +apostoli habemus</hi>, saith the Master +of sentences.<note place='foot'>Lib. 4, dist. 24.</note> +As for the order and decree +<pb n="1-322"/><anchor id="Pg1-322"/> +of bishops superior to that of elders, that +there is no divine ordinance nor institution +for it, it is not only holden by Calvin, Beza, +Bucer, Martyr, Sadeel, Luther, Chemnitius, +Gerhard, Balduine, the Magdeburgians, +Musculus, Piscator, Hemmingius, Zanchius, +Polanus, Junius, Pareus, Fennerus, Danaeus, +Morney, Whittakers, Willets, Perkins, Cartwright, +the Professors of Leyden, and the +far greatest part of writers in reformed +churches, but also by Jerome, who, upon +Tit. i., and in his epistle to Evagrius, speaketh +so plainly, that the Archbishop of Spalato +is driven to say,<note place='foot'>De Rep. Eccl., +lib. 2, cap. 3, num. 47.</note> <hi rend='italic'>Deserimus in hac +parte Hieronymum, neque ei in his dictis +assentimus</hi>; also by Ambrose on 1 Tim. +iii.; Augustine in his Book of Questions out +of both Testaments, quest. 101; Chrysostom +on 1 Tim. iii.; Isidore, dist. 21, cap. 1; +the Canon Law, dist. 93, cap. 24, and dist. +95, cap. 5; Lombard., lib. 4, dist. 24. And +after him, by many schoolmen, such as Aquinas, +Alensis, Albertus, Bonaventura, Richardus, +and Dominicus Soto, all mentioned +by the Archbishop of Spalato, lib. 2, cap. 4, +num. 25. Gerhard<note place='foot'>Loc. Theol., +tom. 6, p. 374-376.</note> citeth for the same judgment, +Anselmus, Sedulius, Primasius, Theophylactus, +Oecumenius, the Council of Basil, +Arelatensis, J. Parisiensis, Erasmus, Medina, +and Cassander, all which authors have +grounded that which they say upon Scripture; +for beside that Scripture maketh no difference +of order and degree betwixt bishops and +elders, it showeth also that they are one and +the same order. For in Ephesus and Crete, +they who were made elders were likewise +made bishops, Acts xx. 17, 28; Tit. i. 5, 7. +And the Apostle, Phil. i. 1, divideth the +whole ministry in the church of Philippi +into two orders, bishops and deacons. Moreover, +1 Tim. iii., he giveth order only for +bishops and deacons, but saith nothing of a +third order. Wherefore it is manifest, that +beside those two orders of elders and deacons, +there is no other ecclesiastical order +which hath any divine institution, or necessary +use in the church; and princes +should do well to apply their power and authority +to the extirpation and rooting out of +popes, cardinals, patriarchs, primates, archbishops, +bishops, suffragans, abbots, deans, +vice-deans, priors, archdeacons, subdeacons, +abbots, chancellors, chantors, subchantors, +exorcists, monks, eremites, acoloths, and all +<pb n="1-323"/><anchor id="Pg1-323"/> +the rabble of popish orders, which undo the +church, and work more mischief in the earth +than can be either soon seen or shortly told. +</p> + +<p> +But, contrariwise, princes ought to establish +and maintain in the church, elders and +deacons, according to the apostolical institution. +Now elders are either such as labour +in the word and doctrine, or else such as +are appointed for discipline only. They +who labour in the word and doctrine are +either such as do only teach, and are ordained +for conserving, in schools and seminaries +of learning, the purity of Christian +doctrine, and the true interpretation of +Scripture, and for detecting and confuting +the contrary heresies and errors, whom the +Apostle calleth doctors or teachers; or else +they are such as do not only teach, but also +have a more particular charge to watch over +the flock, to seek that which is lost, to bring +home that which wandereth, to heal that +which is diseased, to bind up that which is +broken, to visit every family, to warn every +person, to rebuke, to comfort, &c., whom +the Apostle called sometimes pastors, and +sometimes bishops or overseers. The other +sort of elders are ordained only for discipline +and church government, and for assisting +of the pastors in ruling the people, overseeing +their manners, and censuring their +faults. That this sort of elders is instituted +by the Apostle, it is put out of doubt, not +alone by Calvin, Beza, and the divines of +Geneva, but also by Chemnitius (<hi rend='italic'>Exam.</hi> +part 2, p. 218), Gerhard (<hi rend='italic'>Loc. Theol.</hi>, tom. +6, p. 363, 364), Zanchius (in 4 <hi rend='italic'>Proec.</hi>, col. +727), Martyr (in 1 Cor. xii. 28), Bullinger +(in 1 Tim. v. 17), Junius (<hi rend='italic'>Animad. in Bell.</hi>, +contr. 5, lib. 1, cap. 2), Polanus (<hi rend='italic'>Synt.</hi>, lib. +7, cap. 11), Pareus (in Rom. xii. 8; 1 Cor. +xii. 28), Cartwright (on 1 Tim. v. 17), the +Professors of Leyden (<hi rend='italic'>Syn. Pur. Theol.</hi> disp. +42, thes. 20), and many more of our divines, +who teach that the Apostle, 1 Tim. v. 17, +directly implieth that there were some elders +who ruled well, and yet laboured not in +the word and doctrine; and those elders he +meaneth by them that rule, Rom. xii. 8; +and by <emph>governments</emph>, 1 Cor. xii. 28, where +the Apostle saith not, <emph>helps in governments</emph>, +as our new English translation corruptly +readeth, but <emph>helps, governments</emph>, &c. plainly +putting governments for a different order +from helps or deacons. Of these elders<note place='foot'>Tertullian +also maketh mention of them, Apologet., +cap. 39; and Clemens, epist. 1, ad Jacob.</note> +<pb n="1-324"/><anchor id="Pg1-324"/> +speaketh Ambrose,<note place='foot'>On 1 Tim. v. +1.</note> as Dr Fulk also understandeth +him,<note place='foot'>On 1 Tim. v. 17.</note> +showing that with all nations +eldership is honourable; wherefore the synagogue +also, and afterwards the church, hath +had some elders of the congregation, without +whose council and advice nothing was +done in the church; and that he knew not +by what negligence this had grown out of +use, except it had been by the sluggishness +of the teachers, or rather their pride, whilst +they seemed to themselves to be something, +and so did arrogate the doing of all by themselves. +</p> + +<p> +Deacons were instituted by the apostles<note place='foot'>Zanch. +in 4 Praec, col. 766, 767.</note> +for collecting, receiving, keeping, and distributing +ecclesiastical goods, which were given +and dedicated for the maintenance of ministers, +churches, schools, and for the help and +relief of the poor, the stranger, the sick, and +the weak; also for furnishing such things as +are necessary to the ministration of the sacrament.<note place='foot'>Jun. +Anim. in Bell., cont. 5, lib. 1, cap. 13.</note> +Besides which employments, the +Scripture hath assigned neither preaching, +nor baptising, nor any other ecclesiastical +function to ordinary deacons. +</p> + +<p> +<hi rend='italic'>Propos.</hi> 2. Princes, in their dominions, +ought to procure and effect, that there be +never wanting men qualified and fit for +those ecclesiastical functions and charges +which Christ hath ordained, and that such +men only be called, chosen, and set apart +for the same. +</p> + +<p> +There are two things contained in this +proposition. 1. That princes ought to procure +that the church never want men qualified +and gifted for the work and service of +the holy ministry, for which end and purpose +they ought to provide and maintain +schools and colleges, entrusted and committed +to the rule and oversight of orthodox, +learned, godly, faithful, and diligent masters, +that so qualified and able men may be +still furnished and sent to take care that the +ministers of the church neither want due +reverence, 1 Tim. v. 17; Heb. xiii. 17, nor +sufficient maintenance, 1 Cor. ix., that so +men be not scarred from the service of the +ministry, but rather encouraged unto the +same, 2 Chron. xxxi. 4. +</p> + +<p> +2. That princes ought also to take order +and course, that well-qualified men, and no +others, be advanced and called to bear +charge and office in the church, for which +<pb n="1-325"/><anchor id="Pg1-325"/> +purpose they should cause not one disdainful +prelate, but a whole presbytery or company +of elders, to take trial of him who is +to be taken into the number of preaching +elders, and to examine well the piety of his +life, the verity of his doctrine, and his fitness +to teach. And further, that due trial +may be continually had of the growth or +decay of the graces and utterance of every +pastor, it is the part of princes to enjoin the +visitation of particular churches, and the +keeping of other presbyterial meetings, likewise +the assembling of provincial, and national +synods, for putting order to such +things as have not been helped in the particular +presbyteries. And as for the other +sort of elders, together with deacons, we +judge the ancient order of this church to +have been most convenient for providing of +well-qualified men for those functions and +offices; for the eighth head of the First +Book of Discipline, touching the election +of elders and deacons, ordaineth that only +men of best knowledge and cleanest life be +nominate to be in election, and that their +names be publicly read to the whole church +by the minister, giving them advertisement +that from among them must be chosen elders +and deacons, that if any of these nominate +be noted with public infamy, he ought +to be repelled; and that if any man know +others of better qualities within the church +than those that be nominate, they shall be +put in election, that the church may have +the choice. +</p> + +<p> +If these courses, whereof we have spoken, +be followed by Christian princes, they shall, +by the blessing of God, procure that the +church shall be served with able and fit ministers; +but though thus they may <hi rend='italic'>procurare +speciem</hi>, yet they may not <hi rend='italic'>designare +individuum</hi>, which now I am to demonstrate. +</p> + +<p> +<hi rend='italic'>Propos.</hi> 3. Nevertheless,<note place='foot'>Jun. +ubi sup., cap. 7, nota. 17; Bald. de Cas. +Cons., lib. 4, cap. 5, cas. 5; Ger. Loc. Theol., tom. +6, p. 835, 132.</note> princes may +not design nor appoint such or such particular +men to the charge of such or such particular +churches, or to the exercise of such or +such ecclesiastical functions, but ought to provide +that such an order and form be kept in +the election and ordination of the ministers +of the church, as is warranted by the example +of the apostles and primitive church. +</p> + +<p> +The vocation of a minister in the church +is either inward or outward. The inward +<pb n="1-326"/><anchor id="Pg1-326"/> +calling which one must have in finding himself, +by the grace of God, made both able +and willing to serve God and his church +faithfully in the holy ministry, lieth not +open to the view of men, and is only manifest +to him from whom nothing can be hid; +the outward calling is made up of election +and ordination: that signified in Scripture +by <hi rend='italic'>cheirotonia</hi> this by +<hi rend='italic'>cheirothesia</hi> concerning +which things we say with Zanchius,<note place='foot'>In +4 Praec., col. 794.</note> <hi rend='italic'>Magistratus</hi>, +&c.: <q>It pertaineth to a Christian +magistrate and prince to see for ministers +unto his churches. But how? Not +out of his own arbitrement, but as God's +word teacheth; therefore let the Acts of the +Apostles and the epistles of Paul be read, +how ministers were elected and ordained, +and let them follow that form.</q> +</p> + +<p> +The right of election pertaineth to the +whole church, which as it is maintained by +foreign divines who write of the controversies +with Papists, and as it was the order +which this church prescribed in the Books +of Discipline, so it is commended unto us +by the example of the apostles, and of the +churches planted by them. Joseph and +Matthias were chosen and offered to Christ +by the whole church, being about 120 persons, +Acts i. 15, 23; the apostles required +the whole church and multitude of disciples, +to choose out from among them seven men +to be deacons, Acts vi. 2, 3; the Holy Ghost +said to the whole church at Antioch, being +assembled together to minister unto the +Lord, <q>Separate me Barnabas and Saul,</q> +Acts xiii. 1, 2; the whole church chose +Judas and Silas to be sent to Antioch, Acts +xv. 22; the brethren who travelled in the +church's affairs were chosen by the church, +and are called the church's messengers, +2 Cor. viii. 19, 23; such men only were ordained +elders by Paul and Barnabas who +were chosen and approved by the whole +church, their suffrages being signified by +the lifting up of their hands, Acts xiv. 23. +Albeit, Chrysostom and other ecclesiastical +writers use the word <hi rend='italic'>cheirotonia</hi> for ordination +and imposition of hands, yet when they +take it in this sense, they speak it figuratively +and synecdochically, as Junius showeth.<note place='foot'>Anim. +in Bell., cont. 5, lib. 1, cap. 7, nota. 59.</note> +For these two, election by most voices, +and ordination by laying on of hands, were +joined together, did cohere, as an antecedent +and a consequent, whence the use obtained, +<pb n="1-327"/><anchor id="Pg1-327"/> +that the whole action should be signified +by one word, <hi rend='italic'>per modum intellectus</hi>, +collecting the antecedent from the consequent, +and the consequent from the antecedent. +Nevertheless, according to the proper +and native signification of the word, it +noteth the signifying of a suffrage or election +by the lifting up of the hand, for +<hi rend='italic'>cheimotonehin</hi> is no other +thing nor <hi rend='italic'>chehiras tehinein</hi> +or <hi rend='italic'>hanatehineiu</hi> to lift or hold up the +hands in sign of a suffrage; and so Chrysostom +himself useth the word when he +speaketh properly, for he saith that the senate +of Rome took upon him <hi rend='italic'>cheirosoiehin +theohne</hi>; that is (as D. Potter turneth his +words<note place='foot'>Charity Mistaken, sect. 5, +p. 145.</note>), to make gods by most voices. +</p> + +<p> +Bellarmine<note place='foot'>De Cleric., lib. 1, cap. +7.</note> reckoneth out three significations +of the word <hi rend='italic'>cheirosoiehin</hi>: 1. To choose +by suffrages; 2. Simply to choose which +way soever it be; 3. To ordain by imposition +of hands. Junius answereth him,<note place='foot'>Ubi supra., nota. 55.</note> +that the first is the proper signification; +the second is metaphorical; the third synecdochical. +</p> + +<p> +Our English translators, 2 Cor. i. 19, +have followed the metaphorical signification, +and in this place, Acts xiv. 23, the synecdochical. +But what had they to do either +with a metaphor or a synecdoche when +the text may bear the proper sense? Now +that Luke, in this place, useth the word in +the proper sense, and not in the synecdochical, +Gerhard<note place='foot'>Loc. Theol., tom. 6, +p. 151.</note> proveth from the words which +he subjoineth, to signify the ordaining of +those elders by the laying on of hands; for +he saith that they prayed, and fasted, and +commended them to the Lord, in which +words he implieth the laying on of hands +upon them, as may be learned from Acts +vi. 6, <q>When they had prayed, they laid +their hands on them;</q> Acts xiii. 3, <q>When +they had fasted, and prayed, and laid their +hands on them;</q> so Acts viii. 15, 17, prayer +and laying on of hands went together. +Wherefore by <hi rend='italic'>cheirotouhêsagtes</hi> Luke pointeth +at the election of those elders by voices, +being, in the following words, to make mention +of their ordination by imposition of +hands. +</p> + +<p> +Cartwright<note place='foot'>On Acts xiv. 23.</note> +hath for the same point other +weighty reasons: <q>It is absurd (saith he) to +imagine that the Holy Ghost, by Luke, +<pb n="1-328"/><anchor id="Pg1-328"/> +speaking with the tongues of men, that is to +say, to their understanding, should use a +word in that signification in which it was +never used before his time by any writer, +holy or profane, for how could he then be +understood, if using the note and name they +used, he should have fled from the signification +whereunto they used it, unless therefore +his purpose was to write that which +none could read? It must needs be that as +he wrote so he meant the election by voices. +And if Demosthenes, for knowledge in the +tongue, would have been ashamed to have +noted the laying down of hands by a word +that signifieth the lifting of them up, they +do the Holy Ghost (which taught Demosthenes +to speak) great injury in using this +impropriety and strangeness of speech unto +himself, which is yet more absurd, considering +that there were both proper words to utter +the laying on of hands by, and the same +also was used in the translation of the LXX, +which Luke, for the Gentiles' sake, did, as +it may seem (where he conveniently could), +most follow. And yet it is most of all absurd +that Luke, which straiteneth himself +to keep the words of the seventy interpreters, +when as he could have otherwise uttered +things in better terms than they did, +should here forsake the phrase wherewith +they noted the laying on of hands, being +most proper and natural to signify the +same. The Greek Scholiast also, and the +Greek Ignatius, do plainly refer this word +to the choice of the church by voices.</q> +</p> + +<p> +But it is objected, that Luke saith not of +the whole church, but only of Paul and Barnabas, +that they made them by voices elders +in every city. +</p> + +<p> +<hi rend='italic'>Ans.</hi> But how can one imagine that betwixt +them two alone the matter went to +suffrages? Election by most voices, or the +lifting up of the hand in taking of a suffrage, +had place only among a multitude assembled +together. Wherefore we say with Junius,<note place='foot'>Ubi +supra., nota. 63, 64.</note> +that τὸ χειροτονεὶν is both a common +and a particular action whereby a man +chooseth, by his own suffrage in particular, +and likewise with others in common, so +that in one and the same action we cannot +divide those things which are so joined together. +</p> + +<p> +From that which hath been said, it plainly +appeareth that the election of ministers, +according to the apostolic institution, pertaineth +<pb n="1-329"/><anchor id="Pg1-329"/> +to the whole body of that church +where they are to serve; and that this was +the apostolic and primitive practice, it is +acknowledged even by some of the Papists, +such as Lorinus, Salmeron, and Gaspar +Sanctius, all upon Acts xiv. 23. The canon +law<note place='foot'>Dec., part. 1, dist. 62.</note> +itself commendeth this form and saith, +<hi rend='italic'>Electio clericorum est petitio plebis</hi>. And +was he not a popish archbishop<note place='foot'>Thuar. +Hist., lib. 83, p. 85.</note> who condescended +that the city of Magedeburg should +have <hi rend='italic'>jus vocandi ac constituendi ecclesiae +ministros</hi>? Neither would the city accept +of peace without this condition. +</p> + +<p> +That in the ancient church, for a long +time, the election of ministers remained in +the power of the whole church or congregation, +it is evident from Cypr., lib. 1, epist. +4, 68; August., epist. 106; Leo I., epist. +95; Socrat., lib. 4, cap. 30; and lib. 6, +cap. 2; Possidon, <hi rend='italic'>in Vita Aug.</hi>, cap. 4. +The testimonies and examples themselves, +for brevity's cause, I omit. As for the thirteenth +canon of the Council of Laodicea, +which forbiddeth to permit to the people the +election of such as were to minister at the +altar, we say with Osiander,<note place='foot'>Hist. +Eccl., cent. 4, lib. 3. cap. 38.</note> that this canon +cannot be approved, except only in this respect, +that howbeit the people's election and +consent be necessary, yet the election is not +wholly and solely to be committed to them, +excluding the judgment and voice of the +clergy. And that this is all which the Council +meant, we judge with Calvin<note place='foot'>In +Acts xiv. 23.</note> and Gerhard.<note place='foot'>Ubi +supra., p. 178.</note> That this is the true interpretation +of the canon, Junius<note place='foot'>Ubi supra., nota. 16.</note> +proveth both by the words ὄχλοις ἐπιτρέπειν, <hi rend='italic'>permittere turbis</hi>, +for ἐπιτρέπειν signifieth to quit and leave +the whole matter to the fidelity and will of +others; and, likewise, by the common end +and purpose of that Council which was to repress +certain faults of the people which had +prevailed through custom. Indeed, if the +whole matter were altogether left to the +people, contentions and confusions might be +feared; but whilst we plead for the election +of the people, we add, +</p> + +<p> +1. Let the clergy of the adjacent bounds, +in their presbyterial assembly, try and judge +who are fit for the ministry; thereafter let +a certain number of those who are by them +approven as fit, be offered and propounded +<pb n="1-330"/><anchor id="Pg1-330"/> +to the vacant church, that a free election +may be made of some one of that number, +providing always that if the church or congregation +have any real reason for refusing +the persons nominate and offered unto them, +and for choosing of others, their lawful desires +be herein yielded unto. +</p> + +<p> +2. Even when it comes to the election,<note place='foot'>Jun., +ubi supra., nota. 24.</note> +yet <hi rend='italic'>populus non solus judicat, sed proeunte +et moderante actionem clero et presbyterio</hi>, +let the elders of the congregation, +together with some of the clergy concurring +with them, moderate the action, and go before +the body of the people. +</p> + +<p> +Would to God that these things were +observed by all who desire the worthy office +of a pastor; for neither the patron's presentation, +nor the clergy's nomination, examination +and recommendation, nor the bishop's +laying on of hands and giving of institution, +nor all these put together, can +make up to a man's calling to be a pastor +to such or such a particular flock, without +their own free election. Even, as in those +places where princes are elected, the election +gives them <hi rend='italic'>jus ad rem</hi> (as they speak), +without which the inauguration can never +give them <hi rend='italic'>jus in re</hi>; so a man hath, from +his election, power to be a pastor so far as +concerneth <hi rend='italic'>jus ad rem</hi>, and ordination only +applieth him to the actual exercising of his +pastoral office, which ordination ought to be +given unto him only who is elected, and that +because he is elected. And of him who is +obtruded and thrust upon a people, without +their own election, it is well said by Zanchius, +that he can neither with a good conscience +exercise his ministry, nor yet be +profitable to the people, because they will +not willingly hear him, nor submit themselves +unto him. +</p> + +<p> +Furthermore, because patronages and presentation +to benefices do often prejudge the +free and lawful election which God's word +craveth, therefore the Second Book of Discipline, +chap. 12, albeit it permitteth and +alloweth the ancient patrons of prebendaries, +and such benefices as have not <hi rend='italic'>curam +animarum</hi>, to reserve their patronages, and +to dispone thereupon to benefices that have +<hi rend='italic'>curam animarum</hi>, may have no place in +this light of reformation. Not that we +think a man presented to a benefice that +hath <hi rend='italic'>curam animarum</hi> cannot be lawfully +elected, but because of the often and ordinary +<pb n="1-331"/><anchor id="Pg1-331"/> +abuse of this unnecessary custom, we +could wish it abolished by princes. +</p> + +<p> +It followeth to speak of ordination, wherein, +with Calvin,<note place='foot'>In Tim. iv. 14.</note> +Junius,<note place='foot'>Ubi supra., cap. 3.</note> +Gersom Burer,<note place='foot'>De Gubern. Eccl.</note> +and other learned men, we distinguish betwixt +the act of it and the rite of it. The +act of ordination standeth in the mission to +the deputation of a man to an ecclesiastical +function, with power and authority to perform +the same; and thus are pastors ordained +when they are sent to a people with +power to preach the word, minister the sacraments, +and exercise ecclesiastical discipline +among them. For <q>How shall they +preach except they be sent?</q> Rom. x. 15. +Unto which mission or ordination neither +prayer nor imposition of hands, nor any +other of the church's rites, is essential and +necessary, as the Archbishop of Spalato showeth,<note place='foot'>De +Rep. Eccl., lib. 2, cap. 3, num. 54; et cap. +4, num. 13, 19; et lib. 2, cap. 5, num. 48.</note> +who placeth the essential act of ordination +in <hi rend='italic'>missione potestativa</hi>, or a simple +deputation and application of a minister to +his ministerial function with power to perform +it. This may be done, saith he, by +word alone, without any other ceremony, +in such sort that the fact should hold, and +the ordination thus given should be valid +enough. When a man is elected by the +suffrages of the church, then his ordination +is <hi rend='italic'>quasi solennis missio in possessionem +honoris illius, ex decreto</hi>, saith Junius.<note place='foot'>Ubi +supra., cap. 7. nota. 59.</note> +Chemnitius noteth,<note place='foot'>Exam., part 2, +p. 221.</note> that when Christ, after +he had chosen his twelve apostles, ordained +them to preach the gospel, to cast out devils, +and to heal diseases, we read of no ceremony +used in this ordination, but only +that Christ gave them power to preach, to +heal, and to cast out devils, and so sent them +away to the work. And howsoever the +church hath for order and decency used some +rite in ordination, yet there is no such rite +to be used with opinion of necessity, or as +appointed by Christ or his apostles. When +our writers prove against Papists that order +is no sacrament, this is one of their arguments, +that there is no rite instituted in the +New Testament to be used in the giving of +orders. Yet because imposition of hands +was used in ordination not only by the apostles, +who had power to give extraordinarily +the gifts of the Holy Ghost, but likewise +<pb n="1-332"/><anchor id="Pg1-332"/> +by the presbytery or company of elders; +and Timothy did not only receive the +gift that was in him, by the laying on of +Paul's hands. 2 Tim. i. 16, as the mean, +but also with the laying on of the hands of +the presbytery, 1 Tim. iv. 14, as the rite +and sign of his ordination; therefore the +church, in the after ages, hath still kept and +used the same rite in ordination, which rite +shall, with our leave, be yet retained in the +church, providing, 1. It be not used with +opinion of necessity; for that the church +hath full liberty either to use any other decent +rite (not being determined by the word +to any one), or else to use no rite at all, beside +a public declaration that the person +there presented is called and appointed to +serve the church in the pastoral office, together +with exhortation to the said person, +and the commending of him to the grace of +God, the church not being tied by the word +to use any rite at all in the giving of ordination. +2. 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 sacraments, or the consecration and +mancipation of him to the holy ministry; +or, lastly, God's bestowing of the gifts of his +Spirit upon him, together with his powerful +protection and gracious preservation in the +performing of the works of his calling, but +only as a moral sign, solemnly to assign and +point out the person ordained; which, also, +was one of the ends and uses whereunto this +rite of laying on of hands was applied by the +apostles themselves, as Chemnitius showeth.<note place='foot'>Ubi supra.</note> +And so Joshua was designed and known to +the people of Israel as the man appointed +to be the successor of Moses, by that very +sign, that Moses laid his hands on him, +Deut. xxxiv. +</p> + +<p> +As a sacred significant ceremony we may +not use it, 1. Because it hath been proved,<note place='foot'>Supra, +<ref target="book_i_part_iii_chapter_v">cap. 5</ref>.</note> +that men may never, at their pleasure, ascribe +to any rite whatsoever, a holy signification +of some mystery of faith or duty of +piety. The apostles, indeed, by laying on +of their hands, did signify their giving of +the gift of the Holy Ghost; but, now, as +the miracle, so the mystery hath ceased, +and the church not having such power to +make the signification answer to the sign, if +now a sacred or mystical signification be +placed in the rite, it is but an empty and +<pb n="1-333"/><anchor id="Pg1-333"/> +void sign, and rather minical than mystical. +2. All such sacred rites as have been notoriously +abused to superstition, if they have +no necessary use, ought to be abolished, as +we have also proven;<note place='foot'>Supra., +<ref target="book_i_part_iii_chapter_ii">cap. 2</ref>.</note> +therefore, if imposition +of hands in ordination be accounted and +used as a sacred rite, and as having a sacred +signification (the use of it not being necessary), +it becometh unlawful, by reason of +the bygone and present superstitious abuse +of the same in Popery. +</p> + +<p> +Now the right and power of giving ordination +to the ministers of the church belongeth +primarily and wholly to Christ, who communicateth +the same with his bride the +church. Both the bridegroom for his part, +and the bride for her part, have delivered +this power of ordination to the presbytery +<hi rend='italic'>jure</hi> DIVINO. Afterward the presbytery conferred, +<hi rend='italic'>jure humano</hi>, this power upon them, +who were specially called bishops, whence +the tyrannical usurpation of bishops hath in +process followed, claiming the proper right +and ordinary position of that which at first +they had only by free concession; and thus +that great divine, Franciscus Junius,<note place='foot'>Anim. +in Bell, cont. 5, hb. 1. cap 3.</note> deriveth +the power of ordination. All which, +that it may be plain unto us, let us observe +four several passages. +</p> + +<p> +1. The whole church<note place='foot'>Ger. Loc. +Theol, tom 6, p. 135; Bald. de Cas. +Consc, lib. 4, cap. 6, cas. 4.</note> hath the power +of ordination communicated to her from +Christ, to whom it wholly pertaineth; for, +1. It is most certain (and among our writers +agreed upon) that, to the whole church collectively +taken, Christ hath delivered the +keys of the kingdom of heaven with power +to use the same, promising that whosoever +the church bindeth on earth, shall be bound +in heaven, and whosoever she looseth on +earth, shall be loosed in heaven, Matt. xviii. +18; therefore he hath also delivered unto +the whole church power to call and ordain +ministers for using the keys, otherwise the +promise might be made void, because the +ministers which she now hath may fail. 2. +Christ hath appointed a certain and an ordinary +way how the church may provide +herself of ministers, and so may have ever +in herself the means of grace and comfort +sufficient to herself, according to that of the +Apostle, 1 Cor. iii. 21, 22, <q>All things are +yours, whether Paul or Apollos,</q> &c. But +if she had not the power of ordaining ministers +<pb n="1-334"/><anchor id="Pg1-334"/> +unto herself when she needeth, then +might she sometimes be deprived of such an +ordinary and certain way of providing herself. +3. When the ministry of the church +faileth or is wanting, Christian people have +power to exercise that act of ordination +which is necessary to the making of a minister. +Dr Fulk<note place='foot'>On Rom. x. +15.</note> showeth out of Ruffinus +and Theodoret, that Ædesius and Frumentius, +being but private men, by preaching of +the gospel, converted a great nation of the +Indians; and that the nation of the Iberians +being converted by a captive woman, the +king and the queen became teachers of the +gospel to the people. And might not, then, +the church in those places both elect and +ordain ministers? +</p> + +<p> +2. The church hath, by divine institution, +delivered the power of ordaining ordinary +ministers to the presbytery, whereof +the church consisteth <hi rend='italic'>repræsentative</hi>. And +so saith Pareus,<note place='foot'>On Rom. x. +15.</note> that the power of mission +(which is <emph>ordination</emph>) belongeth to the presbytery. +<hi rend='italic'>Scriptura</hi>, saith +Balduine,<note place='foot'>Ubi Supra.</note> <hi rend='italic'>ordinationem +tribuit toti presbyterio, non seorsim +episcopo</hi>. With whom say the Professors +of Leyden in like manner.<note place='foot'>Syn. +Pur. Theol., disp. 42, thes. 32, 37.</note> Now when +the divines of Germany and Belgia speak of +a presbytery, they understand such a company +as hath in it both those two sorts of +elders which we speak of, viz., some who labour +in the word and doctrine, whom the +Apostle calleth bishops, and others who +labour only in discipline. The apostolic and +primitive times knew neither parishional nor +diocesan churches. Christians lived then in +cities only, not in villages, because of the +persecution; and it is to be remembered, +that in Rome, Corinth, Ephesus, Colosse, +Philippi, Thessalonica, and such other cities +inhabited by Christians, there were more +pastors than one. The Apostle called unto +him the elders (not elder) of the church of +Ephesus, Acts xx. 17; he writeth to the +bishops (not bishop) of the church at Philippi, +Phil. i. 1; he biddeth the Thessalonians +know them (not him) which laboured among +them, 2 Thess. v. 12. Now that number +of pastors or bishops which was in one city, +did in common govern all the churches within +the city, and there was not any one pastor +who, by himself, governed a certain part +of the city particularly assigned to his charge, +<pb n="1-335"/><anchor id="Pg1-335"/> +to which purpose the Apostle exhorteth the +elders of the church at Ephesus, to take +heed to all the flock, παντι τῳ ποιμιῳ, +Acts xx. 28. And to the same purpose it is +said by Jerome,<note place='foot'>Com. in Tit. +i.</note> that before schemes and +divisions were, by the devil's instigation, +made in religion, <hi rend='italic'>communi presbyterorum +consilio ecclesiæ gubernabantur</hi>. +</p> + +<p> +This number of preaching elders in one +city, together with those elders which, in +the same city, laboured for discipline only, +made up that company which the Apostle,<note place='foot'>Gerhard +Loc. Theol., tom. 6, p. 134, 164.</note> +1 Tim. iv. 14, calleth a presbytery, and +which gave ordination to the ministers of +the church. To the whole presbytery, made +up of those two sorts of elders, belonged the +act of ordination, which is mission, howbeit +the right,<note place='foot'>Jun, ubi sup., nota. 5, 12, Syn. Pur. Theol., +disp. 42, thes. 37.</note> which was imposition of hands, +belonged to those elders alone which laboured +in the word and doctrine. And so we +are to understand that which the Apostle +there saith of the presbytery's laying on of +hands upon Timothy. As for Dr Downame's<note place='foot'>Serm. +on Rev. i. 20.</note> two glosses upon that place, which +he borroweth from Bellarmine, and whereby +he thinketh to elude our argument, we +thank Dr Forbesse<note place='foot'>Iren., lib. 2, +cap. 11, p. 161.</note> for confuting them. +<hi rend='italic'>Quod autem</hi>, &c.: <q>But whereas (saith he) +some have expounded the presbytery in this +place to be a company of bishops, except by +bishops thou would understand presbyteries, +it is a violent interpretation, and an insolent +meaning, and whereas others have understood +the degree itself of eldership, this cannot +stand, for the degree hath not hands, +but hands are men's.</q> Wherefore the Doctor +himself, by the presbytery whereof the +Apostle speaketh, understandeth (as we do) +<hi rend='italic'>confessus presbyterorum</hi>. +</p> + +<p> +But since we cannot find, in the apostles' +times, any other presbytery or assembly of +elders beside that which hath been spoken +of, how cometh it, nay, some say that the +church of Scotland, and other reformed +churches, did appoint two sorts of presbyterial +assemblies, one (which here we call +sessions) wherein the pastor of the parish, +together with those elders within the same, +whom the Apostle calleth governments and +presidents, put order to the government of +that congregation, another (which here we +presbyteries) wherein the pastors of sundry +<pb n="1-336"/><anchor id="Pg1-336"/> +churches, lying near together, do assemble +themselves? Which difficulty yet +more increaseth, 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 speak. <hi rend='italic'>Ans.</hi> The +division and multiplication of parishes, and +the appointment of particular pastors to the +peculiar oversight of particular flocks, together +with the plantation of churches in villages +as well as in cities, hath made it impossible +for us to be served with that only +one form of presbytery which was constitute +in the apostles' times. But this difference +of the times being (as it ought to be) admitted, +for an inevitable cause of the differences +of the former, both those two forms of presbyterial +meetings appointed by the church +of Scotland do not only necessarily result +from that one apostolic form, but likewise +(the actions of them both being laid together) +do accomplish all these ordinary ecclesiastical +functions which were by it performed. +</p> + +<p> +And first, Sessions have a necessary use, +because the pastors and those elders who assist +them in the governing of their flocks +must, as well conjunctly as severally, as well +publicly as privately, govern, admonish, rebuke, +censure, &c. As for presbyteries, because +the parishes being divided in most +places, there is but one pastor in a parish, +except there should be a meeting of a number +of pastors out of divers parishes, neither +could trial be well had of the growth or decay +of the gifts, graces, and utterance of +every pastor, for which purpose the ninth +head of the First book of Discipline appointed +the ministers of adjacent churches +to meet together at convenient times, in +towns and public places, for the exercise of +prophecying and interpreting of Scripture, +according to that form commended to the +church at Corinth, 1 Cor. xiv. 29-32. For +yet could the churches be governed by the +common council and advice of presbyteries, +which being necessary by apostolic institution, +and being the foundation and ground +of our presbyteries, it maketh them necessary +too. +</p> + +<p> +3. After the golden age of the apostles +was spent and away, presbyteries, finding +themselves disturbed with emulations, contentions, +and factions, for unity's sake, chose +one of their number to preside among +them, and to confer, in name of the rest, +the rite and sign of initiation (which was imposition +<pb n="1-337"/><anchor id="Pg1-337"/> +of hands) on them whom they ordained +ministers. This honour did the presbyters +yield to him who was specially and +peculiarly called bishop, <hi rend='italic'>jure humano</hi>; yet +the act of ordination they still reserved in +their own power. And wheresoever the +act doth thus remain in the power of the +whole presbytery, the conferring of the outward +sign or rite by one in the name of +the rest, none of us condemneth, as may be +seen in Beza, Didoclavius, and Gersom +Bucer. Neither is there any more meant +by Jerome<note place='foot'>Epist. ad +Evagr.</note> when he saith, <q>What doth a +bishop (ordination being excepted) which a +presbyter may not do?</q> For, 1. He speaketh +not of the act of ordination, which remained +in the power of the presbytery, but +of the outward sign or rite, which synedochically +he calls ordination.<note place='foot'>Jun., +ubi sup., nota. 22.</note> 2. He +speaketh only of the custom of that time, +and not of any divine institution; for that +the imposition of hands pertained to the bishop +alone, not by divine institution, but +only by ecclesiastical custom, Junius +proveth<note place='foot'>Ibid., nota. 10.</note> +out of Tertullian, Jerome and Ambrose. +</p> + +<p> +4. Afterward bishops began to appropriate +to themselves that power which pertained +unto them <hi rend='italic'>jure devoluto</hi>, as if it had +been their own <hi rend='italic'>jure proprio</hi>. Yet so that +some vestiges of the ancient order have still +remained; for both Augustine and Ambrose +(whose words, most plain to this purpose, +are cited by Dr Forbesse<note place='foot'>Iren., +lib. 2, cap. 11, p. 165.</note>) testify that, +in their time, in Alexandria and all Egypt, +the presbyters gave ordination when a bishop +was not present. The canon law<note place='foot'>Dist. 23, cap. 8.</note> ordaineth +that, in giving of ordination, presbyters +lay on their hands, together with the +bishop's hands. And it is holden by many +Papists (of whom Dr Forbesse<note place='foot'>Ubi +sup., p. 175, et seq.</note> allegeth +some for the same point) that any simple +presbyter (whom they call a priest) may, +with the Pope's commandment or concession, +give valid ordination. That which +maketh them grant so much is, because +they dare not deny that presbyters have +the power of ordination <hi rend='italic'>jure divino</hi>. Yet +saith Panormitanus,<note place='foot'>Apud Forbesse, +ubi sup., p. 177.</note> <hi rend='italic'>Olim presbytery in +communi regebant ecclesiam, et ordinabant +sacradotes.</hi> The Doctor himself holdeth, +<pb n="1-338"/><anchor id="Pg1-338"/> +that one simple presbyter howsoever +having, by virtue of his presbyterial order, +power to give ordination, <hi rend='italic'>quod ad actum +primum sive aptitudinem</hi>, yet <hi rend='italic'>quo ad exercitium</hi> +cannot validly give ordination without +a commission from the bishop or from +the presbytery, if either there be no bishop, +or else he be a heretic or wolf. But I would +learn why may not the presbytery validly +ordain, either by themselves, or by any one +presbyter with commission and power from +them, even where there is a bishop (and he +no heretic) who consenteth not thereto; for +the Doctor<note place='foot'>Ibid, p. +194-196.</note> acknowledgeth, that not only <hi rend='italic'>quo +ad aptitudinem</hi>, but even <hi rend='italic'>quo ad plenariam +ordinationis executionem</hi>, the same +power pertaineth to the presbytery <hi rend='italic'>collegialiter</hi>, +which he allegeth (but proveth not) +that the apostles gave to bishops <hi rend='italic'>personaliter</hi>. +</p> + +<p> +Now from all these things princes may +learn how to reform their own and the +prelates' usurpation, and how to reduce the +orders and vocation of ecclesiastical persons +unto conformity with the apostolic and primitive +pattern, from which if they go on +either to enjoin or to permit a departing, +we leave them to be judged by the King of +terrors. +</p> + +</div> + +<div> +<index index="toc" level1="DIGRESSION II. OF THE CONVOCATION AND MODERATION OF SYNODS."/> +<index index="pdf" level1="DIGRESSION II."/> +<head type="sub">DIGRESSION II.</head> +<head>OF THE CONVOCATION AND MODERATION OF SYNODS.</head> + +<p> +Touching the convocation of synods, we +resolve with the Professors of +Leyden,<note place='foot'>Disp. 49, thes. 20.</note> that +if a prince do so much as tolerate the order +and regiment of the church to be public, his +consent and authority should be craved, and +he may also design the time, place, and +other circumstances; but much more,<note place='foot'>Ibid, +thes. 21.</note> if he be a Christian and orthodox prince, +should his consent, authority, help, protection, and +safeguard be sought and granted. And that +according to the example, both of godly kings +in the Old Testament, and of Christian emperors +and kings in the New.<note place='foot'>Thes. 22.</note> Chiefly, +then, and justly<note place='foot'>Thes. 23.</note> the magistrate may and +ought to urge and require synods, when +they of the ecclesiastical order cease from +<pb n="1-339"/><anchor id="Pg1-339"/> +doing their duty. <hi rend='italic'>Veruntamen si +contra</hi>,<note place='foot'>Thes. 21.</note> +&c. <q>Nevertheless (say they), if, contrariwise, +the magistrate be an enemy and persecutor +of the church and of true religion, or cease +to do his duty; that is, to wit, in a manifest +danger of the church, the church notwithstanding +ought not to be wanting to herself, +but ought to use the right and authority +of convocation, which first and foremost +remaineth with the rulers of the church, +as may be seen, Acts xv.</q> +</p> + +<p> +But that this be not thought a tenet of +anti-episcopal writers alone, let us hear what +is said by one of our greatest opposites:<note place='foot'>M. +Ant. de Dom. de Rep. Eccl., lib. 6. cap. 5, +num. 89.</note> +<hi rend='italic'>Neque defendimus ita</hi>, &c.: <q>Neither do +we so defend that the right of convocating +councils pertaineth to princes, as that the +ecclesiastical prelates may no way either assemble +themselves together by mutual consent, +or be convocated by the authority of +the metropolitan, primate, or patriarch. +For the apostles did celebrate councils without +any convocation of princes. So many +councils that were celebrate before the first +Nicea, were, without all doubt, gathered +together by the means alone of ecclesiastical +persons; for to whom directly the church +is fully committed, they ought to bear the +care of the church. Yet princes in some +respect indirectly, for help and aid, chiefly +then when the prelates neglect to convocate +councils, or are destitute of power for +doing of the same, of duty may, and use to +convocate them.</q> Where we see his judgment +to be, that the power of convocating +councils pertaineth directly to ecclesiastical +persons, and to princes only indirectly, for +that they ought to give help and aid to the +convocation of the same, especially when +churchmen either will not or cannot assemble +themselves together. His reasons whereupon +he groundeth his judgment are two, +and those strong ones. +</p> + +<p> +1. The apostolical councils, Acts vi. 2; +iv. 16, and so many as were assembled before +the first council of Nice, were not convocated +by princes, but by ecclesiastical persons +without the leave of princes; therefore, +in the like cases, the church ought to +use the like liberty, that is, when there is +need of synods, either for preventing or reforming +some corruptions in the doctrine or +policy of the church; and for avoiding such +inconveniences as may impede the course of +<pb n="1-340"/><anchor id="Pg1-340"/> +the gospel (princes in the meantime being +hostile opposites to the truth of God and to +the purity of religion), then to convocate the +same without their authority and leave. +</p> + +<p> +2. The church is fully committed (and +that directly) to the ministers whom Christ +hath set to rule over the same; therefore +they ought to take care and to provide for +all her necessities as those who must give +account, and be answerable to God for any +hurt which she receiveth in things spiritual +or ecclesiastical, for which (when they might) +they did not provide a remedy, which being +so, it followeth, that when princes will neither +convocate synods, nor consent to the +convocating of them, yet if the convocating +of a synod be a necessary mean for healing +of the church's hurt, and ecclesiastical persons +be able (through the happy occasion of +a fit opportunity) synodically to assemble +themselves, in that case they ought by themselves +to come together, unless one would +say that princes alone, and not pastors, must +give account to God how it hath gone with +the church in matters spiritual and ecclesiastical. +</p> + +<p> +If it be objected that our divines maintain +against Papists, that the right and +power of convocating synods pertaineth to +princes: <hi rend='italic'>Ans.</hi>, And so say I; but for +making the purpose more plain I add three +directions: 1. In ordinary cases, and when +princes are not enemies to the truth and +purity of the gospel, ecclesiastical persons +should not do well to assemble themselves +together in a synod, except they be convocate +with the authority or consent of princes. +Yet, as Junius showeth,<note place='foot'>Animad. +In Bell., cont. 4, lib. 1, cap. 12, not. +4, 18.</note> in extraordinary +cases, and when the magistrate will not concur +nor join with the church, the church +may well assemble and come together beside +his knowledge, and without his consent, +for that extraordinary evils must have extraordinary +remedies. 2. Ecclesiastical persons +may convocate councils simply, and by +a spiritual power and jurisdiction; but to +convocate them by a temporal and coactive +power, pertaineth to princes only. <q>Ecclesiastical +power (saith the Archbishop of Spalato<note place='foot'>De +Rep. Eccl., lib, 6, cap. 5, num. 16.</note>) +may appoint and convocate councils; +but yet the ecclesiastical power itself cannot, +with any effect or working, compel bishops, +especially if the bishops of another province, +or kingdom, or patriarchship, be to be convocated. +<pb n="1-341"/><anchor id="Pg1-341"/> +For because the church can work +by her censures, and deprive them who refuse +of her communion, if they come not, +yet they shall not therefore come to the +council if they contemn the censure; therefore +that no man may be able to resist, it is +necessary that they be called by a coactive +authority, which can constrain them who +gainstand, both with banishments and bodily +punishments, and compel the bishops, not +only of one province, but also of the whole +kingdom or empire, to convene.</q> 3. In the +main and substantial respects, the convocations +of councils pertaineth to the ministers +of the church, that is, as councils are ecclesiastical +meetings, for putting order to ecclesiastical +matters, they ought to be assembled +by the spiritual power of the ministers, +whose part it is to espy and note all the +misorders and abuses in the church, which +must be righted; but because councils are +such meetings as must have a certain place +designed for them in the dominions and +territories of princes, needing further, for +their safe assembling, a certification of their +princely protection; and, finally, it being +expedient for the better success of councils, +that Christian princes be present therein, +either personal or by their commissioners, +that they may understand the councils, conclusions, +and decrees, and assenting unto the +same, ratify and establish them by their regal +and royal authority, because of these +circumstances it is, that the consent and +authority of Christian princes is, and ought +to be, sought and expected for the assembling +of synods. +</p> + +<p> +As for the right of presidency and moderation, +we distinguish, with Junius,<note place='foot'>Animad. +in Bell., cont. 4, lib. 1, cap. 19, not. 12.</note> two sorts +of it, both which have place in councils, viz., +the moderation of the ecclesiastical action, +and the moderation of the human order; +and with him we say, that in councils, the +whole ecclesiastical action ought to be moderated +by such a president as is elected +for the purpose; even as Hosius, bishop of +Corduba, was chosen to preside in the first +council of Nice: which office agreeth not +with princes; for in the point of propounding +rightly the state of questions and things +to be handled, and of containing the disputation +in good order, <hi rend='italic'>certe præsidere debet +persona ecclesiastica, in sacris literis erudita</hi>, +saith the Archbishop of Spalato.<note place='foot'>De Rep. +Eccl., lib. 7, cap. 3, not. 43.</note> The +<pb n="1-342"/><anchor id="Pg1-342"/> +presiding and moderating in the human order, +that is, by a coactive power to compass +the turbulent, to avoid all confusion and contention, +and to cause a peaceable proceeding +and free deliberation, pertaineth indeed to +princes, and so did Constantine preside in +the same council of Nice. +</p> + +</div> + +<div> +<index index="toc" level1="DIGRESSION III. OF THE JUDGING OF CONTROVERSIES AND +QUESTIONS OF FAITH."/> +<index index="pdf" level1="DIGRESSION III."/> +<head type="sub">DIGRESSION III.</head> +<head>OF THE JUDGING OF CONTROVERSIES AND QUESTIONS OF FAITH.</head> + +<p> +There is a twofold judgment which discerneth +and judgeth of faith. The one absolute, +whereby the Most High God, whose +supreme authority alone bindeth us to believe +whatsoever he propoundeth to be believed +by us, hath in his written word pronounced, +declared, and established, what he +would have us to believe concerning himself +or his worship; the other limited and subordinate, +which is either public or private. +That which is public is either ordinary or +extraordinary. The ministerial or subordinate +public judgment, which I call ordinary, +is the judgment of every pastor or doctor, +who, by reason of his public vocation +and office, ought by his public ministry to +direct and instruct the judgments of other +men in matters of faith, which judgment of +pastors and doctors is limited and restricted +to the plain warrants and testimonies of +Holy Scripture, they themselves being only +the ambassadors<note place='foot'>Jun., cont. 1, lib. +3, cap. 4, not. 17.</note> of the Judge to preach and +publish the sentence which he hath established, +so that a pastor is not properly <hi rend='italic'>judex</hi> +but <hi rend='italic'>index</hi>. The subordinate public judgment, +which is extraordinary, 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 doctrine, and that in opposition +to all contrary heresy or error, +which is broached and set a-foot in the +church. From which council,<note place='foot'>M. Ant. +de Dom. de Rep. Eccl., lib. 7, cap. 3, not. +32.</note> no Christian +man who is learned in the Scriptures +may be excluded, but ought to be admitted +to utter his judgment in the same; for in +the indagation or searching out of a matter +of faith, they are not the persons of men +which give authority to their sayings, but +<pb n="1-343"/><anchor id="Pg1-343"/> +the reasons and documents which every one +bringeth for his judgment. The subordinate +judgment, which I call private, is the +judgment of discretion whereby every Christian,<note place='foot'>Davenant +de Jud. Controv., cap. 25; Jun., ubi +supra.</note> +for the certain information of his own +mind, and the satisfaction of his own conscience, +may and ought to try and examine, +as well the decrees of councils as the doctrines +of particular pastors, and in so far to +receive and believe the same, as he understandeth +them to agree with the Scriptures. +</p> + +<p> +Besides these, there is no other kind of +judgment which God hath allowed to men +in matters of faith, which being first observed, +we say next, concerning the part of +princes, that when questions and controversies +of faith are tossed in the church, that +which pertaineth to them is, to convocate a +council for the decision of the matter, civilly +to moderate the same, by causing such an +orderly and peaceable proceeding as is alike +necessary in every grave assembly, whether +of the church or of the commonwealth; and, +finally, by their coactive temporal power to +urge and procure that the decrees of the +council be received, and the faith therein +contained professed, by their subjects. +</p> + +<p> +But neither may they, by their own authority +and without a council, decide any controverted +matter of faith, nor yet having +convocated a council, may they take upon +them to command, rule, order, and dispose +the disputes and deliberations according to +their arbitrement; nor, lastly, may they, +by virtue of their regal dignity, claim any +power to examine the decrees concluded in +the council, otherwise than by the judgment +of private discretion which is common to +every Christian. +</p> + +<p> +First, I say, they may not by themselves +presume, publicly and judicially, to decide +and define any matter of faith, which is +questioned in the church; but this definition +they ought to remit unto a lawful and +free council. Ambrose would not come to +the court to be questioned and judged by the +emperor Valentinian in a matter of faith, +whenever he heard that emperors judged +bishops in matters of faith, seeing, if that +were granted, it would follow that laymen +should dispute and debate matters, and bishops +hear, yea, that bishops should learn of +laymen. +</p> + +<p> +The true ground of which refusal (clear +<pb n="1-344"/><anchor id="Pg1-344"/> +enough in itself) is darkened by Dr Field,<note place='foot'>Of +the Church, lib. 5, cap. 53.</note> +who allegeth, 1. That the thing which Valentinian +took on him was, to judge of a +thing already resolved in a general council +called by Constantine, as if it had been free, +and not yet judged of at all. 2. That Valentinian +was known to be partial; that he +was but a novice; and the other judges +which he meant to associate himself suspected; +but howsoever these circumstances +might serve the more to justify Ambrose's +not compearing to be judged in a matter of +faith by Valentinian, yet the Doctor toucheth +not that which is most considerable, +namely, the reason which he alleged for +his not compearing, because it hath been at +no time heard of that emperors judged bishops +in matters of faith, and if that were +granted, it would follow that bishops should +learn of laymen; which reason holdeth ever +good, even though the thing hath not been +formerly judged by a council. +</p> + +<p> +And, furthermore, if those (which the +Doctor mentioneth) were the true reasons +of his refusing to be judged by Valentinian, +then why did he pretend another reason +(whereof we have heard), and not rather defend +himself with the real and true reason? +Wherefore we gather, that the reason which +made Ambrose refuse to be judged by him +was no other than this, because he considered +that princes, neither by themselves, nor +by any whom they please to choose, may, +without a lawfully assembled and free council, +usurp a public judgment and decisive +sentence in controversies of faith, which, if +they arrogate to themselves, they far exceed +the bounds of their vocation; for it is not +said of princes, but of priests, that their lips +should preserve knowledge, and that they +should seek the law from their mouths, Mal. +ii. 7. And the priests did Jehoshaphat set +in <q>Jerusalem, for the judgment of the +Lord, and for controversies,</q> 2 Chron. xix. +8, 10, and for judging betwixt law and commandment, +statutes and judgments. +</p> + +<p> +In the meanwhile we deny not but that +in extraordinary cases, when lawful councils +cannot be had, and when the clergy is universally +corrupted through gross ignorance, +perverse affections, and incorrigible negligence, +in such a case the prince, notwithstanding +the defect of the ordinary and regular +judges, may yet, by the power of the +civil sword, repress and punish so many as +<pb n="1-345"/><anchor id="Pg1-345"/> +publish and spread such doctrines as both +he and other Christians, by the judgment of +discretion, plainly understand from Scripture +to be heretical. +</p> + +<p> +Next, I say, that the prince, having assembled +a council, may not take so much +upon him as imperiously to command what +he thinketh good in the disputes and deliberations, +and to have everything ordered, +disposed, and handled according to his mind. +<q>To debate and define theological controversies, +and to teach what is orthodoxal, +what heretical, is the office of divines, yet, +by a coactive authority, to judge this orthodox +faith to be received by all, and heretical +pravity to be rejected, is the office of +kings, or the supreme magistrates, in every +commonwealth,</q> saith the Bishop of Salisbury.<note place='foot'>De +Jud. Controv., cap. 16, p. 92.</note> +And, again,<note place='foot'>Ibid., cap. 14, p. 75.</note> +<q>In searching, directing, +teaching, divines ordinarily, and by reason +of their calling, ought to go before kings +themselves; but in commanding, establishing, +compelling, kings do far excel:</q> where +he showeth how, in defining of the controversies +of religion, in one respect ecclesiastical +persons, and in another respect kings, +have the first place. +</p> + +<p> +In the debating of a question of faith, +kings have not, by virtue of their princely +vocation, any precedency or chief place, the +action being merely ecclesiastical. For howbeit +kings may convocate a council, preside +also and govern the same as concerning the +human and political order, yet, saith Junius,<note place='foot'>Animad. +in Bell., cont. 4, lib. 1, cap. 23, nota. 15.</note> +<hi rend='italic'>Actiones, deliberationes, et definitiones, ad +substantiam rei ecclesiasticae pertinentes, +a sacerdotio sunt, a caetu servoram Dei, +quibus rei suoe administrationem mandavit +Deus.</hi> And, with him, the Archbishop +of Spalato saith, in like manner,<note place='foot'>De +Rep. Eccl., lib. 6, cap. 5, num. 8, 30.</note> that howbeit +Christian princes have convocated councils, +and civilly governed the same, yet they +had no power nor authority in the very discussing, +handling and deciding of matters of +faith. +</p> + +<p> +What then? In the handling of controversies +of faith, have princes no place nor +power at all beside that of political government +only? Surely, by virtue of their +princely authority, they have no other place +in the handling of these matters. Yet, +what if they be men of singular learning +and understanding in the Scriptures? Then +<pb n="1-346"/><anchor id="Pg1-346"/> +let them propound their own suffrage, with +the grounds and reasons of it, even as other +learned men in the council do. But neither +as princes, nor as men singularly learned, +may they require that others in the council +shall dispute and debate matters, and that +they themselves shall sit as judges having +judicial power of a negative voice; for in a +council no man's voice hath any greater +strength than his reasons and probation +have. <hi rend='italic'>Non enim admitto</hi>, &c: <q>For I +admit not in a council (saith the same prelate<note place='foot'>De +Rep., num. 33.</note>) +some as judges, others as disputators, +for I have showed that a conciliary judgment +consisteth in the approbation of that +sentence which, above others, hath been +showed to have most weight, and to which +no man could enough oppose. Wherefore +no man in the council ought to have a judiciary +voice, unless he be withal a disputator, +and assigns a reason wherefore he assigns to +that judgment and repels another, and that +reason such a one as is drawn from the +Scripture only, and from antiquity.</q> +</p> + +<p> +Lastly, I hold, that, after the definition +and decision of a council, princes may not +take upon them, by any judicial power or +public vocation, to examine the same, as if +they had authority to pronounce yet another +decisive sentence, either ratifying or reversing +what the council hath decreed. Most +certain it is, that, before princes give their +royal assent unto the decrees of any council +whatsoever, and compel men to receive and +acknowledge the same, they ought, first of +all, carefully to try and examine them whether +they agree with the Scriptures or not; +and, if they find them not to agree with the +Scriptures, then to deny their assent and +authority thereto. But all the princes do +not by any judicial power or public authority, +but only by the judgment of private +discretion, which they have as Christians, +and which, together with them, is common +also to their subjects; 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 council, +except, in like manner, he examine the +same by the Scriptures. +</p> + +</div> + +<pb n="1-347"/><anchor id="Pg1-347"/> + +<div> +<index index="toc" level1="DIGRESSION IV. OF THE POWER OF THE KEYS, AND +ECCLESIASTICAL CENSURES."/> +<index index="pdf" level1="DIGRESSION IV."/> +<head type="sub">DIGRESSION IV.</head> +<head>OF THE POWER OF THE KEYS, AND ECCLESIASTICAL CENSURES.</head> + +<p> +Ecclesiastical censures and punishments, +wherewith delinquents are bound, and from +which, when they turn penitents, they are +loosed, are of two sorts: either such as are +common, and agree unto all, as excommunication +and absolution; or such as are peculiar, +and agree only to men of ecclesiastical +order, as suspension, deprivation, &c. +</p> + +<p> +As touching the power of the keys, to +bind and loose, excommunicate and absolve; +first of all, princes are to remember, that +neither they may, by themselves, exercise +this power (for <hi rend='italic'>regum est corporalem irrogare +paenam; sacerdotum spiritualem inferre +vindictam</hi><note place='foot'>Decr., part 2, +causa 2, quest. 7, cap. 41.</note>), nor yet by their deputies +or commissioners in their name, and with +authority from them; because, as they have +not themselves the power of the keys, so +neither can they communicate the same unto +others. Secondly, Forasmuch as princes +are the wardens, defenders, and revengers of +both the Tables, they ought, therefore, to +provide and take course that neither laymen +be permitted to have and exercise, the power +of excommunication, nor yet that the prelates +themselves be suffered, in their particular +dioceses, to appropriate this power and +external jurisdiction, as peculiar to themselves; +but that it remain in their hands to +whom it pertaineth by divine institution. +What a woeful abuse is it, that, in our +neighbour churches of England and Ireland, +the bishop's vicar-general, or official, +or commissary, being oftentimes such a one +as hath never entered into any holy orders, +shall sit in his courts to use (I should have +said abuse) the power of excommunication +and absolution? And what though some +silly presbyter be present in the court? +Doth not the bishop's substitute, being a +layman, examine and judge the whole matter, +decree, and give sentence what is to be +done? Hath he not the presbyter's tongue +tied to his belt? 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 decerned? +As touching the prelates themselves, I pray, +by what warrant have they appropriated +<pb n="1-348"/><anchor id="Pg1-348"/> +to themselves the whole external jurisdiction +of binding and loosing, excommunicating +and absolving? But that we may a little +scan this their usurpation, and discover +the iniquity thereof to the view of the +princes, whose part it is to cause the same +to be reformed, let us consider to whom +Christ himself, who hath the key of David +(Rev. iii. 7), who openeth and no man shutteth, +and shutteth and no man openeth, hath +committed this power of the keys to be used +on earth. And, first, Let us distinguish betwixt +the power itself, and the execution of it. +</p> + +<p> +The power and authority of binding and +loosing Christ hath delivered to the whole +church, that is, to every particular church collectively +taken. <q>The authority of excommunication +pertaineth to the whole church,</q> +saith Dr Fulk.<note place='foot'>On 1 Cor. +v. 4.</note> <hi rend='italic'>Jus excommunicandi</hi>, saith +Balduine,<note place='foot'>De Cas. Consc., lib. 4, +cap. 10, cas. 9.</note> <hi rend='italic'>non est penes quamvis privatum, +sive ex ordine sit ecclesiastico, sive politico</hi>, +&c. <hi rend='italic'>Sed hoc jus pertiner ad totam +ecclesiam.</hi> So say Zanchius (in 4 Praec., +col. 756), Polanus (<hi rend='italic'>Synt.</hi>, lib. 7, cap. 18), +Pareus (in 1 Cor. v., <hi rend='italic'>De Excom.</hi>), Cartwright +(on 1 Cor. v. 4), Perkins (on Jude +3): and, generally, all our sound writers. +The Magdeburgians<note place='foot'>Cent. 5, cap. 4, +col. 383.</note> cite, for the same +judgment, Augustine and Primatius. Gerhard<note place='foot'>Loc. +Theol., tom. 6, p. 236, 237.</note> +citeth also some popish writers assenting +hereunto. The reasons which we give +for confirmation hereof are these:— +</p> + +<p> +1. It pertaineth to the whole church, +collectively taken, to deny her Christian +communion to such wicked persons as add +contumacy to their disobedience: therefore, +it pertaineth to the whole church to excommunicate +them. Again, it pertaineth to +the whole church to admit and receive one +into her communion and familiar fellowship: +therefore, to the whole church it +likewise pertaineth to cast one out of her +communion. Sure, the sentence of excommunication +is pronounced in vain, except +the whole church cut off the person thus +judged from all communion with her: and +the sentence of absolution is to as little purpose +pronounced, except the whole church +admit one again to have communion with +her. Shortly, the whole church hath the +power of punishing a man, by denying her +communion unto him: therefore, the whole +church hath the power of judging that he +<pb n="1-349"/><anchor id="Pg1-349"/> +ought to be so punished. The whole church +hath the power of remitting this punishment +again: therefore, the whole church hath the +power of judging that it ought to be remitted. +</p> + +<p> +2. The Apostle, in 1 Cor. v., showeth +that the Israelites' purging away of leaven +out of their dwellings in the time of the +passover, was a figure of excommunication, +whereby disobedient and obstinate +sinners, who are as leaven to infect other +men, are to be avoided and thrust out of +the church. Now, as the purging away of +the leaven did not peculiarly belong unto +any one, or some few, among the Israelites, +but unto the whole congregation of Israel; +so the Apostle, writing to the whole church +of Corinth, even to as many as should take +care to have the whole lump kept unleavened, +saith to them all, <q>Know ye not that a +little leaven leaveneth the whole lump? +Purge out, therefore, the old leaven. Put +away from among yourselves that wicked +person,</q> 1 Cor. v. 6, 7, 13. +</p> + +<p> +3. Christ hath delivered the power of +binding and loosing to every particular +church or congregation, collectively taken, +which thus we demonstrate:—If our brother +who trespasseth against us will neither +be reclaimed by private admonition, nor yet +by a rebuke given him before some more +witnesses, then, saith Christ, <q>Tell it unto +the church; but if he neglect to hear the +church, let him be unto thee as an heathen +man and a publican. Verily, I say unto +you, whatsoever ye shall bind on earth +shall be bound in heaven, and whatsoever +ye shall loose on earth shall be loosed in +heaven,</q> Matt. xviii. 17, 18: where he +showeth, that, in the Christian church +(which he was to plant by the ministry +of the apostles), excommunication was to +be used as the last remedy for curing of +the most deadly and desperate evils; which +excommunication he setteth forth by allusion +unto the order and custom of the Jews +in his time, among whom they who were +cast out, and excommunicate from the synagogue, +were accounted as heathens and +publicans. And so when he saith, <q>Let +him be unto thee as an heathen man and a +publican,</q> he presupposeth that the church +hath excommunicated him for his contumacy, +which he hath added to his disobedience. +For, as Pareus saith,<note place='foot'>In Matt. +xviii. 17.</note> <q>If by me, and thee, +and every one, he is to be accounted +<pb n="1-350"/><anchor id="Pg1-350"/> +for such a man, it must needs be +that the judgment of the church be, by +public declaration, made known to me, and +thee, and every one. And this meaning is +thoroughly drawn out of the following verse—<q>For +whatsoever ye shall bind on earth,</q> +&c.; therefore, the church ought first to +bind him before he ought to be accounted +by me or thee for one bound, that is, +excommunicate.</q> Now, what meaneth +Christ by the church, to which he giveth +the power of binding and loosing? Not the +church universal, sure; for I cannot tell +the church universal (whether it be understood +<emph>collective</emph> or <emph>representative</emph>) whensoever +my brother trespasseth against me, +and will not be reformed. He meaneth, +therefore, the particular church, whereof, +for the time, it shall happen one to be a +member. <q>The power of the keys (saith +Perkins<note place='foot'>On Jude 3.</note>) is given to all ministers, churches, +and congregations.</q> Neither could there, +otherwise, an ordinary, perpetual, and ready +course be had, for the correcting of all public +contumacy and scandal, by the means of +ecclesiastical discipline. But it will be said, +when he biddeth us tell that particular +church whereof we are members, he meaneth +not that we should tell the whole body +of that church <emph>collective</emph>, but that we should +tell the governors of the church, who are +the church <emph>representative</emph>. +</p> + +<p> +How, then, is this place alleged to prove +that the whole church <emph>collective</emph> hath power +and authority to bind and loose? +</p> + +<p> +<hi rend='italic'>Ans.</hi> Christ meaneth, indeed, that we +should tell those governors who represent +the church; but whilst he calleth them by +the name of the church, and sendeth us to +them as to those who represent the church, +he plainly insinuateth that they exercise the +power of the keys (as in his name, so) in the +name of the church, and that this power +and authority pertaineth to the whole church, +even as when one man representeth another +man's person, whatsoever power he exerciseth +<hi rend='italic'>eo nomine</hi>, doth first of all agree to the +man who is represented. +</p> + +<p> +4. The Apostle, in his own proper person, +writing to the whole church at Corinth, +1 Cor. v. 4, 5, will have them (being +gathered together) to deliver that incestuous +person to Satan; therefore, every +particular church or congregation hath +power to excommunicate such a contumacious +<pb n="1-351"/><anchor id="Pg1-351"/> +sinner as that incestuous person was. +It is the common answer of Papists, that +albeit the Apostle commanded the act +should be done in face of the church, yet +the judgment and authority of giving sentence +was in himself alone, and not in the +church of Corinth, whereupon they would +make it to follow, that the power of excommunication +pertaineth to the bishop alone, +and not the church. And the same answer +doth Saravia return to Beza;<note place='foot'>De +Tripl. Episc. Gen., p. 42, 43.</note> but, howsoever, +the Apostle saith, that he had already +judged concerning the incestuous person, +yet he did not hereby seclude the church of +Corinth from the authority of excommunicating +him. <q>It is to be observed (saith +Calvin<note place='foot'>In 1 Cor. v. +4.</note>) that Paul, albeit he was an apostle, +doth not for his own will excommunicate +alone, but communicateth his council with +the church, that the thing may be done by +common authority. Himself, indeed, goeth +before and showeth the way, but whilst he +adjoineth to himself other partakers, he signifieth +sufficiently that it is not the private +power of one man.</q> Nay, let us farther +observe with Junius,<note place='foot'>Animad. in Bell., +cont. 4, lib. 2, cap. 16, n. 6.</note> that the apostles hath +a twofold power: one common to them with +other presbyters, 1 Pet. v. 1; another, singular, +proper, and extraordinary, which they +had as apostles. By this singular power +Paul saith, <q>What will ye? shall I come +unto you with a rod?</q> 1 Cor. iv. 21; but +by the common power it was that he said, +<q>When ye are gathered together, and my +spirit,</q> &c., 1 Cor. v. 4. 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 excommunicated; and thus, as though +he had been present in body among the other +presbyters of that church, and assembled together +with them in their ordinary council or +consistory (in which <hi rend='italic'>fuerunt liberi apostoli, +alii vero presbyteri ex vocatione propria, et +necessitate officii</hi><note place='foot'>Jun. ubi supra., +n. 7.</note>), so he both pronounceth<note place='foot'>Id., cont. +3, lib. 4, cap. 16, n. 37.</note> +his own judgment, and likewise goeth before, +by pronouncing that judgment which was to +be in common by them pronounced. Furthermore, +that the Apostle would not have +that incestuous man to be excommunicate by +his own authority alone, but by the authority +of the church of Corinth, thus it appeareth: +</p> + +<pb n="1-352"/><anchor id="Pg1-352"/> + +<p> +1. The Apostle challengeth and condemneth +the Corinthians, 1 Cor. v. 2, 6, 9, because +they had not excommunicate him before +his writing unto them, which he would +never have done if that church had not had +power and authority of excommunication. +</p> + +<p> +2. Howbeit the Apostle gave his judgment, +that he should be excommunicate, because +he ought not to have been tolerated in +the church, yet, for all that, he should not +have been indeed excommunicate and thrust +out of the church of Corinth, except the +ministers and elders of that church had, in +name of the whole body of the same, judicially +cast him forth and delivered him to +Satan, which plainly argueth that he should +not have been excommunicate by the Apostle's +authority alone, but by the authority +of the church of Corinth. +</p> + +<p> +3. The Apostle only showeth that he +should be excommunicate, but referreth the +giving of sentence and judgment upon him +to the Corinthians; for he saith not that the +Corinthians, being gathered together, should +declare or witness that such an one was delivered +to Satan by Paul's own power and +authority, but that they themselves should +deliver him to Satan, ver. 4, 5. And +again, <q>Purge out, therefore, the old leaven; +put away from among yourselves that +wicked person,</q> ver. 7, 13. But, saith +Saravia,<note place='foot'>Ubi supra.</note> +<hi rend='italic'>partes apostoli in illa actione +fuerunt authoritatis, ecclesiae vero Corinthiacae, +obedientiae. Ans.</hi> That the action +was done by the authority of the church of +Corinth, it is manifest both from that which +hath been said, and likewise if further we +consider that the Apostle ascribeth to the +Corinthians as much authority in this action +as he assumeth to himself. For he +saith of himself, that he had judged concerning +him that had done this deed, ver. 3; +and so he saith of them, <q>Do not ye judge +them that are within?</q> ver. 12. Where he +speaketh not of the judgment of private discretion +(for so they might have judged them +that were without also), but even of the external +and authoritative judgment of ecclesiastical +discipline. The Apostle, indeed, +saith, 2 Cor. ii. 9, that he wrote to the Corinthians +to excommunicate that person, +that he might know them, whether they +were obedient in all things; but this proveth +not that the authority of the excommunication +was not theirs; for their part in +<pb n="1-353"/><anchor id="Pg1-353"/> +this action proceeded both from authority +and from obedience: from authority, absolutely; +from obedience in, in some respect. +<hi rend='italic'>De jure</hi> they had no liberty nor power not +to excommunicate him, but were bound to +do that which Paul pointed out to be their +duty, and in that respect he calleth them +obedient; yet absolutely and <hi rend='italic'>de facto</hi> it +was free to them (notwithstanding of Paul's +writing to them) either to excommunicate +him or not to excommunicate him, and if +they had not by their authority excommunicate +him, he had not been at all excommunicate +by any virtue of Paul's adjudging +of him. +</p> + +<p> +4. When the Corinthians proceeded to +excommunicate him, the Apostle calleth +this a censure which was inflicted of many, +ver. 6, which could not be said if he was to +be excommunicate by the Apostle's authority +alone. +</p> + +<p> +5. The Apostle, ver. 7, writeth again to +the Corinthians, to forgive the incestuous +man, to receive him into their communion, +and to remit the punishment of his excommunication, +because he was won to repentance. +And he addeth, ver. 10, <q>To whom +ye forgive anything, I forgive also.</q> Now, +who can remit the punishment and save one +from underlying the censure, except such as +have the power and authority of judgment? +</p> + +<p> +Hitherto we have proven that the power +of binding and loosing pertaineth to every +particular church collectively taken; but +the execution and judicial exercising of this +power pertaineth to that company and assembly +of elders in every church which the +Apostle, 1 Tim. iv. 14, calleth a presbytery. +In Scotland we call it a session; in France +it is called a consistory; in Germany and +Belgia, according to the Scripture phrase, +it is termed a presbytery. It is made up of +the pastor or pastors of every congregation, +together with those governing elders which +labour there (not in doctrine, but) in discipline +only, of which things we have spoken +before.<note place='foot'>Supr. Digr.</note> That unto this company or consistory +of elders pertaineth the power of +binding and loosing, it is averred by the +best divines: Calvin (on Matt. viii. 17, 18, +<hi rend='italic'>et Lib. Epist.</hi>, col. 168, 169), Beza (<hi rend='italic'>Contra +Saraviam de Divers. Minist. Grad.</hi>), +Zanchius (in 4 <hi rend='italic'>Praec.</hi>, col. 756), Junius +(<hi rend='italic'>Animad. in Bell.</hi>, cont. 5, lib. 1, cap. 14, +nota 28), Polanus (<hi rend='italic'>Synt.</hi>, lib. 7, cap. 18), +<pb n="1-354"/><anchor id="Pg1-354"/> +Tilen (<hi rend='italic'>Synt.</hi>, part 2, disp. 28), the Professors +of Leyden (<hi rend='italic'>Syn. Pur. Theol.</hi>, disp. 48), +Gerhard (<hi rend='italic'>Loc. Theol.</hi>, tom. 6, p. 137, 138), +Balduine (<hi rend='italic'>de Cas. Cons.</hi>, lib. 4, cap. 11, cas. +11), Pareus (in Matt, xviii. 17, 18; and in +1 Cor. v.), Cartwright (in Matt. xviii., sect. +7), Fennerus (<hi rend='italic'>Theol.</hi>, lib. 7, cap. 7, p. 152, +153), Alstedius (<hi rend='italic'>Theol. Casuum</hi>, cap. 27), +Danæus (<hi rend='italic'>Pol. Christ.</hi>, lib. 6, p. 452, 464), +Hemmingius (<hi rend='italic'>Enchirid.</hi>, class. 3, cap. 11, +p. 388), Martyr (in 1 Cor. v.), and sundry +others. Bullinger recordeth<note place='foot'>Apud Zanch. in 4 +Præc., col. 745.</note> that this was +the manner of the particular churches in +Helvetia, to choose unto themselves a certain +senate of elders, or company of the best +men in the church, which might, according +to the canon of holy Scripture, exercise the +discipline of excommunication, which form +is well warranted by the Scriptures; for +when Christ committeth the authority of +binding and loosing unto the church, Matt. +viii. 17, 18, however the power and authority +itself pertain to any particular church +collectively taken, as hath been said, yet the +execution of the same is committed to the +consistory or senate of elders which representeth +that church, and which Paul calleth +a presbytery. Zanchius saith that Chrysostom,<note place='foot'>In +4 Præc., col. 741.</note> +Bullinger, and all good interpreters, +understand the presbytery to be there meant +by Christ when he saith, <q>Tell the church.</q> +Chrysostom saith προίδροις καὶ προεστῶσι, +that is, saith Junius,<note place='foot'>Cont. 3, +lib. 1, cap. 6, n. 19.</note> the ecclesiastical sanhedrim +made up of pastors and elders. Thus +Camero likewise expoundeth the place.<note place='foot'>Prælect, +tom. 1. p. 23.</note> <hi rend='italic'>Ecclesiæ +nomine</hi>, saith he, <hi rend='italic'>videtur Christus +significasse collegium presbyterorum qui +ecelesiæ Christianæ erant præfuturi, cujus +presbyterii mentio fit</hi>, 1 Tim. iv. Now if +Christ hath committed the power of excommunication +unto the church, what have bishops +to say for themselves who appropriate +this power unto themselves, each one in his +diocese? For when we cannot give the name +of the church unto a bishop,<note place='foot'>Calv. +et Cart. on Matt. xviii 17; Par. in 1 Cor. v.</note> because he is +but one man, and the church is a company +of many men; nay, nor yet can we give the +name of the church unto a company of bishops, +for if they might be called the church, +it should be for this respect alone, because +they represent the church: but <hi rend='italic'>soli episcopi</hi>, +&c., <q>Bishops alone (saith Gerhard<note place='foot'>Loc. +Theol., tom. 6, p. 137.</note>), +<pb n="1-355"/><anchor id="Pg1-355"/> +or they who teach, cannot represent the +church, since hearers also pertain to the definition +thereof, but the presbytery can represent +the church, whereunto not only they +pertain who labour in the word, but also +elders or governors put in authority for expeding +of ecclesiastical matters in name of +the whole church:</q> we grant, then, that +by the church, Christ meaneth that company +of church governors whereby a certain +particular church is represented;<note place='foot'>Trelcat. +Inst. Theol., lib. 1, p. 291.</note> but forasmuch +as the church consisteth of two integrant +parts, viz., pastors and sheep, teachers +and hearers, we therefore deny that the +representative church whereof Christ speaketh, +can be any other than that ecclesiastical +consistory whereof we have spoken. +</p> + +<p> +Moreover, albeit the Apostle wrote to +the whole church of Corinth to deliver the +incestuous man to Satan, because the matter +could not be otherwise done, but only in the +name and with the consent of that whole +church; yet he never meant that the common +promiscuous multitude should, by their +suffrages and voices, examine and judge that +cause. But, saith Calvin,<note place='foot'>In 1 Cor. v. +4.</note> <q>Because the +multitude, unless it be governed by council, +never doth anything moderately nor gravely, +there was ordained in the ancient church +(meaning the apostolic church) a presbytery; +that is, a company of elders which, by the +consent of all, had the first judgment and +examination of things; from it the matter +was carried to the people, but being already +determined before.</q> Again, when the +Apostle writeth to them in his second epistle +that they should forgive him, because he +hath repented, thus he reasoneth: <q>Sufficient +to such a man is this censure which +was inflicted of many,</q> 2 Cor. ii. 6. Which +words, that we may the better understand, +it is worthy of observation (which not Calvin +only,<note place='foot'>Com. in illum locum.</note> +but Saravia also noteth<note place='foot'>De Divers Minist. Grad., +cap. 8, p. 85.</note>), that it +appeareth from this place, he was not to excommunicate, +but, by sharp rebukes, timeously +win to repentance, whereby the Apostle +showeth it to be needless, yea, most inconvenient, +to proceed against him to the +extremity of discipline. The word ἐπιτιμία, +there used by the Apostle, signifieth rebuke, +reprehension, or chiding, saith Dr Fulk;<note place='foot'>On 2 Cor. ii. 6.</note> +and so Scapula taketh it to be the same with +<pb n="1-356"/><anchor id="Pg1-356"/> +ἐπιτίμησις and to signify another thing than +ἐπιτίμιον or ἐπιτιμημα. Beza and Tremellius +turn ἐπιπμία by <hi rend='italic'>increpatio</hi>; Ar. Montanus +readeth <hi rend='italic'>objurgatio</hi>. This chiding or +threatening of the man proceeded not from +the whole church of Corinth, but only from +many therein, as is plain from the text, and +as Saravia also granteth.<note place='foot'>Ubi supra.</note> And who were +the πλέιοιες, those <emph>many</emph> of whom the +Apostle speaketh? Not such as, from +Christian and brotherly charity, did privately +chide and rebuke him, for the matter +was not then depending in private rebukes, +but by the Apostle's direction it was brought +to the church's part and to public discipline, +the scandal itself being so public and notoriously +manifest; they were, therefore, such +as had public office and authority to chide +him. And who were those but the consistory +of pastors and elders which represented +the whole church, and were set in authority +for judging and managing of things pertaining +to ecclesiastical discipline? They (no +doubt) being met together, called the man +before them, and did most sharply rebuke +him and chide with him, and threatened +that they would not only debar him from +the Lord's table (which is called lesser +excommunication, but more properly a step or +degree tending next to excommunication), +but also wholly cast him out of the church +and deliver him to Satan. Whereupon the +man being made to see the grievousness of +his sin, and the terrible punishment which +was to follow upon it, becometh most sorrowful, +humble, and penitent. And this +moved the Apostle to say, <q>Sufficient to +such a man,</q> &c., as if he would say, What +needeth him now to be excommunicate, and +so to be corrected and put to shame by you +all, when every one of you shall deny to +him your Christian communion, as one wholly +cast out of the church? Is it not enough +that many among you, even your whole +presbytery, hath put him to such public +shame by their sharp reprehensions, and to +so great fear by their dreadful threatenings? +And since, through the blessing of God upon +these means, he is already win to repentance, +why would you have him yet more +publicly corrected and rejected by all and +every one. +</p> + +<p> +And further, the Apostle addeth, that +now they should not only forgive and comfort +him, ver. 7, but also confirm (κυρῶσαι) +<pb n="1-357"/><anchor id="Pg1-357"/> +their love towards him, ver. 8. Now κύροω +signifieth to confirm or ratify by authority; +and so Chemnitius,<note place='foot'>Exam., part 4; de Indulg., p. +53.</note> Bullinger,<note place='foot'>Com. in hunc locum.</note> +and Cartwright,<note place='foot'>Annot., ibid.</note> +expoundeth it in this place. It +cometh from κῦρος, <hi rend='italic'>authority</hi>, whence cometh +also κύριος, a <hi rend='italic'>lord</hi>, or one having authority. +As, therefore, the presbytery, or +company of pastors and elders, had, by +their authority, established that he was to +be excommunicate, and determined to proceed +to the execution of extreme discipline +against him, so now the Apostle would have +them, by the same authority, to ratify and +establish the remission of this punishment +unto him, and to decree that the church +should not deny her communion unto him. +For this authority of binding and loosing, +though it pertained to the whole church, <hi rend='italic'>in +actu primo sive in esse</hi>, yet it pertained to +the presbytery alone, <hi rend='italic'>in actu secundo sive +in operara</hi>; and even as the act of speaking +pertaineth to a man, as <hi rend='italic'>principium +quod</hi>, but to the tongue alone, as <hi rend='italic'>principium +quo</hi>; so albeit the power of the keys +doth primarily and principally belong to +the church, collectively taken, yet the actual +execution of this power belongeth only +to the presbytery which representeth the +church, and unto which the church hath +committed her authority to bind and loose. +Wherefore, since the Apostle writeth to the +whole church of Corinth to confirm, by their +authority, their love to the penitent man; +and since this authority, in the actual execution +of it (which the Apostle craveth) did +not agree to that whole church, collectively +taken, we must needs understand his meaning +to be, that their love towards that man, +and their forgiving of him, should be ratified +and confirmed by the authority of those +church governors, <hi rend='italic'>qui ecclesiae nomen ad +coetum repraesentant, totius nimirum presbyterii +authoritate atque consensu</hi>. +</p> + +<p> +Thus have we showed that the actual +use of the keys, or the execution of the +authority of binding and loosing, pertaineth +to that ecclesiastical senate in every particular +church, which the Apostle calleth +a presbytery. For further illustration of +the truth whereof, I add these four observations:— +</p> + +<p> +1. We must distinguish<note place='foot'>Trelcat. Inst. Theol., lib. 2, p. 287, 288; +Pareus in 1 Cor. v., de Excom.</note> a twofold power +<pb n="1-358"/><anchor id="Pg1-358"/> +of the keys: the one is executed in doctrine; +the other in discipline: the one <hi rend='italic'>concionalis</hi>; +the other <hi rend='italic'>judicialis</hi>. Touching +the former, we grant it is proper for pastors +alone, whose office and vocation it is, +by the preaching and publishing of God's +word, to shut the kingdom of heaven against +impenitent and disobedient men, and to +open it unto penitent sinners; to bind God's +heavy wrath upon the former, and (by application +of the promises of mercy) to loose +the latter from the sentence and fear of +condemnation. When we ascribe the power +of binding and loosing to that whole consistory, +wherein governing elders are joined +together with pastors, we mean only of the +keys of external discipline, which are used +in ecclesiastical courts and judicatories. +</p> + +<p> +2. When we teach that the pastor or +pastors of every particular church and congregation, +with the elders of the same, +being met together, have power to bind +and loose, we understand this only of such +places wherein a competent number of understanding +and qualified men may be had +to make up an eldership; otherwise let +there be one eldership made up of two or +three of the next adjacent parishes, according +as was ordained by the Church of Scotland, +in the 7th chapter of the Second Book +of Discipline. <hi rend='italic'>Sine totius</hi> &c.: <q>Without +the consent of some whole church (saith +Zanchius<note place='foot'>In 4 Praec., col. +756.</note>) no man ought to be excommunicate. +Yea, I add, if it be a small church, +and not consisting of many learned and +skilful men, excommunication ought not to +be done, except the neighbour churches be +asked counsel of.</q> And, as touching the +pastor's part, Calvin saith well, <hi rend='italic'>Nunquam</hi>, +&c.:<note place='foot'>Lib. Epistolar., col. +180.</note> <q>I never thought it expedient the +liberty of excommunicating should be permitted +to every pastor.</q> The fear of great +inconveniences, which he thought likely to +follow upon such a custom, if once it were +permitted, makes him confess, in that epistle, +that he durst not advise Liserus to excommunicate +any man without taking counsel +of other pastors. Now, I much marvel +what butt Dr Forbesse<note place='foot'>Iren., +lib. 2, cap. 12.</note> shot at when he +entitleth one of his chapters <hi rend='italic'>De Potestate +Excommunicandi</hi>, and then, in the body of +the chapter, doth no more at all but only +quote those two testimonies of Zanchius +and Calvin; both of which do utterly condemn +<pb n="1-359"/><anchor id="Pg1-359"/> +the usurpation of bishops who appropriate +to themselves the power of excommunication, +and ascribe this power to the consistory +of pastors and elders in every particular +church; and, in the forequoted places, +do only (for preventing of abuses) set some +bounds to the execution of their power; +which bounds we also think good to be kept, +viz., 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 +thereof, then let one common +eldership be made up out of it and some +other neighbour churches: by which means +it shall moreover come to pass (which is +the other caution to be given), that not +every pastor (no not with the elders of his +congregation) shall be permitted to have +full liberty of binding and loosing, but shall, +in those matters, receive counsel and advice +from other pastors. Howbeit, for this latter +purpose, the church of Scotland hath +profitably provided another remedy also, +namely, that, in certain chief places, all the +pastors in the adjacent bounds shall, at set +and ordinary times, assemble themselves +(which assemblies, in this nation, we call +presbyteries), that so the churches may be +governed <hi rend='italic'>communi presbyterorum consilio</hi>, +as Jerome speaketh of the primitive times +of the church. +</p> + +<p> +3. Though the execution of the discipline +of excommunication and absolution +pertain to the consistory of the pastor and +elders in every church, yet this discipline +is to be by them executed in name of the +whole church.<note place='foot'>Zanch. in 4 Praec., col. 756; Dr Fulk on 1 Cor. +v. 4.</note> Saravia is bold to affirm,<note place='foot'>De +Tripl. Episc. Gener., p. 43.</note> +that he who receiveth a sinner, or casteth +him out of the church, doeth this in the +name and authority of God alone. We +have proven, by strong arguments, that the +authority of excommunication pertaineth to +the whole church; which, though he contradicteth, +yet, in one place,<note place='foot'>De Divers. +Minist. Grad., p. 85, 86.</note> forgetting +himself, he acknowledges that the authority +of the church of Corinth was to intervene +in the excommunication of the incestuous +man. Wherefore, as in the name of +God, so in the name and authority of the +whole church, must one be cast out or received. +</p> + +<p> +4. To the right execution of this discipline +the manifest consent of the whole +<pb n="1-360"/><anchor id="Pg1-360"/> +church is also necessary:<note place='foot'>Zanch., +ubi supra; Synop. Pur. Theol., disp. 48, +thes. 9.</note> the truth whereof, +beside that it appeareth from that which +hath been said concerning the church's authority, +it is further confirmed, if we consider +either the importance of the thing, or +the good of the person. Touching the importance +of the thing, <hi rend='italic'>Gravissima</hi>, &c.: +<q>Most weighty matters in the church,</q> +saith Gerhard,<note place='foot'>Loc. Theol., tom. +6, p. 463.</note> and the same saith Zanchius +also,<note place='foot'>Ubi Supra.</note> <q>ought +not to be undertaken without +the consent of the whole ecclesiastical +body;</q> and, as Pope Leo writeth, <q>Such +things as pertain unto all ought to be done +with the consent of all. But what can be +more weighty, and what doth more pertain +to the body of the church, than to cut off +some member from the body?</q> And, +touching the good of the person, Augustine +showeth<note place='foot'>Lib. 3, Contra. Epist. +Parmen.</note> that then only a sinner is both +stricken with fear and healed with shame, +when, seeing himself anathematised by the +whole church, he cannot find a fellow multitude +together wherewith he may rejoice in +his sin and insult upon good men. And +that otherwise, if the tares grow so rank +that they cannot be pulled up, 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 +person, then good men must grieve and +groan, and endure what they cannot help. +Therefore that excommunication may fruitfully +succeed, the consent of the people is +necessary: <hi rend='italic'>Frustra enim ejicitur ex ecclesia, +et consortio fidelium privatur, quem +populus, abigere, et a quo abstinere recuset.</hi><note place='foot'>Ant. +de Dom. de Rep. Eccl., lib. 5, cap. 12, n. 67.</note> +Howbeit, even in such cases, when +the consent of the church cannot be had to +the execution of this discipline, faithful pastors +and professors must, every one for his +own part, take heed that he have no fellowship +with the unfruitful works of darkness, +but even reprove them; yea, they ought, <hi rend='italic'>in. +sensu negativo</hi>, excommunicate those who +should be (but are not) excommunicate positively, +which negative excommunication is +not an ecclesiastical censure, but either a +bare punishment, or a cautel and animadversion; +and so saith the Archbishop of +Spalato,<note place='foot'>Ib. cap. 9, n. 8.</note> +not only one brother may refuse +<pb n="1-361"/><anchor id="Pg1-361"/> +to communicate with another, but a people, +also, may refuse to communicate with their +pastor, which he confirmeth by certain examples. +But the public censure of positive +excommunication should not be inflicted +without the church's consent, for the reasons +foresaid. Cyprian writeth to Cornelius, +bishop of Rome, that he had much +laboured with the people that peace might +be given to them who had fallen; that is, +that they might be again received into the +communion of the church; which, if he +might have done by himself, why did he +labour and deal so much with the people in +that business? And as they were not received +into the church's communion without +the people's consent, so neither were +they without their consent excommunicate. +Chrysostom showeth,<note place='foot'>In 2 Cor., +hom. 18.</note> concerning his time, +that when one was to be excommunicate, +the whole church was humbled in prayer +to God for him; and, when he was again +released, they did all kindly salute him, +and wish him peace. Tertullian also writeth,<note place='foot'>Apologet., +cap. 39; See Rhenanus' Annotation +upon that place, and M. Ant. de Dom. de Rep. +Eccl., lib. 5, cap. 12, n. 6, 7.</note> +that he who was to be excommunicate +in the public assembly of the church, was, +by the common consent of all, stricken with +judgment, and that all the approven and +well-liked elders had the precedence or direction +of the rest of the church in these matters. +</p> + +<p> +Now, from all this which hath been said +of the power and authority to excommunicate +and absolve, it is manifest how unjustly +usurping prelates do arrogate and appropriate +to themselves this power, which Christ +hath committed to every particular church +or congregation, and ordained to be execute +by the ecclesiastical consistory within +the same. Which episcopal usurpation, as +it hath been showed to be most contrary to +divine institution, so doth it also depart +from the manner of the ancient church: +for it may be seen, in Cyprian,<note place='foot'>Lib. +3, epist. 14-16, et lib. 5, epist. 12.</note> that the +authority of reconciling and receiving into +the church such as had fallen, was not proper +to the bishop, but, with him, common +to his clergy and presbytery, and that <hi rend='italic'>jus +communicationis</hi> was given them by the +clergy as well as by the bishop. We have +heard, out of Jerome,<note place='foot'>Epist. ad +Evagr.</note> that a bishop did +nothing which a presbyter did not also, except +<pb n="1-362"/><anchor id="Pg1-362"/> +only that he gave rite or sign of ordination, +that is, imposition of hands. Whereby +we understand that as all other things, +beside ordination, so the power of excommunication, +among the rest, was alike common +to bishops and presbyters. Whence it +is, that the same Jerome, writing to Demetriades, +calleth excommunication <hi rend='italic'>Episcoporum +et Presbyterorum censura</hi>. And +elsewhere, <hi rend='italic'>Alligat vel solvit Episcopus et +Presbyter.</hi><note place='foot'>In Matt. +xvi.</note> Justinian (<hi rend='italic'>Novel</hi>. 123, cap. 11) +saith, <hi rend='italic'>Omnibus autem Episcopis et Presbyteris +interdicimus segregare aliquem a +sacra communione, antequam causa monstretur</hi>, +&c., certifying them, if they do +otherwise, that he whom they excommunicate +should be loosed from excommunication +<hi rend='italic'>a majore sacerdota</hi>. Whence we see, that +presbyters also were wont to excommunicate, +and that this power was common to +them with the bishops. The First Council +of Carthage, can. 23, decreeth that a bishop +hear no man's cause without the presence +of his clergy; and that otherwise his sentence +shall be void, except it be confirmed +by the presence of his clergy. The +canon law itself hath some vestiges of +the ancient order: it ordaineth,<note place='foot'>Decr., +part 2, causa 11, quest. 3, cap. 108, 110.</note> that when +a bishop either excommunicateth or absolveth +any man, twelve of the clergy be +present, and concur with him. Dr Forbesse +now also acknowledgeth,<note place='foot'>Iren., +lib. 2, cap. 11, p. 195.</note> that it is +not lawful for a bishop to exercise the +power of public jurisdiction by himself, and +without the presbytery; and, under this +power of jurisdiction, whereof he speaketh,<note place='foot'>Ib., p. 191.</note> +he comprehendeth the visitation of +churches, ordination, suspension, and deposition +of ministers, the excommunicating of +contumacious persons, and the reconciling +of them when they become penitent, the +calling of the fellow-presbyters to a synod, +the making of ecclesiastical canons, &c.; +which power of jurisdiction, saith he,<note place='foot'>P. +195, n. 25.</note> remaineth +one and the same, whole and entire, +both in the bishop, and in the presbytery: +in him personally; in it collegially. +His confession of the presbytery's power +and authority, we catch and lay hold on; +but whereas he would have this power any +way proper and personal to bishops, he is +confuted by our former arguments. +</p> + +<pb n="1-363"/><anchor id="Pg1-363"/> + +<p> +And thus far have we demonstrated to +princes, who be they to whom Christ hath +committed the power of excommunication, +that with them they may cause it to remain, +and correct the usurpation of prelates, +who bereave them of it. Let us +next consider what princes may, or should +do, after that the sentence of any man's +excommunication or reconciliation is given +forth by them to whom the power of this +discipline pertaineth. The Archbishop of +Spalato is of opinion,<note place='foot'>Lib. +6, cap. 9.