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diff --git a/26849.txt b/26849.txt new file mode 100644 index 0000000..5f34f51 --- /dev/null +++ b/26849.txt @@ -0,0 +1,29020 @@ +The Project Gutenberg EBook of The Works of Mr. George Gillespie (Vol. 1 +of 2) by George Gillespie + + + +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 included with this eBook or +online at http://www.gutenberg.org/license + + + +Title: The Works of Mr. George Gillespie (Vol. 1 of 2) + +Author: George Gillespie + +Release Date: October 8, 2008 [Ebook #26849] + +Language: English + +Character set encoding: US-ASCII + + +***START OF THE PROJECT GUTENBERG EBOOK THE WORKS OF MR. GEORGE GILLESPIE (VOL. 1 OF 2)*** + + + + + + THE WORKS OF + + MR. GEORGE GILLESPIE + + MINISTER OF EDINBURGH, + + AND ONE OF THE COMMISSIONERS FROM SCOTLAND + + TO THE WESTMINSTER ASSEMBLY, 1644 + + NOW FIRST COLLECTED. + + WITH MEMOIR OF HIS LIFE AND WRITINGS, + + BY M. W. HETHERINGTON, LL.D. + + IN TWO VOLUMES. + + VOL. I. + + EDINBURGH: + + ROBERT OGLE AND OLIVER AND BOYD. + + M. OGLE & SON AND WILLIAM COLLINS, GLASGOW. + + HAMILTON, ADAMS & CO, LONDON + + 1846. + + + + + +CONTENTS + + +ADVERTISEMENT. +MEMOIR OF THE REV. GEORGE GILLESPIE. +APPENDIX. EXTRACTS FROM WODROW'S ANALECTA (MAITLAND CLUB EDITION) +DISPUTE AGAINST THE ENGLISH POPISH CEREMONIES OBTRUDED ON THE CHURCH OF +SCOTLAND. + DEDICATION + AUTHOR'S PREFACE + PROLOGUE. + ORDER. + THE FIRST PART. AGAINST THE NECESSITY OF THE CEREMONIES. + CHAPTER I. THAT OUR OPPOSITES DO URGE THE CEREMONIES AS THINGS + NECESSARY. + CHAPTER II. THE REASON TAKEN OUT OF ACTS XV. TO PROVE THE NECESSITY + OF THE CEREMONIES, BECAUSE OF THE CHURCH'S APPOINTMENT, CONFUTED. + 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. + CHAPTER IV. THAT THE CEREMONIES TAKE AWAY OUR CHRISTIAN LIBERTY + PROVED BY A SECOND REASON, NAMELY, BECAUSE CONSCIENCE ITSELF IS + BOUND AND ADSTRICTED. + 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. + 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. + CHAPTER VII. THAT FESTIVAL DAYS TAKE AWAY OUR LIBERTY, WHICH GOD + HATH GIVEN US, PROVED; AND FIRST OUT OF THE LAW. + CHAPTER VIII. THAT FESTIVAL DAYS TAKE AWAY OUR CHRISTIAN LIBERTY, + PROVED OUT OF THE GOSPEL. + CHAPTER IX. SHOWING THE WEAKNESS OF SOME PRETENCES WHICH OUR + OPPOSITES USE FOR HOLIDAYS. + THE SECOND PART. AGAINST THE EXPEDIENCY OF THE CEREMONIES. + CHAPTER I. AGAINST SOME OF OUR OPPOSITES, WHO ACKNOWLEDGE THE + INCONVENIENCY OF THE CEREMONIES, AND YET WOULD HAVE US YIELD TO + THEM. + CHAPTER II. AGAINST THOSE OF OUR OPPOSITES WHO PLEAD FOR THE + CEREMONIES AS THINGS EXPEDIENT. + CHAPTER III. THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY ARE + PREPARATIVES FOR GREATER EVILS. + CHAPTER IV. THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY HINDER + EDIFICATION. + CHAPTER V. THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY ARE + OCCASIONS OF INJURY AND CRUELTY. + CHAPTER VI. THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY HARDEN + AND CONFIRM THE PAPISTS. + CHAPTER VII. THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY + DISTURB THE PEACE OF THE CHURCH. + 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. + CHAPTER IX. ALL THE DEFENCES OF THE CEREMONIES, USED TO JUSTIFY THEM + AGAINST THE SCANDAL IMPUTED TO THEM, ARE CONFUTED. + THE THIRD PART. AGAINST THE LAWFULNESS OF THE CEREMONIES. + CHAPTER I. THAT THE CEREMONIES ARE UNLAWFUL, BECAUSE SUPERSTITIOUS, + WHICH IS PARTICULARLY INSTANCED IN HOLIDAYS, AND MINISTERING THE + SACRAMENTS IN PRIVATE PLACES. + 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. + CHAPTER III. THAT THE CEREMONIES ARE UNLAWFUL, BECAUSE THEY SORT US + WITH IDOLATERS, BEING THE BADGES OF PRESENT IDOLATRY AMONG THE + PAPISTS. + 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. + CHAPTER V. THE FIFTH ARGUMENT AGAINST THE LAWFULNESS OF THE + CEREMONIES TAKEN FROM THE MYSTICAL AND SIGNIFICANT NATURE OF THEM. + 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. + 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. + 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. + DIGRESSION I. OF THE VOCATION OF MEN OF ECCLESIASTICAL ORDER. + DIGRESSION II. OF THE CONVOCATION AND MODERATION OF SYNODS. + DIGRESSION III. OF THE JUDGING OF CONTROVERSIES AND QUESTIONS OF + FAITH. + DIGRESSION IV. OF THE POWER OF THE KEYS, AND ECCLESIASTICAL + CENSURES. + CHAPTER IX. THAT THE LAWFULNESS OF THE CEREMONIES CANNOT BE + WARRANTED BY THE LAW OF NATURE. + THE FOURTH PART. AGAINST THE INDIFFERENCY OF THE CEREMONIES. + CHAPTER I. OF OUR OPPOSITES' PLEADING FOR THE INDIFFERENCY OF THE + CEREMONIES. + CHAPTER II. OF THE NATURE OF THINGS INDIFFERENT. + CHAPTER III. WHETHER THERE BE ANYTHING INDIFFERENT IN ACTU EXERCITO. + CHAPTER IV. OF THE RULE BY WHICH WE ARE TO MEASURE AND TRY WHAT + THINGS ARE INDIFFERENT. + CHAPTER V. THE FIRST POSITION WHICH WE BUILD UPON THE GROUND + CONFIRMED IN THE FORMER CHAPTER. + CHAPTER VI. ANOTHER POSITION BUILT UPON THE SAME GROUND. + CHAPTER VII. OTHER POSITIONS BUILT UPON THE FORMER GROUND. + 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. + CHAPTER IX. A RECAPITULATION OF SUNDRY OTHER REASONS AGAINST THE + INDIFFERENCY OF THE CEREMONIES. +A BROTHERLY EXAMINATION OF SOME PASSAGES OF MR COLEMAN'S LATE SERMON UPON +JOB XI. 20. + NOTICE. + EXTRACT FROM COLEMAN'S SERMON. + A BROTHERLY EXAMINATION, &c. +NIHIL RESPONDES: OR A DISCOVERY OF THE EXTREME UNSATISFACTORINESS OF MR +COLEMAN'S PIECE. + THAT MR COLEMAN DOTH NOT ONLY PREVARICATE, BUT CONTRADICT HIMSELF, + CONCERNING THE STATE OF THE QUESTION. + THE PARTICULARS IN MY BRIEF EXAMINATION, WHICH MR COLEMAN EITHER + GRANTETH EXPRESSLY, OR ELSE DOTH NOT REPLY UNTO. + HIS ABUSING OF THE SCRIPTURES. + HIS ERRORS IN DIVINITY. + HIS ABUSING OF THE HONOURABLE HOUSES OF PARLIAMENT. + HIS ABUSING THE REVEREND ASSEMBLY OF DIVINES. + HIS CALUMNIES. + THE REPUGNANCY OF HIS DOCTRINE TO THE SOLEMN LEAGUE AND COVENANT. +MALE AUDIS; OR, AN ANSWER TO MR COLEMAN'S MALE DICIS. + PREFACE TO THE READER. + CHAPTER I. THAT MR COLEMAN DOTH STILL CONTRADICT HIMSELF IN THE STATING + OF THIS PRESENT CONTROVERSY ABOUT CHURCH GOVERNMENT. + 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. + 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. + CHAPTER IV. MR COLEMAN AND MR HUSSEY'S ERRORS IN DIVINITY. + 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. + CHAPTER VI. MR COLEMAN'S WRONGING OF THE CHURCH OF SCOTLAND. + CHAPTER VII. CALUMNIES CONFUTED, AND THAT QUESTION BRIEFLY CLEARED, + WHETHER THE MAGISTRATE BE CHRIST'S VICEGERENT. + CHAPTER VIII. THAT MR COLEMAN DOTH GREAT VIOLENCE, BOTH TO HIS OWN + WORDS AND TO THE WORDS OF OTHERS WHOM HE CITETH. +ONE HUNDRED AND ELEVEN PROPOSITIONS CONCERNING THE MINISTRY AND GOVERNMENT +OF THE CHURCH. + PROPOSITIONS. +A SERMON PREACHED BEFORE THE HONOURABLE HOUSE OF COMMONS AT THEIR LATE +SOLEMN FAST + PREFACE TO THE READER. + SERMON. +A SERMON PREACHED BEFORE THE RIGHT HONOURABLE THE HOUSE OF LORDS, IN THE +ABBEY CHURCH AT WESTMINSTER. + PREFACE TO THE READER. + SERMON. +Footnotes + + + + + + +ADVERTISEMENT. + + +(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.) + +In presenting to the public, for the first time, a Complete Edition of the +Works of Mr GEORGE GILLESPIE, there are two or three points to which the +Publisher begs to direct special attention. + +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. + +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 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. + +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. + +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. + +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. + + + + + +MEMOIR OF THE REV. GEORGE GILLESPIE. + + +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 + +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 "Memorable Characteristics." From +this we learn that he was minister at Kirkcaldy, and that he was, to use +Livingston's language, "a thundering preacher." 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. + +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:--"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." 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. + +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. + +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 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 "king-craft." + +The first indication of the crafty monarch's designs was in the year 1597, +when he, "of his great zeal and singular affection which he always has to +the advancement of the true religion, presently professed within this +realm," 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 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. + +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 +"caveats," 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 "caveats," 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 "caveats" by which he had +agreed that the appointment of ecclesiastical commissioners to Parliament +should be regulated. + +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 "creatures," to use their own phrase, the bishops. + +The Assembly of 1602, however, was the last that retained anything like +presbyterian liberty, and ventured to act on its own convictions of duty. +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. + +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 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. + +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 _the five articles +of Perth_, as they are usually called. These _five articles_ +were,--_kneeling at the communion_,--_the observance of +holidays_,--_episcopal confirmation_,--_private baptism_,--_and the private +dispensation of the Lord's Supper_. 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. + +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 _five articles_; 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 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. + +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. + +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 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. + +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, "Villain, dost thou say mass at my +lug!" 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. + +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 "A Dispute against the English +Popish Ceremonies obtruded upon the Church of Scotland." 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 _necessity_, their _expediency_, their _lawfulness_, +and their _indifferency_, 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. "This same youth +is now given out also, by those that should know, for the author of the +'English Popish Ceremonies,' 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." + +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, "made supplication" that he might be +their minister. This request was granted, "maugre St Andrew's beard," 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 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. + +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. + +The next intimation that we receive of Gillespie is in Baillie's account +of the Glasgow Assembly. "After a sermon of Mr Gillespie," says Baillie, +"wherein the youth very learnedly and judiciously, as they say, handled +the words, 'The King's heart is in the hand of the Lord,' 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." 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 "English Popish +Ceremonies," 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. + +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 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. + +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. + +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 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, THE SOLEMN LEAGUE AND COVENANT--"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." + +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. + +Scarcely had the Westminster Assembly begun its deliberations, when it +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(1) 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 +"the Five Dissenting Brethren;" 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 "the learned Selden." 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. + +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. "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!"--"Very 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."--"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." + +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, "the learned Selden," 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. "Can ye not admit a _pinning_?" 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 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, "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." 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, "That young man, by this +single speech, has swept away the learning and labour of ten years of my +life!" 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, "It was well that we admitted the _pinning_, otherwise the +building would have fallen." 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, _Da lucem, Domine_, 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. + +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.(2) + +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. + +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, "A Brotherly Examination of some passages of Mr Coleman's late +printed sermon." In this appendix Gillespie not only answered and refuted +Coleman, but turned his arguments completely against himself. Coleman soon +afterwards published a pamphlet entitled, "A Brotherly Examination +Re-examined." To this Gillespie replied in another bearing the title, +"Nihil Respondes," 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 "Male Dicis +Maledicis,"--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, +"Male Audis," 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. + +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 "Aaron's Rod +Blossoming: or, the Divine Ordinance of Church Government Vindicated." 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 "Aaron's Rod," 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.(3) One or two points of general information, however, it may be +expedient to give. In the "Aaron's Rod," 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 "the +learned Selden." Coleman was so thoroughly conversant with Hebrew +literature, that he was commonly termed "Rabbi Coleman." 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 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. + +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. + +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 +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. + +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 _two_ 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 "long and tough debates;" the other was concerning +that which heads the chapter entitled "Of Church Censures," as its +fundamental proposition, viz. "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." 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. + +A plan similar to that already described was also employed in preparing +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. + +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 "_What is God_?" 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:--"O God, Thou art a Spirit, infinite, eternal, and +unchangeable, in Thy being, wisdom, power, holiness, justice, goodness and +truth."--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.(4) 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. + +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. + +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 "Theses against Erastianism," 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. + +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, "he did much deprecate the burden, as he had +great reason, both for his health's sake, and other great causes." + +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, 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 "Testimony against association with malignant +enemies of the truth and godliness."(5) At length, on the 17th day of +December, 1648, his toils and sorrows ceased, and he fell asleep in Jesus. + +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. + + * * * * * + +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, "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." And though the Parliament did, by their Act, +dated June 8th, 1650, unanimously 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.(6) So much for the trust to be placed in national gratitude and +the promises of statesmen. + +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 "Mercurius +Caledonius," one of the small quarto newspapers or periodicals of the +time, of date January 16th to 25th, 1661. "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." + +The Committee of Estates by which this paltry deed was done was that of +Middleton's parliament, frequently called the "drunken parliament," 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, "directed by Gillespie, a factious +minister, whose name has been frequently mentioned," (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 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 "suspected of +corresponding with the Sectaries." 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. + +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:-- + + + MAGISTER GEORGIUS GILLESPIE, PASTOR EDINBURGENSIS, JUVENILIBUS + ANNIS RITUUM ANGLORUM PONTIFICIORUM TURMAM PROSTRAVIT: GLISCENTE + AETATE, DELEGATUS CUM MANDATIS IN SYNODO ANGLICANA, PRAESULEM 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 HABITAE PRAESES ELECTUS, + EXTREMAM PATIRAE SUAE OPERAM CUM LAUDE NAVAVIT: CUMQUE OCULATIS + TESTIS VIDISSET MALIGNANTIUM QUAM PRAEDIXERAT RUINAM, EODEM QUO + FOEDUS TRIUM GENTIUM SOLENNE RENOVATUM TUIT DIE DECEDENS IN PACE, + ANNO AETATIS 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: PATLAE SUAE ORNAMENTUM; TANTO PATRE DIGNA + SOBOLES. + + + 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. + + +It may be expedient to give a translation:-- + + + "Master George Gillespie, minister at Edinburgh, in his youthful + years overthrew a host of 'English popish ceremonies;' 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 promoting purity and + uniformity in the worship of God. He chastised Erastianism in his + 'Aaron's Rod Blossoming.' Having returned to his native country he + weakened the violators of the covenant, who were bent on provoking + a war with England.(7) 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." + + +Such was the "scandalous inscription" 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. + +It remains but to offer a few remarks respecting Gillespie's various +works. The first production of his pen was his remarkable "Dispute against +the English Popish Ceremonies." 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. + +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:--"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." 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. + +His Sermons and Controversial Pamphlets were produced in the years +1641-5-6, during the sittings of the Westminster Assembly. + +Aaron's Rod Blossoming was published at London also, about the close of +the year 1646. This is his greatest work. + +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. + +The short, yet very able and high-principled papers which he prepared for +the Assembly and its Commission in 1648, were his latest writings. + +A short time after his death, and during the year 1649, his brother +Patrick published in one volume, entitled a "Treatise of Miscellany +Questions," 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. + +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 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 _two_ 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.(8) 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, +"The Grand Debate." 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. + +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. + +There is _first_, 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. + +_Second_, Notes of Proceedings from February 2, to May 14, 1644, to p. 64. + +_Third_, 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.) + +_Fourth_, Debates in the Sub-committee respecting the Directory, 4th +March, to 10th June, p. 101-2. + +_Fifth_, Notes of Proceedings in the Grand Committee, from September 20, +to 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. + +_Sixth_, 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. + +_Seventh_, 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. + +_Eighth_, 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. + +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 "minister at Peebles, 1691." 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. + + + + + +APPENDIX. EXTRACTS FROM WODROW'S ANALECTA (MAITLAND CLUB EDITION) + + +"MR GEORGE GILLESPIE. + +"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, '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.' And he said of him when +he was a-dying, 'George, George, I have gotten many a brave promise for +thee.' And indeed he was very soon a great man; for it's reported, that +before he was a preacher, he wrote the 'English Popish Ceremonies.' 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, '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.' + +"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; _Da lucem, Domine; Da lucem!_ +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. + +"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 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, 'There is no standing +before this great and mighty man!' I heard worthy Mr Rowat say, that Mr +Gillespie said, 'The more truly great a man is, he was really the more +humble and low in his own eyes,' as he instanced in the great man Daniel; +and, said he, '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.' He was called _Malleus +Mallignantium_, and Mr Baillie, writing to some in this church anent Mr +George Gillespie, said, 'He was truly an ornament to our church and +nation.' 