</note> that not only it is +free to princes to communicate with excommunicate +persons, but also, that if they shall +happen to communicate with them, the +church (for the reverence she oweth to +princes) should straight absolve them, and +that her sentence of excommunication should +no longer have any strength. What! Shall +the church draw and put up again the spiritual +sword at the pleasure of princes? Or +because princes will perhaps cast holy things +to dogs, must others do so likewise? O prodigious +licentiousness, and hellish misorder, +worthy to be drowned in the lake of Lethe! +But what, then, is the part of the prince, +after that the church hath given judgment? +Surely, whensoever need is, he ought, by +the private judgment of Christian discretion, +to try and examine whether this discipline +be rightly executed or not. If he +find the execution thereof to be unreprovable, +and that yet the sinner goeth on in +his contumacy, then, by his civil power,<note place='foot'>Calv., +Lib. Epistolar. Lar., col. 169; Gratian, +caus. 11, quest. 1, cap. 20.</note> he +ought further to punish him in his person +or worldly estate, that he may either reform +or repress such an one as hath not been +terrified by the church's censures. But if, +after trial, he understand that the sentence +given forth is unjust and erroneous, either +through the ignorance or the malice of the +ecclesiastical and regular judges, then he +ought to interpone his authority, and cause +a due proceeding; for, in such extraordinary +cases of the failing of ecclesiastical persons, +princes may do much in things spiritual, +which, ordinarily, they cannot. +</p> + +<p> +It remaineth to show who have the power +of those censures and punishments which +are proper to ecclesiastical persons. Where, +first, we are to consider, that there are two +sorts of faults which make ecclesiastical men +worthy to be punished, viz., either such as +<pb n="1-364"/><anchor id="Pg1-364"/> +violate sacred, or such as violate civil and +human duties: the one is to be judged by +ecclesiastical judges alone, and that according +to the laws of God and the church; the +other by civil judges alone, and that according +to the civil and municipal laws of +the commonwealth. This latter form, again, +is twofold; for either the fault is such, that, +though a man be condignly punished for it +by the civil magistrate, yet he doth not, +therefore, fall from his ecclesiastical office +or dignity; of which sort experience showeth +many; or else such as being punished +according to their quality and demerit, a +man, by necessary consequence, falleth from +the ecclesiastical function and dignity which +before he had: this was Abiathar's case, +and the case of so many as, being justly +punished by proscription, incarceration, or +banishment, are <hi rend='italic'>secundario et ex consequenti</hi> +shut from their bearing office in the +church. <q>If Abiathar had sinned in a +sacred matter, the cognition thereof (saith +Junius<note place='foot'>Contr. 4, lib. 1, cap. +20, n. 8.</note>) had pertained to the priests; but +because he sinned against the commonwealth +and the king's majesty, it was necessary to +deal with him civilly, and not ecclesiastically. +What! Are no ecclesiastical men in +this time also thought to be lawfully judged +by the civil magistrate, if, at any time, they +be found guilty of appaired majesty?</q> As +for the other sorts of faults, whereby (as we +have said) sacred and ecclesiastical duties +are violate, such as the teaching of false +and heretical doctrine, neglecting of discipline, +unbeseeming and scandalous conversation, +&c. which things (if they be not +mended) they who have the execution of +ecclesiastical jurisdiction committed to them +ought to punish by suspension, deposition, +&c. Now, as when one is called to the +work of the ministry, his fitness and qualification +for that work should be tried and +judged by the clergy of the adjacent bounds +assembled in their classical presbytery, to +whom it also appertaineth (after that he is +by them tried and approved, and after that +he is elected by the church where he is to +serve) to send him out from them with +power to exercise the office of a pastor; so +when there is just cause of suspending and +depriving him, it belongeth to the same +presbytery to consider and judge hereof; +and, according to his offence, to give judgment +against him. For who should recal +<pb n="1-365"/><anchor id="Pg1-365"/> +him but they that sent him? Or who +should discharge him his ministerial function, +except they who ordained him to +exercise the same? And who may take +the power from him but they who gave the +power unto him? That ordination pertaineth +to the whole presbytery, and not to +the bishop alone, we have showed before, +and now, by the same reason, we say suspension +and deposition pertaineth to the +presbytery also, and are not in the power +of the bishop. And that, in the ancient +church, as bishops gave not ordination, so +neither did they suspend nor depose any +man without the common counsel, advice, +and concurrence of the presbytery, yea, +and sometimes of a synod, it is clear from +Cypr. (lib. 1, epist. 9; lib. 3, epist. 2, 10), +Council Carthag. 3 (can. 8), Council Carthag. +4 (can. 22, 23), Council African. +(can. 20), Council Hispan. 2 (can. 6), Justin. +(<hi rend='italic'>Novel</hi>. 42, cap. 1), Jerome (<hi rend='italic'>Comment. +ad Isa</hi> 3), Siricius (<hi rend='italic'>Epist ad Ambros. +inter Ambr. Epist.</hi>) So, touching the suspension +and deposition of ministers, the +Assembly at Glasgow, anno 1610, ordained +that the bishop should associate to himself +the ministry of those bounds where the delinquent +served, that is, the presbytery +whereof he hath been a member, and, together +with them, there take trial of the +fact, and, upon just cause found, to deprive +or suspend: which Act was ratified in the +12th parliament of king James, anno 1612. +Nevertheless, if any man think the sentence +of the bishop and the presbytery, given +forth against him, to be unjust, he ought +to have liberty of recourse to the synod, +and there to be heard, according as it was +decreed by the Fourth Council of Carthage, +can. 66. 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 province,<note place='foot'>Fenner. +Theol., lib. 7, cap. 7, p. 153.</note> where, according +to the ancient order, the matter is +to be handled,<note place='foot'>Hemmin. +Enchir., class. 3, cap. 11, p. 390, 391.</note> not <q>by the censure of one +bishop, but by the judgment of the whole +clergy gathered together.</q> +</p> + +<p> +Princes, therefore, may not suffer bishops +to usurp the power of suspending and depriving +at their pleasure, and whensoever +they commit any such tyranny in smiting of +<pb n="1-366"/><anchor id="Pg1-366"/> +their fellow-servants, it is the part of princes +to cause these things to be redressed, and +for this end graciously to receive the grievances +of oppressed ministers. The Arians +of old, being assembled in a council at +Antioch, decreed, that if any ecclesiastical +person should, without the advice and +the letters of the bishops<note place='foot'>Can. 11.</note> of the province, +and chiefly of the metropolitan, go +to the emperor to put up any grievance +unto him, he should be cast out, not only +from the holy communion, but from his proper +dignity which he had in the church. +Whereupon Osiander hath this observation:<note place='foot'>Hist. +Ecc., cent. 4, lib. 2. cap. 48, p. 242.</note> +<q>This canon also was composed against holy +Athanasius; for Athanasius being expelled +by the Arians, had fled to the emperor +Constantine the younger, and had from him +obtained a return to his own church. Now +this canon is very unjust, which forbids that +a bishop, or any other minister of the church, +being unjustly oppressed, flee to his godly +civil magistrate; since it was lawful to the +apostle Paul to appeal to the Roman emperor +wicked Nero, as the Acts of the Apostles +witness. But it may be seen in this +place, that bishops were very soon seeking +dominion, yea, tyranny over the church, +and over their colleges.</q> Besides all this, +there is yet another thing which ought to +have a very principal consideration in the +deposition of a minister, and that is, the +consent of the church and congregation +where he hath served. Let the magistrate +know, saith Gerhard,<note place='foot'>Loc. +Theol., tom. 6, p. 838.</note> <q>that as the vocation +of ministers pertaineth to the whole +church, so to the same also pertaineth the +removing of ministers; therefore, as a minister +ought not to be obtruded upon an unwilling +church, so the hearers, being unwilling +and striving against it, a fit minister ought +not to be plucked away from them.</q> The +deposing of a minister, whom the church +loves and willingly hears, Balduine accounteth +to be high sacrilege,<note place='foot'>De Cas. +Consc., lib. 4, cap. 5, cas. 12.</note> and holdeth that, +as the calling, so the dismissing of ministers +pertaineth to the whole church; and so +teacheth Junius.<note place='foot'>Ecclesiast., +lib. 3, cap. 3.</note> Shortly, as a man is +rightly called to the ministerial office and +dignity when he is elected by the church +and ordained by the presbytery, so is he +rightly deposed and put from the same +<pb n="1-367"/><anchor id="Pg1-367"/> +when he is rejected by the church and discharged +by the presbytery. +</p> + +<p> +How there was brought forth in Scotland, +anno 1610, a certain amphibian brood, +sprung out of the stem of Neronian tyranny, +and in manners like to his nearest kinsman, +the Spanish Inquisition. It is armed +with a transcendant power, and called by +the dreadful name of the <hi rend='italic'>High Commission</hi>. +Among other things, it arrogateth +to itself the power of deposing ministers; +but how unjustly, thus it appeareth: +</p> + +<p> +1. If those commissioners have any power +at all to depose ministers, they have it from +the king, whose commissioners they are: +but from him they have it not; therefore +they have none at all. The proposition +is most certain; for they sit not in +that commission to judge in their own +name, nor by their own authority, (<hi rend='italic'>quum +nihil exerceat delegatus nomine proprio</hi>, +as Panormitan saith,<note place='foot'>Apud Forb. +Iren., lib. 2, cap. 11, p. 177.</note>) but by virtue only of +the commission and delegation which they +have of the king. Yea, bishops themselves +exercise not any jurisdiction in the High +Commission as bishops, but only as the +king's commissioners, as Dr Downame acknowledgeth.<note place='foot'>Defens., +lib. 1, p. 8.</note> +The assumption is grounded +upon this reason: The king hath not +power to depose ministers; therefore he +cannot give this power to others. For +<hi rend='italic'>nemo potest plus juris transferre in +alium quam sibi competere dignoscatur</hi>,<note place='foot'>Bonifac. +VIII., De Regal. Juris. reg. 79.</note> +the king may sometimes inflict such a civil +punishment upon ministers, whereupon, secondarily +and accidentally, will follow their +falling away from their ecclesiastical office +and function (in which sense it is said that +Solomon deposed Abiathar, as we heard before), +but to depose them directly and formally +(which the High Commission usurped +to do) he hath no power, and that because +this deposition is an act of ecclesiastical +jurisdiction; whereas the power of ecclesiastical +jurisdiction doth no more agree to +the king than the power of ecclesiastical +order: his power is civil and temporal, not +spiritual and ecclesiastical. Dr Field also +confesseth,<note place='foot'>Of the Church, +lib. 5, cap. 53, p. 682.</note> that none may judicially degrade, +or put any one, lawfully admitted, +from his degree and order, but the spiritual +guides of the church alone. +</p> + +<p> +2. The deposing of ministers pertaineth +<pb n="1-368"/><anchor id="Pg1-368"/> +to classical presbyteries, or (if the matter +be doubtful and difficult) to synods, as hath +been showed. And who, then, can give +the High Commission such authority as to +take this power from them and assume it +unto itself. 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 them, and which they shall think +good to judge and decide by themselves in +their commission: which, if it be so, then, +when it pleaseth them, they may make +other ecclesiastical judicatories to be altogether +useless and of no effect in the +church. +</p> + +<p> +3. In this commission ecclesiastical and +temporal men are joined together, and both +armed with the same power; therefore it is +not right nor regular, nor in any ways allowable. +For even, as when a minister +hath offended in a civil matter, his fault +is to be judged by civil judges according to +the civil laws, and by no other; so, when he +offendeth in an ecclesiastical matter, his +fault is to be judged only by ecclesiastical +persons according to ecclesiastical laws; and, +in such case, Justinian forbiddeth<note place='foot'>Novel. +83. cap. 1.</note> civil men +to be joined with ecclesiastical men in judgment. +They are ecclesiastical things or +causes which are handled and examined by +the High Commission in the process of deposing +ministers; and a shame it is to ecclesiastical +men, if they cannot, without the +help and joining of temporal men, judge +and decide things of this quality. +</p> + +<p> +4. As in the matters to be judged, so in +the censures and punishments to be inflicted, +ecclesiastical and civil men have, in this +commission, alike power and authority; for +ecclesiastical men therein have power of +fining, confining, warding, &c., common to +them with the temporal men; and, again, +the temporal men have power of excommunication, +suspension, deprivation, &c., common +to them with the ecclesiastical men. +For they all sit there as the king's commissioners, +and <hi rend='italic'>eo nomine</hi>, they exercise this +jurisdiction; which commission being alike +discharged by them all, it is manifest that +both temporal men take hold of the keys +and ecclesiastical men take hold of the civil +sword. And this monstrous confusion and +mixture giveth sufficient demonstration that +<pb n="1-369"/><anchor id="Pg1-369"/> +such a form of judgment is not from the +God of order. +</p> + +<p> +Of the abuses and irregularities of the +High Commission we may not now speak at +greater length, but are hasted to make forward. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER IX. THAT THE LAWFULNESS OF THE CEREMONIES +CANNOT BE WARRANTED BY THE LAW OF NATURE."/> +<index index="pdf" level1="CHAPTER IX."/> +<head type="sub">CHAPTER IX.</head> +<head>THAT THE LAWFULNESS OF THE CEREMONIES +CANNOT BE WARRANTED BY THE LAW OF +NATURE.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. What our opposites have alleged +for the ceremonies, either from the law of +God, or the law of man, we have hitherto +answered; but we heard the law of nature +also alleged<note place='foot'>Supra, +<ref target="book_i_part_iii_chapter_vi_section_1">cap. 6, +sect. 1</ref>.</note> for holidays, and for kneeling +at the communion. And when Hooker<note place='foot'>Eccl. +Pol., lib. 4, sect. 1.</note> +goeth about to commend and defend such +visible signs, <q>which, being used in performance +of holy actions, are undoubtedly +most effectual to open such matter, as men, +when they know and remember carefully, +must needs be a great deal the better informed +to what effect such duties serve,</q> +he subjoineth: <q>We must not think but +that there is some ground of reason even in +nature,</q> &c. This is a smoke to blind the +eyes of the unlearned. Our opposites have +taken no pains nor travail to make us see +any deduction of those ceremonies from the +law of nature: we desire proofs, not words. +In the meanwhile, for giving further evidence +to the truth, we will express our own +mind touching things warranted by the law +of nature. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. And, first, we must understand +aright what is meant by the law of nature: +to wit, that law which God writeth and imprinteth +in the nature of man,<note place='foot'>Zanch., +lib. 1, De Lege Dei. Thess., col. 190.</note> so that it +is as it were co-natural and born together +with man. Now, if we consider what law +was written in the nature of man in his +first creation, it was no other than the decalogue, +or the moral law.<note place='foot'>A. Pol. +Synt., lib. 6, cap. 9, col. 49; D. Pau., +Explic. Catech., part. 3, quest. 92, p. 503.</note> But the law +which we are here to inquire of is that law +which, after the fall, God still writeth in +the heart of every man; which (we all +<pb n="1-370"/><anchor id="Pg1-370"/> +know) cometh far short, and wanteth much +of that which was written in the heart of +man before his fall. That we may understand +what this law of nature is which is +written in all men's hearts since the fall, we +must distinguish <hi rend='italic'>jus naturale</hi> from <hi rend='italic'>jus divinum +naturale</hi>. For that law which is +simply called <hi rend='italic'>jus naturale</hi> is <hi rend='italic'>innatum</hi>, and +layeth before the minds of men that way +wherein, by the guidance and conduct of +nature,<note place='foot'>Fr. Irn. de Pol. Mos.</note> +they may be led to that good +which is, in the end, proportionate to nature; +whereas <hi rend='italic'>jus divinum</hi> is <hi rend='italic'>inspiratum</hi>, +and layeth before us another way, wherein, +by a supernatural guidance,<note place='foot'>Id., ibid.</note> we may be led +to a supernatural good, which is an end exceeding +the proportion of nature. As for +that part of the law of God which is called +<hi rend='italic'>jus divinum naturale</hi>, it is so called in opposition +to <hi rend='italic'>jus divinum positivum</hi>. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. <hi rend='italic'>Jus naturale,</hi> +saith Justinian,<note place='foot'>Instit., lib. 1, tit. 2.</note> +<hi rend='italic'>est quod naturo omnia animalia docuit</hi>. +This the lawyers take to be the law of nature, +which nature, by its sole instinct, +teacheth as well to other living creatures +as to men; for nature teacheth all living +creatures to save and preserve their own +being, to decline things hurtful, to seek +things necessary for their life, to procreate +their like, to care for that which is procreated +by them, &c. The Archbishop of +Spalato<note place='foot'>De Rep. Eccl., lib. 6, +cap. 2, n. 35.</note> liketh to speak with the lawyers. +<hi rend='italic'>Jus naturale</hi>, saith he, <hi rend='italic'>simpliciter ponitur +in omnibus animalibus. Videntur +autem</hi>, saith Joachinus Mynsingerus,<note place='foot'>Schol. +in Instit., lib. 1, tit. 2.</note> <hi rend='italic'>juris +consulti, valde in hoc abuti vocabulo juris, +cum exemplae praedicta sint potius affectus +et inclinationes naturales, quae cum quibusque +animantibus enascuntur; quas +philosophi</hi> στοργὰς φυσικὰς <hi rend='italic'>appellant. In +brutis enim cum nulla sit ratio, igitur nec +ullum jus esse potest.</hi> +</p> + +<p> +Aquinas also showeth<note place='foot'>1, +2, quest. 91, art. 2.</note> that beasts are not +properly governed by the law of nature, +because <hi rend='italic'>lex</hi> is <hi rend='italic'>aliquid rationis</hi>. Wherefore +they err who would make the law of +nature to differ in kind from <hi rend='italic'>jus gentium</hi>, +which natural reason hath taught to all +nations. For this law of nations <hi rend='italic'>per se +speciem non facit</hi>, as saith Mynsingerus.<note place='foot'>Ubi supra.</note> +And the law of nature is also, by the heathen +<pb n="1-371"/><anchor id="Pg1-371"/> +writers, often called <hi rend='italic'>jus gentium</hi>, as +Rosinus noteth.<note place='foot'>Antiquit. +Rom., lib. 8. cap. 1.</note> If any will needs have +the law of nature distinguished from the +law of nations, let them either take Aquinas' +distinction,<note place='foot'>Ubi supra., +quest. 95, art. 4.</note> who maketh the law of nature +to contain certain principles, having +the same place in practical reason which the +principles of scientific demonstrations have +in speculative reason; and the law of nations +to contain certain conclusions drawn +from the said principles: or, otherwise, embrace +the difference which is put betwixt +those laws by Mattheus Wesenbecius:<note place='foot'>Schol. +in Instit., lib. 1, tit. 2.</note> <hi rend='italic'>Quæ +bestiæ naturali concitatione; ea</hi>, saith he, +<hi rend='italic'>homines ex eodem sensu ac affectione, cum +moderatione tamen ratione si faciunt, jure +naturæ faciunt. Quæ bruta non faciunt, +sed sola ratione hominis propria, non +affectione communis naturæ, omnes homines +faciunt, fierique opportere intelligunt +hoc fit jure gentium.</hi> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. For my part, I take the law of +nature and the law of nations to be one +and the same. For what is the law of nations +but that which nature's light and +reason hath taught so to all nations? Now +this is no other than the law of nature. We +think, therefore, they have well said,<note place='foot'>Rosin. +ubi supra; Synops. Pur. Theol., disp. 18, +thes. 16; Til. Synt., part 1, disp. 35, thes. 16; Jun. +de Pol. Mos., cap. 1.</note> who +comprehend under the law of nature both +the common principles of good and evil, virtue +and vice, right and wrong, things beseeming +and things not beseeming, and likewise +the general conclusions which, by necessary +consequences, are drawn from the +said principles. To come to the particulars, +there are three sort of things which +the law of nature requireth of man, as both +schoolmen<note place='foot'>Aquin. ubi supra., quest. +94, art. 2.</note> and modern doctors<note place='foot'>Zanch. +ubi supra., col. 188, 189; Jun. ubi supra.; +Sharp. Curae Theol. de Lege Del., p. 299.</note> have rightly +taught. The first, it requireth as he is +<hi rend='italic'>ens</hi>; the second, as he is <hi rend='italic'>animal</hi>; and the +third, as he is <hi rend='italic'>homo ratione præditus</hi>. +First, As he is <hi rend='italic'>ens</hi>, the law of nature requireth +him to seek the conservation of his +own being, and to shun or repel such things +as may destroy the same. For so hath nature +framed not only all living creatures, +but other things also which are without life, +that they seek their own conservation, and +flee (if they can) from apparent destruction. +<pb n="1-372"/><anchor id="Pg1-372"/> +Let us take one example out of subtle Scalliger,<note place='foot'>De +Subtil., exerc. 9, dist. 8.</note> +which is this: If a small quantity of +oil be poured upon a sound board, let a +burning coal be put in the midst of it, and +the oil will quickly flee back from its enemy, +and seek the conservation of itself. +This is, therefore, the first precept of the +law of nature, that man seek his own conservation, +and avoid his own destruction. +Whereupon this conclusion necessarily followeth, +that he may repel violence with violence. +Secondly, As man is a living creature, +the law of nature teacheth him to +propagate and conserve his kind. Whereupon +these conclusions do follow, viz., the +commixion of male and female, the procreation +of children, the educating of them, +and providing for them. This nature hath +taught to man, as a thing common to him +with other living creatures. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 5. Thirdly, As a man is a creature +endowed with reason, the law of nature +teacheth him, 1. Something concerning +God; 2. Something concerning his neighbour; +3. Something concerning himself. I +mean some general notions concerning good +and evil, in respect of each of these; whereof +the Apostle meaneth whilst he saith that +the Gentiles <q>show the work of the law +written in their hearts,</q> Rom. ii. 15. First, +then, the law of nature teacheth man to +know that there is a God, and that this +God is to be worshipped; whereupon it +followeth that man should seek to know +God and the manner of his worship. Now +that which may be known of God is showed +even unto the Gentiles. The Apostle saith +<hi rend='italic'>signanter</hi>, το λυωστὸν τοῦ Θεοῦ, Rom. i. 19, +meaning those few and small sparkles of +the knowledge of God which nature's inbred +light discovered unto the Gentiles, +for making them inexcusable, namely, that +there is an eternal power and Godhead, +which men ought to reverence and to worship. +2. The law of nature teacheth man +to hold fast friendship and amity with his +neighbours, forasmuch as he is <hi rend='italic'>animal sociale. +Violare alterum</hi>, saith Cicero, <hi rend='italic'>naturae +legae prohibemur</hi>.<note place='foot'>Lib. +3, Offic.</note> For the law of +nature biddeth us do to others as we would +have others to do unto us, Luke vi. 31. +And from these precepts it followeth, that +we should not offend other men; that we +should keep promises; stand to bargains; +<pb n="1-373"/><anchor id="Pg1-373"/> +give to every man his own, &c. 3. As +touching a man's self, the law of nature +teacheth him that he should not live as a +reasonless creature, but that all his actions +should be such as may be congruous and +beseeming for a creature endued with reason: +Whereupon it followeth, that he +should live honestly and virtuously, that +he should observe order and decency in +all his actions, &c. Hence the Apostle +saith, that nature itself teacheth that it +is a shame for a man to have long hair, +1 Cor. xi. 14, because it is repugnant to +that decency and comeliness which the law +of nature requireth. For, among other +differences<note place='foot'>Par. Com. in +illum locum.</note> which nature hath put betwixt +men and women, this is one, that it hath +given to women thicker and longer hair +than to men, that it might be as a veil, +to adorn and cover them. The reason +whereof nature hath hid in the complexion +of a woman, which is more humid than +the complexion of a man; so that, if a +man should take him to this womanish +ornament, he should but against nature +transform himself (in so far) into a woman. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 6. These things being permitted, +I will add four reasons to prove that neither +sacred significant ceremonies in general, +nor kneeling, holidays, &c., in particular, +can be warranted unto us by the +law of nature. 1. The law of nature cannot +direct us unto a supernatural end, as +is acknowledged not only by our divines,<note place='foot'>Jun. +de Pol. Mos. cap. 1; Par. Com. in Rom. i. 19.</note> +but by Aquinas also.<note place='foot'>1a., 2æ., +quest. 91, art. 4.</note> It only teacheth us +to seek and to do <hi rend='italic'>bonum, velut finem +naturæ</hi>,<note place='foot'>Jun., ubi +supra.</note> such a good as is an end proportioned +to nature. All these precepts +of the law of nature which we have spoken +of could never lead men to a supernatural +good. It is only the divine law,<note place='foot'>Jun., ibid.</note> revealed +from God, which informeth the minds of +men with such notions as are <hi rend='italic'>supra naturam</hi>, +and which may guide them <hi rend='italic'>ad finem +supernaturalem</hi>. But all sacred significant +ceremonies which, by their holy and +spiritual significations, express to us some +mysteries of grace, and of the kingdom of +God, must be thought to direct us unto a +supernatural good; therefore they are not of +that sort of things which the law of nature +requireth; for this law goeth no higher than +<pb n="1-374"/><anchor id="Pg1-374"/> +to teach men that there is a God, and that +this God is to be worshipped, the knowledge +of which things is not a good exceeding the +proportion of nature: for it was found in the +Gentiles themselves, who knew no other spiritual +and supernatural good than that which +was proportioned to nature. Let me now +conclude this reason with Scalliger's words, +<hi rend='italic'>Neque enim quae supra naturae leges sunt, +ex naturae legibus judicanda censeo</hi>.<note place='foot'>De +Subtil., everc. 77, dict. 2.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 7. 2. As the ceremonies, by their +sacred, spiritual, and mystical significations, +direct us unto a supernatural good, so they +are thought to guide us unto the same by a +way which nature's light could never discover +unto men. But, in the law of nature, +as we are directed unto no other good +than such as is proportioned to nature, so +are we guided unto the same <hi rend='italic'>natura +duce</hi>,<note place='foot'>Jun. ubi supra.</note> +that is to say, by such common notions as +God hath imprinted in the nature of all +men. Now, 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 +receive, because they are spiritually decerned, +1 Cor. ii. 14. What then have they +to do with the law of nature? If it be said, +that they necessarily follow upon those first +principles and conclusions which a natural +man receiveth, I answer, This shall never +be proved. They will say, perhaps, that +nature teacheth us to use certain rites in +the worship of God, to observe set times for +his worship, also to kneel down in reverence +of God whom we worship. <hi rend='italic'>Ans.</hi> Be it so: +but how make they up a necessary connection +betwixt certain rites and significant ceremonies +of human institution; betwixt set +times, and some more days than one of +seven; betwixt kneeling in the worship of +God <hi rend='italic'>in genere</hi>, and kneeling at the sacrament +<hi rend='italic'>in specie</hi>, unless they say that nature +requireth us to kneel in every act of worship, +and never to worship God without +kneeling on our knees? +</p> + +<p> +<hi rend='italic'>Sect.</hi> 8. 3. <hi rend='italic'>Jus +naturae</hi> is <hi rend='italic'>ubique idem</hi>, +as Rosinus:<note place='foot'>Ubi supra.</note> +it is approved <hi rend='italic'>communi omnium +gentium judicio atque assensu</hi>, as +the Professors of Leyden:<note place='foot'>Disp. +18, thes. 26.</note> it is one and the +same among all nations, in respect of the +principles of it, as Aquinas<note place='foot'>1a., +2ae., quest. 94, art. 4.</note> and Zanchius:<note place='foot'>Ubi +supra., thes. 9.</note> +<pb n="1-375"/><anchor id="Pg1-375"/> +the law of nature <hi rend='italic'>fixa est cordibus nostris</hi>, +as Stella:<note place='foot'>In Luke vi. +31.</note> yea, it is <q>so written in our +hearts that iniquity itself cannot blot it +out,</q> as Augustine saith;<note place='foot'>Lib. +2, Confess., cap. 4.</note> and we learn +from the Apostle, that the law of nature +is manifest in the Gentiles, for God +hath showed it unto them, Rom. i. 19; +therefore there is none ignorant, saith +Pareus.<note place='foot'>Com. in illum locum.</note> +Whatsoever, then, the law of nature +requireth, it doth clearly and necessarily +follow upon those principles which +are written in every man's conscience, unless +we set up new divinity, and either say +that the principles of the law of nature are +not written in every man's conscience, or +else that they may be at some time abolished +and rased out of the consciences of +men; which were to leave men without a +witness. Nay, saith Augustine,<note place='foot'>Lib. +10, Confess., cap. 6.</note> the heaven +and the earth, and all that is in them, +on every side, cease not to bid all men love +God, that they be made inexcusable. Now +if all the principles of the law of nature be +firmly and clearly written in every man's +conscience, and cannot but be known to +every man who has the use of natural +judgment and reason, it followeth, that +they who will prove or warrant anything +by the law of nature, must only take their +premises from every man's conscience, and +say, as the Apostle saith, <q>Judge in yourselves,</q> +&c., <q>doth not even nature itself +teach you,</q> &c., 1 Cor. xi. 13, 14; as if the +Apostle said, This principle of nature is +fixed in all your hearts, that men should +affect honesty and comeliness. Go to reason +in yourselves, from the judgment of +nature, whether it follow not, upon this +principle, that a man should not wear long +hair, forasmuch as his wearing of long hair +is repugnant to the principle of nature. +<hi rend='italic'>Committit ipsis judicium</hi>, saith Pareus; +<hi rend='italic'>ipsos testes, imo judices +appellat</hi>,<note place='foot'>Com. in illum locum.</note> +so that, if the ceremonies be warranted unto us by +the law of nature, the judgment must be +committed to every man's conscience, and +so should every man be convinced in himself, +by such a principle of nature, from +which the ceremonies have a necessary and +manifest deduction. Yet we attest the +Searcher of all hearts, that we have never +been convinced in ourselves, by such a principle +<pb n="1-376"/><anchor id="Pg1-376"/> +of nature, no, not after diligent search +and inquiry. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 9. 4. Let our opposites say to +us, once for all, upon what precept of the +law of nature do they ground the ceremonies; +for I have before opened up all sorts +of things which the law of nature requireth +of man as he is <hi rend='italic'>ens</hi>; and as he is <hi rend='italic'>animal</hi> +belongeth not to our purpose. As for that +which it requireth of him as he is a creature +endued with reason, there is one part +of it that concerneth ourselves, viz., that we +should live honestly, and <hi rend='italic'>secundum modum +rationis</hi>, that we should observe order and +decency in all our actions. This order and +decency do not respect our holy duties to +God, nor comprehend any sacred ceremony +in his worship; but they look to usward, +and are referred only to such beseeming +qualities as are congruous and convenient +to a reasonable nature in all its actions. +Yea, even generally, we may say +with Scalliger,<note place='foot'>De Subtil., exerc. +2.</note> <hi rend='italic'>Ordinem dico sine quo natura +constare non potest. Nihil enim +absque ordine vel med tata est vel effecit +illa.</hi> Another part of that which nature +requireth of man, as he is a creature endued +with reason, concerneth (as we showed) +our neighbours, whom it teacheth us +not to harm nor offend, &c. And if our +opposites would reckon with us here, their +ceremonies will appear repugnant to nature, +because of the detriment and offence +which they offer unto us, whereof we have +spoken in our argument of scandal. But +there was a third part, concerning God and +his worship; and here must our opposites +seek a warrant for the ceremonies. Now, +albeit nature (as was said) teaches all men +that there is an eternal and mighty God, +who should be worshipped and honoured by +them, yet it descendeth not unto such particular +precepts as can have any show of +making aught for significant ceremonies. +<hi rend='italic'>Omnibus enim innatum est et in animo +quasi insculptum, esse deos</hi>; but yet +<hi rend='italic'>quales sint</hi>, saith Cicero, +<hi rend='italic'>varium est</hi>.<note place='foot'>Lib. 2, de Nat. Deor.</note> +And as nature hath not taught men to +know the nature and attributes of the Godhead, +together with the sacred Trinity of +persons in the same; so neither hath it +taught what sort or manner of worship +should be given unto God. <hi rend='italic'>Lex naturalis +rerum communium est</hi>,<note place='foot'>Jun. ubi +supra.</note> and doth only +<pb n="1-377"/><anchor id="Pg1-377"/> +inform us with those common notions called +κοιναὶ εννοιαὶ. Concerning the worship of +God, it speaks only <hi rend='italic'>de genere</hi>, +not <hi rend='italic'>de specie</hi>: +wherefore there can be no inference +from that worship which the law of nature +requireth, either of any distinct kind of +worship or of any ceremony in that kind, +no more than it followeth, <hi rend='italic'>Si est animal, +est Asinus; for à genere ad speciem non +valet consequentia affirmando</hi>. +</p> + +</div> + +</div> + +<pb n="1-378"/><anchor id="Pg1-378"/> + +<anchor id="book_i_part_iv"/> +<div rend="page-break-before: always"> +<index index="toc" level1="THE FOURTH PART. AGAINST THE INDIFFERENCY OF THE +CEREMONIES."/> +<index index="pdf" level1="THE FOURTH PART."/> +<head type="sub">THE FOURTH PART.</head> +<head>AGAINST THE INDIFFERENCY OF THE CEREMONIES.</head> + +<anchor id="book_i_part_iv_chapter_i"/> +<div> +<index index="toc" level1="CHAPTER I. OF OUR OPPOSITES' PLEADING FOR THE INDIFFERENCY +OF THE CEREMONIES."/> +<index index="pdf" level1="CHAPTER I."/> +<head type="sub">CHAPTER I.</head> +<head>OF OUR OPPOSITES' PLEADING FOR THE INDIFFERENCY +OF THE CEREMONIES.</head> + +<p> +If it seem to any that it is a strange +method to speak now of indifferency, in the +end of this dispute, which ought rather to +have been handled in the beginning of it, +they may consider, that the method is not +ours, but our opposites'; for they have been +fleeing upon Icarus' wings, and soaring so +high that their wings could not but melt +from them: so have they, from necessity +fallen down to expediency; from it to lawfulness; +and from thence to indifferency. +</p> + +<p> +I knew certain of them, who, after reasoning +about the ceremonies with some of +our side, required, in the end, no more but +that they would only acknowledge the indifferency +of the things in themselves. And +so being wooed and solicitously importuned +by our former arguments against the ceremonies, +they take them to the weaving of +Penelope's web, thereby to suspend us, and +to gain time against us: this indifferency, I +mean, which they shall never make out, +and which themselves, otherwhiles, unweave +again. Always, so long as they think to +get any place for higher notions about the +ceremonies, they speak not so meanly of +them as of things indifferent; but when all +their forces of arguments and answers are +spent in vain, then are our ears filled with +uncouth outcries and declamations, which +tend to make themselves appear blameless +for receiving, and us blameworthy for refusing +matters of rite and indifferency. +</p> + +<p> +Upon this string they harp over and over +<pb n="1-379"/><anchor id="Pg1-379"/> +again, in books, in sermons, in private discourses. +Mr G. Powell (in his book <hi rend='italic'>De +Adiaphoris</hi>), and Tilen (in the 12th and +17th chapters of his <hi rend='italic'>Paraenesis</hi>), condemn +those who make aught ado about the controverted +English ceremonies, for so much +as they are things indifferent. Paybody, in +his Apology for kneeling at the communion, +standeth much upon the indifferency of this +gesture, both in every worship of God, and +in that sacrament namely. The Archbishop +of St. Andrews, in his sermon at Perth Assembly, +because he could not prove this indifferency, +he chose to suppose it. <q>Of +the indifferency of these articles (saith he) I +think there is little or no question amongst +us.</q> Whether he spake this of ignorance +or of policy, I leave it to be guessed at. +Howsoever, if we should thus compose our +controversy about the ceremonies, embrace +them, and practise them, so being that they +be only called things indifferent, this were +to cure our church, as L. Sylla cured his +country, <hi rend='italic'>durioribus remediis quam pericula +erant</hi>, saith Seneca.<note place='foot'>De Benef., +lib. 5, cap. 16.</note> Wherefore we +will debate this question of indifferency also. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER II. OF THE NATURE OF THINGS INDIFFERENT."/> +<index index="pdf" level1="CHAPTER II."/> +<head type="sub">CHAPTER II.</head> +<head>OF THE NATURE OF THINGS INDIFFERENT.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. To say nothing here of the homonymy +of the word <hi rend='italic'>indifferent</hi>, but to take +it in that signification which concerneth our +present purpose, it signifieth such a mean +<pb n="1-380"/><anchor id="Pg1-380"/> +betwixt good and evil in human actions, as +is alike distant from both these extremes, +and yet susceptive of either of them. <hi rend='italic'>Indifferens</hi>, +saith Calepin, is that <hi rend='italic'>quod sua +natura neque bonum est neque malum</hi>. +Aquinas<note place='foot'>1. 2ae., quest. 18, +art. 9.</note> calleth that an indifferent action +which is neither good nor evil. <hi rend='italic'>Rem indifferentem +voco quae neque bona neque mala +in se est</hi>, saith a later writer.<note place='foot'>Bald. +de Cas. Consc., lib. 2, cap. 9, cas. 9.</note> +</p> + +<p> +But Dr Forbesse<note place='foot'>Iren., lib. +1, cap. 13, sect. 7.</note> liketh to speak in another +language. He will have that which is +indifferent to be opponed to that which is +necessary; and a thing indifferent he taketh +to be such a thing as is neither necessarily +to be done, nor yet necessarily to be +omitted, in respect of any necessity of the +commandment of God; or such a thing as +is neither remunerable with eternal life, and +commendeth a man unto the reward of God, +nor yet is punishable with eternal death, +and polluteth a man with guiltiness. Now, +because he knew that divines define a thing +indifferent to be that which is neither good +nor evil, he therefore distinguisheth a twofold +goodness of an individual action.<note place='foot'>Ibid., +sect. 10.</note> The +one he calleth <hi rend='italic'>bonitas generalis, concomitans, +et sine qua non</hi>; by which goodness +is meant the doing of an action in faith, +and the doing of it for the right end, as he +expoundeth himself. This goodness, he +saith, is necessary to every human action, +and hindereth not an action to be indifferent. +The other he calleth <hi rend='italic'>bonitas specialis, +causans, et propter quam</hi>. This +goodness he calleth legal, and saith that it +maketh an action necessary; in which respect +indifferent actions are not good, but +those only which God in his law hath commanded, +and which are remunerable with +eternal life. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. But that we may have the vanity +of these quiddities discovered to us, let +us only consider how falsely he supposeth +that there are some things which we do +neither laudably nor culpably, and for which +we shall neither be rewarded (it is his own +phrase which I use) nor yet punished by +God. I thought we had learned from Scripture +that we must all appear before the +judgment-seat of Christ, to give an account +of every word which we speak, and of every +deed which we do in the flesh, and accordingly +to receive either a reward or a punishment. +<pb n="1-381"/><anchor id="Pg1-381"/> +What! Could the Doctor say that +these good actions which he calleth indifferent, +and of which he saith that they are done +in faith, and for the right end, are not laudable +nor remunerable? Nay, but he saith<note place='foot'>Ubi supra.</note> +that the general goodness which accompanieth +the action is remunerable, because it +is necessary, but the action itself is not necessary, +because that general goodness may +be had as well in the omission of it, or in +the doing of the contrary, as in the doing +of it, whereupon he would have it to follow +that the action itself is not remunerable. +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. The Doctor had done well to +have remembered that he is speaking only +of individual actions, and that <hi rend='italic'>actus individuatur +a circumstantus et adjecto modo</hi>, +so that whilst all that he saith turneth to +this, that one action considered in itself, +without the circumstances and concomitant +goodness, is not remunerable, he maketh +not out his point; for he saith no more in +effect, but that <hi rend='italic'>actus quo ad speciem</hi> is not +remunerable, which none of us denieth. +</p> + +<p> +2. An individual good action of that +kind which the Doctor calleth necessary, is +no otherwise remunerable and laudable than +an individual good action of that kind which +he calleth indifferent, for example, when I +go to hear God's word upon the Lord's day, +let this action of mine be considered <hi rend='italic'>quo ad +individuum</hi>, is it any otherwise remunerable +than in respect of the goodness which accompanieth +it? Whence it is that the hearing +of hypocrites, not being accompanied +with such goodness, is not remunerable, yet +the hearing of the word is an action necessary, +because commanded? Now may we +know wherein standeth the difference betwixt +the remunerable good of this action of +hearing, and remunerable good of one of +those actions which the Doctor calleth indifferent, +for example, a woman's action of +marrying. +</p> + +<p> +I perceive what the Doctor would answer, +for he saith,<note place='foot'>Ubi supra., ap. 13, +sect. 7.</note> if a woman marry in +the Lord, this action is good <hi rend='italic'>respectu adjecti +modi, quamvis in se sit media et libera, +etiam quo ad individuum</hi>, implying +that if, on the other part, an individual action +be necessary (as for example the action +of hearing the word), then it is in itself +good, <hi rend='italic'>etiam quo ad individuum</hi>. +</p> + +<p> +But, I reply, what means he by these +<pb n="1-382"/><anchor id="Pg1-382"/> +words, <hi rend='italic'>in se</hi>? Means he the individual nature +of the action? Nay, then the sense +shall be no other than this, <hi rend='italic'>quo ad individuum, +etiam quo ad individuum</hi>. And, besides, +the Doctor cannot define to us any +other nature in an individual thing than the +nature of the species or kind. +</p> + +<p> +Is it not holden <hi rend='italic'>individuum non posse +definiri, nisi definitione specici</hi>?<note place='foot'>Questio, +quid est; de quolibet individuo contento +sub specie, non petit quidditatem ejus singuarem, +sed communem totius speciei, saith P. Fonseca, +Com. in Metaph. Arist., lib. 7, cap. 15, quest. +unic., sect. 2.</note> Sure a +perfect definition, expressing the nature of +the thing defined, cannot be given to any +individual thing other than the definition of +the species, needs, therefore, must the Doctor, +by <hi rend='italic'>in se</hi>, understand the specifical nature, +and, indeed, when divines speak of +things indifferent, <hi rend='italic'>in se</hi>, +<hi rend='italic'>per se</hi>, or <hi rend='italic'>sua +natura</hi>, they mean only things indifferent +<hi rend='italic'>quo ad speciem</hi>. Yet thus also the Doctor +hath said nonsense, for so we should take +his words, <hi rend='italic'>quamvis quoad speciem sit media +et libera, etiam quo ad individuum</hi>. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. But to let his manner of speaking +pass, we will consider what he would or +could have said. There is no difference +which can here be imagined except this: +That the individual action of hearing the +word (when one heareth aright) is good and +remunerable in a double respect, namely, +because it is both good in itself, or <hi rend='italic'>quo ad +speciem</hi>, and likewise <hi rend='italic'>respectu adjecti modi</hi>, +whereas a woman's action of marrying +(when she marrieth in the Lord) is only +good and remunerable in the last respect, +namely, <hi rend='italic'>respectu modi</hi>, +for, <hi rend='italic'>in se</hi>, or, <hi rend='italic'>quo +ad speciem</hi>, it hath no remunerable goodness +in it. +</p> + +<p> +<hi rend='italic'>Ans.</hi> What do we hear of any difference +betwixt these actions <hi rend='italic'>quo ad speciem</hi>? That +which we crave is, that a difference may be +showed betwixt the remunerable goodness of +the one and of the other, both being considered +<hi rend='italic'>quo ad individuum</hi>. +</p> + +<p> +That whereby the Doctor either was deceived, +or would deceive, appeareth to be +this: That he taketh everything which +agreeth to an individual thing to agree to +it <hi rend='italic'>quo ad individuum</hi>, as if to speak of Peter +<hi rend='italic'>quatenus est homo</hi>, and to speak of him +<hi rend='italic'>quatenus est individuum signatum</hi>, or <hi rend='italic'>res +singularis sub specie hominis</hi>, were all one +thing. Even so, to say of my individual action +of hearing the word, that it is necessary +<pb n="1-383"/><anchor id="Pg1-383"/> +because of the commandment of God (and +in that respect remunerable), is not to speak +of it <hi rend='italic'>quo ad individuum</hi>, but as the specifical +nature of that action of hearing the +word (which God hath commanded) is found +in it; for if we speak of this individual action, +<hi rend='italic'>quo ad individuum</hi>, we cannot consider +it otherwise than <hi rend='italic'>respectu adjecti modi</hi>, +because, in moral actions, <hi rend='italic'>modus adjectus</hi> +is <hi rend='italic'>principium individuationis</hi>, and nothing +else doth individualise a moral action. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. Thus shall my position stand good, +namely, that those individual actions which +the Doctor calleth necessary, because their +species is commanded of God, and those individual +actions which he calleth indifferent, +because their <hi rend='italic'>species</hi> is not commanded, +both being considered <hi rend='italic'>quo ad individuum</hi>, +the former hath no other remunerable good +in them than the latter, and the whole remunerable +good which is in either of them +standeth only <hi rend='italic'>in objecto modo</hi>; which being +so, it is all one when we speak of any individual +moral action <hi rend='italic'>quo ad individuum</hi>, +whether we say that it is good, or that it is +remunerable and laudable, both are one. For, +as is well said by Aquinas,<note place='foot'>Aquinas +1, 2, quest. 21, art. 2.</note> <hi rend='italic'>Necessarium +est omnem actum hominis, ut bonum vel +malum, culpabilis vel laudabilis rationem +habere</hi>. And again: <hi rend='italic'>Nihil enim est aliud +laudari vel culpari, quam imputari alicui +malitiam vel bonitatem sui actus</hi>; wherefore +that distinction of a twofold goodness, +<hi rend='italic'>causans</hi> and <hi rend='italic'>concomitans</hi>, which the Doctor +hath given us, hath no use in this question, +because every action is laudable and +remunerable which is morally good, whether +it be necessary or not. Now moral goodness, +saith Scalliger,<note place='foot'>De Subtil., exerc. +307, dict. 27.</note> <hi rend='italic'>est perfectio actus +cum recta ratione</hi>. Human moral actions +are called good or evil, <hi rend='italic'>in ordine ad rationem, +quae est proprium principium humanorum +actuum</hi>, saith Aquinas,<note place='foot'>1a., +2ae, quest. 10, art. 1.</note> thereupon +inferring that <hi rend='italic'>illis mores dicuntur +boni, qui rationi congruunt; mali autem, +qui à ratione discordant</hi>. Dr Forbesse +doth therefore pervert the question whilst +he saith,<note place='foot'>Ubi supra., cap. +13, sect. 7.</note> <hi rend='italic'>in hac cum fratribus quaestione, +hoc bonum est quod necessarium</hi>. Nay, +those actions we call morally good which +are agreeable to right reason, whether they +be necessary or not. Since, then, those +actions are laudable and remunerable which +<pb n="1-384"/><anchor id="Pg1-384"/> +are morally good, and those are morally +good which are agreeable to right reason, it +followeth, that forasmuch as those actions +which the Doctor calleth indifferent, are +agreeable to right reason, they are, therefore, +not only morally good, but also laudable +and remunerable, and so not indifferent. +Yea, those actions which he calleth necessary, +being considered <hi rend='italic'>quo ad individuum</hi>, +are no otherwise laudable and remunerable +than those which he calleth indifferent, +being considered in like manner <hi rend='italic'>quo ad +individuum</hi>, as hath been showed. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 5. And besides all this, we have +somewhat more to say of the Doctor's speculation +about the nature of things indifferent. +</p> + +<p> +For, 1. The Doctor maketh that which +is indifferent to be opponed to that which is +necessary, and yet he maketh both these to +be morally good. Now albeit in natural +things one good is opponed to another good, +as that which is hot to that which is cold, +yet <hi rend='italic'>bonum bona non contrariatur +in moralibus</hi>.<note place='foot'>Aquin. 1, 2, quest. 31, art. 8.</note> +The reason of the difference is, +because <hi rend='italic'>bonitas physica</hi>, or <hi rend='italic'>relativa est +congruentia naturae quaedem</hi>, saith Scalliger;<note place='foot'>Ubi supra.</note> +and because two natures may be contrary +one to another, therefore the good +which is congruous to the one may be contrary +to the good which is congruous to the +other; but <hi rend='italic'>bonum virtutis</hi>, +saith Aquinas<note place='foot'>Ubi supra.</note> +<hi rend='italic'>non accipitur nisi per convenientiam ad +aliquid unum, scilicet rationem</hi>; so that it +is impossible for one moral good to be opponed +to another. +</p> + +<p> +2. Since divines take a thing indifferent +to be <hi rend='italic'>medium inter bonum et malum morale</hi>; +and since (as the very notation of the +word showeth) it is such a means as cometh +not nearer to the one extreme than to the +other, but is alike distant from both, how +comes it that the Doctor so far departeth +both from the tenet of divines and from +the notation of the word, as to call some +such actions indifferent as have a moral remunerable +goodness, and yet not evil in +them? or where learned he such a dialect +as giveth to some good things the name of +the things indifferent? +</p> + +<p> +3. Why doth he also waver from himself; +for he citeth<note place='foot'>Ubi supra., +lib. 2, cap. 5, num. 1.</note> out of the Helvetic +Confessor Jerome's definition of a thing indifferent, +<pb n="1-385"/><anchor id="Pg1-385"/> +and approveth it. <hi rend='italic'>Indifferens</hi>, +saith he, <hi rend='italic'>illud est quod nec bonum nec +malum est, ut sive feceris sive non feceris, +nec justitiam habeas nec injustitiam.</hi> Behold +the goodness which is excluded from +the nature of a thing indifferent is not only +necessity but righteousness also, yet hath the +Doctor excluded only the good of necessity +from things indifferent, making the other +good of righteousness to stand with them; +for things which are done in faith, and done +for the right end (such as he acknowledgeth +these things to be which he calleth indifferent), +have righteousness in them, as all +men know. +</p> + +</div> + +<anchor id="book_i_part_iv_chapter_iii"/> +<div> +<index index="toc" level1="CHAPTER III. WHETHER THERE BE ANYTHING INDIFFERENT +IN ACTU EXERCITO."/> +<index index="pdf" level1="CHAPTER III."/> +<head type="sub">CHAPTER III.</head> +<head>WHETHER THERE BE ANYTHING INDIFFERENT +IN ACTU EXERCITO.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. For our better light in this question +I will premit these considerations, 1. +When we measure the goodness or the badness +of a human action, we must not only +measure it by the object and the end, but +by all the circumstances which accompany +it. Fed. Morellus,<note place='foot'>Schol. in +lib. 2, de Benif.</note> upon those words of +Seneca, <hi rend='italic'>Refert quid, cui, quando, quare, +ubi,</hi> &c., saith, that without those circumstances +of things, persons, times, places, +<hi rend='italic'>facti ratio non constat</hi>. Circumstances +sometimes <hi rend='italic'>constituunt rerum earum quae +aguntur speciem</hi>, say our divines,<note place='foot'>Jun. +de Pol. Mos., cap. 5.</note> meaning +that circumstances do make an action good +or bad. <hi rend='italic'>Humani actus</hi>, +say the schoolmen,<note place='foot'>Aquin. 1, 2, quest. 18, art. 3.</note> +<hi rend='italic'>non solum ex objectis, verum ex circumstantiis +boni vel mali esse dicuntur</hi>. +It is not every man's part, saith one of our +opposites,<note place='foot'>Camer. Prael., tom. +2, p. 49.</note> to judge <hi rend='italic'>de circumstantia, quae +reddit actionem vel bonam vel malam</hi>. +<q>Some circumstances, saith another of +them,<note place='foot'>Dr Burges of the Lawf. +of Kneel., cap. 1.</note> are intrinsical and essential to actions, +and specially making up their nature.</q> +The principal circumstances which +here we speak of, are comprehended in this +versicle:— +</p> + +<lg> +<l>Quis, quid, ubi, quibus auxiliis, cur quomodo,</l> +<l>quando.</l> +</lg> + +<p> +The first circumstance which maketh an +action good or bad is <hi rend='italic'>quis</hi>, which designeth +<pb n="1-386"/><anchor id="Pg1-386"/> +the person: If a magistrate put to +death a malefactor, the action is good; but +if a private person put him to death, it is +evil. +</p> + +<p> +The second is <hi rend='italic'>quid</hi>, which noteth the +quality or condition of the object: If a man +take <hi rend='italic'>sua</hi>, the +action is good; if <hi rend='italic'>aliena</hi>, it is +evil. +</p> + +<p> +The third is <hi rend='italic'>ubi</hi>: If men banquet in +their own houses, the action is good; if in +the church, it is evil. +</p> + +<p> +The fourth is <hi rend='italic'>quibus auxiliis</hi>: If men +seek health by lawful means, the action is +good; if by the devil, or his instruments, it +is evil. +</p> + +<p> +The fifth is <hi rend='italic'>cur</hi>: If I rebuke my brother +for his fault, out of my love to him, +and desire to reclaim him, the action is +good; if out of hatred and spleen, the action +is evil. +</p> + +<p> +The sixth is <hi rend='italic'>quomodo</hi>: For he who doth +the work of the Lord carefully doth well; +but he who doth it negligently doth evil. +</p> + +<p> +The seventh is <hi rend='italic'>quando</hi>: To do servile +work upon the six days of labour, is good; +but to do it upon the Lord's Sabbath, is +evil. +</p> + +<p> +2. There is another consideration which +followeth upon the former; and it is this: +The goodness or badness of a human action +may be considered two ways, viz., +either <hi rend='italic'>in actu signato</hi>, and <hi rend='italic'>quo ad speciem</hi>; +or <hi rend='italic'>in actu exercito</hi>, and <hi rend='italic'>quo ad +individuum</hi>; for an action is said to be +specificated by its object, and individuated +by its circumstances; so that, when an action +is good or evil in respect of the object +of it, then it is called good or evil <hi rend='italic'>quo ad +speciem</hi>: when it is good or evil in respect +of the circumstances of it, then it is said to +be good or evil <hi rend='italic'>quo ad individuum</hi>. +</p> + +<p> +3. Human actions, whether considered +<hi rend='italic'>quo ad speciem</hi>, or <hi rend='italic'>quo ad individuum</hi>, +are either such as proceed from the deliberation +of reason, or from bare imagination +only. To this latter kind we refer such +actions as are done through incogitancy, +while the mind is taken up with other +thoughts; for example, to scratch the head, +to handle the beard, to move the foot, +&c.; which sort of things proceed only +from a certain stirring or fleeting of the +imagination. +</p> + +<p> +4. Let it be remembered, that those +things we call morally good, which agree +to right reason; those morally evil which +disagree from right reason; and those indifferent +<pb n="1-387"/><anchor id="Pg1-387"/> +which include nothing belonging +to the order of reason, and so are neither +consonant unto nor dissonant from the +same. +</p> + +<p> +5. When we speak of the indifferency of +an individual action, it may be conceived +two ways: either <hi rend='italic'>absolute et sine respectu +ad aliud</hi>; or <hi rend='italic'>comparate et cum respectu +ad aliud</hi>. In the free-will offerings, if so +be a man offered according as God had +blessed and prospered his estate, it was indifferent +to offer either a bullock, or a +sheep, or a goat; but if he chose to offer +any of them, his action of offering could +not be indifferent, but either good or evil. +When we speak of the indifferency of an +action <hi rend='italic'>comparate</hi>, the sense is only this, +that it is neither better nor worse than another +action, and that there is no reason to +make us choose to do it more than another +thing; but when we speak of the indifferency +of an action considered absolutely +and by itself, the simple meaning is, whether +it be either good or evil, and whether +the doing of the same must needs be +either sin or evil doing. +</p> + +<p> +6. Every thing which is indifferent in +the nature of it, is not by and by indifferent +in the use of it. But the use of a thing indifferent +ought evermore to be either chosen +or refused, followed or forsaken, according +to these three rules delivered to us in +God's word: 1. The rule of piety; 2. The +rule of charity; 3. The rule of purity. +</p> + +<p> +The first of these rules we find, 1 Cor. +x. 31, <q>Whether, therefore, ye eat or +drink, or whatsoever ye do, do all to the +glory of God;</q> and Rom. xiv. 7, 8, <q>For +none of us liveth to himself, and no man +dieth to himself. For whether we live, we +live unto the Lord, and whether we die, we +die unto the Lord:</q> where the Apostle, as +Calvin noteth,<note place='foot'>Com. in +illum locum.</note> reasoneth from the whole to +the part. Our whole life, and, by consequence, +all the particular actions of it, ought +to be referred to God's glory, and ordered +according to his will. Again, Col. iii. 17, +<q>And whatsoever ye do, in word or deed, +do all in the name of the Lord Jesus.</q> In +the expounding of which words Dr Davenant +saith well, that <hi rend='italic'>Etiam ille actiones +quæ sunt sua natura adiaphoræ, debent +tamen à Christianis fieri in nomine Christi, +hoc est, juxta voluntatem Christi, et ad +gloriam Christi</hi>. +</p> + +<pb n="1-388"/><anchor id="Pg1-388"/> + +<p> +The second rule is the rule of charity; +which teacheth us not to use anything indifferent +when scandal riseth out of it: Rom. +xiv. 21, <q>It is good neither to eat flesh, +nor to drink wine, nor anything whereby +thy brother stumbleth, or is offended, or is +made weak;</q> yea, though it do not weaken, +if it be not expedient for edifying our brother, +be it never so lawful or indifferent in +its own nature, the law of charity bindeth +us to abstain from it: Rom. xiv. 19, <q>Let +us therefore follow after the things which +make for peace, and the things wherewith +one may edify another;</q> Rom. xv. 2, <q>Let +every one of us please his neighbour for his +good to edification;</q> 1 Cor. x. 23, <q>All +things are lawful for me, but all things are +not expedient: all things are lawful for +me, but all things edify not:</q> where the +Apostle teacheth, that <hi rend='italic'>in cibo</hi>, +&c.,<note place='foot'>Pareus Com. in illum locum.</note> <q>In +meat, drink, and the whole kind of things +indifferent, it is not enough to look whether +they be lawful, but that, farther, we are +to look whether to do or omit the same be +expedient, and may edify.</q> The Bishop of +Winchester, preaching upon John xvi. 7, +<q>I tell you the truth: it is expedient for +you that I go away,</q> &c., marketh, that +Christ would not go away without acquainting +his disciples with the reason of it; and +that reason was, because it was for their +good: whereupon he inferreth, 1. That we +should avoid Hophni's <hi rend='italic'>non vult enim</hi>, and +make our <hi rend='italic'>vult</hi> our <hi rend='italic'>enim</hi>, 1 Sam. ii. 15; +that is, that we should not give our will for +a reason, but a reason for our will; 2. That +we should not, with the Corinthians, stand +upon <hi rend='italic'>licet</hi>,—it is lawful, but frame our rule +by <hi rend='italic'>expedit</hi>,—it is expedient, 1 Cor. vi. 13; +x. 23; 3. That our rule should not be +Caiaphas' <hi rend='italic'>expedit nobis</hi>, but Christ's <hi rend='italic'>expedit +vobis</hi>,—for you it is good, you, the +disciples, John xi. 50; and make that the +rule of our going out and our coming in. +The heathens themselves could say that we +are born, partly for God, partly for our +country, partly for our friends, &c. How +much more ought Christians to understand +that we are not born for ourselves, but for +Christ and his church. And as in the +whole course of our life, so especially in the +policy of the church, we may do nothing +(be it never so indifferent in itself) which is +not profitable for edification: 1 Cor. xiii. +26, <q>Let all things be done to edifying.</q> +<pb n="1-389"/><anchor id="Pg1-389"/> +From which precept Pareus inferreth, that +nothing ought to be done in the church +which doth not manifestly make for the +utility of all and every one; and that therefore +not only unknown tongues, but cold +ceremonies and idle gestures should be exploded +out of the church. +</p> + +<p> +The third rule is the rule of purity, +which respecteth our peace and plerophory +of conscience, without which anything is unclean +to us, though it be clean and lawful +in its own nature: Rom xiv. 14, <q>To him +that esteemeth anything to be unclean, to +him it is unclean,</q> therefore <hi rend='italic'>si quis aliquam +in cibo immunditiem imagineter, eo +libere uti non potest</hi>.<note place='foot'>Calv. +Com. in illum locum.</note> Whatsoever indifferent +thing a man in his conscience judgeth +to be unlawful, he may not lawfully do +it: Rom xiv. 5, <q>Let every man be fully +persuaded in his own mind;</q> and verse 23, +<q>He that doubteth is damned if he eat, +because he eateth not of faith; for whatsoever +is not of faith is sin.</q> <hi rend='italic'>Nefas est +omnino</hi>, saith Calvin,<note place='foot'>In +Rom. xiv. 7, 8.</note> <hi rend='italic'>quippiam aggredi +quod putes illi (domino) displicere, imo +quod non persuasus sis illi placere</hi>. Now +if a thing indifferent be used according to +these three rules, the use of it is not only +lawful but expedient also; but if it be not +used according to these rules, the use of it +is altogether unlawful. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. And since a thing indifferent in +the nature of it can never be lawfully used, +except according to these rules, hence it +followeth, 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 arbitrement. +</p> + +<p> +Dr Forbesse speaks unadvisedly whilst he +saith,<note place='foot'>Iren., lib. 1, cap. +12, sect. 16.</note> <hi rend='italic'>Evenit nonnunquam</hi>, &c.: <q>It falleth +out sometimes that that which was expedient +for thee to do yesterday, and to +omit this day, thou mayest, notwithstanding, +afterward either do it, or not do it, according +to thy arbitrement:</q> As if, forsooth, +our using of things indifferent should not +evermore be determined by the rule of expediency +which God's word giveth us, but +sometimes by our own will. Dr Davenant<note place='foot'>Expos. +in Col. iii. 17.</note> +could not dream that any, except the +ignorant common people, could be of this +opinion which Dr Forbesse holdeth <hi rend='italic'>Fallitur +vulgus</hi>, saith he, <hi rend='italic'>dum judicat licere +<pb n="1-390"/><anchor id="Pg1-390"/> +sibi, uti victu, vestitu, sermone, aut quacunque +re adiaphora pro arbitrio suo; nam +haec omnia ad regulam adhibenda sunt</hi>. +</p> + +<p> +Moreover, as we may not use any indifferent +thing at our own pleasure; so neither +may the church, at her will and pleasure, +command the use of it: but as our practice, +so the church's injunction must be determined +and squared according to the former +rules. And if any man think that, in the +using of things indifferent, he may be led +and ruled by the church's determination, +without examining any further, let him understand +that the church's determination is +but a subordinate rule, or a rule ruled by +higher rules. +</p> + +<p> +Dr Forbesse, perceiving how these rules +of Scripture may subvert his cause, desireth +to subject them to the church's determination, +and to make it our highest rule. <hi rend='italic'>Jam +autem</hi>, saith he,<note place='foot'>Ubi supra., +cap. 11, sect. 36.</note> <hi rend='italic'>in talium rerum usu, +id edificat, quod pacificum; illud est pacificum +quod est ordinatum; is autem +decens ordo est in ecclesia ab ipso Christo +constitutus, ut in talibus non suo quisque +se gerat arbitratu, sed audiatur ecclesia, +et exhibeatur praepositis obedientia.</hi> +</p> + +<p> +He hath been speaking of the rules which +God's word giveth us concerning the use of +things indifferent; and all of them he comprehendeth +under this rule, that we should +hear the church, and obey them who are set +over us, as if God's rules were subordinate +to men's rules, and not theirs to his. We +say not that every man may use things indifferent +<hi rend='italic'>sua arbitratu</hi>, but we say withal, +that neither may the church command the +use of things indifferent <hi rend='italic'>suo arbitratu</hi>. +Both she in commanding and we in obeying +must be guided by the rules of Scripture. +</p> + +<p> +They who are set over us in the church have +no power given them of Christ which is not +for edifying, Eph. iv. 12. The counsel of the +apostles and elders at Jerusalem (which is a +lively pattern of a lawful synod to the world's +end) professed they would lay no other burden +upon the disciples except such things as +the law of charity made necessary for shunning +of scandal, Acts xv. 28; and so that +which they decreed had force and strength +to bind <hi rend='italic'>a charitate propter scandalum</hi>, +saith Sanctius;<note place='foot'>In Acts xv., n. +18.</note> but <hi rend='italic'>suo arbitratu</hi> they enjoined +nothing. Cartwright saith, <q>It appeareth +by this place that there may be no +<pb n="1-391"/><anchor id="Pg1-391"/> +abridgement of liberty simply decreed, but +in regard of circumstance, according to the +rule of edification.</q><note place='foot'>Annot. +on Acts xv., sect. 10.</note> And if the church's +decrees and canons be not according to the +rules of the word; yet, forasmuch as every +one of us shall give account of himself and +his own deeds, we must look that whatsoever +the church decree, yet our practice, in +the use or omission of a thing indifferent, +be according to the foresaid rules. +</p> + +<p> +We may not, for the commandment of +men, transgress the rule of piety, by doing +anything which is not for God's glory, and +ordered according to his will; neither ought +any of us to obey men, except <q>for the +Lord's sake,</q> 1 Pet. ii. 13, and <q>as the +servants of Christ, doing the will of God,</q> +Eph. vi. 6; which teacheth us the manner +how we ought to obey men, namely, <hi rend='italic'>propter +Christum et sicut Christus praecipit</hi>;<note place='foot'>Zanch. +in Eph. vi. 5, 6.</note> +for if we should know no more but the will +of man for that which we do, then we should +be the <q>servants of men,</q> not the servants +of Christ. Neither yet may we for any human +ordinance break the rule of charity; +<q>But whatsoever either would weaken, or +not edify our brother, be it never so lawful, +never so profitable to ourselves, never so +powerfully by earthly authority enjoined, +Christians, who are not born unto themselves, +but unto Christ, unto his church, and +unto the fellow-members, must not dare to +meddle with it.</q><note place='foot'>Taylor +on Tit. i. 15, p. 295.</note> +</p> + +<p> +Nor, lastly, may we obey men, so as to +break the law of purity, and <q>perform any +action with a doubtful conscience; that is, +whereof either the world hath not,<note place='foot'>Id. Ibid., p. 289.</note> nor we +out of it have no warrant, in which case +tender consciences must be tendered rather +than be racked by authority, for be the +things in themselves never so lawful, &c., +they are utterly unlawful to me without such +information.</q> Whereas, therefore, some +say, that in the use of matters indifferent, +the laws of those who are set over us ought +to rule us; we still answer that our practice +may not be ruled by any law of man, except +it be according to the rules of the +word, whereof one is this, <hi rend='italic'>Tantum oportere +esse obedientiae studium in Christianis,<note place='foot'>Cal. +in Rom. iv. 5.</note> ut +nihil agant, quod non existiment vel potius +certi sint placere Deo</hi>. +</p> + +<pb n="1-392"/><anchor id="Pg1-392"/> + +<p> +<hi rend='italic'>Sect.</hi> 4. These considerations being permitted, +for resolution of the question in +hand, we say, 1. As touching those actions +which proceed from bare imagination, +whether they be evil and inordinate <hi rend='italic'>quo ad +speciem</hi>, forsomuch as the imagination from +which they have their original doth not in +those actions subject itself to the conduct +and moderation of reason, but is like Gehazi, +running away without his master's +leave, let the learned give their judgment. +Howsoever, it cannot be denied, that such +actions may be and are of a civil <hi rend='italic'>quo ad +individuum</hi>,<note place='foot'>Ames., lib. 3; +de Consc., cap. 8, quest. 5.</note> or in respect of the circumstances, +which show forth in them reprovable +temerity, incogitancy, levity, and indecency. +But such actions belong not to +our purpose. 2. As for those actions which +proceed from the deliberation of reason, +howbeit many of them be indifferent, <hi rend='italic'>quo +ad speciem</hi>, yet none of them are, nor can +be indifferent, <hi rend='italic'>quo ad individuum</hi>. The +reason of this difference and distinction is, +because every action hath its species or kind,<note place='foot'>Aquin. +1, 2, quest. 18, art. 8.</note> +from the object, and a human moral action +hath its species or kind from the object referred +to the original of human actions, +which is reason. Whereupon it cometh, +that if the object of the action include +something that agreeth to the order of +reason, it shall be a good action, according +to its kind; for example, to give alms to +an indigent man. But if it include something +that is repugnant to the order of reason, +it shall be an evil action according to +its kind; as to steal or take away another +man's goods. Now sometimes it happeneth +that the object of an action doth not include +something that belongeth to the order +of reason; as to lift a straw from the ground, +to go to the field, &c., such actions are indifferent, +according to their kind. But we +must pronounce far otherwise of them when +we speak of them <hi rend='italic'>quo ad individuum</hi>, because +as they are individuated by their circumstances, +so in their individual being, +they have their goodness or badness from +the same circumstances, as hath been showed. +So that no such action as is deliberated upon +can be indifferent, <hi rend='italic'>quo ad individuum</hi>; because +<hi rend='italic'>oportet</hi> (saith Thomas<note place='foot'>Ibid., +art. 9.</note>) <hi rend='italic'>quod quilibet +individualis actus habeat aliquam circumstantiam, +per quam trahetur ad bonum vel +malum, ad minus ex parte intentionis finis</hi>. +<pb n="1-393"/><anchor id="Pg1-393"/> +Friar Ambrosius Catarinus, following the +doctrine of Thomas, maintained in the +Council of Trent,<note place='foot'>Hist. +of the Council of Trent., lib. 2, p. 196.</note> that to do good was a +work, the concurrences of all circumstances +is necessary, but the want of one only is sufficient +for an evil, so that howsoever among +the works considered in general, some are +indifferent, yet in the singular there is no +medium between having all the circumstances +and wanting some; therefore every +particular action is good or evil; and because +among the circumstances the end is +one, all works referred to a bad end are infected. +He further alleged St. Augustine, +that it is sin not only to refer the action to +a bad end, but also not to refer it to a good +end. Thus spake the learned friar very +appositely; and the same is the judgment +of our own divines. <hi rend='italic'>De bis rebus indifferentibus</hi> +(saith Martyr<note place='foot'>Com. in 1 Cor. +vi. 12.</note>) <hi rend='italic'>statuendum est, +quod tantummodo ex genere atque natura +sua indifferentiam habeant, sed quando +ad electionem descenditur nihil est indifferens</hi>; +and so saith Pareus likewise.<note place='foot'>In Rom. xiv., dub. 1.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 5. These things are so plain and +undeniable, that Dr Forbesse<note place='foot'>Iren., +lib. 1, cap. 13, sect. 7, 9, 10.</note> himself acknowledged +no less than that every individual +human action is either good or bad +morally; and that there is a goodness which +is necessary to every action, namely, the +referring of it to the last end, and the doing +of it in faith; which goodness, if it be wanting, +the action is evil. Notwithstanding, he +will have some actions, even <hi rend='italic'>quo ad individuum</hi>, +called indifferent, for this respect, +because they are neither commanded of +God, and so necessary to be done, nor yet +forbidden, and so necessary to be omitted. +</p> + +<p> +Of an individual action of this kind, he +saith: <hi rend='italic'>Manet homini respectu istius actus +plena arbitrii libertas moralis; tum ea +quae exercitii seu contradictionis dicitur, +tum etiam ea quae specificationis seu contrarietatis +libertas appellatur.</hi> He holdeth, +that though such an action be done in +faith, and for the right end (which general +goodness, he saith, is necessary to the action, +and commendeth a man to God), yet +the action itself is indifferent, because it is +not necessary; for a man hath liberty to +omit the same, or to do another thing; +which he illustrateth by this example:— +</p> + +<p> +If the widow Sempronia marry at all, it is +<pb n="1-394"/><anchor id="Pg1-394"/> +faith, because, as the Apostle teacheth, whatsoever +is not of faith is sin. Now whilst +everything is condemned which is not of +faith, two sorts of actions are rejected, as +Calvin observeth:<note place='foot'>Com. in Rom. +xiv. 23.</note> 1. Such actions as are +not grounded upon, nor approven by the +word of God. 2. Such actions, as though +they be approven by the word of God, yet +the mind, wanting this persuasion, doth not +cheerfully address itself to the doing of +them. But, I pray, doth the word underprop +or approve the use of anything indifferent, +if it be not used according to the +foresaid rules, and, by consequence, conveniently +and profitably? +</p> + +<p> +<hi rend='italic'>Sect.</hi> 9. The Doctor thinks it enough +that, in the use of a thing indifferent, I believe +it is lawful for me to do this thing, albeit +I believe and certainly know that it is +lawful to me to omit it, or do the contrary; +so that the doing of a thing in faith inferreth +not the necessity of doing it: but for +answer hereunto we say, +</p> + +<p> +1. We have sufficiently proven that it is +never lawful for us to do anything which is +in the nature of it indifferent, except we be +persuaded not only of the lawfulness of the +thing, but of the expediency of doing it. +</p> + +<p> +2. Of his comparing of things indifferent +together, and not considering them positively +and by themselves, we have also said +enough before. +</p> + +<p> +3. The doing of a thing in faith inferreth +the expediency and profit of doing it, and +that is enough to take away the indifferency +of doing it; for since every indifferent +thing is either expedient to be done, or else +unlawful to be done (as hath been showed), +it followeth that either it ought to be done, +or else it ought to be left undone; therefore +it is never indifferent nor free to us to do it, +or leave it undone, at our pleasure. +</p> + +<p> +4. Because the Doctor (I perceive) sticketh +upon the term of necessity, and will +have everything which is not necessary to +be indifferent; therefore, to remove this +scruple, beside that Chrysostom and the +author of the interlineary gloss upon Matt. +xviii. 7, take the meaning of those words, +<q>It must needs be that offences come,</q> to be +this, <emph>it is profitable that offences come</emph>. +Which gloss, though it be not to be received, +yet as Camero noteth,<note place='foot'>Prael., tom. +2, p. 345.</note> it is ordinary +to call that necessary which is very profitable +<pb n="1-395"/><anchor id="Pg1-395"/> +and expedient. Besides this, I say, we +further maintain, that in the use of things +indifferent, that which we deliberate upon +to do is never lawful to be done except it +be also necessary, though not <hi rend='italic'>necessitate +absoluta seu consequentis</hi>, yet <hi rend='italic'>necessitate +consequentiae seu ex suppositione</hi>. Paul's +circumcising of Timothy was lawful only +because it was necessary, for he behoved by +this means to win the good will of the people +of Lystra who had once stoned him,<note place='foot'>G. +Sanctius in Acts xvi. 3.</note> +otherwise he could not safely have preached +the gospel among them. Therefore he had +done wrong if he had not circumcised +Timothy, since the circumcising of him was +according to the rules of the word, and it +was expedient to circumcise him, and unexpedient +to do otherwise. And (because <hi rend='italic'>de +partibus idem est judicium</hi>) whensoever +the use of any indifferent thing is according +to the rules of the word, that is, when it is +profitable for God's glory, and man's edification, +and the doer is persuaded of so much, +I say, putting this case, then (forsomuch as +not only it may, but ought to be done) the +use of it is not only lawful but necessary, +and (forsomuch as not only it needs not, but +ought not to be admitted) the omission of it +is not only unnecessary but also unlawful. +</p> + +<p> +Again, put the case, that the use of a thing +indifferent be either against or not according +to the said rules, then (forsomuch as not +only it may, but ought to be admitted) the +omission of it is not only lawful but necessary, +and (forsomuch as not only it needs not, +but may not, neither ought to be done) the +doing of it is not only unnecessary but also +unlawful. For which it maketh, that the +apostles in their decree, allege no other +ground for abstinence from blood and things +strangled (which were in their nature indifferent), +but the necessity of abstaining caused +and induced by the foresaid rules, Acts xv. +28. +</p> + +<p> +The Apostle showeth that that measure of +liberality whereunto he exhorted the Corinthians +was not by any divine commandment +necessary, yet he adviseth it as a +thing expedient, 2 Cor. viii. 8, 10. And +were not the Corinthians thereunto bound, +because of this expediency of the matter, +though it was not necessary? <hi rend='italic'>Juxta verbum</hi>, +&c.: <q>According to God's word +(saith the Bishop of Salisbury<note place='foot'>De +Instit. Actual., cap. 42, p. 490.</note>) we are +<pb n="1-396"/><anchor id="Pg1-396"/> +obliged to glorify God by our good works, +not only when necessity requireth, but also +when ability furnisheth, and opportunity +occurreth,</q> Gal. vi. 10; Tit. ii. 14. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 10. As touching the scope of all +this dispute, which is the indifferency of +the controverted ceremonies, we shall hear +sundry reasons against it afterward. For +the present, I say no more but this: As in +every case, so most especially when we meddle +with the worship of God, or any appurtenance +thereof, the rules of the word tie +us so straitly, that that which is in its own +nature indifferent ought either to be done, +or to be left undone, according as it is either +agreeable or not agreeable to these rules; and +so is never left free to us to be done or +omitted at our pleasure: for if at all we be +(as certainly we are) abridged of our liberty, +chiefly it is in things pertaining to divine +worship. +</p> + +<p> +But I marvel why Dr Forbesse discourseth +so much for the indifferency of the +ceremonies; for, lib. 1, cap. 7, he holdeth, +that there were just reasons in the things +themselves why the pretended Assembly of +Perth should enjoin the five articles; some +of which he calleth very convenient and +profitable, and others of them necessary in +themselves. Sure, if he stand to that which +he hath there written, he cannot choose but +say that it is unlawful, both for us and for +all Christians anywhere, to omit the controverted +ceremonies; and that all such as +have at any time omitted them, have thereby +sinned, in leaving that undone which +they ought to have done—for the conveniency +and necessity of them which he pretendeth +is perpetual and universal. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER IV. OF THE RULE BY WHICH WE ARE TO MEASURE +AND TRY WHAT THINGS ARE INDIFFERENT."/> +<index index="pdf" level1="CHAPTER IV."/> +<head type="sub">CHAPTER IV.</head> +<head>OF THE RULE BY WHICH WE ARE TO MEASURE +AND TRY WHAT THINGS ARE INDIFFERENT.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. That the word of God is the only +rule whereby we must judge of the indifferency +of things, none of our opposites, we +hope, will deny. <q>Of things indifferent +(saith Paybody<note place='foot'>Apol., part 1, +cap. 9, sect 1.</note>) I lay down this ground, +that they be such, and they only, which +God's word hath left free unto us.</q> +</p> + +<pb n="1-397"/><anchor id="Pg1-397"/> + +<p> +Now these things which God's word +leaveth free and indifferent (in respect of +their nature and kind) are such things as +it neither showeth to be good nor evil. +Where we are further to consider, that +the word of God showeth unto us the lawfulness +or unlawfulness, goodness or badness +of things, not only by precepts and prohibitions, +but sometimes also, and more plainly, +by examples. So that, not only from the +precepts and prohibitions of the word, but +likewise from the examples recorded in the +same, we may find out that goodness or +badness of human actions which taketh away +the indifferency of them. +</p> + +<p> +And as for those who will have such +things called indifferent as are neither commanded +nor forbidden in the word of God, +I ask of them whether they speak of plain +and particular precepts and prohibitions, or +of general only? If they speak of particular +precepts and prohibitions, then, by their +rule, the baptising of young children, the +taking of water for the element of baptism; +a lecturer's public reading of Scripture in +the church upon the Sabbath day; the assembling +of synods for putting order to the +confusions of the church; the writing and +publication of the decrees of the same; and +sundry other things which the word hath +commended unto us by examples,—should +all be things indifferent, because there are +not in the word of God either particular +precepts for them, or particular prohibitions +against them. But if they speak of +general precepts and prohibitions, 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 (for, in the general, we are commanded +to be followers of such examples, +Phil. iv. 8, 9; 1 Cor. xi. 1; Eph. v. 1), +though there be no particular precept for +the things themselves thus exemplified. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. To come, therefore, to the ground +which shall give us here some footing, and +whereupon we mind to rear up certain superstructions, +we hold, that not only we +ought to obey the particular precepts of +the word of God, but that also <q>we are +bound to imitate Christ, and the commendable +example of his apostles, in all things +wherein it is not evident they had special +reasons moving them thereto, which do not +concern us:</q> which ground, as it hath +been of a long time holden and confirmed +by them of our side, so never could, nor +<pb n="1-398"/><anchor id="Pg1-398"/> +ever shall, our opposites subvert it. It is +long since the <hi rend='italic'>Abridgement</hi> confirmed and +strengthened it, out of those places of Scripture: +Eph. v. 1, <q>Be ye therefore followers +of God, as dear children;</q> 1 Cor. xi. 1, +<q>Be ye followers of me, even as I also am +of Christ;</q> 1 Thess. i. 6, <q>And ye became +followers of us and of the Lord;</q> +Phil. iii. 17, <q>Brethren, be followers together +of me.</q> +</p> + +<p> +This ground is also at length pressed by +Cyprian, who showeth<note place='foot'>Lib. +2, epist. 3.</note> that, in the holy +supper of the Lord, Christ alone is to be +followed by us; that we are to do what he +did; and that we ought not to take heed +what any man hath done before us, but +what Christ did, who is before all. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. But Bishop Lindsey<note place='foot'>Proc. +in Perth Assemb., part. 2, p. 38, 40.</note> asketh of +us, if we hold this rule, what is the cause +why, at the celebration of the sacrament, +we bless not the bread severally by itself, +and the cup severally by itself, seeing Christ +did so, yet having no cause to move him +which concerns not us. +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. Beside the common blessing of +the elements, in the beginning of the action, +we give thanks also in the several +actions of distribution, saying after this or +the like manner: <q>The Lord Jesus, the +same night he was betrayed, took bread, and +when he had given thanks (as we also give +thanks to God who gave his Son to die for +us) he brake it,</q> &c. <q>In like manner +also, after supper, he took the cup, and, +when he had given thanks (as we also give +thanks to God who gave his Son to shed +his blood for us), he gave it,</q> &c. Which +form (we conceive) may be construed to be +an imitation of the example of Christ. +</p> + +<p> +2. Though we did not observe such a +form; yet there were two reasons to move +Christ to give thanks severally, both at the +giving of the bread, and at the giving of +the cup, neither of which concerneth us: 1. +The eucharistical supper was one continued +action with the other supper which went +before it; for it is said, <q>That whilst they +did eat, he took bread,</q> &c. Wherefore, +for more distinction of it from that supper +which immediately proceeded, it was fit that +he should give thanks severally at the giving +of each element. 2. He had to do with +the twelve apostles, whose hearts being so +greatly troubled with sorrow, John xvi. 6, +<pb n="1-399"/><anchor id="Pg1-399"/> +and whose minds not well comprehending +that which they heard concerning the death +of Christ, John xvi. 12, much less those +mystical symbols of it, especially at the first +hearing, seeing, and using of the same, it +was needful for their cause distinctly and +severally to bless those elements, thereby to +help the weakness of their understanding, +and to make them the more capable of so +heavenly mysteries. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. Now, having heard that which +the Bishop had to say against our rule, let +us examine his own. He holdeth,<note place='foot'>Ubi supra.</note> That +in the actions of Christ's apostles, or the customs +of the church, there is nothing exemplary +and left to be imitated of us, but that +which either being moral, is generally commanded +in the decalogue, or being ceremonial +and circumstantial, is particularly commanded +by some constant precept in the +gospel. +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. This rule is most false; for it +followeth from it that the example of the +apostles' making choice of the element of +water in baptism, and requiring a confession +of faith from the person who was to be baptised; +the example also both of Christ and +his apostles using the elements of bread and +wine in the holy supper, a table at which +they did communicate, and the breaking of +the bread, are not left to be imitated of us; +because these things are ceremonial, but not +particularly commanded in the gospel. So +that according to the rule which the Bishop +holdeth, we sin in imitating Christ and his +apostles in those things, forasmuch as they +are not exemplary, nor left to be imitated +of us. +</p> + +<p> +2. His weapons fight against his own fellows, +who allege (as we have showed elsewhere) +the custom of the church<note place='foot'>Supra., +part 3, cap. 6, sect, 12.</note> is a sufficient +warrant for certain ceremonies questioned +betwixt them and us, which are not +particularly commanded by any precept in +the gospel. These the Bishop doth unwittingly +strike at it whilst he holdeth that +such customs of the church are not exemplary, +nor left to be imitated of us. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 5. Wherefore we hold still our own +rule for sure and certain. Christ's actions +are either <hi rend='italic'>amanda</hi>, as the works of redemption; +or <hi rend='italic'>admiranda</hi>, as his miracles; or +<hi rend='italic'>notanda</hi>, as many things done by him for +some particular reason proper to that time +<pb n="1-400"/><anchor id="Pg1-400"/> +and case, and not belonging to us, which +things, notwithstanding, are well worthy of +our observation; or <hi rend='italic'>imitanda</hi>, and such are +all his actions which had no such special +reason moving him thereto as do not concern +us. +</p> + +<p> +Calvin, upon 1 Cor. xi. 1, saith well, that +the Apostle there calls back both himself +and others to Christ, <hi rend='italic'>Tanquam unicum +recte agendi exemplar</hi>; and Polycarpus +Lycerus, upon Matt. xvi. 24, under that +command of following Christ, comprehendeth +the imitations of Christ's actions. +</p> + +<p> +Most certainly it is inexcusable presumption +to leave the example of Christ, and to +do that which seemeth right in our own +eyes, as if we were wiser than he. And +now, having laid down this ground, we are +to build certain positions upon it, us follows. +</p> + +</div> + +<anchor id="book_i_part_iv_chapter_iv"/> +<div> +<index index="toc" level1="CHAPTER V. THE FIRST POSITION WHICH WE BUILD UPON +THE GROUND CONFIRMED IN THE FORMER +CHAPTER."/> +<index index="pdf" level1="CHAPTER V."/> +<head type="sub">CHAPTER V.</head> +<head>THE FIRST POSITION WHICH WE BUILD UPON +THE GROUND CONFIRMED IN THE FORMER +CHAPTER.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. From that which hath been said +of following Christ, and the commendable +example of his apostles, in all things wherein +it is not evident that they had some such +special reason moving them to do that which +they did, as doth not concern us, our first +inference is this: That it is not indifferent +for a minister to give the sacramental elements +of bread and wine out of his own +hand to every communicant; forasmuch as +our Lord commanded his apostles to divide +the cup among them, that is, to reach it +one to another, Luke xxii. 17. Some of +the interpreters are of opinion, that the cup +spoken of by the Evangelist in that place is +not the same whereof he speaketh after, +ver. 20; but they are greatly mistaken; for +if it were as they think, then Christ did +again drink before his death of that fruit +of the vine whereof we read ver. 18, which +is manifestly repugnant to his own words. +Wherefore, as Maldonat observeth<note place='foot'>Com. +in Matt. xxvi. 27.</note> out of +Augustine and Euthimius, there was but +one cup; whereof Luke speaketh, first, by +anticipation, and, afterward, in its own proper +place. +</p> + +<pb n="1-401"/><anchor id="Pg1-401"/> + +<p> +<hi rend='italic'>Sect.</hi> 2. But Bishop +Lindsey<note place='foot'>Ubi supra, p. 62.</note> falleth here +upon a very strange speculation; and tells +us, that if all the disciples did drink, howbeit +they did not deliver the cup one to another, +but received it severally from Christ's +own hand, they divided the same among +them; because every one takes his part of +that which is parted, they divide the whole +among them. Alas! that I should blot paper +with the confutation of such fooleries. +I believe, when his Majesty hath distributed +and divided so many lands and revenues +among the prelates of Scotland, every one +of them takes his part, but dare not say, +though, that they have divided these lands +and revenues among themselves. Can twenty +or forty beggars, when an alms is distributed +among them, because every one of +them getteth his part, say, therefore, that +they themselves have parted it among them? +What, then, shall be said of the distributor +who giveth to every one his part severally, +and by himself? That man who required +that his brother should divide the inheritance +with him, did not, I trow, desire Christ to +cause his brother to take his own part of the +inheritance (there was no fear that he would +not take his part); but he desired that his +brother might give to him his part. So that, +to divide anything among men, is not to +take it, but to give it. And who did ever +confound parting and partaking, dividing a +cup and drinking a cup, which differ as +much as giving and receiving. Thus we +conclude, that when Christ commanded the +apostles to divide the cup among them, the +meaning of the words can be no other than +this, that they should give the cup one to +another; which is so plain that a +Jesuit<note place='foot'>Maldon., ubi supra.</note> +also maketh it to follow upon this command, +that Christ did reach the cup <hi rend='italic'>non singulis +sed uni, qui proximo, proximus sequenti, +et deinceps daret</hi>. Hence it is that +Hospinian<note place='foot'>De re Sacram., lib. 2, p. 31.</note> +thinks it most likely that Christ +brake the bread into two parts, <hi rend='italic'>earumque +alteram dederit illi qui proximus ei ad +dextram accumbebat, alteram vero ei qui +ad sinistram, ut isti deinceps proxime accumbentibus +porrigerent, donec singuli +particulam sibi decerpsissent</hi>. +</p> + +</div> + +<pb n="1-402"/><anchor id="Pg1-402"/> + +<div> +<index index="toc" level1="CHAPTER VI. ANOTHER POSITION BUILT UPON THE SAME +GROUND."/> +<index index="pdf" level1="CHAPTER VI."/> +<head type="sub">CHAPTER VI.</head> +<head>ANOTHER POSITION BUILT UPON THE SAME +GROUND.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. Our next position which we infer, +is this: That it is not indifferent to sit, +stand, pass, or kneel, in the act of receiving +the sacramental elements of the Lord's supper, +because we are bound to follow the example +of Christ and his apostles, who used +the gesture of sitting in this holy action, as +we prove from John xiii. 12; from Matt. +xxvi. 20, with 26; Mark xiv. 18, with 22. +</p> + +<p> +Our opposites here bestir themselves, and +move every stone against us. Three answers +they give us, which we will now consider. +</p> + +<p> +First, They tell us that it is not certain +that the apostles were sitting when they received +this sacrament from Christ, and that +<hi rend='italic'>adhuc sub judice lis est</hi>. Yet let us see +what they have to say against the certainty +hereof. +</p> + +<p> +Bishop Lindsey objecteth, that, between +their eating of the paschal supper and the +administration of the sacrament to the disciples, +five acts intervened: 1. The taking +of the bread; 2. The thanksgiving; 3. The +breaking; 4. The precept, <q>Take ye, eat +ye;</q> 5. The word, whereby the element +was made the sacrament. In which time, +saith he, the gesture of sitting might have +been changed. +</p> + +<p> +<hi rend='italic'>Ans.</hi> It is first of all to be noted, that +the apostles were sitting at the instant +when Christ took the bread, for it is said +that he took bread whilst they did eat; +that is (as Maldonat<note place='foot'>Com. +in Matt. xxvi. 26.</note> rightly expoundeth +it), <hi rend='italic'>Antequam surgerent, antequam mensae +et ciborum reliquiae removerentur</hi>; +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 +them. To Christ's ministering of the +eucharistical supper together with the preceding +supper, Christians had respect when +they celebrated the Lord's supper together +with the love-feasts. <hi rend='italic'>Probabile est eos ad +Christi exemplum respexisse, qui eucharistiam +inter coenandum instituit</hi>, saith +Pareus.<note place='foot'>Com. in 1 Cor. xi. +21.</note> But of this we need say no +<pb n="1-403"/><anchor id="Pg1-403"/> +more; for the Bishop himself hath here +acknowledged no less than that they were +sitting at that time when Christ took the +bread. Only he saith, that there were five +acts which intervened before the administration +of the sacrament to the disciples (whereof +the taking of the bread was the first), +and that in this while the gesture of sitting +might have been changed; which is as much +as to say, when he took the bread they were +sitting, but they might have changed this +gesture, either in the time of taking the +bread, or in the time of thanksgiving, or in +the time of breaking the bread, or whilst he +said, <q>Take ye, eat ye,</q> or lastly, in the +time of pronouncing those words, <q>This is +my body</q> (for this is the word whereby, in +the Bishop's judgment, the element was +made the sacrament, as we shall see afterward). +</p> + +<p> +Now but, by his leave, we will reduce +his five acts to three; for thus speaketh the +text, <q>And as they did eat, Jesus took +bread, and blessed it and break it, and gave +it to the disciples, and said, Take, eat, this is +my body,</q> Matt. xxvi. 26; Mark xiv. 22. +Whence it is manifest, that the giving of +the bread to the disciples, which no man, I +suppose, will deny to have been the administration +of it, went before the two last +acts which the Bishop reckoneth out. Nothing, +therefore, is left to him but to say, +that their gesture of sitting might have been +changed, either in the taking or in the +blessing, or in the breaking, or else between +the taking and the blessing, or between the +blessing and the breaking; 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 +action, which could not admit any interruption. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. I saw a prelate sit down to his +breakfast, and, as he did eat, he took some +cups, and, having called for more, he said, he +thanked God that he was never given to his +belly; and with that he made a promise to +one in the company, which he brake within +two days after. Would any man question +whether or not the prelate was sitting when +he made this promise, forasmuch as between +his sitting down to meat and the making of +the promise there intervened his taking of +some cups, his calling for more, and his pronouncing +of these words, I thank God that +I was never given to my belly? Yet might +one far more easily imagine a change of the +<pb n="1-404"/><anchor id="Pg1-404"/> +prelate's gesture than any such change of +the apostles' gesture in that holy action +whereof we speak. Because the text setteth +down such a continued, entire, unbroken, +and uninterrupted action, therefore Calvin +gathereth out of the text that the apostles +did both take and eat the sacramental bread +whilst they were sitting. <hi rend='italic'>Non legimus</hi>, +saith he,<note place='foot'>Instit., lib. +4, cap. 17, sect. 35.</note> <hi rend='italic'>prostratos adorasse, sed ut erant +discumbentes accepisse et manducasse. +Christus</hi>, saith Martyr,<note place='foot'>Apud +Didoclav., p. 794.</note> <hi rend='italic'>eucharistiam apostolis +una secum sedentibus aut discumbentibus +distribuit</hi>. G. J. Vossius<note place='foot'>Disp. +3, de Symb., Coenae Dom., thes. 4.</note> puts it out +of doubt that Christ was still sitting at the +giving of the bread to the apostles. And +that the apostles were still sitting when they +received the bread, Hospinian<note place='foot'>Ubi +supra.</note> thinks it no +less certain. They made no doubt of the +certainty hereof who composed that old +verse which we find in Aquinas:<note place='foot'>Aquin. +3, quest. 81, art. 1.</note>— +</p> + +<lg> +<l>Rex sedet in coena, turba cinctus duodena;</l> +<l>Se tenet in manibus; se cibat ipse cibus.</l> +</lg> + +<p> +Papists also put it out of controversy; for +Bellarmine acknowledgeth<note place='foot'>De +Sacr. Eucharist., lib. 4, cap. 30.</note> that the apostles +could not externally adore Christ by +prostrating themselves in the last supper, +<hi rend='italic'>quando recumbere cum eo illis necesse +erat</hi>; where we see he could guess nothing +of the change of their gesture. <hi rend='italic'>Intelligendum +est</hi>, saith Jansenius,<note place='foot'>Concord +Evang., cap. 129.</note> <hi rend='italic'>dominum in novissima +hac coena, discubuisse et sedisse +ante et post comestum agnum</hi>. Dr Stella +sticketh not to say,<note place='foot'>In +Luke xxii. 19.</note> <hi rend='italic'>distribuit salvator +mundi panem discumbentibus</hi>. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. But now having heard Bishop +Lindsey, let us hear what Paybody<note place='foot'>Apol., +p. 2, cap. 3, sect. 5.