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 'Aaron's Rod Blossoming,' and 'Some Miscellany +Questions,' and his 'Assertion of the Government of the Church of +Scotland, about Ruling Elders.' He had several little books wherein he set +down his remarks upon the proceedings of the Assembly at +Westminster."--WODROW'S ANALECTA, vol. iii. pp. 109-18. + +"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. + +(ACCOUNT OF THE LAST ILLNESS AND DEATH OF MR GEORGE GILLESPIE.) + +"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. + +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. + +"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 weight from his +mouth, 'O my dear Lord, forsake me not forever!' His weariness of this +life was very great, and his longing to be relieved, and to be where the +veil would be taken away. + +"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, '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!' +Whereto he answered in few words, '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.' To which sentence another pastor answered, 'But your moment +hath exceeded the gray heads of others! This I may speak without +flattery.' To which he answered disclaiming it with a 'no;' 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, '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!' The other pastor when the rest were out, asked, +'Whether he was enjoying the comforts of God's presence, or if they were +for a time suspended! He answered, Indeed they were suspended.' Then +within a little while he said, 'Comforts! aye comforts!' meaning, that +they were not easily attained. His wife said, 'What reck'd the comfort if +believing is not suspended!' He said, 'No.' Speaking farther to that his +condition, he said, '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!' + +"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. + +"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, 'Where the hallelujahs are sung to the Lamb, there is no +shortness of breath!' And being in very great pain all the Friday night, +his mother said in the morning, 'In all appearance you will not have +another night.' To which he said, 'Think you that your word will hold +good?' She said, 'I fear it will hold over good.' He said, 'Not over +good.' That day he blessed his children and some others, (Mr Patrick +Simson, the writer of this) and said, 'God bless you: and as you carry the +name of your grandfather, so God grant you his graces.' That afternoon, +being Saturday, came Mr Samuel Rutherford, who, among other things, said, +'The day, I hope, is dawning, and breaking in your soul, that shall never, +have an end.' He said, '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!' Mr Samuel said, 'Would not Christ be a welcome guest to +you?' He answered, 'Welcome! the welcomest guest that ever I saw.' He said +further, 'Doth not your soul love Christ above all things?' He answered, +'I love him heartily: who ever knew any thing of him but would love him!' + +"Mr James Wilson going to pray, asked 'What petitions he would have him to +put up for him?' He said, 'For more of himself, and strength to carry me +through the dark valley.' + +"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, 'Glory! Glory! a seeing of +God! a seeing of God! I hope it shall be for his glory!' 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, 'There is a great drowsiness on me, I know not how it comes.' + +"His wife seeing the time draw near, spake to him and said, 'The time of +your relief is now near, and hard at hand.' He answered, 'I long for that +time. O! happy they that are there.' 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(9) 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. + +"He said (_supra_) 'Say not over good,' because he thought she wronged him +so far in wishing the contrary of what he longed for. + +"Mr Carmichael said, '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.' He answered 'I think it reward enough, that ever I got leave to +do him any service in truth and sincerity.' " + +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, "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." 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. + +(Subscribed) R WODROW + +Sept. 8, 1707 WODROW's ANALECTA, vol. I, pp. 154-159 + + * * * * * + +_What follows about Mr Gillespie I wrote also from Mr Simson's mouth._ + +"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 'English Popish +Ceremonies,' which when printed, he was about twenty-two. He wrote a +'Dialogue between a Civilian and Divine,' a piece against Toleration, +entitled 'Wholesome Severity reconciled with Christian Liberty.' 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. + +"The last paper he wrote, was '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.' 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."--WODROW'S ANALECTA, vol. i. +p. 159-160. + + + + + +DISPUTE AGAINST THE ENGLISH POPISH CEREMONIES OBTRUDED ON THE CHURCH OF +SCOTLAND. + + + DISPUTE AGAINST THE ENGLISH POPISH CEREMONIES + + OBTRUDED ON THE CHURCH OF SCOTLAND; + + 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 + + BY GEORGE GILLESPIE, + + MINISTER AT EDINBURGH, + + 1662. + + Jer. ix. 12-14. + +"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?" "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." + + EDINBURGH: + + ROBERT OGLE, AND OLIVER & BOYD. + + M. OGLE & SON AND WILLIAM COLLINS, GLASGOW. + + D. DEWAR, PERTH. G. & R. KING, ABERDEEN. W. M'COMB, BELFAST. + + HAMILTON, ADAMS & CO., AND JAMES NISBET & CO., LONDON. + + MDCCCXLIV. + + Reprinted from Edition of 1660. + + A. MURRAY, PRINTER, MILNE SQUARE, EDINBURGH. + + + + +DEDICATION + + +TO +ALL AND EVERY ONE +IN THE +REFORMED CHURCHES +OF +SCOTLAND, ENGLAND, AND IRELAND, +WHO +LOVE THE LORD JESUS, AND MEAN TO ADHERE UNTO THE REFORMATION OF RELIGION. +GRACE, MERCY, AND PEACE, FROM GOD OUR FATHER, +AND FROM +THE LORD JESUS CHRIST. + + + + +AUTHOR'S PREFACE + + +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 "It must needs +be that offences come," 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, "Have ye no regard, all ye that pass by!" 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 _Give_, _give_, and no anthem pleaseth him but _Have_, _have_; +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 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(10) (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. + +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, "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."(11) 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 "turned aside quickly out of the way," Exod. xxxii. 8. So that this +is the Lord's controversy against Scotland. "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?" Jer. ii. 21. + +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 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, "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," 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 "abstain from all appearance of evil," 1 Thes. v. 22, +for truth and equity are fallen in thee, and "he that departeth from evil +maketh himself a prey," Isa. lix. 14, 15. + +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? "Woe unto us, for the day goeth away, for the shadows of the +evening are stretched out," Jer. vi. 4. + +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, "Them that honour me I will +honour, and they that despise me shalt be lightly esteemed," 1 Sam. ii. +30, remembering, 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-- + +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, Andabatae, 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. + +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, _tunc +vere_, &c., then is God truly said to reign in us when no worldly thing is +harboured and haunted in our souls, saith Theophylact,(12) 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. + +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.(13) + +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(14) words. _Subrepis nomine blandienti, occidis specie +religionis_--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(15) say of the gestures and rites used in +the mass, "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." 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(16) +_Supervacua hoec occupatio circa traditiones humanas, gignit semper +ignorantiam et contemptum proeceptorum divinorum_--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. _Sinceros_, &c.(17) "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." Now, forasmuch as +God hath said, "They shall not hurt nor destroy in all my holy mountain," +Isa. ix. 11, and will not have his flock to be ruled with force and with +cruelty, Ezek. xxxiv. 4. _Nec potest_ (saith Lactantius(18)) _aut veritas +cum vi, aut justitia cum crudelitate conjungi_--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 +_verbis pontius quam verberibus_--by words rather than by whips +_Distringant aciem ingeniorem suorum: siratio eorum vera est, asseratur: +parati sumus audire, si doceant_--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, _Quod argubant &c._--that they accused the +disciples of little things, and themselves were guilty in great things, +saith Nicolaus Goranus.(19) + +V. Do not account ceremonies to be matters of so small importance that we +need not stand much upon them, for, as Hooker(20) observeth, a ceremony, +through custom, worketh very much with people. Dr Burges allegeth(21) for +his writing about ceremonies, that the matter is important for the +consequence of it. Camero(22) 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,(23) that they write of the ceremonies for making a +difference betwixt a true and a hypocritical church. _Vere enim ecclesia, +&c._--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(24) that often they +used this notable deceit--to send a lying rumour and a vain tumult 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. + +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,(25) 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,(26) in the subsequent +times, did not restrain, but, by the contrary, gave further scope unto +more bloody seditions, so that they should have built _discord_ a temple +in that place rather than _concord_, 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,(27) 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(28)) the +church's peace "can neither stay among men, the truth being unknown, +neither can it but needs return, the truth being known." _Nec veritate +ignorata manere inter homines potest, nec illa agnita necessario non +redire._ 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(29) noteth) St James' (chap. iii. +17,) describeth the wisdom which is from above to be "first pure, then +peaceable," 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. _Atque ut coelum_, &c.: "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," saith +Calvin.(30) John Fox(31) 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,--_Pax optima rerum, quas homini novisse datum +est._--Yet I trust we may use the words of that great adiaphorist, Georgius +Cassander--_Ea __ demion vera_, &c. "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." + +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 Coelestinus, 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,(32) historiographers observe, that +_Paulatum ceremoniae auctae sunt, hominum superstitionorum opinionibus: unde +in baptismo unctionem olei, cruces signaculum, et osculum +addiderunt_--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, _Subinde magis magisque, traditiones humanae cumulatae +sunt_--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 "devil, in those days, began to +sow his tares (as the watchmen began to sleep), both of false doctrine and +corrupt ceremonies." 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 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 _nihil faciendum est ad ahorum exemplum, sed juxta +verbum_--Nothing is to be done according to the example of others, but +according to the word _Ut autem_, &c. "As the multitude of them who err +(saith Osiander), so long prescription of time purchaseth no patrociny to +error." + +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 _a +acquievistis imperio, pessimo laqueo vos in duistis_--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, _Obediendum +ecclesioe est sed jubents ac docenti recta_--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 +"to do that whereof we have not good ground to do it of faith?" and that, +"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." For every one of us "shall give account +of himself to God," 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, _Debet lex +homines a malo retrahere, et idio dicatur necessaria debet __ etiam +promovere in bonum, et ideo dicitur utilis_--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,(33) must teach what is good, and be made for the +benefit of men. Demosthenes(34) describeth a law to be such a thing _cui +convenit omnibus parere_ which it is convenient for every one to obey. +Camero(35) not only alloweth us to seek a reason of the church's laws +(_Non enim_ saith he, _verae ecclesiae libet leges ferre quarum non reddat +rationem_--It pleaseth not the true church to make and publish laws, +whereof she giveth not a reason), but he(36) 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. "There was one (saith the +Bishop of Winchester(37)), 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." 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 _quod libet_, that which liketh them, +nay, nor always _quod licet_, that which is in itself lawful, but only +_quod expedit_, that which is expedient and good to the use of edifying. +And to them we may well say with Tertullian,(38) _Iniquam exercetis +dominationem si ideo negatis licere quia vultis, non quia debuit non +licere_--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, "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," Rev. ii. 24, 25. Wherefore, _pro hac_, &c., for this liberty +we ought stoutly to fight against false teachers.(39) 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(40)), 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 his laws. +Yea, and Dr Field(41) also tells us, that "subjection is generally and +absolutely required where obedience is not." + +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.(42) + +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. "He that is unjust in the least, is +also unjust in much" 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. + +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, "How long halt ye between two opinions?" 1 Kings xviii. 21; +and to call unto you, with Moses, "Who is on the Lord's side?" Exod. +xxxii. 26. Who? "Be not deceived; God is not mocked;" Gal. vi. 7; and, "No +man can serve two masters," Mat. vi. 24. However, he that is not against +us, _pro tanto_, 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, +_simpliciter_, he that is not with us is against us, Matt. xii. 30; that +is, he who by profession and practice showeth not himself to be on our +side, is accounted before God to be our enemy. + +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. + +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 and much-renowned Reformation:(43) 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. + +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, (_augetur enim religio Dei, quo magis +premitur_(_44_)--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. + + + + +PROLOGUE. + + +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 "bewail with the weeping of +Jazer," 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 "for the peace of Jerusalem," Psal. cxxii. 6, are these: 1. So +far as we have attained "to walk by the same rule, to mind the same +thing," 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 {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} grow to be {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}. 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 "to prove all +things," 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 (_Plut. in +Vita. Solon_); 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 _Epist. ad Protect. Angl._) 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 +_quidquam hic aliis dare, aut in illorum gratiam deflectere_. 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 "wilt ordain peace for us: for thou also hast +wrought all our works in us," Isa. xxvi. 12. + + + + +ORDER. + + +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 (_Pref. +Libror. de Rep. Eccl._) 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 +(_Proc. in Perth, Assembly_, 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--_Trophoeum ferre me a +forti viro, pulchrum est: sin autem et vincar, vinci a tali nullum est +probrum_--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, "We can do nothing against the truth, but for the truth," 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. + + + + + THE FIRST PART. + + +AGAINST THE NECESSITY OF THE CEREMONIES. + + + + CHAPTER I. + + +THAT OUR OPPOSITES DO URGE THE CEREMONIES AS THINGS NECESSARY. + + +_Sect_. 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, _Hoec sua inventa Decalago +anteponunt, et gravius eos-multarent qui ea violarent, quam qui divina +praecepta transgrederentur._(45) 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. + +_Sect_. 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 ceremonies are considered as the ordinances of +the church, they plead for them as things necessary. M. G. Powel, in the +_Consideration of the Arguments directed to the High Court of Parliament +in behalf of the Ministers suspended and deprived_ (ans. 3 to arg. 16), +hath these words, yea, these particulars: "Subscription, ceremonies, &c., +being imposed by the church, and commanded by the magistrate, are +necessary to be observed under the pain of sin." The Bishop of Edinburgh +resolves us concerning the necessity of giving obedience to the laws of +the church, enacted anent the ceremonies, thus: "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."(46) The Archbishop of St Andrews, +to the same purpose saith, "In things indifferent we must always esteem +that to be best and 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."(47) 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,(48) 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,(49) +beside the constitution of the church. Others of them, who confess the +ceremonies to be not only unnecessary,(50) but also inconvenient, do, +notwithstanding, plead for them as things necessary. Dr Burges tells +us,(51) 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,(52) but are +inconvenient too, may yet be urged as necessary. + +_Sect_. 3. The urging of these ceremonies as necessary, if there were no +more, is a sufficient reason for our refusing them. "To the precepts of +God (saith Balduine) nothing is to be added,(53) Deut. xii. Now God 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." 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. + + + + CHAPTER II. + + +THE REASON TAKEN OUT OF ACTS XV. TO PROVE THE NECESSITY OF THE CEREMONIES, +BECAUSE OF THE CHURCH'S APPOINTMENT, CONFUTED. + + +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,(54) Acts xv., for an example, just as Bellarmine +maintaineth, _Festorum observationem ex se indifferentem esse sed posita +lege fieri necessariam_(_55_)_._ Hospinian, answering him, will +acknowledge no necessity of the observation of feasts, except divine law +could be showed for it.(56) 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,(57) 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.(58) 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 _quia tunc __ charitas +exigebat, ut illa sua libertate qui ex gentibus conversi erant, propter +proximi edificationem inter judeos non uterentur, sed ab ea abstinerent,_ +saith Chemnitius.(59) This law, saith Tilen,(60) was _propter charitatem +et vitandi offendiculi necessitatem ad tempus sancita._ So that these +things were necessary before the canon was made. _Necessaria fuerunt,_ +saith Ames,(61) _antequam Apostoli quidquam de iis statuerant, non +absolute, sed quatenus in iis charitas jubebat morem gerere infirmis, ut +cajetanus notat. Quamobrem,_ saith Tilen,(62) _cum charitas semper sit +colenda, semper vitanda sandala._ "Charity is necessary (saith Beza), even +in things which are in themselves indifferent."(63) 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. + + + + 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. + + +_Sect._ 1. Who can blame us for standing to the defence of our Christian +liberty, which we ought to defend and pretend in _rebus quibusvis?_ saith +Bucer.(64) 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? _Sumus empti_, saith Parcus:(65) +_non igitur nostri juris ut nos mancipemus hominum servitio: id enim +manifesta cum injuria redemptoris Christi fieret: sumus liberti Christi. +Magistratui autem,_ saith Tilen,(66) _et ecclesioe proepositis, non nisi +usque ad aras obtemperandum, neque ullum certamen aut periculum pro +libertatis per Christum nobis partae defensione defugiendum, siquidem +mortem ipsius irritam fieri, Paulus asserit, si spiritualis servitutis +jugo, nos implicari patiamur._ Gal. v. 1, "Let us stand fast, therefore, +in the liberty wherewith Christ hath made us free, and not be entangled +again with the yoke of bondage." But that the urging of the ceremonies as +necessary doth take away our Christian liberty, I will make it evident in +four points. + +_Sect._ 2. First, They are imposed with a necessity of practice. Spotswood +tells us,(67) 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 _gratis_ 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,(68) saith, _In potestate +positum est obedire vel non._ Liberty in things indifferent,(69) saith +Amandus Polanus, _est per quam Christiani sunt liberi in usu vel +abstinentia rerum adiaphorarom._ Calvin, speaking of our liberty in things +indifferent,(70) saith, We may _eas nunc usurpare nunc omittere +indifferenter_, and places this liberty,(71) _tam in abstinendo quam in +utendo._ It is marked of the rites of the ancient church,(72) that +_liberae fuerunt horum rituum observationes in ecclesia._ And what meaneth +the Apostle while he saith, "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?" Col. ii. +20-22. Surely he condemneth not only _humana decreta de ritibus_, but also +subjection and obedience to such ordinances of men as take from us liberty +of practice in the use of things indifferent,(73) obedience (I say) for +conscience of their ordinances merely. What meaneth also that place, 1 +Cor. vii. 23, "Be not ye the servants of men?" "It forbids us, (saith +Paybody) to be the servants of men, that is, in wicked or superstitious +actions, according to their perverse commandments or desires."(74) If he +mean of actions that are wicked or superstitious in themselves, then it +followeth, that to be subject unto those ordinances, "Touch not, taste +not, handle not," 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, _Sunt hominum servi_, saith +Bullinqer,(75) _qui aliquid in gratiam hominum faciunt_. 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,(76) _periculosum est in +divinis rebus ut quis cedat jure suo_. + +_Sect._ 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,(77) 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,(78) but all shall be filled with strife and +contention. _Ans._ 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 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. +_Ans._ 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: "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," saith Parker.(79) 2. As touching +submission or subjection, we say with Dr Field,(80) _that subjection is +generally and absolutely required where obedience is not,_ 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. + +_Sect._ 4. Secondly, It is replied, that our Christian liberty is not +taken away when practice is restrained, because conscience is still left +free. "The Christian liberty (saith Paybody(81)), 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," +So saith Dr Burges,(82) "That the ceremonies in question are ordained to +be used necessarily, though the judgment concerning them, and immediate +conscience to God, be left free." _Ans._ 1. Who doubts of this, that +liberty of practice may be restrained in the use of things which are in +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,(83) that _externum opus ligatur_ 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 _quo usque +circumstantiae ob quas necessitas imperata est, se extendunt_. 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, _you must think that you may not touch_, &c., but "touch not," +&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,(84) that it is +either _animi servitus_, or _corporis servitus_. 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. + + + + CHAPTER IV. + + +THAT THE CEREMONIES TAKE AWAY OUR CHRISTIAN LIBERTY PROVED BY A SECOND +REASON, NAMELY, BECAUSE CONSCIENCE ITSELF IS BOUND AND ADSTRICTED. + + +_Sect._ 1. Bishop Lindsey hath told us,(85) that the will of the law must +be the rule of our 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,(86) and will have us to esteem that to +be best and most seemly which seemeth so to them. Bishop Andrews, speaking +of ceremonies,(87) 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: _Apostolus gemendi +partes relinquit, non cogendi auctoritatem tribuit ministris quibus plebs +non auscultat_.(88) 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,(89) _Nullam vim ipsorum conscientiis illatum iri_. 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. + +_Sect._ 2. Concerning the first of these we will hear what Dr Field +saith:(90) "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," &c. This description is too imperfect, and +deserves to be corrected. To bind the conscience is _illam auctoritatem +habere, ut conscientia illi subjicere sese debeat, ita ut peccatum sit, si +contra illam quidquam fiat_, saith Ames.(91) "The binder (saith +Perkins(92)) 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 may be done, or it may not be done." "To bind the conscience +(saith Alsted(93)) _est illam urgere et adigere, ut vel excuset et +accuset, vel indicet quid fieri aut non fieri possit_." 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, _ad assensum_, is a binding of it.(94) + +_Sect._ 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. _Neque enim cum hominibus, sed +cum uno Deo negotium est conscientis nostris_, saith Calvin.(95) Over our +souls and consciences, _nemini quicquam juris nisi Deo_, saith Tilen.(96) +From Jerome's distinction, that a king _praeest nolentibus_ but a bishop +_volentibus_, Marcus Antonius de Dominis well concludeth: _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._(97) 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 +{~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} nor {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, but _declarative_, 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 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 _qua tales_, +that is, as they are the constitutions of men who are set over us; thus +considered, they have only _vim dirigendi et monendi_.(98) It is said of +the apostles, that they were constituted _doctrinae Christi testes, non +novae doctrinae legist tores_.(99) 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 _ecclesiam in terris agere partes oratoris, +seu legati obsecrantis et suadentis_.(100) And we may hitherto apply that +which Gerson, the chancellor of Paris, saith:(101) "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;" for seeing, _lex +instituitur, cum promulgatur, vigorem habet, cum moribus utentium +approbatur._ + +_Sect._ 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 _ratio legis_, "the reason of the +law," without which the law itself cannot bind, and which hath the +chiefest and most principal power of binding. An ecclesiastical law, saith +Junius,(102) {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} _sive depositio, non vere lex est, sed_ {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} +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, saith Tilen,(103) _ducit volentem, non trahit +nolentem: quod si accedat coactio, ea ecclesiastici canonis natura est +prorsus aliena_, Calvin's judgment is,(104) that an ecclesiastical canon +binds, when _manifestam utilitatem prae se fert_, and when either _tu +prepon_ or _charitatis ratio_ 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?(105) _Sed sciendum est quod +ecclesiasticae prohibitiones proprias habent causas quibus cessantibus, +cessant et ipsae._ Hence Junius saith,(106) that the law binds not _per +se_, but only _propter ordinem charitatem, et cautionem scandali_. Hence +Ames,(107) _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._ Hence Alsted:(108) +"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." Hence the professors of Leyden say,(109) that +laws bind not _primo et per se, sed secundario, et per accidens_; that +is,(110) _quatenus in illis lex aliqua Dei violator_. Hence I may compare +the constitutions of the church with _responsa juris consultorum_ among +the Romans, which obliged no man, _nisi ex aequo et bono_, saith +Daneus.(111) Hence it may be said, that the laws of the church do not only +bind _scandali et contemptus ratione_, as Hospinian,(112) and in case +_libertas fiat cum scandalo_, as Parcus;(113) 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. + +_Sect._ 5. But out of the case of scandal or contempt, divines teach that +conscience is not bound by the canon of the church made about order and +policy. _Extra casum scandali et destinatae rebellionis, propter commune +bonum, non peccat qui contra constitutiones istas fecerit_, saith +Junius.(114) "If a law (saith Perkins)(115) 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." Alsted's rule is,(116) _Leges humanae +non obligant quando omitti possunt sine impedimento finis ob quem feruntur +sine scandalo aliorum, et sine contemptu legislatoris._ And Tilen teacheth +us,(117) that when the church hath determined the mutable circumstances, +in the worship of God, for public edification, _privatorum conscientiis +liberum est quandoque ista omittere, modo offendicula vitentur, nihil que +ex contemptu ecclesiae ac ministerii publici petulanti {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~} vel +{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~} facere videantur._ + +_Sect._ 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.(118) _Scimus enim +quaecunque ad decorum et ordinem pertinent, non habenda esse pro humanis +placitas, quia divinitus approbantur._ Therefore we think concerning such +canons, "that they are necessary to be observed so far forth only, as the +keeping of them maintaineth decent order, and preventeth open +offence."(119) + +_Sect._ 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. _Ans._ 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 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, +_sine quo non obligant_, 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 _quod competit alicui qua +tali, competit omni tali_: 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. + +_Sect._ 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 should not be proposed, whether human laws do +bind the conscience, but "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,"(120) &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,(121) when, expressing how conscience is subject +to human authority, he taught that conscience belongeth _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?_ But to proceed particularly. + +_Sect._ 9. I begin with Field himself, whose resolution of the question +proposed is,(122) 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 _ex sola legislatoris voluntate, sed +ex ipsa legum utilitate_. 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 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. + +_Sect._ 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. _Ans._ 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.(123) For, as touching contempt, he showeth out of fathers, +councils, canon law, schoolmen, and modern divines, that _non obedire_ is +not contempt, but _nolle obedire_, or _superbiendo repugnare_. Yea, out of +Formalists themselves, he showeth the difference betwixt subjection and +obedience. Thereafter he pleadeth thus, and we with him: "What signs see +men in us of pride and contempt? What be our _cetera opera_ 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?" 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, "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 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." + +_Sect._ 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:(124) 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 _respectu materiae praecepti_ (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 +_respectu praecipientis_, 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. How doth this doctrine differ from that which +himself setteth down as the opinion of Papists,(125) _Posse los qui +praesunt ecclesiae, cogere fideles ut id credant vel faciant, quod ipsi +judicaverint?_ 2. It is well observed by our writers,(126) 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,(127) 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 +_respectu praecipientis_, his form of speaking is very bad. _Deus_ (saith +he) _non vult contemni praepositos ecclesiae, nisi justa et necessaria de +causa._ 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,(128) speaketh of Daniel, _Et nunc Daniel regis jussa +contemnens_, &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. + +_Sect._ 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. 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:(129) _Legesae +human non obligant sub poena mortis aeternae, nisi quatenus violatione legis +humanae offenditur Deus._ Lindsey thinketh that the will of the law must be +the rule of our consciences; he saith not the _reason_ of the law, but the +_will_ 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,(130) that the particular laws of the church +bind not _per se_, or _propter ipsum speciale mandatum ecclesiae. 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: quae quamdiu non violantur, conscientias liberas +relinquit._ + +_Sect._ 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,(131) that _unum Dominum habemus qui animas nostras gubernat._ With +Hemmingius,(132) that we are free _ab omnibus humanis ritibus, quantum +quidem ad conscientiam attinet._ With the Professors of Leyden,(133) that +this is a part of the liberty of all the faithful, that in things +pertaining to God's worship, _ab omni traditionum humanarum jugo liberas +habeant conscientias, cum solius Dei sit, res ad religionem pertinentes +praescribere_. + + + + 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. + + +_Sect._ 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 {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~} and full persuasion +which it hath conceived. + +_Sect._ 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. _Ans._ 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,(134) to do anything _repugnante conscientia_. The learned +Casuists teach us, that an erring conscience, though _non obligat_, yet +_ligat_; though we be not obliged to do that which it prescribeth, yet are +we bound not to do that which it condemneth. _Quicquid fit repugnante et +reclamante conscientia, peccatum est, etiamsi repugnantia ista gravem +errorem includat_, saith Alsted.(135) _Conscientia erronca obligat, sic +intelligendo, quod faciens contra peccet_, saith Hemmingius.(136) 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, _eligatur id quod tutius et melius est_.(137) 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 _pars tutior_, the surest and safest +part not to urge men to do that which in their consciences they condemn. +Wherefore, since the ceremonies 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,(138) "he who is thus persuaded in his +conscience, if he should do the contrary, sinneth." + +_Sect._ 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.(139) 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, _quoniam agens_, &c.(140) "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." 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? + + + + 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. + + +_Sect._ 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 _propter hominem et non propter Deum_, +as Becane the Jesuit expoundeth it,(141) illustrating what he saith by +another place, Eph. vi. 6, 7. Christian servants thought it an unworthy +thing to serve wicked men,(142) 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,(143) which is by interpretation, _Sic volo, sic jubeo, sit +pro ratione voluntas._ He gives us not the reason or equity of the law, +but only the will of it, to be our role. Bishop Spotswood(144) will have +us to be so directed by the sentence of our superiors, that we take their +sentence as 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(145) 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:(146) "There is a law, it must be obeyed;" and after the +same manner are we used. Yet is this too hard dealing, in the judgment of +a Formalist, who saith,(147) that the church doth not so deal with them +whom Christ hath redeemed: _Ac si non possint capere quid sit religiosum, +quid minus, itaque quae ab ecclesia proficiscuntur, admonitiones potius et +hortationes dici debent, quam leges._ And after, he says of ecclesiastical +authority, _tenetur reddere paerscripti rationem._ "I grant (saith +Paybody(148)) it is unlawful to do, in God's worship, anything upon the +mere pleasure of man." Chemnitius(149) taketh the Tridentine fathers for +not expounding _rationes decreti._ Junius observeth,(150) that in the +council of the apostles, mention was made of the reason of their decree. +And a learned historian observeth(151) 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. _Caeterum_ (saith Danaeus(152)) _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 a pio nomotheta. Ergo fere sunt duae cujusvis legis +partes, quemadmodum etiam Plato,_ lib. 4, _de legibus scribit, nimirum +praefacio __ et lex ipsa,_ _i.e._ _jussio lege comprehensa. Praefatio +causam affert, cur hominum negotiis sic prospiciatur._ Ecclesiastical +authority should prescribe what it thinks fit, _Magis docendo, quam +jubendo; magis monendo, quam minando,_ as Augustine speaketh.(153) _Non +oportet vi vel necessitate constringere, sed ratione et vitae exemplis +suadere,_ saith Gregory Nazianzen,(154) 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 +"with force and with cruelty," Ezek. xxxiv. 4; "as lords over God's +heritage," 1 Pet. v. 3. + +_Sect._ 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. _Non numeranda suffragia, sed appendenda_, saith Augustine +in Psal. xxxix. Our divines hold,(155) that all things which are proposed +by the ministers of the church, yea, by aecumenical councils,(156) should +be proved and examined; and that, when the guides of the church do +institute any ceremonies as necessary for edification, yet _ecclesia +liberum habet judicium approbandi aut reprobandi eas._(157) Nay, the canon +law,(158) prohibiting to depart or swerve from the rules and discipline of +the Roman church, yet excepteth _discretionem justitiae_ and so permitteth +to do otherwise than the church prescribeth, if it be done _cum +discretione justitiae_. 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, _Si causa fit evidens, per se ipsum licite potest homo +statuti observantiam praeterire._(159) If any be not able to examine and +try all such things, _debebant omnes posse, Dei jussu: Deficiunt ergo sua +culpa_, saith Parcus.(160) _Si recte probandi facultate destitui nos +sentimus, ab eodem spiritu qui per prophetas suos __ loquitur portenda +est_, saith Calvin.(161) We will not then call any man rabbi, nor _jurare +in verba magistri_, 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. + + + + CHAPTER VII. + + +THAT FESTIVAL DAYS TAKE AWAY OUR LIBERTY, WHICH GOD HATH GIVEN US, PROVED; +AND FIRST OUT OF THE LAW. + + +_Sect._ 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, "Six days shalt thou labour," &c. But they would have +somewhat to say against the proposition, which we will hear. Hooker tells +us,(162) 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. + +_Sect._ 2. Talen lendeth the cause another lift, and answereth,(163) that +no sober man will say, _permissionen Dei, principibus suum circa res +medias jus imminuere, num enim ob permissum hominibus dominium in volucres +coeli, in pisces maris, et bestias agrii, impiae fuerint leges principum, +quibus aucupii, piscationes, et venationis libertatem, sebditis aliis +indulgent, aliis adimunt. Ans._ That case and this are very different. For +every particular man hath not dominion and power over all fowls, fishes, +and 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,(164) _hominem collective intelligi_ in that +place, Gen. i. 26; and Junius observeth,(165) _nomen Adam de specie esse +intelligendum._ 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. + +_Sect._ 3. Bishop Lindsey's answer is no better,(166) 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, _i.e._, 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. + +_Sect._ 4. Yet we must hear what the Bishop can say against our +proposition:(167) "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?" &c. O horrible blasphemy! O double deceitfulness! Blasphemy, +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. + +_Sect._ 5. But he hath yet more to say against us: "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?" +&c. _Ans._ 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 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 +_de genere in genus_, 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. + +_Sect._ 6. The Bishop hath yet a third dart to throw at us: "If the church +(saith he)(168) 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?" _Ans._ 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. _Dies Christo dicatos tollendos existimo +judicoque_, saith Danaeus(169) _quotidie nobis in evangelii proedicatione +nascitur, circumciditur, moritur, resurgit Christus._ 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 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.(170) +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,(171) 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,(172) that days of fasting are appointed at "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." + +_Sect._ 7. The Bishop presseth us with a fourth argument,(173) taken from +the calling of people in great towns from their ordinary labours to divine +service, which argument Tilen also beateth upon.(174) _Ans._ 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.(175) 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,(176) "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." 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 _First Book of Discipline_, which saith, "In +great towns we think expedient, that every day there be either sermon or +common prayers," &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,(177) 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 the holidays, and rest at the times of weekly meeting. + + + + CHAPTER VIII. + + +THAT FESTIVAL DAYS TAKE AWAY OUR CHRISTIAN LIBERTY, PROVED OUT OF THE +GOSPEL. + + +_Sect._ 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, _i.e._ to be condemned for +not observing a holiday, for _judicare hic significat culpae reum +facere,_(178) 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.