</note> will +say. He taketh him to another subterfuge, +and tells us, that though we read that +Christ took bread whilst they did eat, yet +can it not be concluded hence that he took +bread whilst they did sit; because, saith he, +<q>as they did eat,</q> is expounded by Luke +(chap. xxii. 20) and Paul (1 Cor. xi. 25) to +be <emph>after they had done eating</emph>, or <emph>after +supper</emph>. Thus is their languages divided. +Bishop Lindsey did yield to us, that when +Christ took bread they were sitting; and +his conjecture was, that this gesture of sitting +<pb n="1-405"/><anchor id="Pg1-405"/> +might have been changed after the taking +of the bread. Paybody saw that he +had done with the argument if he should +grant that they were sitting when Christ +took bread, therefore he calleth that in +question. Vulcan's own gimmers could not +make his answer and the Bishop's to stick +together. +</p> + +<p> +But let us examine the ground which +Paybody takes for his opinion. He would +prove from Luke and Paul, that when Matthew +and Mark say, <q>As they were eating, +Jesus took bread,</q> the meaning is only +this, <emph>After supper, Jesus took bread</emph>; importing, +that Christ's taking of bread did +not make up one continued action with their +eating, and that therefore their gesture of +sitting might have been changed between +their eating of the preceding supper and +his taking of the sacramental bread. +</p> + +<p> +Whereunto we answer, that there are +two opinions touching the suppers which +Christ did eat with his disciples that night +wherein he was betrayed. And whichsoever +the reader please to follow, it shall be most +easy to break all the strength of the argument +which Paybody opposeth unto us. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. First, then, some do think that +Christ, having kept the passover according +to the law (which is not particularly +related, but supposed, by the evangelists), +sat down to a common or ordinary supper, +at which he told the disciples that one of +them should betray him. And of this judgment +are Calvin and Beza, upon Matt. xxvi. +21; Pareus, upon Matt. xxvi. 21; Fulk and +Cartwright, against the Rhemists, upon 1 +Cor. xi. 23; Tolet and Maldonat, upon +John xiii. 2; Cornelius Jansenius, <hi rend='italic'>Conc. +Evang.</hi>, cap. 131; Balthazar Meisnerus, +<hi rend='italic'>Tract, die Fest. Virid.</hi>, p. 256; Johannes +Forsterus, <hi rend='italic'>Conc. 4, de Pass.</hi>, p. 538; Christophorus +Pelargus, in John xiii., quest. 2, +and others. The reasons whereby their +judgment is confirmed are these:— +</p> + +<p> +1. Many societies convened to the eating +of the paschal supper by twenties.<note place='foot'>Joseph., +lib. 7; de Bello Jud., cap. 17.</note> And if +twenty was often the number of them who +convened to the eating of the same (which +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 company), +it is not very likely (say some) that +all those were sufficiently satisfied and fed +<pb n="1-406"/><anchor id="Pg1-406"/> +with one lamb, which, after it was eight days +old, was allowed to be offered for the passover, +as Godwin noteth.<note place='foot'>Moses +and Aaron, lib. 3, cap. 4.</note> <hi rend='italic'>Neque esus umus +agni</hi>, saith Pareus, <hi rend='italic'>toti familiae sedandae +fami sufficere poterat.</hi><note place='foot'>Com. +in Matt. xxvi. 21.</note> +</p> + +<p> +2. The paschal supper was not for banquetting +or filling of the belly, as Josephus +also writeth.<note place='foot'>Ubi supra.</note> +<hi rend='italic'>Non tam exsatiendae nutriendaeque +naturae</hi>, saith Maldonat, <hi rend='italic'>quam +servandae legalis ceremoniae causa +sumebatur</hi>.<note place='foot'>Com. in John xiii. 2.</note> +<hi rend='italic'>Non ventri</hi>, saith Pareus, <hi rend='italic'>sed religionis +causa fiebat</hi>.<note place='foot'>Ubi +supra.</note> But as for that supper +which Christ and his apostles did eat +immediately before the eucharistical, Cartwright +doubts not to call it a carnal supper,<note place='foot'>Annot. +in 1 Cor. xi. 13.</note> +an earthly repast, a feast for the belly, +which lets us know, that the sacramental +bread and wine was ordained, not for feeding +their bodies, which were already satisfied +by the ordinary and daily supper, but for +the nourishment of the soul. +</p> + +<p> +3. That beside the paschal and evangelical +suppers, Christ and his apostles had also +that night another ordinary supper, Fulk +proveth by the broth wherein the sop was +dipped,<note place='foot'>Ubi supra.</note> +John xiii. 26. Whereas there was +no such broth ordained by the divine institution +to be used in the paschal supper. +</p> + +<p> +4. That there were two suppers before +the eucharistical they gather from John +xiii. For, first, the paschal supper was +ended, ver. 2, after which Christ washed +his disciples' feet. And thereafter we read, +ver. 12, <hi rend='italic'>resumptis vestibus rursum ad caenam +ordinariam consedisse.</hi><note place='foot'>Par., +ubi supra.</note> The dividing +of the passover into two services or two suppers +had no warrant at all from the first institution +of that sacrament, 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 times, for +so much as in marriage (and much more in +the passover) he did not allow of that which +from the beginning was not so. Neither +seemeth it to them any way probable, that +Christ would have interrupted the eating of +the passover with the washing of his disciples' +feet before the whole paschal supper +was ended, and they had done eating of it. +</p> + +<p> +<hi rend='italic'>Sect</hi>. 5. But others (and those very judicious +<pb n="1-407"/><anchor id="Pg1-407"/> +too) are of opinion, that that second +course whereunto Christ sat down after the +washing of his disciples' feet, and at which +he told them that one of them should betray +him, was not an ordinary or common +supper (because the paschal supper was +enough of itself to satisfy them), but a part +of the paschal supper. And from the Jewish +writers they prove that so the custom +was to divide the passover into two courses +or services. As for that wherein Christ +dipped the sop, they take it to have been +the sauce which was used in the paschal +supper, called <hi rend='italic'>charoseth</hi>, of which the Hebrews +write, that it was made of the palm +tree branches, or of dry figs, or of raisins, +which they stamped and mixed with vinegar +till it was thick as mustard, and made like +clay, in memory of the clay wherein they +wrought in Egypt, and that they used to +dip both the unleavened bread and the bitter +herbs into this sauce. And as touching +that place, John xiii., they expound it by +the custom of the Jews, which was to have +two services or two suppers in the passover; +and take those words, ver. 2, <q>Supper being +ended,</q> to be meant of the first service, +and sitting down again to supper, ver. 12, to +be meant of the second service. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 6. If those two opinions could be +reconciled and drawn together into one, by +holding that that second course whereunto +Christ sat down after the washing of his disciples' +feet, was (for the substance of it) a +common supper, but yet it hath been and +may be rightly called the second service of +the paschal supper, for that it was eaten the +same night wherein the paschal lamb was +eaten, so should all the difference be taken +away; but if the maintainers of these opinions +will not be thus agreed, let the reader +consider to which of them he will adhere. +</p> + +<p> +If the first opinion be followed, then it +will be most easily answered to Paybody, +that <hi rend='italic'>inter coenandum instituta fuit eucharistia, +cum jam rursum mensoe accubuissent. +Sed post coenam paschalem, et usum +agni legalis.</hi><note place='foot'>Jansen. +Conc. Evan., cap. 131.</note> When Matthew and Mark +say, As they did eat, Jesus took bread, +they speak of the common or ordinary supper; +but when Luke and Paul say, that he +took the cup after supper, they speak of the +paschal supper, which was eaten before the +common supper. +</p> + +<p> +Again, if the reader follow the other +<pb n="1-408"/><anchor id="Pg1-408"/> +opinion, which holdeth that Christ had no +other supper that night before the evangelical +except the paschal only, yet still the +answer to Paybody shall be easy; for whereas +he would prove from those words of Luke +and Paul, <q>Likewise also the cup after supper,</q> +that when Matthew and Mark say, +<q>As they did eat, Jesus took bread,</q> their +meaning is only this, <q>After supper Jesus +took bread,</q> he reasoneth very inconsiderately, +forasmuch as Luke and Paul say not +of the bread, but of the cup only, that Jesus +took it after supper. And will Paybody +say, that he took the cup so soon as he took +the bread? If we will speak with Scripture, +we must say, that as they did eat the +preceding supper (to which we read they +sat down) Jesus took bread; for nothing at +all intervened betwixt their eating of that +other preceding supper, and his taking of +the eucharistical cup, there intervened the +taking, blessing, breaking, distributing, and +eating of the bread. +</p> + +<p> +Now, therefore, from that which hath been +said, we may well conclude that our opposites +have no reason which they do or can +object against the certainty of that received +tenet, that the apostles received from Christ +the sacramental bread and wine whilst they +were sitting. Dr Forbesse himself<note place='foot'>Iren., +lib. 2, p. 55, 361, 362.</note> setteth +down some testimonies of Musculus, Chamier, +and the professors of Leyden, all acknowledging +that the apostles, when they +received the Lord's supper, were still sitting. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 7. The second answer that our opposites +hath given us, followeth: They say, +that though the apostles did not change +their gesture of sitting which they used in +the former supper, when all this is granted +to us, 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 <hi rend='italic'>sedere</hi> and <hi rend='italic'>jacere</hi>. +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. Put the case it were so, yet it +hath been often answered them, that the +apostles kept the table-gesture used in that +nation, and so are we bound herein to follow +their example, by keeping the table-gesture +used in this nation. 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 apostles, +even as whereas they drank the wine which +was drunk in that place, and we drink the +<pb n="1-409"/><anchor id="Pg1-409"/> +wine which is drunk in this place, yet do we +not hereby differ from that which they did. +</p> + +<p> +2. The words used by the evangelists +signify our form of sitting no less than the +Jewish, Calepine, Scapula, and Thomasius, +in their dictionaries, take ἀναπίπτω, ἀνακλίνω, +ἀνακλίνομαι, ἀνάκειμαι, ποράκειμαι, +κατάκειμαι, and the Latin words <hi rend='italic'>discumbo, +recumbo, accumbo</hi> (used by Arias, Montanus, +Beza, Marlorat, Tremellius, &c., in +their versions), not only for lying, but also +for such sitting as is opposed to lying, even +for sitting upright at table after our custom. +</p> + +<p> +3. There is not so great a difference betwixt +our form of sitting and that which the +Jews used as our opposites allege. For as +Didoclavius showeth out of Casaubon;<note place='foot'>Alt. +Dam., p. 739.</note> their +sitting at banquets was only with a leaning +upon the left arm, and so not lying, but sitting +with a certain inclination. When, +therefore, we read of <hi rend='italic'>lecti discubitorii tricliniares, +in quibus inter coenandum discumbebant</hi>,<note place='foot'>Hadr. +Jun. in Nomenclat.</note> +we must understand them to +have been seats which compassed three +sides of the table (the fourth side being left +open and void for them who served), and +wherein they did sit with some sort of inclination. +</p> + +<p> +Yet Bishop Lindsey is bold to aver,<note place='foot'>Ubi +supra., p. 46.</note> +that the usual table gesture of the Jews was +lying along, and this he would prove from +Amos vi. 4, <q>They lie upon beds of ivory, +they stretch themselves out upon their +couches.</q> +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. If we should yield to this prelate +his own meaning wherein he taketh +these words, yet how thinks he that the +gesture of drunkards and gluttons, which +they used when they were pampering themselves +in all excess of riot, and for which also +they are upbraided by the Spirit of God, was +either the ordinary table-gesture of the +Jews, or the gesture used by Christ and +his apostles in their last supper? +</p> + +<p> +2. If any gesture at all be touched in +those words which the prelate citeth, it was +the gesture they used when they lay down +to sleep, and not their table-gesture when +they did eat; for <hi rend='italic'>mitta</hi> and <hi rend='italic'>ngheres</hi> (the +two words which Amos useth) signify a bed +or a couch wherein a man useth to lay himself +down to sleep. And in this sense we +find both these words, Psal. vi. 7, <q>All the +night make I my bed (<hi rend='italic'>mittathi</hi>) to swim: I +<pb n="1-410"/><anchor id="Pg1-410"/> +water my couch (<hi rend='italic'>ngharsi</hi>) with my tears.</q> +The Shunnamite prepared for Elisha a +chamber, and therein set for him a bed +(<hi rend='italic'>mitta</hi>), and a table, and a stool, and a +candlestick, 2 Kings iv. 10. The stool or +chair was for sitting at table, but <hi rend='italic'>mitta</hi>, the +bed, was for lying down to sleep. Now, the +prelate, I hope, will not say, that the <hi rend='italic'>lecti +tricliniares</hi>, wherein the Jews used to sit +at table, and which compassed three sides of +the same (as hath been said), were their beds +wherein they did lie and sleep all night. +</p> + +<p> +But, 3. The place must be yet more +exactly opened up. That word which is +turned in our English books, <hi rend='italic'>they lie</hi>, +cometh from the radix <hi rend='italic'>schachav</hi>, which +in Pagnin's lexicon is turned <hi rend='italic'>dormire</hi>. We +find, Ruth iii. 7, <hi rend='italic'>lischcav</hi>, which Arias +Montanus turned <hi rend='italic'>ad dormiendum</hi>, to sleep. +Our own English translation, 2 Sam. xi. 9, +saith, <q><hi rend='italic'>Uriah slept</hi>,</q> where the original hath +<hi rend='italic'>vauschcav</hi>; and the very same word is put +most frequently in the books of the Kings +and the Chronicles, where they speak of the +death of the kings of Judah and Israel. +Pagnin turneth it <hi rend='italic'>et dormivit</hi>; and our +English translators everywhere, <q>And he +slept with his fathers,</q> &c. These things +being considered, we must, with Calvin, read +the place of Amos thus: <hi rend='italic'>Qui decumbunt +vel dormiunt in lectis.</hi> The other word +which the prophet useth is <hi rend='italic'>seruchim</hi>. Our +English version turneth it, <q>They stretch +themselves out;</q> but Pagnin, Buxtorff, +Tremellius, and Tarnovius, come nearer the +sense, who read <hi rend='italic'>redundantes, superfluentes</hi>, +or <hi rend='italic'>luxuriantes</hi>; which sense the English +translation also hath in the margin. The +Septuagints followed the same sense, for they +read, κατασπαταλὼντες, <hi rend='italic'>i.e.</hi>, +<hi rend='italic'>living in pleasure</hi>. +So, 1 Tim. v. 6, <hi rend='italic'>she that lived in +pleasure</hi>, σπαταλῶσοι; and, James v. 5, <hi rend='italic'>Ye +have lived in pleasure</hi>, ἐσπαταλησατε. The +radix is <hi rend='italic'>sarach</hi>, +<hi rend='italic'>redundavit</hi>, or <hi rend='italic'>luxuriavit</hi>. +So, Exod. xxvi. 12, <hi rend='italic'>sarach</hi>, and, verse 13, +<hi rend='italic'>saruach</hi>, is put for a surplusage or superfluous +remainder, <hi rend='italic'>redundans superfluum</hi>, +as Tremellius readeth. Now, then, it is +evident that the thing which Amos layeth +to the charge of those who were at ease in +Zion, in the words which the prelate citeth +against us, is, that they slept upon beds of +ivory (such was their softness and superfluity), +and swimmed in excessive pleasures +upon their couches; and, incontinent, their +filthy and muddy stream of carnal delicacy +and excessive voluptuousness which defiled +<pb n="1-411"/><anchor id="Pg1-411"/> +their beds, led him back to the unclean +fountain out of which it issued, even their +riotous pampering of themselves at table; +therefore he subjoineth, <q>And eat the +lambs out of the flock,</q> &c. For <hi rend='italic'>ex mensis +itur ad cubilia, ex gula in venerem</hi>, saith +Cornelius à Lapide, commenting upon the +same text. Thus have I cleared the place +in such sort, that the Bishop cannot but +shoot short of his aims; wherefore I go on +to other replies. +</p> + +<p> +4. If the apostles, when they received +the Lord's supper, or the Jews, when they +did eat at table, were lying all along, how +could their mouths receive drink unspilt? +or how could they have the use of both their +arms? which the Bishop himself would not, +I am sure, gainsay, if he would once try the +matter in his own person, and essay to eat +and drink whilst lying along. +</p> + +<p> +5. The words used by Matthew, chap. +xxvi. 10, and by Mark, chap. xiv. 18, +where they speak of Christ sitting down +with the twelve, is also used by John, +chap. vi. 11, where he speaketh of the +peoples' sitting down upon the grass to +eat the loaves and fishes: and will any +man think that the people did eat lying +along upon the grass, where they might far +better sit upright? +</p> + +<p> +6. If our opposites like to speak with +others, then let them look back upon the +testimonies which I have alleged before. +Jansenius putteth <hi rend='italic'>discubuisse et sedisse</hi>; +Martyr, <hi rend='italic'>sedentibus aut discumbentibus</hi>. +Pareus useth the word <hi rend='italic'>consedisse</hi>; +Meisnerus,<note place='foot'>Tract, die Festo Virid., p. 256.</note> +<hi rend='italic'>consedendo; Evangelista</hi>, saith Dr +Stella,<note place='foot'>In Luke xxii. 14.</note> +<hi rend='italic'>dicit dominum discubuisse, id est +sedisse ad mensam</hi>. +</p> + +<p> +7. If they like to speak to themselves: +Camero,<note place='foot'>Præletc., tom. 3, p. +27.</note> speaking of John's leaning on +Christ's bosom at supper, saith, <hi rend='italic'>Christus +autem sedebat medius</hi>; Dr Morton saith,<note place='foot'>Partic +Def., cap. 3, sect. 4.</note> +it cannot be denied that the gesture of +Christ and his apostles at the last supper +was sitting,—only, saith he, the evangelists +leave it uncertain whether this sitting was +upright, or somewhat leaning. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 8. Their third answer is, that Christ's +sitting at the last supper is no more exemplary +and imitable than the upper chamber, +or the night season, or the sex and number +of communicants, &c. +</p> + +<pb n="1-412"/><anchor id="Pg1-412"/> + +<p> +<hi rend='italic'>Ans.</hi> 1. As for the sex and number of +communicants, Dr Fulk<note place='foot'>Annot. +on 1 Cor. xi. 23.</note> rightly observeth, +that it is not certain from Scripture that +twelve men only, and no women, did communicate +(as Bishop Lindsey<note place='foot'>Ubi supra., p. 11.</note> would have us +certainly to believe); but suppose it were +certain,<note place='foot'>See Alt. +Dam., p. 742.</note> yet for this, and all the other circumstances, +which are not exemplary, there +were special reasons either in the urgency of +the legal necessity, or in the exigency of +present and accidental occasions, which do +not concern us: whereas the gesture of +sitting was freely and purposely chosen, and +so intended to be exemplary, especially since +there was no such reason moving Christ to +use this gesture of sitting as doth not concern +us. +</p> + +<p> +The Bishop saith,<note place='foot'>Ubi +supra., p. 40.</note> that his sitting at the +former supper might have been the reason +which moved him to sit at the eucharistical +supper; but if Christ had not purposely +made choice of the gesture of sitting as the +fittest and most convenient for the eucharistical +supper, his sitting at the former supper +could be no reason to move him, as may +appear by this example: There are some +gentlemen standing in a nobleman's waiting-room; +and after they have stood there a +while, the nobleman cometh forth; they +begin to speak to him, and, as they speak, +still they stand. Now, can any man say +that the reason which moveth them to stand +when they speak to the nobleman, is, because +they were standing before he came to +them? So doth the Bishop come short of +giving any special reason for Christ's sitting +which concerneth not us. He can allege no +more but Christ's sitting at the former supper, +which could be no reason, else he should +have also risen from the eucharistical supper +to wash the disciples' feet, even as he +rose from the former supper for that effect. +Wherefore, we conclude, that Christ did +voluntarily, and of set purpose, choose sitting +as the fittest and best beseeming gesture for +that holy banquet. +</p> + +<p> +Finally, Hooker's<note place='foot'>Eccl. +Pol., lib. 5, sect. 68.</note> verdict of the gesture +of Christ and his apostles in this holy supper +is, <q>That our Lord himself did that +which custom and long usage had made fit; +we, that which fitness and great decency +hath made usual.</q> In which words, because +<pb n="1-413"/><anchor id="Pg1-413"/> +cause he importeth that they have better +warrants for their kneeling than Christ had +for his sitting (which is blasphemy), I leave +them as not worthy of an answer. Howsoever, +let it be noted that he acknowledged, +by kneeling they depart from the example +of Christ. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER VII. OTHER POSITIONS BUILT UPON THE FORMER GROUND."/> +<index index="pdf" level1="CHAPTER VII."/> +<head type="sub">CHAPTER VII.</head> +<head>OTHER POSITIONS BUILT UPON THE FORMER GROUND.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. The third consequence which we +infer upon our former rule of following the +example of Christ is, that it is not a thing +indifferent to omit the repetition of those +words, <q>This is my body,</q> enunciatively +and demonstratively in the act of distributing +the eucharistical bread; and far less +is it indifferent so to omit this demonstrative +speech in the distribution, as in place of it +to surrogate a prayer to preserve the soul +and body of the communicant unto everlasting +life. Our reason is, because Christ +(whose example herein we ought to follow) +used no prayer in the distribution, but that +demonstrative enunciation, <q>This is my +body.</q> But we go forward. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. The fourth position we draw from +the same rule is, 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 it, because he +ought to follow the example of Christ, who, +after he had blessed the bread, and when +he was distributing it to them who were at +table, brake it,<note place='foot'>Pareus in +1 Cor. xi. 24.</note> <hi rend='italic'>manibus comminuendo +panem acceptum in partes</hi>, but had it not +carved in small pieces before it was brought +to the table. Hence G. J. Vossius<note place='foot'>De +Symb. Coenae Dom., disp. 2, thes. 5.</note> doth +rightly condemn those who, though they +break the bread <hi rend='italic'>in multas minutias</hi>, yet +they break it not <hi rend='italic'>in actu sacramentali</hi>. +Such a breaking as this (he saith well) is +not <hi rend='italic'>mystica</hi>, but <hi rend='italic'>coquinaria</hi>. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. The fifth position, drawn from the +very same ground is, that it is not indifferent +for a minister, in the act of distribution, to +speak in the singular number, <hi rend='italic'>Take thou, +eat thou, drink thou</hi>; because he should +follow the example of Christ, who, in the +distribution, spake in the plural number, +<pb n="1-414"/><anchor id="Pg1-414"/> +<hi rend='italic'>Take ye, eat ye, drink ye</hi>; and he who +followeth not Christ's example herein, by his +speaking in the singular to one, he maketh +that to be a private action betwixt himself +and the communicant, which Christ made +public and common by his speaking to all at +one time. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. How idly Bishop +Lindsey<note place='foot'>Part 2, p. 55-57.</note> answereth +to these things, it cannot but appear to +every one who considereth that we do not +challenge them for not breaking the bread at +all,—for not pronouncing at all these words, +<q>This is my body,</q> or for never pronouncing +at all these speeches in the plural, +<hi rend='italic'>Take ye, eat ye, drink ye</hi>,—but for not +breaking the bread in the very act of distribution,—for +not pronouncing demonstratively +those words, <q>This is my body,</q> in +the very act of distribution,—for not speaking +in the plural number, <q>Take ye,</q> &c.—in +the very act of distribution, as Christ did, +having no other reasons to move him than +such as concern us. Why, then, did not +the Bishop say something to the point which +we press him with? or shall we excuse him +because he had nothing to say to it? +</p> + +<p> +<hi rend='italic'>Sect.</hi> 5. Now, last of all, we find yet another +point, whereby the Bishop<note place='foot'>Ibid.</note> departeth +from the example and mind of Christ. He +saith that, by the sacramental word, <q>This is +my body,</q> the bread is made the sacrament, +&c.; and that without this word, &c., all our +prayers and wishes should serve to no use. +Where he will have the bread to be otherwise +consecrated by us than it was consecrated +by Christ; for that Christ did not +consecrate the bread to be the sacrament of +his body by those words, <q>This is my +body,</q> it is manifest, because the bread was +consecrated before his pronouncing of those +words; or else what meaneth the blessing +of it before he brake it? It was both blessed +and broken, and he was also distributing +it to the disciples, before ever he said, +<q>This is my body.</q> Beza saith, <hi rend='italic'>Benedictionem +expresse ad panis consecrationem +et quidem singularem, refert; et omnes +nostri referunt, consecrationem intelligentes, &c.</hi> +Pareus saith,<note place='foot'>Com. in Matt. +xxvi. 26.</note> <hi rend='italic'>Qua ex communi +cibo, in spiritualis alimoniae sacramentum +transmutetur.</hi> Wherefore we must +not think to sanctify the bread by this prescript +word, <q>This is my body,</q> but by +prayer and thanksgiving, as Christ did. Our +<pb n="1-415"/><anchor id="Pg1-415"/> +divines hold against the Papists,<note place='foot'>Ames. Bell. +Ener., tom. 3, lib. 1, cap. 2, quest. 1.</note> <hi rend='italic'>Verba illa +quoe in sacramento sunt consecrata, non +esse paucula quoedam proscripta; sed +praecipue verba orationis, quoe non sunt +proescripta</hi>; and that, <q>through use of the +prayers of the church, there is a change in +the elements.</q><note place='foot'>Cartwr. +on Matt. xxvl., sect. 6.</note> Dr Fulk +objecteth<note place='foot'>Defence of the +English Translation, cap. 17, n. 5.</note> against +Gregory Martin, <q>Your popish church doth +not either as the Greek liturgies, or as the +churches in Ambrose and Augustine's time, +for they hold that the elements are consecrated +by prayer and thanksgiving.</q> I +know none who will speak with Bishop +Lindsey in this point except Papists: yet +Cornelius à Lapide could also say, <hi rend='italic'>Eucharistia +conficitur et conditur sacris +precibus</hi>.<note place='foot'>Com. in Mal. i. 11.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 6. I say not that these words, +<q>This is my body,</q> have no use at all +in making the bread to be a sacrament; +but that which giveth us dislike is, +</p> + +<p> +1. That the Bishop maketh not the word +and prayer together, but the word alone, to +sanctify the bread and wine. Now, if both +the word and prayer be necessary to sanctify +the creatures for the food of our bodies, +1 Tim. iv. 5, much more are they necessary +to sanctify them for the food of our souls. +<hi rend='italic'>Neque enim solis domini verbis consecratio +sit, sed etiam precibus.</hi><note place='foot'>G. +J. Voss. de Symb. Coenae Dom., disp. 2, thes. 2.</note> The fathers, +saith Trelcatius,<note place='foot'>Instit. Theol., +lib. 2, p. 258.</note> had not only respect to +those five words, <q>For this is my body,</q> +<hi rend='italic'>dum eucharistiam fieri dixerunt mystica +precc, invocatione nominis divini, solemni +benedictione, gratiarum actione.</hi> 2. That +he makes not the whole word of the institution +to sanctify the bread, but only that +one sentence, <q>This is my body;</q> whereas +Christ's will is declared, and, consequently, +the elements sanctified by the whole words +of the institution,<note place='foot'>Ames., +ubi supra.</note> <q>Jesus took the bread, +and when he had given thanks, he brake it, +and said, Take, eat, this is my body which +is broken for you, this do in remembrance +of me,</q> &c. +</p> + +<p> +That he acknowledged not the bread, +though sanctified by prayer, to be the sacrament, +except that very word be pronounced, +<q>This is my body.</q> Now, when +a minister hath, from Christ's will and institution, +declared that he hath appointed +<pb n="1-416"/><anchor id="Pg1-416"/> +bread and wine to be the elements of his +body and blood, when he hath also declared +the essential rites of this sacrament. +</p> + +<p> +And, lastly, when, by the prayer of consecration, +he hath sanctified the bread and +wine which are present, put the case, that +all this while those prescript sentences, +<q>This is my body,</q> <q>This cup is the New +Testament in my blood,</q> have not been +pronounced, yet what hindereth the bread +and wine from being the sacramental elements +of the Lord's body and blood? It is +sounder divinity to say, that the consecration +of a sacrament doth not depend <hi rend='italic'>ex +certa aliqua formula verborum</hi>.<note place='foot'>Ames. +ubi supra., lib. 4, cap. 6.</note> For it is +evident that, in baptism, there is not a certain +form of words prescribed, as Bellarmine +also proveth;<note place='foot'>Apud Ames. +ibid., lib. 1, cap. 2.</note> because Christ saith +not, <q>Say, I baptise thee in the name,</q> +&c.: so that he prescribeth not what should +be done. Aquinas likewise holdeth,<note place='foot'>Aquin. +3, quest. 60, art. 8.</note> that +the consecration of a sacrament is not absolutely +tied to a certain form of words. And +so saith Conradus Vorstius,<note place='foot'>In +Euchir. Contr. inter Evang. et Pontif.</note> speaking of the +eucharist. Wherefore Vossius<note place='foot'>Ubi supra.</note> doth rightly +condemn the Papists, <hi rend='italic'>quod consecrationem +non aliis verbis fieri putant, quam istis, +hoc est corpus meum, et hic est sanguis +meus</hi>. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER VIII. THAT THE CEREMONIES ARE NOT THINGS INDIFFERENT +TO THE CHURCH OF SCOTLAND; BECAUSE SHE DID ABJURE AND REPUDIATE +THEM BY A MOST SOLEMN AND GENERAL OATH."/> +<index index="pdf" level1="CHAPTER VIII."/> +<head type="sub">CHAPTER VIII.</head> +<head>THAT THE CEREMONIES ARE NOT THINGS INDIFFERENT +TO THE CHURCH OF SCOTLAND; BECAUSE SHE DID ABJURE AND REPUDIATE +THEM BY A MOST SOLEMN AND GENERAL OATH.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. Having spoken of the nature of +things indifferent, and showed which things +be such; also of the rule whereby to try the +indifferency of things: which rule we have +applied to certain particular cases;—it remaineth +to say somewhat of the main and +general purpose, which is principally questioned +in this last part of our dispute, viz., +whether cross, kneeling, holidays, bishopping, +and the other controverted ceremonies +wherewith our church is pressed this +day, be such things as we may use freely +and indifferently? The negative (which we +<pb n="1-417"/><anchor id="Pg1-417"/> +hold) is strongly confirmed by those arguments +which, in the third part of this our +dispute, we have put in order against the +lawfulness of those ceremonies. Notwithstanding +we have thought fit to add somewhat +more in this place. And, first, we say, +whatsoever be the condition of the ceremonies +in their own nature, they cannot be indifferently +embraced and used by the church +of Scotland, which hath not only once cast +them forth, but also given her great oath +solemnly to the God of heaven, both witnessing +her detestation of the Roman Antichrist's +<q>five bastard sacraments, with all +his rites, ceremonies, and false doctrine, +added to the ministration of the true sacraments, +without the word of God; all his +vain allegories, rites, signs, and traditions, +brought in the kirk, without or against the +word of God;</q> and likewise <q>promising, +and swearing to continue,</q> as well <q>in the +discipline and use of the holy sacraments,</q> +as <q>in the doctrine,</q> of this reformed +church of Scotland, which then first she +embraced and used after she was truly reformed +from Popery and popish abuses. +And this which I say may be seen in the +general Confession of Faith, sworn and subscribed +by his Majesty's father, of everlasting +memory, anno 1580, and by the several +parochines in the land, at his Majesty's +strait command; which also was renewed +and sworn again, anno 1596, by the General +Assembly, by provincial assemblies, by +presbyteries and particular parish churches. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. No reformed church in Europe +is so strictly tied by the bond of an oath +and subscription, to hold fast her first discipline +and use of the sacraments, and to hold +out popish rites, as is the church of Scotland. +And who knoweth not that an oath +doth always oblige and bind, <hi rend='italic'>quando est +factum de rebus certis et possibilibus, vere +ac sine dolo præmeditate, ac cum judicio, +juste, ad gloriam Dei, et bonum proximi</hi>?<note place='foot'>Alsted +Theol. Cas., cap. 15, p. 170.</note> +What one of all those conditions was here +wanting? Can we then say any less than a +pope said before us:<note place='foot'>Decret. +Greg., lib. 2, tit. 24, cap. 8.</note> <hi rend='italic'>Non est tutum quemlibet +contra juramentum suum venire, nisi +tale sit, quod servatum vergat in interitum +salutis æternæ</hi>? O damnable impiety, +which maketh so small account of the violation +of the aforesaid oath, which hath as +great power to bind us as that oath of the +<pb n="1-418"/><anchor id="Pg1-418"/> +princes of Israel made to the Gibeonites, +had to bind their posterity, 2 Sam. xxi. +1, 2; for it was made by the whole incorporation +of this land, and hath no term at +which it may cease to bind. Nay (in some +respects) it bindeth more straitly than that +oath of the princes of Israel. For, 1. That +was made by the princes only; this by +prince, pastors, and people: 2. That was +made rashly (for the text showeth that +they asked not counsel from the mouth of +the Lord); this with most religious and due +deliberation: 3. That was made to men; +this to the great God: 4. That sworn but +once; this once and again. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 3. Some of our opposites go about +to derogate somewhat from the binding +power of that oath of the princes of Israel. +They are so nettled therewith that they +fitch hither and thither. Dr Forbesse<note place='foot'>Iren., +lib. 1, cap. 9, sect. 2.</note> +speaketh to the purpose thus: <hi rend='italic'>Juramentum +Gibeonitis praestitum contra ipsius +Dei mandatum, et inconsulta Deo, non +potuissent Josuae et Israelitae opere perficere +nisi Deus, extraordinarie de suo mandato +dispensasset, compassione poenitentis +illius populi Gibeonitei, et propter honorem +sui nominis, ut neque foedifragorum +fautor, neque supplicium paenitentium aspernator +esse videretur.</hi> +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. If the oath was against the commandment +of God, what dishonour had come +to the name of God though he had not patronised +the swearers of it, but hindered +them from fulfilling their oath? If a Christian +swear to kill a pagan, and hereafter repent +of his oath, and not perform it, can +there any dishonour redound thereby to the +name of Christ? The Doctor, forsooth, +must say so. +</p> + +<p> +2. Where hath he read of the repentance +of the Gibeonites, which God would +not despise? +</p> + +<p> +3. If an oath made against the commandment +of God (the breach of the commandment +being dispensed with) bindeth +so strictly and inviolably as that oath +of the princes of Israel did, how much +more ought we to think ourselves strictly +and inviolably bound, by the solemn oath +of the church of Scotland, which was not +repugnant but most consonant to the word +of God, even our adversaries themselves +being judges? for thus speaketh one of +them: <hi rend='italic'>Quod antem jurarunt nostrates, +<pb n="1-419"/><anchor id="Pg1-419"/> +non erat illicitum, sed a nobis omnibus +jure praesture potest ac debet</hi>;<note place='foot'>Dr +Forbesse, ibid., sect. 3.</note> so that the +Doctor hath gained nothing, but loosed much, +by that which he saith of the Israelites' +oath: he hath even fanged himself faster +in the snare which he thought to escape. +</p> + +<p> +O but, saith the Doctor, that which they +did, either in swearing or in performing +their oath, against the express commandment +of God, we may not draw into an +ordinary example. +</p> + +<p> +<hi rend='italic'>Ans.</hi> It was against the commandment of +God; no man will say that we should follow +either their swearing or their performing +of their oath. Yet, in the meantime, the +Doctor is pressed with this argument, that if +their unlawful oath (in the case of God's +dispensation) did bind their posterity, much +more doth that oath of the church of Scotland +(which the Doctor hath acknowledged +lawful and commendable) bind us this day. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. But, 4. Albeit the Doctor hath +hereby given us scope and advantage enough +against himself; nevertheless, for the truth's +sake, I add, that it cannot be showed how +that oath of the princes of Israel was against +the express commandment of God; but it +rather appeareth that it was agreeable to +the same. For, as Tremellius<note place='foot'>In +Jos. ix. 19.</note> hath it noted, +that commandment, Deut. xx., whereby +the Israelites were commanded to save alive +nothing in the cities of the Canaanites, was +to be only understood of such cities among +them as should make war with them, and +be besieged by them. But the Gibeonites +were not of this sort; for they sought their +lives before the Israelites came to them. +And by the same means Rahab and her +father's house got their life, because they +sought it, Josh. ii. Calvin also serveth:<note place='foot'>Com. +in Jos. ix.</note> +<hi rend='italic'>Jussos fuisse Israelitas pacem omnibus offere.</hi> +And Junius, upon Deut. xx., distinguisheth +well two laws of war given to Israel. +</p> + +<p> +The first law is concerning offering peace +to all; which law is general and common as +well to the Canaanites as to foreign nations: +<q>When thou comest nigh unto a city to fight +against it, then proclaim peace unto it. And +it shall be, if it make thee answer of peace, +then it shall be that all the people that is +found therein shall be tributaries unto thee, +and they shall serve thee.</q> Which commandment +was afterward observed by Israel; +of whom we read, <q>That when Israel +<pb n="1-420"/><anchor id="Pg1-420"/> +was strong, they put the Canaanites to tribute, +and did not utterly drive them out,</q> +Josh. xvii. 13; Judges i. 28: by Solomon +also, who did not cut off the people that +were left of the Hittites and the Amorites, +but only made them to pay tribute, 2 Chron. +viii. 7, 8. That which I say is further confirmed +by another place, Josh. xi. 19, 20, +where it is said, <q>There was not a city that +made peace with the children of Israel save +the Hivites, the inhabitants of Gibeon; all +other they took in battle. For it was of the +Lord to harden their hearts, that they should +come against Israel in battle, that he might +destroy them utterly, and that they might +have no favour; but that he might destroy +them, as the Lord commanded Moses.</q> +From which words it appeareth, that if the +Canaanites had made peace with the children +of Israel, they were to show them favour; and +that they were bound by the commandment +of the Lord to destroy them, then only, and +in that case, if they would not accept peace, +but make war; whence it cometh, that the +cause of the destruction of the Canaanites is +imputed to their own hardness and contumacy +in not accepting of peace, and not to +any commandment which God had given to +Israel for destroying them. In a word, it +was <hi rend='italic'>voluntas signi</hi>, which, in one place, +Deut. xx. 10, showed the Israelites what +was their duty, namely, to offer peace to +all, even to the Canaanites, and not to cut +them off if they should accept the peace; +but it was <hi rend='italic'>voluntas beneplaciti</hi>, which, as +we read in another place, Deut. vii. 2, decreed +to deliver the Canaanites before the +Israelites, that is, to harden their hearts to +come against them in battle, and so to overrule +the matter, by a secret and inscrutable +providence, that the Israelites might lawfully +and should certainly destroy them and +show them no mercy. Even as that same +God who, by one word, showed unto Abraham +what was his duty, bidding him offer +up his son Isaac, Gen. xxii. 2, by another +word signified unto him what he had decreed +to be done, forbidding him to lay his +hand upon the lad, or to do anything unto +him, ver. 12. But this, I know, will be very +unsavoury language to many Arminianised +conformitants. +</p> + +<p> +The other law of war which Junius, upon +Deut. xx., observeth, prescribed to the Israelites +how they should deal with them who +refused their peace. And here only was +the difference made betwixt the cities which +<pb n="1-421"/><anchor id="Pg1-421"/> +were very far off and the cities of the Canaanites, +Deut. xx. 15, 16; but the first +law was common, as hath been proven. +</p> + +<p> +Joseph Hall seemeth to deny that the +oath of the princes of Israel had any power +to bind, but upon another ground than Dr +Forbesse took to himself. <q>It would seem +very questionable (saith Hall<note place='foot'>Contempl., +lib. 8, of the Gibeon.</note>) whether Joshua +needed to hold himself bound to this +oath; for fraudulent conventions oblige not; +and Israel had put in a direct caveat of their +vicinity.</q> +</p> + +<p> +<hi rend='italic'>Ans.</hi> I marvel how it could enter in his +mind to think this matter questionable, since +the violation of that oath was afterwards +punished with three years' famine, 2 Sam. +xxi. 1, 2. Yet let us hearken to his reasons. +One of them is forged; for the +princes of Israel who sware unto them put +in no caveat at all. The text saith only in +the general, that they sware unto them, +Josh. ix. 15. As touching his other reason, +it is answered by Calvin,<note place='foot'>Com. +in Jos. ix.</note> <hi rend='italic'>Juris jurandi +religio</hi>, saith he, <hi rend='italic'>eousque sancta +apud nos esse debet, ne erroris praetextu +à pactis discedemus, etiam in quibus fuimus +decepti</hi>. Which, that it may be made +more plain unto us, let us, with the Casuists, +distinguish a twofold error in swearing.<note place='foot'>Ames., +lib. 4, de Consc., cap. 22, quest. 9.</note> +For if the error be about the very substance +of the thing (as when a man contracts marriage +with one particular person, taking her +to be another person) the oath bindeth not; +but if the error be only about some extrinsical +or accidental circumstance (such as was +the error of the Israelites' taking the Gibeonites +to dwell afar off when they dwelt at +hand), the oath ceaseth not to bind. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 6. This much being said for the +binding power of that oath of the church of +Scotland, let us now consider what shifts +our opposites use to elude our argument +which we draw from the same; where, first, +there occurreth to us one ground which the +Bishop of Edinburgh doth everywhere beat +upon in the trace of this argument, taken +out of the 21st article of the Confession of +Faith, wherein we find these words: <q>Not +that we think that any policy and an order +in ceremonies can be appointed for all ages, +times, and places; for as ceremonies, such +as men have devised, are but temporal, so +may and ought they to be changed when +they foster rather superstition than that +<pb n="1-422"/><anchor id="Pg1-422"/> +they edify the kirk using the same: <q>whereupon +the Bishop concludeth,<note place='foot'>Part +2, p. 5.</note> that none who +sware the aforesaid article could, without +breach of this oath, swear that the ceremony +of sitting at the receiving of the sacrament +could be appointed for all ages, +times, and places.</q></q> +</p> + +<p> +<hi rend='italic'>Ans.</hi> None of us denieth that article: +we all stand to it. For that which it pronounceth +of ceremonies must be understood +of alterable circumstances, unto which the +name of ceremonies is but generally and +improperly applied, as we have showed +elsewhere;<note place='foot'>Supra, +<ref target="book_i_part_iii_chapter_vii_section_5">part 3, cap. 7, sect. 5</ref>.</note> +neither can we, for professing ourselves +bound by an oath ever to retain sitting +at the receiving of the sacrament in +this national church of Scotland, be therefore +thought to transgress the said article. +</p> + +<p> +For, 1. The article speaketh of ceremonies +devised by men, whereof sitting at the +sacrament is none, being warranted (as hath +been showed) by Christ's own example, and +not by man's device. +</p> + +<p> +2. The article speaketh of such ceremonies +as rather foster superstition than edify +the church using the same; whereas it is +well known that sitting at the communion +did never yet foster superstition in this +church; so that the Bishop did very unadvisedly +reckon sitting at the communion +among those ceremonies whereof the article +speaketh. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 7. But the Bishop hath a further +aim, and attempteth no less than both to +put the blot of perjury off himself and his +fellows, and likewise to rub it upon us, telling +us,<note place='foot'>Ubi supra, p. 16.</note> +<q>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 life, but only +that discipline which is unchangeable and +commanded in the word. Yea (saith he), we +further affirm, that every man who sware to +the discipline of the church in general, by +virtue of the oath standeth obliged, not only +to obey and defend the constitution of the +church that was in force at the time of +making his oath, but also to obey and defend +whatsoever the church thereafter hath +ordained, or shall ordain, &c., whether +thereby the former constitution be established +or altered,</q> &c. The same answer +doth Dr Forbesse also return us.<note place='foot'>Iren., +lib. 1, cap. 7, sect. 3, 4, 6.</note> +</p> + +<pb n="1-423"/><anchor id="Pg1-423"/> + +<p> +<hi rend='italic'>Ans.</hi> 1. Here is a manifest contradiction; +for the Bishop saith that every man did, by +this oath, oblige himself only to obey and +defend that discipline which is unchangeable +and commanded in the word. And +yet again he seemeth to import (that which +Dr Forbesse plainly avoucheth<note place='foot'>Ibid., +sect. 4, 6.</note>), that every +man obliged himself by the same oath to +obey and defend all that the church should +afterwards ordain, though thereby the former +constitutions be altered. The Bishop +doth, therefore, apparently contradict himself; +or, at the best, he contradicteth his +fellow-pleader for the ceremonies. +</p> + +<p> +2. That ancient discipline and policy of +this church which is contrary to the articles +of Perth, and whereunto we are bound by +the oath, was well grounded upon God's +word, and therefore should not have been +ranked among other alterable things. +</p> + +<p> +3. Whereas the Bishop is of opinion that +a man may, by his oath, tie himself to things +which a church shall afterwards ordain, he +may consider, that such an oath were unlawful, +because not sworn in judgment, Jer. iv. +2. Now this judgment which is required as +one of the inseparable companions of a lawful +oath, is not <hi rend='italic'>executio justitiae</hi>, but <hi rend='italic'>judicium +discretionis</hi>, as Thomas teacheth;<note place='foot'>Aquin., +2a., 2ae., quest. 49, art. 3.</note> +whom Bullinger and Zanchius<note place='foot'>Zanch. +in 3 um. Praec., p. 599.</note> do herein +follow. But there is no judgment of discretion +in his oath who swears to that he knows +not what, even to that which may fall out as +readily wrong as right. +</p> + +<p> +4. 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 afterward, +they greatly deceive themselves. +</p> + +<p> +For, 1. The discipline spoken of in the +promissory part of the oath must be the +same which was spoken of in the assertory +part. 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 +oath; for an assertory oath<note place='foot'>Polan. +Synt, Theol., lib. 9, cap. 23, p. 802; Zanchius +in 3 um. Praec., p. 599.</note> is either of that +which is past or of that which is present: +and the assertory part of the oath whereof +we speak was not of any discipline past and +away, therefore of that which was present. +Moreover, Thomas<note place='foot'>Aquin., +2a., 2ae., quest. 89, art. 9.</note> doth rightly put this +<pb n="1-424"/><anchor id="Pg1-424"/> +difference betwixt an assertory and a promissory +oath, that the matter of a promissory +oath is a thing to come, which is alterable, +as concerning the event. <hi rend='italic'>Materia +autem juramenti assertorii, quod est de +praeterito vel praesenti, in quandam necessitatem +jam transiit, et immutabilis facta +est.</hi> Since, then, the discipline spoken of in +the assertory part was no other than that +which was used in this church when the +oath was sworn; and since the promissory +part is illative upon, and relative unto the +matter of the assertory part; 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 oath. +</p> + +<p> +2. Since the doctrine mentioned in that +oath is said to have been professed openly +by the King's Majesty, and the whole body +of this realm, before the swearing of the +same, 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 same? +</p> + +<p> +3. This is further proved by the word +<emph>continuing</emph>. We are sworn to continue in +the obedience of the doctrine and discipline +of this church; but how can men be said to +continue in the obedience of any other discipline +than that which they have already +begun to obey? This the Bishop seems to +have perceived, for he speaks only of defending +and obeying, but not of continuing +to obey, which is the word of the oath, 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 sworn. 4. Whilst we hold that he who +sweareth to the present discipline of a +church, is not by virtue of this oath obliged +to obey all which that church shall ordain +afterward, both the school and the canon +law do speak for us. The school teacheth, +that <hi rend='italic'>canonicus qui jurat se servaturum +statuta edita in aliquo collegio, non tenetur +ex juramenta ad servandum futura</hi>;<note place='foot'>Aquin., +ubi supra., quest. 48, art. 2.</note> +the canon law judgeth, that <hi rend='italic'>qui jurat servare +statuta edita, &c., non tenetur ex juramento +ad novitur edita.</hi><note place='foot'>Detr. +Greg, lib. 2, tit. 24, cap. 35.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 8. But we are more fully to consider +that ground whereby the Bishop thinketh to +purge himself, and those of his sect, of the +breach of the oath. He still allegeth,<note place='foot'>Ubi +supra., p. 9.</note> that +<pb n="1-425"/><anchor id="Pg1-425"/> +the points of discipline for which we contend +are not contained in the matter of the +oath. Now, as touching the discipline of +this church which is spoken of in the oath, +he questioneth what is meant by it.<note place='foot'>Ibid., +p. 12.</note> +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. Put the case, it were doubtful +and questionable what is meant by the word +discipline in the oath; yet <hi rend='italic'>pars tutior</hi> were +to be chosen. The Bishop nor no man +among us can certainly know, that the discipline +meant and spoken of in the oath by +those that swear it, comprehendeth not +under it those points of discipline which we +now contend, and which this church had in +use at the swearing of the oath. Shall we, +then, put the breach of the oath in a fair +hazard? God forbid; for, as Joseph Hall<note place='foot'>Ubi supra.</note> +noteth from the example of Joshua and the +princes, men may not trust to shifts for the +eluding of an oath. Surely the fear of +God's name should make us tremble at an +oath, and to be far from adventuring upon +any such shifts. +</p> + +<p> +2. The Bishop doth but needlessly question +what is meant by the discipline whereof +the oath speaketh; for howsoever in ecclesiastical +use it signify oftentimes that policy +which standeth in the censuring of manners, +yet in the oath it must be taken in the +largest sense, namely, for the whole policy +of the church; for, 1. The whole policy of +this church did at that time go under the +name of discipline;<note place='foot'>Zanchius +giveth the name of ecclesiastical discipline +to the rights and policy of the church and +laws made thereanent in 4 Praec., col. +763.</note> and those two books +wherein this policy is contained were called +The Books of Discipline. And, without all +doubt, they who sware the oath meant by +<emph>discipline</emph> that whole policy of the church +which is contained in those books. Howbeit +(as the preface of them showeth) discipline +doth also comprehend other ecclesiastical +ordinances and constitutions which are +not inserted in them. 2. Doctrine and discipline, +in the oath, do comprehend all that +to which the church required, and we promised, +to perform obedience; therefore the +whole policy of the church was meant by +<emph>discipline</emph>, forasmuch as it was not comprehended +under doctrine. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 9. The +Bishop<note place='foot'>Ubi supra., p. 10.</note> objecteth three limitations, +whereby he thinketh to seclude +from the matter of the oath that policy and +discipline which we plead for. +</p> + +<pb n="1-426"/><anchor id="Pg1-426"/> + +<p> +First, he saith, that the matter of the +oath is the doctrine and discipline revealed +to the world by the gospel, and that this +limitation excludeth all ecclesiastical constitutions +which are not expressly or by a necessary +consequence contained in the written +word. +</p> + +<p> +2. That the matter of the oath is the +doctrine and discipline which is received, +believed and defended, by many notable +churches, &c., and that this limitation excludeth +all these things wherein the church +of Scotland hath not the consent of many +notable churches, &c. +</p> + +<p> +3. That the doctrine and discipline which +is the matter of the oath, is particularly +expressed in the Confession of Faith, &c., +and that in this confession of faith, established +by parliament, there is no mention +made of the articles controverted, &c. +</p> + +<p> +<hi rend='italic'>Ans.</hi> I might here show how he confoundeth +the preaching of the evangel with +the written word; likewise how falsely he +affirmeth, that the points of discipline for +which we plead, are neither warranted by +the Scripture nor by the consent of many +notable churches. But to the point: These +words of the oath, <q>We believe, &c., that +this is the only true Christian faith and religion, +pleasing God, and bringing salvation +to man, which now is by the mercy of God +revealed to the world by the preaching of +the blessed evangel, and received, believed +and defended, by many and sundry notable +kirks and realms, but chiefly by the kirk of +Scotland, the King's Majesty, and three +Estates, &c., as more particularly expressed +in the Confession of our Faith, &c.,</q> are altogether +perverted by the Bishop; for there +is no discipline spoken of in these words, but +afterward. Why, then, talks he of a discipline +revealed to the world by the gospel, +having the consent of many notable churches, +and expressed in the Confession of Faith? +And if the Bishop will have any discipline +to be meant of in these words, he must comprehend +it under the Christian faith and +religion, which bringeth salvation unto man. +But this he cannot do with so much as the +least show of reason. Thus put we an end +to the argument taken from the oath of +God, wishing every man amongst us, out of +the fear of God's glorious and fearful name, +duly to regard and ponder the same. +</p> + +</div> + +<pb n="1-427"/><anchor id="Pg1-427"/> + +<div> +<index index="toc" level1="CHAPTER IX. A RECAPITULATION OF SUNDRY OTHER REASONS +AGAINST THE INDIFFERENCY OF THE +CEREMONIES."/> +<index index="pdf" level1="CHAPTER IX."/> +<head type="sub">CHAPTER IX.</head> +<head>A RECAPITULATION OF SUNDRY OTHER REASONS +AGAINST THE INDIFFERENCY OF THE +CEREMONIES.</head> + +<p> +<hi rend='italic'>Sect.</hi> 1. That the ceremonies are not +indifferent to us, or such things as we may +freely practise, we prove yet by other +reasons: +</p> + +<p> +For, 1. They who plead for the indifferency +of the ceremonies must tell us whether +they call them indifferent <hi rend='italic'>in actu signato</hi>, +or <hi rend='italic'>in actu exercito</hi>; or in both these +respects. Now, we have proven,<note place='foot'>Supra., +<ref target="book_i_part_iv_chapter_iii">cap. 3</ref>.</note> that there +is no action deliberated upon, and wherein +we proceed with the advice of reason, which +can be indifferent <hi rend='italic'>in actu exercito</hi>, and that +because it cannot choose, but either have all +the circumstances which it should have (and +so be good), or else want some of them, one +or more (and so be evil). And for the indifferency +of the ceremonies <hi rend='italic'>in actu signato</hi>, +though we should acknowledge it +(which we do not), yet it could be no warrant +for the practice of them, or else the +believing Gentiles might have freely eaten +of all meats, notwithstanding of the scandal +of the Jews, for the eating of all meats freely +was still a thing indifferent, <hi rend='italic'>in actu signato</hi>. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 2. The ceremonies are not indifferent +<hi rend='italic'>eo ipso</hi>, that they are prescribed and +commended unto us as indifferent; for, as +Aquinas<note place='foot'>Aquin., 1a., 2ae., quest. +95, art. 3.</note> resolveth out of Isidore, every human +or positive law must be both <hi rend='italic'>necessaria +ad remotionem malorum</hi> and <hi rend='italic'>utilis ad consecutionem +bonorum</hi>. The guides of God's +church have not power to prescribe any +other thing than that which is good and +profitable for edifying; for they are set not +as lords over Christ's inheritance, but as ministers +for their good: <q>It seemed good to +the Holy Ghost and to us, (say the apostles +and elders to the churches,) to lay upon +you no greater burden than these necessary +things,</q> Acts xv. 28. They would not, +you see, have enacted a canon about those +things, howbeit indifferent in their own nature, +had they not found them necessary for +the eschewing of scandal. And as for the +civil magistrate, he also hath not power +to prescribe any thing which he pleaseth, +<pb n="1-428"/><anchor id="Pg1-428"/> +though it be in itself indifferent; <q>for he is +the minister of God unto thee for good,</q> +saith the Apostle, Rom. xiii. 4. Mark that +word, <emph>for good</emph>,—it lets us see that the +magistrate hath not power given him to +enjoin any other thing than that which may +be for our good. <hi rend='italic'>Non enim sua causa dominantur</hi>, +saith Calvin;<note place='foot'>Com. in illum +locum.</note> <hi rend='italic'>sed publico bono; +neque effroeni potentia proediti sunt, sed +quoe subditorum saluti sit obstricta</hi>. Now, +the first and chief good which the magistrate +is bound to see for unto the subjects, +is (as Pareus showeth<note place='foot'>Com., +ibid.</note>), <hi rend='italic'>bonum spirituale</hi>. +Let us, then, either see the good of the ceremonies, +or else we must account them to +be such things as God never gave princes +nor pastors power to enjoin; for howsoever +they have power to prescribe many things +which are indifferent, that is to say, neither +good nor evil in their general nature, 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 end. +</p> + +<p> +3. The ceremonies are not indifferent, +because, notwithstanding that they are prescribed +and commended unto us as things +in themselves indifferent, yet we are by the +will and authority of men compelled and +necessitated to use them. <hi rend='italic'>Si vero ad res +suo natura medius accedat coactio</hi>, &c., +then, say the Magdeburgians.<note place='foot'>Cent. +3, cap. 4, col. 86.</note> Paul teacheth, +Col. ii., that it is not lawful to use them +freely: <q>If ye be dead with Christ from the +rudiments of the world, why, as though living +in the world, are ye subject to ordinances +(touch not, taste not, handle not, +which are all to perish with the using), after +the commandments and doctrines of men.</q> +Hence is Tertullian taxed<note place='foot'>Ibid.</note> for inducing +a necessity in things indifferent. Now, +with how great necessity and co-action the +ceremonies are imposed upon us, we have +made it evident elsewhere.<note place='foot'>Supra, part 1, cap. +<ref target="book_i_part_i_chapter_iii">3</ref>, +<ref target="book_i_part_i_chapter_iv">4</ref>.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 4. 4. Whatever be the quality of the +ceremonies in their own nature, they are +not indifferent to us; neither may we freely +practice them, because Papists make advantage +of them, and take occasion from them +to confirm sundry of their errors and superstitions, +as we have likewise elsewhere made +evident.<note place='foot'>Supra, part 1, cap. +6, 9, sect. 4.</note> Now, <hi rend='italic'>cum adiaphora rapiuntur +<pb n="1-429"/><anchor id="Pg1-429"/> +ad confessionem, libera esse desinunt</hi>, saith +the Harmony of Confessions.<note place='foot'>Apud +Park. of the Cross, cap. 3, sect. 6.</note> Mark <hi rend='italic'>rapiuntur</hi>. +Though they get no just occasion, yet, +if they take occasion, though unjustly, that +is enough to make us abstain from things +indifferent. <hi rend='italic'>Etiam ea</hi>, +saith Balduine,<note place='foot'>De Cas. Consc., lib. 4, +cap. 11, cas. 3.</note> <hi rend='italic'>quoe +natura sunt sua liberoe observationis, in +statu confessionis, cum ab adversariis +eorum mutatio postulatur, fiunt necessaria.</hi> +</p> + +<anchor id="book_i_part_iv_chapter_ix_section_5"/> +<p> +<hi rend='italic'>Sect.</hi> 5. 5. Things which are most indifferent +in themselves become evil in the case of +scandal, and so may not be used. So hold +the Century writers;<note place='foot'>Cent. +1, lib. 2, cap. 4, col. 441.</note> so +Pareus;<note place='foot'>Com. in Rom. xiv., dub. 1.</note> +so Zanchius;<note place='foot'>De Imagn., p. 390.</note> +so Chemnitius;<note place='foot'>Exam., part 1, p. +179.</note> so Augustine;<note place='foot'>Epist. 86, +ad Casulam.</note> and so hath the Apostle +taught.<note place='foot'>1 Cor. viii. 8, 9.</note> But that out +of the practice of the ceremonies there +groweth active scandal unto the weak, we +have most clearly proven.<note place='foot'>Supra, +<ref target="book_i_part_ii_chapter_ix">part 2, cap. 9</ref>.</note> +Wherefore, let them be in their own nature as indifferent +as anything can be, yet they are not indifferent +to be used and practised by us; and +whosoever swalloweth this scandal of Christ's +little ones, and repenteth not, the heavy +millstone of God's dreadful wrath shall be +hanged about his neck, to sink him down in +the bottomless lake; and then shall he feel +that which before he would not understand. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 6. 6. It is not enough for warrant +of our practice that we do those things which +are indifferent or lawful in themselves, except +they be also expedient to be done by +us according to the Apostle's rule, 1 Cor. +vi. 12. But I have proven that many and +weighty inconveniences do follow upon the +ceremonies,<note place='foot'>Supra, +<ref target="book_i_part_iv_chapter_i">cap. 1</ref>.</note> +as namely, that they make way +and are the ushers for greater evils; that +they hinder edification, and in their fleshly +show and outward splendour, obscure and +prejudice the life and power of godliness; +that they are the unhappy occasions of +much injury and cruelty against the faithful +servants of Christ, that they were bellows +to blow up, and are still fuel to increase +the church-consuming fire of woeful +dissentions amongst us, &c. Where also we +show,<note place='foot'>Ibid., cap. 1.</note> +that some of our opposites themselves +acknowledge the inconveniency of the ceremonies; +<pb n="1-430"/><anchor id="Pg1-430"/> +wherefore we cannot freely nor indifferently +practise them. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 7. 7. These ceremonies are the accursed +monuments of popish superstition, and +have been both dedicated unto and employed +in the public and solemn worship of +idols, and therefore (having no necessary use +for which we should still retain them) they +ought to be utterly abolished, and are not +left free nor indifferent to us, which argument +I have also made good elsewhere,<note place='foot'>Supra, +<ref target="book_i_part_iii_chapter_ii">part 3, cap. 2</ref>.</note> and +in this place I only add, that both Jerome,<note place='foot'>Lib. +1, de Cult. Dei Extern., col. 46.</note> +Zanchius, and Amandus Polanus,<note place='foot'>Synt. Theol., lib. 9, cap. 38.</note> do +apply this argument to the surplice, holding, +that though it be in itself indifferent, +yet <hi rend='italic'>quia in cultu idololatrico veste linea +utuntur clerici papaxi, et in ea non parum +sanctimoniae ponunt superstitiosi homines; +valedicendum est, non solum cultui +idololatrico, sed etiam omnibus idololatriae +monumentis, instrumentis et adminiculis</hi>. +Yea, Joseph Hall himself, doth +herein give testimony unto us, for upon +Hezekiah's pulling down of the brazen serpent, +because of the idolatrous abuse of it, +thus he noteth:<note place='foot'>Lib. 7, Contempl. +of the Brazen Serpent.</note> <q>God commanded the +raising of it, God commanded the abolishing +of it. Superstitious use can mar the very +institutions of God, how much more the +most wise and well-grounded devices of +men!</q> And further, in the end of this +treatise, entitled, <hi rend='italic'>The Honour of the Married +Clergy</hi>, he adjoineth a passage taken +out of the epistle of Erasmus Roterodamus +to Christopher, Bishop of Basil, which passage +beginneth thus: <q>For those things +which are altogether of human constitution +must (like to remedies in diseases) be attempered +to the present estate of matters +and times. Those things which were once +religiously instituted, afterwards, according +to occasion, and the changed quality of manners +and times, may be with more religion +and piety abrogated.</q> Finally, If Hezekiah +be praised for breaking down the brazen +serpent (though instituted by God) when +the Israelites began to abuse it against the +honour of God, how much more (saith Zanchius<note place='foot'>Com. +in Eph. v.; de Bapt., cap. 7.</note>) +are our reformers to be praised, for +that they did thus with rites instituted by +men, being found full of superstitious abuse, +though in themselves they had not been evil! +</p> + +<pb n="1-431"/><anchor id="Pg1-431"/> + +<p> +<hi rend='italic'>Sect.</hi> 8. 8. The ceremonies are not indifferent, +because they depart too far from the +example of Christ and his apostles, and the +purer times of the church; for instead of +that ancient Christian-like and soul-edifying +simplicity, religion is now by their means +busked with the vain trumpery of Babylonish +trinkets, and her face covered with the +whorish and eye-bewitching fairding of fleshly +show and splendour; and I have also +showed particularly<note place='foot'>Supra, +<ref target="book_i_part_iv_chapter_iv">cap. 5-7</ref>; +part 1, <ref target="book_i_part_i_chapter_viii">cap. 8</ref>, +<ref target="book_i_part_i_chapter_ix_section_2">9, sect. 2</ref>; part +3, cap. 1, <ref target="book_i_part_iii_chapter_i_section_3">sect. 3</ref>, +<ref target="book_i_part_iii_chapter_i_section_4">4</ref>, +<ref target="book_i_part_iii_chapter_i_section_5">5</ref>, +28; part 2, cap. 9, sect. 14.</note> how sundry of the +ceremonies are flat contrary to the example of +Christ and his apostles and the best times. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 9. 9. The ceremonies make us also +to conform, and like the idolatrous Papists, +whereas it is not lawful to symbolise with +idolaters, or to be like them in a ceremony +of man's devising, or anything which hath +no necessary use in religion; such a distance +and a dissimilitude there is required to be +betwixt the church of Christ and the synagogue +of Satan; betwixt the temple of God +and the kingdom of the beast; betwixt the +company of sound believers and the conventicles +of heretics who are without; betwixt +the true worshippers of God and the worshippers +of idols, that we cannot, without +being accessory to their superstitious and +false religion, and partaking with the same, +appear conform unto them in their unnecessary +rites and ceremonies. Durandus tells +us,<note place='foot'>Ration., lib. 6, tit. de Die +Sanct. Pasch.</note> that they call Easter by the Greek and +not by the Hebrew name, and that they +keep not that feast upon the same day with +the Jews, and all for this cause, lest they +should seem to Judaise. How much more +reason have we to abstain from the ceremonies +of the church of Rome lest we seem to +Romanise! But I say no more in this +place, because I have heretofore confirmed +this argument at length.<note place='foot'>Supra, +<ref target="book_i_part_iii_chapter_iii">part 3, cap. 3</ref>.</note> +</p> + +<p> +<hi rend='italic'>Sect.</hi> 10. 10. The ceremonies, as urged +upon us, are also full of superstition; holiness +and worship are placed in them, as we +have proven by unanswerable grounds,<note place='foot'>Supra, +<ref target="book_i_part_iii_chapter_i">part 3, cap. 1</ref>.</note> and +by testimonies of our opposites themselves. +Therefore were they never so indifferent in +their own general nature, this placing of +them in the state of worship maketh them +cease to be indifferent. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 11. 11. The ceremonies against +which we dispute are more than matters of +<pb n="1-432"/><anchor id="Pg1-432"/> +mere order, forasmuch as sacred and mysterious +significations are given unto them, +and by their significations they are thought +to teach men effectually sundry mysteries +and duties of piety. Therefore they are +not free nor indifferent, but more than men +have power to institute; for except circumstances +and matters of mere order there is +nothing which concerneth the worship of +God left to the determination of men, and +this argument also hath been in all the +parts of it fully explained and strengthened +by us,<note place='foot'>Supra, part 3, +<ref target="book_i_part_iii_chapter_v">cap. 5</ref>, +<ref target="book_i_part_iii_chapter_vi">6</ref>, +sect. <ref target="book_i_part_iii_chapter_vi_section_3">3</ref>, +<ref target="book_i_part_iii_chapter_vi_section_7">7</ref>; +<ref target="book_i_part_iv_chapter_ix_section_5">sect. 5</ref>, +10-14.</note> which strongly proveth that the ceremonies +are not indifferent, so much as +<hi rend='italic'>quo ad speciem</hi>. <hi rend='italic'>Quare doctrina à nobis +tradita</hi> (these be Zanchius' words<note place='foot'>De +Cult. Dei Extern., col. 494.</note>) <hi rend='italic'>non +licere nobis, aliis externi cultus ceremoniis +Deum colere, quam quas ipse in sacris +literis per apostolis proescripsit, firma ac +certa manet</hi>. +</p> + +<p> +<hi rend='italic'>Sect.</hi> 12. 12. Whatsoever indifferency +<pb n="1-433"/><anchor id="Pg1-433"/> +the ceremonies could be thought to have in +their own nature, yet if it be considered how +the church of Scotland hath once been +purged from them, and hath spued them +out with detestation, and hath enjoyed the +comfortable light and sweet beams of the +glorious and bright shining gospel of Christ, +without shadows and figures, then shall it +appear that there is no indifferency in +turning back to weak and beggarly elements, +Gal. v. 9. And thus saith Calvin<note place='foot'>Calv. +Epist. et Resp., col. 119.</note> of the ceremonies +of the <hi rend='italic'>interim</hi>, that granting they +were things in themselves indifferent, yet +the restitution of them in those churches +which were once purged from them, is no +indifferent thing. Wherefore, O Scotland! +<q>strengthen the things which remain, that +are ready to die,</q> Rev. iii. 2. Remember +also from whence thou art fallen, and repent, +and do the first works; or else thy +candlestick will be quickly removed out of +his place, except thou repent, Rev. ii. 5. +</p> + +<p> +THE END. +</p> + +</div> + +</div> + +</div> + +<pb n="2-i"/><anchor id="Pg2-i"/> + +<div rend="page-break-before: always"> +<index index="toc"/> +<index index="pdf" level1="A Brotherly Examination of Some Passages..."/> +<head>A BROTHERLY EXAMINATION OF SOME PASSAGES OF +MR COLEMAN'S LATE SERMON UPON JOB XI. 20.</head> + +<p rend="font-size: x-large; text-align: center">A BROTHERLY EXAMINATION</p> +<p rend="font-size: x-large; text-align: center">OF SOME PASSAGES OF</p> +<p rend="font-size: x-large; text-align: center">MR COLEMAN'S LATE SERMON UPON JOB XI. 20,</p> +<p rend="font-size: x-large; text-align: center">AS IT IS NOW PRINTED AND PUBLISHED:</p> +<p rend="font-size: x-large; text-align: center">BY WHICH HE HATH,</p> +<p rend="font-size: x-large; text-align: center">TO THE GREAT OFFENCE OF VERY MANY,</p> +<p rend="font-size: x-large; text-align: center">ENDEAVOURED TO STRIKE AT THE VERY ROOT OF ALL SPIRITUAL AND ECCLESIASTICAL GOVERNMENT,</p> +<p rend="font-size: x-large; text-align: center">CONTRARY TO</p> +<p rend="font-size: x-large; text-align: center">THE WORD OF GOD, THE SOLEMN LEAGUE AND COVENANT, OTHER REFORMED CHURCHES,</p> +<p rend="font-size: x-large; text-align: center">AND THE VOTES OF THE HONOURABLE HOUSES OF PARLIAMENT,</p> +<p rend="font-size: x-large; text-align: center">AFTER ADVICE HAD WITH THE REVEREND AND LEARNED</p> +<p rend="font-size: x-large; text-align: center">ASSEMBLY OF DIVINES.</p> +<p rend="font-size: x-large; text-align: center">BY GEORGE GILLESPIE,</p> +<p rend="font-size: x-large; text-align: center">MINISTER AT EDINBURGH, 1642.</p> +<p rend="font-size: x-large; text-align: center"></p> +<p rend="text-align: center">EDINBURGH:</p> +<p rend="text-align: center">ROBERT OGLE, AND OLIVER & BOYD.</p> +<p rend="text-align: center">M. OGLE & SON, AND WILLIAM COLLINS, GLASGOW.</p> +<p rend="text-align: center">J. DEWAR, PERTH. W. MIDDLETON, DUNDEE. G. & R. KING, ABERDEEN.</p> +<p rend="text-align: center">W. M'COMB, BELFAST.</p> +<p rend="font-size: large; text-align: center">HAMILTON, ADAMS & CO., AND JAMES NISBET & CO., LONDON.</p> +<p rend="text-align: center">1645.</p> +<p rend="text-align: center">REPRINTED BY A. W. MURRAY, MILNE SQUARE, EDINBURGH.</p> +<p rend="text-align: center">1844.</p> + +<pb n="2-001"/><anchor id="Pg2-001"/> + +<div> +<index index="toc"/> +<index index="pdf"/> +<head>NOTICE.</head> + +<p> +In order to render the following controversial writings of Gillespie intelligible to the +general reader, we have judged it expedient to prefix to the <q>Brotherly Examination</q> +that portion of Coleman's sermon on which Gillespie thought it his duty to animadvert. +And as a tolerably full account of the whole controversy between Coleman and Gillespie +will be found in the Memoir of Gillespie's Life, we refrain from occupying space with any +additional remarks here. +</p> + +</div> + +<div> +<index index="toc"/> +<index index="pdf"/> +<head>EXTRACT FROM COLEMAN'S SERMON.</head> + +<p> +<q rend="pre">All eyes are upon government, they look upon it as the only help. If +anywhere, here let wisdom be used. To prescribe is above me, only let me offer two or +three rules, which may either be helpful to the work, or useful to the workmen.</q> +</p> + +<p> +<q rend="pre">1. <hi rend='italic'>Establish as few things by divine right as can well +be.</hi> Hold out the practice but not the ground: it will gather more, nay all, +that hold it not unlawful; men differently principled may meet in one practice. +<hi rend='italic'>It may be</hi>, will be of larger extent than <hi rend='italic'>it +must be</hi>. This (the divine right) was the only thing that hindered union in +the Assembly. Two parties came biassed, the one with a national determination, the other +with a congregational engagement. The reverend Commissioners from Scotland were for the +divine right of the presbyterial, the Independents for the congregational government. +How should either move? where should both meet? Here was the great bar, which, if +you can avoid, you may do much.</q> +</p> + +<p> +<q rend="pre">2. <hi rend='italic'>Let all precepts, held out as divine institutions, +have clear scriptures.</hi> I could never yet see how two co-ordinate governments, +exempt from superiority and inferiority, can be in one state; and in Scripture no such +thing is found, that I know of. That place, 1 Cor. v., takes not hold of my conscience +for excommunication, and I admire that Matt. xviii. so should upon any; yet these two are +the common places on which are erected the chiefest acts of ruling. And when I see not +an institution, nor any one act of government in the whole Bible performed, how can it be +evinced that a ruling elder is an instituted officer? Let the Scripture speak expressly, +and institutions appear institutions, and all must bow.</q> +</p> + +<p> +<q rend="pre">3. <hi rend='italic'>Lay no more burden of government upon the shoulders +of ministers than Christ hath plainly laid upon them.</hi> The ministers have other work +to do, and such as will take up the whole man, might I measure others by myself. It was +the king of Sodom's speech to Abraham, <q>Give me the persons; take thou the goods:</q> +so say I, Give us doctrine; take you the government. As is said, Right Honourable, give +me leave to make this request in the behalf of the ministry, Give us two things, and we +shall do well—learning and a competency.</q> +</p> + +<p> +<q>4. <hi rend='italic'>A Christian magistrate, as a Christian magistrate, is a governor +in the church.</hi> Christ has placed government in his church, 1 Cor. xii. 28. Of other +governments, beside magistracy, I find no institution; of them I do, Rom. xii. 1, 2. I +find all government given to Christ, and to Christ as Mediator, Eph. i. 22, 23. I desire +all to consider it. To rob the kingdom of Christ of the magistrate, and his governing +power, I cannot excuse, no not from a kind of sacrilege, if the magistrate be His.</q> +</p> + +</div> + +<pb n="2-002"/><anchor id="Pg2-002"/> + +<div> +<index index="toc"/> +<index index="pdf"/> +<head>A BROTHERLY EXAMINATION, &c.</head> + +<p> +I have before touched this purpose in +the third branch of the third application of +my second doctrine; and did, in my sermon +in the Abbey church, express my +thoughts of it at some length. But as I +was then unwilling to fall upon such a controversy +so publicly, and especially in a +Fast sermon, if that which I intend to examine +had not been as publicly and upon +the like occasion delivered; so now, in the +publishing, I have thought good to open my +mind concerning this thing distinctly, and +by itself. That which had been too late to +be preached after sermon is not too late to +be printed after sermon. Others (upon occasion +offered) have given their testimony +against his doctrine; and I should think +myself unfaithful in the trust put upon me, +if, upon such an occasion, I should be silent +in this business; and I believe no man will +think it strange that a piece of this nature +and strain get an answer; and I go about +it without any disrespect either to the person +or parts of my reverend brother. Only +I must give a testimony to the truth when +I hear it spoken against; and I hope his +objections have made no such impression in +any man's mind as to make him unwilling +to hear an answer. Come we therefore +to the particulars. +</p> + +<p> +Four rules were offered by the reverend +brother, as tending to unity, and to the +healing of the present controversies about +church government. But in truth his cure +is worse than the disease; and, instead of +making any agreement, he is like to have +his hand against every man, and every +man's hand against him. +</p> + +<p> +The first rule was this, <q>Establish as +few things <hi rend='italic'>jure divino</hi> as can well be;</q> +<pb n="2-003"/><anchor id="Pg2-003"/> +which is, by interpretation, as little fine +gold, and as much dross as can well be. +<q>The words of the Lord are pure words: +as silver tried in a furnace of earth, purified +seven times,</q> Psal. xii, 6. What you +take from the word of God is fine <q>gold +tried in the fire</q> (Rev. iii. 18); but an holy +thing of man's devising is the dross of silver. +Can he not be content to have the +dross purged from the silver except the silver +itself be cast away? The very contrary +rule is more sure and safe; which I prove +thus:— +</p> + +<p> +If it be a sin to diminish or take aught +from the word of God, insomuch that it +is forbidden under pain of taking away a +man's part out of the book of life, and out +of the holy city; then as many things are +to be established <hi rend='italic'>jure divino</hi> as can well +be. But it is a sin to diminish or take +aught from the word of God, insomuch that +it is forbidden under pain of taking away a +man's part out of the book of life, and out +of the holy city; therefore as many things +are to be established <hi rend='italic'>jure divino</hi> as can +well be. +</p> + +<p> +It must be remembered, withal, 1. That +the question is not now, Whether this or +that form of church government be <hi rend='italic'>jure +divino</hi>; but, Whether a church government +be <hi rend='italic'>jure divino</hi>; whether Jesus +Christ hath thus far revealed his will in +his word, that there are to be church-censures, +and those to be dispensed by church-officers. +The brother is for the negative of +this question. 2. Neither is it stood upon +by any, so far as I know, that what the +Parliament shall establish concerning church +government must be established by them +<hi rend='italic'>jure divino</hi> If the Parliament shall, in a +<pb n="2-004"/><anchor id="Pg2-004"/> +parliamentary and legislative way, establish +that thing which really, and in itself, is agreeable +to the word of God, though they +do not declare it to be the will of Jesus +Christ, I am satisfied, and, I am confident, +so are others. This I confess, That it is +incumbent to parliament-men, to ministers, +and to all other Christians, according to +their vocation and interest, to search the +Scriptures, and thereby to inform their own +and other men's consciences, so as they may +do in faith what they do in point of church +government, that is, that they may know +they are not sinning, but doing the will of +God. 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 +God. And why should <hi rend='italic'>jus divinum</hi> be +such a <hi rend='italic'>noli me tangere</hi>? The reason was +given. <q>This was the only thing that hindered +union in the Assembly (saith he). +Two parties came biassed. The reverend +commissioners from Scotland were for the +<hi rend='italic'>jus divinum</hi> of the presbyterial, the Independents +for the congregational government. +How should either move? where should +both meet?</q> If it was thus, how shall he +make himself blameless, who made union in +the Assembly yet more difficult, because he +came biassed a third way, with the Erastian +tenets? And where he asketh where +the Independents and we should meet, I +answer, In holding a church government +<hi rend='italic'>jure divino</hi>, that is, that the pastors and +elders ought to suspend or excommunicate +(according to the degree of the offence) +scandalous sinners. Who can tell but the +purging of the church from scandals, and +the keeping of the ordinances pure (when it +shall be actually seen to be the great thing +endeavoured on both sides), may make union +between us and the Independents more easy +than many imagine. As for his exceptions +against us who are commissioners from the +church of Scotland, I thank God it is but +such, yea, not so much, as the Arminians +did object<note place='foot'>Grotii Apologet, cap. +5. <q>Extranci autem quo +rum maximus esse debuerut usus in pace concili +anda ex partium altera erant conquisiti. Et infia +losa mandata externis data damnationem remon +strautium præ se ferebant, ut et orationes habitæ +ante causam cognitam.</q> The Arminians, in their +Presbyterorum Censuræ, cap. 25, p. 286, 287, hold this as +a necessary qualification of those that are admitted +into synods, that they be not astricted to any church, +not to any confession of faith.</note> against the +foreign divines who +<pb n="2-005"/><anchor id="Pg2-005"/> +came to the Synod of Dort. They complained +that those divines were pre-engaged +and biassed, in regard of the judgment of +those churches from which they came; and +that therefore they did not help, but hinder, +union in that assembly. And might +not the Arians have thus excepted against +Alexander, who was engaged against them +before he came to the Council of Nice? +Might not the Nestorians have made the +same exception against Cyril, because he +was under an engagement against them before +he came to the Council of Ephesus? +Nay, had not the Jewish zealots the very +same objection to make against Paul and +Barnabas, who were engaged, not in the behalf +of one nation, but of all the churches +of the Gentiles, against the imposition of +the Mosaical rites, and had so declared +themselves at Antioch before they came to +the synod at Jerusalem? Acts xv. 2. It is +not faulty to be engaged for the truth, but +against the truth. It is not blameworthy, +but praiseworthy, to hold fast so much as +we have already attained unto. Notwithstanding +we, for our part, have also from +the beginning professed, <q>That we are +most willing to hear and learn from the +word of God what needeth further to be +reformed in the church of Scotland.</q><note place='foot'>In +our first paper presented to the Grand Committee.</note> +</p> + +<p> +The second rule which was offered in +that sermon was this: <q>Let all precepts, +held out as divine institutions, have clear +scriptures,</q> &c.; <q>Let the Scripture speak +expressly,</q> saith he. I answer: The Scripture +speaks in that manner which seemed +fittest to the wisdom of God; that is, so as +it must cost us much searching of the Scripture, +as men search for a hid treasure, before +we find out what is the good, and acceptable, +and perfect will of God concerning +the government of his church. Will any +divine in the world deny that it is a divine +truth which, by necessary consequence, is +drawn from Scripture, as well as that which, +in express words and syllables, is written in +Scripture? Are not divers articles of our +profession,—for instance, the baptism of infants,—necessarily +and certainly proved from +Scripture, although it makes no express mention +thereof in words and syllables? But let +us hear what he hath said concerning some +scriptures (for he names but two of them) +upon which the acts of spiritual or ecclesiastical +<pb n="2-006"/><anchor id="Pg2-006"/> +government have been grounded. +<q>That place, 1 Cor. v., takes not hold +(saith he) on my conscience for excommunication, +and I admire that Matt. xviii. so +should upon any.</q> It is strange that he +should superciliously pass them over without +respect to so great a cloud of witnesses in +all the reformed churches, 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 excommunication; which, +if he had done, he should not want a reply. +In the meantime, he intermixeth a politic +consideration into this debate of divine +right. <q>I could never yet see (saith he) +how two co-ordinate governments, exempt +from superiority and inferiority, can be in +one state.</q> I suppose he hath seen the +co-ordinate governments of a general and +of an admiral; or, if we shall come lower, +the government of parents over their children, +and masters over their servants, though +it fall often out, that he who is subject to +one man as his master, is subject to another +man as his father. In one ship there may +be two co-ordinate governments, the captain +governing the soldiers, the master governing +the mariners. In these and such like cases you +have two co-ordinate governments, when the +one governor is not subordinate to the other. +There is more subordination in the ministers +and other church-officers towards the +civil magistrate. For the minister of Christ +must be in subjection to the magistrate; +and if he be not, he is punishable by the +law of the land as well as any other subject. +The persons and estates of church-officers, +and all that they have in this world, +are subject to civil authority. But that which +is Christ's, and not ours, the royal prerogative +of the King of saints, in governing of +his church according to his own will, is not +subject to the pleasure of any man living. +But the reverend brother might well have +spared this. It is not the independency +of the church government upon the civil +government which he intended to speak against, +it is the very thing itself, a church +government, as is manifest by his other two +rules. +</p> + +<p> +I come therefore to his next, which is +the third rule: <q>Lay no more burden of +government upon the shoulders of ministers +than Christ hath plainly laid upon them.</q> +He means none at all, as is manifest not +only by his fourth rule, where he saith that +<pb n="2-007"/><anchor id="Pg2-007"/> +he finds no institution of other governments +beside magistracy, but also by the next +words, <q>The ministers have other work to +do (saith he), and such as will take up the +whole man.</q> He might have added this +one word more, that without the power of +church government, when ministers have +done all that ever they can, they shall not +keep themselves nor the ordinances from +pollution. Before I proceed any farther, +let it be remembered, when he excludes +ministers from government: First, It is +from spiritual or ecclesiastical government, +for the question is not of civil government. +Secondly, He excludes ruling elders too, +and therefore ought to have mentioned +them with the ministers as those who are to +draw the same yoke together, rather than +to tell us of an <q>innate enmity between the +clergy and the laity.</q> The keeping up of +the names of the clergy and laity savoureth +more of a domineering power than anything +the brother can charge upon presbyteries. +It is a point of controversy between Bellarmine<note place='foot'>Bellarm. +de Cler., lib. 1, cap. 1.</note> +and those that write against him; he +holding up, and they crying down those +names, because the Christian people are the +κλῆρος, the heritage of the Lord as well +as the ministers. Thus much by the way of +that distinction of names; and, for the thing +itself, to object an innate enmity between +the ministers of the gospel and those that +are not ministers, is no less than a dishonouring +and aspersing of the Christian religion. +To return, you see his words tend to +the taking away of all church government +out of the hands of church-officers. Now +may we know his reasons? He fetcheth the +ground of an argument out of his own +heart: <q>I have a heart (saith he) that +knows better how to be governed than govern.</q> +I wish his words might hold true +in a sense of pliableness and yielding to government. +How he knows to govern I +know not; but it should seem in this particular +he knows not how to be governed; +for after both houses of parliament have +concluded <q>that many particular congregations +shall be under one presbyterial government,</q> +he still acknowledgeth no such thing +as presbyterial government. I dare be bold +to say he is the first divine, in all the Christian +world, that ever advised a state to give +no government to church-officers, after the +state had resolved to establish presbyterian +<pb n="2-008"/><anchor id="Pg2-008"/> +government; but let us take the strength of +his argument as he pretendeth it. He +means not of an humble pliableness and +subjection (for that should ease him from his +fear of an ambitious ensnarement, and so +were contrary to his intention), but of a sinful +infirmity and ambition in the heart, +which makes it fitter for him and others to +be kept under the yoke than to govern. +And thus his argumentation runs: <q>Might +I measure others by myself, and I know not +why I may not (God fashions men's hearts +alike; and as in water face answers face, so +the heart of man to man), I ingenuously +profess I have a heart that knows better +how to be governed than govern,—I fear an +ambitious ensnarement, and I have cause,—I +see what raised Prelacy and Papacy to +such a height,</q> &c. The two scriptures will +not prove what he would. The first of +them, Psal. xxxiii. 15, <q>He fashioneth their +hearts alike,</q> gives him no ground at all, +except it be the homonomy of the English +word <hi rend='italic'>alike</hi>, which in this place noteth nothing +else but τὸ καθόλου,—all men's hearts +are alike in this, that God fashioneth them +all, and therefore knoweth them all <hi rend='italic'>æque</hi> +or alike (that is the scope of the place). +The Hebrew <hi rend='italic'>jachad</hi> is used in the same +sense, Ezra iv. 3, <q>We ourselves together +will build;</q><note place='foot'>יחד <hi rend='italic'>una simul</hi>, +from יחד <hi rend='italic'>unire</hi>.</note> +they mean not they will all +build in the like fashion, or in the same +manner, but that they will build all of them +together, one as well as another; so Psal. +ii. 2, <q>The rulers take counsel together;</q> +Jer. xlvi. 12, <q>They are fallen both together.</q> +The other place, Prov. xxvii. 19, if +you take it word by word as it is in the Hebrew, +is thus: <q>As in water faces to faces; +so the heart of man to man.</q> Our translators +add the word <hi rend='italic'>answereth</hi>, but the Hebrew +will suffer the negative reading, <hi rend='italic'>As +in water faces answer not to faces</hi>. The +Septuagint reads: <q>As faces are not like +faces, so neither are the hearts of men alike.</q> +The Chaldee paraphrase thus: <q>As waters +and as countenances, which are not like one +another, so the hearts of the sons of men are +not alike.</q> Thus doth Mr Cartwright, in +his judicious commentary, give the sense: +<q>As in the water face doth not answer fully +to face, but in some sort, so there may be a +conjecture, but no certain knowledge of the +heart of man.</q> But let the text be read affirmatively, +not negatively, what shall be +<pb n="2-009"/><anchor id="Pg2-009"/> +the sense? Some take it thus:<note place='foot'>Maldonatus, +Mercerus.</note> A man's +heart may be someway seen in his countenance +as a face in the water. Others<note place='foot'>Melancthon.</note> +thus: As a face in the water is various and +changeable to him that looketh upon it, so +is the heart of man inconstant to a friend +that trusteth in him. Others<note place='foot'>Jansenius, +Diodati.</note> thus: As a +man seeth his own face in the water, so he +may see himself in his own heart or conscience. +Others<note place='foot'>D. Jermin.</note> thus: As face answereth +face in the water, so he that looketh for a +friendly affection from others, must show it +in himself. It will never be proved that +any such thing is intended in that place as +may warrant this argumentation. There is +a particular corruption in one man's +heart—for instance, ambition—which makes +him unfit to be trusted with government; +therefore the same corruption is in all other +men's hearts; even as the face in the water +answereth the face out of the water so just, +that there is not a spot or blemish in the +one but it is in the other. I am sure Paul +taught us not so when he said, <q>In lowliness +of mind let each esteem other better +than themselves,</q> Phil. ii. 3. Nay, the +brother himself hath taken off the edge of +his own argument (if it had any) in his epistle +printed before his sermon, where, speaking +of his brethren, from whose judgment +he dissenteth in point of government, he +hath these words: <q>Whose wisdom and humility +(I speak it confidently) may safely +be trusted with as large a share of government +as they themselves desire.</q> Well, +but suppose now the same corruption to be +in other men's hearts, that they are in great +danger of an ambitious ensnarement if they +be trusted with government, is this corruption +only in the hearts of ministers, or is +it in the hearts of all other men? I suppose +he will say, in all men's hearts, and +then his argument will conclude against all +civil government. Last of all, Admit that +there be just fears of abusing the power and +government ecclesiastical,—let the persons +to be intrusted with it be examined, and the +power itself bounded according to the strictest +rules of Christ. Let abuses be prevented, +reformed, corrected. The abuse cannot +take away the use where the thing itself is +necessary. Why might he not have satisfied +himself without speaking against the +<pb n="2-010"/><anchor id="Pg2-010"/> +thing itself? Once, indeed, he seemeth to +recoil, and saith, <q>Only I would have it so +bounded, that it might be said, Hitherto +shalt thou come, and here shalt thou stay +thy proud waves,</q> yet by and by he passeth +his own bounds, and totally renounceth the +government to the civil power, which I +shall speak to anon. But I must first ask, +Whence is this fear of the proud swelling +waves of presbyterial government? Where +have they done hurt? Was it upon the +coast of France, or upon the coast of Holland, +or upon the coast of Scotland, or where +was it? Or was it the dashing upon <hi rend='italic'>terra +in cognita</hi>? He that would forewarn men +to beware of presbyterial usurpations (for so +the brother speaking to the present controversy +about church government must be apprehended), +and to make good what he saith +falls upon the stories of Pope Paul V., and +of the Bishop of Canterbury, is not a little +wide from the mark. I should have expected +some examples of evils and mischiefs +which presbyterial government hath brought +upon other reformed churches. +</p> + +<p> +Well, the reverend brother hath not done, +but he proceedeth thus: <q>It was the king +of Sodom's speech to Abraham, <q>Give me +the persons, take thou the goods;</q> so say I, +Give us doctrine, take you the government: +as is said, Right Honourable, give me leave +to make this request in the behalf of the +ministry. Give us two things and we shall +do well: 1. Give us learning; and, 2. Give +us a competency.</q> +</p> + +<p> +This calls to mind a story which Clemens +Alexandrinus tells us:<note place='foot'>Pædag., +lib. 2, cap. 12.</note> When one had painted +Helena with much gold, Apolles, looking +upon it, <q>Friend (saith he), when you could +not make her fair, you have made her rich.</q> +Learning and competency do enrich. The +Jesuits have enough of both, but that which +maketh a visible ministerial church to be +<q>beautiful as Tizrah, comely as Jerusalem,</q> +that which maketh fair the outward face of +a church, is <emph>government</emph> and <emph>discipline</emph>, the +removing of scandals, the preserving of the +ordinances from pollution. He had spoken +more for the honour of God and for the +power of godliness, if he had said this in +the behalf of the ministry: It were better +for us to want competency and helps to +learning, than to partake with other men's +sins, by admitting the scandalous and profane +to the Lord's table. His way, which +<pb n="2-011"/><anchor id="Pg2-011"/> +he adviseth, will perhaps <q>get us an able +ministry, and procure us honour enough,</q> +as he speaketh; but, sure, it can neither preserve +the purity, nor advance the power of +religion, because it putteth no black mark +upon profaneness and scandal in church-members +more than in any others. The +king of Sodom's speech cannot serve his +turn except it be turned over, and then it +will serve him as just as anything, thus: +Give us the goods, take you the persons (or +<emph>the souls</emph>, as the Hebrew and the Chaldee +hath it); <q>Give us a competency,</q> saith he,—here +he asketh the goods,—<q>take you the +government,</q>—here he quitteth the persons +or souls to be governed only by the civil +power. However, as at that time Abraham +would take nothing that was not his +own, insomuch as he answereth the king of +Sodom: <q>I will not take from a thread +even to a shoe-latchet, and that I will not +take anything that is thine,</q> Gen. xiv. 23; +so this Parliament, I trust, shall be so +counselled and guided of the Lord, that +they will leave to the church what is the +church's, or rather to Christ what is Christ's. +And as Abraham had lift up his hand to +the most high God to do that (ver. 32), so +have the Honourable Houses, with hands lift +up to the most high God, promised to do +this. +</p> + +<p> +And now, seeing I have touched upon +the covenant, 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-officers, but to take the government +of the church wholly into their +own hands. In the first article of the +solemn league and covenant, there is thrice +mention made of the government of the +church; and namely, That we shall endeavour +the reformation of religion in the +kingdoms of England and Ireland, in doctrine, +worship, discipline, and government, +according to the word of God, and the +example of the best reformed churches. +Where observe, +</p> + +<p> +1. The extirpation of church government +is not the reformation of it. The +second article is indeed of things to be extirpated; +but this of things to be preserved +and reformed. Therefore as by the covenant +Prelacy was not to be reformed, but +to be abolished, so, by the same covenant, +church government was not to be abolished, +but to be reformed. +</p> + +<pb n="2-012"/><anchor id="Pg2-012"/> + +<p> +2. Church government is mentioned in +the covenant as a spiritual, not a civil +thing. The matters of religion are put +together—doctrine, worship, discipline, and +government; the privileges of Parliament +come after, in the third article. +</p> + +<p> +3. That clause, <q>According to the word +of God,</q> implieth, that the word of God +holdeth forth such light unto us as may +guide and direct us in the reformation of +church government. +</p> + +<p> +4. And will the brother say that the +example of the best reformed churches +leadeth us his way; that is, to have no +church government at all distinct from the +civil government? +</p> + +<p> +And so much concerning his third rule. +</p> + +<p> +The fourth was this: <q>A Christian magistrate, +as a Christian magistrate, is a governor +in the church.</q> And who denieth +this? The question is, Whether there ought +to be no other government in the church +beside that of the Christian magistrate. +That which he driveth at is, That the +Christian magistrate should leave no power +of spiritual censures to the elderships. He +would have the magistrate to do like the +rich man in the parable, who had exceeding +many flocks and herds, and yet did +take away the little ewe-lamb from the +poor man, who had nothing save that. +The brother saith, <q>Of other governments +besides magistracy, I find no institution; of +them I do, Rom. xiii. 1, 2.