(179) 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 +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. + +_Sect._ 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(180) followeth so hard, +that he sticketh not to hold, that "all the days whereof the Apostle +condemneth the observation were Judaical days prescribed in the ceremonial +law," &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 +_quidlibet ex quodlibet._ 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 "all the days whereof the Apostle condemned the +observation were Judaical days," &c. + +_Sect._ 3. Now, for confutation of this forged exposition of those places +of the 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,(181) but not Christian days, and that we do falsely +interpret his words against their holidays.(182) Cartwright answereth +them,(183) 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,(184) _loqui ibi +Apostolum de judaeorum tantum festis_. Hospinian, answering him, will have +the Apostle's words to condemn the Christian feasts more than the +Judaical.(185) Conradus Vorstius rejecteth this position, _Apostolus non +nisi judaicum discremen dierum in_ N.T. _sublatum esse docet_, as a popish +error.(186) 2. If the Apostle mean only of Judaical days, either he +condemneth the observing of their days _materialiter_, or _formaliter, +i.e._ 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.(187) 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. 3, they bring us +under a yoke of bondage. Augustine,(188) complaining of some ceremonies +wherewith the church in his time was burdened, thought it altogether best +that they should be cut off, _Etiamsi fidei non videantur adversari, quia +religionem quam Christus liberam esse voluit, servilibus oneribus +premunt._ 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 _Christianorum +festa, ab hominibus tantum, judaeorum vero a Deo fuerint instituta_, saith +Hospinian.(189) 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,(190) 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,(191) _Non de paucis personis, sed de statu totius ecclesiae +intelligendum est quod hic dicitur._ There were also some in the church of +the Old Testament, _adulti fide heroes_; 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. _Lex_, saith Beza, _vocatur elementa, quia +illis velut __ rudimentis, Deus ecclesiam suam erudivit, postea pleno +cornu effudit Spiritum Sanctum tempore evangelii_.(192) 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, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}: whereas the Judaical rites were abolished, +whereupon Zanchius noteth,(193) that the Apostle doth not so much speak of +things by-past, as of the very nature of all rites, _Definiens ergo ipsos +ritus in sese, dixit eos nil aliud esse quam umbram_. 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. + +_Sect_. 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,(194) 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: "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." _Ans._ 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 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,(195) _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._ 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,(196) 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 _propter auctoritatem legis_, saith Junius;(197) 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. + +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,(198) Beza,(199) and Junius,(200) +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. + +_Sect._ 5. Rests the second respect of difference given by the Bishop: +"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."(201) _Ans._ 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 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,(202) 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,(203) who place the necessity of their +rites and observances, not in the nature of the things themselves, but in +the church's precept? + + + + CHAPTER IX. + + +SHOWING THE WEAKNESS OF SOME PRETENCES WHICH OUR OPPOSITES USE FOR +HOLIDAYS. + + +_Sect._ 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(204) 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,(205) 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. + +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.(206) And as touching any expediency which they +imagine in holidays, we shall see to that afterward.(207) + +_Sect._ 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.(208) _Ans._ 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. _Observandum +est_, say the divines of Magdeburg,(209) _apostolos et apostolicos viros, +neque de paschate, neque de aliis quibuscunque, festivitatibus legem +aliquam constituisse_. Socrates reporteth,(210) that men did celebrate the +feast of Easter, and other festival days, _sicuti voluerunt, ex +consuetudine quadam_. Nicephorus saith,(211) that men did celebrate +festivities, _sicuti cuique visum erat, in regionibus passim ex +consuitudine quadam per traditionem accepta adducti_. In which place, as +the reader will plainly perceive, he opposeth tradition to an evangelical +or apostolical ordinance. Sozomen tells us,(212) that men were left to +their own judgment about the keeping of Easter, Jerome saith of the +feasts(213) which the church in his time observed, that they were _pro +varietate regionum diversa_. The first who established a law about any +festival day,(214) 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,(215) that those feasts +of the primitive church "came by custom, and not by commandment, by the +free choice of men, and not by constraint." 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. + +2. The festival days observed by the ancient church, were not accounted +more excellent than other days, for, saith Jerome,(216) _non quod +celebrior sit dies illa qua conveniumus, &c._ But our festival days are +made _aliis diebus celebriores_, yea, are taken to be holier than other +days, as I will afterwards prove.(217) + +_Sect._ 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.(218) Yea, _in hac tota +provincia aboliti fuerunt dies festi_, saith he. The church of Zurich in +Helvetia did also banish them all away, as Bullinger writeth to +Calvin.(219) 2. The practice 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(220) of the ceremonies of the +Interim, to Valentinus Pacaeus, _Ut concedam faetidas illas sordes quibus +purgatae fuerunt vestrae ecclesiae, inrebus medus posse censeri: earum +tamen restitutio eritne res media?_ 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,(221) 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,(222) who teacheth us, that if the oath be made rashly, +_paenitenda promissio non perficienda praesumptio_, he had said better +thus, _paenitenda praesumptio, perficienda promissio_; 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. + +_Sect._ 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 might +be wrought upon, and that the Lord's day alone might be celebrated. And +Luther in his book, _de Bonis Operibus_, 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. +"This wish (saith he(223)) 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." _Ans._ 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,(224) 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,(225) 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,(226) _Calvin. +Inst._, lib. 2, cap. 8, sec. 32, acknowledging _alios quoque dies festos +praeter dominicum_, &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(227) and Bishop Lindsey,(228) 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, _hoc +tamen testatum esse volo, si mihi delata optio fuisset, quod nunc +constitutum est, non fuisse pro __ sententia dicturum. Ans._ That which +made Calvin say so, was not any liking which he had to festival days, for +he calls the abolishing of them _ordo bene compositus_;(229) but as +himself showeth in the following epistle, which beareth this title, _Cal. +Ministro Burensi, S.D._, 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 _fovendae pacis studio_, 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: _Ego neque suasor neque +impulsor fui, atque hoc testatum volo, si mihi delata optio_, &c. Whereas +the words in that epistle lie thus: _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_, &c. The Bishop would +have made his hearers believe that Calvin _was not content with the +abolishing of the festival days_, whereas his words testify the very +contrary. Bishop Lindsey is as gross in perverting the end of that +epistle. _Nec tamen est cur homines adeo exasperentur, si libertate nostra +ut ecclesiae edificatio postulat utimur_, &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 they produce, which cannot help them much. That which +Bishop Lindsey(230) 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?(231) 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,(232) 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. + +_Sect._ 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 them where they were +removed. The Bishop objecteth against this answer,(233) that Calvin, +epist. 51, "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." _Ans._ +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,(234) _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._ And this he setteth down for one of these superstitions, +_quod dies a die discernitur_, 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 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. _In festis non recipiendis cuperem vos esse constantiores, sic +tamen ut non litigetis de quibuslibet._ 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. + + + + + THE SECOND PART. + + +AGAINST THE EXPEDIENCY OF THE CEREMONIES. + + + + CHAPTER I. + + +AGAINST SOME OF OUR OPPOSITES, WHO ACKNOWLEDGE THE INCONVENIENCY OF THE +CEREMONIES, AND YET WOULD HAVE US YIELD TO THEM. + + +_Sect._ 1. The Archbishop of St Andrews, now Lord Chancellor forsooth, +speaking of the five articles concluded at the pretended Assembly of +Perth, saith,(235) "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," &c. Dr Burgess confesseth,(236) +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 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,(237) "It may be granted, that +offence and hinderance to edification do arise from those our +ceremonies."(238) 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. + +_Sect._ 2. But let us understand how he proveth(239) 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,(240) 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. _Ans._ 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,(241) 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 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);(242) 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 +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. + +_Sect._ 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:(243) 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 +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. _Ans_ 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(244) that the substantials of the second table do +overrule the ceremonials of the first table, according to that which God +saith, "I will have mercy and not sacrifice," Matt. xii. 7. And elsewhere +he teacheth,(245) 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 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,(246) 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. + +_Sect._ 4. Mr Sprint now addeth a third, proving, that to suffer +deprivation for refusing to conform to the prescribed ceremonies(247) +(howbeit many ways inconvenient,) is contrary to the royal law of love, +which he labours to evidence three ways. _First_, 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. _Ans._ 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 (not the suffering of deprivation for refusing to +conform) depriveth men of the preaching of the word. _Secondly_, he +saith,(248) 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. _Ans._ 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,(249) 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. _Thirdly_, 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. +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. +_Fourthly_, 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. _Ans._ 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 _quatenus_, 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, _Fifthly_, 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. _Ans._ 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. + +_Sect._ 5. Now, _Sixthly_, 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. _Ans._ 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(250) +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,(251) 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:(252) _Alius in +libris cathari dicuntur, quibus respondent qui hodie in Anglia puriorum +doctrinam __ prae se ferunt_. 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,(253) among whom was Calvin,(254) and the +Magdeburgian doctors,(255) and all the churches of Nether Saxony subject +to Maurice,(256) 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.(257) Besides, do not our divines +require, that the church's canons, even in matters of rite, be "profitable +to the edification of the church,"(258) and that the observation of the +same must carry before it a manifest utility,(259) that in rites and +ceremonies the church hath no power to destruction, but only to +edification?(260) Do they not put this clause in the very definition of +ecclesiastical rites,(261) that they be profitably ordained; considering, +that otherwise they are but intolerable misorders and abuses? Do they not +teach,(262) 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?(263) That whatsoever either would scandalise our brother,(264) +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 _quando expedit_, whereupon it +followeth, that we are never bound to the practice of any duty commanded +in the law of God, except only when it is expedient to be done; but Mr +Sprint excepteth against this rule,(265) 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. _Ans._ 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, _specie actionis manente cadem_; 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. + +_Sect._ 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 +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,(266) _esse licita quatenus conducunt_, 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, "If meat make my brother to offend, I +will eat no flesh while the world standeth." 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,(267) 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,(268) 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,(269) "It is not to be denied, but they are ceremonies, which +for the inconveniency they bring, ought to be resisted?" 6. Dare Mr Sprint +deny that which Ames saith he heard once defended in Cambridge,(270) viz., +that _quicquid non expedit, quatenus non expedit, non licet_: Whatsoever +is not expedient, in so far as it is not expedient, it is not lawful. Doth +not Pareus likewise show out of Augustine,(271) that such things as are +not expedient but scandalous, and do not edify but hurt our brother, +_Fiunt ex accidenti illicita et peccata, proinde vitanda_? 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,(272) that evil ought not to be done that good may come of it. +But, saith Mr Sprint,(273) this rule of the Apostle (Rom. iii. 8) must be +limited,(274) 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. _Ans._ 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 +_pro tempore_; but in this they agree, that both are unlawful; for that +which is evil by accident,(275) whilst it is such, is unlawful to be done, +no less than that which is in nature evil. 3. Divines hold +absolutely,(276) that _Inter duo vel plura mala culpae_ (such as things +scandalous and inconvenient) _nullum est eligendum_; 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,(277) _nec ullum admittendum malum, ut eveniat aliquod bonum, sive +per se sive per accidens_. 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. + +We have answered already, that the 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. _Ans._ 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. + +_Sect._ 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,(278) whether in the case of +deprivation he ought to conform to sundry other popish ceremonies, such as +shaven 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(279) 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,(280) 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.(281) +_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._ And as the Estates of Germany to +Ferdinand,(282) when they besought him only not to grieve nor burden their +consciences. _Te quidem summum, et a Deo nobis datum magistrum agnoscimus, +et libentissime quidem, ac nihil est omnium rerum, quod non possis aut +debeas a nobis expectare, sed in hac unare propitium te nobis esse +flagitamus._ 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. + + + + CHAPTER II. + + +AGAINST THOSE OF OUR OPPOSITES WHO PLEAD FOR THE CEREMONIES AS THINGS +EXPEDIENT. + + +_Sect._ 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(283) 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. _Ans._ 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 +drink in the knowledge of God and his religion. _Ans._ 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. + +_Sect._ 2. Tilen(284) setteth out the expediency of holidays, for +imprinting in the minds of people the sense and knowledge of the benefits +of redemption. _Ans._ 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? + +But Bishop Lindsey thinks yet to let us see a greater expediency for +observing holidays. "Certainly (saith he)(285) 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." _Ans._ 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 +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. + +_Sect._ 3. The same prelate pleadeth(286) 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 _viaticum_ when they were a-dying. Paybody(287) 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. _Ans._ 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. + + + + CHAPTER III. + + +THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY ARE PREPARATIVES FOR +GREATER EVILS. + + +First, then, the ceremonies are inexpedient, because our most holy faith, +for which 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 _Interim_ to be published:(288) +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 _Interim_ were seen, the wiser sort of Protestants(289) +wrote against it, and warned men, _ut ab eo tanquam a praesentissima peste +sibi caverent_. Notwithstanding that the emperor did straitly inhibit all +impugning of it. And Sleidane tells us,(290) 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, _per adiaphora seu res medias_, and +because(291) they wished to retain the saving doctrine _puram et salvam a +technis illorum, qui nunc dum ceremonias restaurare videri volunt, +colluviem totam doctrinae pontificiae rursus introducunt_. 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, 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. + +_Sect._ 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.(292) 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.(293) _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_, &c. He tells us,(294) 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 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.(295) + +_Sect._ 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 _Interim_ of Germany tended to +reconciliation, yet the Papists wrote against it.(296) Cassander sought +this reconciliation, but Bellarmine confuteth his opinion.(297) 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,(298) +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,(299) that _qui +ubique est, nusquam est_; for instead of reconciling Protestants and +Papists, they make themselves a third party, and raise more controversy. +_O bellua multorum capitum!_ + +_Sect._ 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 course of reconciliation, by means of the Roman rites remaining +in reformed churches. + +G. Cassander, in his book _de Officio pii Viri_, 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, _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_. 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.(300) "We +perceive now, that the Pope is not so black as Luther made him." 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. + +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,(301) that he thought the procuring of concord betwixt the church of +England and the church of Rome to be easy. And his reasons were,(302) +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,(303) he told he was of opinion, that the churches of Rome and of +England, excluding Puritans, were radically one church. This made him +say,(304) "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." 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. + +_Sect._ 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? + +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 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? + +O! from how small beginnings did the mystery of iniquity advance its +progression? How little motes have accressed to mountains! Wherefore(305) +_simplicitatem Christi nos opportet colere, a qua ubi primum extulit pedem +vanitas, vanitatem sequitur superstitio, superstitionem error, errorem +presumptio presumptionem impietas, idololatrica_. 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. + + + + CHAPTER IV. + + +THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY HINDER EDIFICATION. + + +_Sect._ 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,(306) +_per varietatem ceremoniarum, rem in precio retinere_. The use for which +Papists appoint their ceremonies,(307) is, _ut externam quandam majestatem +sensibus objiciant_; and so are the ceremonies urged upon us,(308) though +to conciliate reverence and due regard to divine worship, and to stir up +devotion. In the meanwhile it is not considered,(309) that _mentes humanae +mirificae capiuntur et facinantur, ceremoniarum splendore et pompa. +Videmus siquidem_, saith Bucer,(310) _vulgus delectari actionibus +scaenicis, et multis uti signis_. Chemnitius marks of the cumulating of +ceremonies in the ancient church,(311) that it drew to this, _ut tandem in +theatricum ferme apparatum ceremoniae illae abierint_. Musculus reprehends +bishops for departing from the apostolical and most ancient +simplicity,(312) and for adding ceremonies unto ceremonies in a worldly +splendour and respectability, whereas the worship of God ought to be pure +and simple. + +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 "superstition (saith Camero),(313) 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." + +_Sect._ 2. Secondly, The ceremonies are impediments to the inward and +spiritual worship, because they are fleshly and external. In the second +commandment are forbidden _omnes ritus, qui a spirituali Dei cultu +discrepant_.(314) "The kingdom of God is within you," 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 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,(315) _alioqui in totum +damnaret_: whereas he doth only extenuate and derogate from them, saying, +that they profit little. Therefore (saith he), _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._ But what will +some say? Do we allow of no external rites and ceremonies in divine +worship? + +Saravia tells us,(316) that _dum vitia vitant stulti, in contraria ruunt_, +and that he is no less in the fault, _qui nullas in externo Dei cultu +ceremonias admittit, quae tantum decori serviunt, hominesque sui admoneant +officii, quam qui quasvis citra, delectum recipiunt, &c._ 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. + +_Ans._ 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, _quae tantum decori serviunt, hominesque sui +admoneant officii_? Why would not Saravin write a chronology; I say not +_magnarum_ (as others), but _mirandarum conjunctionum_, 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, 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. + +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,(317) "is delighted in that which is fleshly and outward, +neglecting that which is spiritual and inward." 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(318) a Formalist of great +note is forced to acknowledge. Let us consider, saith he, "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." + +_Sect._ 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.(319) _Ista ceremoniarum accumulatio, +tum ipsos doctores, __ tum etiam ipsos auditores, a studio docendi atque +discendi verbum Dei abstraxit, atque impedivit necessarias et utiles +divini eloquii institutiones._ + +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. + +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. + + + + CHAPTER V. + + +THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY ARE OCCASIONS OF INJURY +AND CRUELTY. + + +_Sect._ 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. + +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 whom it is given to make +war with the saints.(320) + +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 _in iis qui praesunt_, as Melancthon noteth,(321) 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, + +"Parcere subjectis et debellare superbos." + +_Sect._ 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. + +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)(322) 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,(323) 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,(324) 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. + +The canon law speaketh for the Lord's bishops, which are persecuted from +city to city:(325) _Nec ipsi in hoc peccant, quoniam non sponte sed coacte +hoc agunt: sed illi __ qui eos persequuntur, nec ipsis episcopis hoc +imputari potest, sed illis qui eos hoc agere cogunt_. 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. + +_Sect. 3._ 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!(326) 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,(327) 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. + + + + CHAPTER VI. + + +THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY HARDEN AND CONFIRM THE +PAPISTS. + + +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, _divide et +impera_. 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.(328) Calvin wrote to the Earl of Somerset, _Fieri non posse qum +Papistae superbius insolescerent, nisi mature compositum esset dissidium de +ceremonus_. Dr White saith,(329) that our strife about ceremonies is +kindled and nourished by Papists. If we were liberate from the ceremonies, +then might we do more against the Papists, and they should not insult as +they do. + +_Sect._ 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. + +Zanchius told,(330) that he seemed to himself to hear the monks and +Jesuits saying among themselves, _Ipsa quoque Regina Angliae doctissima et +prudentissima, paulatim incipit ad Sanctae Romanae ecclesiae redire +religionem, resumptis jam sanctissimus et sacratissimis clericorum +vestibus, sperandum est fore ut reliqua etiam omnia_, &c. Papists count +all to be _Calvino Papistae_, _i.e._, half Papists, who are not Puritans, +and daily invite them to an association with them against the Puritans, as +Parker(331) showeth out of a treatise entitled, _Concertatio Ecclesiae +Catholicae in Anglia contra Calvino Papistos et Puritanos_. And we may +perceive out of Franciscus a Sancta Clara,(332) 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. + +_Sect._ 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 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,(333) _quam longissime_; 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. + +Of the gaining of the adversaries, Augustine speaketh better,(334) for if +you demand, _Unde vincantur pagani, unde illuminentur, unde ad salutem +vocentur?_ He maketh this answer, _Deserite omnes solennitates ipsorum, +deserite nugas eorum: et si non consentiunt veritati nostra, saltem pudeat +paucitatis suae. Nulla est concedenda gratia adversariis_ (say the divines +of Germany(335)), _in mutatione ceremoniarum, nisi prius nobiscum +consentiant in fundamento hoc est, in vera doctrina et usu sacramentorum._ +They that yield to the adversaries in matters of rite, _cos hoc ipso in +impietate sua confirmant_; and the adversaries _cessione ista non parum +adjuvantur_, saith Balduin. Bellarmine,(336) rejecteth Cassander's +reconciliation,(337) 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. + +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. + +_Sect. 4._ 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. _Ans._ 1. There is not a like +reason of the weak 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,(338) +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, "Get you hence." 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. + + + + CHAPTER VII. + + +THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY DISTURB THE PEACE OF THE +CHURCH. + + +_Sect._ 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 _minima crescunt_, so by discord _maxima dilabuntur_. + +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 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(339) 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. + +_Sect._ 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 _argumenta inartificialia_, 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, _Ingentibus ardent, judicium domis +solicitare meum._ 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. + +The popish oil and chrism were defended by Islebius and Sidonius, _ut ipsi +nimirum __ discederent unctiores_.(340) How like to them have we known +many Formalists! The best respect which Bishop Lindsey nameth for kneeling +at the communion is,(341) 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. + +_Sect._ 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 _nitimur in +vetitum, semper cupimusque negata_, 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(342) 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.(343) "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, 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." 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. "And shall we then (saith Parker(344)) +cast out the pilots of the ship themselves, and all to spare the wares of +Rome, which are no lawful traffic?" + +_Sect._ 4. 3d. Let the matter be looked to for which each side contendeth. +"Brethren (saith the Archbishop of St Andrews),(345) to contend is not be +contentious in a light business, this is faulty." 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. + +_Sect._ 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 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. + +Bishop Lindsey himself, relating the proceedings of the same, tells +us,(346) 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, "Whether kneeling or +sitting at the communion were the fitter gesture?" This also was refused, +and the question was propounded thus: "His Majesty desires our gesture of +sitting at the communion to be changed into kneeling, why ought not the +same to be done?" At length, when Mr John Carmichell brought an argument +from the custom and practice of the church of Scotland, it was +answered,(347) 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. + +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. + +And, moreover, when the Articles were put in voting, the Archbishop, in +calling on the names, did inculcate these and the like words: "Have the +king in your mind--remember on the king--look to the king." This Bishop +Lindsey passeth over in deep silence, though it be challenged by his +antagonist. Plinius proveth,(348) that _animalia insecta_ do sometimes +sleep, because sometimes when light is holden near them, yet they stir +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.(349) Have we not cause to +renew the complaint which John Lascus made in behalf of the Protestants in +Germany,(350) _nulla cognitione causae per colloquium aut amicam +suffragiorum collationem habita, sed praejudicio tantum ipsorum sententiam +damnari_. + + + + 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. + + +_Sect._ 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? _Ferulae asinis gratissimae sunt in pabulo, caeteris vero jumentis +praesentaneo veneno._(_351_) It is enough to evince the 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. + +_Sect_ 2. 1st. {~GREEK CAPITAL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}, 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. _Scandalum_ (saith Jerome(352)) +_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_ (saith Almandus Polanus(353)) _est dictum vel factum, quo alius +detenor redditum_. + +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 _scandal given and not +taken_, the second is _scandal taken and not given_, the third is _scandal +both taken and given_. + +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. + +_Sect._ 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(354), _quod de sui ratione habet, quod sit inductivum ad peccandum, +puta __ cum aliquis publice facit peccatum, vel quod habet similitudinem +peccati_, 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 _ratio et conditio +operis_ is scandalous and inductive to sin. + +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. +_Opus nostrum_ (saith a great proctor for popish ceremonies(355)) _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._ + +_Sect._ 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 _scandalum pusillorum_ may be _scandalum +acceptum_, on the part of the offended faulty, as well as _scandalum +Pharisaeorum_. 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. 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. + +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. + +_Sect._ 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(356) and +Dominicus Bannes say, that we should abstain even _a spiritualibus non +necessariis_ when scandal riseth out of them. + +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, _i.e._, in case the +thing were neither lawful nor ordained by authority, should be active. Not +the former; for our divines teach,(357) that _scandalum datum_ riseth +sometimes, _ex facto in se adiaphoro_, when it is done _intempestive, +contra charitatis regulam_. Not the latter; for no human authority can +take away the condition of scandal from that which otherwise should be +scandal, because _nullus homo potest vel charitati, vel conscientiis +nostris imperare, vel periculum scandali dati prestare_, saith a learned +Casuist.(358) + +10th. A scandal is passive and taken by the scandalised without the fault +of the doer, only in this case,(359) _cum factum unius est alteri occasio +peccandi praeter intentionem facientis, et conditionem facti_, 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 in itself, nor +yet done inordinately, and with appearance of evil. + +_Sect._ 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, _scandalum quod oritur ex rebus per se bonis et +necessariis, non licet evitare, &c., at rerum legitimarum sed non +necessariarum dispar est ratio, &c.,_ saith a great Formalist.(360) + +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 +_non variant speciem scandali_, but only _gradum ejusdem speciei_. 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. + +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 _statim fore ut illi traherent in +calumniam_, saith Calvin.(361) _Ne eo circumciso gloriarentur evangelicam +libertatem quam Paulus praedicabat sublatam_, saith Bullinger.(362) If +they had compelled him to circumcise Titus, _falsis fratribus parata erat +calumniandi ansa adversus Paulum_, saith Pareus,(363) who also inferreth +well from this place, that we are taught to beware of two extremes, to +wit, the scandal of the weak on the one part, and the pervicacy of false +brethren on the other part: _Si enim_, saith he, _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._ 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. + +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:(364) "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?" Matt. xvii. 27. + +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. + + + + CHAPTER IX. + + +ALL THE DEFENCES OF THE CEREMONIES, USED TO JUSTIFY THEM AGAINST THE +SCANDAL IMPUTED TO THEM, ARE CONFUTED. + + +_Sect._ 1. From that which hath been said it followeth inevitably, that +since scandal 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(365) making their apology on this wise: "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," &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.(366) + +_Sect._ 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,(367) 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, _scandalum datum, not acceptum esse vitandum_. +One of our own writers upon this same place noteth,(368) 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, _cedere potius sua libertate voluit. Ideo non +tantum dicit: ne scandalizentur: sed ne scandalizemus eos, hoc est, ne +scandali materiam eis demus_. + +_Sect_. 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,(369) 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. + +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. + +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. + +3. The truth is, that both first and last the scandal of the ceremonies is +active and given; for an active scandal is _dictum vel factum vere malum, +aut mali speciem habens, quo auctor aliis peccandi occasionem praebet_, +say our divines.(370) An active scandal is ever a sin in him who +offendeth, _quia vel ipsum opus quod facit est peccatum, vel etiam si +habeat speciem peccati_, &c., say the schoolmen.(371) A scandal given and +faulty, _id opus aut ex se malum, aut apparentur_, say Formalists +themselves.(372) + +_Sect._ 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(373) infer from 1 +Thess. v. 22, _speciem mali etiam scandala conficere_. Junius +teacheth,(374) that scandal is given, _sive exemplo malo, sive speciem +habente mali_. M. Ant. de Dominis maketh(375) the scandal sin, _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._ + +But to discover the appearance of evil which is in the ceremonies, let us +consider with Zanchius,(376) 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, _quae ab +haereticis in suam sententiam, malamque consequentiam trahi possunt_. 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. + +Now Papists confirm many of their superstitions by the English ceremonies. +Parker(377) 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 +confession, and sacrament of penance. To these instances I add, that the +Rhemists(378) confirm the least of their assumption of Mary for the other +feasts which the church of England observeth. And so doth J. Hart.(379) + +_Sect._ 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(380) 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,(381) and the fourth council of Toledo +ordained,(382) 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. + +I conclude with that which Parker(383) allegeth out of the _Harmony of +Confessions: Cum adiaphora rapiuntur ad confessionem, libera esse +desinunt_. Mark _rapiuntur_. 2. The ceremonies do indeed greatly +countenance those superstitions of Papists, because _communio rituum est +quasi symbolum communionis in religione_;(384) 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 and practices to be better +than we reckon them to be. + +Saravia,(385) 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(386) 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 "is +more to be reverenced than the sacrament of baptism." + +_Sect._ 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; +_nullam proebentes occasionem proximo nostro aliquid mali de nobis +suspicandi_. 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. + +_Sect._ 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 answers I may well +produce to provoke Conformists therewith, because no reply hath ever been +made to them. "This (saith he(387)), 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 _aut +condemnandi factum nostrum, aut illud imitandi contra conscientiam_,(388) +which we have so often,(389) 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," &c. + +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: _Fieri +potest ut quidam nondum sint capaces rationis redditae, qui idcirco quamvis +ratio sit illis reddita, habendi sunt adhuc propusillis_.(390) 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,(391) whoever +ought to be esteemed weak, or not capable of reason, ministers must not be +so thought of. Whereunto I answer with Didoclavius:(392) _Infirmitatem in +doctiores cadere posse, neminem negaturum puto, et superiorum temporum +historia de dimicatione inter doctores ecclesiae, ob ceremonias, idipsum +probat. Parati etiam sunt coram Deo testari se non posse acquiescere __ in +Formalistarum foliis ficulneis_. 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 "men may, for their +science,(393) be profitable ministers, and yet fail of that measure of +prudence whereby to judge of a particular use of indifferent things?" + +_Sect._ 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. _Ans._ 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. "He constrained them (saith +Perkins(394)) by the authority of his example, whereby he caused them to +think that the observation of the ceremonial law was necessary." 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(395) laboureth +to make Peter blameless, and his fact free of all fault; _quia praeter +ipsius spem id acciderat_, and it fell forth only _ex accidenti et +inopinato, ac praeter intentionem ipsius_. M. Ant. de Dominis(396) +confuteth him well: _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._ + +_Sect._ 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 begin with our Lord Chancellor: "As for the godly amongst +us (saith he(397)), 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?" + +_Ans._ 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. + +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,(398) 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. _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_, saith Aquinas,(399) giving a reason why, +in the definition of scandals, he saith not that it giveth cause, but that +it giveth occasion of ruin. + +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. + +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. + +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 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, _Vel ipse etiam edet tuo exemplo, +vacillante conseientia, vel tacite factum tuum damnabit._(400) 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. + +_Sect._ 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. "For (saith he(401)) 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." Tertullian saith +well, _Res bona neminem offendit nisi malam mentem_. + +_Ans._ 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. + +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 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. + +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. + +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? + +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. + +6. As for that sentence of Tertullian, it must admit the exception of a +reverend divine. He signifieth, saith Pareus,(402) scandal not to be +properly committed, save in things evil in themselves, or else indifferent +_quanquam interdum cuma bonas intempestive factas, etiam committi possit_. + +_Sect._ 11. In the third place, we will look what weapons of war Dr +Forbesse produceth in his _Irenicum_,(403) 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 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. + +_Ans._ 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. +_Ad rem_, 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. _Ad hominem_, for that we may either content or +convince our opposites, we argument _ex ipsorum concessis_, 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. + +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,(404) 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. + +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. + +A pastor dealing with a fornicator, layeth 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. + +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. + +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 abstain, though all the world should be offended. + +_Sect._ 12. The Doctor(405) 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. + +But the Doctor(406) 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. + +The Doctor(407) 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. + +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; in the solution whereof the Doctor(408) 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. + +_Ans._ 1. This importeth, that if the question were not _de jure_, 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. + +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? + +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.