</q> I am sorry +he sought no better, else he had found +more. Subjection and obedience is commanded, +as due not only to civil but to +spiritual governors, to those that are over +us in the Lord, 1 Thess. v. 12; so, 1 Tim. +v. 17, <q>Let the elders that rule well be +counted worthy of double honour;</q> Heb. +xiii. 7, <q>Remember them which have the +rule over you, who have spoken unto you +the word of God;</q> ver. 17, <q>Obey them +that have the rule over you, and submit +yourselves; for they watch for your souls.</q> +And what understandeth he by <q>he that +ruleth,</q> Rom. xii. 8? If the judgment of +Gualther and Bullinger have any weight +with him (as I suppose it hath) they do not +there exclude, but take in, under that word, +the ruling officers of the church. +</p> + +<p> +But now, in the close, let the reverend +brother take heed he hath not split upon a +rock, and taken from the magistrate more +than he hath given him. He saith, <q>Christian +magistrates are to manage their office +<pb n="2-013"/><anchor id="Pg2-013"/> +under Christ, and for Christ. Christ hath +placed governments in his church, 1 Cor. +xii. 28, &c. I find all government given +to Christ, and to Christ as Mediator (I desire +all to consider it), Eph. i. 3, 23, and +Christ, as Head of these, given to the +church.</q> If this be good divinity, 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 +magistrates. +</p> + +<p> +First, He lets the pagan or infidel magistrate +fall to the ground, as an usurper +who hath no just title to reign, because all +government is given to Christ, and to him +as Mediator. But which way was the authority +of government derived from Christ, +and from him as Mediator, to a pagan +prince or emperor? +</p> + +<p> +Next, He will make it to fare little better +with the Christian magistrate. For if +the Christian magistrate be the vicegerent +of Christ, and of Christ as Mediator; and +if he be to manage his office under, and for +Christ,—then the reverend brother must +either prove from Scripture, that Christ, +as Mediator, hath given such a commission +of vicegerentship and deputyship to the +Christian magistrate; or otherwise, acknowledge +that he hath given a most dangerous +wound to magistracy, and made it an empty +title, claiming that power which it hath no +warrant to assume. +</p> + +<p> +God and nature hath made magistrates, +and given them great authority; but from +Christ as Mediator they have it not. +</p> + +<p> +I find in Scripture, that church-officers +have their power from Christ as Mediator; +and they are to manage their office under +and for Christ; and in the name of the +Lord Jesus Christ do we assemble ourselves +together, Matt. xviii. 20; in his name do +we preach, Luke xxiv. 47; Acts iv. 17, 18; +v. 28, 41; ix. 27; in his name do we baptise, +Acts ii. 38; iv. 12, 16; xix. 5; in his +name do we excommunicate, 1 Cor. v. 5. +But I do not find in Scripture that the +magistrate is to rule, or to make laws, or to +manage any part of his office in the name +of the Lord Jesus Christ. And as the Mediator +hath not anywhere given such a commission +and power to the magistrate, so, as +Mediator, he had it not to give; for he +was not made a judge in civil affairs, Luke +xii. 14, and his kingdom is not of this world, +John xviii. 36. How can that power which +Christ as Mediator hath not received of the +<pb n="2-014"/><anchor id="Pg2-014"/> +Father be derived from Christ to the Christian +magistrate? I know that Christ, as he +is the eternal Son of God, and <q>thought it +no robbery to be equal with God,</q> doth, +with the Father and the Holy Ghost, reign +and rule over all the kingdoms of the sons +of men. He that is Mediator, being God, +hath, as God, all power in heaven and earth +(and this power was given to him, Matt. +xxviii. 18, both by the eternal generation, +and by the declaration of him to be the +Son of God with power, when he was raised +from the dead, Rom. i. 4, even as he is +said to be begotten, when he was raised +again, Acts xiii. 33: he had relinquished +and laid aside his divine dominion and +power when he had made himself in the +form of a servant, but after his resurrection +it is gloriously manifested), and so he that +is Mediator, being God, hath power to subdue +his and his church's enemies, and to +make his foes his footstool. But as Mediator +he is only the church's King, Head, +and Governor, and hath no other kingdom. +The Photinians have defined the kingly +office of Christ thus: <q>It is an office committed +to him by God, to govern, with the +highest authority and power, all creatures +endued with understanding, and especially +men, and the church gathered of them.</q><note place='foot'>Religionis +Christianae brevis Institutio. Anno +1634, ca. 23. Quid est regium munus? Resp. Est +munus ipsi à Deo commissum omnes creaturas intelligentia +praeditas, ac imprimis homines et ecclesiam +ex iis collectam, summa cum auctoritate ac potestate +gubernandi. Jac. Martini Synops. Relig. Photin., cap. +23. Etiamsi non negemus Christo jam ad dextrum +Dei sedenti subjecta esse omnia, inimicosque ipsi subjici +tanquam scabellum pedum suorum, &c. Proprie +tamen dicitur Rex suae ecclesiae, uti etiam ecclesia, +proprie loquendo ejus regnum est. Sic enim +de ipso vaticinatus est Zecharias, cap. ix. 9, &c. +Unde etiam nos cum Hasenreffero officium Christi +regium definimus, quo Christus cives suos Verbi +ministerio usque ad mundi finem colligit, eosque +praeclaris donis ornat, contra hostes (in quorum +medio dominatur) fortiter defendit, ac tandem aeterna +gloria et honore coronat. Fr. Gomar. Aral. +prop. Obad. vers. ult. Is autem Jesus Christus, in +N.T. exhibitus Rex. Qui ut cum patre habet regnum +generale omnipotentiae: ita habet speciale, de +quo hic agitur, mediationis.</note> +But those that have written against them +have corrected their definition in this particular, +because Christ is properly King of +his church only. +</p> + +<p> +As for those two scriptures which the +brother citeth, they are extremely misapplied. +He citeth 1 Cor. xii. 28 to prove +that Christ hath placed civil governments +in his church. If by the governments or +<pb n="2-015"/><anchor id="Pg2-015"/> +governors there mentioned he understood +the civil magistrates, yet that place saith +not that Christ hath placed them, but that +God hath done it. +</p> + +<p> +Next, The Apostle speaks of such governors +as the church had at that time; but at +that time the church had no godly nor +Christian magistrates. This is Calvin's argument, +whereby he proves that ecclesiastical, +not civil governors, are there meant. +</p> + +<p> +Thirdly, I ask, How can we conceive +that civil government can come into the +catalogue of ecclesiastical and spiritual administrations? +for such are all the rest there +reckoned forth. +</p> + +<p> +Lastly, The brother, after second thoughts, +may think he hath done another disservice +to the magistrate, in making the magistracy +to be below and behind the ministry. The +Apostle puts them in this order: <q>God +hath set some in the church, first apostles, +secondly prophets, thirdly teachers, after +that miracles, then gifts of healings, helps, +governments,</q> &c. How makes the brother +this to agree with his interpretation. +</p> + +<p> +Next, He citeth Eph. i. 21-23, to +prove that all government is given to Christ, +and to him as Mediator; and Christ, as +Head of these, given to the church. But +this place maketh more against him than +for him; for the Apostle saith not that +Christ is given to the church as the Head +of all principalities and powers. The brother +saith so; and, in saying so, he makes +Christ a head to those that are not of his +body. +</p> + +<p> +The Apostle saith far otherwise: That +God gave Christ <q>to be the head over all +things to the church, which is his body;</q> +which the Syriac readeth more plainly,—<q>And +him who is over all he gave to be +the head to the church.</q> He is a head to +none but the church; but He who is head +to the church <q>is over all, God blessed for +ever,</q> Rom. ix. 5; yea, even as a man, he +is over or above all. The very human nature +of Christ which was raised from the +dead, being set at the right hand of the +Majesty of God, is exalted to a higher degree +of honour and glory than either man +or angel ever was, or ever shall he; so that +He that is head of the church is over all, +because he doth not only excel his own +members, but excel all creatures that ever +God made. It is one thing to say that +Christ is exalted to a dignity, excellency, +pre-eminence, majesty, and glory, far above +<pb n="2-016"/><anchor id="Pg2-016"/> +all principality, and power, and might, and +dominion; another thing to say that Christ +is head of all principalities and governments, +and, as Mediator, exerciseth his +kingly office over these. The Apostle saith +the former, but not the latter. +</p> + +<p> +Shall I need to illustrate this distinction? +Is there anything more known in the world? +Will any say that he who excels other men +in dignity, splendour, honour, and glory, +must therefore reign and rule over all those +whom he thus excels? +</p> + +<p> +The Apostle saith indeed, in another +sense, that Christ <q>is the head of all principality +and power,</q> Col. ii. 10. But that +is spoken of Christ not as he is Mediator, +but only as he is God; and the Apostle's +meaning in those words is nothing but this: +That Christ is true God, saith Tossanus; +that he is omnipotent, saith Gualther; that +he, being the natural Son of God, is together +with the Father, Lord of all things, +saith Bullinger. +</p> + +<p> +That this is the meaning will soon appear:— +</p> + +<p> +1. From the scope of the place, which is +to teach the Colossians not to worship angels, +because they are but servants, and the +Son of God is their Lord and Head. +</p> + +<p> +2. The Apostle expounds himself how +Christ is the head of all principality and +power: Col. i. 15-17, <q>Who is the image +of the invisible God, the first-born of every +creature: for by him were all things created +that are in heaven, and that are in +earth, visible and invisible, whether they be +thrones, or dominions, or principalities, or +powers; all things were created by him, and +for him: and he is before all things, and by +him all things consist.</q> Now all this is, +without controversy, to be understood not of +the office, but of the person of Jesus Christ; +not of his governing and kingly office, as he +is Mediator, but to prove that he is true and +very God; therefore Beza, Zanchius, Gualther, +Bullinger, Tossanus, M. Bayne, and +divers other interpreters upon the place, do +generally agree that the Apostle (ver. 15-17) +speaks of the dignity and excellency of +the person of Jesus Christ, proving him to +be true God; and that (ver. 18) he cometh +to speak of his office, as he is Mediator: +<q>And he is the head of the body, the +church,</q> &c. So that we may distinguish a +twofold headship of Jesus Christ: One, in +regard of his Godhead,—and so he is head +of all principality and power; another, in +<pb n="2-017"/><anchor id="Pg2-017"/> +regard of his office of Mediatorship,—and so +he is head of the church only. The present +question is of the latter, not of the former. +The former is common to the Son of God +with the Father and the Holy Ghost; the +latter is proper to Christ as God and man. +The former shall continue for ever; the +latter shall not continue for ever. The former +doth not necessarily suppose the latter; +but the latter doth necessarily suppose the +former. Christ can reign as God, though +he reign not as Mediator; but he cannot +reign as Mediator and not reign as God. +The object of the former is every creature; +the object of the latter is the church gathered +out of the world. +</p> + +<p> +This digression concerning the headship +of Jesus Christ may for the future prevent +divers objections, so I shall return. +</p> + +<p> +And now (I desire all to consider it) there +is not one word in those three last verses of +Eph. i. which will give any ground for that +which the brother with so much confidence +averreth. Ver. 21 affordeth this argument +against him: The honour and dignity of Jesus +Christ there spoken of hath place <q>not +only in this world, but also in that which is +to come.</q> But the kingdom and government +which is given to Christ, as Mediator, +shall not continue in the world to come +(for when Christ hath put his enemies under +his feet, he shall deliver up the kingdom +to the Father, and reign no longer as Mediator, +1 Cor. xv. 24, 25); therefore the government +given to Christ, as he is Mediator, +cannot be meant in that place, but the +dignifying, honouring, preferring, and exalting +of Christ to a higher degree of glory +than either man or angel. +</p> + +<p> +Come on now and see whether ver. 22 +maketh any whit more for him: He <q>hath +put all things under his feet;</q> that is, saith +Zanchius, all things but the church, which +is his body. But this must be meant in respect +of the decree and foreknowledge of +God, as Jerome expounds the place; and so +doth the Scripture expound itself: Heb. ii. +8, <q>But now we see not yet all things put +<pb n="2-018"/><anchor id="Pg2-018"/> +under him;</q> 1 Cor. xv. 25, <q>He must reign, +till he hath put all enemies under his feet;</q> +Acts ii. 34, 35, <q>Sit thou on my right hand, +until I make thy foes thy footstool.</q> Now, +when Christ shall have put down all rule, +and all authority, and power, and shall put +his enemies under his feet, then he shall +cease to reign any more as Mediator (which +I have even now proved); but before that +be done he reigns as Mediator. So that it +can never be proved that the meaning of +these words, <q>He hath put all things under +his feet,</q> is, that all government in this +world is given to Christ as Mediator; and +whoever saith so, must needs acknowledge +that Christ's exercising of government, as +he is Mediator, over all principalities and +powers, shall continue after all things shall +be put under his feet; or that Christ shall +not govern as Mediator, <q>till all things be +put under his feet,</q> which is so contrary +to the Apostle's meaning, that Christ shall +then cease to reign as Mediator. +</p> + +<p> +The next words, <q>And he gave him to be +the head over all things to the church,</q> +do furnish another argument against him. +Christ's headship, and his government as +Mediator, are commensurable, and of an +equal extent. Christ is a head to none but +to his church; therefore no government is +given to him as Mediator but the government +of his church. +</p> + +<p> +The last verse doth further confirm that +which I say; for the Apostle, continuing +his speech of the church, saith, <q>Which is +his body, the fulness of him that filleth all +in all.</q> He calls the church Christ's fulness, +in reference to his headship, that +which makes him full and complete so far +as he is a head or king. Having his +church fully gathered, he hath his complete +kingdom, his perfect body; and this +being done, he wants nothing, so far as he +is Mediator: so that the Holy Ghost doth +here, as it were on purpose, anticipate this +opinion, lest any should think all civil government +is given to Christ as Mediator. +Though, as God, he filleth heaven and +earth, yet, as Mediator, his filling of all in +<pb n="2-019"/><anchor id="Pg2-019"/> +all extends no further than his body, his +church, which is therefore called his fulness. +</p> + +<p> +Finally, To avoid the mistake of this +place, and upon the whole matter, let these +three things be well distinguished in the +Mediator Jesus Christ. 1. His ὑπεροχὴ or +δυχα, his eminence and highness in respect +of the glory and majesty he is exalted to, +far above whatsoever is highest among all +the creatures. 2. His δύναμις, the power +by which he can, and doth by degrees, and +will more and more subdue his and his +church's enemies, and dash them in pieces +like a potter's vessel, and break them with +a rod of iron. 3. His βασιλεία, his kingly +power, by which he exerciseth acts of government. +These three are distinguished +in an earthly king, the first two being of a +larger extent than the third. The conclusion +of that prayer which our Lord taught +his disciples doth distinguish the same three +in God: <q>Thine is the kingdom, and the +power, and the glory.</q> Now these being +distinguished in the Mediator Jesus Christ, +I conclude with these three distinct assertions +(the truth whereof I hope I have made +to appear): 1. As Mediator, he is exalted +and dignified above all creatures, and his +glory is above all the earth; 2. As Mediator, +he exerciseth acts of divine power and +omnipotence over all creatures, in the behalf +of, and for the good of his church, and +restraineth, or diverteth, or destroyeth all +his church's enemies; 3. As Mediator, he is +king, head, and governor to none but his +church: neither was all government put in +his hand, but that of the church only. +</p> + +<p> +I could enlarge myself further against +that most dangerous principle, <q>That all +government, even that which is civil, is given +to Christ, and to him as Mediator;</q> but +let these things suffice for the present. The +reverend brother's opinion will find better +entertainment among the Jews, who expect +a temporal monarchy of the Messiah; and +among Papists, who desire to uphold the +Pope's temporal authority over kings, as +Christ's vicegerent upon earth. +</p> + +</div> + +</div> + +<pb n="3-i"/><anchor id="Pg3-i"/> + +<div rend="page-break-before: always"> +<index index="toc"/> +<index index="pdf" level1="Nihil Respondes"/> +<head>NIHIL RESPONDES: OR A DISCOVERY OF THE +EXTREME UNSATISFACTORINESS OF MR COLEMAN'S PIECE.</head> + +<p rend="font-size: x-large; text-align: center">NIHIL RESPONDES:</p> +<p rend="font-size: x-large; text-align: center">OR</p> +<p rend="font-size: x-large; text-align: center">A DISCOVERY</p> +<p rend="font-size: x-large; text-align: center">OF THE</p> +<p rend="font-size: x-large; text-align: center">EXTREME UNSATISFACTORINESS OF MR COLEMAN'S PIECE,</p> +<p rend="font-size: x-large; text-align: center">PUBLISHED LAST WEEK UNDER THE TITLE OF</p> +<p rend="font-size: x-large; text-align: center"><q>A BROTHERLY EXAMINATION RE-EXAMINED.</q></p> +<p rend="font-size: x-large; text-align: center">WHEREIN HIS SELF CONTRADICTIONS;</p> +<p rend="font-size: x-large; text-align: center">HIS YIELDING OF SOME THINGS, AND NOT ANSWERING TO OTHER THINGS OBJECTED AGAINST HIM;</p> +<p rend="font-size: x-large; text-align: center">HIS ABUSING OF SCRIPTURE; HIS ERRORS IN DIVINITY;</p> +<p rend="font-size: x-large; text-align: center">HIS ABUSING OF THE PARLIAMENT, AND ENDANGERING THEIR AUTHORITY; HIS ABUSING OF THE ASSEMBLY;</p> +<p rend="font-size: x-large; text-align: center">HIS CALUMNIES, NAMELY, AGAINST THE CHURCH OF SCOTLAND AND AGAINST MYSELF;</p> +<p rend="font-size: x-large; text-align: center">THE REPUGNANCY OF HIS DOCTRINE TO THE SOLEMN LEAGUE AND COVENANT;—</p> +<p rend="font-size: x-large; text-align: center">ARE PLAINLY DEMONSTRATED.</p> +<p rend="font-size: x-large; text-align: center">BY GEORGE GILLESPIE,</p> +<p rend="font-size: x-large; text-align: center">MINISTER AT EDINBURGH, 1642.</p> +<p rend="text-align: center"><q>Understanding neither what they say, nor +whereof they affirm.</q>—1 TIM. i. 7.</p> +<p rend="text-align: center">EDINBURGH:</p> +<p rend="text-align: center">ROBERT OGLE, AND OLIVER & BOYD.</p> +<p rend="text-align: center">M. OGLE & SON, AND WILLIAM COLLINS, GLASGOW.</p> +<p rend="text-align: center">J. DEWAR, PERTH. W. MIDDLETON, DUNDEE. G. & R. KING, ABERDEEN.</p> +<p rend="text-align: center">W. M'COMB, BELFAST.</p> +<p rend="text-align: center">HAMILTON, ADAMS & CO., AND JAMES NISBET & CO., LONDON.</p> +<p rend="text-align: center">1645.</p> +<p rend="text-align: center">REPRINTED BY A. W. MURRAY, MILNE SQUARE, EDINBURGH.</p> +<p rend="text-align: center">1844.</p> + +<pb n="3-001"/><anchor id="Pg3-001"/> + +<p> +After that Mr Coleman had preached +and printed such doctrine as I was, in my +conscience, fully persuaded was contrary to +the covenant of the three kingdoms, and destructive +(if it were put in practice) to the +reformation of religion, 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 +here, I thought myself obliged in duty, +and in the trust which I bear, to give a +public testimony against his doctrine (which +others did also) upon occasion not sought, but +by divine providence, and a public calling +then offered, first for preaching, and after +for printing, in either of which I think +there did not appear the least disrespect or +bitterness towards the reverend brother. +The Lord knows my intention was to speak +to the matter, to vindicate the truth, and to +remove that impediment of reformation by +him cast in; and if he, or any man else had, +in meekness of spirit, gravely and rationally, +for clearing of truth, endeavoured to confute +me, I ought not, I should not, have taken it +ill; but now, when this piece of his against +me, called <q>A Brotherly Examination Re-examined</q> +(I think he would or should +have said <hi rend='italic'>examined</hi>, for this is the first +examination of it), I find it more full of +<emph>railing</emph> than of <emph>reasoning</emph>, of <emph>gibing</emph> than +of <emph>gravity</emph>; and when polemics do so degenerate, +the world is abused not edified. He +tells me if I have not work enough I shall +have more. I confess the answering of this +piece is no great work; and the truth is, I +am ashamed I have so little to make answer +unto; yet I shall do my best to improve +even this work to edification. When +other work comes I wish it be work indeed, +<pb n="3-002"/><anchor id="Pg3-002"/> +and not words. <hi rend='italic'>Res cum re, ratio cum +ratione concertet</hi>, as the father said: Arguments, +Sir, arguments, arguments, if there +be any: you have affirmed great things, +and new things, which you have not proved. +The assertions of such as are for a church +government <hi rend='italic'>in genere</hi>, and for the presbyterial +government <hi rend='italic'>in specie</hi>, are known; +their arguments are known, but your solutions +are not yet known. If Mr Prynne's +book against the suspension of scandalous +persons from the sacrament be the work +for the present which he means, I hope it +shall be in due time most satisfactorily spoken +unto, both by others and by myself. +I desire rather solid than subitane lucubrations. +In the meanwhile, <q>Let not him +that putteth on his armour boast as he that +putteth it off.</q> 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 done. +</p> + +<p> +I have, for better method and clearness, +divided this following discourse into certain +heads, taking in under every head such particulars +in his reply as I conceive to be most +proper to that point. +</p> + +<div> +<index index="toc"/> +<index index="pdf" level1="THAT MR COLEMAN DOTH NOT ONLY PREVARICATE..."/> +<head>THAT MR COLEMAN DOTH NOT ONLY PREVARICATE, +BUT CONTRADICT HIMSELF, CONCERNING +THE STATE OF THE QUESTION.</head> + +<p> +He tells us often that he doth not deny +to church officers all power of church government, +but only the corrective part of +government; that the doctrinal and declarative +power is in the ministry; see p. +<pb n="3-003"/><anchor id="Pg3-003"/> +11, 14. He denieth that he did <q>advise +the Parliament to take church government +wholly into their own hands: I never had +it in my thoughts (saith he) that the Parliament +had power of dispensing the word and +sacraments.</q> I must confess it is to me +new language, which I never heard before, +that the dispensing of the word and sacraments +is a part of church government; sure +the word <hi rend='italic'>government</hi> is not, nor never was, +so understood in the controversies concerning +church government. But if it be, why +did the brother in his sermon oppose doctrine +and government? <q>Give us doctrine +(said he); take you the government.</q> +</p> + +<p> +But behold now how he doth most palpably +contradict himself, in one and the +same page; it is the 11th. <q>I know no +such distinction of government (saith he), +ecclesiastical and civil, in the sense I take +government for the corrective part thereof; +all ecclesiastical (improperly called) government +being merely doctrinal; the corrective +or punitive part being civil or temporal.</q> +Again, within a few lines, <q>I do acknowledge +a presbyterian government; I said so +expressly in my epistle; and do heartily +subscribe to the votes of the house.</q> If he +heartily subscribe to the votes and ordinances +of Parliament, then he heartily subscribeth +that elderships suspend men from +the sacrament for any of the scandals enumerate, +it being proved by witnesses upon +oath: this power is corrective, not merely +doctrinal. He must also subscribe to the +subordination of congregational, classical, +and synodical assemblies in the government +of the church, and to appeals from the +lesser to the greater, as likewise to ordination +by presbyteries. And, I pray, is all +this merely doctrinal? And will he now +subscribe heartily to all this? How will +that stand with the other passages before +cited? or with p. 17, where it being objected +to him, that he takes away from +elderships all power of spiritual censures, +his reply neither yieldeth excommunication +nor suspension, but admonition alone, and +that by the ministers who are a part of the +elderships, not by the whole eldership consistorially. +Again, p. 14, he confesseth: <q>I +advised the Parliament to lay no burden +of government upon them, whom he, this +commissioner, thinks church officers, pastors +and ruling elders.</q> Now I argue thus: +He that adviseth the Parliament to lay no +burden of government upon ministers and +<pb n="3-004"/><anchor id="Pg3-004"/> +ruling elders, he adviseth the Parliament to +do contrary to their own votes and ordinances, +and so is far from subscribing heartily +thereunto. But Mr Coleman, by his +own confession, adviseth the Parliament to +lay no burden of government upon ministers +and ruling elders; therefore, &c. How he +will reconcile himself with himself let him +look to it. +</p> + +<p> +Page 11. He takes it ill that one, while +I make him an enemy to all church government, +then only to the presbyterial. <hi rend='italic'>Only</hi> is +his own addition. But I had reason to make +him an enemy to both, for so he hath made +himself; yea, in opposing all church government, +he cannot choose but oppose presbyterial +government, for the consequence is +necessary, <hi rend='italic'>a genere ad speciem</hi>,—negatively +though not affirmatively. If no church +government, then no presbyterial government. +</p> + +</div> + +<div> +<index index="toc"/> +<index index="pdf" level1="THE PARTICULARS IN MY BRIEF EXAMINATION..."/> +<head>THE PARTICULARS IN MY BRIEF EXAMINATION, +WHICH MR COLEMAN EITHER GRANTETH +EXPRESSLY, OR ELSE DOTH NOT REPLY +UNTO.</head> + +<p> +My argument, p. 32, proving that as +many things ought to be established <hi rend='italic'>jure +divino</hi> as can well be, because he cannot +answer it, therefore he granteth it. +</p> + +<p> +Page 5. He had in his sermon called for +plain and clear institutions, and let Scripture +speak expressly. Now, p. 7, he yieldeth +that it is not only a divine truth (as I +called it) but clear scripture, which is drawn +by necessary consequence from Scripture. +</p> + +<p> +He hath not yet, though put in mind, +produced the least exception against the +known arguments for excommunication and +church government drawn from Matt, xviii. +and 1 Cor. v. He tells the affirmer is to +prove; but the affirmers have proved, and +their arguments are known (yea he himself, +p. 1, saith, <q>I have had the opportunity +to hear almost what man can say in either +side,</q> speaking of the controversy of church +government); therefore he should have made +a better answer than to say that those places +did not take hold of his conscience; yet if he +have not heard enough of those places, he +shall, I trust, ere long hear more. +</p> + +<p> +He had said, I could never yet see how +two co-ordinate governments, exempt from +superiority and inferiority, can be in one +<pb n="3-005"/><anchor id="Pg3-005"/> +state, p. 35. I gave him three instances: +A general and an admiral; a father and a +master; a captain and a master of a ship. +This, p. 8, he doth not deny, nor saith one +word against it; only he endeavoureth to +make those similes to run upon four feet, +and to resemble the General Assembly and +the Parliament in every circumstance. But +I did not at all apply them to the General Assembly +and the Parliament; only I brought +them to overthrow that general thesis of his +concerning the inconsistency of two co-ordinate +governments, which, if he could defend, +why hath not he done it? +</p> + +<p> +His keeping up of the names of clergy +and laity being challenged by me, p. 36, +he hath not said one word in his <hi rend='italic'>Re-examination</hi> +to justify it. +</p> + +<p> +I having, p. 37, 38, confuted his argument +drawn from the measuring of others +by himself, whereby he did endeavour to +prove that he had cause to fear an ambitious +ensnarement in others as well as in himself, +God having fashioned all men's hearts +alike, now he quitteth his ground, and saith +nothing for vindicating that argument from +my exceptions. +</p> + +<p> +I showed, p. 40, his misapplying of the +king of Sodom's speech, but neither in this +doth he vindicate himself. +</p> + +<p> +That which I had at length excepted +against his fourth rule concerning the magistrate, +and his confirmation thereof, he +hath not answered, nor so much as touched +anything which I had said against him, from +the end of p. 42 to the end of p. 48, except +only a part of p. 43, and of p. 44, concerning +1 Cor. xii. 28. Some contrary argumentations +he hath, p. 21, of which after, but +no answer to mine. +</p> + +<p> +Page 10, He digresseth to other objections +of his own framing, instead of taking +off what I had said. +</p> + +</div> + +<div> +<index index="toc"/> +<index index="pdf"/> +<head>HIS ABUSING OF THE SCRIPTURES.</head> + +<p> +Mr Coleman did ground an argument +upon Psal. xxxiii. 15; Prov. xxvii. 29, +which cannot stand with the intent of the +Holy Ghost, because contrary to other +scriptures and to the truth, as I proved, +p. 38. He answereth, in his <hi rend='italic'>Re-examination</hi>, +that my sense may stand, and his +may stand too. But if my sense may stand, +which is contrary to his, then his argument +<pb n="3-006"/><anchor id="Pg3-006"/> +had no sure ground for it; yea, that which +I said was to prove that his consequence, +drawn from those scriptures, did contradict +both the apostle Paul's doctrine and his +own profession, which still lieth upon him +since it is not answered. +</p> + +<p> +Page 14, He citeth 1 Cor. x. 32, <q>Give +none offence, neither to the Jews, nor to the +Gentiles, nor to the church of God,</q> to +prove that all government is either a Jewish +government, or a church government, or +a heathenish government, and that <emph>there is +no third.</emph> Yes, Sir, yourself hath given a +third (for you have told three), but <hi rend='italic'>transeat +cum cæteris erroribus</hi>. To the matter. +This is a perverting of scripture to prove an +untruth; for the government of generals, +admirals, majors, sheriffs, is neither a Jewish +government nor a church government, +nor a heathenish government. Neither +doth the Apostle speak anything of government +in that place. He maketh a distribution +of all men who are in danger to be +scandalised—not of governments; and if he +had applied the place rightly to the Parliament +of England, he had said, They are +either of the Jews, or of the Gentiles, or +of the church of God: and this needeth not +an answer. But when he saith, <q>The +English Parliament is either a Jewish government, +or a church government, or a +heathenish government,</q> I answer, It is +none of these, but it is a civil government. +</p> + +<p> +Page 15, Declaring his opinion of church +government he citeth Rom. xiii. 4, <q>To +execute wrath upon him that doeth evil,</q> to +prove that the punitive part belongs to the +Christian magistrate. But what is this to +the punitive part which is in controversy,—spiritual +censures, suspension from the sacraments, +deposition from the ministry, excommunication? +The punitive part spoken +of, Rom. xiii., belongeth to all civil magistrates, +whether Christian or infidel. +</p> + +<p> +Page 18. He maketh this reply to +1 Thess. v. 12; 1 Tim. xvii.; Heb. xiii. +7, 17: <q>Why, man, I have found these an +hundred and an hundred times twice told, +and yet am I as I was.</q> Why, Sir, was +the argument so ridiculous? I had brought +those places to prove another government +(and, if you will, the institution of another +government) beside magistracy, which he +said he did not find in Scripture. Here +are some who are no civil magistrates set +over the Thessalonians in the Lord, 1 Thess. +v. 12; Paul writeth to Timothy of elders +<pb n="3-007"/><anchor id="Pg3-007"/> +that rule well, 1 Tim. v. 17; the churches +of the Hebrews had some rulers who had +spoken to them the word of God, Heb. xiii. +7; rulers that watched for their souls as +they that must give an account, ver. 17. +Now let the reverend brother speak out, +What can he answer? Were these rulers +civil magistrates? Did the civil magistrate +speak to them the word of God? If +these rulers were not magistrates but ministers, +I ask next. Is it a matter of indifferency, +and no institution, to have a ministry +in a church or not? I hope, though he +do not acknowledge ruling elders <hi rend='italic'>jure divino</hi>, +yet he will acknowledge that the ministers +of the word are <hi rend='italic'>jure divino</hi>; yet +these were some of the rulers mentioned in +the scriptures quoted. Let him loose the +knot, and laugh when he hath done. +</p> + +<p> +Page 19, 20, He laboureth to prove from +1 Cor. xii. 28, that Christ hath placed civil +government in his church; and whereas it is +said, that though it were granted that civil +governments are meant in that place, yet it +proves not that Christ hath placed them in +the church. He replieth, <q>I am sure the +Commissioner will not stand to this: he that +placed governors was the same that placed +teachers.</q> But his assurance deceiveth him; +for upon supposition that civil governments +are there meant (which is his sense), I deny +it, and he doth but <hi rend='italic'>petere principium</hi>. +God placed civil governments, Christ placed +teachers; God placed all whom Christ placed, +but Christ did not place all whom God +placed. Next, whereas it was said, that +governments in that place cannot be meant +of Christian magistrates, because at that +time the church had no Christian magistrates, +he replieth, That Paul speaks of governments +that the church had not, because +in the enumeration, ver. 29, 30, he omits +none but <emph>helps</emph> and <emph>governments</emph>. I answer, +The reason of that omission is not because +these two were not then in being (for +God had set them as well as the rest in the +church, ver. 28), but to make ruling elders +and deacons contented with their station, +though they be not prophets, teachers, &c. +Thirdly, I asked, How comes civil government +into the catalogue of ecclesiastical and +spiritual administrations? His reply is nothing +but an affirmation, that Christian +magistracy is an ecclesiastical administration, +and a query whether working of miracles +and gifts of healings be ecclesiastical. +<hi rend='italic'>Ans.</hi> Hence followeth, 1. That if the magistrate +<pb n="3-008"/><anchor id="Pg3-008"/> +cease to be Christian he loseth his +administration; 2. That though a worker of +miracles cease to be Christian, yet it is a +question whether he may not still work +miracles. Lastly, Where I objected that +he puts magistracy behind ministry, he +makes no answer, but only that he may do +this as well as my rule puts the nobility of +Scotland behind the ministry. No, Sir, we +put but ruling elders behind ministers in +the order of their administrations because +the Apostle doth so. It is accidental to +the ruling elder to be of the nobility, or to +nobles to be ruling elders: there are but +some so, and many otherwise. That of placing +deacons before elders, 1 Cor. xii. 28, is +no great matter; sure the Apostle, Rom. +xii., placeth elders before deacons. +</p> + +</div> + +<div> +<index index="toc"/> +<index index="pdf"/> +<head>HIS ERRORS IN DIVINITY.</head> + +<p> +1. Page 21, He admitteth no church government +distinct from civil, except that +which is merely doctrinal; and, p. 14, he +adviseth the Parliament to take the corrective +power wholly into their own hands, and +exempteth nothing of ecclesiastical power +from their hands but the dispensing of the +word and sacraments. Hence it followeth +that there ought to be neither suspension +from the sacrament, nor excommunication, +nor ordination, nor deposition of ministers, +nor receiving of appeals, except all these +things be done by the civil magistrate. If +he say the magistrate gives leave to do +these things, I answer, 1. So doth he give +leave to preach the word and minister the +sacraments in his dominions. 2. Why doth +he then, in his sermon, and doth still, in +his <hi rend='italic'>Re-examination</hi>, p. 14, advise the Parliament +to lay no burden of corrective government +upon ministers, but keep it wholly +in their own hands? It must needs be far +contrary to his mind that the magistrate +gives leave to do the things above mentioned, +they being most of them corrective, +and all of them more than doctrinal. 3. +He gives no more power to ministers in +church government than in civil government; +for, p. 11, he ascribeth to them a +ministerial, doctrinal and declarative power, +both in civil and ecclesiastical government. +</p> + +<p> +2. Page 11, 14, He holds that the corrective +or punitive part of church government +is civil or temporal, and is wholly to be kept +<pb n="3-009"/><anchor id="Pg3-009"/> +in the magistrate's own hands; and, in his +sermon, p. 25, he told us he sees not in +the whole Bible any one act of that church +government in controversy performed. All +which how erroneous it is appeareth easily +from 1 Cor. v. 13, <q>Put away from among +yourselves that wicked person</q> (which Mr +Prynne himself, in his <hi rend='italic'>Vindication</hi>, p. 2, +acknowledged to be a warrant for excommunication); +2 Cor. ii. 6, There is a +<q>punishment,</q> or censure, <q>inflicted of +many;</q> 1 Tim. v. 19, <q>Against an elder +receive not an accusation, but before two +or three witnesses.</q> Where acts of church +government or censures were neglected it +is extremely blamed; Rev. ii. 14, 15, 20. +Was not all this corrective? yet not civil +or temporal. +</p> + +<p> +3. Page 9, Whereas I had said, That +without church government ministers shall +not keep themselves nor the ordinances from +pollution, he replieth, That he understands +neither this keeping of themselves from pollution, +nor what this pollution of the ordinances +is. I am sorry for it, that any minister +of the gospel is found unclear in such a +point. I will not give my own, but scriptural +answers to both. The former is answered, +1 Tim. v. 22, Be not <q>partaker of +other men's sins: keep thyself pure.</q> It +is sin to dispense ordinances to the unworthy, +whether ordination, or communion in +the sacrament. For the other, the pollution +of ordinances is the Scripture language. +I hope he means not to quarrel +at the Holy Ghost's language: Ezek. xxii. +26, <q>Her priests have violated my law, +and have profaned mine holy things: they +have put no difference between the holy +and profane;</q> Mal. i. 7, <q>Ye offer polluted +bread upon mine altar;</q> ver. 12, +<q>Ye have profaned it;</q> Matt. xxi. 13, +<q>Ye have made it a den of thieves;</q> Matt. +vii. 6, <q>Neither cast ye your pearls before +swine, lest they trample them under their +feet.</q> +</p> + +<p> +4. Page 11, Whereas I had objected to +him, that he excludeth ruling elders as well +as ministers from government, he answers, +That ruling elders are either the same, for +office and ordination, with the minister +(which, as he thinks, the Independents +own, but not I), or they are the Christian +magistrate; and so he saith he doth not +exclude them. Mark here, he excludeth +all ruling elders from a share in church +government who are not either the same, +<pb n="3-010"/><anchor id="Pg3-010"/> +for office and ordination, with the minister, +or else the Christian magistrate; and so, +upon the matter, he holdeth that ruling +elders are to have no hand in church government. +Those ruling elders which are +in the votes of the Assembly, and in the +reformed churches, have neither the power +of civil magistracy (<hi rend='italic'>qua</hi> elders, and many +of them not at all, being no magistrates), +nor yet are they the same, for office and +ordination, with the minister; for their +office, and, consequently, their ordination to +that office, is distinct from that of the minister +among all that I know. And so, excluding +all ruling elders from government who +are neither magistrates, nor the same with +ministers, he must needs take upon him +that which I charged him with. +</p> + +<p> +5. Page 21, Where he makes reply to +what I said against his argument from +Eph. i. 19-21, he saith, He will blow +away all my discourse with this clear demonstration, +<q>That which is given to +Christ he hath it not as God, and Christ +as God cannot be given. But this place +(Eph. i. 19-21) speaketh both of dignity +given to Christ, and of Christ as a gift +given; therefore Christ cannot be here +understood as God.</q> This is in opposition +to what I said, p. 45, concerning the +headship and dignity of Christ, as the +natural son of God, <q>the image of the +invisible God,</q> Col. i. 15; and, p. 43, of +the dominion of Christ, as he is the <q>eternal +Son of God.</q> This being premised, +the brother's demonstration is so strong as +to blow himself into a blasphemous heresy. +I will take the proposition from himself, +and the assumption from Scripture, thus: +That which is given to Christ he hath it +not as God. But all power in heaven and +in earth is given to Christ, Matt. xxviii. +18; life is given to Christ, John v. 26; +authority to execute judgment is given to +Christ, ver. 27; all things are given into +Christ's hands, John iii. 35; the Father +hath given him power over all flesh, John +xvii. 2; He hath given him glory, John +xvii. 22: therefore, by Mr Coleman's principles, +Christ hath neither life, nor glory, +nor authority to execute judgment, nor +power over all flesh, as he is the eternal +Son of God, consubstantial with the Father, +but only as he is Mediator, God and man. +As for the giving of Christ as God, what if +I argue thus? If Christ, as he is the eternal +Son of God, or Second Person of the +<pb n="3-011"/><anchor id="Pg3-011"/> +ever-blessed Trinity, could not be given, +then the incarnation itself, or the sending +of the Son of God to take on our flesh, +cannot be called a giving of a gift to us. +But this were impious to say; therefore, +again, if Christ, as he is the Second Person +of the blessed Trinity, could not be +given, then the Holy Ghost, as the Third +Person, cannot be given (for they are +co-essential; and that which were a dishonour +to God the Son were a dishonour to God +the Holy Ghost); but to say that the +Holy Ghost cannot be given as the Third +Person, were to say that he cannot be given +as the Holy Ghost. And what will he then +say to all those scriptures that speak of +the giving of the Holy Ghost, Acts xv. 8; +Rom. v. 5; 1 John iv. 13, &c.? +</p> + +<p> +Finally, As Mr Coleman's demonstration +hath blown away itself, so it could not +hurt me were it solid and good (as it is +not); for he should have taken notice, that, +in my examination, I did not restrict the +dignity given to Christ, Eph. i. 21, nor +the giving of Christ, ver. 22, to the Divine +nature only. Nay, I told, p. 44, 46, that +these words of the Apostle hold true even +of the human nature of Christ. +</p> + +<p> +6. Page 21, He concludeth with a syllogism, +which he calleth the scope of my discourse +(I know not by what logic, the proposition +being forged by himself, and contrary +to my discourse); thus it is:— +</p> + +<p> +Whosoever do not manage their office +and authority under Christ, and for Christ, +they manage it under the devil, and for the +devil; for there is no middle—either Christ +or Belial: he that is not with me is against +me. +</p> + +<p> +But, according to the opinion of the +Commissioner, Christian magistracy doth +not manage the office and authority thereof +under Christ, and for Christ. +</p> + +<p> +Therefore,— +</p> + +<p> +He believes I shall be hard put to it to +give the kingdom a clear and satisfactory +answer. It is well that this is the hardest +task he could set me. +</p> + +<p> +The truth is, his syllogism hath <hi rend='italic'>quatuor +terminos</hi>, and is therefore worthy to be exploded +by all that know the laws of disputation. +Those words in the proposition, +<q>under Christ, and for Christ,</q> can have +no other sense but to be serviceable to +Christ, to take part with him, and to be +for the glory of Christ, as is clear by the +confirmation added, <q>He that is not with +<pb n="3-012"/><anchor id="Pg3-012"/> +me is against me.</q> But the same words +in the assumption must needs have another +sense, <q>Under Christ, and for Christ;</q> +that is, <hi rend='italic'>vice Christi</hi>, in Christ's stead. +For that which I denied was, That magistracy +is derived from Christ as Mediator, +or that Christ as Mediator hath given a +commission of vicegerentship and deputyship +to the Christian magistrate to manage +his office and authority under, and for him, +and in his name; as is clear in my examination, +p. 42. Nay, Mr Coleman himself, +a little before his syllogism, p. 19, takes +notice of so much. His words are these: +<q>The Commissioner saith, Magistracy is +not derived from Christ: I say, Magistracy +is given to Christ to be serviceable +in his kingdom; so that, though the Commissioners +assertion be sound (which in +due place will be discussed), yet it infringeth +nothing that I said.</q> Now then, <hi rend='italic'>qua +fide</hi> could he, in his argument against me, +confound these two things which he himself +had but just now carefully distinguished? +If he will make anything of his syllogism +he must hold at one of these two +senses. In the first sense it is true that +all are either for Christ or against Christ; +and it is as true that his assumption must +be distinguished. For, <hi rend='italic'>de facto</hi>, the Christian +magistrate is for Christ when he doth +his duty faithfully, and is against Christ if +he be unfaithful. But, <hi rend='italic'>de jure</hi>, it holds +true universally, that the Christian magistrate +manageth his office under and for +Christ; that is, so as to be serviceable for +the kingdom and glory of Christ. In +the second sense (which only concerneth +me) taking <q>under and for Christ,</q> to be +in Christ's stead, as his deputies or +vicegerents, so his assumption is lame and imperfect, +because it doth not hold forth my opinion +clearly. That which I did, and still +do hold, is this: That the civil magistrate, +whether Christian or pagan, is God's vicegerent, +who, by virtue of his vicegerentship, +is to manage his office and authority under +God, and for God; that is, in God's stead, +and as God upon earth: but he is not the +vicegerent of Christ as Mediator, neither +is he, by virtue of any such vicegerentship, +to manage his office and authority under +Christ, and for Christ; that is, in Christ's +stead, and as Christ Mediator upon earth. +This was and is my plain opinion (not mine +alone, but of others more learned), and Mr +Coleman hath not said so much as yoυ to +<pb n="3-013"/><anchor id="Pg3-013"/> +confute it. So much for the assumption. +But in the same sense I utterly deny his +proposition, as being a great untruth in divinity; +for the sense of it can be no other +than this: Whosoever do not manage their +office and authority in Christ's stead, or as +deputies and vicegerents of Christ, as he is +Mediator, they manage it in the devil's +stead, as the devil's deputies and vicegerents. +Now I assume pagan magistrates do not manage +their office as the deputies and vicegerents +of Jesus Christ, as he is Mediator, +therefore as the devil's deputies. Which +way was the authority derived to them +from Christ as Mediator? Mr Coleman, p. +19, saith in answer to this particular, formerly +objected, that Christ is rightful king +of the whole earth, and all nations ought to +receive Christ, though as yet they do not. +But this helpeth him not. That which he +had to show was, that the pagan magistrate, +even while continuing pagan and not Christian, +doth manage his office as Christ's deputy +and vicegerent; if not, then I conclude +by his principles, a pagan magistrate is the +devil's deputy and vicegerent, which is contrary +to Paul's doctrine, who will have us +to be subject for conscience' sake, even to +heathen magistrates, as the ministers of +God for good, Rom. xiii. 1-7. By the +same argument Mr Coleman must grant +that generals, admirals, majors, sheriffs, +constables, captains, masters, yea, every +man that hath an office, is either Christ's +vicegerent, or the devil's vicegerent, than +which what can be more absurd? I might, +beside all these, show some other flaws in +his divinity, as, namely, p. 9 and 13, he +doth not agree to this proposition, that <q>the +admitting of the scandalous and profane to +the Lord's table, makes ministers to partake +of their sins;</q> and he supposeth that ministers +may do their duty, though they admit +the scandalous; but of this elsewhere. +</p> + +</div> + +<div> +<index index="toc"/> +<index index="pdf"/> +<head>HIS ABUSING OF THE HONOURABLE HOUSES +OF PARLIAMENT.</head> + +<p> +Most honourable senators, I humbly beseech +you to look about you, and take notice +how far you are abused by Mr Coleman. +</p> + +<p> +1. While he pretendeth to give you more +than his brethren, he taketh a great deal +more from you, and, so far as in him lieth, +<pb n="3-014"/><anchor id="Pg3-014"/> +even shaketh the foundation of your authority. +The known tenure of magistracy is +from God. He is the minister of God (for +good, and the powers that are, are ordained +of God, saith the Apostle). The magistrate +is God's vicegerent; but now this brother +seeketh a new tenure and derivation of magistracy, +which takes away the old. He +told in his sermon, p. 27: <q>Christ hath +placed governments in his church, 1 Cor. +xii. 28; of other governments besides magistracy +I find no institution, of them I do, +Rom. xiii. 1, 2. I find all government +given to Christ, and to Christ as Mediator +(I desire all to consider it), Eph. i. 21-23; +and Christ as head of those given to the +church.</q> Here you have these three in +subordination, God, Christ, and the Christian +magistrate. God gives once all government, +even civil, to Christ, and to him as +Mediator. Well, but how comes it then to +the magistrate? Not straight by a deputation +from God. Mr Coleman's doctrine +makes an interception of the power. He +holds that God hath put it in Christ's hands +as Mediator. How then? The brother +holdeth that Christ, as Mediator, hath instituted +and placed the Christian magistrate, +yea, and no other government, in his church. +This was the ground of my answer, p. 42, +that he <q>must either prove from Scripture, +that Christ, as Mediator, hath given such a +commission of vicegerentship and deputyship +to the Christian magistrate, or otherwise +acknowledge that he hath given a most +dangerous wound to magistracy, and made +it an empty title, claiming that power which +it hath no warrant to assume.</q> I added: +<q>As the Mediator hath not anywhere given +such a commission and power to the magistrate, +so, as Mediator, he had it not to give; +for he was not made a judge in civil affairs, +Luke xii. 14; <q>And his kingdom is not of +this world,</q> John xviii. 36.</q> Now, but what +reply hath he made to all this? Page 19, +he saith, Granting it all to be true and +sound, yet it infringeth not what he said. +<q>The commissioner (saith he) saith magistracy +is not derived from Christ.</q> I +say, <q>Magistracy is given to Christ to be +serviceable in his kingdom.</q> But by his +good leave and favour, he said a great deal +more than this, for he spake of Christ's being +head of all civil governments, and his +placing these in his church as he is Mediator. +Yea, that fourth rule delivered by +him in his sermon, did hold forth these assertions: +<pb n="3-015"/><anchor id="Pg3-015"/> +1. That God gave all government, +even civil, to Christ, and to him as Mediator; +2. That Christ, as Mediator, hath +power and authority to place, and substitute +under and for him, the Christian magistrate; +3. That Christ hath placed and instituted +civil governments in his church, to +be under and for him, as he is Mediator; 4. +That the Christian magistrate doth, and all +magistrates should, manage their office under +and for Christ (that is, as his vicegerents), +he being, as Mediator, head of all +civil government. Now instead of defending +his doctrine from my just exceptions +made against it, he resileth, and having +brought the magistrate in a snare, leaves +him there. He endeavours to vindicate no +more but this, That magistracy is given to +Christ to be serviceable in his kingdom. +But if he had said so at first, I had said +with him, and not against him, in that +point; and if he will yet hold at that, why +doth he, p. 19, refer my assertion to further +discussion? +</p> + +<p> +Secondly, He hath abused the Parliament +in holding forth that rule to them in his +sermon, <q>Establish as few things <hi rend='italic'>jure divino</hi> +as can well be.</q> And yet now he is +made, by strength of argument, to acknowledge, +p. 5, that this is a good rule, <q>Establish +as many things <hi rend='italic'>jure divino</hi> as can +well be.</q> +</p> + +<p> +Thirdly, I having stated the question to +be not whether this or that form of church +government be <hi rend='italic'>jure divino</hi>, but whether a +church government be <hi rend='italic'>jure divino</hi>; whether +Christ hath thus far revealed his will +in his word, that there are to be church +censures, and those to be dispensed by +church-officers. I said the brother is for +the negative of this question, p. 32. This +he flatly denieth, p. 5, 6, whereby he acknowledgeth +the affirmative, that there is a +church government <hi rend='italic'>jure divino</hi>, and that +Jesus Christ hath so far revealed his will in +his word, that there are to be church censures, +and those to be dispensed by church-officers. +But how doth this agree with his +sermon? <q>Christ hath placed governments +in his church. Of other governments (said +he) beside magistracy I find no institution, +of them I do.</q> Is magistracy church government? +Are magistrates church officers? +Are the civil punishments church +censures? Is this the mystery? Yes, +that it is. He will tell us anon that the +Houses of Parliament are church officers; +<pb n="3-016"/><anchor id="Pg3-016"/> +but if that bolt do any hurt I am much +mistaken. +</p> + +<p> +Fourthly, He professeth to subscribe to +the votes of Parliament concerning church +government, p. 11; and yet he still pleadeth +that all ecclesiastical government is +merely doctrinal, p. 11, the Parliament having +voted that power to church-officers +which is not doctrinal (as I showed before). +And he adviseth the Parliament to keep +wholly in their own hands the corrective +part of church government, p. 14, though +the Parliament hath put into the hands of +elderships a power of suspension from the +sacrament, which is corrective. +</p> + +<p> +Fifthly, He did deliver, in that sermon +before the honourable House of Commons, +divers particulars, which being justly excepted +against, and he undertaking a vindication, +yet he hath receded from them, or +not been able to defend them, as that concerning +two co-ordinate governments in one +kingdom; and his argument concerning the +fear of an ambitious ensnarement in ministers, +these being by me infringed, he hath +not so much as offered to make them good. +</p> + +<p> +Sixthly, Having acknowledged, under his +own hand, that he was sorry he had given +offence to the reverend Assembly, and to +the Commissioners from Scotland, he now +appealeth to the Parliament, and tells us +they are able to judge of a scandalous sermon, +and they thought not so of it, p. 3. I +know they are able to judge of a scandalous +sermon: that they thought not so of it, it is +more than I know or believe. However I +know they have a tender respect to the offence +of others, even when themselves are +not offended, and so they, and all men, +ought to do according to the rule of Christ. +For his part, after he had acknowledged he +had given offence, it is a disservice to the +Parliament to lay over the thing upon +them. For my part, I think I do better service +to the Parliament in interpreting otherwise +that second order of the House, not +only desiring, but enjoining Mr Coleman to +print that sermon,—as near as he could,—as +he preached it. This was not, as he takes +it, one portion of approbation above all its +brethren (for 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 government, nor at that +which he told them out of the Jewish records, +that <q>Hezekiah was the first man +<pb n="3-017"/><anchor id="Pg3-017"/> +that was ever sick in the world, and did recover</q>); +but, as I humbly conceive it was a +real censure put upon him, his sermon being +so much excepted against and stumbled +at, the honourable House of Commons did +wisely enjoin him to print his sermon, that +it might abide trial in the light of the +world, and lie open to any just exceptions +which could be made against it abroad, and +that he might stand or fall to himself. +</p> + +<p> +Seventhly, He abuseth the Parliament +by arrogating so much to himself, as that +his sermon <q>will, in the end, take away +all difference, and settle union,</q> p. 3; and +that his <hi rend='italic'>Model</hi> will be, when he is dead, +<q>the model of England's church government,</q> +as he saith in his postscript. Whether +this be <emph>prophesying</emph> or <emph>presuming</emph> I +hope we are free to judge. And what if +the wisdom and authority of the honourable +Houses, upon advice from the reverend +and learned Assembly, choose another way +than this? Must all the synodical debates, +and all the grave parliamentary consultations, +resolve themselves into Mr Coleman's +way, like Jordan into <hi rend='italic'>Mare Mortuum</hi>. +</p> + +<p> +Eighthly, He doth extremely wound the +authority of Parliament in making their +office to be a church office, and of the same +kind with the minister's office. P. 14, <q>Do +not I hold ministers church officers?</q> And +a little after, <q>I desire the Parliament to +consider another presbyterian principle that +excludes your honourable Assembly from +being church officers.</q> If so, then the +offices of the magistrate and of the minister +must stand and fall together; that is, +if the nation were not Christian the office +of magistracy should cease as well as that of +the ministry. And if he make the magistrate +a church officer, he must also give +him ordination, except, with the Socinians, +he deny the necessity of ordination. +</p> + +</div> + +<div> +<index index="toc"/> +<index index="pdf"/> +<head>HIS ABUSING THE REVEREND ASSEMBLY OF +DIVINES.</head> + +<p> +Whereas I had objected that his sermon +had given no small scandal and offence, he +replieth, p. 3, <q>But hath it given offence? +To whom? I appeal to the honourable +audience.</q> Is this candid or fair dealing, +when he himself knew both that he had +given offence, and to whom? I shall give +<pb n="3-018"/><anchor id="Pg3-018"/> +him no other answer but his own declaration +which he gave under his hand after +he had preached that sermon:— +</p> + +<p> +<q>For much of what is reported of my +sermon I utterly deny; and refer myself +to the sermon itself. For what I have acknowledged +to be delivered by me, although +it is my judgment, yet, because I see it +hath given a great deal of offence to this +Assembly and the reverend Commissioners +of Scotland, I am sorry I have given offence +in the delivery thereof. And for the +printing, although I have an order, I will +forbear, except I be further commanded.—THO. COLEMAN.</q> +</p> + +<p> +Page 33, I had this passage: <q>And +where he asketh where the Independents +and we should meet,</q> I answer, <q>In holding +a church government <hi rend='italic'>jure divino</hi>; +that is, that the pastors and elders ought +to suspend or excommunicate (according to +the degree of the offence) scandalous sinners. +Who can tell but the purging of the +church from scandals, and the keeping of +the ordinances pure (when it shall be actually +seen to be the great work endeavoured +on both sides), may make union between us +and the Independents more easy than many +imagine.</q> What reply hath he made to +this? P. 6, <q>Sure I dream (awake then); +but I will tell you news: The Presbyterians +and Independents are (he should have said +<emph>may be</emph>) united; nay, more, the Lutherans +and Calvinists; nay, more yet, the Papist +and Protestant; nay, more than so, the +Turk and Christian.</q> But wherein? <q>In +holding that there is a religion wherein +men ought to walk.</q> No, Sir. They +must be united upon the like terms; that +is, you must first have Turks to be Christians, +and Papists to be Protestants; and +then you must have them as willing to +purge the church of scandals, and to keep +the ordinances pure. We will never despair +of an union with such as are sound +in the faith, holy in life, and willing to a +church-refining and sin-censuring government +in the hands of church officers. In +the meanwhile, it is no light imputation +upon the Assembly to hint this much, that +the harmony and concord among the members +thereof, for such a government as I +have now named (though in some other +particulars dissenting), can no more unite +them than Turks and Christians, Papists +and Protestants, can be united. And now +I will tell you my news: The Presbyterians +<pb n="3-019"/><anchor id="Pg3-019"/> +and Independents are both equally +interested against the Erastian principles. +</p> + +<p> +He reflecteth also upon the Assembly in +the point of <hi rend='italic'>jus divinum</hi>, p. 6. But what +his part hath been, in reference to the proceedings +in the Assembly, is more fully, +and in divers particulars, expressed in the +<hi rend='italic'>Brief View of Mr Coleman's New Model</hi>, +unto which he hath offered no answer. +</p> + +</div> + +<div> +<index index="toc"/> +<index index="pdf"/> +<head>HIS CALUMNIES.</head> + +<p> +Page 3, He desireth me, with wisdom +and humility, to mind what church-refining +and sin-censuring work this church government, +with all its activity, hath made +in Scotland, in the point of promiscuous +communicating. I shall desire him, with +wisdom and humility, to mind what charity +or conscience there is in such an aspersion. +I dare say divers thousands have been kept +off from the sacrament in Scotland, as unworthy +to be admitted. Where I myself +have exercised my ministry there have been +some hundreds kept off; partly for ignorance, +and partly for scandal. The order +of the church of Scotland, and the acts of +General Assemblies, are for keeping off all +scandalous persons; which every godly and +faithful minister doth conscientiously and +effectually endeavour. And if, here or +there, it be too much neglected by some +Archippus, who takes not heed to fulfil the +ministry which he hath received of the +Lord, let him and his eldership bear the +blame, and answer for it. +</p> + +<p> +Page 4, I having professed my unwillingness +to fall upon such a controversy in +a Fast sermon, he replieth, <q>How can you +say you were unwilling?</q> But how can you, +in brotherly charity, doubt of it after I had +seriously professed it? My doing it at two +several Fasts (the only opportunities I then +had to give a testimony to that presently +controverted truth) is no argument of the +contrary. May not a man do a thing +twenty times over, and yet do it unwillingly? +</p> + +<p> +Page 5, He slandereth those that did, +in their sermons, give a public testimony +against his doctrine; the occasion (as he +gives out) not being offered, but taken. +But had they not a public calling and employment +<pb n="3-020"/><anchor id="Pg3-020"/> +to preach as well as himself? +And if a Fast was not an occasion offered +to them, how was a Fast an occasion offered +to him to fall upon the same controversy +first, and when none had dons the like before +him. +</p> + +<p> +A fourth calumny is this: He had first +blamed two parties that they came biassed +to the Assembly; I answered, How then +shall he make himself blameless who came +biassed a third way; which was the Erastian +way; and that, for our part, we came +no more biassed to this Assembly than the +foreign divines came to the Synod of Dort, +Alexander to the Council of Nice, Cyril +to that of Ephesus, and Paul to the +synod at Jerusalem. But now, p. 6, 7, +instead of doing us right he doth us greater +injury; for now he makes us biassed, not +only by our own judgments, but by something +adventitious from without; which +he denieth himself to be (but how truly I +take not on me to judge: beholders do often +perceive the biassing better than the +bowlers); yea, he saith that I have acknowledged +the bias, and justify it. Where, +Sir? where? I deny it. It is no bias for +a man to be settled, resolved and engaged +in his judgment for the truth, especially +when willing to receive more light, and to +learn what needeth to be further reformed. +Hath he forgotten his own definition +of the bias which he had but just now +given? But he will needs make it more +than probable, by the instances which I +brought, that the Commissioners from +Scotland came not to this Assembly as divines, +by dispute and disquisition, to find +out truth, but as judges, to censure all different +opinions as errors; for so came foreign +divines to Dort, Alexander to the +Council of Nice, Cyril to Ephesus. Is it +not enough that he slander us, though he +do not, for our sakes, slander those worthy +divines that came to the Synod of Dort, +Alexander also, and Cyril, prime witnesses +for the truth in their days? Could no less +content him than to approve the objections +of the Arminians against the Synod of +Dort, which I had mentioned, p. 33? But +he gets not away so. The strongest instance +which I had given he hath not once +touched: it was concerning Paul and Barnabas, +who were engaged (not in the behalf +of one nation, but of all the churches of +the Gentiles) against the imposition of the +Mosaical rites, and had so declared themselves +<pb n="3-021"/><anchor id="Pg3-021"/> +at Antioch, before they came to Jerusalem. +Finally, Whereas he doubts, +though not of our willingness to learn +more, yet of our permission to receive +more: That very paper, first given in by +us (which I had cited, and unto which he +makes this reply), did speak not only of our +learning, but of the church of Scotland's +receiving, and, which is more, there is an +actual experiment of it, the last General +Assembly having ordered the laying aside of +some particular customs in that church, and +that for the nearer uniformity with this church +of England, as was expressed in their own +letter to the reverend Assembly of Divines. +</p> + +<p> +A fifth calumny there is, p. 9, 6. <q>The +Commissioner is content that <hi rend='italic'>jus divinum</hi> +should be a <hi rend='italic'>noli me tangere</hi> to the Parliament, +yet blames what himself grants.</q> +I was never content it should be a <hi rend='italic'>noli me +tangere</hi> to the Parliament, but at most a +<hi rend='italic'>non necesse est tangere</hi>, for so I explained +myself, p. 32, 33. If the Parliament establish +that thing which is agreeable to the +word of God, though they do not establish +it as <hi rend='italic'>jure divino</hi>, I acquiesce; in the meantime, +both they and all Christians, but especially +ministers, ought to search the Scriptures, +that what they do in matters of +church government, they may do it in faith +and assurance, that it is acceptable to God. +It was not of parliamentary sanction, but of +divines doctrinal asserting of the will of +God that I said, Why should <hi rend='italic'>jus divinum</hi> +be such a <hi rend='italic'>noli me tangere</hi>? +</p> + +<p> +6. 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-members. +He saith, For an Independent to have +given this instance had been something; +but it seems strange to him that <q>I should +have given an instance of the power and efficacy +of government, as it is presbyterial, +and contradistinct to congregational.</q> This +is a calumny against presbyterial government, +which is neither privative nor contradistinct, +but cumulative to congregational +government; and the congregational is a +part of that government which is comprehended +under the name of presbyterial. +But in cases of common concernment, difficulty, +appeals, and the like, the preserving +of the ordinances and church-members from +pollution, doth belong to presbyteries and +synods. +</p> + +<p> +7. He saith of me, p. 9, <q>He ascribeth +<pb n="3-022"/><anchor id="Pg3-022"/> +this power of purifying men, and means of +advancing the power of godliness afterward, +to government.</q> A calumny. It was only +a <hi rend='italic'>sine quo non</hi> which I ascribed to government +thus far, that without it, ministers +<q>shall not keep themselves nor the ordinances +from pollution,</q> p. 23. But that +church government hath power to purify +men, I never thought it, nor said it. That +which I said of the power (which he pointeth +at) was, that his way can neither preserve +the purity, nor advance the power of +religion, p. 40, and the reason is, because +his way provideth no ecclesiastical effectual +remedy for removing and purging away the +most gross scandalous sins, which are destructive +to the power of godliness. God +must, by his word and Spirit, purify men, +and work in them the power of godliness. +The church government which I plead for +against him, is a means subservient and +helpful, so far as <hi rend='italic'>removere prohibens</hi>, to remove +that which apparently is impeditive +and destructive to that purity and power. +</p> + +<p> +8. Having told us of the proud swelling +waves of presbyterial government, I asked +upon what coast had those waves done any +hurt, France, or Scotland, or Holland, or +<hi rend='italic'>terra incognita</hi>? He replieth, p. 12, <q>I +confess I have had no great experience of +the presbyterial government.</q> Why make +you bold then to slander it, when you can +give no sure ground for that you say? He +tells us, His fears arise from Scotland and +from London. The reverend and worthy +ministers of London can speak for themselves +<hi rend='italic'>oetatem habent</hi>, for my part, though +I know not the particulars, I am bound in +charity not to believe those aspersions put +upon them by a discontented brother. But +what from Scotland? <q>I myself (saith he) +did hear the presbytery of Edinburgh censure +a woman to be banished out of the +gates of the city. Was not this an encroachment?</q> +It had been an encroachment +indeed, if it had been so. But he +will excuse me if I answer him in his own +language (which I use not), p. 3 and 5: +<q>It is, at the best, a most uncharitable slander,</q> +and <q>There was either ignorance or +mindlessness in him that sets it down.</q> +</p> + +<p> +There is no banishment in Scotland but +by the civil magistrate, who so far aideth +and assisteth church discipline, that profane +and scandalous persons, when they are +found unruly and incorrigible, are punished +with banishment or otherwise. A stranger +<pb n="3-023"/><anchor id="Pg3-023"/> +coming at a time into one of our presbyteries, +and hearing of somewhat which was +represented to or reported from the magistrate, +ought to have had so much, both circumspection +and charity, as not to make +such a rash and untrue report. He might +have at least inquired when he was in Scotland, +and informed himself better, whether +presbyteries or the civil magistrate do banish. +If he made no such inquiry, he was +rash in judging; if he did, his offence is +greater, when, after information, he will not +understand. +</p> + +<p> +9. He makes this to be a position of +mine, p. 13, That <q>a learned ministry puts +no black mark upon profaneness more than +upon others.</q> A calumny. For, first, He +makes me to speak nonsense; Secondly, I +did not speak it of a learned ministry, but +of <q>his way,</q> p. 40. How long ago since +a learned ministry was known by the name +of Mr Coleman's way! His way is a ministry +without power of government or +church censures. Of this his way I said, +that <q>it putteth no black mark upon profaneness +and scandal in church members +more than in any other;</q> and the reason is, +because the corrective or punitive part of +government he will have to be only civil or +temporal, which striketh against those that +are without, as well as those within. But +the Apostle tells us of such a corrective government +as is a judging of those that are +within, and of those only, 1 Cor. v. 12; +and this way (which is not only ours, but +the apostolical way) puts a black mark upon +profaneness and scandalous sins in church +members more than in any others. +</p> + +<p> +10. He saith of me, p. 17, <q>The Commissioner +is the only man that we shall meet +with, that, forsaking the words, judgeth of +the intentions.</q> A calumny. I judged nothing +but <hi rend='italic'>ex ore tuo</hi>; but in this thing he +himself hath trespassed. I will instance but +in two particulars: In that very place he +saith, <q>Admonition is a spiritual censure +in the Commissioner's opinion.</q> Whence +knows he that to be my opinion? Consistorial +or presbyterial admonition given to the +unruly may be called a censure; and if this +were his meaning, then, ascribing to elderships +power of admonition, he gives them +some power of spiritual censures, and so +something of the corrective part of government, +which were contrary to his own principles. +But he speaketh it of the ministers' +admonishing, who are but a part of the elderships, +<pb n="3-024"/><anchor id="Pg3-024"/> +as himself there granteth. Now, +where did I ever say or write, that admonition, +by a minister, is a spiritual censure? +Again, p. 4, he so judgeth me, that he not +only forsaketh, but contradicteth my words, +<q>How can you say you were unwilling?</q> +</p> + +<p> +11. He saith, p. 16, <q>Now the Commissioner +speaks out, &c. What! Not the +Parliament of England meddle with religion?</q> +A horrid calumny! Where have +I said it? <hi rend='italic'>Dic sodes.</hi> I never preached +before them but I exhorted them to meddle +with religion, and that in the first place, +and above all other things. I shall sooner +prove that Mr Coleman will not have the +Parliament of England to meddle with civil +affairs, because he makes them church officers. +It is a <hi rend='italic'>non sequitur</hi>. Their power +is civil, therefore they are not to meddle +with religion. It will be a better consequence: +They are church officers: so he +makes them, p. 14; and <q>Christian magistracy +is an ecclesiastical administration,</q> +so he saith, p. 20, therefore they are not to +meddle with civil government. +</p> + +</div> + +<div> +<index index="toc"/> +<index index="pdf"/> +<head>THE REPUGNANCY OF HIS DOCTRINE TO THE +SOLEMN LEAGUE AND COVENANT.</head> + +<p> +Mr Coleman, p. 13, acknowledgeth, that +to assert anything contrary to the solemn +league and covenant, is a great fault in any, +in himself more than in divers others, if +made out; he having, for his own part, +taken it with the first, and not only so, but +having administered it to divers others. +Yes; and take this one circumstance more: +In his sermon upon Jer. xxx. 21, at the +taking of the covenant, Sept. 29, 1643, he +answereth this objection against the extirpation +of Prelacy: <q>But what if the exorbitances +be purged away, may not I, notwithstanding +my oath, admit of a regulated Prelacy?</q> +For satisfaction to this objection he +answereth thus: <q>First, We swear not +against a government that is not; Secondly, +We swear against the evils of every government, +and doubtless many materials of Prelacy +must of necessity be retained as absolutely +necessary; Thirdly, Taking away +the exorbitances, the remaining will be a +new government and no Prelacy.</q> Let +the brother now deal ingenuously. What +did he understand by those materials of +Prelacy absolutely necessary to be retained? +<pb n="3-025"/><anchor id="Pg3-025"/> +Did he understand the dispensing of the +word and sacraments, which is common to +all pastors? Or did he understand the privileges +of Parliament? Were either of +those two materials of Prelacy? And if +he had meant either of these, was this the +way to satisfy that scruple concerning the +extirpation of Prelacy? Again, What was +that new government which he promised +them after the taking away of the exorbitances +of the old? Was it the minister's +doctrinal part? That is no new thing in +England. Was it the Parliament's assuming +of the corrective part of church government, +as he improperly distinguisheth, +wholly and solely into their own hands, excluding +the ministry from having any hand +therein? This were a new government, I +confess. But, sure, he could not, in any reason, +intend this as a satisfaction to the scruples +of such as desired a regulated Prelacy, +whose scruples he then spoke to, for this +had been the way to dissuade them from, +not to persuade them to, the covenant. +</p> + +<p> +But I go along with his <hi rend='italic'>Re-examination</hi>. +P. 14, He explaineth himself and me thus: +<q>He should have said that I advised the +Parliament to lay no burden of government +upon them whom he, this Commissioner, +thinks church officers, then had he spoken +true.</q> I thank him for his explanation. +And, I pray, who were the church officers +whom I said he excluded from church government? +Were they not pastors and +ruling elders? And doth not himself think +these to be church officers? Yes; of the +ministers he thinks so, but of ruling elders +he seems to doubt, except they be magistrates. +Well, but excluding those church +officers from church government he takes +with the charge. Why seeks he a knot in +the rush? But now how doth he explain +himself? He will have the Parliament to +be church officers (of which before), and +such church officers as shall take the corrective +part of church government wholly +into their own hands; yet not to dispense +the word and sacraments, but to leave the +doctrinal part to the ministry, and their +power to be merely doctrinal, as he saith, +p. 11. Thus you have his explanation. +But doth this solve the violating of the +covenant? Nay, it makes it more apparent; +for the government of the church, +which the first article of the covenant +speaks of, is distinguished from the doctrinal +part: <q>That we shall endeavour the +<pb n="3-026"/><anchor id="Pg3-026"/> +reformation of religion in the kingdoms of +England and Ireland, in doctrine, worship, +discipline and government.</q> So that, excluding +pastors and ruling elders from the +corrective part of government, and from all +power which is not merely doctrinal, he +thereby excludeth them from that discipline +and government which the covenant speaks +of as one special part of the reformation of +religion. Come on to the reasons. +</p> + +<p> +I had given four reasons; he takes notice +but of three. This is the second time he +hath told three for four, yet even these +three will do the business. +</p> + +<p> +1. <q>The extirpation of church government +is not the reformation of it.</q> Here +the brother addeth these words following as +mine, which are not mine: <q>Therefore he +that finds no church government breaks his +covenant.</q> His reply is, <q>We must reform +it according to the word of God, if +that hold out none, here is no tailing.</q> He +addeth a simile of a jury sworn to inquire +into the felony of an accused person, but +finds not guilty; and of three men taking +an oath to deliver in their opinions of +church government (where, by the way, he +lets fall that I hold the national synod to be +above all courts in the kingdom; which, if +he means of ecclesiastical courts, why did he +speak so generally? If he mean, above all +or any civil courts, it is a gross calumny.) +But now, if this be the sense which he gives +of that first article in the covenant, then, 1. +All that is in the second article might have +been put into the first article: for instance, +we might, in Mr Coleman's sense, have +sworn <q>to endeavour the reformation of +Prelacy, and even of Popery itself, according +to the word of God, and the example of +the best reformed churches;</q> that is, taking +an oath to deliver in our opinions of +these things according to the word of God, +and to inquire into the evils of church government +by archbishops, bishops, deans, +&c., whether guilty or not guilty. I strengthened +my argument by the different nature +of the first and second article. I +said, <q>The second article is of things to be +extirpated, but this of things to be preserved +and reformed.</q> Why did he not take the +strength of my argument and make a reply? +2. By the same principle of his we +are not tied by the first article of our covenant +to have any, either doctrine or worship, +but only to search the Scriptures whether +the word hold out any; for doctrine, +<pb n="3-027"/><anchor id="Pg3-027"/> +worship, discipline and government, go hand +in hand in the covenant. 3. His own simile +hath this much in it against him. If +a jury, sworn to inquire into the felony of +an accused person, should, after such an +oath, not only find the person not guilty, +but further take upon them to maintain +that there is no such thing as felony, surely +this were inconsistent with their oath, so +he that swears to endeavour the reformation +of religion in doctrine, worship, discipline, +and government, and yet will not +only dislike this or that form of government, +but also hold that there is no such +thing as church government, he holds that +which cannot agree with his oath. 4. This +answer of Mr Coleman, leaving it free to +debate whether there be such as church +government, being his only answer to my +first argument from the covenant, must +needs suppose that the government mentioned +in the covenant, the reformation +whereof we have sworn to endeavour, is understood +even by himself of church officers' +power of corrective government, it being +the corrective part only, and not the +doctrinal part, which he casts upon an uncertainty +whether the world hold out any +such thing. +</p> + +<p> +2. <q>Church government as mentioned in +the covenant is a spiritual, not a civil thing. +The matters of religion are put together,—doctrine, +worship, discipline and government. +The privileges of Parliament come +after in the third article.</q> The reverend +brother replies, <q>What if it be? therefore +the Parliament is not to meddle with it, +and why?</q> And here he runs out against +me, as if I held that the Parliament is not +to meddle with religion, an assertion which +I abominate. Princes and magistrates' putting +off themselves all care of the matters of +religion, was one of the great causes of the +church's mischief, and of popish and prelatical +tyranny. But is this just and fair, +Sir, 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 said? That which was to +be replied unto was, Whether do not the +materials of the first article of the covenant +differ from the materials of the third article +of the covenant? or whether are they the +same? Whether doth the privilege of +Parliament belong to the first article of the +covenant? Whether is that government +mentioned in the first article a civil thing +<pb n="3-028"/><anchor id="Pg3-028"/> +or a spiritual? If civil, why is discipline +and government ranked with doctrine and +worship, and all these mentioned as parts +of the reformation of religion? If spiritual, +then why doth the brother make it <q>civil +or temporal?</q> p. 11. To all this nothing +is answered, but, <q>What if it be?</q> Then +is my argument granted. +</p> + +<p> +And to put it yet further out of question, +I add other two arguments from that same +first article of the covenant. One is this: +In the first part of that first article we swear +all of us to endeavour <q>the preservation of +the reformed religion in the church of Scotland, +in doctrine, worship, discipline, and government,</q> +where all know that the words +<q>discipline</q> and <q>government</q> (especially +being mentioned as two of the principal +things in which the reformed religion +in that church doth consist) signify church +government and church discipline distinct +both from doctrine and worship (which, by +the way, how Mr Coleman endeavoureth to +preserve, I will not now say, but leave it to +others to judge), therefore, in that which +immediately followeth,—our endeavouring +<q>the reformation of religion in the kingdoms +of England and Ireland, in doctrine, +worship, discipline and government,</q>—the +words <q>discipline</q> and <q>government</q> must +needs have the same sense thus far, that it +is a church discipline and a church government +distinct from the civil power of the +magistrate, and distinct also from doctrine +and worship in the church; for we cannot +make these words, <q>discipline</q> and <q>government,</q> +in one and the same article of +a solemn oath and covenant, to suffer two +senses differing <hi rend='italic'>toto genere</hi> (especially considering +that the civil government is put by +itself in another article, which is the third), +unless we make it to speak so as none may +understand it. +</p> + +<p> +The other argument which I now add is +this. In the third part of that first article +we swear that we <q>shall endeavour to bring +the churches of God in the three kingdoms +to the nearest conjunction and uniformity +in religion, confession of faith, form of church +government, directory for worship and catechising,</q> +where, 1. Church government doth +agree generically with a confession of faith, +directory of worship, and catechising. I +mean all these are matters of religion, none +of them civil matters. 2. It is supposed +there is such a thing as church government +distinct from civil government, and therefore +<pb n="3-029"/><anchor id="Pg3-029"/> +it is put out of all question, that so far +there shall be an uniformity between the +churches of God in the three kingdoms +(and otherwise it were an unswearing of +what was sworn in the first part of that +article), but it tieth us to endeavour the +nearest conjunction and uniformity <q>in a +form of church government;</q> which were a +vain and rash oath, if we were not tied to a +church government in general, and that as +a matter of religion. 3. The uniformity in +a form of church government which we swear +to endeavour must needs be meant of corrective +government; it being clearly distinguished +from the confession of faith and +directory of worship. So that Mr Coleman's +distinction of the doctrinal part, and +of the dispensing of the word and sacraments, +cannot here help him. +</p> + +<p> +From these two arguments (beside all +was said before) I conclude that the covenant +doth undeniably suppose, and plainly +hold forth this thing as most necessary and +uncontrovertible, that there ought to be a +church government which is both distinct +from the civil government, and yet not +merely doctrinal. And if so, what Apollo +can reconcile Mr Coleman's doctrine with +the covenant? And now I go on. +</p> + +<p> +My last reason formerly brought was this: +<q>Will the brother say that the example +of the best reformed churches leadeth his +way?</q> 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 churches: +that as <hi rend='italic'>regula regulans</hi>; this as <hi rend='italic'>regula +regulata</hi>. +</p> + +<p> +The reverend brother replieth: 1. <q>The +best reformed church that ever was went +this way; I mean the church of Israel.</q> +</p> + +<p> +<hi rend='italic'>Ans.</hi> 1. Is the church of Israel one of +the reformed churches which the covenant +speaks of? 2. Was the church of Israel better +reformed than the apostolical churches? +Why then calls he it the best reformed +church that ever was? 3. That in the Jewish +church there was a church government +distinct from civil government, and church +censures distinct from civil punishments, is +the opinion of many who have taken great +pains in the searching of the Jewish antiquities; +and it may be he shall hear it ere +long further proved, both from Scripture +and from the very Talmudical writers. +</p> + +<p> +2. <q>I desire (saith he) the Commissioner +to give an instance in the New Testament +<pb n="3-030"/><anchor id="Pg3-030"/> +of such a distinction (civil and church government) +where the state was Christian.</q> +</p> + +<p> +<hi rend='italic'>Ans.</hi> I desire him to give an instance in +the New Testament of these three things, +and then he will answer himself. 1. Where +was the state Christian? 2. Where had the +ministry a doctrinal power in a Christian +state? 3. Where doth the New Testament +hold out that a church government distinct +from civil government may be where the +state is not Christian, and yet may not be +where the state is Christian? Shall the +church's liberties be diminished, or rather +increased, where the state is Christian? +</p> + +<p> +In the third and fourth place, the brother +tells us of the opinions of Gualther, +Bulhager, Erastus, Aretius. The question +is of the examples of churches, not of the +opinions of men. But what of the men? +As for that pestilence that walketh in darkness +through London and Westminster, Liastus' +book against Beza, let him make of +it what he can, it shall have an antidote by +and by. In the meanwhile, he may take +notice, that, in the close of the sixth book, +Erastus casts down that which he hath +built, just as Bellarmine did, in the close of +his five books of justification. But as for +the other three named by the brother, they +are ours, not his, in this present controversy. +Gualther<note place='foot'>Gualther Archetyp in 1 Cor. v. 5 Decrevi +impurum hunc tradendum ease Satanæ, id est ejiciendum +ex ecclesta, &c. Ratio locutionis quia extra +ecclesiam Satan regnat, in ver 6, lta vero +in nuit disciplinam necessariam esse, ne contagium +peccandi serpat, in ver 9-11, Catalogus eorum +qui debent excommunicari, ibid, Imo non sufficiunt +ministri nisi publica authoritate juventur +Ideo Paulus Corinthios tam multis monet, ut ecclesiæ +disciplinam instaurent, et formentum omne ex +purgent, in ver 13, Tollite, &c. Si Christiam +eatis si ecclesiam vultus habere puram, utimini jure +vestro Bullinger in 1 Cor. v. 3-5 Viri ergo +Apostolici et veterea quique contuinaces et eccle +slastica censura dignos e contubernio sanctorum +abjecerent, excludentes eoa a sacris cætibus, et communione +corporis et sanguinis mystici. And a little +after Quod si his quoque addas ordinationem +Christi ex Matthæo, vidobis cam hue quoque spectare, +ut publice mulctetur quis pretis commonitionibus +amicis, in honcate perrexerit vivere Esae +cum ethnicum et publicanum, est deleri e catalogo +ecclesiastico et reccasori haberiquc futer factnorosos +quibus nihil neque officii, nequc sinceri tuto +cominittas.</note> expounds 1 Cor. v. all along of +excommunication, and of the necessity of +church discipline; insomuch that he expounds +the very delivering to Satan (the +phrase most controverted by Erastus and +his followers) of excommunication, and the +not eating with the scandalous (ver 9-11) +<pb n="3-031"/><anchor id="Pg3-031"/> +he takes also to import excommunication. +He thinks also that ministers shall labour +to little purpose except they have a power +of government. Bullinger is most plain for +excommunication, as a spiritual censure ordained +by Christ, and so he understands +Matt. xviv. 17. +</p> + +<p> +Aretius holds<note place='foot'>Aret. Theol. Probl. loc. 133. A Deo originem +habet, et a Christo confirmata fuit. And after +Supra de origine dixi, indicans a Deo indictam +fuisse hauc disciplinam, &c. Demum Christus filius +Dei eandem ecclesiæ suæ commendavit.</note> that God was the author +of excommunication in the Old Testament, +and Christ in the New. And now are these +three Mr Coleman's way? Or doth not his +doctrine flatly contradict theirs? Peradventure +he will say, Yet there is no excommunication +in the church of Zurich, where +those divines lived, nor any suspension of +scandalous sinners from the sacrament. I +answer, This cannot infringe what I hold, +that the example of the best reformed +churches maketh for us and against him; +for, 1. The book written by Lavater, another +of the Zurich divines, <hi rend='italic'>de Ritibus et Institutis +Ecclesioe Tigurinoe</hi>, tells us of divers +things in that church which will make the +brother easily to acknowledge that it is not +the best reformed church, such as festival +days, cap. 8, that upon the Lord's days, before +the third bell, it is published and made +known to the people, if there be any houses, +fields, or lands, to be sold, cap. 9. They have +no fasts indicted, cap. 9, nor psalms sung in +the church, cap. 10. Responsories in their +Litany at the sacrament, the deacon upon +the right hand saith one thing, the deacon +upon the left hand saith another thing, the +pastor a third thing, cap. 13. 2. Yet the +church of Zurich hath some corrective +church government besides that which is +civil or temporal, for the same book, cap. +23, tells us, that in their synods, any minister +who is found scandalous or profane in his +life, is censured with deposition from his +office, <hi rend='italic'>ab oficio deponitur</hi>. Then follows, +<hi rend='italic'>finita censura, singuli decani, &c.</hi> Here +is a synodical censure, which I find also in +Wolphius,<note place='foot'>Wolphius Com. in Lib. Esdræ, p. 21: Atque +hoc exemplo veteris Testamenti discimus quid facto +opus sit in novo Tiempe ut crebris synodis ac censuris, +in vocationem in doctrinam, in vitam æc mores +ecclesiustarum inspiciatur.</note> a professor of Zurich, and the +book before cited, cap. 24,<note place='foot'>In ecclesiis +ditionis Tigurinæ, deliguntur seniores, +qui una cum pastore vitia corrigant. Postea +magistratus de facinorosis veluti blasphemia, per +juris, pætias sumit.</note> tells us of some +<pb n="3-032"/><anchor id="Pg3-032"/> +corrective power committed to pastors and +elders, which elders are distinguished from +the magistrates. 3. The Zurich divines themselves +looked upon excommunication as that +which was wanting through the injury of the +times; the thing having been so horribly +abused in Popery, and the present licentiousness +abounding among people, did hinder +the erecting of that part of the church discipline +at that time. But they still pleaded +the thing to be held forth in Scripture, and +were but expecting better times for restoring +and settling of excommunication, which +they did approve in Geneva, and in other +reformed churches, who had received it. I +give you their own words for the warrant of +what I say.<note place='foot'>Bullinger in 1 Cor. v.: Et hac tenus de castigatione +scelerum ecclesiastica. Hic tamen diligenter +admonitos volo fratres, vigilent, et omni diligentia +curent, ut salutare hoc pharmacum, e cætu sanctorum +pontificis avaritia eliminatum, reducatur, hoc +est ut scelera offendentia plectantur. Hic enim +unicus est excommunicationis finis, ut mores excolatur +et florcant sancti, prophani vero coerceantur, +ne mali porro impudentia ac impietate grassentur. +Nostrum est ista o fratres, summa cum diligentia +curare. Videmus enim et Paulum cessantes hoc +loco incitare. Aretius, ubi supra: Magistratus jugum +non admittunt, timent honoribus, licentiam +amant, &c. Vulgus quoque et pleba dissolutior: +major para corruptissima est, &c. Interea non +desperandum esse libenter fateor dabit posterior +ætas tractabiliores forte animas, mitiora pectora, +quam nostra habent secula. Lavater in Nebem, +homil. 52: Quia pontifices Romani excommunicatione +ad stabiliendam suamt yranuidem abusi sunt, +factum est ut nulla fere justa disciplina amplius in +ecclesiis justitul possis nisi autem flagitiosi coerceautur, +omnia ruaut in pejus neccesse est.</note> +</p> + +<p> +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 covenant, <q>The example of the best reformed +churches.</q> +</p> + +<p> +He hath only one thing more, which may +well pass for a paradox. He will take an +instance, forsooth, from Geneva itself, though +presbyterian in practice. And why? Because +in the Geneva Annotations upon +Matt. ix. 16, it said, that <q>the external discipline +is to be fitted to the capacity of the +church.</q> <q>This is no Scotland presbytery,</q> +saith the brother. Nay, Sir, nor +yet Geneva presbytery; for it doth not at all +concern presbytery. It is spoken in reference +to the choosing of fit and convenient +times for fasting and humiliation,—that as +Christ did not, at that time, tie his disciples +to fasting, it being unsuitable to that present +time; so other like circumstances of God's +worship, which are not at all determined to +<pb n="3-033"/><anchor id="Pg3-033"/> +the word, are to be accommodated to emergent +occasions, and to the church's condition +for the time, which both Scotland and +Geneva, and other reformed churches do. +</p> + +<p> +If I have now more fully and convincingly +spoken to that point of the covenant, +let the brother blame himself that put me +to it. +</p> + +<pb n="3-034"/><anchor id="Pg3-034"/> + +<p> +The Lord guide his people in a right +way, and rebuke the spirit of error and division, +and give us all more of his Spirit, to +lead us into all truth, and into all self-denial, +and grant that none of his servants be +found unwilling to have the Lord Jesus +Christ to reign over them in all his ordinances! +</p> + +<p> +THE END. +</p> + +</div> + +</div> + +<pb n="4-i"/><anchor id="Pg4-i"/> + +<div rend="page-break-before: always"> +<index index="toc"/> +<index index="pdf"/> +<head>MALE AUDIS; OR, AN ANSWER TO MR COLEMAN'S MALE DICIS.</head> + +<p rend="font-size: x-large; text-align: center">MALE AUDIS;</p> +<p rend="font-size: x-large; text-align: center">OR</p> +<p rend="font-size: x-large; text-align: center">AN ANSWER TO MR COLEMAN'S MALE +DICIS:</p> +<p rend="font-size: x-large; text-align: center"></p> +<p rend="font-size: x-large; text-align: center">WHEREIN</p> +<p rend="font-size: x-large; text-align: center">THE REPUGNANCY OF HIS ERASTIAN DOCTRINE +TO THE WORD OF GOD,</p> +<p rend="font-size: x-large; text-align: center">TO THE SOLEMN LEAGUE AND COVENANT, AND +TO THE ORDINANCES OF PARLIAMENT;</p> +<p rend="font-size: x-large; text-align: center">ALSO HIS CONTRADICTIONS, +TERGIVERSATIONS, HETERODOXIES, CALUMNIES,</p> +<p rend="font-size: x-large; text-align: center">AND PERVERTING OF TESTIMONIES,</p> +<p rend="font-size: x-large; text-align: center">ARE MADE MORE APPARENT THAN +FORMERLY.</p> +<p rend="font-size: x-large; text-align: center">TOGETHER WITH</p> +<p rend="font-size: x-large; text-align: center">SOME ANIMADVERSIONS UPON MR HUSSEY'S +PLEA FOR CHRISTIAN MAGISTRACY:</p> +<p rend="font-size: x-large; text-align: center"></p> +<p rend="font-size: x-large; text-align: center">SHOWING,</p> +<p rend="font-size: x-large; text-align: center">THAT IN DIVERS OF THE AFORE-MENTIONED +PARTICULARS HE HATH MISCARRIED AS MUCH AS,</p> +<p rend="font-size: x-large; text-align: center">AND IN SOME PARTICULARS MORE THAN, MR +COLEMAN.</p> +<p rend="font-size: x-large; text-align: center"></p> +<p rend="font-size: x-large; text-align: center">BY GEORGE GILLESPIE,</p> +<p rend="font-size: x-large; text-align: center">MINISTER AT EDINBURGH, 1649.</p> +<p rend="text-align: center"></p> +<p rend="text-align: center">EDINBURGH:</p> +<p rend="text-align: center">ROBERT OGLE, AND OLIVER & BOYD.</p> +<p rend="text-align: center">M. OGLE & SON, AND WILLIAM COLLINS, +GLASGOW.</p> +<p rend="text-align: center">J. DEWAR, PERTH. W. MIDDLETON, DUNDEE. G. +& R. KING, ABERDEEN.</p> +<p rend="text-align: center">W. M'COMB, BELFAST.</p> +<p rend="text-align: center">HAMILTON, ADAMS & CO., AND JAMES +NISBET & CO., LONDON.</p> +<p rend="text-align: center">1649.</p> +<p rend="text-align: center">REPRINTED BY A. W. MURRAY, MILNE SQUARE, +EDINBURGH</p> +<p rend="text-align: center">1844.</p> + +<pb n="4-ii"/><anchor id="Pg4-ii"/> + +<div> +<index index="toc"/> +<index index="pdf"/> +<head>PREFACE TO THE READER.</head> + +<p> +As I did not begin this present controversy, so I +do not desire to hold up the ball of contention, yet +having appeared in it (neither alone, nor without a +calling and opportunity offered), I hold it my duty +to vindicate the truth of Christ, the solemn league +and covenant, the ordinances of Parliament, the +church of Scotland, and myself. For this end was +I born, and for this end came I into the world, that +I might bear witness to the truth, whereunto I am +so much the more encouraged, because it appeareth +already in this debate, that <hi rend='italic'>magna est vis veritatis</hi>,—great +is the force of truth, and so great, that my +antagonists, though men of parts, and such as could +do much for the truth, yet, while they have gone +about to do somewhat against the truth, they have +mired themselves in foul errors; yea, so far is in +them lieth, have most dangerously shaken and endangered +the authority of magistrates, who are +God's vicegerents, and particularly the authority of +Parliament, and of parliamentary ordinances. They +have stumbled and fallen, and shall not be able to +rise but by the acknowledgment of the truth. +</p> + +<p> +In this following reply, I have not touched much +of the argumentative part in Mr Hussey's <hi rend='italic'>Plea for +Christian Magistracy</hi>, reserving most of it to another +work, unto which this is a <hi rend='italic'>prodromus</hi> (howbeit +much of what he saith is the same with what I +did confute in my <hi rend='italic'>Nihil Respondes</hi>, and his book, +coming forth a month after, takes no notice of that +second piece of mine, but speaketh only to the first). +Meanwhile, let him not believe that his big looking +title can, like Gorgon's head, blockify or stonify +rational men, so as they shall not perceive the want +or weakness of argument. It hath ever been a trick +of adversaries to calumniate the way of God and his +servants, as being against authority, but I will, by +God's assistance, make it appear to any intelligent +man, that the reverend brother hath pleaded very +much against magistracy, and so hath fallen himself +into the ditch which he hath digged for others, whilst +I withal escape.<note place='foot'>Math Martinius in Lex Philol Maledico malum loquor +alvo juste sine Injuria.</note> +</p> + +<p> +But, now, what may be the meaning of Mr Coleman's +cabalistical title, <hi rend='italic'>Male Dicis Maledicis</hi>? +Great philologists will tell him that <hi rend='italic'>maledico</hi> is +taken in a good sense as well as in a bad, according +to the difference of matter and circumstances. +If any kind of malediction be justifiable, it is <hi rend='italic'>male +dicere maledicis</hi>,—to speak evil to evil speakers, for +<q>as he loved cursing, so let it come unto him as +he delighted not in blessing, so let it be far from +him.</q> But he doth worse, and his title, with a +transposition of letters, will more fitly reflect upon +himself <hi rend='italic'>male dicis de amicus</hi>. You, Sir, speak evil +of your friends, and of those that never wronged +<pb n="4-iii"/><anchor id="Pg4-iii"/> +you. For my part, I have not shared with him in +evil speaking, nor rendered revilings for revilings. +I am sorry that he is so extremely ill of hearing, +as to take reason to be railing, and good sayings to +be evil sayings. He applieth to himself the Apostle's +words, <q>Being reviled, we bless.