(409) Who art thou that judgest another man's servant? + +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;(410) so 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. + +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. + +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? + +_Sect._ 13. One point more resteth, at which the Doctor(411) 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. + +_Ans._ 1. Obedience to superiors cannot purge that from scandal which +otherwise were scandal, as we have seen before.(412) + +2. That information and giving of a reason cannot excuse the doing of that +out of which scandal riseth, we have also proved already.(413) + +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,(414) "That which is indifferent, he by +his laws and prohibitions maketh to be sin;" 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,(415) 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? + +_Sect._ 14. But the English Formalists have here somewhat to say, which we +will hear. Mr Hooker tells us,(416) 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. + +_Ans._ 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. + +But secondly, It is false which he saith; for kneeling in receiving the +communion is, in its own nature, evil and idolatrous, because 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. + +Other of the ceremonies that are not evil in their own nature, yet were +devised to evil; for example, the surplice. The replier(417) to Dr +Mortoune's particular defence, observeth, that this superstition about +apparel in divine worship, began first among the French bishops, unto whom +Caelestinus writeth thus:--_Discernendi, &c._ "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." In which words Caelestinus reprehends this apparel, as a novelty +which tended to superstition, and made way to the mocking and deceiving of +the faithful. + +Lastly, Whereas he saith the ceremonies are not abused by them in England, +I instance the contrary in holidays. Perkins saith,(418) 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(419) he complaineth of the great +abuses of holidays among them. + +_Sect._ 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 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. + +_Ans._ 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. + +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.(420) 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? + +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? + +4. As for his remedy against the scandal of particular men, which is to +instruct them better, it hath been answered before.(421) + +_Sect._ 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(422) 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. + +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. + +_Ans._ 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. _Si quis nostra culpa vel impingit, vel +abducitur a recto cursu, vel tardatur, cum dicimur offendere_, saith +Calvin.(423) _Porro scandalum est dictum vel factum quo impeditur +evangelii cursus, cujus ampliationem et propagationem, totius vitae +nostrae scopum esse oportet_, saith Martyr.(424) + +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. + +_Sect._ 17. Secondly, saith he, all those Scriptures condemn only the +scandal of the weak which is made at that time when we know they will be +scandalised. + +_Ans._ 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? + +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. + +_Sect._ 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. + +_Ans._ 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. + +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. + +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 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. + +_Sect._ 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. + +_Ans._ 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, _nulla datur talis perplexitas, ut necessarium sit pro homini +sive hoc sive illud faciat, scandalum alicui dare_.(425) + +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,(426) so that +he is in a foul error whilst he would have us to choose the least of two +scandals. + +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. +_Cum Gentibus cibum capiens, recte utebatur libertate Christiana_, say the +Magdeburgians;(427) but when certain Jews came from James, he withdrew +himself, fearing the Jews, and so _quod ante de libertate Christiana +aedificarat, rursus destruebat_, 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 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 _scandalising_ and _displeasing_. 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; +_Judaizabat olim Petrus per dissimulationem_, saith Gerson:(428) 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.(429) 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. + +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,(430) "Where one +is offended with our practice of kneeling, twenty, I may say ten thousand, +are offended with your refusal." O adventurous arithmetic! O huge +hyperbole! O desultorious declamation! O roving rethoric! O prodigal +paradox! + +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. + +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. + +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. "Our forbearance of conformity (saith Parker(431)) is a +necessary duty, there is therein no fault of any scandal in us." + +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. + +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. "Many times (saith he(432)) men are +grieved with that which is for their good, and earnestly set on that which +is not expedient for them." 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 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 (_expertus +loquor_) 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, "In this the Lord be merciful unto us if we err:" 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. + +Finally, Let that be considered which divines observe to be the perpetual +condition of the church,(433) 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.(434) + + + + + THE THIRD PART. + + +AGAINST THE LAWFULNESS OF THE CEREMONIES. + + + + CHAPTER I. + + +THAT THE CEREMONIES ARE UNLAWFUL, BECAUSE SUPERSTITIOUS, WHICH IS +PARTICULARLY INSTANCED IN HOLIDAYS, AND MINISTERING THE SACRAMENTS IN +PRIVATE PLACES. + + +_Sect._ 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. + +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(435) +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:-- + +_Sect._ 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,(436) _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._ 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. _Superstitio_ (as some derive +the word) is that which is done _supra statutum_; and thus are the +controverted ceremonies superstitious, as being used in God's worship upon +no other ground than the appointment of men. + +_Sect._ 3. 2d. Superstition is that which exhibits divine worship, _vel +cui non debet, vel eo non modo quo debet_, say the schoolmen.(437) 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(438) condemn private baptism as inordinate, +because _baptismus publici ministerii, non privatae exhortationis est +appendix_. It is marked in the fourth century,(439) 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 +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 _paenitentes_, who were _abstenti_ 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, _Calviniani_, saith Balduine,(440) _morem illum quo eucharastia +ad aegrotos tanquam viaticum defertur improbant, eamque non nisi in +coetibus publicis usurpendam censent_. For this he allegeth Beza, Aretius, +and Musculus. It was a better ordinance than that of Perth, which said, +_non oportet in domibus oblationes ab episcopis sive presbyteris +fieri_.(441) But to return. + +_Sect._ 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(442) 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, + +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, "yet with +needless offices, and defraud him of duties necessary," are superstitious +in Hooker's judgment.(443) 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 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. + +_Sect._ 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(444) allegeth that which is +said,--"The kingdom of God is within you," Luke xvii. against superstitious +persons, who _exterioribus principalem curam impendunt_. The Christian +worship ought to be "in spirit, without the carnal ceremonies and rites," +saith one of our divines;(445) yea, the kingdom of God cometh not _cum +apparatu aut pompa mundana, ita ut observari possit tempus vel locus_, +saith a Papist.(446) Carnal worship, therefore, and ceremonial +observations, are (to say the least) superfluous in religion, and by +consequence superstitious. + +_Sect._ 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, _ergo_, worship. And, 1st, Holiness is placed in +them. Hooker(447) thinks festival days clothed with outward robes of +holiness; nay, he saith plainly,(448)--"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." He calleth also the cross an holy sign.(449) Dr +Burges(450) defendeth that the ceremonies are and may be called worship of +God, not only _ratione modi_, as belonging to the reverend usage of God's +prescribed worship, but also _ratione medii_, though not _medii per se_, +of and by itself, yet _per aliud_, by virtue of somewhat else. Now, do not +Papists place worship in their cross and crucifix? yet do they place no +holiness in it _per se_, but only _per aliud_, in respect of Christ +crucified thereby represented, and they tell us,(451) that _creaturae +insensibili non debetur honor vel reverentia, nisi ratione rationalis +naturae_; and that they give no religious respect unto the tree whereon +Christ was crucified, the nails, garments, spear, manger, &c., but only +_quantum ad rationem contactus membrorum Christi_. 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,(452) +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(453) (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,(454) that a thing belongeth to the worship of God, _vel quo +ad offerendum, vel quo ad assumendum_. 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 _quaecunque observatio quasi necessaria +commendatur, continuo censetur ad cultum Dei pertinere_, saith +Calvin.(455) The Rhemists think,(456) that meats of themselves, or of +their own nature, do not defile, "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." And they +add, "that neither flesh nor fish of itself doth defile, but the breach of +the church's precept defileth." Aquinas(457) defendeth that trin-immersion +is not _de necessitate baptismi_, only he thinks it a sin to 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(458) sends a man to seek a dispensation from +the superior. But _si causa sit evidens, per seipsum licite potest homo +statuti observantiam praeterire_. 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(459) 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,(460) that the neglecting and not observing the +ceremonies of the church, with them is not a mortal sin, except it proceed +_ex contemptu_. And that he who, entering into a church, doth not asperge +himself with holy water, sinneth not,(461) if so be he do it _circa +contemptum_. 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,(462) commenting upon these words, "In vain do they +worship me, teaching for doctrines the commandments of men," 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 _pius quisque facile videt quam habeant ex scripturis +originem et quomodo eis consonant, eo quod faciant ad __ carnis +castigationem et temperantiam, aut ad fidelium unionem et edificationem_. +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(463) calleth the +Articles of Perth, _pauca necessaria_, &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, _eis necessaria ministrare_. +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(464) that in _Ecclesiis publice institutis_, baptism might +not be administered in private places, but only publicly in the +congregation of the faithful, _partim ne sacramenta, &c._, "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." Sure, the +defenders of private baptism place too great necessity in that sacrament. +Hooker plainly insinuates(465) 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(466) by +Marianarus, who alleged against it that the angel 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. + +_Sect._ 7. 7th. I will now apply this argument, taken from superstition, +particularly to holidays. _Superstitiosum esse docemus_, saith Beza,(467) +_arbitrari unum aliquem diem altero sanctiorem_. 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.(468) "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." _Ans._ This is but falsely +pretended, for as Didoclavius observeth,(469) _aliud est deputare, aliud +dedicare, aliud sanctificare_. 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 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,(470) 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,(471) 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. _Ans._ +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, +_Res sacrae_, saith Fennerus,(472) _sunt quae Dei verbo in praedictum usum +sanctificatae et dedicatae sunt_. Polanus, speaking of the sacramental +elements, saith,(473) _Sanctificatio rei terrenae est actio ministri, qua +destinat __ rem terrenam ad sanctum usum, ex mandato Dei, &c._ The +Professors of Leyden(474) call only such things, persons, times and places +holy, as are consecrated and dedicated to God and his worship, and that +_divina praescriptione_. 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. + +_Sect._ 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(475)) 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(476) 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, _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._ This he opposeth to +the popish dedication of temples and bells, as appeareth by these words: +_Quanto sanius rectusque decernimus._ He implieth, therefore, that these +things are only consecrated as every other thing is consecrated to us. Of +this kind of consecration he hath given examples. _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._ 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 _dedication_, in that sense wherein it is taken, Deut. +xx. 5; where Calvin turns the word _dedicavit_; Arias Montanus, +_initiavit_; Tremelius, _caepit uti_. Of this sort of dedication, Gaspar +Sanctius writeth thus: _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,_ 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.(477) 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,(478) _ex Judaismo natae videntur +sine nullo Dei praecepto_. 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:(479) _Mosis factum +expressum habuit Dei mandatum: de consecrandis autem templis +Christianorum, nullum uspiam in verbo Dei praeceptum extat, ipso quoque +Bellarmino teste._ Whereupon 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 _a Judaica, in ecclesiam Christi permanavit ac +postea superstitioni materiam praebuit_, say the Magdeburgians.(480) 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. +_Haec enim trio, scilicet sacerdos, altare, et sacrificium, sunt +correlativa, ut ubi unum est, coetera duo adesse necesse sit_, saith +Cornelius a Lapide.(481) + +_Sect._ 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,(482) that the service of God, in places not sanctified as +churches are, hath not in itself (mark _in itself_) 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,(483) that unto us +Christians, "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." The contrary opinion +Hospinian rejecteth as favouring Judaism,(484) _alligat enim religionem ad +certa loca_. 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,(485) "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." What is +this but popish superstition? For just so the Rhemists think that the +times and places of Christ's nativity,(486) passion, burial, resurrection, +and ascension, were made holy; and just so Bellarmine holdeth,(487) that +Christ did consecrate the days of his nativity, passion, and resurrection, +_eo quod nascens consecrarit praesepe, moriens crucem, resurgens +sepulchrum_. 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:-- + +_Sect._ 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,(488) but they are not true. _First_, +he saith, that the Lord's day is commanded to be observed of necessity, +for conscience of the divine ordinance as a day sanctified and blessed by +God himself. _Ans._ 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,(489) that +the church hath power to change the Lord's day. _Secondly_, 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. +_Ans._ 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,(490) +that festival days also are to be consecrated as Sabbaths to the Lord. +_Thirdly_, The Bishop tells us, that the Lord's day is observed in memory +of the Lord's resurrection. _Ans._ 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 _fourth_ and _fifth_ 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 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. + +_Sect._ 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. _Simul Deo +dicatum non est ad usus humanos ulterius transferendum_, saith one of the +popes.(491) And, by the dedication of churches, the founders surrender +that right which otherwise they might have in them, saith one of the +Formalists themselves.(492) 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 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. + +_Sect._ 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?(493) and doth +not Bishop Lindsey himself, with Chrysostom, call the festival of Christ's +nativity, _metropolim omnium festorum_?(494) By this reason doth +Bellarmine prove(495) that the feasts of Christians are celebrated _non +solum ratione ordinis et politiae, sed etiam mysterii_, because otherwise +they should be all equal in celebrity, whereas Leo calls Easter _festum +festorum_, and Nazianzen, _celebritatem celebritatum_. + +_Sect._ 13. 4. If the holidays be kept only for order and policy, then the +sanctification of them should be placed _in ipso actuali externi cultus +exercitio_.(496) 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 _Deus septimum +sanctificavit vacatione sancta, et ordinatione ad usum sanctum_(497) 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,(498) that the very presence of the 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? + +_Sect._ 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. + +_Sect._ 15. 6th. By their words shall we judge them. Saith not Bishop +Lindsey(499) 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(500) +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, "of all the days +of the year meet most kindly on this day." Sermon on Psal. ii. 7, he saith +of the same day, That of all other "_hodies_, we should not let slip the +_hodie_ of this day, whereon the law is most kindly preached, so it will +be most kindly practised of all others." Sermon on Heb. xii. 2, he saith +of Good Friday, "Let us now turn to him, and beseech him by the sight of +this day." Sermon on 1 Cor. v. 7, 8, he saith of the keeping of the +Christian passover upon Easter, That then "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, _quando pascha nisi in +pascha, &c._, so that without any more ado, the season pleadeth for this +effectually," &c. Sermon on Col. iii. 1, he saith, That "there is no day +in the year so fit for a Christian to rise with Christ, and seek the +things above, as Easter day." Sermon on Job. ii. 19, he saith, That "the +act of receiving Christ's body is at no time so proper, so in season, as +this very day." Sermon on 1 Cor. xi. 16, he tells us out of Leo, "This is +a peculiar that Easter day hath, that on it all the whole church obtaineth +remission of their sins." Sermon on Acts ii. 1-3, he saith of the feast of +Pentecost, That "of all days we shall not go away from the Holy Ghost +empty on this day, it is _dies donorum_ his giving day." Sermon on Eph. +iv. 30, he saith, "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 _opus diei_, the day's +work upon the day itself." Sermon on Psal. lxviii. 18, he saith, That +"love will be best and soonest wrought by the sacrament of love upon +Pentecost, the feast of love." Sermon on Acts x. 34, 35, he saith, That +the receiving of the Holy Ghost in a more ample measure is _opus diei_, +"the proper work of this day." 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 +"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." +Sermon on Luke iv. 18, he saith of the same feast, That "because of the +benefit that fell on this time, the time itself it fell on, is, and cannot +be but acceptable, even _eo nomine_, that at such a time such a benefit +happened to us." Much more of this stuff I might produce out of this +prelate's holiday sermons,(501) 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. + +And, finally, the author of _The Nullity of Perth Assembly_(502) proveth +this point forcibly: Doth not Hooker say "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?" &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,(503) 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 +_sympathia physica_. When it is asked, wherefore the loadstone doth +attract iron rather than other metal? they answer, that the cause thereof +is _sympathia physica inter magnetem et ferrum_. 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,(504) 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,(505) "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." In the end of the same sermon, he tells us the reason +why there are ten days appointed betwixt the ascension and Pentecost. "The +feast of jubilee (saith he) began ever after the high priest had offered +his sacrifice, and had been in the _sancta sanctorum_, 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." He hath told us also why there is +not a certain day of the month appointed for Easter,(506) 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, +_aliquid mysterii alunt_, and so _aliquid monstri_ too. + + + + 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. + + +_Sect._ 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.(507) As for the idolatry of the +controverted ceremonies, I will prove that they are thrice idolatrous: 1. +_Reductive_, because they are monuments of by-past idolatry; +2._Participative_, because they are badges of present idolatry; +3._Formaliter_, because they are idols themselves. + +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(508) reckons for idolatrous all +ceremonies devised and used in and to the honouring of an idol, whether +properly or by interpretation such. "Of which sort (saith he) were all the +ceremonies of the pagans, and not a few of the Papists." 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:-- + +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. + +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. + +Therefore they should be utterly abolished, &c. + +_Sect._ 2. As for the proposition I shall first explain it and then prove +it. I say, "all things and rites," for they are alike forbidden, as I +shall show. I say, "which have been notoriously abused to idolatry," +because if the abuse be not known, we are blameless for retaining the +things and rites which have been abused. I say, "if they be not such as +either God or nature hath made to be of a necessary use," 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, "they may not be used by us as sacred things, +rites pertaining to divine worship," 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. + +_Sect._ 3. The proposition thus explained is confirmed by these five +proofs: 1. God's own precept,--"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," Isa. xxx. 22. The covering of the idol here spoken of, +Gaspar Sanctus(509) rightly understandeth to be that, _quo aut induebantur +simulacra Gentilico ritu, aut bracteas quibus ligneae imagines integantur, +aut quo homines idolis sacrificaturi amiciebantur_; so that the least +appurtenances of idols are to be avoided. When the apostle Jude(510) would +have us to hate garments spotted with the flesh, his meaning is, +_detestandam essevel superficiem ipsam mali sive peccati, quam tunicae +appellatione subinnuere videtur_, as our own. Rolloke hath observed,(511) +If the very covering of an idol be forbidden, what shall be thought of +other things which are not only spotted, but irrecoverably polluted with +idols? Many such precepts were given to Israel, as "Ye shall destroy their +altars, break their images, and cut down their groves," Exod. xxxiv. 13. +"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," +Deut. vii. 25, 26. Read to the same purpose, Num. xxxiii. 52; Deut. vii. +5; xii. 2, 3. + +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 "That the +Israelites should destroy the Canaanites," Num. xxxiii. 52, _evertantque +res omnes idololatricas ipsorum cui mandato_, saith Junius,(512) +_subjicitur sua promissio_, 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: +"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." Isa. xxvii. 9. + +_Sect._ 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(513) 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(514) setteth down thus: _Verum +est, per se haec nihil __ sunt, sed respectu eorum quibut immolantur +aliquid sunt; quia per hoec illis quibus immolantur, nos consociamur. Qui +isti? Daemones._ 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, _cum suis idolis aut potius daemonibus, +solemnibusillis epulis copulantur_. 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(515) 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; _quod in honorem falsorum Deorum +celebrabatur_, saith Calvin.(516) This first sort of idolothites +Pareus(517) calls the sacrifices of idols; and from such, he saith, the +Apostle dissuadeth by this argument, _Participare epulis idolorum, est +idololatria_. 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? _In privatis conviviis_, saith +Pareus.(518) The Apostle resolves them that _domi in privato convictu_, +they might eat them, except it were in the case of scandal; thus +Beza.(519) The first sort of idolothites are meant of Rev. ii., as Beza +there noteth; and of this sort must we understand Augustine(520) to mean +whilst he saith, that it were better _mori fame, quam idolothites vesci_. +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 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. + +_Sect._ 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 +_superstitionis insignia_, as Calvin; _res ad idololatriam pertinentes_, +as Junius; _monilia idolis consecrata_, 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(521) reprehendeth those who, in administering the true +supper of the Lord, _uti velint Papisticis vestibus et instrumentis_. +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(522) 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,(523) 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, the Bishop of Winchester acknowledgeth,(524) 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,(525) it was +converted in _usum idololatricum_; for at the banquets of the Babylonians +and other Gentiles, _erant praemessa sive praemissa, quoe diis +proemittebantur_, 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.(526) + +_Sect._ 6. Fifthly, Our proposition is backed with a twofold reason, for +things which have been notoriously abused to idolatry should be abolished: +1. Quia _monent. Quia movent._ First, then, they are monitory, and +preserve the memory of idols; _monumentum_ in good things is both +_monimentum_ and _munimentum_; but _monumentum_ in evil things (such as +idolatry) is only _monimentum_, which _monet mentem_, 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, _quibus quasi monumentis posteritas admoneatur_ (as Wolphius +rightly saith(527)), are to be quite defaced and destroyed, because they +serve to honour the memory of 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,(528) how +detestable idolatry is before God, _cujus memoriam vult penitus deleri, ne +posthac ullum ejus vestigium appareat_: yea, he requireth,(529) _eorum +omnium memoriam deleri, quoe semeldicata sunt idolis_. 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, _movent_ too; +such idolothous remainders move us to turn back to idolatry. For _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_, saith Wolphius,(530) who +hereupon thinks it behoveful to destroy _funditus_ such vestiges of +superstition, for this cause, if there were no more: _ut et aspirantibus +ad revocandam idololatriam spes frangatur, et res novas molientibus ansa +pariter ac materia proeripiatur_. 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 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? + +_Sect._ 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(531) will not have _pium crucis usum_ to be abolished _cum abusu_, +but holds it enough that the abuse and superstition be taken away. Dr +Forbesse's answer is,(532) that not only things instituted by God are not +to be taken away for the abuse of them, but farther, _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._ 1. Calvin,(533) +answering that which Cassander allegeth out of an Italian writer, _abusu +non tolli bonum usum_, 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. _Pars tutior_ 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 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, "Get you hence," Isa. xxx. 22. It is not enough they +be purged from the abuse, but _simpliciter_ 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? + +_Sect._ 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(534) 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. +_Ans._ 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 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;(535) 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. + +_Sect._ 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(536) and Zanchius(537) do plainly +insinuate. Whereby I mean to defend (though not as in itself necessary, +yet as expedient _pro tunc_,) 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 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,(538) that with their own hands they destroyed the temples of +idols, and upon Chrysostom, who stirred up some monks, and sent them into +Phoenicia, 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(539) have marked out of Theodoret, likewise +upon them of the religion in France, of whom Thuanus recordeth, that +_templa confractis ac disjectis statuis et altaribus, expilaverant_, +lastly, upon foreign divines,(540) who teach, that not only _idola_, but +_idolia_ also, and _omnia idololatria instrumenta_ 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 _offensus +superstitionibus AEgyptiorum, Apis coeterorumque Deorum oedes dirui jubet: +ad Ammonis quoque nobilissimum templum expugnandum, exercitum mittit_, +saith Justinus.(541) And is not the danger of retaining idolatrous +churches thus pointed at by P. Martyr: _Curavit_, &c. "Jehu (saith +he(542)) 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." 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. + +_Sect._ 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 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. + +_Sect._ 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: _Nos quoque priscos ritus, quibus indifferenter uti licet, +quia verbo Dei consentanei sunt, non rejicimus; modo ne superstitio et +pravus abusus eos abolere cogat_.(543) 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. + +_Sect._ 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. _Ans._ +1. This is upon as good ground pretended for the keeping of images in +churches: _At inquiunt statim, docemus has imagines non esse adorandas. +Quasi vero_, saith Zanchius,(544) _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, causoe, +occasiones._ It is not enough, with the scribes and Pharisees, to teach +out of Moses' chair what the people should do, but all occasions, yea, +appearances of evil, are to be taken out of their sight. _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,_ saith one well to this +purpose.(545) 2. Experience hath taught to how little purpose such +admonitions do serve. Calvin,(546) 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. _Quid enim_, saith he, +_illae ceremoniae aliud fuerunt, quam totidem lenocinia quae miseras +animas ad malum perducerent?_ &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: _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._ 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,(547) archbishop of Canterbury, he complaineth that +external superstitions were so corrected in the church of England, _ut +residui maneant innumeri surculi, qui assidue pullulent_. 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 us to think that they are blameless, for that they warn men to +beware of it? + +_Sect._ 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,(548) that these things are by themselves +necessary, so that it is enough they be purged from the abuse. And +elsewhere(549) he resolveth, that things which are by themselves both good +and necessary, may not for any abuse be put away. _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._ 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, +_quibus carere non possumus_, saith Wolphius,(550) 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. + +_Sect._ 14. Besides these answers which are common in our adversaries' +mouths, some of them have other particular subterfuges, which now I am to +search. "We must consider (saith Bishop Lindsey(551)) 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 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," &c. _Ans._ 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, _per +se_, and _praecise ab omnibus circumstantiis_. 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, "O come, let us worship and bow +down: let us kneel before the Lord our Maker," which is cited in the Canon +of Perth about kneeling; but I answer, whether one expounded that place +with Calvin,(552) in this sense, _ut scilicet ante arcam faederis populus +se prosternat, quia sermo de legali cultu habetur_: 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) 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 +_actu exercito_, 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 _nihil potest esse homini causa sufficiens peccati_, except +only _propria voluntas_(_553_). 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 (_principium +actionum humanarum_, is not opinion, but will, choosing that which opinion +conceiteth to be chosen, or _voluntas praeunte luce intellectus_,) 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 _materialiter_ 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 _formaliter_ only, as it is +elevated with a will and intention to place it in state of worship. So +likewise kneeling to the bread _materialiter_ 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 +_formaliter_, as it proceedeth from a will and intention in men to give to +the bread elevated a state in that worship, 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. + +_Sect._ 15. But the comparing of kneeling to the brazen serpent is very +unsavoury to the Bishop; and wherefore? "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." _Ans._ 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(554) 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 +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 _tam grati_, as well thankful at our own +tables, albeit not _tanta gratitudine_. If, then, the same kind of +thankfulness be required of us at our own tables (for _intentio et +remissio graduum secundum magis et minus, non variant speciem rei_,) 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. + +_Sect._ 16. Paybody also will here talk with us, therefore we will talk +with him too. He saith,(555) 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. +_Ans._ 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,(556) 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, _of the Cross_, cap. 1, +sect. 7, p. 10, where he showeth out of Augustine, that an idolothite may +not be kept for private use, except, 1. _Omnis honor idoli, cum +appertessima destructione subvertatur_. 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, 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?(557) + +_Sect._ 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,(558) and such like popish ceremonies left +in England, because the whore of Rome has abused, and does yet abuse them, +_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._ 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(559) 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,(560) _ut dies omnes +festicelebrentur, superioris aetatis ceremoniae restituantur, pueri +adultiores __ ante baptisati, ab episcopis confirmentur._ 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. + +I cannot choose but marvel much how Paybody was not ashamed to deny that +kneeling has been abused by the Papists.(561) 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(562) 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. _Ans._ 1. _Saltem mendacem oportet essememorem._ Saith +not the Bishop himself elsewhere of the Papists,(563) "In the sacrament +they kneel to the sign," whereby he would prove a disconformity between +their kneeling and ours; for we kneel, saith he, "by the sacrament to the +thing signified." 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, _de adoratione euchuristiae_, 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 _latria_ or divine worship, then in +the participation they abuse it to idolatry. But that is true; therefore, +&c. 4. Durand showeth,(564) that 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 _in praesentia corporis et sanguinis Christi_, 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,(565) 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, _Domine non sum +dignus, Deus propitius esto mihi peccatori_. 5. As for that which Honorius +III. decreed, Dr White calleth it the adoration of the sacrament,(566) +which, if it is so, then we must say, that he decreed adoration in the +participation itself, because _extra usum sacramenti_, 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. _Ad usum illa instituta sunt_, says Chemnitius,(567) +speaking of this decree, _quando scilicet panis consecratur, et quando ad +infirmos defertur, ut exhibeatur et sumatur_. So that that which was +specially respected in the decree, was adoring in the participation. + +Lastly, Here we have to do with Dr Burges, who will have us to think, that +adoration in receiving the sacrament(568) 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,(569) or of that which standeth thereupon, and not for +adoration of the host put into their mouths. Not by custom; for he will +not have it said that kneeling in the time of receiving was ever in the +church of Rome any rite of or for adoration of the sacrament, because +albeit the people kneel in the act of receiving, yet I "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," &c. +_Ans._ 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, _Solis autem ministris altaris liceat ingredi ad altare et +ibidem communicare_.(570) 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 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,(571) 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. + +_Sect._ 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(572) and Paybody(573) 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 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. + + + + CHAPTER III. + + +THAT THE CEREMONIES ARE UNLAWFUL, BECAUSE THEY SORT US WITH IDOLATERS, +BEING THE BADGES OF PRESENT IDOLATRY AMONG THE PAPISTS. + + +_Sect._ 1. It followeth according to the order which I have proposed, to +show next, that the ceremonies are idolatrous, _participative_. 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, +_eo ipso_, 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 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. + +_Sect._ 2. For, 1st, We have Scripture for us. "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," Lev. xviii. 3. "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," Deut. xii. 30. "Thou shalt not do after their works," 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, _ne hinc inde accersat ritus alienos_, saith +Calvin, upon these places. Besides, find we not that they were sharply +reproved when they made themselves like other nations? "Ye have made you +priests after the manner of the nations of other lands," 2 Chron. xxii. 9. +"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," 2 Kings xvii. 15. The gospel commendeth the +same to us which the law did to them: "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," &c. +"Wherefore, come out from among them, and be ye separate, saith the Lord, +and touch not the unclean thing," 2 Cor. vi. 14-17. "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," 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. + +_Sect._ 3. Before we go further, we will see what our opposites have said +to those Scriptures which we allege. Hooker saith,(574) 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. +_Ans._ 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 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. + +_Sect._ 4. To that place, 2 Cor. vi., Paybody answereth,(575) that nothing +else is there meant, than that we must beware and separate ourselves from +the communion of their sins and idolatries. _Ans._ 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,(576) 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,(577) before the Apostle descend particularly to forbid +partaking with them in their idolatry. As for the prohibition of diverse +mixtures, Paybody saith,(578) the Jews were taught thereby to make no +mixture of true and false worship. _Ans._ 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 _bodily worship_, and a +_worship gesture_, more than once or twice. And we have seen before, how +Dr Burges calleth the ceremonies _worship of God_. 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. +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. + +_Sect._ 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,(579) 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,(580) 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. _Ans._ 1. How much surer and sounder is +Calvin's judgment,(581) _non aliud fuisse Dei consilium, quam ut +interposito obstaculo populum suum a prophanis Gentibus dirimiret_? 