</q> But where +to find these blessings of his, those unwritten verities, +I know not. I am sure he had spoken more +truly if he had said, <q>Being not reviled, we do revile.</q> +</p> + +<p> +For the matter and substance of his reply, there +are divers particulars in it which serve rather to be +matter of mirth than of argument, as that a Parliament +parasite cannot be called an abuser of the Parliament, +and that passage, <q>How can a clause delivered +in a postscript, concerning my opinion of +my way, be abusive to the Parliament?</q> A great privilege +either of postscripts or of his opinions, that +they cannot be abusive to the Parliament. Many +passages are full of acrimony, many extravagant, +and not to the point in hand, many void of matter. +Concerning such Lactantius<note place='foot'>Lib. +2. cap. 4.</note> gives me a good rule, +Otiosum est persequi singula,—it is an idle and unprofitable +thing to persecute every particular. And +much more I have in my eye the Apostle's rule, +<q>Let all things be done to edifying.</q> 1 Cor. xiv. 26. +I have accordingly endeavoured to avoid such jangling, +and such debates as are unprofitable and unedifying, +making choice of such purposes as may +edify, and not abuse the reader. +</p> + +<p> +Peradventure some will think I might have +wholly saved myself this labour. I confess I do +not look upon that which I make reply unto, as if it +were like to weigh much with knowing men, yet the +Apostle tells me that some men's mouths must be +stopped, and Jerome tells me<note place='foot'>Illeron +Bustochio.</note> there is nothing +written without skill, which will not find a reader +with as little skill to judge, and some men grow too +wise in their own eyes when they pass unanswered. +Besides all this, a vindication and clearing of such +things as I mentioned in the beginning, may, by +God's blessing, anticipate future and further mistakes. +Read therefore and consider, and when thou +hast done, I trust thou shalt not think that I have +lost my labour. 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 religion, according to +the word of God and the example of the best reformed +churches, and more particularly the practical +part of reformation, that the ordinances of +Jesus Christ may be kept from pollution, profaneness +and scandals shamed away, and piety commended +and magnified. +</p> + +</div> + +<pb n="4-001"/><anchor id="Pg4-001"/> + +<div> +<index index="toc" level1="CHAPTER I. THAT MR COLEMAN DOTH STILL CONTRADICT +HIMSELF IN THE STATING OF THIS PRESENT +CONTROVERSY ABOUT CHURCH GOVERNMENT."/> +<index index="pdf" level1="CHAPTER I."/> +<head type="sub">CHAPTER I.</head> +<head>THAT MR COLEMAN DOTH STILL CONTRADICT +HIMSELF IN THE STATING OF THIS PRESENT +CONTROVERSY ABOUT CHURCH GOVERNMENT.</head> + +<p> +It was before both denied and yielded by +Mr Coleman, that there is a church government +which is distinct from the civil, +and yet not merely doctrinal. He did profess +to subscribe heartily to the votes of +Parliament, and yet advised the Parliament +to do contrary to their votes, as I +proved in <hi rend='italic'>Nihil Respondes</hi>, p. 3. He answereth +now, in his <hi rend='italic'>Male Dicis</hi>, p. 4, <q>I +deny an institution; I assent to prudence; +Where is the self-contradiction now?</q> and, +p. 5, <q>The advice looks to <hi rend='italic'>jus divinum</hi>; +the Parliament votes to prudence.</q> Sir, +you have spoken evil for yourself; you have +made the self-contradiction worse. Will +you acknowledge your own words, in your +sermon, p. 25, <q>Lay no more burden of +government upon the shoulders of ministers +than Christ hath plainly laid upon them; +have no more hand therein than the Holy +Ghost clearly gives them. The ministers +have other work to do, and such as will +take up the whole man,</q> &c.; <q>I fear an +ambitious ensnarement,</q> &c.; and, in your +<hi rend='italic'>Re-examination</hi>, p. 14, <q>He should have +said, I advised the Parliament to lay no +burden of government upon them whom he +(this Commissioner) thinks church officers, +then had he spoken true.</q> Now let the +reverend brother take heed to checkmate, +and that three several ways (but let him +not grow angry, as bad players use to do). +For, 1. <hi rend='italic'>Eo ipso</hi> that he denies the institution, +<pb n="4-002"/><anchor id="Pg4-002"/> +by his principles he denies the prudence; +for he that denieth the institution, +and adviseth the Parliament to lay no more +burden of government upon ministers than +Christ hath plainly laid upon them, is against +the settling of the thing in a prudential +way, because it is not instituted. +But Mr Coleman denies the institution, +and adviseth the Parliament to lay no +more burden of government upon ministers +than Christ hath plainly laid upon them; +therefore Mr Coleman is against the settling +of the thing in a prudential way, because +it is not instituted. And how to reconcile +this with his denying of the institution +and yielding of the prudence, will require +a more reconciling head than Manasseh +Ben Israel Conciliator himself. 2. He +that adviseth the Parliament to lay no burden +of government upon ministers, because +they have other work to do which will take +up the whole man, and because of the fear +of an ambitious ensnarement, is against the +laying of any burden of corrective government +upon ministers, so much as in a prudential +way. But Mr Coleman adviseth +the Parliament, &c.; therefore the consequence +in the proposition is necessary, 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 man, or to commit that power unto +them which is like to prove an ambitious +ensnarement. 3. He that adviseth the +Parliament to lay no burden at all of corrective +government upon ministers and other +officers joined with them in elderships, but +to keep that power <emph>wholly</emph> in their own +hands, is against the prudence of the thing, +as well as against the institution of it. But +<pb n="4-003"/><anchor id="Pg4-003"/> +Mr Coleman adviseth the Parliament to +lay no burden at all of corrective government +upon these, but to keep that power +<emph>wholly</emph> in their own hands; therefore the +proposition is proved by that which himself +saith, The Parliament votes look to prudence. +So that the Parliament, having voted +a power of suspension from the sacrament +unto elderships, for so many scandals +as are enumerate in the ordinance (which +power is a part of that which he calls <emph>corrective</emph>), +he that is against this power in +elderships is both against the prudence and +against the ordinance of Parliament. The +assumption I prove from his <hi rend='italic'>Re-examination</hi>, +p. 14, where, after his denial of the +power to those whom we think church officers, +being charged with advising the Parliament +to take church government <emph>wholly</emph> +into their own hands, his answer was, <q>If +you mean the corrective power, I do so.</q> +</p> + +<p> +And now, after all this, I must tell the +reverend brother that he might have saved +himself much labour had he, in his sermon +to the Parliament, declared himself (as now +he doth) that he was only against the <hi rend='italic'>jus +divinum</hi>, but not against their settling of +the thing in a parliamentary and prudential +way. Did I not, in my very first examination +of his sermon, p. 32, remove this +stumbling block? +</p> + +<p> +And, withal, seeing he professeth to deny +the <hi rend='italic'>jus divinum</hi> of a church government +differing from magistracy, why doth he +hold, p. 19, that the Independents are not +so much interested against his principles +as the Presbyterians? Did he imagine +that the Independents are not so much +for the <hi rend='italic'>jus divinum</hi> of a church government +and church censures as the Presbyterians? +But, saith he, <q>The Independents' +church power seems to me to be but +doctrinal.</q> But is their excommunication +doctrinal? and do they not hold excommunication +to be <hi rend='italic'>jure divino</hi>? Either he had +little skill in being persuaded, or some others +had great skill in persuading him that the +Independents' church power is but doctrinal, +and that they are not so much interested +against the Erastian principles as +the Presbyterians are; as if, forsooth, the +ordinance of excommunication (the thing +which the Erastian way mainly opposeth) +and a church government distinct from magistracy, +were not common to them both. +</p> + +<p> +Lastly, If the reverend brother deny the +institution of church censures, but assent to +<pb n="4-004"/><anchor id="Pg4-004"/> +the prudence, why doth he allege the Zurich +divines to be so much for him? <hi rend='italic'>Male +Dicis</hi>, p. 23; for it was upon prudential +grounds, and because of the difficulty and +(as they conceived) impossibility of the +thing, that they were against it, still acknowledging +the scriptural warrants for +excommunication, as I shall show, yea, +have showed already; so that, if Mr Coleman +will follow them, he must rather say, +<q>I assent to an institution; I deny a prudence.</q> +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER II. A CONFUTATION OF THAT WHICH MR COLEMAN +HATH SAID AGAINST CHURCH GOVERNMENT; +SHOWING ALSO THAT HIS +LAST REPLY IS NOT MORE, BUT LESS SATISFACTORY +THAN THE FORMER, AND FOR +THE MOST PART IS BUT A TERGIVERSATION +AND FLEEING FROM ARGUMENTS BROUGHT +AGAINST HIM, AND FROM MAKING GOOD +HIS OWN ASSERTIONS AND ARGUMENTS +CONCERNING THE DISTINCTION OF CIVIL +AND CHURCH GOVERNMENT."/> +<index index="pdf" level1="CHAPTER II."/> +<head type="sub">CHAPTER II.</head> +<head>A CONFUTATION OF THAT WHICH MR COLEMAN +HATH SAID AGAINST CHURCH GOVERNMENT; +SHOWING ALSO THAT HIS +LAST REPLY IS NOT MORE, BUT LESS SATISFACTORY +THAN THE FORMER, AND FOR +THE MOST PART IS BUT A TERGIVERSATION +AND FLEEING FROM ARGUMENTS BROUGHT +AGAINST HIM, AND FROM MAKING GOOD +HIS OWN ASSERTIONS AND ARGUMENTS +CONCERNING THE DISTINCTION OF CIVIL +AND CHURCH GOVERNMENT.</head> + +<p> +The reverend brother said in his sermon, +<q>I could never yet see how two coordinate +governments, exempt from superiority +and inferiority, can be in one state.</q> +To overthrow this general thesis, I brought +some instances to the contrary; such as +the governments of a general and an admiral, +of a master and a father, of a captain +and a master in a ship. He being +thus put to his vindication, replieth, <q>The +Commissioner acknowledgeth he did not +apply them to the Assembly (I said the +General Assembly) and Parliament; yet +that was the controversy in hand,</q> <hi rend='italic'>Male +Dicis</hi>, p. 5. But, by his favour, that was not +the controversy; for he was not speaking +particularly against the distinction of the +government of the General Assembly and +of the government of the Parliament (neither +had he one syllable to that purpose), +but generally against the distinction of +church government and civil government, +and particularly against excommunication; +in all which he excluded presbyteries as +well as General Assemblies. Wherefore he +doth now recede not only from defending +his thesis, but from applying it against the +<pb n="4-005"/><anchor id="Pg4-005"/> +power of presbyteries. And so far we are +agreed. +</p> + +<p> +2. I having confuted his argument grounded +on Psal. xxxiii. 15; Prov. xxvii. 19, he +shifteth the vindication of it, and still tells +me he grounded no argument on those +places, but spake <q>by way of allusion,</q> +<hi rend='italic'>Male Dicis</hi>, p. 6. Now let the reader +judge. His words to the Parliament were +these: <q>Might I measure others by myself, +and I know not why I may not (God +fashions men's hearts alike; and as in water +face answers face, so the heart of man +to man), I ingenuously profess I have a +heart that knows better how to be governed +than govern; I fear an ambitious ensnarement,</q> +&c. This argument, there +largely prosecuted, hath no other ground +but the parenthesis using the words (though +not quoting the places) of Scripture. And +now, forsooth, he hath served the Parliament +well, when, being put to make good +the sole confirmation of his argument, he +tells it was but an allusion. But this is not +all. I confuted the whole argument drawn +from his own heart to the hearts of others, +and gave several answers: but neither before, +nor now, hath he offered to make +good his argument. +</p> + +<p> +3. The reverend brother cited 1 Cor. x. +33, to prove that all government is either a +heathenish government, or a Jewish government, +or a church government. This +I denied: <q>Because the government of generals, +admirals, mayors, sheriffs, is neither +a Jewish government, nor a church government, +nor a heathenish government.</q> What +saith he to this? <q>I deny it; a Jewish +general is a Jewish government,</q> &c., <hi rend='italic'>Male +Dicis</hi>, p. 6. Deny it? No, Sir, you must +prove (because you are the affirmer) that a +Christian general, a Christian admiral, are +church governments. For I deny it. You +tell us, p. 7, you are persuaded it will trouble +the whole world to bound civil and ecclesiastical +jurisdiction, the one from the +other. You shall have them bounded and +distinguished ere long, and the world not +troubled neither. Meanwhile you have not +made out your assertion from 1 Cor. x. 33. +</p> + +<p> +4. The reverend brother had cited Rom. +xiii. 4, to prove that the corrective part of +church government belongs to the Christian +magistrate. And now he brings in +my reply thus: that I said he abuseth the +place, <q>Because spiritual censures belong +not to the civil magistrate;</q> which, saith +<pb n="4-006"/><anchor id="Pg4-006"/> +he, begs the question, <hi rend='italic'>Male Dicis</hi>, p. 7. I +replied no such thing upon this argument. +Look at my words again. How can the brother +answer it,—to shape answers of his own +devising as if they were mine? My answer +was, That the punitive part, Rom. +xiii. 4, belongs to all magistrates, whether +Christian or infidel; which he takes notice +of in the second place, and bids me prove +<q>that Scripture-commands belong to infidels;</q> +not observing that the question is +not of Scripture-commands, but whether a +duty mentioned in this or that scripture +may not belong to infidels. There are two +sorts of duties in Scripture; some which +are duties by the law of God, written in +man's heart at his creation, some principles +and notions whereof remain in the hearts of +all nations, even infidels by nature; other +duties are such, by virtue of special commands +given to the church, which are not +contained in the law of nature. The first +sort (of which the punishing of evil doers, +mentioned Rom. xiii. 4, is one) belongs to +those that are without the church as well as +those within. The other only to those that +are within. +</p> + +<p> +5. The reverend brother had said in his +sermon, <q>Of other governments besides +magistracy I find no institution.</q> I cited +1 Thess. v. 12; 1 Tim. v. 17; Heb. xiii. +7, 17, to prove another government (yea, +the institution of another government) besides +magistracy. And, in my <hi rend='italic'>Nihil Respondes</hi>, +I told he had laughed, but had +not yet loosed the knot. Now hear his two +answers: <hi rend='italic'>Male Dicis</hi>, p. 8, <q>First, for the +institution; for the Commissioner affirms so +much. Had he said that these texts hold +out an office or officer already instituted, +the words would have borne him out,</q> &c. +<q>But the institution in this place I cannot +see.</q> See the like in Mr Hussey, p. 19, +22. I thank them both. That Scripture +which supposeth an institution, and holds +out an office already instituted, shall to me +(and, I am confident, to others also) prove +an institution; for no text of Scripture can +suppose or hold out that which is not true. +Nay, hath Mr Coleman forgotten that himself +proved an institution of magistracy from +Rom. xiii. 1, 2? Yet that text doth but +hold out the office of magistracy already +instituted: but the institution itself is not +in that place. +</p> + +<p> +Secondly, Mr Coleman answereth to all +these three texts. To that, 1 Thess. v. 12, +<pb n="4-007"/><anchor id="Pg4-007"/> +<q>Them which are over you in the Lord,</q> +he saith that these words prove not that it +is not meant of magistracy. But he takes +not the strength of the argument. My +words were, <q>Here are some who are no +civil magistrates set over the Thessalonians +in the Lord.</q> This the reverend brother +must admit to be a good proof, or otherwise +say that the civil magistrates set over +the Thessalonians, though they were heathens, +yet were set over them in the Lord. +</p> + +<p> +For that of 1 Tim. v. 17, he saith it doth +not hold out ruling elders. Whether it +doth hold ruling elders or not, doth not at +all belong to the present question. It is +easy to answer something, so that a man +will not tie himself to the point. The place +was brought by me to prove <q>another government +beside magistracy,</q> which he denied. +Now suppose the place to be meant +only of preaching elders, yet here is a rule +or government: <q>Elders that rule well;</q> +and these are no civil magistrates, but such +as <q>labour in the word and doctrine.</q> +Come on now. <q>But I will deal clearly +(saith the brother): These officers are ministers +which are instituted not here, but +elsewhere,—and these are the rulers here +mentioned. And so have I loosed the +knot.</q> Now, Sir, you shall see I will not +<hi rend='italic'>male dicere</hi>, but <hi rend='italic'>bene dicere</hi>. My blessing +on you for it. You have at last loosed +the knot so perfectly, that you are come to +an agreement with me in this great point, +which I thus demonstrate: He that acknowledgeth +ministers to be instituted rulers, +acknowledgeth another instituted government +beside magistracy. But Mr Coleman +acknowledgeth ministers to be instituted +rulers, therefore Mr Coleman acknowledgeth +another instituted government beside +magistracy. +</p> + +<p> +To the other texts, Heb. xiii. 7, 17, he +saith nothing against my argument, only expounds +the rulers to be guides, as Mr Hussey +also doth, of which more elsewhere; +meanwhile it is certain that ὁ ἡγουμένοις is +usually taken for a name of highest authority, +yea, given to emperors; for which see +learned Salmasius in his <hi rend='italic'>Walo Messalinus</hi>, +p. 219, 220. It is Joseph's highest title to +express his government of Egypt, Acts vii. +10. It must the rather be a name of government +and authority in this place, Heb. +xiii. 17, because subjection and obedience +is required: <q>Obey them that have the +rule over you, and submit yourselves.</q> +<pb n="4-008"/><anchor id="Pg4-008"/> +When the word signifieth ὀδηγὸν, <hi rend='italic'>seu viæ +ducem</hi> (and it is very rarely so used by +the Septuagints, but frequently, and almost +in innumerable places, they use it for a name +of rule and authority), obedience and subjection +is not due to such an one <hi rend='italic'>qua talis</hi>; +for obedience and subjection cannot be <hi rend='italic'>correlata</hi> +to the leading of the way, when it is +without authority and government. +</p> + +<p> +6. I having charged Mr Coleman's doctrine +with this consequence, <q>That there +ought to be neither suspension from the sacrament, +nor excommunication, nor ordination, +nor deposition of ministers, nor receiving +of appeals, except all these things be +done by the civil magistrate,</q> which things, +I said, <q>are most of them corrective, and all +of them more than doctrinal,</q>—instead of +making answer, the reverend brother expresseth +the error, which I objected to him, +thus: <q>That here are no church censures,</q> which +is the <hi rend='italic'>quæsitum</hi>, saith he, <hi rend='italic'>Male Dicis</hi>, +p. 10. Here, again, he brings an imagination +of his own, both for matter and +words, instead of that which I said, and +doth not take the argument right. If the +minister's power be merely doctrinal, and +government wholly in the magistrate's +hands, then all the particulars enumerated; +for instance, suspension from the sacrament, +and the receiving of appeals (which +he must not bring under the <hi rend='italic'>quæsitum</hi>, except +he bring the ordinance of Parliament +under the <hi rend='italic'>quæsitum</hi>), shall be wholly in the +magistrate's hand; and elderships may not +suspend from the sacrament; classes and synods +may not receive appeals, which yet, by +the ordinance, they have power to do. One +of the particulars, and but one, the reverend +brother hath here touched, and it is +this: <q>For ordination of ministers, I say, +it is within the commission of teaching, and +so appertains to the doctrinal part.</q> This +is the effect of his zeal to maintain that all +ecclesiastical ministerial power is merely +doctrinal. But mark the consequence of it: +He that holds ordination of ministers to be +within the commission of teaching, and to +appertain to the doctrinal part, must hold, +by consequence, that the power of ordination +is given <hi rend='italic'>uni</hi> as well as <hi rend='italic'>unitati</hi>; that is, +that every single minister hath power to +ordain, as well as the classes. But Mr Coleman +holds ordination of ministers to be within +the commission of teaching, &c. The +reason of the proposition is clear, because +the commission of teaching belongs to every +<pb n="4-009"/><anchor id="Pg4-009"/> +single minister, so that if the power of +ordination be within that commission, it +must needs belong to every single minister. +<hi rend='italic'>Quid respondes</hi>? +</p> + +<p> +7. The reverend brother having brought +an odious argument against me, which did +conclude the magistrate to manage his office +for and under the devil, if not for and under +Christ, I show his syllogism to have four +terms, and therefore worthy to be exploded. +I get now two replies: +</p> + +<p> +First, <q>This is an error (if one) in logic, +not divinity. Is it an error in divinity to +make a syllogism with four terms?</q> <hi rend='italic'>Male +Dicis</hi>, p. 15. See now if he be a fit man +to call others to school, who puts an <emph>if</emph> in +this business—<emph>if one</emph>. Who did ever doubt +of it? And if it be an error in divinity +to be fallacious, and to deceive, then it is +an error in divinity to make a syllogism +with four terms, yea, as foul an error as +can be. +</p> + +<p> +Secondly, He admitteth not my distinction +of those words, <q>Under Christ, and for +Christ.</q> I said the Christian magistrate is +under Christ, and for Christ, that is, he is +serviceable to Christ, but he is not under +Christ nor for Christ as Christ's vicegerent, +<hi rend='italic'>vice Christi</hi>, in Christ's stead, as Christ is +Mediator. The reverend brother saith, He +foresaw that this would be said (the greater +fault it was to make his argument so unclear +and undistinct), but he rejecteth the distinction +as being <hi rend='italic'>distinctio sine differentia</hi>. +<q>If a magistrate (saith he) be thus far a +servant of Christ, as Mediator, that he is to +do his work, to take part with him, to be +for his glory, then he doth it <hi rend='italic'>vice Christi</hi>.</q> +He adds the simile of a servant. Hence it +follows, by the reverend brother's principles, +that the king's cook, because he doth work +and service for the king, therefore he doth +it <hi rend='italic'>vice regis</hi>, and as the king's vicegerent. +Likewise, that a servant who obeyeth his +master's wife, and executeth her commands, +because it is his master's will, and for his +master's honour, doth therefore obey his +master's wife <hi rend='italic'>vice domini</hi>, as his master's +vicegerent; and, by consequence, that the +duty of obedience to the wife doth originally +belong to the husband; for the capacity of +a vicegerent, which he hath by his vicegerentship, +is primarily the capacity of him +whose vicegerent he is. These, and the like +absurd consequences, will unavoidably follow +upon the reverend brother's argumentation, +that he who doth Christ service doth +<pb n="4-010"/><anchor id="Pg4-010"/> +it <hi rend='italic'>vice Christi</hi>, as Christ's vicegerent; and +that to be a man's vicegerent, and to do a +man's work or service, which I made two +different things, are all one. But, further, +observe his tergiversation. I had, p. 13, +proved my distinction out of these words of +his own: <q>The Commissioner saith, Magistracy +is not derived from Christ. I say, +magistracy is given to Christ to be serviceable +in his kingdom; so that, though the +Commissioner's assertion be sound (which in +due place will be discussed), yet it infringeth +nothing that I said.</q> I asked, therefore, +<hi rend='italic'>qua fide</hi> he could confound in his argument +brought against me those two things +which himself had so carefully distinguished. +There is no reply to this in <hi rend='italic'>Male Dicis</hi>. +When the brother thought it for his advantage, +he denied that the magistrate's being +serviceable to Christ doth enter the derivation +of his power by a commission of vicegerentship +from Christ (for that was the derivation +spoken of), and yielded that the +magistrate may be said to be serviceable to +Christ, though his power be not derived +from Christ. Now he denieth the very +same distinction for substance. +</p> + +<p> +8. Whereas the reverend brother had told +the Parliament that he seeth not, in the +whole Bible, any one act of that church government +which is now in controversy, I +brought some scriptural instances against +his opinion, not losing either the argument +from Matt. xviii. (concerning which he asketh +what is become of it), or other scriptural +arguments, which I intend, by God's assistance, +to prosecute elsewhere. Now hear +what is replied to the instances which were +given. First, To that, 1 Cor. v. 13, <q>Put +away that wicked person from among you,</q> +his answer is, <q>I say, and it is sufficient +against the Commissioner, If this be a +church censure, then the whole church +jointly, and every particular person, hath +power of church censure.</q> <hi rend='italic'>Male Dicis</hi>, +p. 10. I hope, Sir, it is not sufficient +against me that you say it, so long as you +say nothing to prove it. I told you that +Mr Prynne himself (who holds not that +every particular person hath power of church +censure) acknowledged that text to be a +warrant for excommunication, and when +you say <q>every particular person,</q> you say +more than the Independents say, and I am +sure more than the text will admit, for the +text saith, <q>Put away from among you,</q> +therefore this power was given not <hi rend='italic'>uni</hi>, but +<pb n="4-011"/><anchor id="Pg4-011"/> +<hi rend='italic'>unitati</hi>, and this <hi rend='italic'>unitas</hi> was the presbytery +of Corinth. The sentence was inflicted ὑπὸ +τῶν πλείονων,—<hi rend='italic'>by many</hi>, 2 Cor. ii. 6, it is +not said <hi rend='italic'>by all</hi>. I might say much for this, +but I will not now leave the argument in +hand; for it is enough against Mr Coleman +that the place prove an act of church government, +flowing from a power not civil +but ecclesiastical. To whom the power belonged +is another question. +</p> + +<p> +To the next instance, from 2 Cor. ii. 6, +which is coincident with the former, a punishment +or censure inflicted <emph>by many</emph>. <q>It +is only a reprehension (saith he),—ἐπιτιμία,—which, +by all the places in the New Testament, +can amount no higher than to an +objurgation, and so is doctrinal.</q> <hi rend='italic'>Ans.</hi> 1. +He made it even now an act of the whole +church jointly, and of every particular person. +Why did he not clear himself in this,—how +the whole church, men, women, children +and all, did doctrinally reprehend him? +2. If the objurgation must be restricted, To +whom? Not to a single minister (yet every +single minister hath power of doctrinal objurgation), +but to the presbytery. It was an +act of those πλειόνες I spake of; and this is a +ground for that distinction between ministerial +and presbyterial admonition, which Mr +Coleman, p. 22, doth not admit. 3. If it +were granted that ἐπιτιμία in this text +amounteth to no more but an objurgation, +yet our argument stands good; for the +Apostle having, in his first epistle, required +the Corinthians to put away from among +them that wicked person, which they did +accordingly resolve to do (which makes the +Apostle commend their obedience, 2 Cor. +ii. 9), no doubt either the offender was at +this time actually excommunicated and cast +out of the church, or (as others think) they +were about to excommunicate him, if the +Apostle had not, by his second epistle, prevented +them, and taken them off with this +<hi rend='italic'>sufficit</hi>: Such a degree of censure is enough, +the party is penitent, go no higher. 4. +When the reverend brother appealeth to +all the places in the New Testament, he +may take notice that the word ἐπιτιμία is +nowhere found in the New Testament, except +in this very text. And if his meaning +be concerning the verb ἐπιτιράω he may +find it used to express a coercive power, as +in Christ's rebuking of the winds and waves, +Matt. viii. 26; Mark iv. 39; his rebuking +of the fever, Luke iv. 39; his rebuking of +the devil (which was not a doctrinal, but a +<pb n="4-012"/><anchor id="Pg4-012"/> +coercive rebuke), Mark i. 25; ix. 25; Luke +iv. 35; ix. 42. Sometimes it is put for an +authoritative charge, laying a restraint upon +a man, and binding him from liberty in this +or that particular, as Matt. xii. 16; Mark +iii. 12; viii. 30; Luke ix. 21. The word +ἐπιτιμία I find in the apocryphal book of +Wisdom, chap. iii. 10. It is said of the +wicked, ἓξουσιν ἐπιτιμίαν, they shall have +<emph>correction</emph> or <emph>punishment</emph>. The whole +chapter maketh an opposition between the +godly and the wicked, in reference to +punishments and judgments. The Hebrew +געד (which, if the observation hold which +is made by Arias Montanus, and divers +others, following Kimchi, when it is construed +with ב signifieth <hi rend='italic'>objurgavit</hi>, <hi rend='italic'>duriter +reprehendit</hi>; when without ב, it signifieth +<hi rend='italic'>corrupit</hi>, <hi rend='italic'>perdidit</hi>, +or <hi rend='italic'>maledixit</hi>), the +Septuagint do most usually turn it ἐπιτιμάω +and that in some places where it is +without ב, as Psal. cxix. 21, <q>Thou hast +rebuked the proud that are cursed;</q> ἐπιτίμησας,—Pagnin, +<hi rend='italic'>disperdidisti</hi>,—thou hast +destroyed, so the sense is; it is rebuke, +with a judgment or a curse upon them. +The second part of the verse, in the Greek, +is exegetical to the first part, <q>Thou hast +rebuked the proud, ἐπικατάρατοι, cursed +are they,</q> &c.; so Zech. iii. 2, <q>The Lord +rebuke (ἐπιτιμήσαι) thee, O Satan.</q> The +same phrase is used in Jude, ver. 9, which +must needs be meant of a coercive, efficacious, +divine power, restraining Satan. The +same original word they render by ἀφορίζω, +which signifieth to separate and to excommunicate, +Mal. ii. 3, <q>Behold I will corrupt +your seed,</q> &c. In the preceding +words, God told them that he would curse +them. The same word they render by ἀποσκορανίζω, +<hi rend='italic'>extermino</hi>, Isa. xvii. 13, a place +which speaks of a judgment to be inflicted, +not of a doctrinal reproof. Yet Aquila readeth +there ἐπιτιμήσει; likewise the word which +the Septuagint render ἀπώλεια, <hi rend='italic'>perdition</hi>, +Prov. xiii. 6, and θυμὸς, <hi rend='italic'>wrath</hi>, Isa. li. 20, +in other places they render it ἐπιτίμησις: +Psal. lxxvi. 6, <q>At thy rebuke, O God of Jacob, +both the chariot and horse are cast into a +dead sleep;</q> lxxx. 16, <q>They perish at the +rebuke of thy countenance.</q> These are <emph>real</emph> +rebukes, that is, judgments and punishments. +</p> + +<p> +4. What saith Mr Coleman to Pasor, +who expounds ἐπιτιμία to be the same with +ἐπιτίμιον, <hi rend='italic'>mulcta</hi>, and that, 2 Cor. ii. 6. +it is meant of excommunication; which he +proves by this reason, Because, in the same +<pb n="4-013"/><anchor id="Pg4-013"/> +place, the Apostle exhorteth the Corinthians +to forgive him. Add hereunto Erasmus's +observation upon the word κυρῶσαι<note place='foot'>Κυρῶσαι +Quod propemodum valet ac si dicas, +facite ut pondus et auctoritatem habeat charitas +erga illum. Loquitur enim velut ad judices et +concionem, quorum suffragiis velit absolvi eum, +qui traditus fuerat Satanae. Nam κυρία concionem +significat, in qua creantur magistratus, quae Latini +vocant comitia, et diem alicujus rei causa +praestitutum, et jus aliquod agendi. Quin et κύριον +Graeci dicunt scriptum authenticum, authoribus +Hesychio et Suida. Mihi videtur et ea sententia +quae vicisset in suffragiis dicta fuisse κυρία.</note> +(ver. 8, to <q>confirm your love toward +him</q>); that it implies an authoritative ratification +of a thing by judicial suffrage and +sentence. Which well agreeth to the πλειόνες, +ver. 6; that is, that they who had judicially +censured him, should also judicially +loose him and make him free. Now, therefore, +the circumstances and context being +observed, and the practice, 2 Cor. ii. 6, +compared with the precept, 1 Cor. v. 13, +I conclude, that, whether this ἐπιτιμία was +excommunication already inflicted, or whether +it was a lesser degree of censure, tending +to excommunication,—a censure it was, +and more than ministerial objurgation. And +it is rightly rendered by the English translators +<hi rend='italic'>punishment</hi> or <hi rend='italic'>censure;</hi> which well +agreeth with the signification of the verb +ἐπιτιμάω given us by Hesychius,<note place='foot'>Hesych., +Ἐπιτιμᾶ, τιμωρείται, ὁ τὴν τιμὴν νύξει.</note> and by +Julius Pollux;<note place='foot'>Julius Pollux, lib. 8, cap. 5, Εί δὲ τὴν δίκην +καὶ τιμωρίαν χρὴ λέγεις, φητίον δίκη, τιμωρία, πέλα +σις, ζημία, ἐπιζήμιον, τίμημα, προστίμημα, ἐπιτίμημα. +Καὶ ώς Αντιφός, ἐπιτίμιον, ἐπιζολὴ, εὐθύνη, ὃφλημα, +&c.</note> who makes ἐπιτιμᾶν, to +<hi rend='italic'>punish</hi> or <hi rend='italic'>chastise</hi>, +and ἐπιτίμημα, <hi rend='italic'>punishment</hi> +or <hi rend='italic'>chastisement</hi>. Clemens Alexandrinus<note place='foot'>Clemens +Alexandrinus, Paedag, lib. 1, cap. +10, useth promiscuously ἐπιτίμιον and ἐπιτιμία, in +one and the same sentence, to express punishment: +Τὸ ἐπιτίμιον τῶν ἁμαρτωλῶν, καὶ τὸ εὐδιαφόρητον +αὐτῶν, καὶ τὸ ὑπενέμιον δείξας ὁ παιδαγωγὲς, +ἐπιτρίψατο τῆς αἰτίας διὰ τῆς ἐπιτιμίας. Which +Gentianus Hervetus, his interpreter, readeth thus: +<hi rend='italic'>Cum peccatorum poenas, et facilem et tanquam +ventis perflabilem eorum dissipationem ostendisset +poedagogus, per poenam a causa dehortatus est.</hi> +Again, Paedag, lib. 3, cap. 2, <hi rend='italic'>ad finem</hi>: Αλλα +και Σικιμιτας κολαζονται καταπεπτωκοτες. +The interpreter thus: <hi rend='italic'>Quin etiam Sichimitoe puniuntur, +qui lapsi sunt, sanctoe virgini probrum inferentes. +Sepulchrum eis est supplicium, et poenoe +monimentum nos ducit ad salutem.</hi></note> +useth ἐπιτιμία as well as ἐπιτιμιον, +<pb n="4-014"/><anchor id="Pg4-014"/> +<hi rend='italic'>pro poena vel supplicio</hi>. So Stephanus, in +<hi rend='italic'>Thes. Ling. Gr.</hi> From all which it may +appear that the text in hand holds forth +a corrective church government in the hands +of church officers; the thing which Mr Coleman +denieth. +</p> + +<p> +To the next instance, from 1 Tim. v. 19, +<q>Against an elder receive not an accusation, +but before two or three witnesses,</q> the +reverend brother answereth, <q>It is either +in relation to the judgment of charity, or +ministerial conviction, as the verses following.</q> +<hi rend='italic'>Ans.</hi> 1. That of two or three witnesses +is taken from the law of Moses, where +it is referred only to a forensical proceeding. +But in relation either to the judgment +of charity, or ministerial conviction, +it is not necessary that there be two or +three witnesses. If a scandalous sin be +certainly known to a minister, though the +thing be not certified by two or three witnesses, +yet a minister, upon certain knowledge +had of the fact, may both believe +it and ministerially convince the offender. +But there may not be a consistorial proceeding +without two or three witnesses. 2. +Since he appealeth to the following verses, +let ver. 22 decide it: <q>Lay hands suddenly +on no man.</q> To whom the laying +on of hands or ordination did belong, to +them also it did belong to receive an accusation +against an elder: but to the presbytery +did belong the laying on of hands, +or ordination, 1 Tim. iv. 14; therefore to +the presbytery did belong the receiving of +an accusation against an elder. And so it +was not the act of a single minister, as +ministerial conviction is. +</p> + +<p> +To the last instance, from Rev. ii. 14, +15, 20, the reverend brother answers, That +he had striven to find out how church censures +might be there grounded, but was +constrained to let it alone. But what is it, +in his opinion, which is there blamed in the +angels of those churches? Doth he imagine +that those who are so much commended by +Christ himself for their holding fast of his +name, and of the true faith, did not so much +as doctrinally or ministerially oppose the +foul errors of the Balaamites and of Jezebel? +No doubt but this was done: but +Christ reproves them, because such scandalous +persons were yet suffered to be in +the church, and were not cast out. <q>I +have a few things against thee, because thou +hast there them that hold the doctrine of +Balaam;</q> and, ver. 20, <q>Thou sufferest +<pb n="4-015"/><anchor id="Pg4-015"/> +that woman Jezebel.</q> And why was the +very having or suffering them in the church +a fault, if it had not been a duty to cast +them out of the church? which casting out +could not be by banishment, but by excommunication. +It did not belong to the angel +to cast out the Balaamites out of Pergamos, +but he might, and ought to have cast +them out of the church in Pergamos. +</p> + +<p> +9. Mr Coleman hath another passage +against the distinction of church censures +and civil punishments. <q>But what are ecclesiastical +censures (saith he)? Let us take +a taste. Is deposition from the ministry? +This kings have done,</q> &c., <hi rend='italic'>Male Dicis</hi>, p. +7. Now <hi rend='italic'>similia labra lactucis</hi>. But for +all that, the taste is vitiated, and doth not +put a difference between things that are +different. Deposition is sometimes taken, +improperly, for expulsion; as Balsamon, in +<hi rend='italic'>Conc. Nicoen.</hi>, can. 19, doth observe. And +so the Christian magistrate may remove or +put away ministers when they deserve to be +put away, that is, by a coercive power to +restrain them, imprison or banish them, +and, in case of capital crimes, punish them +with capital punishments. King James, having +once heard a dispute in St. Andrews +about the deposition of ministers, was convinced +that it doth not belong to the civil +magistrate, <q>yet (said he) I can depose a +minister's head from his shoulders.</q> Which +was better divinity than this of Mr Coleman. +If we take deposition properly, as +it is more than the expelling, sequestering +or removing of a minister from this or that +place, and comprehendeth that which the +Council of Ancyra, can. 18, calls Ἀφαιρεισθαι +την τιμὴι τον πρεσβυτεριον, <hi rend='italic'>the honour +of presbytership to be taken away</hi>, or a +privation of that <hi rend='italic'>presbyteratus</hi>, the order +of a presbyter, and that ἐξουσία, the authority +and power of dispensing the word, sacraments, +and discipline, which was given in +ordination, so none have power to depose +who have not power to ordain. It belongeth +not to the magistrate either to make or +unmake ministers. Therefore, in the ancient +church, the bishops had power of the +deposition as well as of the ordination of +presbyters, yet they were bound up that +they might not depose either presbyter or +deacon without the concurrence of a presbytery +or synod in the business.<note place='foot'>Concil. +Antioch sub Constantio, can. 4. Si +quis episcopus a synodo depositus, vel diaconus a +proprio episcopo, sacrum celebrare ausus fuerit, +&c. Concil. Hispal. 2, can. 6, Ut nullus nostrum +sine concilii examine, dejicere quemlibet presbyterum +vel diaconum audeat. Episcopus enim sacerdotibus +et ministris solus honorem dare poteat: +auferre solus non potest. Vide etiam Conc. Afric., +can. 20; Conc. Carthag. 4, can. 23.</note> Mark, +<pb n="4-016"/><anchor id="Pg4-016"/> +of the <emph>synod</emph>, not of the magistrate. As +for the testimonies brought by Mr Coleman, +he doth, both here and in divers other +places, name his authors, without quoting +the places. It seems he hath either found +the words cited by others, but durst not +trust the quotations, or else hath found +somewhat in those places which might make +against him. However, all that he can cite +of that kind concerning deposition of ministers +by emperors, is meant of a coercive expulsion, +not of that which we call properly +deposition. And to this purpose let him +take the observation of a great antiquary.<note place='foot'>Salinas. +Appar. ad lib. de Primat., p. 298, 299. +Non enim potestatem quam in ordinatione accepit +per impositionem manuum, potest eripere princeps, +cum nec eam possit dare. Si princeps igitur velit +ministrum aliquem ob sua peccata proreus degradari +et ministerium simul cum ejus +functione amittere, per pastores ipsos id faciendum +debet curare, qui Judices veri ipsius sunt, et auferre +soli possunt quod per ordinationem dederunt. +Imperatores Romani quos per vim ejicerent, quia +intelligebant potestatem ministerii fungendi non +aliter iis adimere posse, in exilium eos mittebant. +Quod possemus infinitis testimoniis demonstrare. +Relegatus hoc modo episcopus remanebat nihilominus +episcopus, non ordine excidebat episcopali, +nec ad laicorum ordinem redigebatur.</note> +</p> + +<p> +And, withal, he may take notice that +Protestant writers<note place='foot'>Gerhard. loc. Com., tom. 6, p. 201. Probari +nequit illorum pseudopoliticorum opipio, qui ad +jura regalia magistratus remotionem ministrorum +pertinere censent. See Fr. Junius, Ecclesiast., lib. +3, cap. 3; et Animad. in Bell. Contr., 4, lib. 1, cap. +20, not. 8; Balduin., de Cas. Conscient., lib. 4, cap. +5, cas. 12.</note> do disclaim the magistrate's +power of deposing ministers, and +hold that deposition is a part of ecclesiastical +jurisdiction: ministers being always +punishable (as other members of the commonwealth), +according to the law of the +land, for any offence committed against +law. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER III. THAT MR COLEMAN'S AND MR HUSSEY'S OPPOSING +OF CHURCH GOVERNMENT NEITHER +IS NOR CAN BE RECONCILED WITH THE +SOLEMN LEAGUE AND COVENANT."/> +<index index="pdf" level1="CHAPTER III."/> +<head type="sub">CHAPTER III.</head> +<head>THAT MR COLEMAN'S AND MR HUSSEY'S OPPOSING +OF CHURCH GOVERNMENT NEITHER +IS NOR CAN BE RECONCILED WITH THE +SOLEMN LEAGUE AND COVENANT.</head> + +<p> +Mr Coleman's doctrine was by me charged +to be a violation of the solemn league +<pb n="4-017"/><anchor id="Pg4-017"/> +and covenant. This he acknowledged in +his <hi rend='italic'>Re-examination</hi>, p. 13, 17, to be a +very grievous charge, and a greater fault +in him than in divers others, if made out; +and he desired seriously, yea, challenged it +by the right of a Christian, and by the +right of a minister, that I should prosecute +this charge; whereupon I did, in my +<hi rend='italic'>Nihil Respondes</hi>, prosecute it so far, that, +by five strong arguments, I did demonstrate +the repugnancy of his doctrine to the +covenant. About a month afterward comes +out Mr Hussey's book, wherein the charge +itself (before desired to be prosecuted) is +declined expressly by Mr Coleman in the +few lines by him prefixed (which are ranked +together with the errata), in which he +desires that the argumentative part may be +so prosecuted as that the charge of covenant-breaking +may be laid aside; which, if +it be taken up, he lets me know beforehand +it shall be esteemed by them a <hi rend='italic'>nihil respondes</hi>. +It is also declined by Mr Hussey, +p. 15: <q>The argument of the covenant +is too low to be thought on in the +discourse: we are now in an higher region +than the words of the covenant,</q> &c.:—a +tenet looked upon by the reformed churches +as proper to those that are inspired with +the ghost of Arminius;<note place='foot'>Vide +apud Synod Dordrac, sess. 25, Conditiones +synodi legitime instituendæ quas remonstrantes, +&c., condit. 9.</note> for the remonstrants, +both at and after the Synod of +Dort, did cry down the obligation of all +national covenants, oaths, &c., in matters +of religion, under the colour of taking the +Scripture only for a rule. Well, we see +the charge declined as nothing. But this +is not all. Almost two months after my +proof of the charge, Mr Coleman comes +out with his <hi rend='italic'>Male Dicis</hi>, and declines both +the charge itself (which he calls an <q>impertinent +charge,</q> p. 22), and my five arguments +too, without so much as taking notice +of them, or offering replies to them; +yea, all that I said in my <hi rend='italic'>Nihil Respondes</hi>, +p. 27-34, in prosecution of this argument +concerning covenant-breaking, the reverend +brother hath skipped over <hi rend='italic'>sicco pede</hi> in +the half of one page, p. 23; all that follows +is new and other matter, wherein he +did not mind his own answer to the learned +viewer, p. 33, <q>I will keep you to the +laws of disputation, and will not answer but +as it is to the matter in hand.</q> I leave it +to be judged by men of knowledge and +<pb n="4-018"/><anchor id="Pg4-018"/> +piety, whether such an one doth not give +them some ground to apprehend that he +is αυτοκατάκριτος, that is, self-judged, who +first calleth so eagerly for making out a +charge against him, and then when it is +made out, doth decline the charge, and not +answer the arguments; and such as esteem +the charge of covenant-breaking to be a +<hi rend='italic'>nihil respondes</hi>, and the argument of +the covenant too low to be thought on in +a controversy about church government, +<q>O my soul, come not thou into their +secret; unto their assembly, mine honour, +be not thou united.</q> It is in vain for them +to palliate or shelter their covenant-breaking +with appealing from the covenant to +the Scripture, for <hi rend='italic'>subordinata non pugnant</hi>. +The covenant is <hi rend='italic'>norma recta</hi>,—a +right rule, though the Scripture alone be +<hi rend='italic'>norma recti</hi>,—the rule of right. If they +hold the covenant to be unlawful, or to +have anything in it contrary to the word +of God, let them speak out. But to profess +the breach of the covenant to be a grievous +and great fault, and worthy of a severe +censure, and yet to decline the charge +and proofs thereof, is a most horrible scandal; +yea, be astonished, O ye heavens, at +this, and give ear, O earth! how small +regard is had to the oath of God by men +professing the name of God. +</p> + +<p> +As for that little which the reverend +brother hath replied unto; first, he takes +notice of a passage of his sermon at the +taking of the covenant, which I had put +him in mind of, but he answereth only to +one particular, viz., concerning that clause, +<q>Doubtless many materials of Prelacy must +of necessity be retained, as absolutely necessary.</q> +I asked what he understood by this +clause? Now observe his answer: <q>I answer +ingenuously, as he desires, and fully, +as I conceive, These materials of Prelacy are +ordination.</q> Remember you said, <q><hi rend='italic'>many</hi> +materials of Prelacy.</q> I beseech you, Sir, +How many is ordination? Ordination, ordination, +ordination; tell on till you think +you have made many materials; and, withal, +tell us (if this be the meaning, that ordination +should be retained without any +power of ecclesiastical government in the +ministry) how was it imaginable that he +could hereby satisfy that scruple which then +he spoke to, viz., the scruple about the +purging away of the exorbitances of Prelacy, +and retaining a regulated Prelacy? +And after all this, I shall desire him to +<pb n="4-019"/><anchor id="Pg4-019"/> +expound that other clause (which I desired +before, but he hath not done it), +<q>Taking away (said he) the exorbitancies, +the remaining will be a new government, +and no Prelacy.</q> Either he means this +of a new church government distinct from +the civil, so that the ministry should have +new power of government; or he meant +it of the way which now he pleads for. +If the former, I have what I would. Mr +Coleman himself, as well as other men, +took the covenant with an intention to +have an ecclesiastical government distinct +from the civil. If the latter, then let +him answer these two things: 1. What +good sense there was in applying such an +answer to such a scruple, as if the Erastian +way, or the appropriating of all ecclesiastical +jurisdiction wholly to the civil +magistrate, could be the way to satisfy +those who scrupled the total abolition of +Prelacy. 2. How will he reconcile himself +with himself; for here, p. 22, he saith, That +his way was in practice before I was born, +<q>and the constant practice of England always.</q> +This, as it is a most notorious untruth +(for the constant practice of England +hath granted to the clergy, as he calls +them, after the popish dialect, a power of +deposition and excommunication, whereas +his way denies all corrective power or +church censures to the ministry), so, if it +were a truth, it is utterly inconsistent with +that which he said of the remaining part, +namely, that it will be a new government. +If it be his way, how will he make it the +constant practice of England always, and +a new government too? +</p> + +<p> +In the next place, the reverend brother +makes short work of my five arguments to +prove the repugnancy of his doctrine to the +solemn league and covenant. They were +too hot for him to be much touched upon: +<q>All is but this much (saith he), the covenant +mentioneth and supposeth a distinct +church government.</q> It is hard when arguments +are neither repeated nor answered. +He repeats a point which was proved (and +but a part of that), but not the proofs; and +so he answereth (rather to the conclusion +than to the arguments) these two things: +<q>First (saith he), the expressions in the covenant +are according to the general apprehensions +of the times, which took such a +thing for granted, yet I believe Mr Gillespie +cannot make such a supposition obligatory.</q> +Now you yield, Sir, what before +<pb n="4-020"/><anchor id="Pg4-020"/> +you eagerly contended against, viz., that the +covenant doth suppose a church government. +Remember your simile of the jury sworn to +inquire into the felony of a prisoner, which +oath doth not suppose the prisoner to be +guilty of felony, but he is to be tried, guilty +or not guilty. We are now so far agreed, +that the covenant doth suppose a church government +distinct from the civil government, +and yet not merely doctrinal, for that +was the point which I proved, and which +here he yields. As for the obligation of an +oath sworn upon such supposition, I answer, +1. It is more than supposed, the words and +expressions of the covenant do plainly hold out +the thing as I proved, and as the reverend +brother here seems to yield. 2. That which +an oath doth necessarily suppose, if the oath +be lawful, and the thing supposed lawful, is +without all controversy obligatory. Now +the reverend brother doth acknowledge +both the covenant itself to be a lawful oath, +and that which the covenant supposeth, +namely, a church government distinct from +the civil government, and yet not merely +doctrinal, to be a lawful thing; for he professeth +to yield it (though not <hi rend='italic'>jure divino</hi>, +yet) in prudence, which he cannot do, if he +make the thing unlawful. 3. That which +an oath doth suppose is sometimes supposed +<hi rend='italic'>vi materiæ</hi>, or <hi rend='italic'>consequentiæ</hi>, that is, the +words of the oath do necessarily imply such +a thing, though it be not intended by the +swearer; and here I will tell Mr Coleman +one story of Alexander for another: When +Alexander was coming against a town to +destroy it, he met Anaximenes, who, as he +understood, came to make intercession and +supplication for sparing the town. Alexander +prevented him with an oath that he would +not do that thing which Anaximenes should +make petition for, whereupon Anaximenes +made petition that he would destroy the +town. Alexander found himself bound by +the plain words of his oath not to do what +he intended, and so did forbear. And to +add a divine story to an human, Joshua and +the princes of Israel did swear to the Gibeonites +upon a supposition that was not true, +yet they found themselves tied by their oath. +So he that sweareth to his own hurt must +not change, the oath being otherwise lawful, +Psal. xv. 4, yet that self-hurt which is wrapped +up in the matter of his oath was not intended +in swearing. Sometimes, again, that +which is supposed and implied in an oath, +lieth also in the thoughts and intentions of +<pb n="4-021"/><anchor id="Pg4-021"/> +those that swear. Now, where those two are +coincident, that is, where the thing supposed +in an oath is both implied necessarily +in the words of the oath, and is also according +to the apprehensions of those that swear +(which is the case here in the covenant, and +is acknowledged by the reverend brother), I +should think it most strange how any divine +can have the least doubt concerning the +obligation of such a thing, except he conceive +the thing itself to be unlawful. +</p> + +<p> +His second answer is this: <q>In my way +(saith he) the governments, civil and ecclesiastical, +are in the subject matter clearly +distinct. When the Parliament handles +matters of war, it is a military court; when +business of state, it is a civil court; when +matters of religion, it is an ecclesiastical +court.</q> If this hold good, then it will follow, +1. That the Parliament, when they deliberate +about matters of war or matters of +religion, are not, at least formally and properly, +a civil court, else how makes he these +so clearly distinct? 2. That ministers may +be called civil officers, for consider his words +in his <hi rend='italic'>Re-examination</hi>, p. 11: <q>I do not +exclude ministers, neither from ecclesiastical +nor civil government, in a ministerial +way, doctrinally and declaratively.</q> Compare +this with his present answer, it will +amount to thus much: That different denominations +being taken from the different +subject matter, ministers, when they handle +doctrinally matters of religion, are ecclesiastical +ministers; and when they handle doctrinally +matters of civil government, which +himself alloweth them to do, they are civil +ministers. But now to apply his answer to +the argument, How doth all this solve the +repugnancy of his doctrine to the covenant? +If he had examined my arguments, he had +found that most of them prove from the covenant +a church government distinct from +civil government, subjective as well as objective; +that is, another government besides +magistracy; different agents as well as +different acts; different hands as well as +handling of different matters. I know the +Christian magistrate may and ought to have +a great influence in matters of religion; +and whatsoever is due to him by the word of +God, or by the doctrine either of the ancient +or reformed churches, I do not infringe, +but do maintain and strengthen it. +But the point in hand is, that the covenant +doth undeniably suppose, and clearly hold +forth a government in the church distinct +<pb n="4-022"/><anchor id="Pg4-022"/> +from magistracy, which is proved by these +arguments (which, as they are not yet answered, +so I will briefly apply them to the +proof of that point which now Mr Coleman +sticks at): 1. The church covenant mentioned +in the covenant is as distinct from +the privileges of parliament, as the first article +of the covenant is distinct from the +third article. 2. The church government +in the first article of the covenant, the reformation +whereof we are to endeavour, differeth +from church government by archbishops, +bishops, &c., mentioned in the second +article, as much as a thing to be reformed +differeth from a thing to be extirpated; so +that the church government formerly used +in the church of England is looked upon +two ways in the covenant, either <hi rend='italic'>qua</hi> church +government, and so we swear to endeavour +the reformation of it (which I hope was not +meant of reforming that part of the privileges +of Parliament whereby they meddle +with religion in a parliamentary way), or +<hi rend='italic'>qua</hi> church government, by archbishops, +bishops, &c., and so we swear to endeavour +the extirpation of it. This difference between +the first and second articles, between +reformation and extirpation, proveth that +the covenant doth suppose that the church +government formerly used in the church of +England, in so far as it was a church government, +is not <hi rend='italic'>eatenus</hi> to be abolished, +but in so far as it was a corrupt church government, +that is, prelatical. 3. Church +government, in the covenant, is matched +with doctrine, worship, and catechising. +Now these are subjectively different from +civil government, for the civil magistrate +doth not act doctrinally nor catechetically, +neither can he dispense the word and sacraments, +as Mr Coleman acknowledgeth. 4. +In the first part of the first article of the +covenant, concerning <q>the preservation of +the reformed religion in the church of Scotland, +in doctrine, worship, discipline, and +government,</q> it is uncontroverted, that discipline +and government are ecclesiastical, +and subjectively different from civil government, +that is, though divers who have a +hand in the civil government are ruling elders, +yet it is as true that divers members +of Parliament and inferior civil courts are not +church officers; and of the ministry none +are civil governors which makes the two governments +clearly distinct subjectively. Now +the second part of that article concerning +<q>the reformation of religion in the kingdoms +<pb n="4-023"/><anchor id="Pg4-023"/> +of England and Ireland, in doctrine, +worship, discipline, and government,</q> cannot +so far differ from the first part of that +article in the sense of the words, <q>discipline +and government,</q> as that the same words, +in the same article of the same covenant, +should signify things differing <hi rend='italic'>toto genere</hi>, +which will follow, unless <q>discipline and government</q> +in the second branch, and <q>form +of church government</q> in the third branch, +be understood of the power of church officers, +and not of the magistrate. 6. We did +swear to <q>endeavour the reformation of religion +in the kingdoms of England and Ireland, +in doctrine, worship, discipline and +government, according to the word of God +and the example of the best reformed +churches.</q> Now the word of God holds +forth another government besides magistracy; +for Mr Coleman himself hath acknowledged, +that he finds in the New Testament +ministers to be rulers, yea, instituted +rulers; and the example of the best reformed +churches, without all doubt, leadeth +us to an ecclesiastical government different +from magistracy. Neither hath the reverend +brother so much as once adventured to allege +the contrary, except of the church of Israel, +which, as it is heterogeneous, being none of +the reformed churches mentioned in the +covenant, so it shall be discussed in due +place; from all which reasons I conclude, +that the wit of man cannot reconcile Mr +Coleman's doctrine with the covenant. 6. +I add a confutation of him out of himself, +thus: No such church government as Mr +Coleman casts upon an uncertainty, whether +the word hold out any such thing, can be, +by his principles, the power of magistracy +in things ecclesiastical, but another government +beside magistracy. But the church +government, mentioned in the first article +of the covenant, is such a church government +as Mr Coleman casts upon an uncertainty, +whether the word hold out any such +thing; therefore the church government +mentioned in the first article of the covenant +cannot be, by his principles, the power +of magistracy, but another government beside +magistracy. The proposition he will +easily admit, unless he alter his assertions; +the assumption is clear from his <hi rend='italic'>Re-examination,</hi> +p. 15. +</p> + +</div> + +<pb n="4-024"/><anchor id="Pg4-024"/> + +<div> +<index index="toc" level1="CHAPTER IV. MR COLEMAN AND MR HUSSEY'S ERRORS IN +DIVINITY."/> +<index index="pdf" level1="CHAPTER IV."/> +<head type="sub">CHAPTER IV.</head> +<head>MR COLEMAN AND MR HUSSEY'S ERRORS IN +DIVINITY.</head> + +<p> +Mr Hussey all along calls for divinity +schools: I confess himself hath much need of +them, that he may be better grounded in his +divinity; and that if he will plead any more +for Christian magistracy, he may not involve +himself into such dangerous heterodoxies as +have fallen from his pen in this short tractate. +I instance in these:— +</p> + +<p> +First, In his epistle to the Parliament +he hath divers passages against synodical +votes; he will have no putting to the vote: +<q>For votes (saith he, p. 6) are of no other +use but to gather parties, and ought nowhere +to be used but by those that have the +power of the sword.</q> And, p. 3, he will +have the business of assemblies to be only +doctrinal, and <q>by dispute to find out truth. +Their disputes ought to end in a brotherly +accord, as in Acts xv., much disputing, but +all ended in accord, no putting to the vote.</q> +And, p. 5, he will have things carried +<q>with strength of argument and unanimous +consent of the whole clergy.</q> Behold +how he joineth issue with the remonstrants +against the contra-remonstrants, to introduce +not only an academical, but a sceptical +and Pyrrhonian dubitation and uncertainty, +so that there shall never be an end of +controversy, nor any settlement of truth and +of the ordinances of Jesus Christ, so long as +there shall be but one tenacious disputer to +hold up the ball of contention. One egg is +not liker another than Mr Hussey's tenet is +like that of the Arminians, for which see +the Synod of Dort, sess. 25.<note place='foot'>Ut +de controversis articulis non fiat decisio, sed +accommodationi studeatur: cujus tamen via et ratio +rata non habeatur, nisi accedente utriusque partis +consensu.</note> It was the +ninth condition which the Arminians required +in a lawful and well-constituted synod, +that there might be no decision of the +controverted articles, but only such an accommodation +as both sides might agree to. +And, generally, they hold that synods ought +not to meet for decision, or determination, +but for examining, disputing, discussing; +so their <hi rend='italic'>Examen Censurae</hi>, cap. 25; and +their <hi rend='italic'>Vindiciae</hi>, lib. 2, cap. 6, p. 131, 133. +</p> + +<p> +Secondly, In that same epistle to the +<pb n="4-025"/><anchor id="Pg4-025"/> +Parliament, p. 4, he hath this passage: +<q>Will-worship is unlawful, I mean in matters +that are essential to God's worship, +which are matters of duty; as for circumstantials +of time and place, except the Sabbath, +which are matters of liberty, in these +the commonwealth may vote, &c.; and this is +your Christian liberty, that in matters of liberty +ye make rules and laws to yourselves, +not crossing the ends that you are tied to in +duty.</q> And is the Sabbath only a circumstantial +of time contradistinct from matters +of duty? It seems he will cry down not +only the <hi rend='italic'>jus divinum</hi> of church censures +with the Erastians, but the <hi rend='italic'>jus divinum</hi> of +the Sabbath with the Canterburians. And +if will-worship be unlawful only in the essentials +of God's worship, why was the argument +of will-worship so much tossed, not +only between Prelates and Nonconformists, +but between Papists and Protestants, even +in reference to ceremonies? And whether +hath not Mr Hussey here engaged himself +to hold it free and lawful to the Christian +magistrate, yea, to private Christians (for he +calls it Christian liberty, not parliamentary +liberty—now Christian liberty belongs to all +sorts of Christians), to make laws to themselves +for taking the sacrament anniversarily +on Christmas, Good-Friday, and Easter, +or to appoint a perpetual monthly fast +or thanksgiving; yea, another Parliament +may, if so it should seem good to them, +impose again the surplice and cross in baptism, +fonts, railing of communion tables, the +reading of divert passages of Apocrypha to +the congregations, doxologies, anthems, responsories, +&c., as heretofore they were +used; or they may appoint all and every +one to sit in the church with their faces towards +the east, to stand up at the epistles +and gospels, &c.; yea, what ceremonies, +Jewish, popish, heathenish, may they not +impose, provided they only hold the foundation, +and keep to those essentials which he +calls matters of duty? By restraining the +unlawfulness of will-worship to the essentials, +he leaves men free to do anything in +religion, <hi rend='italic'>præter verbum</hi>, so that it appear +not to them to be <hi rend='italic'>contra verbum</hi>; anything +they may add to the word, or do beside +the word, so that the thing cannot be +proved contrary to the word. +</p> + +<p> +Thirdly, Mr Hussey, ibid., p. 4, 5, saith, +That the Parliament may require such as +they receive for preachers of truth, <q>to send +out able men to supply the places, and that +<pb n="4-026"/><anchor id="Pg4-026"/> +without any regard to the allowance or disallowance +of the people,</q> where, in the +first part of that which he saith, there is +either a heterodoxy or a contradiction. A +heterodoxy, if he mean that ministers are +to be sent out without ordination: a contradiction, +if he mean that they must be ordained; +for then he gives classes a work +which is not merely doctrinal. But most +strange it is, that he so far departeth from +Protestant divines in point of the church's +liberty in choosing ministers. He tells us, +p. 14, that Mr Herle, <q>for want of skill and +theological disputations,</q> hath granted to +people a right to choose their minister. Mr +Herle's skill, both logical and theological, is +greater than it seems he can well judge of; +neither can this bold arrogant censure of his +derogate from Mr Herle's, but from his own +reputation. For the matter itself, it is one, +and not the least, of the controversies between +the Papists and Protestants, what +right the church hath in the vocation of +ministers: read Bellarmine, <hi rend='italic'>de Cleric.</hi>, and +those that write against him, and see whether +it be not so. The Helvetic Confession +tells us that the right choosing of ministers +is by the consent of the church, and the +Belgic Confession saith, <q>We believe that +the ministers, seniors and deacons, ought to +be called to those their functions, and by +the lawful elections of the church to be advanced +into those rooms.</q> See both these +in the <hi rend='italic'>Harmony of Confessions</hi>, sect. 11. +I might here, if it were requisite, bring a +heap of testimonies from Protestant writers; +the least thing which they can admit of is, +that a minister be not obtruded <hi rend='italic'>renitente +ecclesia. Factum valet, fieri non debet.</hi> It +may be helped after it is done, without making +null or void the ministry; but in a well-constituted +church there ought to be no intrusion +into the ministry, the church's consent +is requisite; for which also I might +bring both scripture and antiquity, but that +is not my present business. One thing I +must needs put Mr Hussey in mind of, that +when the prelates did intrude ministers, +without any regard to the disallowance of +the people, it was cried out against as an +oppression and usurpation, and we are often +warned by Mr Prynne, by Mr Coleman, +and by myself, to cast away the prelates' +usurpation with themselves. But who lords +it now over the Lord's inheritance, the +Presbyterians or the Erastians? Nay, he +who will have ministers put in churches +<pb n="4-027"/><anchor id="Pg4-027"/> +<q>without any regard to the allowance or +disallowance of people,</q> falls far short of divers +prelatical men, who did much commend +the ancient primitive form of calling +ministers, not without the church's consent. +See Dr Field, <hi rend='italic'>Of the Church</hi>, lib. 5, cap. +54; Bilson, <hi rend='italic'>de Gubern. Eccl.</hi>, cap. 15, p. +417; the author of <hi rend='italic'>The History of Episcopacy</hi>, +part 2, p. 360. +</p> + +<p> +Fourthly, Mr Hussey, <hi rend='italic'>Epist.</hi>, p. 7, saith, +That upon further consideration he found +<q>the minister charged only with preaching +and baptising.</q> The like he hath afterwards, +p. 39, <q>Let any man prove that a +minister hath any more to do from Christ +than to teach and baptise.</q> And again, p. +44, he propounds this query, <q>Whether +Christ gave any more government (he should +have said any more to do, for preaching and +baptising are not acts of government) than +is contained in preaching and baptising,</q> +and he holds the negative. If only preaching +and baptising, then not praying and +reading in the congregation, ministering the +Lord's supper, visiting the sick and particular +families. +</p> + +<p> +Fifthly, He holdeth, p. 20, That a heathen +magistrate is unlawful, <q>and for his +government, if sin be lawful, it is lawful.</q> +A gross heterodoxy. The Apostle exhorteth +to be subject even to heathen magistrates, +Rom. xiii., for there were no other at +that time, and to pray for them, 1 Tim. ii.; +so that by Mr Hussey's divinity, the Apostle +would have men to be subject unto, and +to pray for an unlawful government. It is +an anabaptistical tenet, that an heathen magistrate +is not from God, which Gerhard, +<hi rend='italic'>de Magistrate Politico</hi>, p. 498, 499, fully +confutes. +</p> + +<p> +Sixthly, He saith of Christ, p. 40, <q>He +doth nothing as Mediator which he doth +not as God or as man.</q> It is a dangerous +mistake, for take the work of mediation itself, +he neither doth it as God, nor as man, +but as God-man. +</p> + +<p> +Seventhly, He saith, p. 35, <q>Nothing +can be said of Christ as second person in +Trinity, in opposition to Mediator, but in +opposition to man there may.</q> So that he +will not admit of this opposition. Christ, as +the Second Person in the Trinity, is equal +and consubstantial to the Father, but, as +Mediator, he is not equal to his Father, but +less than his Father, and subject and subordinate +to his Father—a distinction used by +our divines against the Anti-Trinitarians and +<pb n="4-028"/><anchor id="Pg4-028"/> +Socinians. Now by his not admitting of +this distinction, he doth by consequence +mire himself in Socinianism; for Christ, as +Mediator, is the Father's servant, Isa. xlii. +1; and the Father is greater than he, John +xiv. 28; and as the head of the man is +Christ, so the head of Christ is God, 1 Cor. +xi. 3. If, therefore, it cannot be said of +Christ, as he is the Second Person in the +Trinity, that his Father is not greater than +he, and that he is not subordinate to God as +his head, then farewell Anti-Socinianism. +I dare boldly say, it is impossible to confute +the Socinians, or to assert the eternal Godhead +of Jesus Christ, except somewhat be +affirmed of him as the Second Person of +the Trinity, which must be denied of him +as he is Mediator, and something be denied +of him as he is the Second Person in the +Trinity, which must be affirmed of him as +he is Mediator. +</p> + +<p> +Eighthly, He saith, p. 36, That Christ, +<q>by his mediation, hath obtained from the +Father that he shall not judge any man +according to rigour, but as they are in or +out of Christ; all deferring of judgment +from the wicked is in and for Christ, which +otherwise the justice of God would not allow.</q> +Then Christ did thus far make satisfaction +to the justice of God in the behalf +of the wicked, and die for them, that judgment +might be deferred from them, and thus +far perform acts of mediation for the savages +and Mohammedans, and for them that +never heard the gospel, that by such mediation +he hath obtained of the Father that +they shall be judged not according to rigour, +but by the gospel. Which intimateth +that Christ hath taken away all their sins +against the law, so that all men shall now +go upon a new score, and none shall be condemned +or judged by the law, but by the +gospel only; for if Christ have not taken +away their sins against the law, the justice +of God will judge them according to the +rigour of the law. Must not every jot of +the law be fulfilled? And is there not a +necessity that every one undergo the curse +and rigour of the law, or else that the Mediator +hath undergone it for them? +</p> + +<p> +Ninthly, He propounds this query, p. 44: +<q>Whether ministers have any right to those +privileges which are given to the church +more than another Christian,</q> and he holds +the negative. Now the preaching of the +word, the administration of the sacraments, +and the power of the keys, are privileges +<pb n="4-029"/><anchor id="Pg4-029"/> +given to the church, that is, for the church's +good: <q>For all things are yours (saith the +Apostle), whether Paul, or Apollos,</q> &c., +1 Cor. iii. 21, 22. Therefore, by Mr Hussey's +divinity, any other Christian hath as +much right to administer word, sacraments, +keys, as the minister. +</p> + +<p> +Come on now to Mr Coleman's errors in +divinity, not to repeat what was expressed +in my <hi rend='italic'>Nihil Respondes</hi>, but to take off +the <hi rend='italic'>Male Dicis</hi> in the main points. +</p> + +<p> +Tenthly, The tenth heterodoxy shall +therefore be this, That whatsoever is given +to Christ, he hath it not as the eternal +Son of God. Into this ditch did Mr +Coleman first fall, and then Mr Hussey, +p. 25, after him. I said this tenet leadeth +to a blasphemous heresy. For the better +understanding whereof let it be remembered +what I did promise in my <hi rend='italic'>Nihil +Respondes</hi>, p. 11, in reply to his proposition, +<q>That which is given to Christ he +hath it not as God. This (said I) is in +opposition to what I said, p. 45, concerning +the headship and dignity of Christ, as the +natural Son of God, the image of the invisible +God, Col. i. 15, and, p. 43, of the +dominion of Christ, as he is the eternal Son +of God. This being premised,</q> &c. Mr +Coleman, without taking the least notice +of that which I did purposely and plainly +premise, begins to speak of God <emph>essentially</emph>; +and that if something may be given +to Christ as God, then something may +be given to God, and then God is not absolutely +perfect, &c., <hi rend='italic'>Male Dicis</hi>, p. 13, 14. +Thus he turneth over to the essence and +nature of God what I spake of the Second +Person in the Trinity, or of Christ as he +is the eternal Son of God. Was not the +question between him and me, Whether +the kingdom and dominion over all things +may be said to be given to Christ as he is +the eternal Son of God. This is the point +which he did argue against, because it +takes off his argument first brought to +prove that all government, even civil, is +given to Christ as he is Mediator. And +still from the beginning I spake of Christ +as the Second Person in the Trinity, or +the eternal Son of God. Thus therefore +the case stands: The reverend brother, to +prove that an universal sovereignty and government +over all things is given to Christ +as he is Mediator, and to confute my assertion +that it is given to Christ as he is +the eternal Son of God, doth frame this +<pb n="4-030"/><anchor id="Pg4-030"/> +argument against me, <q>That which is given +to Christ he hath it not as God. But +here dignity is given to Christ; therefore +not here to be taken as God;</q> where +there is more in the conclusion than in the +premises; for the conclusion which naturally +follows had been this, Therefore Christ +hath not here dignity as God. It seems he +was ashamed of the conclusion, yet not of +the premises which infer the conclusion. +But this by the way. I speak to his proposition, +<q>That which is given to Christ +he hath it not as God.</q> These words <q>as +God,</q> either he understands οὐσιωδῶς, <hi rend='italic'>essentially</hi>, +or ἐπιστατικῶς, <hi rend='italic'>personally</hi>; that +is, either in regard of the nature and essence +of God, which is common to the Son +of God with the Father and the Holy +Ghost, and in respect whereof they three +are one; or in regard of the person of the +Word, as Christ is the Second Person in +the Trinity, and personally distinct from +the Father and the Holy Ghost. If in the +former sense, then he must lay aside his +whole argument, as utterly impertinent, and +making nothing at all against my thesis, +which affirmed that an universal dominion +and kingdom over all things is given to +Christ, not as he is Mediator (in which +capacity he is only King of the church), +but as he is the eternal Son of God. In +opposing of which assertion, as the reverend +brother was before <hi rend='italic'>nihil respondens</hi>, +so now he is twice nought. But if in the +other sense he understands his proposition +(which I must needs suppose he doth, it +being in opposition to what I said), then I +still aver his proposition will infer a blasphemous +heresy, as I proved before by a +clear demonstration: That which is given +to Christ he hath it not as God. But life, +glory, &c., is given to Christ; therefore +Christ hath not life, glory, &c., as God. +The reverend brother saith, <q>I acknowledge +the conclusion unsound, and I deny +not but that the major is mine own, and +the minor is the very Scripture.</q> Yet he +denies the conclusion, and clears himself +by this simile, <q>That which was given +this poor man he had not before. But a +shilling was given this poor man; therefore +he had not a shilling before: where +both propositions are true, yet the conclusion +is false (saith he), contrary to the +axiom, <hi rend='italic'>Ex veris nil nisi verum</hi>.</q> You +are extremely out, Sir: your syllogism of +the poor man is <hi rend='italic'>fallacia ab amphibolia</hi>. +<pb n="4-031"/><anchor id="Pg4-031"/> +The major of it is ambiguous, dubious, and +fallacious, and cannot be admitted without +a distinction. But here you acknowledge +the major of my argument to be your own, +and so not fallacious in your opinion. You +acknowledge the minor to be Scripture. +You have not found four terms in my premises, +nor charged my major or minor with +the least fault in matter or form, and yet, +forsooth, you deny the conclusion, and do +not admit that incontrovertible maxim in +logic, <hi rend='italic'>Ex veris nil nisi verum</hi>; or, as Kekerman +hath it, <hi rend='italic'>Ex veris præemissis falsam +conclusionem colligi est impossibile</hi>,<note place='foot'>System. +Log., lib. 3, cap. 5.</note>—It +is impossible that a false conclusion +should be gathered from true premises. +Now let us hear what he would say against +my conclusion;—it is concerning the sense +of the word <emph>hath</emph>: <q>For <emph>hath</emph> (saith he) +by me is used for receiving or having by +virtue of the gift, but by him for having +fundamentally, originally.</q> You are still +out, Sir. I take it just as you take it. For +though the Son of God, as God essentially, +or in respect of the nature and essence of +God, which is common to all Three Persons +in the blessed Trinity, hath originally +of himself a kingdom and dominion over +all; yet, as he is the Second Person in the +Trinity, begotten of, and distinct from the +Father, he hath the kingdom and dominion +over all not of himself, but by virtue +of the gift of his Father. So that the reverend +brother is still <hi rend='italic'>nihil respondens</hi>, and +therefore he shall be concluded in this syllogism: +He who holds that whatsoever is +given to Christ he hath it not by virtue of +the gift, as he is the eternal Son of God or +Second Person in the Trinity, but only as +Mediator,—he holds, by consequence, that +Christ hath not glory by virtue of his Father's +gift, as he is the eternal Son of God +or Second Person in the Trinity. But Mr +Coleman holds the former; therefore Mr +Coleman holds the latter. The consequence +in the proposition is proved from John xvii. +22, <q>The glory which thou gavest me.</q> +The assumption he will own, or else quit +his argument against my distinction of the +double kingdom given to Christ, as he is +the eternal Son of God, and as Mediator. +The conclusion which follows is heretical; +for whereas the Nicene Creed said of Christ, +in regard of his eternal generation, that +he is <hi rend='italic'>Deus de Deo, Lumen de lumine</hi>,—God +<pb n="4-032"/><anchor id="Pg4-032"/> +of God, Light of light, Mr Coleman's +argument will infer that he is not +only <hi rend='italic'>ex seipso Deus</hi>, but <hi rend='italic'>ex seipso Filius</hi>; +and so deny the eternal generation of the +Son of God, and the communication of the +Godhead, and the sovereignty, glory, and +attributes thereof, from the Father to the +Son. For if Christ, as he is the eternal +Son of God, hath not glory by virtue of +his Father's gift, then he hath it not by +virtue of the eternal generation and communication, +but fundamentally and originally +of himself. +</p> + +<p> +As for the other branch of Mr Coleman's +argument, tending to prove that +Christ, as he is the eternal Son of God, +cannot be given, which he endeavours to +vindicate, p. 14, 15, I answer these two +things: +</p> + +<p> +<hi rend='italic'>First</hi>, Granting all that he saith, he +concludes nothing against me; for I did +from the beginning expound these words, +Eph. i. 22, <q>And gave him to be the +head over all things to the church,</q> in this +sense, That Christ as Mediator is given +only to the church, to be her head, but +he that is given as Mediator to the church +is <emph>over all</emph>. So that the giving of Christ +there spoken of is as Mediator, and he is +given to the church only, which I cleared +by the Syriac, <q>And him who is over all +he gave to be the head to the church.</q> +But his being <emph>over all</emph>, there spoken of, if +understood of glory, dignity, excellency over +all, so Christ is over all as Mediator (yea, +in regard of the exaltation of his human +nature), and this helpeth not Mr Coleman, +who intends to prove from that place that +all government, even civil, is given to Christ +as Mediator. But if understood of a kingdom +and government over all, so he is over +all, as he is the eternal Son of God or Second +Person of the Trinity, and not as +Mediator. +</p> + +<p> +<hi rend='italic'>Secondly</hi>, The question which the reverend +brother falls upon, concerning the personal +inhabitation of the Holy Ghost, will +never follow from anything which I said, +more than God's giving of his Son to us +will infer a personal inhabitation of the Son +of God in us. That which I said was to this +intent, That both the Son of God and the +Holy Ghost are given, not as God essentially; +that is, in respect of the Godhead itself, +or as they are one in nature with the Father +(for so the Father that giveth, and +the Holy Ghost which is given, could not +<pb n="4-033"/><anchor id="Pg4-033"/> +be distinguished), but the Son is given as +the Son proceeding from the Father, and +the Holy Ghost is given as the Holy Ghost +proceeding and sent from the Father and +the Son. Whether he be given to dwell +personally in us, or by his gracious operations +only, is another question, which hath +nothing to do with the present argument, +and therefore I will not be led out of my way. +</p> + +<p> +Eleventhly, The eleventh heterodoxy is +this: <q>I see no absurdity to hold that +every man in authority is either Christ's +vicegerent, or the devil's.</q> <hi rend='italic'>Male Dicis</hi>, p. +16. Here I make this inference: Heathen +and infidel magistrates, either, 1. They are +not men in authority; or, 2. They are +Christ's vicegerents; or, 3. They are the +devil's, <hi rend='italic'>Male Dicis.</hi> If he say they are not +men in authority, he shall contradict the +apostle Paul, who calls them higher powers, +Rom. xiii. 1, and men in authority, +1 Tim. ii. 2, speaking in reference even to +the magistrates of that time, who were +infidels. If he say they are Christ's vicegerents, +then, 1. He must say, that Christ, +as Mediator, reigns without the church, and +is a king to those to whom he is neither +priest nor prophet. 2. He must find a commission +given by Christ to the infidel magistrate. +3. Whom in authority will he +make to be the devil's vicegerents if infidel +magistrates be Christ's vicegerents? If he +say that they are the devil's vicegerents, +then it follows, 1. That they who resist +the devil's vicegerent resist the ordinance +of God; for they that resist an infidel magistrate, +and do not submit to his lawful +authority (which his infidelity takes not +away), is said, Rom. xiii. 2, to resist the +ordinance of God. 2. That the apostle +Paul bade pray for the devil's vicegerent, +1 Tim. ii. 1, 2. The reverend brother +doth but more and more wind himself into +a labyrinth of errors, while he endeavours +to take away the distinction of the +twofold kingdom, and the twofold vicegerentship +of God and of Christ. +</p> + +<p> +Twelfthly, The twelfth heterodoxy followeth: +<q>Now it is true that Christ, being +God as well as man, hath of himself originally, +as God, whatsoever he hath by virtue +of gift as Mediator,</q> <hi rend='italic'>Male Dicis</hi>, p. 13. Now +subsume Christ hath, by virtue of gift, as +Mediator, the priestly office; therefore, by +Mr Coleman's principles, Christ hath of +himself originally, as God, the priestly office. +And if Christ hath it of himself originally +<pb n="4-034"/><anchor id="Pg4-034"/> +as God, then the Father and the +Holy Ghost hath it also; so that by his +doctrine the Father and the Holy Ghost +shall be the priests of the church as well as +Christ, for Christ hath nothing of himself +originally as God which the Father and +the Holy Ghost have not likewise. +</p> + +<p> +Thirteenthly, The thirteenth and last +error concerneth the office of deacons. Not +only a widow but a deacon is denied to be a +church officer, or to have any warrant from +Scripture. <q>I hold not a widow a church +officer (saith he); no more do I a deacon; +both having a like foundation in Scripture, +which is truly none at all,</q> <hi rend='italic'>Male Dicis,</hi> p. +9. If this was his opinion formerly, why +did he not in so main a point enter his dissent +from the votes of the Assembly concerning +deacons, together with his reasons? +Well, his opinion is so now, whereby he +runneth contrary not only to the reformed +churches (which it seems weigh not much +in his balance), but to the plain Scripture, +which speaks of the office of a deacon, +1 Tim. iii. 10; and this could be no civil +office, but an ecclesiastical office, for the +deacons were chosen by the church, were +ordained with prayer and laying on of +hands, and their charge was to take special +care of the poor; all which is clear, +Acts vi. If he had given us the grounds of +his opinion he should have heard more against +it. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER V. THE PRELATICAL WAY AND TENETS OF MR +COLEMAN AND MR HUSSEY, REPUGNANT +ALSO, IN DIVERS PARTICULARS, TO THE +VOTES AND ORDINANCES OF PARLIAMENT."/> +<index index="pdf" level1="CHAPTER V."/> +<head type="sub">CHAPTER V.</head> +<head>THE PRELATICAL WAY AND TENETS OF MR +COLEMAN AND MR HUSSEY, REPUGNANT +ALSO, IN DIVERS PARTICULARS, TO THE +VOTES AND ORDINANCES OF PARLIAMENT.</head> + +<p> +1. Mr Coleman, in his <hi rend='italic'>Re-examination</hi>, +p. 14, makes the Parliament to be church +governors and church officers to the whole +kingdom. It was an argument used against +the prelates, that ecclesiastical and civil government, +spiritual and secular administrations, +are inconsistent in the same persons, +either of which requireth the whole man. +It was another exception against the prelate, +that he assumed the power of church +government and ecclesiastical jurisdiction +over the whole diocese, which was much +more than he could discharge. How will +Mr Coleman avoid the involving the Parliament +<pb n="4-035"/><anchor id="Pg4-035"/> +into prelatical guiltiness by his principles, +which we avoid by ours? +</p> + +<p> +2. The prelates sought great things for +themselves rather than to purge the church +of scandals. What other thing was it when +Mr Coleman, in his third rule, instead of +exhorting to the purging the church, called +only for learning and competency, and told +it out, that this will <q>get us an able ministry, +and procure us honour enough.</q> +Mr Hussey, in his Epistle to myself, tells +me, that our attending on reading, exhortation +and doctrine (without government) +will obtain the magistrate's love, <q>more +honour, more maintenance:</q> something for +shame he behoved to add of the punishing +of sin (yet he will not have the minister +called from his study to be troubled or to +take any pains in discipline), but behold +the love of the magistrate; more honour +and more maintenance, are strong ingredients +in the Erastian electuary. +</p> + +<p> +3. Mr Hussey will have ministers placed +<q>without any regard to the allowance or +disallowance of the people,</q> <hi rend='italic'>Epist. to the +Parliament.</hi> This is prelatical, or rather +more than prelatical. +</p> + +<p> +4. The prelates were great enemies to +ruling elders: so are Mr Coleman and +Mr Hussey, who acknowledge no warrant +from the word of God for that calling, nor +admit of any ruling elders who are not +magistrates,—a distinction which was used +by Saravia and Bilson in reference to the +Jewish elders, and by Bishop Hall in reference +to the elders of the ancient church +who were not preaching elders, <hi rend='italic'>Assert. of +Episcop. by Divine Right</hi>, p. 208, 209, +221,—and now, forsooth, Mr Hussey, in +his <hi rend='italic'>Epistle to the Parliament</hi>, doth earnestly +beseech them to <q>set up classes, consisting +only of ministers, whose work should +be only to preach the word,</q> &c. Such +classes, I dare say, the prelates themselves +will admit of. Sure the Scottish prelates, +when they were at their highest, yielded as +much. +</p> + +<p> +Mr Coleman and Mr Hussey hold, that +ruling elders and a church government +distinct from the civil government, in the +times of persecution and under pagan magistrates, +can be no warrant for the like +where the state is Christian. This plea for +Christian magistracy was Bishop Whitgift's +plea against the ruling elders, <hi rend='italic'>Answer to +the Admon.</hi>, p. 114. +</p> + +<p> +6. Mr Hussey, p. 22, saith, That granting +<pb n="4-036"/><anchor id="Pg4-036"/> +the incestuous Corinthian to be excommunicated, +<q>the decree was Paul's and not +the Corinthians',</q> and that it no way appertained +to them under the notion of a church. +This is Saravia's answer to Beza, <hi rend='italic'>de Tripl. +Epist. Genere</hi>, p. 42, 43, yea, the Papists' +answer to Protestant writers, by which they +would hold up the authority and sole jurisdiction +of the prelates, as the apostles' successors, +to excommunicate. +</p> + +<p> +They do not more agree with the prelatical +principles than they differ from the +votes and ordinances of Parliament, which is +the other point that I have here undertaken +to discover; and I shall do it by the particular +instances following:— +</p> + +<p> +First, The ordinance of the Lords and +Commons assembled in Parliament, for the +calling of an assembly of divines, beginneth +thus: <q>Whereas, among the infinite +blessings of Almighty God upon this nation, +none is, or can be, more dear unto us than +the purity of our religion, and for that as +yet many things remain in the liturgy, discipline, +and government of the church, which +do necessarily require a farther and more +perfect reformation than as yet hath been +attained: and whereas it hath been declared +and resolved, by the Lords and Commons +assembled in Parliament, that the present +church government, by archbishops, bishops, +&c., is evil and justly offensive, &c.; and +that, therefore, they are resolved that the +same shall be taken away, and that such a +government shall be settled in the church as +may be most agreeable to God's holy word, +and most apt to procure and preserve the +peace of the church at home, and nearer +agreement with the church of Scotland, +and other reformed churches abroad.</q> After +it was resolved and voted in both the +honourable houses of Parliament, and sent +as one of the propositions to the treaty at +Uxbridge, <q>That many particular congregations +shall be under one presbyterial government.</q> +Now, therefore, what can be +more contrary to the votes and ordinances +of Parliament than that which Mr Coleman +and Mr Hussey hold, that there ought +to be no ecclesiastical government beside civil +magistracy, except we please to take +preaching and baptism under the name of +government, as if, forsooth, the Parliament +had meant, by presbyterial government, +Parliamentary government; or as if, by +the purity of religion in point of the discipline +of government of the church, they had +<pb n="4-037"/><anchor id="Pg4-037"/> +intended nothing but their civil rights and +privileges; 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 churches, which is the widest +difference from them, to wit, the Erastian +way. +</p> + +<p> +Secondly, In the same ordinance of Parliament +for the calling of an assembly of divines, +it is ordained that the assembly, after +conferring and treating among themselves +touching the liturgy, discipline, and government +of the church, or vindication and clearing +of the doctrine of the same, shall deliver +their opinions or advices of or touching the +matters aforesaid to both or either of the +houses of Parliament, yet Mr Hussey, <hi rend='italic'>Epist. +to the Parliament</hi>, p. 36, will not have classes +to put anything to the vote, but to hold +on the disputes till all end in accord, and +in unanimous consent of the whole clergy. +But how can the Assembly, after disputes, +express their sense, and deliver their opinions +and advice to the Parliament, as they +are required, except they do it by putting +to the vote? Mr Coleman himself hath +consented, yea, sometime called to put +things to the vote; and as for classes, will +any man imagine, that when both houses of +Parliament did vote <q>that many particular +congregations shall be under one presbyterial +government,</q> their meaning was, that +the classical presbytery shall only schoolwise +dispute, and put nothing to the vote; +or that the classical presbytery shall in common +dispense the word and sacraments to +many congregations, and that either the +classical presbytery shall go to the several +congregations successively, or the many congregations +come to the classical presbytery, +for preaching and baptising? I admire +what opinion Mr Hussey can have of the +Parliamentary vote concerning presbyterial +government. +</p> + +<p> +Thirdly, Mr Hussey, <hi rend='italic'>Epistle to the Parliament</hi>, +p. 4, 5, will have ministers placed +<q>without any regard to the allowance and +disallowance of the people,</q> yet the ordinance +of Parliament, for giving power to +classical presbyteries to ordain ministers, +doth appoint that he who is examined and +approved by the presbytery shall be <q>sent +to the church or other place where he is to +serve (if it may be done with safety and +conveniency), there to preach three several +days, and to converse with the people, that +<pb n="4-038"/><anchor id="Pg4-038"/> +they may have trial of his gifts for their edification, +and may have time and leisure to +inquire into, and the better to know his life +and conversation,</q> after which the ordinance +appointeth public notice to be given, and a +day set to the congregation to put in what +exceptions they have against him. +</p> + +<p> +Fourthly, Mr Hussey in that <hi rend='italic'>Epistle to +the Parliament</hi>, p. 5, saith, <q>Oh that this +honourable court would hasten to set up +classes consisting only of ministers whose +work should be only to preach the word, +and weekly meet in schools of divinity!</q> +Here is a double contradiction to the ordinances +of Parliament, for in the directions of +the Lords and Commons for choosing of ruling +elders, and speedy settling of presbyterial +government, it is appointed that ruling +elders shall be members both of classes and +synodical assemblies, together with the ministers +of the word. Again, the ordinance +about suspension of scandalous persons from +the sacrament appointeth other work to +classes, beside preaching and disputing, +namely, the receiving and judging of appeals +from the congregational eldership. +Mr Coleman, in <hi rend='italic'>Male Dicis</hi>, p. 12, professeth +that he excludeth ruling elders from +church government, yet he can hardly be +ignorant that as the Parliament hath voted +<q>that many particular congregations shall +be under one presbyterial government,</q> so +their votes do commit that government to +pastors and ruling elders jointly. +</p> + +<p> +I will not here repeat the particulars +wherein I showed in my <hi rend='italic'>Nihil Respondes</hi> +that Mr Coleman hath abused the honourable +houses of Parliament, unto which particulars +he hath answered as good as nothing. +The honourable houses, in their wisdom, +will soon observe whether such men, +whose avouched tenets are so flatly repugnant +to the parliamentary votes and ordinances, +are like to be good pleaders for +Christian magistracy. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER VI. MR COLEMAN'S WRONGING OF THE CHURCH OF +SCOTLAND."/> +<index index="pdf" level1="CHAPTER VI."/> +<head type="sub">CHAPTER VI.</head> +<head>MR COLEMAN'S WRONGING OF THE CHURCH OF +SCOTLAND.</head> + +<p> +Mr Coleman ends his <hi rend='italic'>Male Dicis</hi> with a +resentment of accusations charged upon him +by a stranger, a commissioner from another +church. The lot of strangers were very +<pb n="4-039"/><anchor id="Pg4-039"/> +hard, if, when they are falsely accused to +authority, they may not answer for themselves. +He may remember the first accusation +was made by himself, when in his sermon +to the Parliament, 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 Divines, as +having come biassed with a national determination; +his doctrine also at that time being +such, as did not only reflect upon the +government of the church of Scotland, but +tend to the subversion of the covenant in +one principal point, without which there can +be small or no hopes of attaining the other +ends of the covenant. Since that time he +did in his <hi rend='italic'>Re-examination</hi>, and now again +in his <hi rend='italic'>Male Dicis</hi>, fall foully upon the church +of Scotland, not only by gross mistakes and +misrepresentations of our way, but by most +groundless aspersions and most uncharitable +and unjust calumnies. I am sure I am not +so much a stranger to this doctrine as he is +to the church of Scotland, of which notwithstanding +he boldly speaks his pleasure in +divers particulars, which he will never be +able to make good. +</p> + +<p> +First, He hath aspersed that church in +the point of promiscuous communicating. +This I confuted in my <hi rend='italic'>Nihil Respondes</hi>: +and told him both of the order of the +church and practice of conscientious ministers +to the contrary. Now what replieth +he? +</p> + +<p> +<q><hi rend='italic'>First</hi>, This refining work, I think, is +not one year old in Scotland, or much +more. I was lately informed that in Edinburgh +it is begun: whether anywhere else +I know not,</q> <hi rend='italic'>Male Dicis</hi>, p. 20. Are not +these now good grounds of censuring and +aspersing a reformed church (whose name +hath been as precious ointment among other +churches abroad), <q>I think; I was informed; +whether it be otherwise I know not?</q> +He will sit in Cornhill, and tell the world +what he imagines or hears of the church of +Scotland, and that, forsooth, must be taken +for a truth. Yet there was both rules and +practice in the church of Scotland for debarring +ignorant and scandalous persons +from the sacrament before he was born, +though all was put out of course under the +prelates. +</p> + +<p> +<q><hi rend='italic'>Secondly</hi> (saith the reverend brother), +It is not a very effectual sin-censuring and +church-refining government, under which, +after fourscore years' constant practice, divers +<pb n="4-040"/><anchor id="Pg4-040"/> +thousands in the kingdom, and some +hundreds in one particular parish, because +of ignorance and scandal, are yet unfit to +communicate,</q> <hi rend='italic'>Male Dicis</hi>, p. 20. <hi rend='italic'>Ans.</hi> 1. +It is notoriously false that there hath been +fourscore years' constant practice of presbyterial +government in Scotland; for the prelates +there were above thirty years' standing. +2. <q>Shall the earth be made to bring +forth in one day, or shall a nation be born +at once?</q> saith the prophet, Isa. lxvi. 8. +It is no easy matter to get a whole nation +purged of ignorant and scandalous persons. +3. He may take notice that the apostle +Paul, almost in all his epistles, maketh mention +of scandalous persons among those to +whom he wrote, warning them not to have +fellowship with such, to note them, to avoid +them. If the apostolic churches were not free +of such, what great marvel if we be not? 4. +Before he objected promiscuous communicating. +This being cleared to be a calumny, +now he objecteth that there are such as are +unfit to communicate. But while he thus +seeketh a quarrel against church government, +he doth upon the matter quarrel the +preaching of the gospel itself; for he that +imputeth it as a fault to the church government +that there are still divers thousands +who, by reason of ignorance or scandal, are +unfit to communicate, doth, by consequence, +yea, much more, impute it as a fault to the +preaching of the gospel in England, Scotland, +Ireland, France, Germany, the Low +Countries, Switzerland, Sweden, Poland,—that +in all these, and other reformed churches, +after fourscore years' constant preaching +of the gospel (which is appointed of God to +turn unconverted and unregenerate persons +from darkness to light, and from the power +of Satan to God), there are not only divers +thousands, but divers millions, who, by reason +of ignorance or scandal, are yet unfit to +communicate. If the word do not open the +eyes of the ignorant, and convert the scandalous, +what marvel that church government +cannot do it? Church government is +not an illuminating and regenerating ordinance +as the word is. But this church government +can and will do, yea, hath done, +where it is duly executed: It is a most +blessed means for keeping the ordinances +from visible and known pollution, which +doth very much honour God, shame sin, +and commend piety; it putteth a visible +difference between the precious and the +vile, the clean and the unclean, the silver +<pb n="4-041"/><anchor id="Pg4-041"/> +and the dross; and may well be, therefore, +called a church-refining ordinance. +</p> + +<p> +Secondly, The second calumny was this, +<q>I myself (said he) did hear the presbytery +of Edinburgh censure a woman to be +banished out of the gates of the city.</q> I +answered him in his own language, <q>It is +at the best a most uncharitable slander:</q> +and told him there is no banishment in +Scotland but by the civil magistrate; and +that he ought to have inquired and informed +himself better. +</p> + +<p> +Now he doth neither adhere to his calumny, +or offer to make it good, nor yet +quit it, or confess he was mistaken, but propoundeth +three new queries (<hi rend='italic'>Male Dicis</hi>, +p. 21), still forgetting his own rule of keeping +to the laws of disputation and matter in +hand. For the particular in hand he only +saith thus much, <q>I did make inquiry, and +from the presbytery itself I received information, +but not satisfaction.</q> He tells not +what information he received. If he will +say that he received information that the +banishment was by the magistrate, how +could he then report that it was by the +presbytery. If he say that the information +he had from the presbytery gave him any +ground for the report which he hath made, +let him speak it out, and the world shall +know the untruth of it. He may remember, +withal, that by his principles an accusation +may not be received against an elder +(much less against an eldership), in reference +either to the judgment of charity, or +to ministerial conviction, except under two +or three witnesses. If, therefore, he would +have his accusation believed, let him find +two or three witnesses. +</p> + +<p> +Thirdly, Whereas I had rectified a great +mistake of the reverend brother when I +told him, <q>It is accidental to the ruling +elder to be of the nobility, or to nobles to +be ruling elders; there are but some so, +and many otherwise,</q> he is not pleased to +be rectified in this, but replieth, <q>I say, +first, It is continually so; secondly, The +king's commissioner in the General Assembly, +is his presence accidental?</q> <hi rend='italic'>Male +Dicis</hi>, p. 10. See now here whether he +understandeth what he saith, or whereof he +affirmeth. That which he saith is continually +so, is almost continually otherwise; +that is, there are continually some ruling +elders who are not nobles, and there are +continually some nobles who are not ruling +elders. So that, if anything be accidental, +<pb n="4-042"/><anchor id="Pg4-042"/> +this is accidental, that an elder be of the +nobility, or nobles be elders; they are neither +nobles <hi rend='italic'>qua</hi> elders, nor elders <hi rend='italic'>qua</hi> nobles. +It is no less accidental that the king's +commissioner be present in the General Assembly; +for there have been General Assemblies +in Scotland, both before the erection +and since the last casting out of Prelacy, +in which there was no commissioner +from the king. And when the king sends +a commissioner, it is accidental that he be +of the nobility; for the king hath sent commissioners +to General Assemblies who were +not of the nobility. +</p> + +<p> +Fourthly, A fourth injury, not to be +passed in silence, is this: 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 without, +which he calls a national determination, and +that we are not permitted by those that +sent us to receive any further light from +the word of God. I shall say no more of +the bias, because, as I told him before, the +standers by see well enough which way the +bias runs. But most strange it is, that after +I had confuted his calumny, not only from +our paper first presented to the grand committee, +but from the General Assembly's +own letter to the Assembly of Divines, +showing that they had ordered the laying +aside of some particular customs in the +church of Scotland, for the nearer uniformity +with the church of England, so much +endeared unto them, yet he still adhereth +to his former calumny (<hi rend='italic'>Male Dicis</hi>, p. 20), +without taking notice of the evidence which +I had given to the contrary. And not content +with this, he still quarrelleth with my +allegation of certain parallel examples, which +are by him so far disesteemed, 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 did. +The same he saith of Alexander's coming +to the Council of Nice, and of Cyril's coming +to the Council of Ephesus; all these, I +say, he still involveth under the same censure +with us; for whereas he had alleged +that I justified the bias, this I denied, and +called for his proof. His reply now is thus: +<q>Is not the allegation of the examples of the +like doing a justification of the act done?</q> +<hi rend='italic'>Male Dicis</hi>, p. 20. This reply can have +no other sense but this, That I justified the +thing which he thinks our bias, because I +<pb n="4-043"/><anchor id="Pg4-043"/> +justified those other divines who (as he +holds) came also biassed in like manner. +I am persuaded this one particular, his joining +with the Arminians in their exceptions +against the Synod of Dort, would make all +the reformed churches, if they could all +speak to him <hi rend='italic'>uno ore</hi>, to cry <hi rend='italic'>Male audis</hi>. +And I am as firmly persuaded that the +confession which I have extorted from him +in this place, that he knoweth no adventitious +engagements those divines had, makes +him irreconcileably to contradict himself; +for he made them but just now biassed in +the same manner as he thinks us, and made +my allegation of their examples to be a justification +of the bias charged by him upon +us: as, therefore, he doth must uncharitably +and untruly judge us to be biassed +with adventitious engagements, so doth he +judge of them. Neither can he assoil them +while he condemneth us; for the articles concerning +predestination, the death of Christ, +grace, free will, and perseverance, were determined +before the Synod of Dort by most +(if not by all) of those reformed churches +who sent commissioners thither, as much as +presbyterial government was determined in +the church of Scotland before the reverend +Assembly of Divines was called. 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 Dort. To +conclude this point, Mr Coleman himself, in +his <hi rend='italic'>Re-examination</hi>, p. 7, avoucheth roundly, +that the foreign divines came to Dort, +not as divines, by dispute and disquisition to +find out truth, but as judges, to censure all +different opinions as erroneous. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER VII. CALUMNIES CONFUTED, AND THAT QUESTION +BRIEFLY CLEARED, WHETHER THE MAGISTRATE +BE CHRIST'S VICEGERENT."/> +<index index="pdf" level1="CHAPTER VII."/> +<head type="sub">CHAPTER VII.</head> +<head>CALUMNIES CONFUTED, AND THAT QUESTION +BRIEFLY CLEARED, WHETHER THE MAGISTRATE +BE CHRIST'S VICEGERENT.</head> + +<p> +Mr Hussey, in his title page, tells us he +hath prosecuted the argumentative part +without any personal reflections, yet I could +instance divers personal reflections in his +book which any moderate impartial man +will extremely dislike; but what should +this be to the edifying of my reader, the +end which, next to the glory of God and +the promoting of reformation, I have proposed +<pb n="4-044"/><anchor id="Pg4-044"/> +to myself? Yet I must needs take +notice of some calumnies. +</p> + +<p> +First, In his <hi rend='italic'>Epistle</hi>, p. 8, he offereth it +to be examined whether I was not beside +my text, Mal. iii. 2, when I pressed from it +reformation by ecclesiastical discipline: 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 +blood, word, Spirit, and grace of Christ: +and whether such handling of a similitude +in a text be to preach the mind of God, or +men's own fancy. It is no discontent to me, +but I shall rejoice in it, that men of piety +and judgment examine my doctrine by the +word of God, and hold fast what they find +agreeable to the Scriptures, and no more. +But is this brotherly, or fair, or conscionable +dealing, to offer my sermon to be examined +under such a notion, when he hath +not only said nothing to confute any of +my doctrines, as not arising from my text, +or any of my applications, as not arising +from my doctrines; but hath also untruly +represented my sermon, as coming short of, +or not expressing that which indeed it hath +most principally and most expressly in it? +That of reformation was but a part of my +sermon; and that of church censures, against +scandalous sinners, was but the least part of +that part. And why should not the fuller's +soap in the house of God, take off those +spots in our feasts? Why should not the +refiner's fire purge away the wicked of the +earth like dross? so David calls them. That +reformation is one part of the Holy Ghost's +intendment in that text, is Gualther's opinion +as well as mine, yet he thinks Gualther +his own. Nay, I proved it from comparing +scripture with scripture, which is the +best way that I know to clear scripture. +Why did he not answer my proofs? But +beside all that I said of reformation, had I +not other three doctrines out of that text +comprehending all that which Mr Hussey +hinteth as omitted by me, and yet intended +in the text? Dare he say that I did not +take in purgation by the word? (though I +confess he doth not well prove it from the +words which he citeth, <q>Is not my word an +hammer?</q> But it is proved by the words +which he citeth not, <q>Is not my word like +as a fire?</q>) Did I not expressly say that +Christ is to us as a refiner's fire and as fuller's +soap three ways,—by reformation, by +tribulation, by mortification? Did I not +handle the last two as well as the first? Oh +<pb n="4-045"/><anchor id="Pg4-045"/> +let no more such gross calumnies be found +among those who profess to be brethren! +</p> + +<p> +Secondly, Mr Hussey, in his epistle to +myself, gives it out that I say, <q>We have +leave from the civil magistrate to preach the +gospel,</q> which he interprets as if I denied +that we preach the word with authority from +Christ. It was <hi rend='italic'>de facto</hi>, not <hi rend='italic'>de jure</hi>, that +I spake it. The magistrate hath power in +his hand to hinder both doctrine and discipline, +if he be an adversary, though it be +the will of Christ that there be both doctrine +and discipline, and the authority of +both is from Christ. When the magistrate +assisteth or countenanceth, or so much as +doth not hinder the preaching of the gospel, +then he gives leave to it. +</p> + +<p> +Thirdly, Mr Coleman, in his <hi rend='italic'>Male Dicis</hi>, +p. 3, saith, <q>I am confident the church of +Scotland sent this Commissioner to dispute +down our reasons, not to revile our persons.</q> +Why did he not, if he could, give instance of +some reviling word written by me against +his person? I have not so learned Christ. +The Lord rebuke every railing and reviling +spirit. I have given him reason against +railing; he hath given me railing against +reason; I spake to his doctrine, he speaks +to my place and relation, which is both the +<hi rend='italic'>alpha</hi> and <hi rend='italic'>omega</hi> +of his <hi rend='italic'>Male Dicis</hi>. +</p> + +<p> +Fourthly, <q>Knowledge (saith he) is only +with Mr Gillespie; others understand neither +what they say, nor whereof they affirm,</q> +p. 3. He will sooner bring water +out of flint than prove this consequence out +of my title-page. Although I confess himself +hath affirmed divers things of the +church of Scotland which he doth not understand, +as I have made plainly to appear. +If he take a review of the title-page of his +<hi rend='italic'>Re-examination</hi>, he gives more ground for +this consequence,—that Mr Coleman is the +only man that denies himself; others seek +great things for themselves. Or from the +title-page of his <hi rend='italic'>Male Dicis</hi> this consequence +will be as good,—that Mr Coleman is the +only man that blesseth; others are revilers. +</p> + +<p> +Fifthly, Thus saith Mr Coleman, <q>O ye +honourable house of Parliament, take you +notice that you manage that great place of +yours under Christ and for Christ: He is +your head, and you are his servants; and +take you notice withal that Mr Gillespie +accounts this your reproach,</q> <hi rend='italic'>Male Dicis +Maledicis</hi>, p. 17. But O ye honourable +house of Parliament, be pleased to take notice +of my own plain expression of my mind +<pb n="4-046"/><anchor id="Pg4-046"/> +in my <hi rend='italic'>Nihil Respondes.</hi> p. 13: <q>The +Christian magistrate manageth his office +under and for Christ, that is, so as to be +serviceable for the kingdom and glory of +Christ.</q> 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 authority, by imputing to me +that which not only I did not say, but the +contrary whereof I did plainly express. +The thing which I charged his doctrine +with was this, that by holding all government +to be given to Christ as Mediator, +and from him, as Mediator, derived to the +magistrate as his vicegerent, he shaketh the +foundation of magistracy. I am sure that +which I hold, that all lawful magistrates are +powers ordained by God, and are to be +honoured and obeyed as God's vicegerents, +is a firm and strong foundation for magistracy. +But that which Mr Coleman and +Mr Hussey hold, viz., that the Christian magistrate +holdeth his office of, under, and for +Christ, as he is Mediator, and doth act <hi rend='italic'>vice +Christi</hi>, as Christ's vicegerent, gives a most +dangerous wound to Christian magistracy, +which I can demonstrate in many particulars. +I shall now give instance only in these +few: First, They must prove from Scripture +that Christ, as Mediator, hath given a +commission of vicegerentship to Christian +magistrates, and appointed them not only to +be serviceable to him, and to do his work +(for that they must serve Christ, and be for +his glory, is not controverted, nay, can never +enough be commended to them), but also to +govern <hi rend='italic'>vice Christi</hi>, in Christ's stead, and +that not only as he is God, which is not controverted +neither, but as he is Mediator. +This, I say, they must prove, which they +will never be able to do, or otherwise they +do, by their doctrine, lead the magistrate +into a snare, and leave him in it. For how +shall he be acknowledged for a vicegerent +who can show no commission nor warrant +for his vicegerentship? Secondly, Their +doctrine tendeth to the altering of the surest +and best known tenure of magistracy, +which is from God; for they hold that God +hath put all government, and all authority +civil, and all, into the hands of Christ as +Mediator; if the tenure from Christ fail, +then, by their doctrine, the tenure from +God shall fail too. Thirdly, The vicegerent +cannot act in that capacity, nor assume +that power which his sovereign, whose vicegerent +he is, ought not to assume if he were +<pb n="4-047"/><anchor id="Pg4-047"/> +personally present; so that, by their principles, +it will follow that the Christian magistrate +can act no farther, nor assume any +other power of government, than Christ +himself might have assumed when he was +on earth, or might now assume and exercise +as Mediator if he were on earth. But +Christ himself, when he was on earth, neither +did exercise, nor was sent to exercise, +civil judgment, Luke xii. 14; and the temporal +sword, John xviii. 36; nor external +observation and state, Luke xvii. 20, 21; +and he declined to be an earthly king, John +vi. 15. Therefore, by their principles, the +Christian magistrate ought to forbear and +avoid all these. +</p> + +<p> +A sixth calumny is this: Mr Coleman, +descanting upon the governments mentioned +1 Cor. xii. 28, chargeth me with a +circular argumentation: <q>He circularly argues +(saith he): they are civil, because God +placed them there, and God placed them +there because they are civil,</q> <hi rend='italic'>Male Dicis +Maledicis</hi>, p. 9. I neither argued the one +nor the other; they are both, Sir, of your +own forging. But this is not your first allegation +of this kind. I sometime admire +what oscitancy or supine negligence (to +judge it no worse) this can be, to fancy to +yourself that I have said what you would, +and then to bring forth your own apprehensions +for my arguments. +</p> + +</div> + +<div> +<index index="toc" level1="CHAPTER VIII. THAT MR COLEMAN DOTH GREAT VIOLENCE, +BOTH TO HIS OWN WORDS AND TO THE +WORDS OF OTHERS WHOM HE CITETH."/> +<index index="pdf" level1="CHAPTER VIII."/> +<head type="sub">CHAPTER VIII.</head> +<head>THAT MR COLEMAN DOTH GREAT VIOLENCE, +BOTH TO HIS OWN WORDS AND TO THE +WORDS OF OTHERS WHOM HE CITETH.</head> + +<p> +The reverend brother hath offered extreme +violence to his own declaration, of +which let the leader now judge, comparing +his declaration with his interpretation.— +</p> + +<p> +<hi rend='italic'>Declaration</hi> +</p> + +<p> +For much of what is reported +of my sermon I utterly deny, +and refer myself to the sermon +itself, for what I have acknowledged +to be delivered by me, +although it is my judgment, yet +because I see it hath given a +great deal of offence to this +Assembly and the reverend +Commissioners of Scotland, I am +sorry I have given offence in +the delivery thereof; and for +the printing, although I have +an order, I will forbear, except +I be further commanded. +THO. COLEMAN. +</p> + +<p> +<hi rend='italic'>Interpretation</hi> +</p> + +<p> +It is a truth, and +a Scripture truth, +which I have delivered, +and because +I see a scripture +truth hath given +offence to the +Commissioners of +Scotland, &c. I +am sorry. This +must needs be the +sense; I am sure +this was the sense +intended, <hi rend='italic'>Male +Dicis, Maledicis</hi>, +p. 18. +</p> + +<pb n="4-048"/><anchor id="Pg4-048"/> + +<p> +Surely if such Orleans glosses be admitted +upon men's declarations, signed with their +hands, and if he who hath subscribed himself +sorry that he hath given offence in the +delivery of such a doctrine, shall be allowed +to expound himself thus; that he meant he +was sorry others had taken offence at a +Scripture truth, that is, he was sorry for our +fault, not for his own. I know not how +men shall trust one another's declarations, +or how we can practically, as well as doctrinally, +confute the Jesuitical equivocations +and mental reservations. And if this must +needs be the sense which now the reverend +brother gives, and was the sense intended, +why saith he that he did publicly recal +that declaration? He might make a revocation +of it, in the sense wherein I understood +it: but how could he make a revocation +of it as himself understood it, and as he +saith the sense must needs be? Was this his +sorrow for our taking offence at a Scripture +truth, a sorrow to be sorrowed for? Why +did he not rather make a second declaration +the next day interpreting the former? And +whereas he thinks that his revocation ought +to have been mentioned together with his +declaration, because the whole truth is to +be told as well as the truth, his own heart +knows that he himself hath not told the +whole truth, for he could tell much more if +he pleased, how he was brought upon the +business, and particularly upon that revocation. +Why will he challenge others for not +telling the whole truth, when himself doth +it not? I should have thought that this revocation +was neither here nor there as to +the point of scandal, for proof whereof his +declaration was brought; and that, as it was +not to the business in hand, so it might rather +serve for impairing his credit than for +anything else. But seeing himself thinks it +more for his credit to tell the world of his +saying and unsaying, declaring and undeclaring, +let him be doing. +</p> + +<p> +In the next place, Will you see how much +violence he offereth to divines whom he citeth? +I had cited plain and full testimonies +of the Zurich divines, showing that Gualther +expounds 1 Cor. v. all along of excommunication; +that Bullinger holds excommunication +to be instituted by Christ, Matt. +xviii.; that Aretius saith God was the author +of excommunication in the Old Testament, +and Christ in the New, all which see +in <hi rend='italic'>Nihil Respondes</hi>, p. 32. +</p> + +<p> +The reverend brother, notwithstanding +<pb n="4-049"/><anchor id="Pg4-049"/> +of their plain testimonies, speaking for me +and against him in the main controversy between +him and me, doth still allege that +they are for him, not for me, <hi rend='italic'>Male Dicis</hi>, +p. 23, yet he doth not so much as offer any +answer to their testimonies by me cited, +only he bringeth three other passages of +theirs, intimating that there may be a true +church without excommunication; that they +thought it not necessary where they lived; +that they thought it hard, yea impossible—<hi rend='italic'>arduum +nec non impossible</hi>—to introduce +excommunication in those parts, by which +citations the brother hath proved nothing +against me, but confirmed what I said. +Let him remember first, he himself makes +the main controversy between him and me +about the scriptural warrants of church censures, +now in that they are clearly against +him. Next Aretius, who thought it hard, +yea impossible, to bring in excommunication +at that time, saith also, <hi rend='italic'>Dabit posterior +aetas tractabiliores forte animas</hi>,—peradventure +the following age shall bring +forth more tractable souls; and thereupon +he adviseth not to despair of the restitution +of excommunication. I cited also other +testimonies to show that the Zurich divines +did endeavour and long for the discipline of +excommunication, though as things stood +then and there, they did prudentially supersede +the restoring of it where they lived, +because of the difficulty and apprehended +impossibility of the thing. If Mr Coleman +will follow the Zurich divines he must change +his tone, and quite alter the state of the +question, and make it thus: Whether, as +things now stand, it be expedient to settle +excommunication in the church of England. +Now if he makes this the state of the question, +then he must make a revocation of that +word, <q>I deny an institution, I assent to a +prudence.</q> For the tables were turned +with the Zurich divines; they assented to +an institution; they denied a prudence; +they held an affirmative precept for excommunication, +but that it doth not bind <hi rend='italic'>ad +semper</hi>, that the thing is not at all times, +nor in all places necessary; that weighty inconveniences +may warrant the superseding +of it. +</p> + +<p> +The reverend brother brings another testimony +out of Aretius against suspension +from the sacrament: <q>And further (saith +he) for this grand desired power, suspension +from sacrament, these are his words,</q> &c. +A testimony three ways falsified: 1. Aretius +<pb n="4-050"/><anchor id="Pg4-050"/> +speaks not at all in that place of the power +or duty of church officers, of which suspension +is a part, but he speaks of private +Christians, and what is incumbent to them. +2. He speaks of separation, not of suspension +from the sacrament; that a man is not +bound to withdraw and lie off from the +sacrament, because every one who is to communicate +with him is not in his opinion a +saint. 3. He speaketh against separation +from both word and sacrament, because of +the mixture of good and bad in hearing and +in communicating; but scandalous sinners +are invited to, not suspended from the hearing +of the word, wherefore take Aretius's<note place='foot'>Aret. +Probl. Theol., loc. 8. Privatis satis est +ferre utrinque utrosque (infirmos et palam sceleratos) +emendare autem quoties fert examplo et doctrina. +Si parum vel nihil etiam proficiat, non habet +ob id causam secedendi. Nec est quod contaminationem +metuat, modo non consentiat sceleribus, +&c., nihil ad me attinet in communione coenae +Domini, in caetu publico cum audio verbum Dei +(which last clause Mr Coleman leaves out without +so much as &c.), quales singuli sint mecum participantes.</note> +words as they are, and then let the reverend +brother consider what he hath gained. +</p> + +<p> +What hath this now to do with church +officers' power of suspension from the +sacrament? +</p> + +<p> +Observe another testimony which he addeth +out of Augustine, <hi rend='italic'>lib. de Fide, Excommunicatio +debet supplere locum visibilis +gladii</hi>, which he Englisheth thus: +<q>Excommunication comes in only to supply +the want of the civil sword.</q> But how +comes in your <emph>only</emph>, Sir? Augustine saith +no such thing. And when I have expunged +that word, I must tell you farther, that I +can find no such passage in Augustine's +book <hi rend='italic'>de Fide</hi>; but I find somewhat to this +purpose in another book of his, which is entitled +<hi rend='italic'>De Fide et Operibus</hi>, a book which +he wrote against the admission of such persons +to baptism, as being instructed in the +faith, are, notwithstanding, still scandalous +in their lives (which, by the way, will hold +<hi rend='italic'>a fortiori</hi>, for the exclusion of notorious +scandalous sinners from the Lord's supper; +for they who ought not to be admitted to +the sacrament of initiation, ought much less +to be admitted to the sacrament of confirmation). +Now because divers scriptures +speak of a mixture of good and bad in the +church, Augustine takes there occasion to +reprove those who abused these scriptures +against the exercise of discipline and church +censures, the necessity whereof he showeth +<pb n="4-051"/><anchor id="Pg4-051"/> +to be the greater, because the magistrate +doth not punish by death all such crimes as +under the law were punished by death, +as, namely, adultery, the scandal chiefly by +him insisted upon. As for that passage +concerning excommunication supplying the +place of the sword,<note place='foot'>Aug. de Fide et Operibus, cap. 2, Et Phinees +sacerdos adulteros simul inventos ferro ultore confixit. +Quod utique degradationibus et excommunicationibus +significatum est esse faciendum in hoc +tempore, cum in ecclesiae disciplina visibilis fuerat +gladius cessaturus.</note> it plainly holds forth +excommunication under Christian emperors +and magistrates, for such they were at that +time, so far it is from making against us. +For these are the words which say no such +thing as Mr Coleman would make them +say: <q>And Phinehas the priest did thrust +through the adulterous persons found together +with the avenging sword;</q> which signified +that it should be none by degradations +and excommunications in this time, when, +in the discipline of the church, the visible +sword was to cease. +</p> + +<p> +If the reverend brother had let me know +where to find his other testimonies of Origen +and Chrysostom, peradventure I had +given him as good an account of them. Tertullian's<note place='foot'>Tert. +Apologet., cap. 39. Ibidem etiam exhortationes, +castigationes, et censura divina. Nam et +judicatur magno cum pondere, ut apud certos de +Dei conspectu: summumque futuri judicii praejudicium +est, si quis ita deliquerit, ut a communicatione +orationis, et conventus, et omnis sancti commercii +relegetur. Praesident probati quique seniores, +honorem iatum non pretio sed testimonio adepti.</note> +words which he citeth, <hi rend='italic'>Praesident +probati seniores</hi>, I know very well where +to find; and I know also, that if there be +a passage in all antiquity against the Erastians, +that is one. Which therefore I here +offer as it is to be considered. +</p> + +<p> +One instance more of his misalleging +and perverting of testimonies. In the close, +he citeth a passage of Mr Case's sermon, +Aug. 22, 1645. <q>He (Christ) is king of +nations and king of saints. As king of nations +he hath a temporal kingdom and +government over the world,</q> &c., <q>and the +rule and regiment of this kingdom he hath +<pb n="4-052"/><anchor id="Pg4-052"/> +committed to monarchies,</q> &c. <q>Here is +Erastianism (saith Mr Coleman, p. 38), a +step higher than ever I or Erastus himself +went. And I desire to know of Mr Gillespie, +if he will own this as good divinity?</q> +Yes, Sir, I own it for very good divinity; +for my reverend brother, Mr Case, saith +not that Christ, as Mediator, is king of nations, +and hath a temporal kingdom in the +world, and hath committed rule and regiment +to monarchies or other lawful magistrates +(which is the point that you and Mr +Hussey contend for, being a great heterodoxy +in divinity), but he saith of the Son of +God, that he is king of nations, and hath +committed rule to monarchies, which I own +with all my heart. The distinction of the +twofold kingdom of Christ,—an universal +kingdom, whereby he reigneth over all things +as God, and a special economical kingdom, +whereby he is king to the church only, and +ruleth and governeth it,—is that which, being +rightly understood, overturneth, overturneth, +overturneth the Erastian principles. +Let Mr Coleman but own this distinction, +and that which Mr Case addeth concerning +the kingdom, which Christ, as king of saints +(and so as Mediator), doth exercise both invisibly, +in the conscience, and visibly, in the +church: First, By conquering a people and +visible subjects; secondly, By giving them +laws distinct from all the laws and statutes +of all the kingdoms and republics in the +world, Isa. xxxiii. 22; thirdly, By constituting +special officers in the church not only +to promulgate these laws, Matt, xviii. 19, +but to govern his people according to them, +Acts xx. 28; Rom. xii. 8; 1 Cor. xii. 28; +xiv. 32; fourthly, In that he hath commanded +all his people to obey these ecclesiastical +officers, Heb. xiii. 7, 17; fifthly, +And hath appointed censures proper to this +government, Matt, xviii. 17; 1 Cor. v. 13: +I say, let Mr Coleman but own this doctrine +of Mr Case, which was printed by order of +the honourable House of Commons as well +as his was, then we are agreed. And so +much for this time. +</p> + +<p> +THE END. +</p> + +</div> + +</div> + +<pb n="5-i"/><anchor id="Pg5-i"/> + +<div rend="page-break-before: always"> +<index index="toc"/> +<index index="pdf"/> +<head>ONE HUNDRED AND ELEVEN PROPOSITIONS CONCERNING THE MINISTRY AND GOVERNMENT OF THE +CHURCH.</head> + +<p rend="font-size: x-large; text-align: center">ONE HUNDRED AND ELEVEN</p> +<p rend="font-size: x-large; text-align: center">PROPOSITIONS</p> +<p rend="font-size: x-large; text-align: center">CONCERNING</p> +<p rend="font-size: x-large; text-align: center">THE MINISTRY AND GOVERNMENT OF THE +CHURCH.</p> +<p rend="font-size: x-large; text-align: center">BY GEORGE GILLESPIE,</p> +<p rend="font-size: x-large; text-align: center">MINISTER AT EDINBURGH, 1642</p> +<p rend="text-align: center">EDINBURGH:</p> +<p rend="text-align: center">ROBERT OGLE AND OLIVER AND BOYD.</p> +<p rend="text-align: center">M. OGLE & SON AND WILLIAM COLLINS, GLASGOW. J. +DEWAR, PERTH. W. MIDDLETON, DUNDEE.</p> +<p rend="text-align: center">G. & R. KING, ABERDEEN. W. M'COMB, BELFAST.</p> +<p rend="text-align: center">HAMILTON, ADAMS, & CO., AND JAMES NISBET & CO., +LONDON.</p> +<p rend="text-align: center">1642.</p> +<p rend="text-align: center">REPRINTED BY A. W. MURRAY, MILNE SQUARE, EDINBURGH.</p> +<p rend="text-align: center">1844.</p> + +<pb n="5-001"/><anchor id="Pg5-001"/> + +<p> +<hi rend='italic'>Act approving Eight general Heads of Doctrine against the Tenets of +Erastianism, Independency, and Liberty of Conscience, asserted in the One +Hundred and Eleven Propositions, which are to be examined against the +next Assembly.</hi> +</p> + +<pb n="5-002"/><anchor id="Pg5-002"/> + +<p> +Being tender of so great an engagement by solemn +covenant,—sincerely, really, and constantly to +endeavour in our places and callings, the preservation +of the reformed religion in this kirk of Scotland, +in doctrine, worship, discipline, and government, +the reformation of religion in the kingdoms +of England and Ireland, in doctrine, worship, discipline, +and government, according to the word of +God and the example of the best reformed kirks, +and to endeavour the nearest conjunction and +uniformity in all these, together with the extirpation +of heresy, schism, and whatsoever shall be +found contrary to sound doctrine: and considering, +withal, that one of the special means which it +becometh us in our places and callings to use in +pursuance of these ends is, in zeal for the true reformed +religion, to give our public testimony against +the dangerous tenets of Erastianism, Independency, +and (which is falsely called) <hi rend='italic'>Liberty of Conscience</hi>, +which are not only contrary to sound doctrine, but +more special lets and hinderances as well to the +preservation of our own received doctrine, worship, +discipline and government, as to the work of reformation +and uniformity in England and Ireland. +The General Assembly upon these considerations, +having heard publicly read the one hundred and +eleven following propositions, exhibited and tendered +by some brethren who were appointed to prepare +articles or propositions for the vindication of +the truth in those particulars, doth unanimously +approve and agree unto these eight general heads +of doctrine therein contained and asserted, viz, 1. +That the ministry of the word and the administration +of the sacraments of the New Testament, baptism +and the Lord's supper, are standing ordinances, +instituted by God himself, to continue in the church +to the end of the world; 2. That such as administer +the word and sacraments ought to be duly called +and ordained thereunto; 3. That some ecclesiastical +censures are proper and peculiar to be inflicted +only upon such as bear office in the kirk; other +censures are common, and may be inflicted both on +ministers and other members of the kirk; 4. That +the censure of suspension from the sacrament of +the Lord's supper, inflicted because of gross ignorance, +or because of a scandalous life and conversation, +<pb n="5-003"/><anchor id="Pg5-003"/> +as likewise the censure of excommunication or +casting out of the kirk flagitious or contumacious +offenders, both the one censure and the other is +warrantable by and grounded upon the word of +God, and is necessary (in respect of divine institution) +to be in the kirk; 5. That as the rights, power, +and authority of the civil magistrate are to be maintained +according to the word of God, and the confessions +of the faith of the reformed kirks, so it is +no less true and certain, that Jesus Christ, the only +Head and only King of the kirk, hath instituted and +appointed a kirk government, distinct from the civil +government or magistracy; 6. That the ecclesiastical +government is committed and entrusted by +Christ to the assemblies of the kirk, made up of the +ministers of the word and ruling elders; 7. That the +lesser and inferior ecclesiastical assemblies ought to +be subordinate and subject unto the greater and superior +assemblies; 8. That notwithstanding hereof, +the civil magistrate may and ought to suppress, by +corporal or civil punishments, such as by spreading +error or heresy, or by fomenting schism, greatly +dishonour God, dangerously hurt religion, and disturb +the peace of the kirk. Which heads of doctrine +(howsoever opposed by the authors and fomenters +of the foresaid errors respectively) the General Assembly +doth firmly believe, own, maintain, and commend +unto others, as solid, true, orthodox, grounded +upon the word of God, consonant to the judgment +both of the ancient and the best reformed kirks. +And because this Assembly (through the multitude +of other necessary and pressing business) cannot +now have so much leisure as to examine and consider +particularly the foresaid one hundred and +eleven propositions; therefore a more particular +examination thereof is committed and referred to +the theological faculties in the four universities of +this kingdom, and the judgment of each of these +faculties concerning the same is appointed to be reported +to the next General Assembly. In the mean +while these propositions shall be printed, both that +copies thereof may be sent to presbyteries, and that +it may be free for any that pleaseth to peruse them, +and to make known or send their judgment concerning +the same to the said next Assembly. +</p> + +<p> +A. KER. +</p> + +<pb n="5-004"/><anchor id="Pg5-004"/> + +<div> +<index index="toc"/> +<index index="pdf"/> +<head>PROPOSITIONS.</head> + +<p> +1. As our Lord Jesus Christ doth invisibly +teach and govern his church by the +Holy Spirit; so in gathering, preserving, +instructing, building and saving thereof, he +useth ministers as his instruments, and hath +appointed an order of some to teach and +others to learn in the church, and that some +should be the flock and others the pastors. +</p> + +<p> +2. For beside these first founders of the +church of Christ, extraordinarily sent, and +furnished with the gift of miracles, whereby +they might confirm the doctrine of the +gospel, he appointed also ordinary pastors +and teachers, for the executing of the ministry, +even until his coming again unto judgment, +Eph. iv. 11-13. Wherefore also, as +many as are of the number of God's people, +or will be accounted Christians, ought to receive +and obey the ordinary ministers of +God's word and sacraments (lawfully though +mediately called), as the stewards and ambassadors +of Christ himself. +</p> + +<p> +3. It is not lawful for any man, how fit +soever and how much soever enriched or +beautified with excellent gifts, to undertake +the administration either of the word or sacraments +by the will of private persons, or +others who have not power and right to call, +much less it is lawful by their own judgment +or arbitrement to assume and arrogate +the same to themselves. But before it be +lawful to undergo that sacred ministry in +churches constituted, a special calling, yea +beside, a lawful election (which alone is not +sufficient), a mission or sending, or (as commonly +it is termed) ordination, is necessarily +<pb n="5-005"/><anchor id="Pg5-005"/> +required, and that both for the avoiding of +confusion, and to bar out or shut the door +(so far as in us lieth) upon impostors; as also +by reason of divine institution delivered to +us in the Holy Scripture, Rom. x. 15; Heb. +v. 4; Tit. i. 5; 1 Tim. ii. 7. +</p> + +<p> +4. The church ought to be governed by +no other persons than ministers and stewards +preferred and placed by Christ, and +after no other manner than according to the +laws made by him; and, therefore, there is +no power on earth which may challenge to +itself authority or dominion over the church: +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 word, but as it liketh them, +and according to their own will and prescript, +what other thing go they about to do +than by horrible sacrilege to throw down +Christ from his own throne? +</p> + +<p> +5. For our only lawgiver and interpreter +of his Father's will, 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 ordered. +To wrest this rule of Christ, laid open in his +holy word, to the counsels, wills, manners, +devices, or laws of men, is most high impiety. +But contrarily, the law of faith commandeth +the counsel and purposes of men to +be framed and conformed to this rule, and +overturneth all the reasonings of worldly +wisdom, and bringeth into captivity the +thoughts of the proud swelling mind to the +obedience of Christ. Neither ought the voice +<pb n="5-006"/><anchor id="Pg5-006"/> +of any to take place or be rested upon in the +church but the voice of Christ alone. +</p> + +<p> +6. The same Lord and our Saviour Jesus +Christ, the only Head of the church, hath +ordained in the New Testament, not only +the preaching of the word and administration +of baptism and the Lord's supper, but +also ecclesiastical government, distinct and +differing from the civil government; and it +is his will that there be such a government +distinct from the civil in all his churches +everywhere, as well those which live under +Christian, as those under infidel magistrates, +even until the end of the world. Heb. xiii. +7, 17; 1 Tim. v. 17, 19; Rom. xii. 8; 1 +Cor. xii. 28; 1 Thess. v. 12; Acts i. 20; +Luke xii. 42; 1 Tim. vi. 14; Rev. ii. 25. +</p> + +<p> +7. This ecclesiastical government, distinct +from the civil, is from God committed, not +to the whole body of the church or congregation +of the faithful, or to be exercised both +by officers and people, but to the ministers +of God's word, together with the elders +which are joined with them for the care and +government of the church, 1 Tim. v. 17. To +those, therefore, who are over the church in +the Lord, belongeth the authority and power, +and it lieth upon them by their office, according +to the rule of God's word, to discern +and judge betwixt the holy and profane, +to give diligence for amendment of +delinquents, and to purge the church (as +much as is in them) from scandals, and that +not only by inquiring, inspection, warning, +reproving, and more sharply expostulating, +but also by acting in the further and more +severe parts of ecclesiastical discipline, or exercising +ecclesiastical jurisdiction, even unto +the greatest and weightiest censures, where +deed is. +</p> + +<p> +8. None that is within the church ought +to be without the reach of church law, and +exempt from ecclesiastical censures; but discipline +is to be exercised on all the members +of the church, without respect or consideration +of those adhering qualities which +use to commend a man to other men, such +as power, nobility, illustrious descent, and +the like: for the judgment cannot be right +where men are led and moved with these +considerations. Wherefore, let respect of +persons be far from all judges, chiefly the +ecclesiastical: and if any in the church do so +swell in pride, that he refuse to be under +<pb n="5-007"/><anchor id="Pg5-007"/> +this discipline, and would have himself to be +free and exempt from all trial and ecclesiastical +judgment, this man's disposition is +more like the haughtiness of the Roman +Pope, than the meekness and submissiveness +of Christ's sheep. +</p> + +<p> +9. Ecclesiastical censure, moreover, is +either proper to be inflicted upon the ministers +and office-bearers only, or with them +common to other members of the church: +the former consisteth in suspension or deposition +of ministers from their office (which +in the ancient canons is called καθαίρεσις); +the latter consisteth in the greater and lesser +excommunication (as they speak). Whatsoever +in another brother deserveth excommunication, +the same much more in a minister +deserveth excommunication: but justly +sometimes a minister is to be put from his +office, and deprived of that power which by +ordination was given him, against whom, +nevertheless, to draw the sword of excommunication, +no reason doth compel. +</p> + +<p> +10. Sometime also it happeneth that a +minister, having fallen into heresy or apostacy, +or other grievous crimes, if he show +tokens of true repentance, may be justly received +into the communion of the church, +whom, notwithstanding, it is no way expedient +to restore into his former place or +charge; yea, 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 church; which surely +is most agreeable as well to the word of +God (2 Kings xxiii. 9; Ezek. xliv. 10-14,) +as to that ecclesiastical discipline, which in +some ages after the times of the Apostle was +in use. +</p> + +<p> +So true is it that the ministers of the +church are liable as well to peculiar as to +common censures; or that a minister of the +church is censured one way, and one of the +people another way. +</p> + +<p> +11. Ecclesiastical censure, which is not +proper to ministers, but common to them +with other members of the church, is +either suspension from the Lord's supper +(which by others is called the publican's +excommunication), or the cutting off of a +member, which is commonly called excommunication. +The distinction of this twofold +censure (commonly, though not so properly +passing under the name of the lesser and +<pb n="5-008"/><anchor id="Pg5-008"/> +greater excommunication) is not only much +approved by the church of Scotland, and +the synod now assembled at Westminster, +but also by the reformed churches of France, +the Low Countries, and of Poland, as is to +be seen in the <hi rend='italic'>Book of the Ecclesiastical +Discipline of the Reformed Churches in +France</hi>, chap. 5, art. 9; in the <hi rend='italic'>Harmony +of the Belgic Synods</hi>, chap. 14, art. 8, 9; +in the canons of the general synod of Torn, +held in the year 1597. +</p> + +<p> +12. That the distinction of that twofold +church censure was allowed also by antiquity, +it may be sufficiently clear to him who will +consult the sixty-first canon of the sixth +general synod, with the annotations of Zonaras +and Balsamon; also the thirteenth canon +of the eighth synod (which is termed +the first and second), with the notes of Zonaras; +yea, besides, even the penitents also +themselves of the fourth degree, or οἱ ἐν +συστασεῖ, that is, which were in the <hi rend='italic'>consistency</hi>, +were suspended from the Lord's supper, +though as to other things of the same +condition with the faithful; for, to the communion +also of prayers, and so to all privileges +of ecclesiastical society, the eucharist +alone excepted, they were thought to have +right: so sacred a thing was the eucharist +esteemed. See also, beside others, Cyprian, +book 1, epist. 11; that Dionysius, the author +of <hi rend='italic'>The Ecclesiastical Hierarchy</hi>, chap. +3, part. 3; Basil., <hi rend='italic'>Epist. to Amphilochius</hi>, +can. 4; Ambrose, <hi rend='italic'>De Officiis</hi>, lib. 2, chap. +27; Augustine, in his book against the +Donatists after the Conference, cap. 4; +Chrysostom, hom. 83, in Matt.; Gregor. +the Great, <hi rend='italic'>Epist.</hi>, lib. 2, chap. 65, 66; +Walafridus Strabo, <hi rend='italic'>Of Ecclesiastical Matters</hi>, +chap. 17. +</p> + +<p> +13. That first and lesser censure by +Christ's ordinance is to be inflicted on such +as have received baptism, and pretend to be +true members of the church, yet are found +unfit and unworthy to communicate in the +signs of the grace of Christ with the church, +whether for their gross ignorance of divine +things, the law, namely, and gospel, or by +reason of scandal, either of false doctrine or +wicked life. For these causes, therefore, or +for some one of them, they are to be kept +back from the sacrament of the Lord's supper +(a lawful judicial trial going before) according +to the interdiction of Christ, forbidding +that that which is holy be given to +<pb n="5-009"/><anchor id="Pg5-009"/> +dogs, or pearls be cast before swine, Matt. +vii. 6; and this censure of suspension is to +continue till the offenders bring forth fruits +worthy of repentance. +</p> + +<p> +14. For the asserting and defending of +this suspension there is no small accession of +strength from the nature of the sacrament +itself, and the institution and end thereof. +The word of God indeed is to be preached, +as well to the ungodly and impenitent, that +they may be converted, as to the godly and +repenting that they may be confirmed; but +the sacrament of the Lord's supper is by +God instituted, not for beginning the work +of grace, but for nourishing and increasing +grace, and therefore no one is to be admitted +to the Lord's supper who by his life testifieth +that he is impenitent, and not as yet +converted. +</p> + +<p> +15. Indeed, if the Lord had instituted +this sacrament, that not only it should nourish +and cherish faith, and seal the promises +of the gospel, but also should begin the work +of grace in sinners, and give regeneration itself +as the instrumental cause thereof, verily +even the most wicked, most unclean, and +most unworthy, were to be admitted: but +the reformed churches do otherwise judge of +the nature of this sacrament, which shall be +abundantly manifest by the gleaning of +these following testimonies. +</p> + +<p> +16. The <hi rend='italic'>Scottish Confession</hi>, art. 23. +<q>But we confess that the Lord's supper belongs +only to those of the household of faith +who can try and examine themselves, as +well in faith as in the duties of faith towards +their neighbours. Whoso abideth without +faith, and in variance with their brethren, +do at that holy table eat and drink unworthily. +Hence it is that the pastors in our +church do enter on a public and particular +examination, both of the knowledge, conversation +and life, of those who are to be admitted +to the Lord's table.</q> The <hi rend='italic'>Belgic +Confession</hi>, art. 35:—<q>We believe also and +confess that our Lord Jesus Christ hath +ordained the holy sacrament of his supper, +that in it he may nourish and uphold them +whom he hath already regenerated.</q> +</p> + +<p> +17. The <hi rend='italic'>Saxon Confession</hi>, art. 15:—<q>The +Lord willeth that every receiver be +particularly confirmed by this testimony, so +that he may be certified that the benefits of +<pb n="5-010"/><anchor id="Pg5-010"/> +the gospel do appertain to himself, seeing +the preaching is common, and by this testimony, +by this receiving, he showeth that +thou art one of his members, and washed +with his blood.</q> And by and by:—<q>Thus, +therefore, we instruct the church, that it +behoveth them that come to the supper to +bring with them repentance or conversion, +and (faith being now kindled in the mediation +of the death and resurrection, and the +benefits of the Son of God) to seek here the +confirmation of this faith.</q> The very same +things are set down, and that in the very +same words, in the consent of the churches +of Poland in the Sendomirian synod, anno +1570, art. <q>of the Lord's supper.</q> +</p> + +<p> +18. The <hi rend='italic'>Bohemian Confession</hi>, art. 11:—<q>Next +our divines teach that the sacraments +of themselves, or as some say, <hi rend='italic'>ex +opere operato</hi>, do not confer grace to those +who are not first endued with good motions, +and inwardly quickened by the Holy Spirit, +neither do they bestow justifying faith, +which maketh the soul of man in all things +obsequious, trusting and obedient to God; +for faith must go before (we speak of them +of ripe years), which quickeneth a man by +the work of the Holy Spirit, and putteth +good motions into the heart.</q> And after:—<q>But +if any come unworthily to the sacraments, +he is not made by them worthy or +clean, but doth only bring greater sin and +damnation on himself.</q> +</p> + +<p> +19. Seeing, then, in the holy supper, that +is, in the receiving the sacramental elements +(which is here distinguished from the prayers +and exhortations accompanying that action), +the benefits of the gospel are not first received, +but for them being received are +thanks given; neither by partaking thereof +doth God bestow the very spiritual life, but +doth preserve, cherish and perfect that life; +and seeing the word of God is accounted in +the manner of letters patent, but sacraments +like seals, (as rightly the <hi rend='italic'>Helvetian Confession</hi> +saith, chap. 19), it plainly followeth +that those are to be kept back from the +Lord's supper, who by their fruits and +manners do prove themselves to be ungodly +or impenitent, and strangers or aliens from +all communion with Christ. Nor are the +promises of grace sealed to any other than +those to whom these promises do belong, for +otherwise the seal annexed should contradict +and gainsay the letters patent; and by the +<pb n="5-011"/><anchor id="Pg5-011"/> +visible word those should be loosed and remitted, +who by the audible word are bound +and condemned: but this is such an absurdity, +as that if any would, yet he cannot +smooth or heal it with any plaster. +</p> + +<p> +20. But as known, impious, and unregenerate +persons, have no right to the holy +table, so also ungodly persons, by reason of +a grievous scandal, are justly for a time deprived +of it; for it is not lawful or allowable +that the comforts and promises which belong +only to such as believe and repent, +should be sealed unto known unclean persons, +and those who walk inordinately, +whether such as are not yet regenerate, or +such as are regenerate, but fallen, and not +yet restored or risen from their fall. The +same discipline plainly was shadowed forth +under the Old Testament, for none of God's +people, during their legal pollution, were +permitted to enter into the tabernacle, or to +have access to the solemn sacrifices and +society of the church; and much more were +wicked and notorious offenders debarred +from the temple, until, by an offering for +sin, together with a solemn confession thereof, +being cleansed, they were reconciled unto +God. Num. v. 6-8; Lev. v. 1-7; +vi. 1-8. +</p> + +<p> +21. Yea that those who were polluted +with sins and crimes were reckoned among +the unclean in the law, Maimonides (<hi rend='italic'>in +More Nevoch.</hi>, part. 3, ch. 47,) proveth out +of Lev. xx. 3; xviii. 24; Num. xxxv. 33, +34. Therefore seeing the shedding of man's +blood was rightly esteemed the greatest +pollution of all, hence it was that as the +society of the leprous was shunned by the +clean, so that the company of murderers by +good men was most religiously avoided, +Lam. iv. 13-15. The same thing is witnessed +by Ananias the high priest, in Josephus, +<hi rend='italic'>Jewish War</hi>, book 4, ch. 5, where +he saith that those false zealots of that +time, bloody men, ought to have been restrained +from access to the temple, by reason +of the pollution of murder; yea, as Philo +the Jew witnesseth (in his book of the +<hi rend='italic'>Offerers of Sacrifices</hi>), whosoever were +found unworthy and wicked, were by edict +forbidden to approach the holy threshold. +</p> + +<p> +22. Neither must that be passed by which +was noted by Zonaras, book 4, of his annals +(whereof see also Scaliger agreeing with him, +<pb n="5-012"/><anchor id="Pg5-012"/> +in <hi rend='italic'>Elench. Triheres. Nicserrar.</hi>, cap. +28), namely, that the Essenes were forbidden +the holy place, as being heinous and +piacular transgressors, and such as held other +opinions, and did otherwise teach concerning +sacrifices than according to the law, and observed +not the ordinances of Moses, whence +it proceeded that they sacrificed privately; +yea, and also the Essenes themselves did +thrust away from their congregations those +that were wicked. Whereof see Drusius, +<hi rend='italic'>Of the Three Sects of Jews</hi>, lib. 4, cap. 22. +</p> + +<p> +23. God verily would not have his temple +to be made open to unworthy and unclean +worshippers; nor was it free for such +men to enter into the temple. See Nazianzen, +<hi rend='italic'>Orat.</hi> 21. The same thing is +witnessed and declared by divers late +writers, such as have been and are more acquainted +with the Jewish antiquities. Consult +the Annotations of Vatablus, and of +Ainsworth, an English writer, upon Psal. +cxviii. 19, 20; also Constantine L'Empereur, +<hi rend='italic'>Annot. in Cod. Middoth</hi>, cap. 2, p. +44, 45; Cornelius Bertramus, <hi rend='italic'>Of the Commonwealth +of the Hebrews</hi>, cap. 7; Henry +Vorstius, <hi rend='italic'>Animadvers. in Pirk. Rab. +Eliezer</hi>, p. 169. The same may be proved +out of Ezek. xxiii. 30, 38; Jer. vii. 9-12; +whence also it was that the solemn and public +society in the temple, had the name of +the assembly of the righteous, and congregation +of saints, Psal. lxxxix. 5, 7; cxi. 1; +cxlvii. 1; hence also is that (Psal. cxviii. 19, +20) of the gates of righteousness by which +the righteous enter. +</p> + +<p> +24. That which is now driven at, is not +that all wicked and unclean persons should +be utterly excluded from our ecclesiastical +societies, and so from all hearing of God's +word; yea there is nothing less intended: +for the word of God is the instrument as +well of conversion as of confirmation, and +therefore is to be preached as well to the +unconverted as to the converted, as well to +the repenting as the unrepenting: the temple +indeed of Jerusalem had special promises, +as it were pointing out with the finger +a communion with God through Christ, 1 +Kings viii. 30, 48; Dan. vi. 10; 2 Chron. +vi. 16; vii. 15, 16. But it is far otherwise +with our temples, or places of church assemblies, +<q>because our temples contain nothing +sacramental in them, such as the tabernacle +and temple contained,</q> as the most learned +<pb n="5-013"/><anchor id="Pg5-013"/> +Professors of Leyden said rightly in <hi rend='italic'>Synops. +Pur. Theologiae</hi>, disp. 48, thes. 47. +</p> + +<p> +25. Wherefore the point to be here considered, +as that which is now aimed at, is +this, that howsoever, even under the New +Testament, the uncleanness of those to whom +the word of God is preached be tolerated, +yet all such, of what estate or condition +soever in the church, as are defiled with +manifest and grievous scandals, and do thereby +witness themselves to be without the inward +and spiritual communion with Christ +and the faithful, may and are to be altogether +discharged from the communion of +the Lord's supper until they repent and +change their manners. +</p> + +<p> +26. Besides, even those to whom it was +permitted to go into the holy courts of +Israel, and to ingratiate themselves into ecclesiastical +communion, and who did stand +between the court of Israel and the outer +wall, were not therefore to be kept back +from hearing the word; for in Solomon's +porch, and so in the <hi rend='italic'>intermurale</hi> or court +of the Gentiles, the gospel was preached, +both by Christ, John x. 23, and also by the +apostles, Acts iii. 11; v. 12, and that of +purpose, because of the reason brought by +Pineda, <hi rend='italic'>Of the things of Solomon</hi>, book +v. chap. 19, because a more frequent multitude +was there, and somewhat larger opportunity +of sowing the gospel: wherefore to +any whomsoever, even heathen people meeting +there, the Lord would have the word to +be preached, who, notwithstanding, purging +the temple, did not only overthrow the tables +of money-changers, and chairs of those +that sold doves, but also cast forth the +buyers and sellers themselves, Matt. xxi. +12; for he could not endure either such +things or such persons in the temple. +</p> + +<p> +27. Although, then, the gospel is to be +preached to every creature, the Lord in express +words commanding the same, Mark +xvi. 15, yet not to every one is set open an +access to the holy supper; it is granted that +hypocrites do lurk in the church, who hardly +can be convicted and discovered, much less +repelled from the Lord's supper; such therefore +are to be suffered, till by the fan of +judgment the grain be separated from the +chaff; but those whose wicked deeds or +words are known and made manifest are altogether +to be debarred from partaking +<pb n="5-014"/><anchor id="Pg5-014"/> +those symbols of the covenant of the gospel, +lest that the name of God be greatly disgraced, +whilst sins are permitted to be spread +abroad in the church unpunished; or lest +the stewards of Christ, by imparting the +signs of the grace of God to such as are continuing +in the state of impurity and scandal, +be partakers of their sins. Hitherto of suspension. +</p> + +<p> +28. Excommunication ought not to be +proceeded unto except when extreme necessity +constraineth: but whensoever the +soul of the sinner cannot otherwise be healed, +and that the safety of the church requireth +the cutting off of this or that member, +it behoveth to use this last remedy. +In the church of Rome, indeed, excommunication +hath been turned into greatest injustice +and tyranny (as the Pharisees abused the +casting out of the synagogues, which was +their excommunication) to the fulfilling of +the lust of their own minds; yet the ordinance +of Christ is not therefore by any of +the reformed religion to be utterly thrust +away and wholly rejected. What Protestant +knows not that the vassals of Antichrist +have drawn the Lord's supper into the worst +and most pernicious abuses, as also the ordination +of ministers, and other ordinances of +the gospel? Yet who will say that things +necessary (whether the necessity be that of +command, or that of the means or end) are +to be taken away because of the abuse? +</p> + +<p> +29. They, therefore, who with an high +hand do persevere in their wickedness, after +foregoing admonitions stubbornly despised +or carelessly neglected, are justly, by excommunication +in the name of the Lord +Jesus Christ, cut off and cast out from the +society of the faithful, and are pronounced +to be cast out from the church, until being +filled with shame and cast down, they shall +return again to a more sound mind, and by +confession of their sin and amendment of +their lives, shall show tokens of repentance, +Matt, xviii. 16-18; 1 Cor. v. 13, which +places are also alleged in the Confession of +Bohemia, art. 8, to prove that the excommunication +of the impenitent and stubborn, +whose wickedness is known, is commanded +of the Lord: but if stubborn heretics or unclean +persons be not removed or cast out +from the church, therein do the governors +of the church sin, and are found guilty, Rev. +ii. 14, 20. +</p> + +<pb n="5-015"/><anchor id="Pg5-015"/> + +<p> +30. But that all abuse and corruption in +ecclesiastical government may be either prevented +and avoided, or taken away, or lest +the power of the church, either by the ignorance +or unskilfulness of some ministers here +and there, or also by too much heat and +fervour of mind, should run out beyond +measure or bounds, or contrariwise, being +shut up within straiter limits than is fitting, +should be made unprofitable, feeble, or of +none effect,—Christ, the most wise lawgiver +of his church, hath foreseen and made provision +to prevent all such evils which he did +foresee were to arise, and hath prepared and +prescribed for them intrinsical and ecclesiastical +remedies, and those also in their kind +(if lawfully and rightly applied) both sufficient +and effectual: some whereof he hath +most expressly propounded in his word, and +some he hath left to be drawn from thence +by necessary consequence. +</p> + +<p> +31. Therefore, by reason of the danger of +that which is called <hi rend='italic'>clavis errans</hi>, or a +wrong key; and that it may not be permitted +to particular churches to err or sin +licentiously, and lest any man's cause be +overthrown and perish, who in a particular +church had perhaps the same men both his +adversaries and his judges; also that common +business, which do belong to many +churches, together with the more weighty +and difficult controversies (the deciding +whereof in the consistories of praticular +churches is not safe to be adventured upon) +may be handled and determined by a common +council of presbyteries; finally, that +the governors of particular churches may +impart help mutually one to another against +the cunning and subtile enemies of the truth, +and may join their strength together (such +as it is) by an holy combination, and that +the church may be as a camp of an army +well ordered, lest while every one striveth +singly all of them be subdued and overcome, +or lest by reason of the scarcity of prudent +and godly counsellors (in the multitude of +whom is safety) the affairs of the church +be undone: for all these considerations particular +churches must be subordinate to +classical presbyteries and synods. +</p> + +<p> +32. Wherefore it is not lawful to particular +churches, or, as commonly they are called, +parochial, either to decline the authority of +classes or synods, where they are lawfully +settled, or may be had (much less to withdraw +<pb n="5-016"/><anchor id="Pg5-016"/> +themselves from that authority, if they +have once acknowledged it), or to refuse such +lawful ordinances or decrees of the classes +or synods as, being agreeable to the word +of God, are with authority imposed upon +them. Acts xv. 2, 6, 22-24, 28, 29; xvi. 4. +</p> + +<p> +33. Although synods assemble more seldom, +classes and consistories of particular +churches more frequently, yet that synods, +both provincial and national, assemble at set +and ordinary times, as well as classes and parochial +consistories, is very expedient, and +for the due preservation of church policy and +discipline, necessary. Sometimes, indeed, it +is expedient they be assembled occasionally, +that the urgent necessity of the church may +be the more speedily provided for, namely, +when such a business happeneth, which, +without great danger, cannot be put off till +the appointed time of the synod. +</p> + +<p> +34. But that, besides occasional synods, ordinary +synods be kept at set times, is most +profitable, not only that they may discuss +and determine the more difficult ecclesiastical +causes coming before them, whether by +the appeal of some person aggrieved, or by +the hesitation or doubting of inferior assemblies +(for such businesses very often fall out), +but also that the state of the churches whereof +they have the care, being more certainly +and frequently searched and known, if there +be anything wanting or amiss in their doctrine, +discipline or manners, or anything worthy +of punishment, the slothful labourers in +the vineyard of the Lord may be made to +shake off the spirit of slumber and slothfulness, +and be stirred up to the attending and +fulfilling more diligently their calling, and +not suffered any longer to sleep and snore in +their office; the stragglers and wanderers +may be reduced to the way; the untoward +and stiff-necked, which scarce, or very hardly, +suffer the yoke of discipline, as also unquiet +persons, who devise new and hurtful +things, may be reduced to order: finally, +whatsoever doth hinder the more quick and +efficacious course of the gospel may be discovered +and removed. +</p> + +<p> +35. It is too, too manifest (alas for it!) +that there are those who with unwearied +diligence, do most carefully labour that +they may oppress the liberties and rights of +synods, and may take away from them all +liberty of consulting of things and matters +<pb n="5-017"/><anchor id="Pg5-017"/> +ecclesiastical, at least of determining thereof +(for they well know how much the union +and harmony of churches may make against +their designs): but so much the more it concerneth +the orthodox churches to know, defend +and preserve, this excellent liberty +granted to them by divine right, and so to +use it, that imminent dangers, approaching +evils, urging grievances, scandals growing +up, schisms rising, heresies creeping in, errors +spreading, and strifes waxing hot, may +be corrected and taken away, to the glory of +God, and the edification and peace of the +church. +</p> + +<p> +36. Beside provincial and national synods, +an œcumenical (so called from οἰκουμένη, +that is from the habitable world,) or more +truly, a general, or, if you will, an universal +synod, if so it lie free and rightly constituted, +and no other commissioners but orthodox +churches be admitted (for what communion +is there of light with darkness, of righteousness +with unrighteousness, or of the temple +of God with idols); such a synod is of special +utility, peradventure also such a synod +is to be hoped for, surely it is to be wished +that, for defending the orthodox faith, both +against Popery and other heresies, as also +for propagating it to those who are without, +especially the Jews, a more strait and more +firm consociation may be entered into. For +the unanimity of all the churches, as in evil +it is of all things most hurtful, so on the contrary +side, in good it is most pleasant, most +profitable, and most effectual. +</p> + +<p> +37. Unto the universal synod also (when +it may be had) is to be referred the judgment +of controversies, not of all, but of those +which are <hi rend='italic'>controversiæ juris</hi>, controversies +of right; neither yet of all these, but of the +chief and most weighty controversies of the +orthodox faith, or of the most hard and unusual +cases of conscience. Of the controversies +of fact there is another and different +consideration to be had; for besides that it +would be a great inconvenience that plaintives, +persons accused, and witnesses, be +drawn from the most remote churches to +the general or universal council, the visible +communion itself of all the churches (on +which the universal council is built, and +whereupon, as on a foundation, it leaneth) +is not so much of company, fellowship, or +conversation, as of religion and doctrine. +All true churches of the world do indeed +<pb n="5-018"/><anchor id="Pg5-018"/> +profess the same true religion and faith, but +there is beside this a certain commixture and +conjunction of the churches of the same nation, +as to a more near fellowship, and some +acquaintance, conversing and companying +together, which cannot be said of all the +churches throughout the habitable world. +</p> + +<p> +38. And for this cause, as in doctrinal +controversies, which are handled by theologists +and casuists, and in those which belong +to the common state of the orthodox +churches, the national synod is subordinate +and subjected to the universal lawfully-constituted +synod, and from the national to the +oecumenical synod (when there is a just and +weighty cause) an appeal is open: 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 church, +should go beyond the bounds of the national +synod; but it is most agreeable to reason that +they should rest and acquiesce within those +bounds and borders; and that the ultimate +judgment of such mutters be in the national +synod, unless the thing itself be so hard and +of so great moment, that the knot be justly +thought worthy of a greater decider; 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 case. +</p> + +<p> +39. Furthermore, the administration of +the ecclesiastic power in consistories, classes +and synods, doth not at all tend to weaken +in anywise, hurt or diminish, the authority +of the civil magistrate, much less to take it +away or destroy it; yea, rather, by it a most +profitable help cometh to the magistrate, +forasmuch as by the bond of religion men's +consciences are more straitly tied unto him. +There has been, indeed, fantastical men, +who, under pretence and cloak of Christian +liberty, would abolish and cast out laws and +judgments, orders also, degrees and honours, +out of the commonwealth, and have been +bold to reckon the function of the magistrate +armed with the sword among evil things and +unlawful: but the reformed churches do renounce +and detest these dreams, and do most +harmoniously and most willingly confess and +acknowledge it to be God's will that the +world be governed by laws and policy, and +that he himself hath appointed the civil magistrate, +and hath delivered to him the sword +to the protection and praise of good men, +<pb n="5-019"/><anchor id="Pg5-019"/> +but for punishment and revenge on the evil, +that by this bridle, men's vices and faults +may be restrained, whether these are committed +against the first or second table. +</p> + +<p> +40. The reformed churches believe also, +and openly confess, the power and authority +of emperors over their empires, of kings +over their kingdoms, of princes and dukes +over their dominions, and of other magistrates +or states over their commonwealths +and cities, to be the ordinances of God himself +appointed as well to the manifestation +of his own glory, as to the singular profit of +mankind: and withal, that by reason of the +will of God himself, revealed in his word, we +must not only suffer and be content that +those do rule which are set over their own +territories, whether by hereditary or by elective +right, but also to love them, fear them, +and with all reverence and honour embrace +them as the ambassadors and ministers of +the most high and good God, being in his +stead, and preferred for the good of their +subjects, to pour out prayers for them, to +pay tributes to them, and in all business of +the commonwealth which is not against the +word of God, to obey their laws and edicts. +</p> + +<p> +41. The orthodox churches believe also, +and do willingly acknowledge, that every +lawful magistrate, being by God himself constituted +the keeper and defender of both +tables of the law, may and ought first and +chiefly to take care of God's glory, and (according +to his place, or in his manner and +way) to preserve religion when pure, and to +restore it when decayed and corrupted: and +also to provide a learned and godly ministry, +schools also and synods, as likewise to restrain +and punish as well atheists, blasphemers, +heretics and schismatics, as the violaters +of justice and civil peace. +</p> + +<p> +42. Wherefore the opinion of those sectaries +of this age is altogether to be disallowed, +who, though otherwise insinuating themselves +craftily into the magistrate's favour, +do deny unto him the authority and right of +restraining heretics and schismatics, and do +hold and maintain that such persons, how +much soever hurtful and pernicious enemies +to true religion and to the church, yet are +to be tolerated by the magistrate, if so be +he conceive them to be such as no way violate +the laws of the commonwealth, and in +nowise disturb the civil peace. +</p> + +<pb n="5-020"/><anchor id="Pg5-020"/> + +<p> +43. Yet the civil power and the ecclesiastical +ought not by any means to be confounded +or mixed together. Both powers +are indeed from God, and ordained for his +glory, and both to be guided by his word, +and both are comprehended under that precept, +<q>Honour thy father and thy mother,</q> +so that men ought to obey both civil magistrates +and ecclesiastical governors in the +Lord; to both powers their proper dignity +and authority is to be maintained and preserved +in force: to both also is some way intrusted +the keeping of both tables of the law, +also both the one and the other doth exercise +some jurisdiction, and giveth sentence +of judgment in an external court or judicatory: +but these and other things of like sort, +in which they agree notwithstanding, yet by +marvellous vast differences are they distinguished +the one from the other, and the +rights of both remain distinct, and that eight +manner of ways, which it shall not be amiss +here to add, that unto each of these administrations, +its own set bounds may be the +better maintained. +</p> + +<p> +44. <hi rend='italic'>First</hi>, therefore, they are differenced +the one from the other, in respect of the very +foundation and the institution: for the political +or civil power is grounded upon the law of +nature itself, and for that cause it is common +to infidels with Christians; the power ecclesiastical +dependeth immediately upon the +positive law of Christ alone: that belongeth +to the universal dominion of God the Creator +over all nations; but this unto the special +and economical kingdom of Christ the +Mediator, which he exerciseth in the church +alone, and which is not of this world. +</p> + +<p> +45. The <hi rend='italic'>second</hi> difference is in the +object, or matter about which: the power +politic or civil is occupied about the outward +man, and civil or earthly things,—about +war, peace, conservation of justice, and good +order in the commonwealth; also about the +outward business or external things of the +church, which are indeed necessary to the +church, or profitable, as touching the outward +man, yet not properly and purely spiritual, +for they do not reach unto the soul, but only +to the external state and condition of the +ministers and members of the church. +</p> + +<p> +46. For the better understanding whereof +it is to be observed, that so far as the +ministers and members of the church are +<pb n="5-021"/><anchor id="Pg5-021"/> +citizens, subjects, or members of the commonwealth, +it is in the power of the magistrate +to judge, determine, and give sentence, +concerning the disposing of their bodies or +goods; as also concerning the maintenance +of the poor, the sick, the banished, and of +others in the church who are afflicted; to +regulate (so far as concerneth the civil order) +marriages, burials, and other circumstances +which are common both to holy, and +also to honest civil societies; to afford places +fit for holy assemblies, and other external +helps by which the sacred matters of the +Lord may be more safely, commodiously, +and more easily in the church performed, +to remove the external impediments of divine +worship or of ecclesiastical peace, and to +repress those who exalt themselves against +the true church and her ministers, and do +raise up trouble against them. +</p> + +<p> +47. The matter may further be thus illustrated, +there is almost the like respect +and consideration of the magistrate as he is +occupied about the outward things of the +church, and of the ecclesiastic ministry as it +is occupied about the inward or spiritual +part of civil government, that is, about those +things which in the government of the commonwealth +belong to the conscience. It is +one thing to govern the commonwealth, and +to make political and civil laws, another +thing to interpret the word of God, and out +of it to show the magistrate his duty, to wit, +how he ought to govern the commonwealth, +and in what manner he ought to use the +sword. The former is proper and peculiar +to the magistrate (neither doth the ministry +intermeddle or entangle itself into such +businesses), but the latter is contained within +the office of the ministers. +</p> + +<p> +48. For to that end also in the holy +Scripture profitable, to show which is the +best manner of governing a commonwealth, +and that the magistrate, as being God's +minister, may by this guiding star be so directed, +as that he may execute the parts of +his office according to the will of God, and +may perfectly be instructed to every good +work; yet the minister is not said properly +to treat of civil businesses, but of the scandals +which arise about them, or in the cases +of conscience which occur in the administration +of the commonwealth, so also the magistrate +is not properly said to be exercised +about the spiritual things of the church, but +<pb n="5-022"/><anchor id="Pg5-022"/> +rather about those external things which adhere +unto and accompany the spiritual things. +</p> + +<p> +49. And in such external matters of the +church, although all magistrates will not, +yet all, yea even heathen magistrates, may +and ought to aid and help the church: +whence it is that by the command of God +prayers are to be made also for an heathen +magistrate, that the faithful under them +may live a quiet life, with all godliness and +honesty, 1 Tim. ii. 1, 2. +</p> + +<p> +50. Unto the external things of the +church belongeth, not only the correction of +heretics and other troublers of the church, +but also that civil order and way of convocating +and calling together synods which is +proper to the magistrate; 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 law, and to indict +and gather together synods occasionally, as +often as the necessity of the church shall require +the same. 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 +Christ, but because in those things pertaining +to the outward man, the church needeth +the magistrate's aid and support. +</p> + +<p> +51. So that the magistrate calleth together +synods, not as touching those things +which are proper to synods, but in respect +of the things which are common to synods +with other meetings and civil public assemblies, +that is, not as they are assemblies in +the name of Christ, to treat of matters spiritual, +but as they are public assemblies +within his territories; for to the end that +public conventions may be kept in any territory, +the license of the lord of that place +ought to be desired. In synods, therefore, +a respect of order, as well civil as ecclesiastical, +is to be had; and because of this civil +order, outward defence, better accommodation, +together with safe access and recess, +the consent and commandment of him who +is appointed to take care of, and defend human +order, doth intervene. +</p> + +<p> +52. Moreover, when the church is rent +asunder by unhappy and lamentable schisms, +while they who have raised the troubles, and +given cause for the solemn gathering of a synod +<pb n="5-023"/><anchor id="Pg5-023"/> +(whether by their heresy, or schism, or +tyranny, or any other fault of others), 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 them, who seeth not that they cannot +be drawn to a public and judicial trial, +nor other disobedient persons be compelled +to obedience, without the magistrate's public +mandate and help. +</p> + +<p> +53. The object of ecclesiastical power is +not the same with the object of the civil +power, but much differing from it; for the +ecclesiastical power doth determine and appoint +nothing concerning men's bodies, +goods, dignities, civil rights, but is employed +only about the inward man or the soul; +not that it can search the hearts or judge +of the secrets of the conscience, which is in +the power of God alone: yet notwithstanding +it hath for its proper object those externals +which are purely spiritual, and do belong +properly and most nearly to the spiritual good +of the soul; which also are termed τὰ εἴσα τῆς +ἐκκλησίας, <hi rend='italic'>the inward things of the church</hi>. +</p> + +<p> +54. Those things, then, wherein the ecclesiastical +power is exercised, are the preaching +of the word, the administration of sacraments, +public prayer and thanksgiving, the +catechising and instructing of children and +ignorant persons, the examination of those +who are to come to the holy communion, +the ecclesiastical discipline, the ordination of +ministers, and the abdication, deposing, and +degrading of them (if they become like unsavoury +salt), the deciding and determining +of controversies of faith and cases of conscience, +canonical constitutions concerning +the treasury of the church and collections of +the faithful, as also concerning ecclesiastical +rites or indifferent things which pertain to +the keeping of decency and order in the +church, according to the general rules of +Christian love and prudence contained in +the word of God. +</p> + +<p> +55. It is true that about the same things +the civil power is occupied, as touching the +outward man, or the outward disposing of +divine things in this or that dominion, as +was said, not as they are spiritual and evangelical +ordinances piercing into the conscience +itself, but the object of the power +ecclesiastical is a thing merely and purely +spiritual; and in so far as it is spiritual (for +<pb n="5-024"/><anchor id="Pg5-024"/> +even that jurisdiction ecclesiastical which is +exercised in an outward court or judicatory, +and which inflicteth public censures, forbiddeth +from the use of the holy supper, and +excludeth from the society of the church) +doth properly concern the inward man, or +the repentance and salvation of the soul. +</p> + +<p> +56. Surely the faithful and godly ministers, +although they could do it unchallenged +and uncontrolled, and were therein allowed +by the magistrate (as in the prelatical times +it was) yet would not usurp the power of +life and death, or judge and determine concerning +men's honours, goods, inheritance, +division of families, or other civil businesses, +seeing they well know these things to be +heterogeneous to their office; but as they +ought not to entangle themselves with the +judging of civil causes, so if they should be +negligent and slothful in their own office, +they shall in that be no less culpable. +</p> + +<p> +57. To the object also of ecclesiastical +power belongeth the assembling of synods, so +far as they are spiritual assemblies proper to +the church, and assembled in the Holy +Ghost; for being so considered, the governors +of churches, after the example of the +apostles and presbyters, Acts xv., in a manifest +danger of the church, ought to use their +own right of meeting together and convening, +that the churches endangered may be +relieved and supported. +</p> + +<p> +58. <hi rend='italic'>Thirdly</hi>, These powers are differenced +in respect of their forms, and that +three ways: for, first, the civil power, although +in respect of God it be ministerial, +yet in respect of the subjects it is lordly and +magisterial. Ecclesiastical power is indeed +furnished with authority, yet that authority +is liker the fatherly than the kingly authority; +yea also it is purely ministerial, much +less can it be lawful to ministers of the church +to bear dominion over the flock. +</p> + +<p> +59. Emperors, kings, and other magistrates +are indeed appointed fathers of the +country, but they are withal lords of their +people and subjects: not as if it were permitted +to them to bear rule and command +at their own will and as they list (for they +are the ministers of God for the good and +profit of the subjects), yet it belongs to their +power truly and properly to exercise dominion, +to hold principality, to proceed imperiously. +<pb n="5-025"/><anchor id="Pg5-025"/> +It is indeed the duty of ministers +and rulers of the church to oversee, to +feed as shepherds, to correct and rectify, to +bear the keys, to be stewards in the house +of Christ, but in nowise to be lords over +the house, or to govern as lords, or lord-like +to rule; yea, in brief, this is the difference +between the civil magistrate and the ecclesiastical +ministry, in respect of those who +are committed to their trust, that the lot of +the former is to be served or ministered unto, +the lot of the latter to minister or serve. +</p> + +<p> +60. Now we have one only Lord who +governs our souls, neither is it competent to +man, but to God alone, to have power and +authority over consciences. But the Lord +hath appointed his own stewards over his +own family, that according to his commandment +they may give to every one their allowance +or portion, and to dispense his mysteries +faithfully; and to them he hath delivered +the keys, or power of letting into +his house, or excluding out of his house +those whom he himself will have let in or +shut out. Matt. xvi. 19; and xviii. 18; +Luke xii. 42; 1 Cor. iv. 1; Tit. i. 7. +</p> + +<p> +61. Next, the civil power is endued with +authority of compelling; but it belongs not +to the ministry to compel the disobedient. +If any compulsion be in or about ecclesiastical +matters, it is adventitious from without, +to wit, from the help and assistance of the +magistrate, not from the nature of ecclesiastical +power, from which it is very heterogeneous; +and, therefore, if any suspended or +excommunicate person should be found who +shall be so stiff-necked, and so impudent, +that at once he cast off all shame, and make +no account at all of those censures, but scorn +and contemn the same, or peradventure shall +insolently or proudly obtrude himself upon +the sacrament, or being also filled with devilish +malice do more and more contradict and +blaspheme, the ecclesiastical ministry in such +cases hath nothing more to do by way of +jurisdiction: but the magistrate hath in +readiness a compelling jurisdiction and external +force, whereby such stubborn, rebellious, +and undaunted pride may be externally +repressed. +</p> + +<p> +62. Last of all, the power of the magistrate +worketh only politically or civilly, according +to the nature of the sceptre or sword, +maketh and guardeth civil laws, which sometimes +<pb n="5-026"/><anchor id="Pg5-026"/> +also he changeth or repealeth, and +other things of that kind he effecteth with +a secular power: but the ecclesiastical power +dealeth spiritually, and only in the name +of our Lord Jesus Christ, and by authority +intrusted or received from him alone: neither +is exercised without prayer or calling +on the name of God; nor, lastly, doth it use +any other than spiritual weapons. +</p> + +<p> +63. The same sin, therefore, in the same +man may be punished one way by the civil, +another way by the ecclesiastical power; by +the civil power under the formality of a +crime, with corporal or pecuniary punishment, +by the ecclesiastical power, under the +notion and nature of scandal, with a spiritual +censure, even as also the same civil question +is one way deliberate upon and handled +by the magistrate in the senate or place of +judgment, another way by the minister of +the church, in the presbytery or synod; by +the magistrate, so far as it pertaineth to the +government of the commonwealth, by the +minister, as far as it respects the conscience; +for the ecclesiastical ministry also +is exercised about civil things spiritually, in +so far as it teacheth and admonisheth the +magistrate out of the word of God what is +best and most acceptable unto God; or as +it reproveth freely unjust judgments, unjust +wars, and the like, and out of the Scripture +threateneth the wrath of God to be revealed +against all unrighteousness of men: so +also is the magistrate said to be occupied +civilly about spiritual things. +</p> + +<p> +64. Therefore all the actions of the civil +magistrate, even when he is employed about +ecclesiastical matters, are of their own nature +and essentially civil, he punisheth externally +idolaters, blasphemers, sacrilegious +persons, heretics, profaners of holy things, +and according to the nature and measure of +the sin he condemneth to death or banishment, +forfeiture of goods, or imprisonment; +he guardeth and underproppeth ecclesiastical +canons with civil authority, giveth a place of +habitation to the church in his territory, restraineth +or expelleth the insolent and untamed +disturbers of the church. +</p> + +<p> +65. He taketh care also for maintaining +the ministers and schools, and supplieth the +temporal necessities of God's servants; by his +command assembleth synods, when there is +need of them; and summoneth, calleth out, +<pb n="5-027"/><anchor id="Pg5-027"/> +and draws to trial the unwilling, which +without the magistrate's strength and authority +cannot be done, as hath been already +said; he maketh synods also safe and secure, +and in a civil way presideth or moderateth +in them (if it seem so good to him) either by +himself or by a substitute commissioner: in +all which the power of the magistrate, though +occupied about spiritual things, is not for all +that spiritual, but civil. +</p> + +<p> +66. <hi rend='italic'>Fourthly</hi>, They differ in the end. The +immediate nearest end of civil power is, that +the good of the commonwealth may be provided +for and procured, whether it be, in +time of peace, according to the rules of law +and counsel of judges, or in time of war, according +to the rules of military prudence, +and so the temporal safety of the subjects +may be procured, and that external peace +and civil liberty may be preserved, and, being +lost, may be again restored. +</p> + +<p> +67. But the chiefest and last end of civil +government is, the glory of God the Creator, +namely, that those who do evil, being by a +superior power restrained or punished, and +those who do good getting praise of the +same, the subjects so much the more may +shun impiety and injustice, and that virtue, +justice, and the moral law of God (as touching +those eternal duties of both tables, unto +which all the posterity of Adam are obliged) +may remain in strength and flourish. +</p> + +<p> +68. But whereas the Christian magistrate +doth wholly devote himself to the promoting +of the gospel and kingdom of Christ, and +doth direct and bend all the might and +strength of his authority to that end: this +proceedeth not from the nature of his office +or function, which is common to him with +an infidel magistrate, but from the influence +of his common Christian calling into +his particular vocation. +</p> + +<p> +69. For every member of the church (and +so also the faithful and godly magistrate) +ought to refer and order his particular vocation, +faculty, ability, power and honour, to +this end, that the kingdom of Christ may be +propagated and promoted, and the true religion +be cherished and defended: so that +the advancement of the gospel, and of all +the ordinances of the gospel, is indeed the +end of the godly magistrate, not of a magistrate +simply: or (if ye will rather) it is not +<pb n="5-028"/><anchor id="Pg5-028"/> +the end of the office itself, but of him who +doth execute the same piously. +</p> + +<p> +70. But the end of ecclesiastical power, +yea, the end as well of the ministry itself as +of the godly minister, is, that the kingdom +of Christ may be set forward; that the +paths of the Lord be made straight; that +his holy mysteries may be kept pure; that +stumblingblocks may be removed out of the +church, lest a little leaven leaven the whole +lump, or lest one sick or scabbed sheep infect +the whole flock; that the faithful may +so walk as it becometh the gospel of Christ, +and that the wandering sheep of Christ +may be converted and brought back to the +sheepfold. +</p> + +<p> +71. And seeing this power is given of +the Lord not to destruction but to edification, +therefore this same scope is propounded +in excommunication (which is the greatest +and last of ecclesiastical censures), namely, +that the soul of an offending brother +may be gained to Christ, and that, being +stricken with fear, and the stubborn sinner +filled with shame, may by the grace of +God be humbled, and may (as a brand +plucked out of the fire) be snatched out of +the snare of the devil, and may repent unto +salvation; at least the rest may turn away +from those which are branded with such a +censure, lest the soul-infection do creep and +spread further. +</p> + +<p> +72. <hi rend='italic'>Fifthly</hi>, They are distinguished by +the effect. The effect of civil power is +either proper, or by way of redundance. +The proper effect is the safety temporal of +the commonwealth, external tranquillity, the +fruition of civil liberty, and of all things which +are necessary to the civil society of men: +the effect by way of redundance is the good +of the church, to wit, in so far as, by execution +of justice and good laws, some impediments +that usually hinder and disturb the course +of the gospel, are avoided or taken away. +</p> + +<p> +73. For by how much the more faithfully +the magistrate executeth his office in punishing +the wicked, and cherishing and encouraging +good men, taking away those things +which withstand the gospel, and punishing +or driving away the troublers and subverters +of the church,—so much the more the +orthodox faith and godliness are reverenced +and had in estimation,—sins are hated and +<pb n="5-029"/><anchor id="Pg5-029"/> +feared. Finally, All the subjects contained +(as much as concerneth the outward man) +within the lists of God's law, whence, also, +by consequence, it happeneth, by God's +blessing, that the church is defiled with +fewer scandals, and doth obtain the more +freedom and peace. +</p> + +<p> +74. But the proper effect of the ecclesiastical +power, or keys of the kingdom +of heaven is wholly spiritual; for the +act of binding and loosing, of retaining +and remitting sins, doth reach to the soul +and conscience itself (which cannot be said +of the act of the civil power): and as unjust +excommunication is void, so ecclesiastical +censure, being inflicted by the ministers +of Christ and his stewards according to his +will, is ratified in heaven (Matt, xviii. 18), +and therefore ought to be esteemed and acknowledged +in like manner as inflicted by +Christ himself. +</p> + +<p> +75. <hi rend='italic'>Sixthly</hi>, They are also differenced in +respect of the subjects. The politic power +is committed sometimes to one, sometimes to +more, sometime by right of election, sometime +by right of succession; but the ecclesiastical +power is competent to none under the +New Testament by the right of succession, but +he who hath it must be called by God and the +church to it; neither was it given by Christ +to one, either pastor or elder, much less to a +prelate, but <emph>to the church</emph>, that is, to the +consistory of presbyters. It is confessed, +indeed, and who can be ignorant of it, that +the power, as they call it, of order, doth belong +to particular ministers, and is by each +of them apart lawfully exercised. But that +power which is commonly called of jurisdiction +is committed not to one, but to the +unity, that is, to a consistory; therefore ecclesiastical +censure ought not to be inflicted +but <q>by many,</q> 2 Cor. ii. 6. +</p> + +<p> +76. <hi rend='italic'>Seventhly</hi>, They differ as touching +the correlative. God hath commanded, that +unto the civil power every soul, or all members +of the commonwealth, of what condition +and estate soever, be subject; for what +have we to do with the Papists, who will +have them whom they call the clergy or +ecclesiastical persons, to be free from the +yoke of the civil magistrate? The ecclesiastical +power extends itself to none other +subjects than unto those which are called +brethren, or members of the church. +</p> + +<pb n="5-030"/><anchor id="Pg5-030"/> + +<p> +77. <hi rend='italic'>Eighthly</hi>, There remaineth another +difference in respect of the distinct and divided +exercise of authority, for either power +ceasing from its duty, or remitting punishment, +that doth not (surely it ought not) +prejudice the exercise of the other power, +namely, if the magistrate cease to do his +duty, or do neglect to punish, with secular +punishment, those malefactors who, by profession, +are church members nevertheless, +it is in the power of the governors of the +church, by the bridle of ecclesiastical discipline, +to curb such men; yea also, by virtue +of their office, they are bound to do it, and +on the other part, the magistrate may and +ought to punish in life and limb, honours or +goods, notwithstanding of the offender's repentance +or reconciliation with the church. +</p> + +<p> +78. Therefore, the one sword being put +up in the scabbard, it is free, and often necessary, +to draw the other. Neither power +is bound to cast out or receive him whom +the other doth cast forth or receive the reason +whereof is, because the ecclesiastical +ministry doth chiefly respect the repentance +to salvation, and gaining of the sinner's +soul, wherefore it also embraceth all kinds +of wicked men repenting, and receiveth +them into the bosom of the church; the +magistrate proposeth to himself another and +much differing scope, for even repenting +offenders are by him punished, both that +justice and the laws may be satisfied, as +also to terrify others,—hence it is that absolution +from ecclesiastic censure freeth not +at all the delinquent from civil judgment +and the external sword. +</p> + +<p> +79. Seeing, then, there are so many and +so great differences of both offices, and seeing +also that the function of ministers and +elders of the church is not at all contained +in the office of the magistrate, neither, on +the other part, is this comprehended within +that, magistrates shall no less sin in usurping +ecclesiastical power, ministering holy +things, ordaining ministers, or exercising discipline +ecclesiastical, than ministers should +sin in rushing into the borders of the magistrate, +and in thrusting themselves into his +calling. +</p> + +<p> +80. Neither are those powers more mingled +one with another, or less distinguished, +where the magistrate is a Christian than +where he is an infidel, for as in a believing +<pb n="5-031"/><anchor id="Pg5-031"/> +father, and in an infidel father, the rights of +a father are the same, so in a Christian magistrate, +and in an infidel magistrate, the +rights of magistrates are the same; so that +to the magistrate converted to the Christian +faith there is no accession of new right, +or increase of civil power, although being +endued with true faith and piety, he is made +more fit and willing to the undergoing of +his office and the doing of his duty. +</p> + +<p> +81. So, then, the word of God and the +law of Christ, which by so evident difference +separateth and distinguisheth ecclesiastical +government from the civil, forbiddeth +the Christian magistrate to enter upon or +usurp the ministry of the word and sacraments, +or the judicial dispensing of the keys +of the kingdom of heaven, to invade the +church government, or to challenge to himself +the right of both swords, spiritual and +corporal; but if any magistrate (which God +forbid) should dare to arrogate to himself +so much, and to enlarge his skirts so far, the +church shall then straightway be constrained +to complain justly, and cry out, that though +the Pope is changed, yet popedom remaineth +still. +</p> + +<p> +82. It is unlawful, moreover, to a Christian +magistrate to withstand the practice +and execution of ecclesiastical discipline +(whether it be that which belongs to a particular +church, or the matter be carried to +a class or synod). Now the magistrate withstandeth +the ecclesiastic discipline, either by +prohibitions and unjust laws, or, by his evil +example, stirring up and inciting others to +the contempt thereof, or to the trampling +it under foot. +</p> + +<p> +83. Surely the Christian magistrate (if +at any time he give any grievous scandal to +the church), seeing he also is a member of +the church, ought nowise disdain to submit +himself to the power of the keys; neither is +this to be marvelled at, for even as the office +of the minister of the church is nowise +subordinate and subjected to the civil power, +but the person of the minister, as he is a +member of the commonwealth, is subject +thereto, so the civil power itself, or the magistrate, +as a magistrate, is not subjected to +ecclesiastical power; yet that man, who is a +magistrate, ought (as he is a member of the +church) to be under the church's censure of +his manners, after the example of the emperor +<pb n="5-032"/><anchor id="Pg5-032"/> +Theodosius, unless he will despise and +set at nought ecclesiastical discipline, and +indulge the swelling pride of the flesh. +</p> + +<p> +84. If any man should again object that +the magistrate is not indeed to resist ecclesiastical +government, yet that the abuses +thereof are to be corrected and taken away +by him, the answer is ready. In the worst +and most troublesome times, or in the decayed +and troubled estate of things, when the ordinance +of God in the church is violently +turned into tyranny, to the treading down +of true religion, and to the oppressing of the +professors thereof, and when nothing almost +is sound or whole, divers things are yielded +to be lawful to godly magistrates, which are +not ordinarily lawful for them, that so to +extraordinary diseases extraordinary remedies +may be applied. So also the magistrate +abusing his power unto tyranny, and +making havoc of all, it is lawful to resist +him by some extraordinary ways and means, +which are not ordinarily to be allowed. +</p> + +<p> +85. Yet ordinarily, and by common or +known law and right in settled churches, if +any man have recourse to the magistrate to +complain, that, through abuse of ecclesiastical +discipline, injury is done to him, or if +any sentence of the pastors and elders of the +church, whether concerning faith or discipline, +do displease or seem unjust unto the +magistrate himself, it is not for that cause +lawful to draw those ecclesiastical causes to a +civil tribunal, or to bring in a kind of political +or civil popedom. +</p> + +<p> +86. What then? Shall it be lawful ordinarily +for ministers and elders to do what +they list? Or shall the governors in the +churches, glorying in the law, by their +transgression dishonour God? God forbid. +For first, if they shall trespass in anything +against the magistrate or municipal +laws, whether by intermeddling in judging +of civil causes, or otherwise disturbing the +peace and order of the commonwealth, they +are liable to civil trial and judgments, and +it is in the power of the magistrate to restrain +and punish them. +</p> + +<p> +87. Again, it hath been before showed, +that to ecclesiastical evils ecclesiastical remedies +are appointed and fitted, for the church +is, no less than the commonwealth, through +the grace of God, sufficient to itself in reference +<pb n="5-033"/><anchor id="Pg5-033"/> +unto her own end, and as in the commonwealth, +so in the church, the error of inferior +judgments and assemblies, or their evil +government, is to be corrected by superior +judgments and assemblies, and so still by +them of the same order, lest one order be +confounded with another, or one government +be intermingled with another government. +What shall now the adversaries of +ecclesiastical power object here, which those +who admit not the yoke of the magistrate +may not be ready, in like manner, to transfer +against the civil judicatories and government +of the commonwealth, seeing it happeneth +sometimes that the commonwealth is +no less ill governed than the church? +</p> + +<p> +88. If any man shall prosecute the argument, +and say that yet no remedy is here +showed which may be applied to the injustice +or error of a national synod, surely he +stumbleth against the same stone, seeing he +weigheth not the matter with an equal +balance, for the same may, in like sort, +fall back and be cast upon parliaments, or +any supreme senate of a commonwealth, +for who seeth not the judgment of the supreme +civil senate to be nothing more infallible, +yea, also, in matters of faith and ecclesiastical +discipline, more apt and prone to +error (as being less accustomed to sacred +studies) than the judgment of the national +synod? What medicines then, or what sovereign +plasters shall be had, which may be +fit for the curing and healing of the errors +and miscarriages of the supreme magistrates +and senate? The very like, and beside +all this, other and more effectual medicines +by which the errors of national synods may +be healed, are possible to be had. +</p> + +<p> +89. There wanteth not a divine medicine +and sovereign balm in Gilead, for although +the popish opinion of the infallibility +of counsels be worthily rejected and +exploded, 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 present, by a spiritual +aid and assistance of his own Spirit, to uphold +the falling, or to raise up the fallen. +Whence it is that divers times the errors of +former synods are discovered and amended +by the latter; sometimes, also, the second +or afterthoughts of one and the same synod +are the wiser and the better. +</p> + +<pb n="5-034"/><anchor id="Pg5-034"/> + +<p> +90. Furthermore, the line of ecclesiastical +subordination is longer and further +stretched than the line of civil subordination; +for a national synod must be subordinate +and subject to an universal synod in +the manner aforesaid, whereas yet there is +no oecumenical parliament or general civil +court acknowledged, unto which the supreme +civil senate in this or that nation should be +subject. Finally, neither is the church altogether +destitute of nearer remedies whether +an universal council may be had or +not. +</p> + +<p> +91. For the national synod ought to declare, +and that with greatest reverence, to +the magistrate, the grounds of their sentence, +and the reasons of their proceedings, +when he demandeth or inquireth into the +same, and desireth to be satisfied; but if +the magistrate nevertheless do dissent, or +cannot, by contrary reasons (which may be +brought, if he please), move the synod to +alter their judgment, yet may he require +and procure that the matter be again debated +and canvassed in another national +synod, and so the reasons of both sides +being thoroughly weighed, may be lawfully +determined in an ecclesiastical way. +</p> + +<p> +92. But as there is much indeed to be +given to the demand of the magistrate, so +is there here a twofold caution to be used, +for, first, notwithstanding of a future revision, +it is necessary that the former sentence +of the synod, whether concerning the administration +of ecclesiastical discipline, or +against any heresy, be forthwith put in execution, +lest by lingering, and making of delays, +the evil of the church take deeper root, +and the gangrene spread and creep further; +and lest violence be done to the consciences +of ministers, if they be constrained to impart +the signs and seals of the covenant of +grace to dogs and swine, that is, to unclean +persons, wallowing in the mire of ungodliness; +and lest subtile men abuse such interims +or intervals, so as that ecclesiastical +discipline altogether decay, and the very +decrees of synods be accounted as cobwebs, +which none feareth to break down. +</p> + +<p> +93. Next it may be granted that the +matter may be put under a further examination, +yet upon condition, that when it is +come to the revision of the former sentence, +regard may be had of the weaker which are +<pb n="5-035"/><anchor id="Pg5-035"/> +found willing to be taught, though they +doubt; but that unto the wicked and contentious +tempters, which do mainly strive to +oppress our liberty which we have in Christ, +and to bring us into bondage, we do not for +a moment give place by subjecting ourselves; +for what else seek they or wait for, than +that, under the pretence of a revising and +of new debate, they cast in lets and impediments +ever and anon, and that by cunning +lyings in wait they may betray the liberty +of the church, and in process of time may, +by open violence, more forcibly break in +upon it, or at least constrain the ministers +of the church to weave Penelope's web, +which they can never bring to an end. +</p> + +<p> +94. Moreover, the Christian magistrate +hath then only discharged his office in reference +to ecclesiastical discipline, when not +only he withdraweth nothing from it, and +maketh no impediment to it, but also affordeth +special furtherance and help to it, +according to the prophecy, Isa. xlix. 23, +<q>And kings shall be thy nursing-fathers, +and their queens thy nursing-mothers.</q> +</p> + +<p> +95. For Christian magistrates and princes, +embracing Christ, and sincerely giving their +names to him, do not only serve him as +men, but also use their office to his glory +and the good of the church; they defend, +stand for, and take care to propagate the +true faith and godliness,—they afford places +of habitation to the church, and furnish necessary +helps and supports,—turn away injuries +done to it,—restrain false religion,—and +cherish, underprop, and defend the +rights and liberties of the church: so far +they are from diminishing, changing or restraining +those rights; for so the condition +of the church were in that respect worse, +and the liberty thereof more cut short, under +the Christian magistrate, than under +the infidel or heathen. +</p> + +<p> +96. Wherefore seeing these nursing-fathers, +favourers, and defenders, can do nothing +against the truth, but for the truth, +nor have any right against the gospel, but +for the gospel; and their power, in respect +of the church whereof they bear the care, +being not privative or destructive, but cumulative +and auxiliary, thereby it is sufficiently +clear that they ought to cherish, and +by their authority ought to establish the ecclesiastical +discipline; but yet not with implicit +<pb n="5-036"/><anchor id="Pg5-036"/> +faith, or blind obedience; for the +reformed churches do not deny to any +of the faithful, much less to the magistrate, +the judgment of Christian prudence +and discretion concerning those things +which are decreed or determined by the +church. +</p> + +<p> +97. Therefore, as to each member of the +church respectively, so unto the magistrate +belongeth the judgment of such things, +both to apprehend and to judge of them; +for although the magistrate is not ordained +and preferred of God, that he should be a +judge of matters and causes spiritual, of +which there is controversy in the church, +yet is he questionless judge of his own civil +act about spiritual things; namely, of defending +them in his own dominions, and of +approving or tolerating the same; and if, in +this business, he judge and determine according +to the wisdom of the flesh, and not +according to the wisdom which is from +above, he is to render an account thereof +before the supreme tribunal. +</p> + +<p> +98. However, the ecclesiastical discipline, +according as it is ordained by Christ, whether +it be established and ratified by civil +authority or not, ought to be retained and +exercised in the society of the faithful (as +long as it is free and safe for them to come +together in holy assemblies), for the want of +civil authority is unto the church like a +ceasing gain, but not like damage or loss +ensuing; as it superaddeth nothing more, so +it takes nothing away. +</p> + +<p> +99. If it further happen (which God forbid) +that the magistrate do so far abuse his +authority, that he doth straitly forbid what +Christ hath ordained, yet the constant and +faithful servants of Christ will resolve and +determine with themselves, that any extremities +are rather to be undergone than that +they should obey such things, and that we +ought to obey God rather than men; yea, +they will not leave off to perform all the +parts of their office, being ready in the +meantime to render a reason of their practice +to every one that demandeth it, but +specially unto the magistrate (as was said +before). +</p> + +<p> +100. These things are not to that end +and purpose proposed, that these functions +should be opposed one against another, in a +<pb n="5-037"/><anchor id="Pg5-037"/> +hostile posture, or in terms of enmity, than +which nothing is more hurtful to the church +and commonwealth, nothing more execrable +to them who are truly and sincerely +zealous for the house of God (for they have +not so learned Christ); but the aim is, first, +and above all, that unto the King of kings +and Lord of lords, Jesus Christ, the only +monarch of the church, his own prerogative +royal (of which also himself in the world was +accused, and for his witnessing a good confession +thereof before Pontius Pilate, was +unjustly condemned to death) may be fully +maintained and defended. +</p> + +<p> +101. Next, this debate tendeth also to this +end, that the power, as well of ecclesiastical +censure as of the civil sword, being in force, +the licentiousness of carnal men, who desire +that there be too slack ecclesiastical discipline, +or none at all, may be bridled, and +so men may sin less, and may live more +agreeably to the gospel. Another thing +here intended is, that errors on both sides +being overthrown (as well the error of those +who, under a fair pretence of maintaining +and defending the rights of magistracy, do +leave to the church either no power, or that +which is too weak, as the error of others, +who, under the veil of a certain suppositious +and imaginary Christian liberty, do turn off +the yoke of the magistrate) both powers +may enjoy their own privileges; add hereto, +that both powers being circumscribed +with their distinct borders and bounds, and +also the one underpropped and strengthened +by the help of the other, a holy concord between +them may be nourished, and they +may mutually and friendly embrace one +another. +</p> + +<p> +102. Last of all, seeing there are not wanting +some unhappy men, who cease not to pervert +the right ways of the Lord, and with +all diligence go about to shake off the yoke +of the ecclesiastical discipline where now it +is about to be introduced, yea, also where it +hath been long ago established, and as yet +happily remaineth in force, it was necessary +to obviate their most wicked purposes; which +things being so, let all which hath been said +pass, with the good leave and liking of those +orthodox churches in which the discipline of +excommunication is not as yet in use; neither +can any offence easily arise to them +from hence, yea (if the best conjecture do +not deceive), they cannot but rejoice and +<pb n="5-038"/><anchor id="Pg5-038"/> +congratulate at the defence and vindication +of this discipline. +</p> + +<p> +103. For those churches do not deny, +but acknowledge and teach, that the discipline +of excommunication is most agreeable +to the word of God, as also that it ought to +be restored and exercised; which also, heretofore, +the most learned Zachary Ursine, +in the declaration of his judgment concerning +excommunication, exhibited to Prince +Frederick, the third count elector palatine, +the title whereof is, <hi rend='italic'>Judicium de Disciplina +Ecclesiastica et Excommunicatione, +&c.</hi> +</p> + +<p> +104. For thus he: <q>In other churches +where either no excommunication is in use, +or it is not lawfully administered, and nevertheless, +without all controversy, it is confessed +and openly taught, that it ought justly +to be received and be of force in the church.</q> +And a little after: <q>Lest also your Highness, +by this new opinion, do sever yourself +and your churches from all other churches, +as well those which have not excommunication +as those which have it; forasmuch as +all of them do unanimously confess, and always +confessed, that there is reason why it +ought to be in use.</q> +</p> + +<p> +105. To the same purpose it tendeth +which the highly esteemed Philip Melancthon, +in his <hi rend='italic'>Common Places</hi>, chap. +<hi rend='italic'>Of civil magistrates</hi>, doth affirm: <q>Before +(saith he) I warned that civil places and +powers are to be distinguished from the adhering +confusions which arise from other +causes, partly from the malice of the devil, +partly from the malice of men, partly from +the common infirmity of men, as it cometh +to pass in other kinds of life and government +ordained of God. No man doubteth +that ecclesiastical government is ordained of +God, and yet how many and great disorders +grow in it from other causes.</q> Where he +mentioneth a church government distinct +from the civil, and that <hi rend='italic'>jure divino</hi>, as a +thing uncontroverted. +</p> + +<p> +106. Neither were the wishes of the chief +divines of Zurich and Berne wanting for +the recalling and restoring of the discipline +of excommunication. So Bullinger, upon +1 Cor. v.: <q>And hitherto (saith he) of the +ecclesiastical chastising of wickedness; but +here I would have the brethren diligently +<pb n="5-039"/><anchor id="Pg5-039"/> +warned, that they watch, and with all diligence +take care that this wholesome medicine, +thrown out of the true church, by occasion +of the Pope's avarice, may be reduced; +that is, that scandalous sins be punished; +for this is the very end of excommunication, +that men's manners may be well ordered, +and the saints flourish, the profane being +restrained, lest wicked men, by their impudence +and impiety, increase and undo all. +It is our part, O brethren, with greatest +diligence, to take care of those things; for +we see that Paul, in this place, doth stir up +those that were negligent in this business.</q> +</p> + +<p> +107. Aretius agreeth hereunto. <hi rend='italic'>Problem. +Theolog.</hi>, loc. 33: <q>Magistrates do not +admit the yoke; they are afraid for their +honours; they love licentiousness,</q> &c. +<q>The common people are too dissolute; +the greatest part is most corrupt,</q> &c. <q>In +the meanwhile, I willingly confess that we +are not to despair, but the age following +will peradventure yield more tractable spirits, +more mild hearts than our times have.</q> +See also Lavater agreeing in this, homil. +52, on Nehemiah: <q>Because the popes of +Rome have abused excommunication, for the +establishing of their own tyranny, it cometh +to pass that almost no just discipline can be +any more settled in the church; but unless +the wicked be restrained, all things must of +necessity run into the worst condition.</q> See, +besides, the opinion of Fabritius upon Psal. +cxlix. 6-9, of spiritual corrections, which +he groundeth upon that text compared with +Matt. xvi. 19; xviii. 18; John xx. 23. +</p> + +<p> +108. It can hardly be doubted or called +in question, but besides these, other learned +and godly divines of those churches were +and are of the same mind herein with those +now cited; and, indeed, the very Confession +of Faith of the churches of Helvetia, chap. +18, may be an evidence hereof: <q>But there +ought to be, in the meantime, a just discipline +amongst ministers, for the doctrine +and life of ministers is diligently to be inquired +of in synods: those that sin are to +be rebuked of the elders, and to be brought +again into the way, if they be curable; or +to be deposed, and, like wolves, driven away +from the flock of the Lord, if they be incurable.</q> +That this manner of synodical censure, +namely, of deposing ministers from +their office for some great scandal, is used +in the republic of Zurich, Lavater is witness, +<pb n="5-040"/><anchor id="Pg5-040"/> +in his book of the rites and ordinances +of the church of Zurich, chap. 23. Surely +they could not be of that mind, that ecclesiastical +discipline ought to be exercised upon +delinquent ministers only, and not also upon +other rotten members of the church. +</p> + +<p> +109. Yea, the Helvetian Confession, in +the place now cited, doth so tax the inordinate +zeal of the Donatists and Anabaptists +(which are so bent upon the rooting out of +the tares out of the Lord's field, that they +take not heed of the danger of plucking up +the wheat) that withal it doth not obscurely +commend the ecclesiastical forensical discipline +as distinct from the civil power; <q>And +seeing (say they) it is altogether necessary +that there be in the church a discipline; +and among the ancients, in times past, excommunication +hath been usual, and ecclesiastical +courts have been among the people +of God, among whom this discipline was exercised +by prudent and godly men. It belongeth +also to ministers, according to the +case of the times, the public estate and necessity +to moderate this discipline,—where +this rule is ever to be held, that all ought to +be done to edification, decently, honestly, +without tyranny and sedition. The Apostle +also witnesseth (2 Cor. xiii.), that to himself +was given of God a power unto edification, +and not unto destruction.</q> +</p> + +<p> +110. And, now, what resteth but that +God be entreated with continual and ardent +prayers, both that he would put into the +hearts of all magistrates, zeal and care to +cherish, defend, and guard the ecclesiastical +<pb n="5-041"/><anchor id="Pg5-041"/> +discipline, together with the rest of Christ's +ordinances, and to stop their ears against +the importunate suits of whatsoever claw-backs +who would stir them up against the +church; and that, also, all governors and +rulers of churches, being everywhere furnished +and helped with the strength of the +Holy Spirit, may diligently and faithfully +execute this part also of their function, as it +becometh the trusty servants of Christ, +who study to please their own Lord and +Master more than men. +</p> + +<p> +111. Finally, All those who are more +averse from ecclesiastical discipline, or ill-affected +against it, are to be admonished and +entreated, through our Lord Jesus Christ, +that they be no longer entangled and inveigled +with carnal prejudice, to give place +in this thing to human affections, and to +measure by their own corrupt reason spiritual +discipline, but that they do seriously +think with themselves, and consider in their +minds, how much better it were that the +lusts of the flesh were, as with a bridle, +tamed; and that the repentance, amendment, +and gaining of vicious men unto salvation +may be sought, than that sinners be +left to their own disposition, and be permitted +to follow their own lusts without controlment, +and by their evil example to draw +others headlong into ruin with themselves; +and seeing either the keys of discipline must +take no rust, or the manners of Christians +will certainly contract much rust: what is +here to be chosen, and what is to be shunned, +let the wise and godly, who alone take +to heart the safety of the church, judge. +</p> + +<p> +THE END. +</p> + +</div> + +</div> + +<pb n="6-i"/><anchor id="Pg6-i"/> + +<div rend="page-break-before: always"> +<index index="toc"/> +<index index="pdf" level1="A SERMON PREACHED BEFORE THE HONOURABLE HOUSE OF +COMMONS..."/> +<head>A SERMON PREACHED BEFORE THE HONOURABLE HOUSE OF COMMONS +AT THEIR LATE SOLEMN FAST</head> + +<p rend="font-size: x-large; text-align: center">A</p> +<p rend="font-size: x-large; text-align: center">SERMON</p> +<p rend="font-size: x-large; text-align: center">PREACHED BEFORE</p> +<p rend="font-size: x-large; text-align: center">THE HONOURABLE HOUSE OF COMMONS</p> +<p rend="font-size: x-large; text-align: center">AT THEIR LATE SOLEMN FAST,</p> +<p rend="font-size: x-large; text-align: center">WEDNESDAY, MARCH 27, 1644.</p> +<p rend="font-size: x-large; text-align: center">BY GEORGE GILLESPIE,</p> +<p rend="font-size: x-large; text-align: center">MINISTER AT EDINBURGH, 1642.</p> +<p rend="font-size: x-large; text-align: center"></p> +<p rend="font-size: x-large; text-align: center"><q>When the Lord shall build up +Zion, he shall appear in his glory</q>—Psal. cii. 16.</p> +<p rend="text-align: center">EDINBURGH:</p> +<p rend="text-align: center">ROBERT OGLE AND OLIVER AND BOYD.</p> +<p rend="text-align: center">M. OGLE & SON AND WILLIAM COLLINS, GLASGOW. J. +DEWAR, PERTH. W. MIDDLETON, DUNDEE</p> +<p rend="text-align: center">G. & R. KING, ABERDEEN. W. M'COMB, BELFAST.</p> +<p rend="text-align: center">HAMILTON, ADAMS, & CO., AND JAMES NISBET & CO., +LONDON.</p> +<p rend="text-align: center">REPRINTED BY A. W. MURRAY, MILNE SQUARE, EDINBURGH.</p> +<p rend="text-align: center">1844.</p> + +<pb n="6-ii"/><anchor id="Pg6-ii"/> + +<div> +<index index="toc"/> +<index index="pdf"/> +<head>PREFACE TO THE READER.</head> + +<p> +Divine providence hath made it my lot, and a +calling hath induced me (who am less than the least +of all the servants of Christ) to appear among others +in this cloud of public witnesses. The scope of the +sermon is to endeavour the removal of the obstructions, +both of <emph>humiliation</emph> and <emph>reformation</emph>; two +things which ought to lie very much in our thoughts +at this time. Concerning both I shall preface but +little. <hi rend='italic'>Reformation</hi> hath many unfriends, some upon +<emph>the right hand</emph>, and some upon <emph>the left</emph>; while +others cry up that <emph>detestable indifferency</emph> or <emph>neutrality</emph>, +abjured in our solemn covenant, insomuch that +Gamaliel (Acts v. 38, 39) and Gallio (Acts xviii. +14-17), men who regarded alike the Jewish and +the Christian religion, are highly commended, as +<q>examples for all Christians,</q><note place='foot'>Liberty +of Conscience, p. 34, 35.</note> and as men walking +by the rules not only of policy, but of <q>reason +and religion.</q> Now, let all those that are either +against us or not with us do what they can, the +right hand of the most High shall perfect the glorious +begun reformation. Can all the world keep +down <q>the Sun of Righteousness</q> from rising? or, +being risen, can they spread a vail over it? And +though they dig deep to hide their counsels, is not +this a time of God's overreaching and befooling all +plotting wits? They have conceived iniquity, and +they shall bring forth vanity: <q>They have sown the +wind, and they shall reap the whirlwind</q> (Hos. viii. +7). Wherefore we <q>will wait upon the Lord, that +hideth his face from the house of Jacob, and will +look for him</q> (Isa. viii. 17); and <q>though he slay +us, yet will we trust in him</q> (Job xiii. 15). The +Lord hath commanded to proclaim, and to say <q>to +the daughter of Zion, Behold, thy salvation cometh</q> +(Isa. lxii. 11); <q>Rejoice ye with Jerusalem, all +ye that mourn for her</q> (Isa. lxvi. 10); for <q>behold, +now is the accepted time; behold, now is the day of +salvation</q> (2 Cor. vi. 2). But I have more to say: +Mourn, O mourn with Jerusalem, all ye that rejoice +for her; <q>This day is a day of trouble, and of rebuke, +and of blasphemy: for the children are come to +the birth, and there is not strength to bring forth</q> +(Isa. xxxvii. 3): it is an interwoven time, <emph>warped</emph> with +mercies, and <emph>woofted</emph> with judgments. Say not thou +in thine heart, The days of my mourning are at an +end: Oh! we are to this day an unhumbled and +an unprepared people; and there are among us +both many cursed Achans, and many sleeping Jonahs, +<pb n="6-iii"/><anchor id="Pg6-iii"/> +but few wrestling Jacobs; even the wise virgins +are slumbering with the foolish (Matt. xxv. +5): surely, unless we be timely awakened, and more +deeply humbled, God will punish us yet <q>seven +times</q> (Lev. xxvi. 18, 21, 24, 28) more for our sins; +and if he hath chastised us with <q>whips,</q> he will +<q>chastise us with scorpions;</q> and he will yet give a +further charge to the sword to <q>avenge the quarrel +of his covenant</q> (Lev, xxvi. 25). In such a case, I +cannot say, according to the now Oxford divinity, +that <hi rend='italic'>preces et lachrymae</hi>,—prayers and tears,—must +be our only one shelter and fortress, and that we +must cast away defensive arms, as unlawful, in any +case whatsoever, against the supreme magistrate +(that is, by interpretation, they would have us do +no more than <emph>pray</emph>, to the end themselves may do +no less than <emph>prey)</emph>; wherein they are contradicted +not only by Pareus, and by others that are <q>eager +for a presbytery</q> (as a prelate<note place='foot'>Armagh, +Serm. at Oxford, March 3, p. 17, 19, 27.</note> of chief note hath +lately taken, I should say <emph>mistaken</emph>, his mark), but +even by those that are <q>eager royalists</q><note place='foot'>Grotius, +de Jure Belli ac Pacis, lib. 1, cap, 4, sect 7. Haec autem +lex de qua agimus (<hi rend='italic'>de non resistendo supremis potestatibus</hi>) +pendere videtur a voluntate eorum qui se primum in societatem civilem consociant, +a quibus jus porro ad imperantes manat. Hi vero si interrogarentur +an velint omnibus hoc onus imponere, ut mori praeoptent, quam +ullo casu vim superiorum armis arcere, nescio an velle se sint responsuri. +Ibid., sect. 13, Si rex partem habeat summi imperii, partem alteram +populus aut senatus, regi in partem non suam involanti, vis justa +opponi poterit. I might add the testimonies of Bilson, Barclaus, and +others.</note> (pardon +me that I give them not their right name: I am +sure, when all is well reckoned, we are better friends +to royal authority than themselves). Yet herein I +do agree with them, that <q>prayers and tears</q> will +prove our strongest weapons, and the only <hi rend='italic'>tela divina</hi>, +the weapons that fight for us from above: O +then <q>fear the Lord, ye his saints</q> (Psal. xxxiv. 9); +O stir up yourselves to lay hold on him (Isa. lxiv. +7); <q>Keep not silence; and give him no rest, till +he establish, and till he make Jerusalem a praise in +the earth</q> (Isa. lxii. 6, 7). O that we could all +make wells in our dry and desert-like hearts (Psal. +lxxxiv. 6), that we may draw out water (1 Sam. vii. +6), even buckets-full, to quench the wrath of a sin-revenging +God, the fire which still burneth against +the Lord's inheritance. God grant that this sermon +be not <q>as water spilt on the ground</q> but +may <q>drop as the rain</q> and <q>distil as the dew</q> +(Deut. xxxii. 2) of heaven upon thy soul. +</p> + +</div> + +<pb n="6-001"/><anchor id="Pg6-001"/> + +<div> +<index index="toc"/> +<index index="pdf"/> +<head>SERMON.</head> + +<p> +EZEK. xliii. 11. +</p> + +<quote rend="display"> +<q>And if they be ashamed of all that they have +done, show them the form of the house, and +the fashion thereof, and the goings-out thereof, +and the comings-in thereof, and all the +forms thereof, and all the ordinances thereof, +and all the forms thereof, and all the laws +thereof: and write it in their sight, that they +may keep the whole form thereof, and all the +ordinance thereof, and do them.</q> +</quote> + +<p> +It is not long since I did, upon another +day of humiliation, lay open England's disease +from that text, 2 Chron. xx. 33, <q>Howbeit +the high places were not taken away; +for as yet the people had not prepared +their hearts unto the God of their fathers.</q> +Though the Sun of Righteousness +be risen, Mal. iv. 2, <q>with healing in his +wings,</q> yet the land is not healed, no, not +of its worst disease, which is corruption in +religion, and the iniquity of your holy +things. I did then show the symptoms, +and the cause of this evil disease. The +symptoms are your high places not yet +taken away, many of your old superstitious +ceremonies to this day remaining, which, +though not so evil as the high places of +idolatry in which idols were worshipped, +yet are parallel to the high places of will-worship, +of which we read that the people, +thinking it too hard to be tied to go up to +Jerusalem with every sacrifice, <q>did sacrifice +still in the high places, yet unto the +Lord their God only,</q> 2 Chron. xxxiii, 17; +pleading for their so doing, antiquity, custom, +and other defences of that kind, which +have been alleged for your ceremonies. But +albeit these be foul spots in the church's +face, which offend the eyes of her glorious +Bridegroom, Jesus Christ, yet that which +<pb n="6-002"/><anchor id="Pg6-002"/> +doth less appear is more dangerous, and +that is the cause of all this evil in the very +bowels and heart of the church; the people +of the land, great and small, have not as +yet prepared their hearts unto the Lord +their God; mercy is prepared for the land, +but the land is not prepared for mercy. I +shall say no more of the disease at this instant. +</p> + +<p> +But I have now chosen a text which holds +forth a remedy for this malady—a cure +for this case; that is, that if we will humble +our uncircumcised hearts, and accept of +the punishment of our iniquity, Lev. xxvi. +41; if we be <q>ashamed and confounded</q> +(Ezek. xxxvi. 32), before the Lord this +day for our evil ways; if we judge ourselves +as guilty, and put our mouth in the +dust, and clothe ourselves with shame as +with a garment; if we repent and abhor +ourselves in dust and ashes, then the Lord +will not abhor us, but take pleasure in us, +to dwell among us, to reveal himself unto +us, to set before us the right pattern of his +own house, that the tabernacle of God may +be with men, Rev. xxi. 3; and pure ordinances, +where before they were defiled and +mixed; Zech. xiii. 2, He <q>will cut off the +names of the idols out of the land,</q> and +cause the false prophet, <q>and the unclean +spirit to pass out of the land,</q> and the glory +of the Lord shall dwell in the land, Psal. +lxxxv. 9. But, withal, we must take heed +that we <q>turn not again to folly,</q> Psal. +lxxxv. 8; that our hearts start not aside, +<q>like a deceitful bow,</q> Psal. lxxviii. 57; +that we <q>keep the ways of the Lord,</q> Psal. +xviii. 21, and do not wickedly depart from +our God. Thus you have briefly the occasion +<pb n="6-003"/><anchor id="Pg6-003"/> +and the sum of what I am to deliver +from this text; the particulars whereof +I shall not touch till I have, in the first +place, resolved a difficult, yet profitable +question. +</p> + +<p> +You may ask, What house or what temple +doth the Prophet here speak of, and how +can it be made to appear that this scripture +is applicable to this time? +</p> + +<p> +I answer, Some<note place='foot'>J. Baptista, Villalpandus Explan. Ezek., tom. +2 part 2, lib. 1, Isag., cap. 9, 12, 13 Corn à Lapide, +in Ezek. xl.</note> have taken great pains +to demonstrate that this temple, which the +Prophet saw in this vision, was no other than +the temple of Solomon; and that the accomplishment +of this vision of the temple, city, +and division of the land, was the building of +the temple and city again after the captivity, +and the restoring of the Levitical worship +and Jewish republic, which came to +pass in the days of Nehemiah and Zorobabel. +This sense is also most obvious to every +one that readeth this prophecy; but there +are very strong reasons against it, which +make other learned expositors not to embrace +it. +</p> + +<p> +For, 1. The temple of Solomon was one +hundred and twenty cubits high, the temple +built by Zorobabel was but sixty cubits high, +Ezra vi. 3. +</p> + +<p> +2. The temple of Zorobabel (Ezra iii. 1, +8, vi. 3, 5, 7) was built in the same place +where the temple of Solomon was, that is, +in Jerusalem, upon mount Moriah, but this +temple of Ezekiel was without the city, and +a great way distant from it,<note place='foot'>C. à Lapide +himself reckoneth the city to be +twenty seven miles distant from the temple.</note> chap. xlviii. +10 compared with ver. 15. The whole portion +of the Levites, and a part of the portion +of the priests, was betwixt the temple +and the city. +</p> + +<p> +3. Moses' greatest altar,—the altar of +burnt-offerings, was not half so big as Ezekiel's +altar, compare Ezek. xliii. 16 with +Exod. xxvii. 1,<note place='foot'>See also Codex Middoth, +cap. 3, sect. 1.</note> so is Moses' altar of incense +much less than Ezekiel's altar of incense, +Exod. xxx. 2 compared with Ezek. xli. 22. +</p> + +<p> +4. There are many new ceremonial laws, +different from the Mosaical, delivered in the +following part of this vision, chap. xlv. and +xlvi., as interpreters have particularly observed +upon these places.<note place='foot'>Polanus et Sanctius.</note> +</p> + +<p> +5. The temple and city were not of that +greatness which is described in this vision; +<pb n="6-004"/><anchor id="Pg6-004"/> +for the measuring reed, containing six cubits +of the sanctuary, not common cubits (chap. +xl. 5), which amount to more than ten feet, +the outer wall of the temple being two +thousand reeds in compass (chap. xlii. 20), +was by estimation four miles, and the city +(chap. xlviii. 16, 35) thirty-six miles in +compass. +</p> + +<p> +6. The vision of the holy waters (chap. +xlvii.) issuing from the temple, and after +the space of four thousand reeds growing +to a river which could not be passed over, +and healing the waters and the fishes, cannot +be literally understood of the temple at +Jerusalem. +</p> + +<p> +7. The land is divided among the twelve +tribes (chap. xlviii.), and that in a way and +order different from the division made by +Joshua, which cannot be understood of the +restitution after the captivity, because the +twelve tribes did not return. +</p> + +<p> +8. This new temple hath with it a new +covenant, and that an everlasting one, Ezek. +xxxvii. 26, 27. But at the return of the +people from Babylon there was no new covenant, +saith Irenæus,<note place='foot'>Lib. 4, cap. +67.</note> only the same that +was before continued till Christ's coming. +</p> + +<p> +Wherefore we must needs hold with Jerome,<note place='foot'>Lib. +13, in Ezek.</note> Gregory,<note place='foot'>Hom. +13, in Ezek.</note> and other later interpreters, +that this vision is to be expounded +of the spiritual temple and church of Christ, +made up of Jews and Gentiles; and that not +by way of allegories only, which is the sense +of those whose opinion I have now confuted, +but according to the proper and direct intendment +of the vision, which, in many material +points, cannot agree to Zorobabel's +temple. +</p> + +<p> +I am herein very much strengthened +while I observe many parallel passages<note place='foot'>Compare +Ezek. xxxvii. 27 with Rev. xxi. 3; +Ezek. xl. 2 with Rev. xxi. 10; Ezek. xl. 3-5 with +Rev. xi. 1, xxi. 15; Ezek. xliii. 2 with Rev. xiv. 2; +Ezek. xlv. 8, 9 with Rev. xvii. 16, 17, xxi. 24; Ezek. +xxxviii. 2, xxxix. 1 with Rev. xx. 8; Ezek. xlvii. 12 +with Rev. xxii. 2; Ezek. xlviii. 1-8 with Rev. vii. +4-9; Ezek. xlviii. 31-34 with Rev. xxi. 12, 13, 16; +Ezek. xl. 4 with Rev. i. ll, iv. l.</note> betwixt +the vision of Ezekiel and the revelation +of John; and while I remember withal, +that the prophets do in many places foretell +the institution of the ordinances, government +and worship of the New Testament, +under the terms of temple, priests, sacrifices, +&c., and do set forth the deliverance and +stability of the church of Christ, under the +<pb n="6-005"/><anchor id="Pg6-005"/> +notions of Canaan, of bringing back the captivity, +&c., God speaking to his people at +that time, so as they might best understand +him. +</p> + +<p> +Now if you ask how the several particulars +in the vision may be particularly +expounded and applied to the church of +Christ, I answer The word of God, the +<q>river that makes glad the city of God,</q> +though it have many easy and known fords +where any of Christ's lambs may pass +through, yet in this vision, and other places +of this kind, it is <q>a great deep</q> where the +greatest elephant, as he said, may swim. +I shall not say with the Jews, that one +should not read the last nine chapters of +Ezekiel before he be thirty years old. +Surely a man may be twice thirty years +old, and a good divine too, and yet not able +to understand this vision. Some tell us, +that no man can understand it without skill +in geometry, which cannot be denied, but +there is greater need of ecclesiometry, if I +may so speak, to measure the church in her +length, or continuance through many generations, +in her breadth, or spreading through +many nations, her depth of humiliation, +sorrows and sufferings, her height of faith, +hope, joy, and comfort, and to measure +each part according to this pattern here set +before us. +</p> + +<p> +Wherein, for my part, I must profess (as +Socrates in another case), <hi rend='italic'>Scio quod nescio</hi>. +I know that there is a great mystery here +which I cannot reach. Only I shall set forth +unto you that little light which the Father +of lights hath given me. +</p> + +<p> +I conceive that the Holy Ghost in this +vision hath pointed at four several times and +conditions of the church,—that we may take +with us the full meaning, without addition +or diminution. +</p> + +<p> +Observing this rule, That what agreeth +not to the type must be meant of the thing +typified, and what is not fulfilled at one +time must be fulfilled of the church at another +time. +</p> + +<p> +First of all, It cannot be denied that he +points in some sort at the restitution of the +temple, worship of God, and city of Jerusalem, +after the captivity, as a type of the +church of Christ, for though many things +in the vision do not agree to that time, as +hath been proved, yet some things do agree +this, as it is least intended in the vision, so +it is not fit for me at this time to insist +upon it. But he that would understand the +<pb n="6-006"/><anchor id="Pg6-006"/> +form of the temple of Jerusalem, the several +parts, and excellent structure thereof, +will find enough written of that subject.<note place='foot'>Codex +Middoth cum Commentariis Const. L'Empereur. +Arias Montanus, in his Libanus. J. Baptista +Villalpandus, Explan. Ezck. tom. 2, par. 2; +tom. 3. Tostatus, in 1 Reg vi. Lud Capellus, in +Compendlo Hist. Judaicæ. Ribera, de Templo, hb. +1; and others.</note> +</p> + +<p> +Secondly, This and other prophecies of +building again the temple, may well be applied +to the building of the Christian church +by the master-builders, the apostles, and by +other ministers of the gospel since their days. +Let us hear but two witnesses of the apostles +themselves applying those prophecies +to the calling of the Gentiles: the one is +Paul, 2 Cor. vi. 16, <q>For ye are the temple +of the living God; as God hath said, I +will dwell in them, and walk in them; and +I will be their God, and they shall be my +people;</q> the other is James, who applieth +to the converted Gentiles that prophecy of +Amos, <q>After this I will return, and will +build again the tabernacle of David, which +is fallen down; and I will build again the +ruins thereof, and I will set it up,</q> Acts +xv. 16. +</p> + +<p> +Thirdly, But there is a third thing aimed +at in this prophecy, and that more principally +than any of the other two, which is +the repairing of the breaches and ruins of +the Christian church, and the building up +of Zion in her glory, about the time of the +destruction of Antichrist and the conversion +of the Jews; and this happiness hath the +Lord reserved to the last times, to build a +more excellent and glorious temple than +former generations have seen. I mean not +of the building of the material temple at +Jerusalem, which the Jews do fancy and +look for,—but I speak of the church and +people of God; and that I may not seem to +expound an obscure prophecy too conjecturally, +which many in these days do, I have +these evidences following for what I say:— +</p> + +<p> +1. If Paul and James, in those places +which I last cited, do apply the prophecies +of building a new temple to the first-fruits +of the Gentiles, and to their first conversion, +then they are much more to be applied +to the fulness of the Gentiles, and, +most of all, to the fulness both of Jews and +Gentiles, which we wait for. <q>Now, if the +fall of them (saith the Apostle, speaking of +the Jews) be the riches of the world, and +the diminishing of them the riches of the +<pb n="6-007"/><anchor id="Pg6-007"/> +Gentiles; how much more their fulness?</q> +Rom. xi. 12. And again, <q>If the casting +away of them be the reconciling of the +world, what shall the receiving of them be, +but life from the dead?</q> ver. 15. Plainly +insinuating a greater increase of the church, +and a larger spread of the gospel at the conversion +of the Jews, and so a fairer temple, +yea, another world, in a manner, to be +looked for. +</p> + +<p> +2. The Lord himself, in this same chapter, +ver. 7, speaking of the temple here prophesied +of, saith, <q>The place of my throne, +and the place of the soles of my feet, where +I will dwell in the midst of the children of +Israel for ever, and my holy name shall the +house of Israel no more defile, neither they +nor their kings,</q> &c.; which, as it cannot +be understood of the Jews after the captivity, +who did again forsake the Lord, and +were forsaken of him, as Jerome noteth +upon the place, so it can as ill be said to be +already fulfilled upon the Christian church, +but rather that such a church is yet to be +expected in which the Lord shall take up +his dwelling for ever, and shall not be provoked +by their defilements and whoredoms +again to take away his kingdom and to remove +the candlestick. +</p> + +<p> +3. This last temple is also prophesied of +by Isaiah, chap. ii. 2, <q>And it shall come +to pass in the last days, that the mountain +of the Lord's house shall be established in +the top of the mountains (even as here Ezekiel +did see this temple upon a very high +mountain, chap. lx. 2), and shall be exalted +above the hills; and all nations shall +flow unto it,</q> &c.; ver. 4, <q>And they shall +beat their swords into plow-shares, and their +spears into pruning-hooks: nation shall not +lift up sword against nation, neither shall +they learn war any more.</q> Here is the +building of such a temple as shall bring +peaceable and quiet times to the church, of +which that evangelical prophet speaketh in +other places also, Isa. xi. 9; lx. 17, 18. +And if we shall read that which followeth, +Isa. ii. 5, as the Chaldee paraphrase doth, +<q>And the men of the house of Jacob shall +say, Come ye,</q> &c., then the building of +the temple there spoken of shall appear to +be joined with the Jews' conversion; but, +howsoever, it is joined with a great peace +and calm, such as yet the church hath not +seen. +</p> + +<p> +4. We find in this vision, that when +Ezekiel's temple shall be built, princes shall +<pb n="6-008"/><anchor id="Pg6-008"/> +no more oppress the people of God, nor defile +the name of God, Ezek. xlv. 8; xliii. 7;<note place='foot'>Polanus, +in Ezek. xlv. De Reformatione Status +Civilis agitur, v. 8-10. In quibus prædictio est, +etiam principes et magistratus politicos, adducendos +ad obedientiam fidel in Christum, aut saltem +coercendos et in officio continendos, ne amplius opprimant +populum Dei.</note> which are in like manner joined, Psal. cii. +15, 16, 22, <q>The heathen shall fear the +name of the Lord, and all the kings of the +earth thy glory. When the Lord shall +build up Zion, he shall appear in his glory; +when the people are gathered together, and +the kingdoms (understand here also kings, +as the Septuagint do), to serve the Lord;</q> +which psalm is acknowledged to be a prophecy +of the kingdom of Christ, though under +the type of bringing back the captivity +of the Jews, and of the building again of +Zion at that time. The like prophecy of +Christ we have Psal. lxxii. 11, <q>All kings +shall fall down before him; all nations shall +serve him.</q> But I ask, Have not the kings +of the earth hitherto, for the most part, set +themselves <q>against the Lord, and against +his Anointed</q>? Psal. ii. 2. And how then +shall all those prophecies hold true, except +they be coincident with Rev. xvii. 16, 17, +and that time is yet to come, when God +shall put it in the hearts of kings to <q>hate +the whore (of Rome), and they shall make +her desolate and naked, and shall eat her +flesh, and burn her with fire</q>? It is foretold +that God shall do this great and good +work even by those kings who have before +subjected themselves to Antichrist. +</p> + +<p> +5. That which I now draw from Ezekiel's +vision is no other but the same which +was showed to John, Rev. xi. 1, 2,—a place +so like to this of Ezekiel, that we must take +special notice of it, and make that serve for +a commentary to this,—<q>And there was +given me (saith John) a reed like unto +a rod: and the angel stood, saying, Rise, +and measure the temple of God, and the +altar, and them that worship therein. But +the court which is without the temple leave +out, and measure it not; for it is given unto +the Gentiles; and the holy city shall they +tread under foot forty and two months.</q> +This time of forty and two months must +be expounded by Rev. xiii. 5, where it is +said of the beast, <q>Power was given unto +him, to continue forty and two months;</q> +which, according to the computation of +Egyptian years (reckoning thirty days to +<pb n="6-009"/><anchor id="Pg6-009"/> +each month), make three years and a half, +or twelve hundred and sixty days, and that +is the time of the witnesses' prophesying in +sackcloth, and of the woman's abode in the +wilderness, Rev, xi. 3; xii. 6. Now lest it +should be thought that the treading down +of the holy city by the Gentiles (that is, the +treading under foot of the true church, the +city of God, by the tyranny of Antichrist +and the power of his accomplices) should +never have an end in this world, the angel +gives John to understand that the church, +the house of the living God, shall not lie desolate +for ever, but shall be built again (for +the measuring is in reference to building), +that the kingdom of Antichrist shall come +to an end, and that after twelve hundred +and sixty years, counting days for years as +the prophets do. 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 begin, and when it ends, and so to +find out the time of building this new temple,—only +this much I trust, I may say, +that if we reckon from the time that the +power of the beast did begin, and, withal, +consider the great revolution and turning +of things upside down in these our days, +certainly the work is upon the wheel; the +Lord hath plucked his hand out of his +bosom, he hath whet his sword, he hath +bent his bow, he hath also prepared the instruments +of death against Antichrist: so +saith the Psalmist of all persecutors, Psal. +vii. 12, 13; but it will fall most upon that +capital enemy. Whereof there will be occasion +to say more afterward. +</p> + +<p> +Let me here only add a word concerning +a fourth thing which the Holy Ghost may +seem to intend in this prophecy, and that is, +the church triumphant, the new <q>Jerusalem +which is above,</q> unto which respect is +to be had, as interpreters judge, in some +parts of the vision, which happily cannot be +so well applied to the church in this world. +Even as the new Jerusalem is so described +in the Revelation (Rev. xxi.), that it may +appear to be the church of Christ, reformed, +beautified, and enlarged in this world, +and fully perfected and glorified in the +world to come; and as many things which +are said of it can very hardly be made to +agree to the church in this world; so other +things which are said of it can as hardly be +applied to the church glorified in heaven, as +where it is said, <q>Behold, the tabernacle of +God is with men, [having come down from +<pb n="6-010"/><anchor id="Pg6-010"/> +God out of heaven] and he will dwell with +them, and they shall be his people, and +God himself shall be with them, and be +their God,</q> ver. 3. Again, <q>And the nations +of them which are saved shall walk in +the light of it: and the kings of the earth +do bring their glory and honour into it,</q> +ver. 24. +</p> + +<p> +But now I make haste to the several particulars +contained in my text: <q>I pray God +(saith the Apostle) your whole spirit, and +soul, and body, be preserved blameless,</q> +1 Thess. v. 23; Phil. i. 9, 11. And what +he there prays for, this text, rightly understood +and applied, may work in us, that is, +gracious affections, gracious minds, gracious +actions. In the first place, a change upon +our corrupt and wicked affections,—<q>If +they be ashamed of all that they have +done,</q> saith the Lord; Secondly, A change +upon our blind minds,—<q>Show them the +form of the house, and the fashion thereof,</q> +&c.; Thirdly, A change also upon our actions,—<q>That +they may keep the whole +form thereof, and all the ordinances thereof, +and do them.</q> +</p> + +<p> +For the first, the words here used is not +that which signifieth blushing through modesty, +but it signifieth shame for that which +is indeed shameful, filthy, and abominable,<note place='foot'>It +is not בוש, <hi rend='italic'>bosch</hi>, but כלם, <hi rend='italic'>calam</hi>. Which +two some Hebricians distinguish by referring the +former to the Greek αῖδὸς and the Latin <hi rend='italic'>verecundia</hi>: +the latter to the Greek αῖσχώνη, and the Latin +<hi rend='italic'>pudor</hi>.</note> +so that it were impenitency and an aggravation +of the fault not to be ashamed for it. +</p> + +<p> +I shall here build only one doctrine, +which will be of exceeding great use for +such a day as this: <q>If either we would +have mercy to ourselves, or would do acceptable +service in the public reformation, +we must not only cease to do evil and learn +to do well, but also be ashamed, confounded +and humbled, for our former evil ways.</q> +Here is a twofold necessity, which presseth +upon us this duty,—to loathe and abhor +ourselves for all our abominations, to be +greatly abashed and confounded before our +God: First, Without this we shall not find +grace and favour to our own souls; Secondly, +We shall else miscarry in the work of +reformation. +</p> + +<p> +First, I say, let us do all the good we +can, God is not pleased with us unless we +be ashamed and humbled for former guiltiness. +Be zealous and repent (Rev. iii. +<pb n="6-011"/><anchor id="Pg6-011"/> +19), saith Christ to the Laodiceans; be zealous +in time coming, and repent of your former +lukewarmness: <q>What fruit had ye +then in those things whereof ye are now +ashamed?</q> (Rom. vi. 21,) saith the Apostle +to the saints at Rome, of whom he saith +plainly, that they were <q>servants to righteousness,</q> +(ver. 19;) and had their <q>fruit +unto holiness.</q> But that is not all; they +were also ashamed while they looked back +upon their old faults, which is the rather to +be observed, because it maketh against the +Antinomian error now afoot.<note place='foot'>Vide +Martyr in Rom. vi. 21.</note> It hath a +clear reason for it, for without this God is +still dishonoured, and not restored to his +glory: <q>O Lord (saith Daniel), righteousness +belongeth unto thee, but unto us confusion +of faces,</q> Dan. ix. 7. These two go +together. We must be confounded, that +God may be glorified; we must be judged, +that God may be justified; our mouths +must be stopped, and laid in the dust, that +the Lord may be just when he speaketh, and +clear when he judgeth (Psal. li. 4). And as +the Apostle teacheth us, 1 Cor. xi. 31, that if +we judge ourselves, we shall not be judged of +God; and, by the rule of contraries, if we +judge not ourselves, we shall be judged of +God; so say I now, if we give glory to God, +and take shame and confusion of faces to +ourselves, God shall not confound us, nor +put us to shame: but if we will not be confounded +and ashamed in ourselves, God +shall confound us, and pour shame upon +us; if we loathe not ourselves, God shall +loathe us. +</p> + +<p> +Nay let me argue from the manner of men, +as the Prophet doth, Mal. i. 8, <q>Offer it now +unto thy governor; will he be pleased with +thee, or accept thy person?</q> Will thy governor, +nay, thy neighbour, who is as thou +art, alter an injury done to him, be pleased +with thee, if thou do but leave off to do him +any more such injuries? Will he not expect +an acknowledgment of the wrong done? +Is it not Christ's rule (Luke xvii. 4) that +he who seven times trespasseth against his +brother, seven times turn again, saying, I +repent? David would hardly trust Ittai +to go up and down with him, who was +but a stranger (2 Sam. xv. 19), how much +more if he had done him some great wrong, +and then refused to confess it? And how +shall we think that it can stand with the +honour of the most high God, that we seem +<pb n="6-012"/><anchor id="Pg6-012"/> +to draw near unto him, and to walk in his +ways, while, in the meantime, we do not acknowledge +our iniquity, and even accuse, +shame, judge, and condemn ourselves? Nay, +<q>Be not deceived, God is not mocked,</q> +Gal. vi. 7. +</p> + +<p> +This is the first necessity of the duty +which this text holdeth forth. The Lord +requireth of us not only to do his will for the +future, but to be ashamed for what we have +done amiss before. +</p> + +<p> +The other necessity of it, which is also in +the text, is this: That except we be thus +ashamed and humbled, God hath not promised +to show us the pattern of his house, +nor to reveal his will unto us; which agreeth +well with that, Psal. xxv. 9, <q>The meek +will he teach his way;</q> and ver. 12, <q>What +man is he that feareth the Lord? him shall +he teach in the way that he shall choose;</q> +and ver. 14, <q>The secret of the Lord is +with them that fear him, and he will show +them his covenant.</q> There is sanctification +in the affections, and here is humiliation in +the affections, spoken of as necessary means +of attaining the knowledge of the will of +God. Let the affections be ordered aright, +then light which is offered shall be seen and +received; but let light be offered when disordered +affections do overcloud the eye of +the mind, then all is in vain. +</p> + +<p> +In this case a man shall be like <q>the +deaf adder</q> (Psal. lviii. 4, 5,) which will +not be taken by the voice of the charmers, +<q>charming never so wisely.</q> Let the helm +of reason be stirred as well as you can imagine, +if there be a contrary wind in the +sails of the affections, the ship will not answer +to the helm. It is a good argument: +He is a wicked man, a covetous man, +a proud man, a carnal man, an unhumbled +man; therefore he will readily miscarry +in his judgment. So divines have argued +against the Pope's infallibility! The +Pope hath been, and may be a profane +man; therefore he may err in his judgment +and decrees. And what wonder that they +who receive not the love of the truth be +given over to <q>strong delusion, that they +should believe a lie?</q> 2 Thess. ii. 9, 10. +It is as good an argument: He is a humbled +man, and a man that feareth God; +therefore, in so far as he acteth and exerciseth +those graces, the Lord shall teach +him in the way that he shall choose. I say, +in so far as he acteth those graces,—because +when he grieves the Spirit, and cherisheth +<pb n="6-013"/><anchor id="Pg6-013"/> +the flesh, when the child of God is more +swayed by his corruptions than by his graces, +then he is in great danger to be given up to +the counsel of his own heart, and to be deserted +by the Holy Ghost, which should +lead him <q>into all truth,</q> John xvi. 13. +</p> + +<p> +But we must take notice of a seeming +contradiction here in the text. God saith +to the Prophet in the former verse, <q>Show +the house to the house of Israel, that they +may be ashamed of their iniquities;</q> and, +Jer. xxxi. 19, Ephraim is first instructed, +then ashamed. And here it is quite turned +over in my text; if they be ashamed show +them the house. +</p> + +<p> +I shall not here make any digression +unto the debates and distinctions of schoolmen, +what influence and power the affections +have upon the understanding and the +will; I will content myself with this plain +answer: Those two might very well stand +together,—light is a help to humiliation, +and humiliation a help to light. As there +must be some work of faith, and some apprehension +of the love of God, in order before +true evangelical repentance, yet this repentance +helpeth us to believe more firmly +that our sins are forgiven. The soul, in the +pains of the new birth, is like Tamar travailing +of her twins, Pharez and Zarah (Gen. +xxxviii. 28-30): faith, like Zarah, first +putting out his hand, but hath no strength +to come forth, therefore draweth back the +hand again, till repentance, like Pharez, +have broken forth,—then can faith come +forth more easily. Which appeareth in +that woman, Luke vii. 47, 48: she wept +much, because she loved much; she loved +much, because she believed; and by faith +had her heart enlarged with apprehending +the rich grace and free love of Christ to +poor sinners: this faith moves her bowels, +melts her heart, stirs her sorrow, kindles +her affection. Then, and not till +then, she gets a prop to her faith, and a +sure ground to build upon. It is not till +she have wept much that Christ intimates +mercy, and saith, <q>Thy sins are forgiven +thee.</q> Just so is the case in this text: +Show them the house, saith the Lord, that +they may be ashamed; give them a view of +it, that they may think the worse of themselves, +that they want it, that they may be +ashamed for all their iniquities, whereby +they have separate betwixt their God and +themselves, so that they cannot <q>behold the +beauty of the Lord,</q> nor <q>inquire in his +<pb n="6-014"/><anchor id="Pg6-014"/> +temple,</q> Psal. xxvii. 4; and if, when they +begin to see it, they have such thoughts as +these, and humble themselves, and acknowledge +their iniquities, then go to and show +them the whole fabric, and structure, and all +the gates thereof, and all the parts thereof, +and all things pertaining thereto. +</p> + +<p> +I suppose I have said enough for confirmation +and clearing of the doctrine concerning +the necessity of our being ashamed +and confounded before the Lord. I have +now a fourfold application to draw from it. +</p> + +<p> +The first application shall be to the malignant +enemies of the cause and people of +God at this time, who deserve Jeremiah's +black mark to be put upon them: <q>Were +they ashamed when they had committed abomination? +nay, they wore not at all ashamed, +neither could they blush,</q> Jer. vi. 15; +viii. 12. When he would say the worst of +them, this is it: <q>Thou hadst a whore's +forehead, thou refusedst to be ashamed,</q> +Jer. iii. 3. There are some sons of Belial +risen up against us, who have done some +things whereof, I dare say, many heathens +would have been ashamed; yet they are as +far from being ashamed of their outrages as +Caligula was, who said of himself, that he +loved nothing better in his own nature than +that he could not be ashamed: nay, their +glory is their shame, Phil. iii. 19; and if +the Lord do not open their eyes to see +their shame, their end will be destruction. +Is it a light matter to swear and blaspheme, +to coin and spread lies, to devise calumnies, +to break treaties, to contrive treacherous +plots, to exercise so many barbarous cruelties, +to shed so much blood, and, as if that +were too little, to bury men quick? Is all +this no matter of shame? And when they +have so often professed to be for the true +Protestant religion, shall they not be ashamed +to thirst so much after Protestant blood, +and in that cause desire to associate themselves +with all the Papists at home and +abroad whose assistance they can have, and +particularly with those matchless monsters +(they call them subjects) of Ireland, who, if +the computation fail not, have shed the +blood of some hundred thousands in that +kingdom? For our part, it seems they are +resolved to give the worst name to the best +thing which we can do, and therefore they +have not been ashamed to call a religious +and loyal covenant a traitorous and damnable +covenant. I have no pleasure to take +up these and other dunghills, the text hath +<pb n="6-015"/><anchor id="Pg6-015"/> +put this in my mouth which I have said. O +that they could recover themselves out of +the gall of bitterness, and bond of iniquity, +Acts viii. 23; O that we could hear that +they begin to be ashamed of their abominations, +<q>Lord, when thy hand is lifted up, +they will not see: but they shall see, and be +ashamed for their envy at the people,</q> Isa. +xxvi. 11; the Lord <q>shall appear to your +joy, and they shall be ashamed,</q> lxvi. 5. +</p> + +<p> +But now, in the second place, let me speak +to the kingdom, and to you whom it concerneth +this day to be humbled, both for +your own sins and for the sins of the kingdom +which you represent. Although yourselves, +whom God hath placed in this honourable +station, and the kingdom which God +hath blessed with many choice blessings, be +much and worthily honoured among the +children of men, yet when you have to do +with God, and with that wherein his great +name and his glory is concerned, you must +not think of honouring, but rather abashing +yourselves, and creeping low in the dust. +Livy tells us,<note place='foot'>Decad. 3, 1. +7.</note> that when M. Claudius Marcellus +would have dedicate a temple to Honour +and Virtue, the priests hindered it, <hi rend='italic'>quod +utri deo res divina fieret, sciri non posset</hi>, +because so it could not be known to +which of the two gods he should offer sacrifice. +Far be it from any of you to suffer +the will of God and your own credit to +come in competition together, or to put back +any point of truth, because it may seem, +peradventure, some way to wound your reputation, +though, when all is well examined, +it shall be found your glory. +</p> + +<p> +You are now about the casting out of +many corruptions in the government of the +church and worship of God. Remember, +therefore, it is not enough to cleanse the +house of the Lord, but you must be humbled +for your former defilements wherewith +it was polluted. It is not enough that England +say with Ephraim in one place, <q>What +have I to do any more with idols?</q> Hos. +xiv. 8. England must say also with Ephraim +in another place, <q>Surely after that I +was turned, I repented; and after that I +was instructed, I smote upon my thigh: I +was ashamed, yea, even confounded, because +I did bear the reproach of my youth,</q> Jer. +xxxi. 19. Let England sit down in the +dust, and wallow itself in ashes, and cry out +as the lepers did (Lev. xiii. 45), <q>Unclean, +<pb n="6-016"/><anchor id="Pg6-016"/> +unclean,</q> and then rise up and cast away +the least superstitious ceremony <q>as a menstruous +cloth; thou shalt say unto it, Get +thee hence,</q> Isa. xxx. 22. I know that +those who are not convinced of the intrinsical +evil and unlawfulness of former corruptions +may, upon other considerations, go +along and join in this reformation; for according +to Augustine's rule,<note place='foot'>Aug., Epist. +119, c. 19. Omnia itaque talia quæ +neque sacrarum Scripturarum auctoritatibus continentur +nec in Episcoporum Conciliis statuta inveniuntur, +nec consuetudine universæ ecclesiæ roborata +sunt, sed diversorum locorum diversis moribus innumerabiliter +variantur, ita ut vix aut omnino nunquam +inveniri possint causæ, quas in eis instituendis +homines secuti sunt, ubi facultas tribuetur, sine +ulla dubitatione, resecanda existimo.</note> men are to let +go those ecclesiastical customs which neither +Scriptures nor councils bind upon us, nor +yet are universally received by all churches. +And according to Ambrose's rule to Valentinian, +epist. 31, <hi rend='italic'>Nullus pudor est ad meliora +transive</hi>,—it is no shame to change +that which is not so good for that which is +better. So doth Arnobius<note place='foot'>Arnob., +adversus Gentes, lib 2. Com igitur et +vos ipso modo ilios mores, modo alias leges, fueritis +secuti, multaque vel erroribus cognitis, vel animadversione +meliorum sint a vobis repudiata: quid est +a nobis factum, contra sensum judiciumque commune, +si majora et certiora delegimus?</note> answer the pagans, +who objected the novelty of the Christian +religion: You should not look so much +(saith he) <hi rend='italic'>quid reliquerimus</hi> as <hi rend='italic'>quid secuti +simus</hi>; be rather satisfied with the good +which we follow, than to quarrel why we +have changed our former practise. He +giveth instance, that when men found the +art of weaving clothes, they did no longer +clothe themselves in skins; and when they +learned to build houses, they left off to +dwell in rocks and caves. All this carrieth +reason with it, for <hi rend='italic'>optimum est eligendum</hi>. +If all this satisfy not, it may be Nazianzen's +rule<note place='foot'>Greg. Nazia. Orat. 28. Primariæ sedis dignitatem +nobis eripient? quam prudentum etiam quispiam +aliquando admiratus est: nunc autem eam +fugere ut mihi quidem videtur primæ et singularis +est prudentiæ: propter hanc enim res omnes nostræ +jactantur ac concutiuntur: propter hanc fines +orbis terræ suspicione et bello flagrant &c. Utinam +autem ne ullus quidem sedis principatus esset, nec +ulla loci prælatio, et tyrannica prærogativa, ut ex +sola virtute cognosceremur. Vide etiam Orat. 27, +32; Carm. 12, ad Constantinop.</note> will move some man: When there was +a great stir about his archbishopric of Constantinople, +he yielded for peace; because +this storm was raised for his sake, he wished +to be cast into the sea. He often professeth +that he did not affect riches, nor dignities, +<pb n="6-017"/><anchor id="Pg6-017"/> +but rather to be freed of his bishopric. +We are like to listen long before we hear +such expressions either from archbishop or +bishop in England, who seem not to care +much who sink, so that themselves swim +above. Yet I shall name one rule more, +which I shall take from the confessions of +two English prelates. One<note place='foot'>Bp. +Hall, lib. 7, Contempl.</note> of them hath +this contemplation upon Hezekiah's taking +away the brazen serpent, when he perceived +it to be superstitiously abused: <q>Superstitious +use (saith he) can mar the very institutions +of God, how much more the most +wise and well-grounded devices of men?</q> +Another<note place='foot'>Bp. Andrew's Sermon on +Phil. ii. 10.</note> of them acknowledged that whatsoever +is taken up at the injunction of men, +and is not of God's own prescribing, when it +is drawn to superstition, cometh under the +case of the brazen serpent. You may easily +make the assumption, and then the conclusion, +concerning those ceremonies which are +not God's institutions but men's devices, and +have been grossly and notoriously abused by +many to superstition. +</p> + +<p> +Now to return to the point in hand, if +upon all or any of these, or the like principles, +any of this kingdom shall join in the +removal of corruptions out of the church, +which yet they do not conceive to be in +themselves, and intrinsically corruptions in +religion, in this case I say with the Apostle, +<q>I therein do rejoice, yea, and will +rejoice,</q> Phil. i. 18, because every way reformation +is set forward. But let such an +one look to himself, how the doctrine drawn +from this text falleth upon him, that he who +only ceaseth to do evil, but repenteth not of +the evil,—he who applieth himself to reformation, +but is not ashamed of former defilements, +is in danger both of God's displeasure, +and of miscarrying in his judgment +about reformation. It is far from my meaning +to discourage any who are, with humble +and upright hearts, seeking after more light +than yet they have; I say it only for their +sake, who, through the presumption and unhumbledness +of their spirits, will acknowledge +no fault in anything they have formerly +done in church matters. +</p> + +<p> +I cannot leave this application to the +kingdom till I enlarge it a little farther. +There are four considerations which may +make England ashamed and confounded before +the Lord. +</p> + +<pb n="6-018"/><anchor id="Pg6-018"/> + +<p> +1. Because of the great blessings which +it hath so long wanted. Your flourishing +estate in the world could not have countervailed +the want of the purity and liberty of +the ordinances of Christ. That was a heavy +word of the Prophet, <q>Now for a long season +Israel hath been without the true God, +and without a teaching priest, and without +law,</q> 2 Chron. xv. 3. It hath not been +altogether so with this land, where the +Lord hath had not only a true church, but +many burning and shining lights, many gracious +preachers and professors, many notable +defenders of the Protestant cause against +Papists, many who have preached and written +worthily of practical divinity, and of +those things which most concern a man's +salvation. Nay, I am persuaded, that all +this time past, there have been in this kingdom +many thousands of his secret and sealed +ones, who have been groaning under that +burden and bondage which they could not +help, and have been <q>waiting for the consolation +of Israel,</q> Luke ii. 25. Nevertheless, +the reformation of the church of England +hath been exceedingly deficient, in government, +discipline and worship; yea, and +many places of the kingdom have been +<q>without a teaching priest,</q> and other +places poisoned with false teachers. It is +said (1 Sam. vii. 2), that all the house of +Israel lamented after the Lord, when they +wanted the ark twenty years. O let England +lament after the Lord, until the ark +be brought into the own place of it! +</p> + +<p> +2. There is another cause of this great +humiliation, and that is, the point in the +text, to be ashamed <q>of all that you have +done.</q> Sin, sin is that which blacketh our +faces, and covereth us with confusion as with +a mantle, and then most of all when we may +read our sin in some judgment of God which +lieth upon us; therefore the Septuagint +here, instead of being <q>ashamed of all that +they have done,</q> read—<q>accept their punishment +for all that they have done,</q> which +agreeth to that word in the law:<note place='foot'>Καὶ αὐταὶ +λήψονται τὴν κόλυσιν αὐτῶς ὑπίρ +πάντων ῴν ἐπίησαν.</note> <q>If then +their uncircumcised hearts be humbled (the +Greek readeth there <emph>ashamed</emph>) and they then +accept of the punishment of their iniquity,</q> +Lev. xxvi. 41. This is now England's case, +whose sin is written in the present judgment, +and graven in your calamity as <q>with a pen +of iron, and with a point of a diamond</q> (Jer. +<pb n="6-019"/><anchor id="Pg6-019"/> +xvii. 1), to make you say, <q>The Lord our +God is righteous in all his works which he +doeth: for we obeyed not his voice,</q> Dan. +ix. 14. Did not the land make idol gods +of the court, and of the prelatical clergy, +and feared them, and followed them more +than God, and obeyed them rather than +God, so that their threshold was set by +God's threshold, and their posts by God's +posts? as it is said, ver. 7. I speak not now +of lawful obedience to authority. Is it not +a righteous thing with the Lord to make +these, your idols, his rods to correct you? +Hath not England harboured and entertained +Papists, priests, and Jesuits in its bosom? +Is it not just that now you feel the +sting and poison of these vipers? Hath +there not been a great compliance with the +prelates, for peace's sake, even to the prejudice +of truth? Doth not the Lord now +justly punish that Episcopal peace with an +Episcopal war? Was not that prelatical +government first devised, and since continued, +to preserve peace and to prevent +schisms in the church? And was it not +God's just judgment that such a remedy of +man's invention should rather increase than +cure the evil? So that sects have most multiplied +under that government, which now +you know by sad experience. Hath not +this nation, for a long time, taken the name +of the Lord in vain, by a formal worship +and empty profession? Is it not a just requital +upon God's part, that your enemies +have all this while taken God's name in +vain, and taken the Almighty to witness of +the integrity of their intentions for religion, +law and liberty, thus persuading the world +to believe a lie? What shall I say of the +book of sports, and other profanations of the +Lord's day? This licentiousness was most +acceptable to the greatest part, and they +<q>loved to have it so,</q> Jer. v. 31. Doth +not the great famine of the word almost +everywhere in the kingdom, except in this +city, make the land mourn on the Sabbath, +and say, <q>I do remember my faults this +day?</q> Gen. xli. 9. Yea, doth not the land +now enjoy her Sabbaths, while men are constrained +not only to cease from sports on +that day, but from labouring the ground, +and from other works of their calling upon +other days? What should I speak of the +lusts and uncleanness, gluttony and drunkenness, +chambering and wantonness, prodigality +and lavishness, excess of riot, masking, and +balling, and sporting, when Germany and +<pb n="6-020"/><anchor id="Pg6-020"/> +the Palatinate, and other places, were wallowing +in blood, yea, when there was so +much sin and wrath upon this same kingdom? +Will not you say now, that for this +the Lord God hath caused your <q>sun to go +down at noon,</q> and hath turned your feasts +into mourning, and all your songs into lamentations? +(Amos viii. 9, 10.) Or what +should I say of the oppressions, injustice, +cozenage in trading and in merchandise, +which yourselves know better than I can do +how much they have abounded in the kingdom? +Doth not God now punish the secret +injustice of his people by the open injustice +of their enemies? Do ye not remember +that mischief was framed by a law? +And now, when your enemies execute mischief +against law, will you not say, Righteous +art thou, O Lord, and just are thy +judgments. One thing I may not forget, +and that is, that the Lord is punishing +blood with blood, the blood of the oppressed, +the blood of the persecuted, the blood of +those who have died in prisons, or in strange +countries, suffering for righteousness' sake. +He that departed from evil did even make +himself a prey, Isa. lix. 15. There was not +so much as one drop of blood spilt upon the +pillory for the testimony of the truth but +it crieth to heaven, for precious is the +blood of the saints, (Psal. lxxii. 14.) Doth +not all the blood shed in Queen Mary's +days cry? And doth not the blood of the +Palatinate and of Rochel cry? And doth +not the blood of souls cry? which is the +loudest cry of all. God said to Cain, <q>The +voice of thy brother's blood crieth unto me +from the ground,</q> Gen. iv. 10. The Hebrew +hath it, <q>Thy brother's blood,</q> which +is well expounded both by the Chaldee Paraphrase +and the Jerusalem Targum, the voice +of the blood of all the generations and the +righteous people which thy brother should +have begotten crieth unto me. I may apply +it to the thing in hand: The silencing, +deposing, persecuting, imprisoning, and banishing +of so many of the Lord's witnesses, +of the most painful and powerful preachers, +and the preferring of so many either dumb +dogs or false teachers, maketh the voice of +bloods to cry to heaven, even the blood of +many thousands, yea, thousands of thousands +of souls, which have been lost by the one, or +might have been saved by the other. God +will require the blood of the children which +those righteous Abels might have begotten +unto him. There is, beside all this, more +<pb n="6-021"/><anchor id="Pg6-021"/> +blood-guiltiness, which is secret, but shall +sometime be brought to light. O blood! +blood! O let the land tremble, while the +righteous Judge makes <q>inquisition for +blood,</q> Psal. ix. 12; O let England cry, +<q>Deliver me from blood-guiltiness, O God</q>! +Psal. li. 14. +</p> + +<p> +But you will say, peradventure, many of +these things whereof I have spoken ought +not to be charged upon the kingdom, they +were only the acts of a prevalent faction for +the time. +</p> + +<p> +I answer, First, God will impute them to +the kingdom, unless the kingdom mourn for +them. God gives not a charge to the destroying +angel (Ezek. ix. 4) to spare those +who have not been actors in the public sins +and abominations, but to spare those only +who cry and sigh for those abominations. +</p> + +<p> +Secondly, When the ministers of state, +or others having authority in church or +commonwealth, take the boldness to do such +acts, the kingdom is not blameless; for they +durst not have done as they did, had the +Lord but disclaimed, discountenanced, and +cried out against them. It is marked both +of John Baptist (Matt. xiv. 5), and of Christ +(Matt. xxi. 46), and of the apostles (Acts +iv. 21), that so long as the people did magnify +them, and esteem them highly, their +enemies durst not do unto them what else +they would have done. +</p> + +<p> +3. A third consideration concerning the +kingdom is this. Notwithstanding of all +the happiness and gospel-blessings which it +hath wanted in so great a measure, and notwithstanding +of all the sins which have so +much abounded in it, yet the servants of +God have charged it with great presumption,<note place='foot'>Brightman +on Rev. iii. 17, Rogers, of Faith, chap. 10.</note> +that the church of England hath said +with the church of Laodicea, <q>I am rich, +and increased with goods, and have need of +nothing,</q> Rev. iii. 17. It hath been proud +of its clergy, learning, great revenues, peace, +plenty, wealth, and abundance of all things, +and as the Apostle chargeth the Corinthians, +<q>Ye are puffed up, and have not rather +mourned,</q> that the wicked ones <q>might be +taken away from among you,</q> 1 Cor. v. 2. +And would God this presumption had taken +an end when God did begin to afflict the +land. It did even make an idol of this Parliament, +and trusted to its own strength and +armies, which hath provoked God so much, +<pb n="6-022"/><anchor id="Pg6-022"/> +that he hath sometimes almost blasted your +hopes that way, and hath made you to feel +your weakness even where you thought yourselves +strongest. God would not have England +say, <q>Mine own hand hath saved me,</q> +Judg. vii. 2; neither will he have Scotland to +say, <q>My hand hath done it:</q> but he will +have both to say, His hand hath done it, +when we were lost in our own eyes. God +grant that your leaning so much upon the +arm of flesh be not the cause of more blows. +God must be seen in the work, and he will +have us to give him all the glory, and to say, +<q>Thou also hast wrought all our works in +us,</q> Isa. xxvi. 12. O that all our presumption +may be repented of, and that the land +may be yet more deeply humbled! Assuredly +God will arise and subdue our enemies, +and command deliverances for Jacob; +but it is as certain God will not do this till +we be more humbled and (as the text saith) +ashamed of all that we have done. +</p> + +<p> +4. There is another motive more evangelical: +Let England be humbled even +for the mercy, the most admirable mercy +which God hath showed upon so undeserving +and evil-deserving a kingdom. See it in +this same prophecy, <q>I will establish my +covenant with thee; and thou shalt know +that I am the Lord: that thou mayest remember, +and be confounded, and never open +thy mouth any more because of thy shame, +when I am pacified toward thee for all that +thou hast done, saith the Lord God,</q> Ezek. +xvi. 62, 63. And again: <q>Not for your +sakes do I this, saith the Lord God, be it +known unto you: be ashamed and confounded +for your own ways, O house of Israel,</q> +Ezek. xxxvi. 32; <q>O my God (saith Ezra), +I am ashamed and blush to lift up my face +to thee,</q> Ezra. ix. 6. And what was it +that did so confound him? You may find +it in that which followeth: God had showed +them mercy, and had left them a remnant +to escape, and had given them a nail in his +holy place, and had lightened their eyes: +<q>And now (saith he), O our God, what +shall we say after this? for we have forsaken +thy commandments,</q> Ezra. ix. 10. +Let us this day compare, as he did, God's +goodness and our own guiltiness. England +deserved nothing but to get a bill of divorce, +and that God should have said in his wrath, +Away from me, I have no pleasure in you; +but now he hath received you into the bond +of his covenant, he rejoiceth over you to do +you good, and to dwell among you; his banner +<pb n="6-023"/><anchor id="Pg6-023"/> +over you is love. O let our hard hearts +be overcome and be confounded with so +much mercy, and let us be ashamed of ourselves, +that after so much mercy we should +be yet in our sins and trespasses. +</p> + +<p> +There is a third application, which I intend +for the ministry, who ought to go before +the people of God in the example of +repentance and humiliation. You know the +old observation, <hi rend='italic'>Raro vidi clericum poenitentem</hi>,—I +have seldom seen a clergyman +penitent. As Christ saith of rich men +(Mark x. 24, 25), I may say of learned +men, It is easier for a camel to go through +the eye of a needle, than for a man that +trusts in his learning to enter into the +kingdom of heaven. He will needs maintain +the lawfulness of all which he hath +done, and will not be, as this text would +have him, ashamed of all that he hath done. +Yet it is not impossible with God to make +such an one deny himself, and that whatsoever +in him exalts itself against Christ should +be brought into captivity to the obedience of +Christ (2 Cor. x. 5). Among all that were +converted by the ministry of the apostles, I +wonder most at the conversion of a great +company of priests, Acts vi. 7. I do not +suspect, as two learned men have +done,<note place='foot'>Casaubon and Beza.</note> +that the text is corrupted in that place, and +that it should be otherwise read. I am the +rather satisfied, because there is nothing +there mentioned of the conversion of the +high priest, or of the chief priests, the heads +of the twenty-four orders which were upon +the council, and had condemned Christ: the +place cannot be understood but of a multitude +of common or inferior priests, even as, +by proportion, in Hezekiah's reformation, +the Levites were more upright in heart +than the priests, 2 Chron. xxix. 34. +</p> + +<p> +And now many of the inferior clergy (as +they were abusively called) are more upright +in heart unto this present reformation +than any of those who had assumed to +themselves high degrees in the church. The +hardest point of all is, so to embrace and +follow reformation as to be ashamed of former +prevarications and pollutions. But in +this also the Holy Ghost hath set examples +before the ministers of the gospel. I read, +2 Chron. xxx. 15, <q>The priests and the +Levites were ashamed, and sanctified themselves, +and brought in the burnt-offerings +into the house of the Lord.</q> They thought +<pb n="6-024"/><anchor id="Pg6-024"/> +it not enough to be sanctified, but they were +ashamed that they had been before defiled. +A great prophet is not content to have his +judgment rectified which had been in error, +but he is ashamed of the error he had been +in; <q>So foolish was I (saith he) and ignorant: +I was as a beast before thee,</q> Psal. +lxxiii. 22. A great apostle must glorify +God, and humbly acknowledge his own +shame; <q>For I am the least of the apostles +(saith he), that am not meet to be +called an apostle, because I persecuted the +church of God,</q> 1 Cor. xv. 9. And shall I +add the example of a great father? Augustine +confesseth<note place='foot'>Confess., lib. 4. +Per idem tempus annorum novem, +&c., seducebamur et seducebamus, falsi atque +fallentes in variis cupiditatibus, &c. Irrideant me +arrogantes, el nondum salubriter prostrati et elial +a te Deus mens: ego tamen confiteor tibi dedecora +mea, in laude tua.</note> honestly, that for the space +of nine years he both was deceived, and did +deceive others. Nature will whisper to a +man to look to his credit: but the text here +calleth for another thing,—to look to the +honour of God, and to thine own shame; +and yet in so doing thou shalt be more +highly esteemed both by God and by his +children. Now without this let a man seem +to turn and reform never so well, all is unsure +work, and built upon a sandy foundation. +And whosoever will not acknowledge +their iniquity, and be ashamed for it, God +shall make them bear their shame; according +to that which is pronounced in the next +chapter, ver. 10-15, against the Levites, +who had gone astray when Israel went +astray after their idols; and according to +that, Mal. ii. 8, 9, <q>Ye have corrupted +the covenant of Levi, saith the Lord of +hosts: therefore have I also made you contemptible +and base before all the people.</q> +</p> + +<p> +The fourth and last application of this +doctrine is for every Christian. The text +teacheth us a difference betwixt a presumptuous +and a truly humbled sinner; +the one is ashamed of his sins, the other +not. By this mark let every one of us try +himself this day. It is a saving grace to be +truly and really ashamed of sin. It is one +of the promises of the covenant of grace, +<q>Then shall ye remember your own evil +ways, and your doings that were not good, +and shall loathe yourselves in your own +sight, for your iniquities, and for your abominations,</q> +Ezek. xxxvi. 31. Try, then, if +thou hast but thus much of the work of +<pb n="6-025"/><anchor id="Pg6-025"/> +grace in thy soul; and if thou hast, be assured +of thy interest in Christ and in the +new covenant. A reprobate may have somewhat +which is very like this grace: but I +shall lay open the difference betwixt the +one and the other in these particulars:— +</p> + +<p> +1. To be truly ashamed of sin, is to be +ashamed of it as an act of filthiness and uncleanness. +The child of God, when he comes +to the throne of grace, is ashamed of an unclean +heart, though the world cannot see it. +A natural man, at his best, looketh upon sin +as it damneth and destroyeth the soul, but +he cannot look upon it as it defiles the soul. +Shame ariseth properly from a filthy act, +though no other evil be to follow upon it. +</p> + +<p> +2. As we are ashamed of acts of filthiness, +so of acts of folly. A natural man may +judge himself a fool in regard of the circumstances +or consequents of his sin, but he is +not convinced that sin in itself is an act of +madness and folly. When the child of God +is humbled he becomes a fool in his own +eyes,—he perceives he had done like a mad +fool, 1 Cor. iii. 18; therefore he is said then +to come to himself, Luke xv. 17. +</p> + +<p> +3. The child of God is ashamed of sin +as an act of unkindness and unthankfulness +to a sweet merciful Lord, Psal. cxxx. 4; +Rom. ii. 4. Though there were no other +evil in sin, the conscience of so much mercy +and love so far abused, and so unkindly +recompensed, is that which confoundeth a +penitent sinner. As the wife of a kind husband, +if she play the whore (though the +world know it not), and if her husband, +when he might divorce her, shall still love +her and receive her into his bosom; such a +one, if she have at all any sense, or any +bowels of sorrow, must needs be swallowed +up of shame and confusion for her undutifulness +and treachery to such a husband. +But now the hypocrite is not at all troubled +or afflicted in spirit for sin as it is an act of +unkindness to God. +</p> + +<p> +4. Shame, as philosophers have defined +it,<note place='foot'>Gellius, lib. 19, cap. 6. Pudor est timor justæ +reprehensionis. Ita enim philosophi definiunt.</note> +is <q>the fear of a just reproof:</q> not +simply the fear of a reproof, but the fear of +a just reproof. That is servile; this filial. +The child of God is ashamed of the very +guiltiness, and of that which may be justly +laid to his charge; the hypocrite not so. +Saul was not ashamed of his sin, but he +<pb n="6-026"/><anchor id="Pg6-026"/> +was ashamed that Samuel should reprove +him before the elders of the people, 1 +Sam. xv. 15, 30. Christ's adversaries were +ashamed (Luke xiii. 17), not of their error, +but because their mouths were stopped before +the people, and they could not answer +him. A hypocrite is ashamed, <q>as a thief +is ashamed when he is found,</q> Jer. ii. 26; +mark that, <q>when he is found;</q> a thief is +not ashamed of his sin, but because he is +found in it, and so brought to a shameful +end. +</p> + +<p> +5. When the cause of God is in hand, a +true penitent is so ashamed of himself that +he fears the people of God shall be put to +shame for his sake, and that it shall go the +worse with them because of his vileness and +guiltiness. This made David pray, <q>O God, +thou knowest my foolishness; and my sins +are not hid from thee. Let not them that +wait on thee, O Lord God of hosts, be +ashamed for my sake; let not those that +seek thee be confounded for my sake, O +God of Israel,</q> Psal. lxix. 5, 6. The sorrow +and shame of a hypocrite (as all his +other seeming graces) are rooted in self-love, +not in the love of God: he hath not +this in all his thoughts, that he is a spot or +blemish in the body or church of Christ, +and therefore to be humbled, lest for his +sake God be displeased with his people; +lest such a vile and abominable sinner as he +is bring wrath and confusion upon others, +and make Israel turn their back before the +enemy. O happy soul that hath such +thoughts as these! +</p> + +<p> +I have now done with the first part of +the text, wherein I have been the larger, +because it most fitteth the work of the day. +</p> + +<p> +The second follows: <q>Show them the +form of the house,</q> &c. +</p> + +<p> +Before I come to the doctrines which do +here arise, I shall first explain the particulars +mentioned in this part of the text, so +as they may agree to the spiritual temple +or church of Christ, which in the beginning +I proved to be here intended. +</p> + +<p> +First, We find here the form and fashion +of a house; in which the parts are very +much diversified one from another. There +are, in a formed and fashioned house, doors, +windows, posts, lintels, &c.; there is also a +multitude of common stones in the walls +of the house. Such a house is the visible +ministerial church of Christ, the parts +whereof are <hi rend='italic'>partes dissimilares</hi>,—some +ministers and rulers; some eminent lights; +<pb n="6-027"/><anchor id="Pg6-027"/> +others of the ordinary rank of Christians,—that +make up the walls. If God hath +made one but a small pinning in the wall, +he hath reason to be content, and must not +say, Why am not I a post, or a corner-stone, +or a beam? Neither yet may any +corner-stone despise the stones in the wall, +and say, I have no need of you. +</p> + +<p> +Secondly, The Prophet was here to show +them <q>the goings out of the house, and the +comings in thereof.</q> These are not the +same but different gates, it is plain: <q>When +the people of the land shall come before the +Lord in the solemn feasts, he that entereth +in by the way of the north gate to worship, +shall go out by the way of the south gate, +&c., he shall not return by the way of the +gate whereby he came in,</q> Ezek. xlvi. 9. +And that not only to teach us order, and +the avoiding of confusion, occasioned by the +contrary tides of a multitude, but to tell us +farther, <q>No man, having put his hand to +the plough, and looking back, is fit for the +kingdom of God,</q> Luke ix. 62. We must +not go out of the church the way that we +came in (that were a door of defection), but +hold our faces forward till we go out by the +door of death. +</p> + +<p> +Thirdly, The text hath twice <q>all the +forms thereof,</q> which I understand of the +outward forms and of the inward forms, +which two I find very much distinguished +by those who have written of the form and +structure of the temple. The church is exceedingly +beautified, even outwardly, with +the ordinances of Christ, but the inward +forms are the most glorious: <q>For, behold, +the kingdom of God is within you,</q> Luke +xvii. 21; and it <q>cometh not with observation,</q> +ver. 20; <q>The king's daughter is all +glorious within;</q> yet even <q>her clothing is +of wrought gold,</q> Psal. xlv. 13. When the +angel had made an end of measuring the +inner house (Ezek. xlii. 15), then he brought +forth Ezekiel by the east gate, which was +the chief gate by which the people commonly +entered, and measured the outer wall in the +last place. God's method is first to try the +heart and reins, then to give to a man according +to his works, Jer. xvii. 10. So should we +measure, by the reed of the sanctuary, first +the inner house of our hearts and minds, +and then to measure our outer walls, and +to judge of our profession and external performances. +</p> + +<p> +Lastly, The Prophet is commanded to +write in their sight <q>all the ordinances +<pb n="6-028"/><anchor id="Pg6-028"/> +thereof, and all the laws thereof;</q> for the +church is a house not only in an architectonic, +but in an economic sense. It is Christ's +family governed by his own laws; and a temple +which hath in it <q>them that worship,</q> +Rev. xi. 1, it hath its own proper laws by +which it is ordered. <hi rend='italic'>Alioe sunt leges Coesarum, +alioe Christi</hi> (saith Jerome<note place='foot'>In +Epitaphio Fabiola.</note>),—Caesar's +laws and Christ's laws are not the same, +but divers one from another. Schoolmen +say,<note place='foot'>Suarez. de Leg., lib. 1, cap. 5. Caspensis, Curs. +Theol., tract. 13, disp. 1, sect. 1.</note> +that a law, properly so called, is both +illuminative and impulsive: illuminative, to +inform and direct the judgment; impulsive, +to move and apply the will to action. And +accordingly there are two names in this +text given to Christ's laws and institutions: +one<note place='foot'><hi rend='italic'>Torah</hi>, from +<hi rend='italic'>jarah</hi>, demonstravit, docuit.</note> +which importeth the instruction and +information of our minds; another,<note place='foot'><hi rend='italic'>Chok</hi>, +from <hi rend='italic'>chakah</hi>, which is <hi rend='italic'>insculpere +lapidi vel ligno</hi>.</note> which +signifieth a deep imprinting or engraving +(and that is made upon our hearts and affections), +such as a pen of iron and other instruments +could make upon a stone. It is +not well when either of the two is wanting; +for the light of truth, without the engraving +of truth, may be extinguished; and the engraving +of truth, without the light of truth, +may be obliterate. +</p> + +<p> +All these I shall pass, and only pitch +upon two doctrines which I shall draw from +this second part of the text: one concerning +the will of God's commandment, what +God requireth of Israel to do; another concerning +the will of God's decree, what he +hath purposed himself to do. +</p> + +<p> +The first is this: <q>God will have Israel +to build and order his temple, not as shall +seem good in their eyes, but according to +his own pattern only which he sets before +them,</q> which doth so evidently appear from +this very text, that it needeth no other +proof; for what else meaneth the showing +of such a pattern to be kept and followed by +his people? Other passages of this kind +there are which do more abundantly confirm +it. +</p> + +<p> +The Lord did prescribe to Noah both the +matter, and fashion, and measures of the +ark (Gen. vi. 14-16). To Moses he gave +a pattern of the tabernacle, of the ark, of the +mercy-seat, of the vail, of the curtains, of +the two altars, of the table and all the furniture +<pb n="6-029"/><anchor id="Pg6-029"/> +thereof, of the candlestick and all the +instruments thereof, &c. And though Moses +was the greatest prophet that ever arose +in Israel, yet God would not leave any part +of the work to Moses' arbitrement, but +straitly commandeth him, <q>Look that thou +make them after their pattern, which was +showed thee in the mount,</q> Exod. xxv. 40. +When it came to the building of the first temple, +Solomon was not in that left to his own +wisdom, as great as it was, but David, the man +of God, gave him a perfect <q>pattern of all +that he had by the Spirit,</q> 1 Chron. xxviii. +11-13. The second temple was also built +<q>according to the commandment of the God +of Israel</q> (Ezra vi. 14), by Haggai and Zechariah. +And for the New Testament, Christ +our great Prophet, and only King and Lawgiver +of the church, hath revealed his will +to the apostles, and they to us, concerning +all his holy things; and we must hold us at +these unleavened and unmixed ordinances +which the apostles, from the Lord, delivered +to the churches: <q>I will put upon you (saith +he himself) none other burden: but that +which ye have already hold fast till I come,</q> +Rev. ii. 24, 25. +</p> + +<p> +I know the church must observe rules of +order and conveniency in the common circumstances +of times, places, and persons; +but these circumstances are none of our holy +things,—they are only prudential accommodations, +which are alike common to all human +societies, both civil and ecclesiastical, +wherein both are directed by the same light +of nature, the common rule to both in all +things of that kind, providing always that +the general rules of the word be observed: +<q>Do all to the glory of God,</q> 1 Cor. x. +31; <q>Let all things be done to edifying,</q> +1 Cor. xiv. 26; <q>It is good neither to eat +flesh, nor to drink wine, nor anything +whereby thy brother stumbleth, or is offended, +or is made weak,</q> Rom. xiv. 21; +<q>Let every man be fully persuaded in his +own mind. To him that esteemeth anything +to be unclean, to him it is unclean,</q> +Rom. xiv. 5, 14. +</p> + +<p> +The text giveth some clearing to this +point: There is here showed to the house +of Israel a pattern of the whole structure, +and of the least part thereof, and all the +measures thereof; yet no pattern is given +of the kind, or quantity, or magnificence of +the several stones, or of the instruments +of building. The reason is, because the former +is essential to a house, the latter accidental,<note place='foot'>Illa +quasi naturam aedificii substantiamque denotant, +haec accidentia. Illa si tollas deerit fabrica: +haec quamvis desiderentur, manet tamen aedificium. +Illa si invertas aut mutes, non idem aedificium manebit, +sed aliud: haec quamvia tollas, idem manere +potest aedificium: haud secus quam de homine quoquam, +deque ejus vestimentis philosopheris. Villalpan., +tom. 2, part 2, lib. 1, Isa., cap. 12.</note> +<pb n="6-030"/><anchor id="Pg6-030"/> +the former, if altered, make another +building; the latter, though altered, +the building is the same: therefore where +we have in the text <q>the forms thereof,</q> +the Septuagint read ὑποστασιν αὐτοῦ,—<emph>the +substance thereof</emph>. +</p> + +<p> +But to clear it a little farther, I put two +characters upon those circumstances which +are not determined by the word of God, +but left to be ordered by the church as +shall be found most convenient. First, They +are not things sacred, nor proper to the +church, as hath been said. They are of the +same nature, they serve for the same end +and use, both in sacred and civil things; +for order and decency, the avoiding of confusion +and the like, are alike common to +church and commonwealth. Secondly, I +shall describe them as one of the prelates +hath done, who tells us,<note place='foot'>The +bishop of Down, of the Authority of the +Church, p. 29.</note> that the things +which the Scripture hath left to the discretion +of the church are those things <q>which +neither needed nor could be particularly +expressed. They needed not, because they +are so obvious; and they could not, both +because they are so numerous, and because +so changeable.</q> +</p> + +<p> +I will not insist upon questions of this +kind, but will make a short application of +the doctrine unto you, honourable and beloved. +You may plainly see from what +hath been said, that neither kings, nor parliaments, +nor synods, nor any power on +earth, may impose or continue the least +ceremony upon the consciences of God's +people, which Christ hath not imposed; +therefore let neither antiquity, nor custom, +nor conveniency, nor prudential considerations, +nor show of holiness, nor any pretext +whatsoever, plead for the reservation of +any of your old ceremonies, which have no +warrant from the word of God. Much +might have been said for the high places +among the Jews, as I hinted in the beginning; +and much might have been said +by the Pharisees for their frequent washings +(Mark vii. 2, 3, 4, 7), which, as they +were ancient, and received by the traditions +of the elders, so they were used to teach +<pb n="6-031"/><anchor id="Pg6-031"/> +men purity, and to put them in mind of +holiness; neither was their washing contrary +to any commandment of God, except +you understand that commandment of not +adding to the word (Deut. iv. 2; xii. 32; +Prov. xxx. 6), which doth equally strike +against all ceremonies devised by man. +</p> + +<p> +<q>A little leaven leaveneth the whole +lump,</q> Gal. v. 9; and a little leak will endanger +the ship. Thieves will readily dig +through a house, how much more will they +enter if any postern be left open to them. +The wild beasts and boars of the forest will +attempt to break down the hedges of the +Lord's vineyard (Psal. lxxx. 13), how much +more if any breach be left in the hedges. +If, therefore, you would make a sure reformation, +make a perfect reformation, lest +Christ have this controversy with England, +<q>Nevertheless I have somewhat against +thee,</q> Rev. ii. 4. And so much of our +duty. +</p> + +<p> +The second doctrine concerneth God's +decree, and it is this: <q>It is concluded in +the council of heaven, and God hath it in +the thoughts of his heart, to repair the +breaches of his house, and to build such a +temple to himself, as is shadowed forth in +this vision of Ezekiel.</q> For the comparing +of this verse with ver. 7 in this same chapter, +and with chap. xxxvii. 26, 27, will easily +make it appear, that this showing of the +pattern, and all this measuring, was not +only in reference to Israel's duty, but to +God's gracious purpose towards Israel. According +to that, Zech. i. 16, <q>Therefore +thus saith the Lord, I am returned to Jerusalem +with mercies: my house shall be +built in it, saith the Lord of hosts, and a +line shall be stretched forth upon Jerusalem.</q> +Now this vision cannot be said to +be fulfilled in Zorobabel's temple, as I +proved before, only here take notice that +the second destruction of the temple by +the Romans was worse than the first by +the Babylonians,—that desolation was repaired, +but this could never be repaired, +though the Jews did attempt the building +again of the temple,<note place='foot'>Wolph., +Lection. Memor., cent. 16, p. 962.</note> first under Adrian the +emperor, and afterward under Julian the +apostate. The hand of God was seen +against them most terribly by fire from +heaven, and other signs of that kind; and +about the same time (to observe that by the +way) the famous Delphic temple was without +<pb n="6-032"/><anchor id="Pg6-032"/> +man's hand, by fire and earthquake, +utterly destroyed and never built again,—to +tell the world that neither Judaism nor +paganism should prevail, but the kingdom +of Jesus Christ. +</p> + +<p> +Where then must we seek for the accomplishment +of Ezekiel's vision, I mean for the +new temple in which the Lord will dwell +for ever, and where his holy name shall be +no more polluted? Surely we must seek +for it in the days of the gospel, as hath been +before abundantly proved; but that the +thing may be the better understood, let us +take with us, at least, some few general observations +concerning this temple of Ezekiel, +as it representeth what should come to +pass in the church of Christ. +</p> + +<p> +First of all, there is but one temple, not +many, showed to him,—which is in part, +and shall be yet more fulfilled in the church +of the New Testament, according to that, +Zech. xiv. 8, <q>And it shall be in that day, +that living waters shall go out from Jerusalem;</q> +which is the same that we have, +Ezek. xlvii. 1. Then follows, <q>And the +Lord shall be King over all the earth: in +that day shall there be one Lord, and his +name one.</q> The like promise we find elsewhere: +<q>I will give them one heart, and +one way,</q> Jer. xxxii. 39; Ezek. xi. 19. It +is observed, that for this very end of uniformity, +the heathens also did erect temples, +that they might all worship the same +idol-god in the same manner. The plague +of the Christian church hitherto hath been +temple against temple, and altar against +altar, <q>But thou, O Lord, how long?</q> +Psal. vi. 3. +</p> + +<p> +Secondly, Ezekiel's temple and city are +very large and capacious, as I showed in the +beginning; and the city had three gates +looking toward each of the four quarters of +the world, Ezek. xlviii. 31-34: all this to +signify the spreading of the gospel into all +the earth; which is also signified by the +holy waters issuing from the threshold of +the temple, and rising so high that they +were waters to swim in, Ezek. xlvii. 1, 5. +God hath said to his church, <q>Enlarge the +place of thy tent, and let them stretch forth +the curtains of thine habitations: spare not, +lengthen thy cords, and strengthen thy +stakes: for thou shalt break forth on the +right hand and on the left,</q> Isa. liv. 2, 3. +A great increase of the church there was +in the apostles' times, Col. i. 6; but a far +greater may be yet looked for, Rom. xi. 12. +<pb n="6-033"/><anchor id="Pg6-033"/> +Though the enemy did come in like a +flood, the Spirit of the Lord lifted up a +standard against him, Isa. lix. 19; <q>The +sea saw it, and fled; Jordan was driven +back,</q> Psal. cxiv. 3. But when the gospel +cometh, <q>like a noise of many waters</q> (as +the Prophet calls it, ver. 2, signifying an +irresistible increase), it is in vain to build +bulwarks against it: God will even break +open <q>the fountains of the great deep,</q> +and open <q>the windows of heaven</q> (Gen. +vii. 11); and the gospel will prove a second +flood, which will overflow the whole earth, +though not to destroy it (as Noah's did), +but to make it glad; <q>For the earth shall +be filled with the knowledge of the glory of +the Lord, as the waters cover the sea,</q> +Hab. ii. 14; Isa. xi. 9. +</p> + +<p> +Thirdly, In this temple, beside the holy +of holies, were three courts:<note place='foot'>Vid. +Joseph. Antiq., lib. 15, cap. 14; Tostat., in +1 Reg. vi., quest. 21; A. Montan., de Sacr. Fabric., +p. 15; L'Empereur, Ann. in Cod. Middoth., cap. 2, +sect. 3.</note> the court of +the priests; the court of the people, commonly +called <hi rend='italic'>Atrium Israelis</hi>; and, without +both these, <hi rend='italic'>Atrium Gentium</hi>, the court +of the heathen, so called, because the heathen, +as also many of those who were legally +unclean, might not only come unto the +mountain of the house of the Lord, but also +enter within the outer wall (mentioned Ezek. +xlii. 20), and so worship in that outer court, +or <hi rend='italic'>intermurale</hi>; unto which did belong (as +we learn from Josephus<note place='foot'>Antiq., +lib. 20, cap. 8. Suasit (populus) regi ut +orientalem instauraret porticum. Ea tempi extima +claudebat, profundae valli et angustae imminens, &c. +Opus Solomonis regis qui primus integrum templum +condidit. Compare this with lib. 15, cap. 14.</note>) the great east +porch, which kept the name of <hi rend='italic'>Solomon's +porch</hi>,—in which both Christ himself did +preach (John x. 23), and the apostles after +him (Acts v. 12); by which means the free +grace of the gospel was held forth even to +heathens, and publicans, and unclean persons, +who were not admitted into the court +of Israel,—there to communicate in all the +holy things: <q>For the Son of man is come to +seek and to save that which was lost,</q> Luke +xix. 10. This outer court of the temple is +meant when it is said that the Pharisees +brought a woman taken in adultery into +the temple, and set her before Christ, John +viii. 2, 3. Now all this will hold true +answerably of the spiritual temple; for, +<emph>first</emph>, As the uncircumcised and the unclean +were not admitted into the temple among +<pb n="6-034"/><anchor id="Pg6-034"/> +the children of Israel (Ezek. xliv. 9), so +all that live in the church of Christ are not +to be admitted promiscuously to every ordinance +of God, especially to the Lord's table, +but only those whose profession, knowledge +and conversation, after trial, shall be found +such as may make them capable thereof: +yet as heathens and unclean persons did +enter into the outer court, and there hear +Christ and his apostles, 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 Christ, and <q>ask the way +to Zion, with their faces thitherward,</q> Jer. +i. 5. <emph>Secondly</emph>, There shall be also somewhat +answerable to the court of the children +of Israel: God can raise up even of the +stones children to Abraham (Matt. iii. 9); +he will not want a people to tread in the +courts of his house, and to inquire in his +temple. <emph>Thirdly</emph>, And as in the typical +temple there was a court for the priests, +so hath the Lord promised to the church: +<q>Yet shall not thy teachers be removed +into a corner any more, but thine eyes shall +see thy teachers,</q> Isa. xxx. 20; and again, +<q>I will give you pastors according to mine +heart, which shall feed you with knowledge +and understanding,</q> Jer. iii. 15. <emph>Fourthly</emph>, +And as there was a secret and most holy +place, where the ark was, and the mercy-seat, +and where the glory of God dwelt, so +Christ hath his own <q>hidden ones</q> (Psal. +lxxxiii. 3), <q>the children of the bride-chamber</q> +(Matt. ix. 15), who, <q>with open +face beholding as in a glass the glory of the +Lord, are changed into the same image, +from glory to glory, even as by the Spirit +of the Lord,</q> 2 Cor. iii. 18. There is also +a time coming when God will open the secrets +of his temple, and make the ark of his +testament to be seen otherwise than yet it +hath been; which shall be at the sounding +of the seventh trumpet, Rev. xi. 15, 19. +</p> + +<p> +Fourthly, The fourth thing wherein Ezekiel's +temple represented the church of +Christ is in regard of the great strength +thereof: it stood <q>upon a very high mountain,</q> +chap. xl. 2. The material temple +also in Jerusalem, as it is described by +Josephus, was a very strong and impregnable +place. Interpreters think that Cyrus +was jealous of the strength of the temple, +and for that cause gave order that it should +not be built above threescore cubits high, +whereas Solomon had built it sixscore cubits +high, Ezra vi. 3. The Romans afterwards, +<pb n="6-035"/><anchor id="Pg6-035"/> +when they had subdued Judea, had a watchful +eye upon the temple, and placed a strong +garrison in the castle Antonia (which was +beside the temple), the commander whereof +was called <q>the captain of the temple</q> +(Acts iv. 1); and all this for fear of sedition +and rebellion among the Jews when +they came to the temple. Now the invisible +strength of the spiritual temple is clearly +held forth unto us by him who cannot +deceive us: <q>Upon this rock,</q> saith he +(meaning himself), <q>I will build my church, +and the gates of hell shall not prevail against +it,</q> Matt. xvi. 18. The princes and +powers of the world are more jealous than +they need of the church's strength; and +yet (which is a secret judgment of God) +they have not been afraid to suffer Babylon +to be built in her full strength: <q>There +were they in great fear where no fear was</q> +(Psal. liii. 5); for when all shall come to +all, it shall be found that the gospel and +true religion is the strongest bulwark, and +chief strength for the safety and stability of +kings and states. +</p> + +<p> +Lastly, The glory of this temple was very +great, insomuch that some have undertaken +to demonstrate<note place='foot'>Villalp., tom. +2, part 2, lib. 5, cap. 61-63.</note> that it was a more glorious +piece than any of the seven miracles of the +world, which were so much spoken of among +the ancients. But the greatest glory of this +temple was, that <q>the glory of the God of +Israel</q> came into it, and <q>the earth shined +with his glory,</q> ver. 2; Christ, the brightness +of his Father's glory (Heb. i. 3), walking +in the midst of the seven golden candlesticks +(Rev. i. 13), is and shall be more +and more the church's glory; therefore it +is said to her, <q>Arise, shine, for thy light +is come, and the glory of the Lord is risen +upon thee,</q> Isa. lx. 1. Surely as it was +said of the new material temple, in reference +to Christ, so it may be said of the new +spiritual temple, which yet we look for, +<q>The glory of this latter house shall be +greater than of the former, saith the Lord +of hosts; and in this place will I give peace, +saith the Lord of hosts,</q> Hag. ii. 9. Christ +will keep the best wine till the end of the +feast (John ii. 10); and he will bless our +latter end more than our beginning, Ezek. +xxxvi. 11. +</p> + +<p> +That which I have said, from grounds of +Scripture, concerning a more glorious, yea, +more peaceable condition of the church to +<pb n="6-036"/><anchor id="Pg6-036"/> +be yet looked for, is acknowledged by some +of our sound and learned writers<note place='foot'>Walaeus, +de Opinione Chiliastaerum, tom. 1, p. +558. Haec quidem (ruinae Babylonis et deletio hostium) +a nobis expectari, et fortassis non longe absunt +succedetque laetior aliquis ecclesiae status, et +amplior. Vide ibid., p. 541; Rivetus, Explic. Decal., +p. 229. Posset etiam dici, 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 debet, sed de aliqua +periodo temporis, quae et si nondum advenerit, +adveniet nihilominus. Fieri enim potest, ut quemadmodum +expectatur adhuc Judaeorum generalis +conversio, ita etiam ecclesia sua tempore ea pace +fruitura sit, in qua ad literam implebuntur, quae +hujus vaticinii verbis (Isa. ii. 4) significantur. Others +of this kind might be cited.</note> who have +had occasion to express their judgment about +it: and it hath no affinity with the opinion +of an earthly or temporal kingdom of Christ, +or of the Jews' building again of Jerusalem +and the material temple, and their obtaining +a dominion above all other nations, or +the like. +</p> + +<p> +I shall now bring home the point. There +are very good grounds of hope to make us +think that this new temple is not far off; +and (for your part) that Christ is to make a +new face of a church in this kingdom,—a +fair and beautiful temple for his glory to +dwell in: and he is even now about the +work. +</p> + +<p> +For, first, <q>The set time</q> to build Zion +is come, when the people of God <q>take +pleasure in her stones, and favour the dust +thereof,</q> Psal. cii. 13, 14, 16. The stones +which the builders of Babel refused are now +chosen for corner stones, and the stones which +they chose do the builders of Zion now refuse: +<q>They shall not take of thee a stone +for a corner, nor a stone for foundations,</q> +Jer. li. 26. Those that have anything of +Christ and of the image of God in them +begin to creep out of the dust of contempt, +and to appear like stars of the morning. +Nay, to go farther than that, the old stones, +the Jews, who have been for so many ages +lying forgotten in the dust, those poor <q>outcasts +of Israel</q> (Psal. cxlvii. 2), have of late +come more into remembrance, and have +been more thought of, and more prayed +for, than they were in former generations. +</p> + +<p> +Secondly, Are there not great preparations +and instruments fitted for the work? +Hath not God called together, for such a +time as this, the present Parliament, and +the Assembly of Divines, his Zorobabels, +and Jehoshuas, and Haggais, and Zechariahs? +Are there not also hewers of stones, +<pb n="6-037"/><anchor id="Pg6-037"/> +and bearers of burdens? much wholesome +preaching, much praying and fasting, many +petitions put up both to God and man? +the covenant also going through the kingdom +as the chief preparation of materials +for the work? Is not the old rubbish of +ceremonies daily more and more shovelled +away, that there may be a clean ground? +and is not the Lord by all this affliction +humbling you, that there may be a deep +and a sure foundation laid? +</p> + +<p> +Thirdly, The work is begun, and shall it +not be finished? God hath laid the foundation, +and shall he not <q>bring forth the +head-stone?</q> Zech. iv. 7, 9. Christ hath +put Antichrist from his outerworks in Scotland, +and he is now come to put him from +his innerworks in England: <q>His work is +perfect</q> (Deut. xxxii. 4), saith Moses; <q>I +am Alpha and Omega (saith Christ), the +beginning and the ending,</q> Rev. i. 8; +<q>Shall I bring to the birth, and not cause +to bring forth, saith the Lord? shall I cause +to bring forth, and shut the womb, saith thy +God?</q> Isa. lxvi. 9. +</p> + +<p> +I may add three other signs whereby to +discern the time, from Rev. xi. 1, the place +before cited: <emph>First</emph>, Is there not now a +measuring of the temple, ordinances and +worshippers, by <q>a reed like unto a rod?</q> +The reed of the sanctuary in the Assembly's +hand, and the rod of power and law in your +hand, are well met together. <emph>Secondly</emph>, +There is a court, which before seemed to +belong to the temple, left out and not measured: +<q>From him that hath not shall be +taken away even that which he hath,</q> Matt. +xxv. 29. The Samaritans of this time, who +serve the Lord, and serve their own gods +too (2 Kings xvii. 33, 34), and do after the +manners of idolaters, have professed (as they +of old to the Jews, Ezra iv. 2), that they +would build with you; that they will be for +the true Protestant religion as you are; that +they will also consent to the reformation of +abuses, for the ease of tender consciences. +But God doth so alienate and separate betwixt +you and them, by his overruling providence, +discovering their designs against +you, and their deep engagements to the +popish party, as if he would say unto them, +<q>Ye have no portion, nor right, nor memorial +in Jerusalem,</q> Neh. ii. 20; or as it +is in the parable concerning those who had +refused to come when they were invited, +yea, had taken the servants of Christ and +entreated them spitefully, and killed them,—the +<pb n="6-038"/><anchor id="Pg6-038"/> +great king hath said in his wrath, that +they shall not taste of his supper, and he +sends forth his armies to destroy those murderers, +and to burn up their city, Matt. xxii. +6, 7; Luke xiv. 24. Surely what they have +professed<note place='foot'>In ehortu +evangelicae doctrinae, legatus Hadriani +pontificis in comitiis Nerobergae habitis, +publice confessus est, in doctrina et vita spiritualium, +recessum esse a regula verbi divini: reformationem +ecclesiae in capitibus et membris esse necessariam: +ut hac confessione cursum evangelii impediret. +Lavater, hom. 9, in lib. Ezrae.</note> concerning reformation is scarce +so much as the Pope did acknowledge when +reformation did begin in Germany. However, +as it is our heart's desire and prayer +to God for them that they may be saved, +so we are not out of hopes that God hath +many of his own among them, unto whom +he will give <q>repentance to the acknowledging +of the truth.</q> +</p> + +<p> +Lastly, The time seemeth to answer fitly: +The new temple is built when the forty-two +months of the beast's reign, and of the treading +down the holy city (that is, by the best +interpretation, twelve hundred and sixty +years) come to an end. This computation, +I conceive, should begin rather before the +four hundredth year of Christ than after it; +both because the Roman Emperor (whose +falling was the Pope's rising) was brought +very low before that time by the wars of +the Goths and other barbarous nations, +and otherwise, which will appear from history; +and further, because pope Innocentius<note place='foot'>Innoc., +Epist. 2, ad Victricium Rothomag. Majores +causae in medium devolutae, ad sedem apostolicam, +sicut synodus, statuit, et baeta consuetudo +exigit post judicium episcopale, referantur. Vide +Myster. Iniq., edit. Salmur, 1611, p. 51.</note> +(who succeeded about the year 401) +was raised so high that he drew all appeals +from other bishops to the apostolical see, +according to former statutes and customs, +as he saith. I cannot pitch upon a likelier +time than the year 383, at which time (according +to the common calculation) a general +Council at Constantinople (though Baronius +and some others reckon that Council in +the year 381) did acknowledge the primacy +of the bishop of Rome,<note place='foot'>Can. +5.</note> only reserving to +the bishop of Constantinople the second +place among the bishops. Did not then +the beast receive much power when this +much was acknowledged by a council of one +hundred and fifty bishops, though sitting in +the East, and moderated by Nectarius, archbishop +of Constantinople. Immediately after +<pb n="6-039"/><anchor id="Pg6-039"/> +this council, it is acknowledged by one of +our great antiquaries,<note place='foot'>Mornay, +Myster. Iniq., p. 46.</note> that the bishop of +Rome did labour mightily to draw all causes +to his own consistory, and that he doth +scarce read of any heretic or schismatic condemned +in the province where he lived, but +straight he had recourse to the bishop of +Rome. Another of our antiquaries<note place='foot'>Wolphius, +Lection, Memorab., tom. 1, p. 113. +Hoc scilicet tempore jam gliscebat Antichristus +Romae.</note> noteth +not long before that Council, that Antichrist +did then begin to appear at Rome, +and to exalt himself over all other bishops. +</p> + +<p> +Now if we should reckon the beginning +of the beast's reign about the time of that +Council, the end of it will fall in at this +very time of ours. But I dare not determine +so high a point. God's work will, ere +it be long, make a clearer commentary upon +his word. Only let this be remembered, +We must not think it strange if, after the +end of the twelve hundred and sixty years, +Antichrist be not immediately and utterly +abolished; for when that time is ended he +makes war against the witnesses, yea, overcometh +and killeth them. But that victory +of his lasteth only three days and a half, +and then God makes, as it were, a resurrection +from the dead, and a tenth part of +the great city falls before the whole fall; +see Rev. xi. 3, 7, 11, 13. Whether this +killing of the witnesses (which seemeth to +be the last act of Antichrist's power) be +past, or to come, I cannot say: God knows. +But assuredly, the acceptable year of Israel's +jubilee, and the day of vengeance +upon Antichrist, is coming, and is not far +off. +</p> + +<p> +But now, is there no other application +to be made of this point? Is all this said to +satisfy curious wits, or, at the best, to comfort +the people of God? Nay, there is +more than so: it must be brought home to +a practical use. As the assurance of salvation +doth not make the child of God the +more presumptuous, but the more humble +(Ezek. xvi. 63); neither doth it make him +negligent, but diligent in the way of holiness, +and in all the acts of his spiritual +warfare, Phil. iii. 13, 14; 2 Pet. i. 10; +so that <q>every man that hath this hope +in him purifieth himself,</q> 1 John iii. 3: so +answerably, the assurance of the new temple, +and of the sweet days to come, serveth +for a twofold practical use; even as David +<pb n="6-040"/><anchor id="Pg6-040"/> +also applieth God's promise of Solomon's +building the temple, 1 Chron. xxii. 9; for +thus he speaketh to the princes of Israel, +ver. 19, <q>Now set your heart and your +soul to seek the Lord your God; arise, +therefore, and build ye the sanctuary of the +Lord God;</q> and this is, beside, the charge +which he giveth to Solomon. +</p> + +<p> +First, then, ye must set your heart and +your soul to seek God, forasmuch as you +know it is not in vain to seek him for this +thing, Dan. ix. 2, 3. When Daniel understood +by books that the seventy years of +Jerusalem's desolation were at an end, and +that the time of building the temple again +was at hand, then he saith, <q>I set my face +unto the Lord God, to seek by prayer and +supplications, with fasting, and sackcloth, +and ashes.</q> O let us do as he did! O let +us <q>cry mightily unto God,</q> Jonah iii. 8; +and let us, with all our soul, and all our +might, give ourselves to fasting and prayer. +Now, if ever, <q>the effectual fervent prayer +of a righteous man availeth much,</q> James +v. 16. +</p> + +<p> +Secondly, And the more actively you must +go about the business. <q>Be ye stedfast, unmoveable, +always abounding in the work of +the Lord, forasmuch as ye know that your +labour is not in vain in the Lord,</q> 1 Cor. +xv. 58. What greater motive to action than +to know that you shall prosper in it? <q>Arise +therefore, and be doing.</q> +</p> + +<p> +And so I am led upon the third and last +part of the text, of which I shall speak but +very little. +</p> + +<p> +The doctrine is this: Reformation ends +not in contemplation, but in action. The +pattern of the house of God is set before us +to the end it may be followed; and the +ordinances thereof to the end they may be +obeyed: <q>Give me understanding (saith +David), and I shall keep thy law; yea, I +shall observe it with my whole heart,</q> Psal. +cxix. 34; <q>If ye know these things (saith +Christ), happy are ye if ye do them,</q> John +xiii. 17. The point is plain, and needeth +no proof but application. +</p> + +<p> +Let me therefore, honourable worthies, +leave in your bosoms this one point more: +Many of the servants of God who have +stood in this place, and could do it better +than I can, have been calling upon you to go +on in the work of reformation: O <q>be not +slothful in business,</q> Rom. xii. 11; and +forget not to do as you have been taught. +Had you begun at this work, and gone +<pb n="6-041"/><anchor id="Pg6-041"/> +about the building of the house of God as +your first and chief business, I dare say +you should have prospered better. It was +one cause, among others, why the children +of Israel (though the greater number, and +having the better cause too) did twice fall +before Benjamin, because, while they made +so great a business for the villainy committed +upon the Levites' concubine, they had +taken no course with the graven image of +the children of Dan (Jud. xviii. 30, 31), a +thing which did more immediately touch +God in his honour. +</p> + +<p> +But I am confident errors of this kind +will be now amended, and that you will, by +double diligence, redeem the time. I know +your trouble is great, and your cares many, +in managing the war, and looking to the +safety of the kingdom, yet mark what David +did in such a case: <q>Behold, in my +trouble (saith he) I have prepared for the +house of the Lord an hundred thousand talents +of gold, and a thousand thousand talents +of silver; and of brass and iron without +weight,</q> 1 Chron. xxii. 14. David did +manage great wars with mighty enemies, +(2 Sam. v., viii., x., xi.,) the Philistines, +Moabites, Ammonites, and Syrians; beside +the intestine war made first by Abner +(2 Sam. ii. 8), and afterward by Absalom +(2 Sam. xv. 10), and after that by Sheba +(2 Sam. xx. 1.) Notwithstanding of all +this, in his trouble and poverty (the word +signifieth both), he made this great preparation +for the house of God; and if God +had given him leave, he had, in his trouble, +built it too, for you well know he was not +hindered from building the temple by the +wars or any other business, but only because +God would not permit him. +</p> + +<p> +Set before you also the example of the +Jews, when the prophets of God did stir +them up to the building of the temple, Ezra +v. 1, 2. They say not, We must first build +the walls of Jerusalem to hold out the enemy, +but the text saith, <q>They began to +build the house of God.</q> They were not +full four years in building the temple, and +finished it in the sixth year of Darius, +Ezra. iv. 24 with vi. 15. Now all the rest +of his reign did pass, and all Xerxes' reign, +and much of Artaxerxes Longimanus's +reign, before the walls of Jerusalem were +built, for about that work was Nehemiah +from the twentieth year of Artaxerxes to the +<pb n="6-042"/><anchor id="Pg6-042"/> +two and thirtieth year (Neh. v. 14); and if +great chronologers be not very far mistaken, +the temple was finished fourscore and three +years before the walls of Jerusalem were +finished.<note place='foot'>Vide Funcc. Chron., fol. 51-53.</note> +</p> + +<p> +It is far from my meaning to cool your +affection to the laws, liberties, peace, and +safety of the kingdom. I desire only to +warm your hearts with the zeal of reformation, +as that which, all along, you must +carry on in the first place. +</p> + +<p> +One thing I cannot but mention: The +reverend Assembly of Divines may lament +(as Augustine in another case), <hi rend='italic'>Heu, heu, +quam tarde festino!</hi>—<hi rend='italic'>alas, alas, how slowly +do I make speed!</hi> +</p> + +<p> +But since now, by the blessing of God, +they are thus far advanced, that they have +found, in the word of God, a pattern for +presbyterial government over many particular +congregations; and have found also, from +the word, that ordination is an act belonging +to such a presbytery, I beseech you improve +that <q>whereto we have already attained</q> +(Phil. iii. 16), till other acts of a presbytery +be agreed on afterward. Yourselves +know better than I do, that much people +is perishing (Prov. xxix. 18), because +there is no vision: <q>The harvest truly is +great, but the labourers are few,</q> Luke x. +2, Give me leave, therefore, to quicken +you to this part of the work, that, with all +diligence and without delay, some presbyteries +be associated and erected (in such +places as yourselves in your wisdom shall +judge fittest), with power to ordain ministers +with the consent of the congregations, +and after trial of the gifts, soundness and +conversation of the men. In so doing you +shall both please God and bring upon yourselves +the blessing of many poor souls that +are ready to perish (Job xxix. 13); and +you shall likewise greatly strengthen the +hearts and hands of your brethren in Scotland, +joined in covenant and in arms with +you. I say therefore again, <q>Arise therefore, +and be doing, and the Lord be with +thee,</q> 1 Chron. xxii. 16; yea, the Lord is +with you (Hag. ii. 4, 5) according to the +word that he hath covenanted with you, so +his Spirit remaineth among you: Fear ye +not, but <q>be strong in the Lord, and in the +power of his might.</q> +</p> + +</div> + +</div> + +<pb n="7-i"/><anchor id="Pg7-i"/> + +<div rend="page-break-before: always"> +<index index="toc"/> +<index index="pdf" level1="A SERMON PREACHED BEFORE THE RIGHT HONOURABLE THE HOUSE OF LORDS."/> +<head>A SERMON PREACHED BEFORE THE RIGHT HONOURABLE THE HOUSE OF LORDS, +IN THE ABBEY CHURCH AT WESTMINSTER.</head> + +<p rend="font-size: x-large; text-align: center">A</p> +<p rend="font-size: x-large; text-align: center">SERMON</p> +<p rend="font-size: x-large; text-align: center">PREACHED BEFORE THE</p> +<p rend="font-size: x-large; text-align: center">RIGHT HONOURABLE THE HOUSE OF LORDS,</p> +<p rend="font-size: x-large; text-align: center">IN THE ABBEY CHURCH AT WESTMINSTER,</p> +<p rend="font-size: x-large; text-align: center">AUGUST 27, 1645;</p> +<p rend="font-size: x-large; text-align: center">BEING THE DAY APPOINTED FOR SOLEMN AND PUBLIC +HUMILIATION.</p> +<p rend="font-size: x-large; text-align: center">BY GEORGE GILLESPIE,</p> +<p rend="font-size: x-large; text-align: center">MINISTER AT EDINBURGH, 1642.</p> +<p rend="font-size: x-large; text-align: center"><q>Aliae sunt leges Caesarum, aliae Christi: +aliud Papinianus, aliud Paulus noster praecipit.</q>—<hi rend='italic'>Hieron. in +Epitaphio Fabioloe</hi></p> +<p rend="text-align: center"></p> +<p rend="text-align: center">EDINBURGH:</p> +<p rend="text-align: center">ROBERT OGLE AND OLIVER AND BOYD</p> +<p rend="text-align: center">M. OGLE & SON AND WILLIAM COLLINS, GLASGOW. J. DEWAR, +PERTH. W. MIDDLETON, DUNDEE.</p> +<p rend="text-align: center">G. & R. KING, ABERDEEN. W. M'COMB, BELFAST</p> +<p rend="text-align: center">HAMILTON, ADAMS, & CO., AND JAMES NISBET AND CO., LONDON.</p> +<p rend="text-align: center">1645.</p> +<p rend="text-align: center">REPRINTED BY A. W. MURRAY, MILNE SQUARE, EDINBURGH</p> +<p rend="text-align: center">1844.</p> + +<pb n="7-ii"/><anchor id="Pg7-ii"/> + +<div> +<index index="toc"/> +<index index="pdf"/> +<head>PREFACE TO THE READER.</head> + +<p> +I have in this sermon applied my thoughts toward +these three things: 1. The soul-ensnaring +error of the greatest part of men, who choose to +themselves such a way to the kingdom of heaven as +is broad, and smooth, and easy, and but little or nothing +at all displeasing to flesh and blood, like +him that tumbled down upon the grass and said, +<hi rend='italic'>Utinam hoc esset laborare</hi>. 2. The grumbling and +unwillingness which appeareth in very many, when +they should submit to that reformation of the +church which is according to the mind of Jesus +Christ, like them that said to the seers, <q>See not; +and to the prophets, Prophesy not unto us right +things, speak unto us smooth things,</q> Isa. xxx, 10; +and again, <q>Let us break their bands asunder, +and cast away their cords from us,</q> Psal. ii. 3. 3. +The sad and desolate condition of the kingdom of +Scotland, then calling for our prayers and tears, +and saying, <q>Call me not Naomi (pleasant), call me +Mara (bitter): for the Almighty hath dealt very +bitterly with me,</q> Ruth i. 20. We were <q>pressed +out of measure, above strength,</q> and <q>had the sentence +of death in ourselves, that we should not trust +in ourselves, but in God which raiseth the dead; who +delivered us from so great a death, and doth deliver; +in whom we trust that he will yet deliver us,</q> 2 Cor. +<pb n="7-iii"/><anchor id="Pg7-iii"/> +i. 8-10. Our brethren also <q>helping together by +prayer for us,</q> that for the mercy bestowed on us +by means of the prayers of many, thanks may be +given by many on our behalf. <q>The Lord liveth, +and blessed be my Rock: and let the God of my salvation +be exalted,</q> Psal. xviii, 46; He is our God; +and we will prepare for him an habitation; our father's +God, and we will exalt him, Exod. xv. 2; +<q>Blessed be the Lord God, the God of Israel, who +only doeth wondrous things. And blessed be his glorious +name for ever: and let the whole earth be filled +with his glory,</q> Psal. lxxii. 18, 19. Scotland +shall yet be <q>a crown of glory in the hand of the +Lord, and a royal diadem in the hand of thy God,</q> +Isa. lxii. 3; and shall be called Hephzi-bah and Beulah. +Only let us remember our evil ways, and be +confounded, and never open our mouth any more +because of our shame, when the Lord our God is +pacified towards us. Now are both kingdoms put to +a trial, whether their humiliations be filial, and whether +then can mourn for sin more than for judgment. +And let us now hear what the Spirit speaketh +to the churches, and not turn again to folly +New provocations, or the old unrepented, will create +new ones; therefore <q>sin no more, lest a worse +thing come unto us.</q> +</p> + +</div> + +<pb n="7-001"/><anchor id="Pg7-001"/> + +<div> +<index index="toc"/> +<index index="pdf"/> +<head>SERMON.</head> + +<p> +MALACHI iii. 2. +</p> + +<quote rend="display"> +<q>But who may abide the day of his coming? and +who shall stand when he appeareth? for he is +like a refiner's fire, and like fuller's soap.</q> +</quote> + +<p> +If you ask, <q>Of whom speaketh the +Prophet this, of himself or of some other +man?</q> (Acts viii. 34)—it is answered, both +by Christian and Jewish interpreters: The +Prophet speaketh this of Christ, the Messenger +of the covenant, then much longed +and looked for by the people of God, as is +manifest by the preceding verse. And as +it was fit that Malachi, the last of the prophets, +should shut up the Old Testament +with clear promises of the coming of Christ +(which you find in this and in the following +chapter), so he takes the rather occasion +from the corrupt and degenerate estate of +the priests at that time (which he had mentioned +in the former chapter) to hold forth +unto the church the promised Messiah, who +was to come unto them to purify the sons of +Levi. +</p> + +<p> +But if you ask again, Of what coming or +appearing of Christ doth the Prophet speak +this? whether of the first, or of the last, or +of any other?—the answer of expositors is +not so unanimous. Some understand the +last coming of Christ, in the glory of his +Father, and holy angels, to judge the quick +and the dead. This cannot stand with ver. +34, <q>He shall purify the sons of Levi, and +purge them,</q> &c.; but at the last judgment +it will be too late for the sons of Levi +to be purified and purged, or for Judah +and Jerusalem to bring offerings unto the +Lord, as in the days of old. +</p> + +<pb n="7-002"/><anchor id="Pg7-002"/> + +<p> +Others understand the first coming of +Christ. And of these some understand his +incarnation, or appearing in the flesh; others +take the meaning to be of his coming into +the temple of Jerusalem, to drive out the +buyers and sellers (Matt. xxi. 10-12), at +which time all the city was moved at his +coming. This exposition hath better grounds +than the other, because the coming of Christ +(here spoken of) did not precede, but soon +follow after the ministry of John Baptist, +and therefore cannot be meant of our Saviour's +incarnation, but rather of his appearing +with power and authority in the temple. +But this also falleth short, and neither expresseth +the whole nor the principal part +of what is meant in this text; for how can +it be said that the prophecy which followeth, +ver. 3, 4 (which is all of a piece with +ver. 2), was fulfilled during Christ's appearing +and sitting in the temple of Jerusalem? +or how can it be conceived that the offerings +of Judah and Jerusalem were pleasant +to the Lord at that time, when the Gentiles +were not, and the Jews would not be +brought in, to offer unto the Lord an offering +in righteousness? So that whether we +understand by Judah and Jerusalem the +Jewish church or the Christian, this thing +could not be said to be accomplished while +Christ was yet upon earth. And in like +manner, whether we understand by the sons +of Levi the priests and Levites of the Jews, +or the ministers of the gospel, it cannot be +said that Christ did, in the days of his flesh, +purify the sons of Levi as gold and silver. +</p> + +<p> +I deny not but the Lord Jesus did then +begin to set about this work. But that +<pb n="7-003"/><anchor id="Pg7-003"/> +which is more principally here intended, is +Christ's coming and appearing in a spiritual, +but yet most powerful and glorious +manner, to erect his kingdom, and to gather +and govern his churches, by the ministry +of his apostles and other ministers, whom +he sent forth after his ascension. +</p> + +<p> +Of this coming he himself speaketh, Matt. +xvi. 28, <q>Verily I say unto you, There be +some standing here which shall not taste of +death till they see the Son of man coming +in his kingdom;</q> Mark addeth, <q>with +power</q> (Mark ix. 1). Neither was that all. +He did not so come at that time as to put +forth all his power, or to do his whole +work. He hath at divers times come and +manifested himself to his churches; and +this present time is a time of the revelation +of the Son of God, and a day of his +coming. We look also for a more glorious +coming of Jesus Christ before the end be: +for <q>the Redeemer shall come to Sion</q> +(Isa. lix. 20), <q>and shall turn away ungodliness +from Jacob</q> (Rom. xi. 26); and he +shall destroy Antichrist <q>with the brightness +of his coming,</q> 2 Thess. ii. 8; in which +place the Apostle hath respect to Isa. xi. +4, where it is said of Christ, the rod of +Jesse, <q>with the breath of his lips shall he +slay the wicked.</q> There, withal, you have +the church's tranquillity, the filling of the +earth with the knowledge of the Lord, and +the restoring of the dispersed Jews, as you +may read in that chapter. Some have +observed<note place='foot'>Broughton on Rev. ix.</note> +(which ought not to pass without +observation) that the Chaldee Paraphrase +had there added the word <hi rend='italic'>Romilus</hi>: <q>He +shall slay the wicked Romilus;</q> whereupon +they challenge Arias Montanus for leaving +out that word to wipe off the reproach from +the Pope. However, the Scriptures teach +us, that the Lord Jesus will be revealed +mightily, and will make bare his holy arm, +as well in the confusion of Antichrist, as +in the conversion of the Jews, before the +last judgment and the end of all things. +</p> + +<p> +By this time you may understand what +is meant in the text by the day of Christ's +coming, or εἰσοδου,—<hi rend='italic'>coming in</hi>, as the +Septuagint read, meaning his coming, or +entering into his temple, mentioned in the +first verse; by which temple Jerome upon +the place rightly understandeth the church, +or spiritual temple. +</p> + +<p> +When this temple is built, Christ cometh +<pb n="7-004"/><anchor id="Pg7-004"/> +into it, to fill the house with the cloud of his +glory, and to walk in the midst of the seven +golden candlesticks. The same thing is +meant by his appearing: <q>When he appeareth,</q> +saith our translation; <q>When he shall +be revealed,</q>; +others read, <q>When he shall be seen,</q> or +<q>in seeing of him.</q> The original word I +find used to express more remarkable, divine, +and glorious sights, as Gen. xvi. 13, +<q>Have I also here looked after him that +seeth me?</q> xxii. 14, <q>In the mount of the +Lord it shall be seen.</q> From this word had +the prophets the name of seers, 1 Sam. ix. +9; and from the same word came the name +of visions, 2 Chron. xxvi. 5, <q>Zechariah, who +had understanding in the visions of God.</q> +</p> + +<p> +Now, but what of all this? might some +think. If Christ come, it is well,—he is +the desire of all nations. O but when +Christ thus cometh into his kingdom among +men with power, and is seen appearing +with some beams of his glory, <q>Who may +abide, and who shall stand?</q> saith the text. +How shall sinners stand before the Holy +One? How shall dust and ashes have any +fellowship with the God of glory? How +shall our weak eyes behold the Sun of righteousness +coming forth like a bridegroom out +of his chamber? Did not Ezekiel fall upon +his face at <q>the appearance of the likeness +of the glory of the Lord</q>? Ezek. i. 28. +Did not Isaiah cry out, <q>Woe is me, for I +am undone,</q> <q>for mine eyes have seen the +King, the Lord of hosts</q>? Isa. vi. 5. +</p> + +<p> +But why is it so hard a thing to abide the +day of Christ's coming, or to stand before +him when he appeareth in his temple? If +you ask of him, as Joshua did, <q>Art thou +for us, or for our adversaries?</q> (Josh. v. 13,) +he will answer you, <q>Nay; but as a captain +of the host of the Lord am I now come,</q> +(ver. 14.) If you ask of him, as the elders +of Bethlehem asked of Samuel (while they +were trembling at his coming), <q>Comest +thou peaceably?</q> He will answer you as +Samuel did, <q>Peaceably.</q> What is there +here, then, to trouble us? Doth he not +come to save, and not to destroy? Yes, to +save the spirit, but to destroy the flesh; he +will have the heart-blood of sin, that the +soul may live for ever. This is set forth by +a double metaphor: one taken from the +refiner's fire, which purifieth metals from +the dross; the other, from the fuller's soap; +others read the fuller's grass, or the fuller's +herb. Some have thought it so hard to determine, +<pb n="7-005"/><anchor id="Pg7-005"/> +that they have kept into the translation +the very Hebrew word <hi rend='italic'>borith</hi>. Jerome +tells us,<note place='foot'>In Jer. ii. 2.</note> that the fuller's herb which +grew in the marsh places of Palestina, had +the same virtue for washing and making +white which nitre hath. Yet I suppose the +fuller's soap hath more of that virtue in it +than the herb could have. However it is +certain that ברר,—<hi rend='italic'>borith</hi>, cometh from a +word which signifieth to make clean, according +to that, Mark ix. 3, <q>His raiment became +shining, exceeding white as snow; so +as no fuller on earth can white them.</q> +</p> + +<p> +But to whom will Christ thus reveal himself? +And who are they whom he will refine +from their dross, and wash from their +filthiness? That we may know from the +two following verses: He is not a refiner's +fire to those that are <q>reprobate silver,</q> +(Jer. vi. 30,) and can never be refined; +neither is he as fuller's soap to those whose +spot <q>is not the spot of his children</q> (Deut. +xxxii. 5): nay, Christ doth not thus lose +his labour, but he refineth and maketh +clean the sons of Levi, also Judah and Jerusalem. +This, I doubt not to aver, doth +principally belong to the Jews, for to them +pertain the promises (Rom. ix. 4), saith the +Apostle, and the natural branches shall be +graffed into their own olive-tree (xi. 24); but +it belongeth also to us Gentiles, who are cut +out of the wild olive-tree, and are graffed +into the good olive-tree. God hath persuaded +Japhet to dwell in the tents of Shem; +and so we are now the Judah and Jerusalem, +and our ministers the sons of Levi. +God's own church and people, even the best +of them, have need of this refiner's fire and +of this fuller's soap. +</p> + +<p> +And so much for the scope, sense, and +coherence of the text. The general doctrine +which offereth itself to us from the +words, is this:— +</p> + +<p> +<q>The way of Christ, and fellowship with +him, is very difficult and displeasing to our +sinful nature, and is not so easy a matter +as most men imagine.</q> +</p> + +<p> +First of all, this doth clearly arise out +of the text. As when the people said to +Joshua, <q>God forbid that we should forsake +the Lord, to serve other gods,</q> (Josh. +xxiv. 16,) Joshua answered, <q>Ye cannot +serve the Lord, for he is an holy God; he +is a jealous God,</q> (ver. 19.) Just so doth +the Prophet here answer the Jews, when +<pb n="7-006"/><anchor id="Pg7-006"/> +they were very much desiring and longing +for the Messiah, promising to themselves +comfort, and peace, and prosperity, and the +restoring of all things according to their +heart's desire, if Christ were once come. +Nay, saith the Prophet, not so: <q>Who may +abide the day of his coming, and who shall +stand when he appeareth?</q> +</p> + +<p> +Secondly, Other scriptures do abundantly +confirm it: The doctrine of Jesus Christ +was such as made many of his disciples say, +<q>This is an hard saying; who can hear it?</q> +John vi. 60. And from that time many +of them <q>went back, and walked no more +with him.</q> A young man, a ruler, who came +to him with great affection, was so cooled and +discouraged at hearing of the cross, and selling +of all he had, that he went away sad and +sorrowful, Mark x. 21, 22. The apostles +themselves having heard him say, that <q>it +is easier for a camel to go through the eye +of a needle, than for a rich man to enter into +the kingdom of God,</q> <q>they were exceedingly +amazed [at this doctrine], saying, +Who then can be saved?</q> Matt. xix. 24, +25. As for his life and actions, they were +such that not only did the Gadarenes beseech +him to depart out of their coasts +(Matt. viii. 34), but his own friends and +kinsfolks were about <q>to lay hold on him: +for they said, He is beside himself,</q> Mark +iii. 21. His sufferings were such, that all +his disciples did forsake him, and went away +every man to his own home again. And +what shall be the condition of those that will +follow him? If we will indeed be his disciples, +he hath forewarned us to sit down +first, and count our cost, Luke xiv. 28. He +hath told us, It will cost us no less than the +bearing of the cross, the forsaking of all, +yea, which is hardest of all, the denying of +ourselves, John v. 26; ii. 33. We must +even cease to be ourselves, and cannot be +his, except we leave off to be our own, +Matt. xvi. 24. And what shall the world +think of us all this while? <q>Know ye not +(saith James) that the friendship of the +world is enmity with God? whosoever +therefore will be a friend of the world is +the enemy of God,</q> James iv. 4; <q>Let no +man deceive himself (saith Paul). If any +man among you seemeth to be wise in this +world, let him become a fool, that he may +be wise,</q> 1 Cor. iii. 18. What do ye think +now? Are not all these hard sayings for +flesh and blood to hear? I might add +much more of this kind. +</p> + +<pb n="7-007"/><anchor id="Pg7-007"/> + +<p> +Thirdly, Thus it must be, to set the +higher value upon Christ, and upon the lot +of God's children: <q>Will I offer burnt-offerings +to the Lord my God (saith David) +of that which doth cost me nothing</q>? 2 +Sam. xxiv. 24. And shall our lines fall to +us in pleasant places? or shall we have a +goodly heritage which doth cost us nothing? +How should the preciousness of the saint's +portion be known, if we lose nothing that +is dear to us to come by it? Phil. iii. 7, +<q>What things were gain to me, those I +counted loss for Christ;</q> Matt. xiii. 44-46, +<q>The kingdom of heaven is like unto treasure +hid in a field; the which when a man +hath found, he hideth, and for joy thereof +goeth and selleth all that he hath, and buyeth +that field. Again, the kingdom of heaven +is like unto a merchant-man seeking +goodly pearls; who, when he had found one +pearl of great price, went and sold all that +he had, and bought it.</q> Jacob's family +must give away all the strange gods, and all +their ear-rings also (Gen. xxxv. 4), before +they get leave to build an altar unto the +Lord at Bethel; Abraham must get him +out of his country, and from his kindred, if +he will come unto the land which the Lord +will show him; Moses must forsake the +court of Egypt, if he will take him to the +heritage of Jacob his father; the disciples +must leave ships, nets, fathers, and all, if +they will follow Christ. And as they who +come in sight of the south pole lose sight of +the north pole, so, when we follow Christ, +we must resolve to forsake somewhat else, +yea, even that which is dearest to us. +</p> + +<p> +Fourthly, If it were not so, there should +be no sure evidence of our closing in covenant +with Christ; for then, and never till +then, doth the soul give itself up to Christ +to be his, and closeth with him in a covenant, +when it renounceth all other lovers, +that it may be his only. Shall a woman be +married to a husband with the reservation of +another lover, or upon condition that she +shall ever stay in her father's house? So +the soul cannot be married to Christ, except +it not only renounce its bosom sins, lusts, +and idols, but be content also to part with +the most lawful creature-comforts for his +sake: <q>Forget also thine own people, and +thy father's house,</q> Psal. xlv. 10. The repudiating +of creature-comforts, and a covenant +with Christ, go hand in hand together, +Isa. lv. 2, 3. Nahash would not make a +covenant with the men of Jabesh-Gilead, +<pb n="7-008"/><anchor id="Pg7-008"/> +unless they would pluck out their right eyes, +intending (as Josephus gives the reason) to +disable them from fighting or making war; +for the buckler or shield did cover their +left eye when they fought, so that they had +been hard put to it, to fight without the +right eye. This was a cruel mercy in him; +but it is a merciful severity in Christ, that +he will make no covenant with us, except +the right eye of the old man of sin in us be +put out. +</p> + +<p> +O then, let us learn from all this how +miserably many a poor soul is deluded, +imagining, as the Jews did, that Christ +shall even satisfy their carnal and earthly +desires, and that the way of salvation is +broad and easy enough. If the way of +Christ be such as you have now heard, then +surely they are far from it, who give loose +reins to the flesh, as David did to Adonijah +(1 Kings i. 6; Eccl. ii. 10); who have not +displeased their flesh at any time, nor said, +<q>Why hast thou done so?</q> who do not +withhold their heart from any joy, and +whatsoever their eyes desire, they keep it +not from them; who are like the <q>wild ass +used to the wilderness, that snuffeth up the +wind at her pleasure</q> (Jer. ii. 24), and like +<q>the swift dromedary, traversing her ways</q> +(ver. 23); who cannot endure to be enclosed +into so narrow a lane as ministers describe +the way to heaven to be. These are like +fed oxen, which have room enough in the +meadows, but they are appointed for slaughter, +when the labouring oxen, which are kept +under the yoke, shall be brought home to +the stall and fed there. Was it not so with +the rich man and Lazarus? Luke xvi. 25. +Nay, and many of the children of God fall +into this same error, of making the way of +Christ broader and easier than ever Christ +made it, and taking more liberty than ever +he allowed; therefore mark ye well our Saviour's +words: <q>Enter ye in at the strait +gate: for wide is the gate, and broad is the +way, that leadeth to destruction, and many +there be which go in thereat: because strait +is the gate, and narrow is the way, which +leadeth unto life, and few there be that find +it,</q> Matt. vii. 13, 14. There be but few +that seek it, and yet fewer that find it, but +fewest of all that enter in at it. +</p> + +<p> +But how doth all this agree with Matt. +xi. 30, <q>For my yoke is easy, and my burden +is light;</q> and 1 John v. 3, <q>His commandments +are not grievous.</q> +</p> + +<p> +I answer, 1. That is spoken to poor +<pb n="7-009"/><anchor id="Pg7-009"/> +souls that are labouring and heavy laden; +a metaphor taken from beasts drawing a full +cart,—which both labour in drawing, and +are weary in bearing. But my text speaketh +to those that are like undaunted heifers, +and like bullocks unaccustomed to the yoke. +The same Christ is a sweet and meek Christ +to some, but a sour and severe Christ to +others. +</p> + +<p> +2. Christ's yoke is easy in comparison of +the yoke of the law, which neither we nor +our fathers were able to bear. +</p> + +<p> +3. As wisdom is easy to him that understandeth, +so is Christ's yoke easy, and his +burden light, to those that are well acquainted +with it, and have good experience +of it: <q>When thou goest, thy steps +shall not be straitened; and when thou +runnest, thou shall not stumble,</q> Prov. iv. +12: this is spoken of the way of wisdom. +But he saith, <q>When thou goest,</q> not +<q>when thou beginnest,</q> or <q>when thou +enterest.</q> If thou art but once upon thy +progress, going and running, thou shalt find +the way still the easier, and still the sweeter. +</p> + +<p> +4. Mark Christ's own words: It is a +yoke, though an easy one, and a burden, +though a light one: a yoke to the flesh, +but easy to the spirit; a burden to the old +man, but light to the new man. He poureth +in wine and oil into our wounds: oil to +cherish them, and wine to cleanse them. +He can both plant us as trees of righteousness, +and at the same time lay the axe to +the root of the old tree: he will have mercy +upon the sinner, but no mercy upon the +sin; he will save the soul, but yet so as by +fire. +</p> + +<p> +And thus much, in general, of the difficulty +and hardship of the way of Christ,—the +great point held forth in this text; +which I have the rather insisted upon, as a +necessary foundation for those particulars +which I am to speak of. Were this principle +but rightly apprehended, it were easy to +persuade you when we come to particulars. +</p> + +<p> +Some Papists have alleged this text for +their purgatory. Here is indeed a purgatory, +and a fire of purgatory, and such a +purgatory that we must needs go through +it before we can come to heaven. But this +purgatory is in this world, not in the world +to come. The flesh must go through it, +and not the soul separated: and it must +purge us from mortal, not from venial sins; +and by a spiritual, not a material fire. +</p> + +<p> +I will now come to the particulars: Christ +<pb n="7-010"/><anchor id="Pg7-010"/> +is to us as a refiner's fire, and as fuller's soap, +three ways: in respect of, 1. Reformation; +2. Tribulation; 3. Mortification;—which +make not three different senses, but three +harmonious parts of one and the same sense. +</p> + +<p> +I begin with <hi rend='italic'>reformation</hi>; concerning +which I draw this doctrine from the text:— +</p> + +<p> +<q>The right reformation of the church, +which is according to the mind of Jesus +Christ, is not without much molestation +and displeasure to men's corrupt nature. +It is a very purgatory upon earth: it is +like the fire to drossy silver, and like +fuller's soap to slovenly persons, who would +rather keep the spots in their garments +than take pains to wash them out.</q><note place='foot'>Gualt., +hom. 8, In Malach.: Vult enim docere +propheta, venturum quidem Christum, sed reformatorem +fore, et acerrimum divini cultum vindicem.</note> +</p> + +<p> +Look but upon one piece of the accomplishment +of this prophecy, and by it judge +of the rest. When Christ cometh to Jerusalem, +<q>meek, and sitting upon an ass</q> +(as the Prophet said), all the city is troubled +at his coming, Matt. xxi. 5,10; when +he had but cast out the buyers and sellers +out of the temple, the priests and scribes +begin to plot his death, Luke xix. 45, 47; +nay, where Christ and the gospel cometh, +there is a shaking of heaven and earth, +Hag. ii. 6. The less wonder if I call reformation +like a refiner's fire. The dross of a +church is not purged away without this violence +of fire. +</p> + +<p> +This is the manner of reformation held +forth in Scripture, and that in reference, +1. To magistrates and statesmen; 2. To +ministers; 3. To a people reformed; 4. To +a people not reformed. +</p> + +<p> +In reference to magistrates and statesmen, +reformation is a fire that purgeth +away the dross: Isa. i. 25, <q>And I will +turn my hand upon thee, and purely purge +away thy dross, and take away all thy tin.</q> +Here is the refiner's fire; and the Chaldee +Paraphrase addeth the fuller's <hi rend='italic'>borith</hi>. Then +followeth, ver. 26, <q>And I will restore thy +judges as at the first, and thy counsellors +as at the beginning: afterward thou shalt +be called, The city of righteousness, The +faithful city.</q> Interpreters note upon that +place, that no effectual reformation can be +looked for till rulers and magistrates be reformed; +and that therefore the Lord promiseth +to purge away the dross and tin of +corrupt rulers and judges, and to give his +people such judges and rulers as they had +<pb n="7-011"/><anchor id="Pg7-011"/> +of old, Moses, Joshua, the judges, David, +Solomon, and the like. +</p> + +<p> +In reference to ministers the doctrine is +most clear. The next words after my text +tell you, that this refining fire is specially +intended for purifying the sons of Levi. +The same thing we have more largely, +though more obscurely, in 1 Cor. iii. 12-15. +I do not say that the Apostle there meaneth +only of times of reformation, but this I +say, that it holdeth true, and most manifestly, +too, of times of reformation; and that +this is not to be excluded, but to be taken +in as a principal part of the Holy Ghost's +intendment in that scripture.<note place='foot'>Gualther +on the place. Martyr on the place. +Accessione temporis declarantur. Experimur hodie +retegi complura quæ a multis annis latuerunt,—Gualther. +Orietur dies, id est, clarior lux +veritatis, quæ omnia protrabet,—Tossanus. Mundus +tandem agnoscet vanitatem traditionum +humanarum.</note> He is speaking +of the ministers of the gospel and their +ministry, supposing always that they build +upon Christ, and hold to that true foundation. +Upon this foundation some build +gold, silver, precious stones; that is, such +preaching of the word, such administration +of the sacraments, such a church discipline, +and such a life as is according to the word, +and savoureth of Christ: others build wood, +hay, stubble; whereby is meant whatsoever +in their ministry is unprofitable, unedifying, +vain, curious, unbeseeming the gospel; for +the ministers of Christ must be purified, +not only from heresy, idolatry, profaneness, +and the like, but even from that which is +frothy and unedifying, which savoureth not +of God's Spirit, but of man's. Now, saith +the Apostle, <q>Every man's work shall be +made manifest, for the day shall declare it, +because it shall be revealed by fire, and the +fire shall try every man's work of what sort +it is.</q> The church shall not always be deluded +and abused with vanities that cannot +profit. A time of light and reformation +discovereth the unprofitableness of those +things wherewith men did formerly please +and satisfy themselves. There is a fire which +will prove every man's work, even an accurate +trial and strict examination thereof, according +to the rule of Christ; a narrow inquiry +into, and exact discovery of every +man's work (for so do our divines<note place='foot'>Chamier-Panst., +tom. 3, lib. 26, cap. 13, 14.</note> understand +the fire there spoken of), whether +this fiery trial be made by the searching +and discovering light of the word in a time +<pb n="7-012"/><anchor id="Pg7-012"/> +of reformation, or by afflictions, or in a +man's own conscience at the hour of death. +If by some or all of these trials, a minister's +work be found to be what it ought to be, he +shall receive a special reward and praise; +but if he have built wood, hay, and stubble, +he shall be like a man whose house is set on +fire about his ears; that is, he shall suffer +loss, and his work shall be burnt, yet himself +shall escape, and get his life for a prey, +<q>so as by fire;</q> that is, so that he can +abide that trial and examination whereby +God distinguisheth between sincere ones +and hypocrites; or, so that he be found +to have been otherwise a faithful minister, +and to have built upon a right foundation. +</p> + +<p> +In the third place, you shall find reformation +to be a refining fire in reference to +a people or church reformed: <q>He that is +left in Zion, and he that remaineth in Jerusalem, +shall be called holy,</q> saith the Prophet; +<q>when the Lord shall have washed +away the filth of the daughters of Zion, +and shall have purged the blood of Jerusalem +from the midst thereof, by the spirit of +judgment, and by the spirit of burning,</q> +Isa. iv. 3, 4. Where you may +understand<note place='foot'>Bullinger on the place.</note> +by the filth of the daughters of Zion, their +former idolatries, and such like abominations +against the first table (which the prophets +call often by the name of filth and +pollution); and by the blood of Jerusalem, +the sins against the second table. These +the Lord promiseth to purge away by the +spirit of judgment; that is, by a spirit of +reformation (according to that John xii. 31, +<q>Now is the judgment of this world: now +shall the prince of this world be cast out</q>). +Which spirit of reformation is also a spirit +of burning; even as the Holy Ghost is elsewhere +called fire (Matt. iii. 11), and did come +down upon the apostles in the likeness of cloven +tongues of fire (Acts ii. 3). The spirit of +reformation may be the rather called the spirit +of burning, because ordinarily reformation +is not without tribulation (as we shall hear) +and by the voice of the rod doth the Spirit +speak to men's consciences. When the +Lord hath thus washed away the filthy +spots, and burnt away the filthy dross of +his church, then (Isa. iv. 5) she becomes a +glory or a praise in the earth; and the promise +is, that <q>upon all the glory shall be +a defence:</q> but, you see, she is not brought +<pb n="7-013"/><anchor id="Pg7-013"/> +to that condition till she go through the refiner's +fire. It is no easy matter to cast +Satan out of a person,—how much less to +cast his kingdom out of a land? Another +place for the same purpose we find, Zech. +xiii. 9: When two parts of the land are +cut off, the remnant which escape, the third +part which is <q>written to life in Jerusalem,</q> +even they must be brought through +the fire. <q>I will bring the third part +through the fire (saith the Lord), and will +refine them as silver is refined, and will try +them as gold is tried.</q> This is the fiery +trial of affliction, but the fruit of it is a +blessed reformation, to make the church as +most pure refined gold: <q>They shall call +on my name, and I will hear them;</q> that +is, they shall no longer worship idols, but +me only, and they shall offer to the Lord +an offering in righteousness, which shall be +accepted. And what more? <q>I will say +It is my people; and they shall say, The +Lord is my God.</q> Behold, a reforming +people and a covenanting people. But he +that hath his fire in Zion, and his furnace +in Jerusalem (Isa. xxxi. 9), doth first refine +them and purify them. We are not reformed, +in God's account, till the refining +fire have purged away our dross; till we be +refined as silver is refined, and tried as gold +is tried. +</p> + +<p> +Lastly, In reference to a people not reformed, +hear what the Prophet saith: Jer. +vi. 28-30, <q>They are brass and iron; they +are all corrupters. The bellows are burnt, +the lead is consumed of the fire, the founder +melteth in vain; for the wicked are not +plucked away. Reprobate silver shall men +call them, because the Lord hath rejected +them.</q> The Chaldee Paraphrase expoundeth +it of the prophets who laboured in vain, +and spent their strength for nought, speaking +to the people in the name of the Lord, +to turn to the law and to the testimony; +but they would not turn. +</p> + +<p> +I might draw many uses from this doctrine; +but I shall content myself with these +few:— +</p> + +<p> +First of all, it reproveth that contrary +principle which carnal reason suggesteth: +Reformation must not grieve, but please; +it must not break nor bruise, but heal and +bind up; it must be an acceptable thing, +not displeasing; it must be <q>as the voice of +harpers harping with their harps,</q> but not +<pb n="7-014"/><anchor id="Pg7-014"/> +<q>as the voice of many waters,</q> or <q>as the +voice of great thunders.</q> Thus would many +heal the wound of the daughter of Zion +slightly, and daub the wall with untempered +mortar, and so far comply with the sinful +humours and inclinations of men, as, in effect, +to harden them in evil, and to strengthen +their hands in their wickedness; or at +least, if men be moralised, then to trouble +them no farther. Saith not the Apostle, +<q>If I yet pleased men, I should not be the +servant of Christ</q>? Gal. i. 10; and again, +<q>The carnal mind is enmity against God; +for it is not subject to the law of God, neither +indeed can be,</q> Rom. viii. 7. So that +either we must have a reformation displeasing +to God, or displeasing to men. It +is not the right reformation which is not +displeasing to a Tobiah, to a Sanballat, to a +Demetrius, to the earthly-minded, to the +self-seeking politicians, to the carnal and +profane; it is but the old enmity between +the seed of the woman and the seed of the +serpent (Gen. iii. 15): nay, what if reformation +be displeasing to good men, in so far as +they are unregenerate, carnal, earthly, proud, +unmortified (for <q>who can say, I have made +my heart clean, I am pure from my sin,</q> +Prov. xx. 9)? What if a Joshua envy Eldad +and Medad (Num. xi. 27-29)? What +if an Aaron and a Miriam speak against +Moses (xii. 1, 2)? What if a religious Asa +be wroth with the seer (2 Chron. xvi. 10)? +What if a David will not alter his former +judgment, though very erroneous, and will +not (no, not after better information) have +it thought that he was in an error (2 Sam. +xix. 29)? What if a Jonah refuse to go +to Nineveh when he is called (Jonah i. 3)? +What if the disciples of Christ must be +taught to be more humble (Mark ix. 33-35)? +What if Peter must be reproved by +Paul for his dissimulation (Gal. ii. 11)? +What if Archippus must be admonished to +attend better upon his ministry (Col. iv. +17)? What if Christ must tell the angels +of the churches that he hath somewhat +against them (Rev. ii., iii.)? If reformation +displease both evil men, and, in some +respect, good men, this makes it no worse +than <q>a refiner's fire;</q> and so it must be, +if it be according to the mind of Christ. +</p> + +<p> +My second and chief application shall be +unto you, my noble lords. If you be willing +to admit such a reformation as is according +to the mind of Christ, as is like the +<q>refiner's fire</q> and <q>fuller's soap,</q> then, +<pb n="7-015"/><anchor id="Pg7-015"/> +in the name of the Lord Jesus Christ (who +will say, ere long, to every one of you, +<q>Give an account of thy stewardship; for +thou mayest be no longer steward,</q> Luke +xvi. 2), I recommend these three things unto +you,—I mean, that you should make use of +this <q>refiner's fire</q> in reference to three +sorts of dross: 1. The dross of <emph>malignancy</emph>; +2. The dross of <emph>heresy and corruption in +religion</emph>; 3. The dross of <emph>profaneness</emph>. +</p> + +<p> +Touching the first of these, take the wise +counsel of the wise man, Prov. xxv. 4, 5, +<q>Take away the dross from the silver, and +there shall come forth a vessel for the finer. +Take away the wicked from before the +king, and his throne shall be established in +righteousness.</q> Remember, also, the fourth +article of your solemn league and covenant, +by which you have obliged yourselves, with +your hands lifted up to the most high God, +to endeavour the discovery, trial, and condign +punishment of all such as have been, +or shall be incendiaries, malignants, or evil +instruments, by hindering the reformation +of religion, dividing the king from his people, +or one of the kingdoms from another, +or making any faction or parties among the +people contrary to this covenant. There +was once a compliance between the nobles of +Judah and the Samaritans, which I hope +you do not read of without abominating the +thing: You find it, Neh. vi. 17, 19, <q>In +those days the nobles of Judah sent many +letters unto Tobiah, and the letters of Tobiah +came unto them. Also (saith Nehemiah) +they reported his good deeds before +me, and uttered my words to him.</q> +But you have also the error of a godly man +set before you as a rock to be avoided, 2 +Chron. xix. 2, <q>Shouldest thou help the +ungodly, and love them that hate the Lord? +therefore is wrath upon thee from before +the Lord.</q> I am not to dwell upon this +point: <q>I speak as to wise men, judge ye +what I say.</q> +</p> + +<p> +In the second place, think of the extirpation +of heresy and of unsound dangerous +doctrine, such as now springeth up apace, +and subverted the faith of many. There +is no heretic nor false teacher which hath +not some one fair pretext or another; but +bring him once to be tried by this refining +fire, he is found to be <q>like a potsherd covered +with silver dross,</q> Prov. xxvi. 23. +<q>What is the chaff to the wheat?</q> saith the +Lord (Jur. xxiii. 28), and what is the dross +to the silver? If this be the way of Christ +<pb n="7-016"/><anchor id="Pg7-016"/> +which my text speaketh of, then, sure, that +which now passeth under the name of <q>liberty +of conscience</q> is not the way of Christ. +Much hath been written of this question; +for my part I shall, for the present, only +offer this one argument: If liberty of conscience +ought to be granted in matters of +religion, it ought also to be granted in matters +civil or military; but liberty of conscience +ought not to be granted in matters +civil or military, as is acknowledged, therefore +neither ought it to be granted in matters +of religion. Put the case: Now there +be some well-meaning men, otherwise void +of offence, who, from the erroneous persuasion +of their consciences, think it utterly +sinful, and contrary to the word of God, to +take arms in the Parliament's service, or to +contribute to this present war, or to obey +any ordinance of the lords and commons, +which tendeth to the resisting of the king's +forces. Now compare this case with the +case of a Socinian, Arminian, Antinomian, +or the like: they both plead for liberty of +conscience; they both say our conscience +ought not to be compelled, and if we do +against our conscience, we sin. I beseech +you, how can you give liberty of conscience +to the heretic, and yet refuse liberty of conscience +to him that is the conscientious recusant +in point of the war? I am sure +there can be no answer given to this argument +which will not be resolved into this +principle: Men's consciences may be compelled +for the good of the state, but not for +the glory of God; we must not suffer the +state to sink, but if religion sink we cannot +help it. This is the plain English of it. +</p> + +<p> +When I speak against liberty of conscience, +it is far from my meaning to advise +any rigorous or violent course against such +as, being sound in the faith, and holy in +life, and not of a turbulent or factious carriage, +do differ in smaller matters from the +common rule. <q>Let that day be darkness; +let not God regard it from above, neither +let the light shine upon it</q> (Job. iii. 4), in +which it shall be said that the children of +God in Britain are enemies and persecutors +of each other. He is no good Christian +who will not say Amen to the prayer of +Jesus Christ (John xvii. 21), that all who +are his may be one in him. If this be heartily +wished, let it be effectually endeavoured; +and let those who will choose a dividing +way rather than a uniting way bear the +blame. +</p> + +<pb n="7-017"/><anchor id="Pg7-017"/> + +<p> +The third part of my application shall be +to stir you up, right honourable, to a willing +condescending to the settling of church-government, +in such a manner, as that neither +ignorant nor scandalous persons may +be admitted to the holy table of the Lord. +Let there be, in the house of God, fuller's +soap, to take off those who are <q>spots in your +feasts,</q> and a refining fire to take away the +dross from the silver. Psal. cxix. 119, <q>Thou +puttest away all the wicked of the earth like +dross,</q> saith David. Take away, therefore, +the wicked from before the King of glory, +for they shall not stand before him who +hateth <q>all workers of iniquity,</q> Psal. v. 5. +You see God puts all profane ones in one +category, and so should you. There is a +like reason against seven, and against seventy +scandals; or, if you please to make a +catalogue of seven, you may, provided it be +such as God himself makes in the fifth verse +of this chapter, where seven sorts are reckoned +forth, as some interpreters compute; +but the last of the seven is general and comprehensive, +καὶ τοὺς φοβουμένους με, as the +Septuagint have it,—<hi rend='italic'>and those that fear +not me</hi>,—those, saith one, who are called in +the New Testament ἀσεβείς,—<hi rend='italic'>ungodly</hi>. +Jerome noteth upon the place,<note place='foot'>Grotius, +Annot. in Mal. iii.</note> that though +men shall not be guilty of the aforementioned +particulars, yet God makes this crime +enough, that they are ungodly. Nay, I +dare undertake to draw out of Erastus himself, +the great adversary, a catalogue of seven +sorts of persons to be kept off from +the Lord's table, and such a catalogue as +godly ministers can be content with. But +of this elsewhere. +</p> + +<p> +Most horribly hath the Lord's table been +profaned formerly in this kingdom, by the +admission of scandalous persons. God will +wink at it no longer,—now is the opportunity +of reformation. The Parliament of +England, if any state in the world, oweth +much to Jesus Christ; and he will take it +very ill at your hands, if ye do him not +right in this. I say do him right; for, alas! +what is it to ministers? It were more for +their ease, and for pleasing of the people, to +admit all; but a necessity is laid upon us, +that we dare not do it; and woe unto us if +we do it. And for your part, should you +not establish such a rule as may put a difference +between the precious and the vile, +the clean and the unclean, you shall in so +<pb n="7-018"/><anchor id="Pg7-018"/> +far make the churches of Christ in a worse +condition, and more disabled to keep themselves +pure, than either they were of old +under pagan emperors, or now are under +popish princes, you shall also strengthen, +instead of silencing, the objections both of +Separatists<note place='foot'>See Mr Robinson's +<hi rend='italic'>Apology</hi>, cap. 12.</note> and +Socinians,<note place='foot'>Faustus Socinus +wrote a book to prove that all those in the reformed churches of +Poland, who desire to be truly godly, ought to separate themselves, and +join with the assemblies, who (saith he) are falsely +called Arians and Ebionites. One of his arguments +is this, because, in those reformed churches, there +is a great neglect of church discipline, whereby it +cometh to pass that scandalous persons are admitted +to the Lord's table. The same argument is +pressed against some Lutheran churches by Schlichtingius, +<hi rend='italic'>Disput pro Socino Contra Memerum</hi>, p. 484. +Licet vero dolendum sit talis promiscue passim +que fieri, et abiisse in morem pejus tamen adhuc +est quod malis istis, præter conciones interdam ali +quas, quibuedam in locis, nulla adhibeatur medici +na, nec rectores ecclesiarum hæc cura tangat, ut vi +tia tam late grassantia, disciplina et censura ecclesiastica, +ab ipso Christo et apostolis instituta coer +ceantur. Unde factum est ut non solum ista pec +cata, qua leviora videntur, acd etiam alia graviora, +puta comessationes, compotationes, chrietates, acortationes, +libidines, iræ, inimicitiæ, vimæ, obtrectationes, +ædes ac bella, diluvio quodam ecclesiastico +iundarint.</note> who have, with +more than a colour of advantage, opened +their mouths wide against some reformed +churches, for their not exercising of discipline +against scandalous and profane persons, +and particularly for not suspending +them from the sacrament of the Lord's +supper. Nay, which is yet more, if you +should refuse that which I speak of, you +shall come short of that which heathens +themselves, in their way, did make conscience +of, for they did interdict and keep +off from their holy things all such as they +esteemed profane and scandalous, whom +therefore they called ἐναγεῖς, that is, accused +or delated persons. In this manner +was Alchibades excommunicate at Athens, +and Virginia at Rome, the former recorded +by Plutarch, the latter by Livius. I trust +God shall never so far desert this Parliament +as that, in this particular, pagan and +popish princes, Separatists, Socinians and +heathens shall rise up in judgment against +you. I am persuaded better things of you, +and things that accompany salvation; and, +namely, that you will not suffer the name +and truth of God to be, through you, blasphemed +and reproached. +</p> + +<p> +Do ye not remember the sad sentence +against Eli and his house, <q>Because his +sons made themselves vile, and he restrained +<pb n="7-019"/><anchor id="Pg7-019"/> +them not,</q> 1 Sam. iii. 13. The Apostle +tells us, that the judgment of God abideth +not only on those that commit sin, but those +also who consent with them, Rom. i. 32. +Aquinas upon that place saith, We may consent +to the sins of others two ways: 1. Directly, +by counselling, approving, &c.; 2. +Indirectly, by not hindering when we can. +And so did Eli consent to the vileness of +his sons, because, though he reproved them, +he did not restrain them. +</p> + +<p> +There is a law, Exod. xxi. 29, <q>But if +the ox were wont to push with his horn in +time past, and it hath been testified to his +owner, and he hath not kept him in, but +that he hath killed a man or woman; the +ox shall be stoned, and his owner also shall +be put to death.</q> It could be no excuse to +say, I intended no such thing, and it is +a grief of heart to me that such mischief is +done. That which I aim at is this: The +Directory which you have lately established +saith, <q>The ignorant and the scandalous are +not fit to receive this sacrament of the +Lord's supper;</q> and therefore ministers are +appointed to warn all such in the name of +Christ, that they presume not to come to +that holy table. It is now desired that this, +which you have already acknowledged to be +according to the word of God and nature of +that holy ordinance, may be made effectual, +and, for that end, that the power of discipline +be added to the power of doctrine, +otherwise you are guilty, in God's sight, of +not restraining those that make themselves +vile. +</p> + +<p> +In the third and last place, I shall apply +my doctrine to the sons of Levi, and that in +a twofold consideration: 1. Actively; 2. +Passively. +</p> + +<p> +Actively, because, if we be like our Master, +even followers of Jesus Christ, or partakers +of his unction, then our ministry will +have not only light, but fire in it,—we must +be burning as well as shining lights (John v. +35), not only shining with the light of knowledge, +and of the doctrine which is according +to godliness, but burning also with zeal for +reforming abuses, and purging of the church +from the dross thereof. Which made Augustine<note place='foot'>Enar +in Psal. civ: Cum audis, ignis est minister +Dei, incensurum illum putas? Incendat licet sed +foenum tuum, id est, carnalia omnia tua desideria.</note> +to apply propologically to ministers, +that which is said of the angels of heaven, +Psal. civ. 4, <q>Who maketh his angels spirits; +his ministers a flaming fire.</q> Satan +<pb n="7-020"/><anchor id="Pg7-020"/> +hath many incendiaries against the kingdom +of Christ. O that we were Christ's +incendiaries against the kingdom of Satan! +If we will indeed appear zealous for the +Lord, let it not seem strange if the adversaries +of reformation say of us, as they said of +the apostles themselves, <q>These that have +turned the world upside down are come +hither also,</q> Acts xvii. 6. Yet it shall be +no grief of heart to us afterward, but peace +and joy unspeakable, that we have endeavoured +to do our duty faithfully. +</p> + +<p> +Passively also the application must be +made, because the sons of Levi must, in the +first place, go through this refining fire +themselves, and they, most of all other men, +have need to be, and must be, refined from +their dross. I find in Scripture that these +three things had a beginning among the +priests and prophets: 1. Sin, error, and +scandal, beginneth at them, Jer. l. 6, <q>Their +shepherds have caused them to go astray;</q> +xxiii. 15, <q>From the prophets of Jerusalem +is profaneness gone forth into all the +land.</q> 2. Judgment begins at them, Ezek. +ix. 6, <q>Slay utterly old and young,—and begin +at my sanctuary.</q> 3. The refining work +of reformation beginneth, or ought to begin, +at the purging and refining of the sons of +Levi; so you have it in the next words after +my text, and where Hezekiah beginneth +his reformation at the sanctifying of +the priests and Levites, 2 Chron. xxix. 4, +5, &c. But as it was then in Judah, it is +now in England, some of the sons of Levi +are more upright to sanctify themselves than +others. The fire that I spake of before will +prove every man and his work. +</p> + +<p> +I am sorry I have occasion to add a third +application. But come on, and I will show +you greater things than these. What will +you say, if any be found among the sons of +Levi, that will neither be active nor passive +in the establishing of the church-refining +and sin-censuring government of Jesus +Christ, but will needs appear upon the stage +against it. This was done in a late sermon +now come abroad, which hath given no small +scandal and offence. I am confident every +other godly minister will say, let my tongue +cleave to the roof of my mouth before I do +the like. +</p> + +<p> +I have done with that which the text +holds forth concerning reformation. The +second way how Christ is like a refiner's +fire, and like fuller's soap, is in respect of +tribulation, which either followeth or accompanieth +<pb n="7-021"/><anchor id="Pg7-021"/> +his coming into his temple. Affliction +is indeed a refining fire: Psal. lxvi. 10, +<q>For thou, O God, hast proved us: thou +hast tried us, as silver is tried;</q> ver. 12, +<q>We went through fire and through water;</q> +1 Pet. i. 6, 7, <q>Ye are in heaviness through +manifold temptations; that the trial of your +faith, being much more precious than of +gold that perisheth, though it be tried with +fire, might be found unto praise,</q> &c. Affliction +is also the fuller's soap to purify and +make white: Dan. xi. 35; xii. 10, <q>Many +shall be purified, and made white, and +tried;</q> where the same word is used from +which I said before the fuller's soap hath its +name. +</p> + +<p> +The doctrine shall be this: <q>Tribulation +doth either accompany or follow after the +work of reformation or purging of the house +of God.</q> So it was when Christ himself +came into his temple: Luke xii. 49, 51, <q>I +am come to send fire on the earth. Suppose +ye that I am come to give peace on +earth? I tell you, Nay; but rather division;</q>—so +it was when the Apostles were +sent forth into the world: Peter applieth +to that time the words of Joel, <q>And I +will show wonders in heaven above, and +signs in the earth beneath; blood, and fire, +and vapour of smoke: the sun shall be turned +into darkness, and the moon into blood,</q> +Acts ii. 19, 20. The meaning is, such tribulation +shall follow the gospel, which shall +be like the darkening of the great lights of the +world, and, as it were, a putting of heaven and +earth out of their course, so great a change +and calamity shall come. The experience both +of the ancient and now reformed churches +doth also abundantly confirm this doctrine. +Neither must we think that all the calamities +of the church are now overpast. Who can +be assured that that hour of greatest darkness, +the killing of the witnesses, is past, +and all that sad prophecy, Rev. xi., fulfilled? +And if some be not much mistaken,<note place='foot'>Brightman +and Alstod, in Dan. xii. 1.</note> +it is told, Dan. xii. 1, that there shall be +greater tribulation about the time of the +Jews' conversion than any we have yet seen: +<q>At that time,</q> saith the angel to Daniel, +<q>there shall be a time of trouble, such as +never was since there was a nation even to +that same time: and at that time thy people +shall be delivered, every one that shall +be found written in the book.</q> +</p> + +<p> +I make haste to the uses; and, first, let +<pb n="7-022"/><anchor id="Pg7-022"/> +me give unto God the glory of his truth. +If we have been deceived, surely he hath +not deceived us; for he hath given us plain +warning in his word, and hath not kept up +from us the worst things which ever have +or ever shall come upon his church. And +now when the sword of the Lord hath gotten +a charge against these three covenanting +and reforming kingdoms, is this any +other than the word of the Lord, that when +Christ cometh into his temple, <q>Who may +abide the day of his coming, and who shall +stand when he appeareth? for he is like a +refiner's fire, and like fuller's soap.</q> +</p> + +<p> +And for the invasion of Scotland by such +an enemy after a reformation, is it any new +thing? May we not say, that which is hath +been? Did not Sennacherib invade Judah +after Hezekiah's reformation? 2 Chron. +xxxii. 1. And though, after the reformation +of Asa, and after the reformation of +Jehoshaphat also (2 Chron. xiv. 9; xx. 1), +the land had a short rest and a breathing +time, yet not long after a foreign invasion +followed both upon the one reformation and +the other. Nay, look what is the worst +thing which hath befallen to Scotland as +yet;—as much, yea, worse, hath formerly +befallen to the church and people of God +toward whom the Lord had thoughts of +peace, and not of evil,—to give them an +expected end. I say it not for diminishing +anything either from the sin or shame of +Scotland; the Lord forbid:—we will bear +the indignation of the Lord, because we +have sinned against him; we will lay our +hand upon our mouth, and accept the punishment +of our iniquity; we will bear our +shame for ever, because our Father hath +spit in our face, our rock hath sold us, and +our strength hath departed from us;—but +I say it by way of answering him that reproacheth +in the gates, and by way of pleading +for the truth of God. Some have objected +to our reproach, that when the Lord +required the Israelites to appear before him +in Jerusalem thrice a year, he promised +that no man should invade their habitations +in their absence, Exod. xxxiv. 23, 24; +<q>which gracious providence of his, no doubt +(says one<note place='foot'>Answer to Mr Prynne's +Twelve Questions.</note>), continues still protecting all such +as are employed by his command;</q> yet it +hath not been so with Scotland during the +time of their armies being in England. I +answer, besides that which hath been said +<pb n="7-023"/><anchor id="Pg7-023"/> +already, even in this the word and work +of God do well agree; and that Scripture +ought not to be so applied to us, except the +Canaanites, and the Amorites, and the +Jebusites of our time had been all cast out +of our borders (we find this day too many +of them lurking there, and waiting their +opportunity); for the Septuagint, and many +of the interpreters<note place='foot'>Cajetan in +Exod. xxxiv. 24: Non obligabat (præceptum +apparendi ter in annot.) usque ad dilatatos +terminos terræ promissæ, quando secura universa +regio futura erat. D. Rivet. Comment in illum loc., +Tum quia Deus ejecturua erat hostes ex eorum terminis: +tum quia dilataturus erint fines populi sul, +ot vicinoa non tam haberent hostes, quam subditos +et tributarios.</note> read that text thus: +<q>For when I shall cast out the nations before +thee, and enlarge thy borders, no man +shall desire thy land when thou shalt go up +to appear before the Lord thy God thrice +in the year:</q> and this is the true sense, +read it as you will; for the promise is limited +to the time of casting out the nations, +and enlarging their borders (which came +not to pass till the days of Solomon). It is +certain that, from the time of making that +promise, the people had not ever liberty +and protection for keeping the three solemn +feasts in the place of the sanctuary; as +might be proved from divers foreign invasions +and spoilings of that land for some +years together; whereof we read in the book +of the Judges. But I go on. +</p> + +<p> +In the second place, let God have the +glory of his just and righteous dealings. +Let us say with Job, <q>I will leave my complaint +upon myself,</q> [and say unto God,] +<q>Show me wherefore thou contendest with +me,</q> Job x. 1, 2. But, by all means, take +heed you conceive not an ill opinion of the covenant +and cause of God, or the reformation +of religion, because of the tribulation which +followeth thereupon. Say not it was a good +old world when we burnt incense to the +queen of heaven, <q>for then we were well +and saw no evil.</q> <q>But (said the people +to Jeremiah) since we left off to burn incense +to the queen of heaven, and to pour +out drink-offerings unto her, we have wanted +all things, and have been consumed by the +sword and by the famine,</q> Jer. xliv. 18. +To such I answer, in the words of Solomon, +<q>Say not thou, What is the cause that the +former days were better than these? for +thou dost not inquire wisely concerning this,</q> +Eccl. vii. 10. Was the people's coming out +of Egypt the cause why their carcasses did +<pb n="7-024"/><anchor id="Pg7-024"/> +fall in the wilderness? Or was it their +murmuring and rebelling against the Lord +which brought that wrath upon them? If +thou wilt inquire wisely concerning this +thing, read Zephaniah, chap. i. In the days +of Isaiah, even in the days of Judah's best +reformation, the Lord sent this message by +the Prophet: <q>I will utterly consume all +things from off the land,</q> Zeph. i. 2; <q>And +I will bring distress upon men, that they +shall walk like blind men, because they have +sinned against the Lord: and their blood +shall be poured out as dust, and their flesh +as the dung,</q> ver. 17. What was the reason +of it? It is plainly told them (and let +us take it all home to ourselves), because, +notwithstanding of that public reformation, +there was a remnant of Baal in the land, +and the Chemarims, and those who halt between +two opinions; who swear by the +Lord (or to the Lord, which is expounded +of the taking of the covenant in Josiah's +time), but they swear by Malcham also, ver. +4, 5. There are others who do not seek the +Lord, nor inquire after him, and many that +turn back from the Lord in a course of +backsliding (ver. 6); others clothed with +strange apparel (ver. 8); others, exercising +violence and deceit (ver. 9); a number of +atheists also, living among God's people +(ver. 12). For these and the like causes +doth the land mourn. It is not the covenant, +but the broken covenant; it is not the +reformation, but the want of a real and personal +reformation, that hath drawn on the +judgment. Blessed are they who shall keep +their garments clean, and shall be able to +say, <q>All this is come upon us; yet have +we not forgotten thee, neither have we dealt +falsely in thy covenant,</q> Psal. xliv. 17. +</p> + +<p> +Thirdly, Give God the glory of his wisdom. +Many are now crying, <q>How long, +Lord? wilt thou hide thyself for ever? +shall thy wrath burn like fire?</q> Psal. +lxxxix. 46. Your answer from God is, +that the rod shall be indeed removed, and +even cast into the fire in your stead, but +when? It shall be <q>when the Lord hath +performed his whole work upon mount +Zion, and on Jerusalem,</q> Isa. x. 12. If +the judgment have not yet done all the +work it was sent for, then <q>they shall go +out from one fire, and another fire shall +devour them</q> (Ezek. xv. 7), saith the Lord. +God is a wise refiner, and will not take the +silver out of the fire till the dross be purged +away from it. He is a wise father who will +<pb n="7-025"/><anchor id="Pg7-025"/> +not cast the rod of correction till it have +driven away all that folly which is bound +up in the hearts of his children: <q>Behold, +therefore (saith the Lord) I will gather you +into the midst of Jerusalem. As they gather +silver, and brass, and iron, and lead, +and tin, into the midst of the furnace, to +blow the fire upon it, to melt it; so will I +gather you in mine anger and in my fury, +and I will leave you there, and melt you,</q> +Ezek. xxii. 19, 20. He speaks it to those +who had escaped the captivity of Jehoiakim, +and also the captivity of Jehoiachin, and +thought they should be safe and secure in +Jerusalem when their brethren were in Babylon: +I will gather you, saith the Lord, +even in the midst of Jerusalem, and when +you think you are out of one furnace, you +shall fall into another; and, if you will not +be refined from your dross, you shall never +come out of that furnace, but I will melt +you there, and leave you there: which did +so come to pass; for the residue that escaped +to Egypt, and thought to shelter +themselves there, as likewise those that remained +in Jerusalem, and held out that +siege with Zedekiah,—even all these did +fall under the sword, and the famine, and +the pestilence, till they were consumed, Jer. +xxiv. 8, 10. Let those that are longest +spared take heed they be not sorest smitten. +Say not with Agag, <q>The bitterness +of death is past.</q> The child chastised in +the afternoon weeps as sore as the child +chastised in the forenoon. Remember the +Lord will not take away the judgment till +he have performed his work, yea, his whole +work, and that upon Mount Zion and Jerusalem +itself. It is no light matter; the +rod must be very heavy before our uncircumcised +hearts can be humbled, and the +furnace very hot before our dross depart +from us. We have need of all the sore +strokes which we mourn under, and if one +less could do the turn, it would be spared, +for the Lord doth not afflict willingly: we +ourselves rive every stroke out of his hand. +</p> + +<p> +But, in the fourth and last place, let us +give God the glory of his mercy also; he +means to do us good in our latter end. It +is the hand of a father, not of an enemy: it +is a refining, not a consuming fire. The +poor mourners in Zion are ready to say, +<q>Our bones are dried, and our hope is +lost: we are cut off for our parts</q> (Ezek. +xxxvii. 11); we are like to lie in this fire +and furnace for ever, because our dross is +<pb n="7-026"/><anchor id="Pg7-026"/> +not departed from us; we are still an unhumbled, +an unbroken, an unmortified generation; +yea, many like Ahaz, in the time +of affliction, trespassing yet more against +the Lord, many thinking of going back +again to Egypt. To such I have these two +things to say for their comfort: First, +There is a remnant which shall not only be +delivered, but purified, and shall come forth +as gold out of the fire. The third part shall +be refined, and the Lord shall say, <q>It is +my people,</q> Zech xiii. 9. And a most sweet +promise there is after the saddest denunciation +of judgment: Ezek. xiv. 22, 23, <q>Yet, +behold, therein shall be left a remnant that +shall be brought forth, both sons and daughters; +behold, they shall come forth unto +you, and ye shall see their ways and their +doings: and ye shall be comforted concerning +the evil that I have brought upon Jerusalem, +even concerning all the evil that I +have brought upon it. And they shall comfort +you, when ye see their ways and their +doings: and ye shall know that I have not +done without cause all that I have done in +it, saith the Lord God;</q> Dan. xii. 10, +<q>Many shall be purified, and made white, +and tried; but the wicked shall do wickedly: +and none of the wicked shall understand; +but the wise shall understand.</q> After the +promise of delivering those that were carried +away to Babylon, there is another promise +added of that which was much better: +Jer. xxiv. 7, <q>I will give them an heart +to know me, that I am the Lord; and they +shall be my people, and I will be their God; +for they shall return unto me with their +whole heart;</q> Psal. cxxx. 8, <q>He shall +redeem Israel from all his iniquities;</q> +Zeph. iii. 12, 13, <q>I will also leave in the +midst of thee an afflicted and poor people, +and they shall trust in the name of the +Lord. The remnant of Israel shall not do +iniquity, nor speak lies; neither shall a deceitful +tongue be found in their mouth.</q> +Let your souls now apply these and the +like promises, and cry, Lord, remember +thy promise, and let not a jot of thy good +word fall to the ground. Secondly, As the +promises of spiritual and eternal blessings, +so the promises of peace and temporal deliverances +are not legal, but even evangelical. +If we be not refined and purged as +we ought to be, that is a matter of humiliation +to us, but it is also a matter of magnifying +the riches of free mercy: Isa. xlviii. +9-11, <q>For my name's sake will I defer +<pb n="7-027"/><anchor id="Pg7-027"/> +mine anger, and for my praise will I refrain +for thee, that I cut thee not off. Behold, +I have refined thee, but not with silver; +I have chosen thee in the furnace of +affliction. For mine own name's sake, even +for mine own sake, will I do it.</q> The Lord +is there arguing with his people, to humble +them, to convince them, and to cut off all +matter of glorying from them; and among +other things, lest they should glory in this, +that whatever they were before, they became +afterward as silver refined seven times +in the furnace:<note place='foot'>Bulling., +Gual., and Aricularius on the place.</note> Nay, saith the Lord, I +have refined you in some sort, but not as +silver, not so as that you are clean from +your dross; but I have chosen you, and set +my love upon you, even while you are in +the furnace not yet refined; and I will deliver +you, even for my own name's sake, +that you may owe your deliverance for ever +to free mercy, and not to your own repentance +and amendment. A land is accepted, +and a people's peace made with God, not +by their repentance and humiliation, but by +Christ believed on: Mic. v. 5, <q>This man +shall be the peace, when the Assyrian shall +come into our land.</q> There were sin-offerings +and burnt-offerings appointed in the +law for a national atonement (Lev. iv., xiii., +xxi.; Num. xv. 25, 26) which did typify +pardoning of national sins through the merit +of Jesus Christ. We must improve the +office of the Mediator, and the promise of +free grace, in the behalf of God's people, as +well as of our own souls, which, if it be indeed +done, will not hinder, but further a +great mourning and deep humiliation in the +land. And so much of tribulation. +</p> + +<p> +The third thing held forth in this text +(of which I must be very short) is mortification. +This also is a refining fire: Matt. +iii. 11, <q>He shall baptise you with the +Holy Ghost, and with fire;</q> Mark ix. 49, +<q>For every one shall be salted with fire, +and every sacrifice shall be salted with +salt.</q> He hath been before speaking of +mortification, of the plucking out of the +right eye, the cutting off the right hand, +or the right foot, and now he presseth the +same thing by a double allusion to the law,—there +was a necessity both of fire and +salt; the sacrifice was seasoned with salt +(Lev. ii. 13), and the fire upon the altar +was not to be put out, but every morning +the wood was burnt upon it, and the burnt-offering +<pb n="7-028"/><anchor id="Pg7-028"/> +laid upon it (Lev. vi. 12, 13). So +if we will present ourselves as a holy and +acceptable sacrifice to God, we must be seasoned +with the salt, and our corruptions +burnt up with the fire of mortification. +</p> + +<p> +The doctrine shall be this: <q>It is not +enough to join in public reformation, yea, +to suffer tribulation for the name of Christ, +except we also endeavour mortification.</q> +This mortification is a third step distinct +from the other two, and without this the +other two can make us but <q>almost Christians,</q> +or, <q>not far from the kingdom of +God.</q> In the parable of the sower and the +seed, as we find it both in Matthew (chap. +xiii.), Mark (chap, iv.), and Luke (chap, +viii.), this method may be observed, That +of the four sorts of ground, the second is +better than the first, the third better than +the second, but the fourth only is the good +ground, which is fruitful, and getteth a blessing. +Some men's hearts are like the highway, +and the hardbeaten road, where every +foul spirit, and every lust hath walked and +conversed, their consciences, through the +custom of sin, are, as it were, <q>seared with +a hot iron;</q> in these the word takes no place, +but all that they bear doth presently slip +from them. Others receive the word with +a present good affection and delight, but +have no depth of earth; that is, neither +having had a work of the law upon their +consciences for deep humiliation, nor being +rooted and grounded in love to the gospel, +nor, peradventure, so much as grounded in +the knowledge of the truth, nor having +counted their cost, and solidly resolved for +suffering; thereupon it comes to pass, when +suffering times come, these wither away, +and come to nothing. There is a third sort, +who go a step farther; they have some root, +and some more solid ground than the former, +so that they can suffer many things, +and not fall away because of persecution, +yet they perish through want of mortification. +One may suffer persecution for +Christ, not being sore tried in that which is +his idol lust, yet enduring great losses and +crosses in other things: of such it is said, +that <q>the cares of this world, and the deceitfulness +of riches, and the lusts of other +things entering in, choke the word, and it becometh +unfruitful,</q> Mark iv. 19. Mark that, +<q>the lusts of other things;</q> that is, whether +it be the lust of the eyes, or the lust of the +flesh, or the pride of life; and he speaks of +the <q>entering in;</q> meaning of some strong +<pb n="7-029"/><anchor id="Pg7-029"/> +tentation coming upon a man to catch him +in that which is the great idol of his heart, +and his beloved lust, whatever it be; such a +tentation he never found before, and therefore +thought the lust had been mortified, +which was but lurking. Did not Judas suffer +many things with Christ during the time +of his public ministry? Did not Ananias +and Sapphira suffer, for a season, with the +apostles and church at Jerusalem? What +was it then that lost them? They neither +made defection from the profession of the +truth, nor did they fall away because of persecution; +but having shined in the light a +sound profession, having also taken up the +cross, and borne the reproach of Christ, +they made shipwreck at last upon an unmortified +lust. +</p> + +<p> +I shall enlarge the doctrine no further, +but touch upon some few uses, and so an +end. +</p> + +<p> +First, Let all and every one of us be convinced +of the necessity of our further endeavouring +after mortification. The best silver +which cometh out of the earth hath dross in +it, and therefore needeth the refiner's fire; +and the whitest garment that is worn will +touch some unclean thing or other, and +therefore will need the fuller's soap. The +best of God's children have the dross of +their inherent corruptions to purge away; +which made Paul say, <q>I keep under my +body, and bring it unto subjection; lest +that by any means, when I have preached +to others, I myself should be a castaway,</q> +1 Cor. ix. 27. It is a speech borrowed from +reprobate silver which is not refined from +dross, and so is the word used by the Septuagint, +Isa. i. 22, τὸ ἀργύριον ἰμῶν ἀδόκιμον +<q>Thy silver is become dross.</q> The Apostle +therefore sets himself to the study of +mortification, lest, saith he, when I have +been refining and purifying others, I myself +be found to be drossy silver. And as there +is <emph>inherent</emph> dross, so there is <emph>adherent</emph> uncleanness +in the best; and who can say +that he hath kept his garments so clean +that he is <q>unspotted of the world</q> (Isa. i. +27), or that he hath so separated himself +from the pollutions of the world as that he +hath touched no unclean thing: so that +there is an universal necessity of making +use both of the refiner's fire, and of the +fuller's soap. +</p> + +<p> +Secondly, Let us once become willing +<pb n="7-030"/><anchor id="Pg7-030"/> +and contented, yea, desirous to be thoroughly +mortified. A man's lusts and corruptions +are indeed so strongly interested +in himself, and his corruptions are his members, +therefore, when we leave off sin, we +are said to live no more <q>to ourselves,</q> +2 Cor. v. 15; and mortification is the greatest +violence that can be done to nature, +therefore it is called a cutting off of the +chief members of the body (Mark ix. 43, +45, 47), a salting with salt, and a burning +with fire (ver. 49), a circumcision (Col. ii. +11), a crucifying (Rom. vi. 6): so that nothing +can be more difficult or displeasing, +yea, a greater torment to flesh and blood. +Yet now art thou willing, notwithstanding +of all this, to take Christ on his own terms? +to take him not only for righteousness and +life, but to take him as a refiner's fire, and +as fuller's soap? O that there were such a +heart in thee! When Christ bids thee pluck +out thy right eye, and cut off thy right +hand, say not in thy heart, How shall I do +without my right eye, and my right hand? +Nay, thou shalt do well enough, thou shalt +even enter into life without them, thou +shalt be a gainer, and no loser. Say not +thou, How shall I go through this refining +fire? Fear not, thou shall lose nothing but +thy dross. Thus get thy heart wrought to +a willingness, and a condescending, in the +point of mortification. +</p> + +<p> +Lastly, If you say, But after all this, how +shall I attain unto it? Put thyself in the +hands of Jesus Christ, trust him with the +work; if you mark the text here, and the +verse that followeth, Christ is both the refiner, +and the refiner's fire: thou shalt be +refined by him, and thou shalt be refined +in him. Thou deceivest thyself if thou +thinkest to be refined any other way but +by this refiner, and in this refiner's fire. +The blood of Christ doth not only wash us +from guilt, but purge our consciences <q>from +dead works, to serve the living God,</q> Heb. +ix. 14; <q>And they that are Christ's, have +crucified the flesh, with the affections and +lusts.</q> Gal. v. 24. Here you may see the +thing is feasible and attainable, and not only +by an apostle or some extraordinary man, +but by all that are Christ's. Being his, +and in him, they are enabled, through his +strength, to crucify the flesh, with the affections +and lusts thereof. +</p> + +</div> + +</div> + +</body> +<back rend="page-break-before: right"> + <div id="footnotes"> + <index index="toc" /> + <index index="pdf" /> + <head>Footnotes</head> + <divGen type="footnotes"/> + </div> + <div rend="page-break-before: right"> + <divGen type="pgfooter" /> + </div> +</back> +</text> +</TEI.2> |