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 _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_. 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 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. + +_Sect._ 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, _ceremonioe omnes sun +quoedam protestationes fidei_, saith Aquinas.(582) Therefore _communio +rituum est quasi symbolum communionis in religione_, saith Balduine.(583) +They who did eat of the Jewish sacrifices were partakers of the altar, 1 +Cor. x. 18, that is, saith Pareus,(584) _socios Judaicae religionis et +cultus se profitebantur_. For the Jews by their sacrifices _mutuam in una +eademque religione copulationem sanciunt_, saith Beza.(585) Whereupon Dr +Fulk noteth,(586) that the Apostle in that place doth compare our +sacraments with the altars, hosts, sacrifices or immolations of the Jews +and Gentiles, "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." If then Isidore thought it unlawful for Christians to take +pleasure in the fables of heathen poets,(587) because _non solum thura +offerendo daemonibus immolatur, sed etiam eorum dicta libentius capiendo_; +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. + +_Sect._ 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.(588) Dr Mortoune himself allegeth another case out of +Tertullian,(589) 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,(590) 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,(591) _Non oportet a Judoeis vel +hoereticis, feriatica quoe mittuntur accipere, nec cum cis dies agere +feriatos._ 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(592)) 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;(593) and wherefore did Gregory +advise Leander to abolish the ceremony of trim-immersion? His words are +plain:(594) _Quia nunc huc usque ab hoereticis infans in baptismate tertio +mergebatur, fiendum apud vos esse non censeo._ Why doth Epiphanius,(595) +in the end of his books _contra haereses_, 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 the ancient +councils,(596) 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,(597) that the frame of Christians in that age was such, that _nec +cum haereticis commune quicquam habere voluerunt_? + +_Sect._ 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.(598) "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." _Ans._ 1. This answer is altogether doubtful and conjectural, +made up of _if_, and _peradventure_, and _it might be_. 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 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,(599) 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,(600) 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 Caesar-Augusta forbade fasting upon the Lord's day, a grave +writer layeth out the reason of this prohibition thus:(601) "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." +Lastly, we have seen from Constantine's epistle to the churches, that +dissimilitude 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(602)), 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? + +_Sect._ 9. But to proceed. In the fourth place, the canon law itself +speaketh for the argument which we have in hand: _Non licet iniquas +observationes agere calendarum, et otiis vacare Gentilibus, neque lauro, +aut viriditate arborum, cingere domos: omnis enim haec observatio +paganismi est._(603) And again: _Anathema sit qui ritum paganorum et +calendarum observat._(604) And after: _Dies Aegyptiaci et Januarii +calendae non sunt observandae._(605) + +Fifthly, Our assertion will find place in the school too, which holdeth +that Jews are forbidden to wear a garment of diverse sorts,(606) 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,(607) or mar their beards, or make incision +in their flesh, because the idolatrous priests did so.(608) And that the +prohibition which forbade the commixtion of beasts of diverse kinds among +the Jews hath a figurative sense,(609) in that we are forbidden to make +people of one kind of religion, to have any conjunction with those of +another kind. + +Sixthly, Papists themselves teach,(610) that it is generally forbidden to +communicate with infidels and heretics, but especially in any act of +religion. Yea, they think,(611) 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,(612) Sunday, Monday, &c. They hold it altogether a great and +damnable sin to deal with heretics in matter of religion,(613) or any way +to communicate with them in spiritual things. Bellarmine is plain,(614) +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. + +_Sect._ 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,(615) yea, though the customs and rites of +the heathen(616) be received into the church for gaining them, and drawing +them to the true religion, yet is it condemned as proceeding _ex {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA WITH YPOGEGRAMMENI~} +seu prava Ethnicorum imitatione_. J. Rainolds(617) rejecteth the popish +ceremonies, partly because they are Jewish, and partly because they are +heathenish. The same argument Beza(618) useth against them. In the second +command, as Zanchius(619) expoundeth it, we are forbidden to borrow +anything, _ex ritibus idololatrarum Gentium_. _Fidelibus_ (saith +Calvin(620)) _fas non est ullo symbolo ostendere, sibi cum superstitiosis +esse consensum_. To conclude, then, since not only idolatry is forbidden, +but also, as Pareus noteth,(621) every sort of communicating with the +occasion, appearances, or instruments of the same; and since, as our +divines have declared,(622) the Papists are in many respects gross +idolaters, let us choose to have the commendation which was given to the +ancient Britons for being enemies to the Roman customs,(623) rather than, +as Pope Pius V. was forced to say of Rome,(624) that it did more +_Gentilizare, quam Christianizare_; 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 _Anglizare, quam Scotizare_, but also more _Romanizare, +quam Evangelizare_. + +_Sect._ 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(625)), they are appointed to +swear, _Apostolicas et ecclesiasticas traditiones, reliquasque ejusdem +ecclesiae observationes et constitutiones firmissime admitto et amplector_; +and after, _Receptos quoque ac approbatos ecclesiae Catholicae ritus, in +supra dictorum sacramentorum solemni administratione, recipio, et +admitto_. 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,(626) 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(627) comprehendeth confirmation under this mark. Cartwright(628) +also referreth the sign of the cross to the mark of the beast. Pareus(629) +approveth the Bishop of Salisbury's exposition, and placeth the common +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 +_Apology_(630) against them, saith nothing to this point. + +_Sect._ 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. +_Ans._ 1. Bastwick,(631) propounding the same objection, _Si quis objiciat +nos ipsos pertinaci ceremoniarum papalium contemptu, Papistis offendiculum +posuisse, quo minus se nostris ecclesiis associent_, 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(632) that Papists are but more and more +hardened in evil by this our conformity with them in ceremonies. 3. I have +showed also,(633) 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. + +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 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,(634) _venerabile esse signum crucis, quod effingitur in +fronte, aere, &c._ 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(635) 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,(636) 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: +"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." The analogy of the antithesis required him to say, that +we kneel "in the sacrament" to the thing signified; but changing his +phrase, he saith, that we kneel "by the sacrament" to the thing signified. +Now, if we kneel "by the sacrament to Christ," then we adore the sacrament +as _objectum materiale_, and Christ as _objectum formale_. Just so the +Papists adore their images; because _per imaginem_, they adore +_prototypon_. 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(637) +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), +"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," &c. "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." By the very same reasons prove we that Formalists +do Romanise by keeping the popish 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,(638) 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(639) the Gentiles did? Why was the +very external use of it forbidden? + +_Sect._ 14. There is yet another piece brought against us, but we will +abide the proof of it, as of the rest. Nobis saith,(640) _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._ 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. _Ans._ 1. When +Rainold speaketh of the abolishing of popish ceremonies,(641) he answereth +this subtlety: "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 Moses," 2 Kings xviii. 6; and yet withal saith, "That +he brake in pieces the serpent of brass which Moses had made," 2 Kings +xviii. 4. 2. There are some of the ceremonies which the fathers used not, +as the surplice (which we have seen before(642)) and kneeling in the act +of receiving the eucharist (as we shall see afterwards(643)). 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(644)) 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 _tyranni_ to their brethren, +_fures_ to the church, _sophistae_ 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. + + + + 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. + + +_Sect._ 1. My fourth argument against the lawfulness of the ceremonies +followeth, by which I am to evince that they are not only idolatrous +_reductive_, because monuments of by-past, and _participative_, 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. + +First, then, the ceremonies are idols to Formalists. It had been good to +have remembered that which Ainsworth noteth,(645) 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 _of the worshipping of imaginations_,--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: + +_Sect._ 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,(646) 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? _Dat veniam corvis, vexat censura columbas._ +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! 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,(647) 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. + +_Sect._ 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, "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 _is_ +commanded matters not so much as _by whom._" _Ans._ 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,(648) who, being commanded by the captain to come +to the mass, answered, "That to do anything that was against their +conscience, they would not, neither for him nor yet for the king?" 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(649) so necessary to be known, +that he hath inserted it in his brief _Exposition of the Fundamental +Points of Religion_. 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.(650) 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. + +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 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 _regula regulans_, but _regula +regulata_. 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,(651) 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 _relictus +liber multa fuisset molitus, vel cum Israelitis, vel cum Palestinis_. 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,(652) 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,(653) 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 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. + +_Sect._ 4. But Thirdly, Did not Rachel make Jacob an idol, when she +ascribed to him a power of giving children? "Am I in God's stead?" 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,(654) _Crucis signum contra daemones esse +praesidium_; and that even(655) _ex opere operato, effectus mirabiles +signi crucis, etiam apud infideles, aliquando enituerint_. "Shall I say +(saith Mr Hooker),(656) 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." What more do Papists +ascribe to the sign of the cross, when they say, that by it Christ keeps +his own faithful ones(657) _contra omnes tentationes et hostes_. 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 +Rainold marketh,(658) 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. + +_Sect._ 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,(659) 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 "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." 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,(660) the Montanists were the first +who began to ascribe any spiritual efficacy or operation to rites and +ceremonies devised by men. + +_Sect._ 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,(661) _Si Luthero vel Calvino +tribuas, quod non potuerant errare, idola tibi fingis._ Now, when +Hooker(662) 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,(663) but did ever God allow that things +indifferent should be so highly advanced at the pleasure of men? And, +moreover, I have shown(664) 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(665) afterwards; and so it appeareth how the ceremonies, as now +urged and used, are idols. + +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, +_tanquam pro aris et focis_. + +_Sect._ 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 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 _vicem corporis Christi_, and the wine +_vicem sanguinis_, 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(666) calls the sacraments the +Lord's images and deputies; and the Archbishop of Spalato saith,(667) that +when we take the sacrament of Christ's body, we adore _Christum sub hac +figura figuratum_. 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. + +_Sect._ 8. The question thus stated, Formalists deny, we affirm. Their +negative is destroyed, and our affirmative confirmed by these reasons:-- + +First, The kneelers worship Christ in or by the elements, as their own +confessions declare. "When we take the eucharist, we adore the body of +Christ, _per suum signum_," saith the Archbishop of Spalato.(668) "We +kneel by the sacrament to the thing specified," saith the Bishop of +Edinburgh.(669) The Archbishop of St Andrews(670) and Dr Burges(671) +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(672) defendeth him herein. But the replier(673) to Dr +Mortoune's _Particular Defence_ 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(674) alloweth adoration, or divine +worship (as he calleth it), to be given to the sacrament respectively; and +he allegeth a place of Theodoret,(675) 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 _prototypon per imaginem, ad imaginem_ or +_in imagine_, and that they give no more to the image but relative or +respective worship. The Rhemists(676) 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 _in esse adorabili_, 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 a Sancta Clara saith,(677) that divine worship doth not agree +to the signs _per se_, but only _per accidens_, and he allegeth for +himself that the Council of Trent, can 6. _de euch_, saith not that the +sacrament, but that Christ in the sacrament, is to be adored with +_latria_. To the same purpose I observe that Bellarmine(678) will not take +upon him to maintain any adoration of the sacrament with _latria_, holding +only that Christ in the eucharist is to be thus adored, and that _symbola +externa per se et proprie non sunt adoranda_. Whereupon he determineth, +_status questionis non est, nisi an Christus in eucharistia sit adorandus, +cultu latriae_. 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 _quod sub illis +accidentibus ut vocant sit substantialiter corpus Christi vivum, cum sua +Deitate conjunctum_,(679) and since they give adoration or _latria_(680) +to the species, though not _per se_, yet as _quid unum_ 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. + +_Sect._ 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,(681) is the very +bowing down and worshipping forbidden in the second commandment. The +eucharist is called by the fathers _imago, signum, figura, similitudo_, as +Hospinian(682) instanceth out of Origen, Nazianzen, Augustine, Hilary, +Tertullian, Ambrose. The Archbishop of Armagh hath also observed,(683) +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 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(684) 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,(685) 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,(686) "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." Dr Burges,(687) +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 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 (_coeteris +paribus_) 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(688) plainly alloweth of +images for historical commemoration; and herein he is followed by Dr +Burges.(689) 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 _eucharistia exercetur summa fides, +spes, charitas, religio, caeteraeque virtutes, quibus Deum colimus et +glorificamus_.(690) But the outward adoration of kneeling down upon our +knees can be no 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. + +_Sect._ 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. "What shall I +say? saith Paybody.(691) 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." _Ans._ 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?(692) _Si isti boni sapientesque sophistae ibi tum fuissent, +simplicitatem illorum trium servorum Dei irrisissent. Nam hujusmodi credo +eos verbis objurgassent: miseri homines, istud quidem_(_693_)_ non est +adorare, quum vos in rebus nullam fidem adhibetis: nulla est idololatria +nisi ubi est __ devotio, hoc est quaedam animi ad idola colenda +venerandaque adjunctio atque applicatio_, &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. _Idolatrae nec olim in paganismo +intendebant, nec hodie in papatu intendant, daemonibus offere quid tum? +Apostolus contrarium pronuntiat, quicquid illi intendant_, saith +Pareus.(694) + +_Sect._ 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,(695) the sacramental elements are "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." _Ans._ 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: "We can neither (saith he(696)) +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." 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 it is indeed. For _esse scibile_, or _rememoratiuum_ 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(697) that we kneel before the elements, "having them +in our sight, or object to our senses, as ordinary signs, means, and +memorials, to stir us up to worship," &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(698) +hath been so dull and sottish as to write that "signs are but accidentally +before the communicants when they receive," 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,(699) that _Imago est +medium duntaxat seu instrumentum quo exemplar occurrit suo honoratori, +cultori, adoratori: imago excitat tantummodo memoriam, ut in exemplar +feratur_. Will we have them to speak for themselves? Suarez will have +_Imagines esse occasiones vel signa excitantia hominem ad adorandum +prototype_.(700) Friar Pedro de Cabrera,(701) 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: "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 wherewith we worship God, seeing all of them do lead us unto the +knowledge and remembrance of God." Whereby it is evident, that in the +opinion of Durand,(702) and those who are of his mind, images are but +active objects of adoration. Lastly, what saith Becane the Jesuit?(703) +_Imago autem Christi non est occasio idololatriae apud nos catholicos, quia +non alium ob finem eam retinemus, quam ut nobis Christum salvatorem, et +beneficia ejus representet._ More particularly he will have the image of +Christ honoured for two reasons. 1. _Quia honor qui exhibetur imagini, +redundat in eum cujus est imago._ 2. _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 nostrae redemptionis_, &c. That for this respect the +image of Christ is honoured, he confirmed by this simile: _Quia ob eandem +causam apud nos in pretio ac honore sunt sacra Biblia, itemque festa +paschatis, pentecostes, nativitatis, et passionis Christi_. 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.(704) Neither the Papists only, but some also of the very +heathen idolaters, _norunt in imaginibus nihil deitatis inesse, meras +autem esse rerum absentium repraesentationes_,(705) &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. + +_Sect._ 12. Finally, To shut up this point, it is to be noted that the +using of the sacramental 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,(706) 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. _Ans._ 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, "Sometime no gesture at all +is required;" 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 +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. + +_Sect._ 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,(707) 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,(708) 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(709) makes one of the respects of +kneeling to be the reverent handling and using of the sacrament. The +Bishop of Winchester 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(710) 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,(711) 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 Caesiriensis, 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,(712) the substance +which is outwardly delivered in the sacrament, is not really the body and +blood of Christ. Again he saith,(713) that the bread and wine are not +really the body and blood of Christ, but figuratively and sacramentally. +Thus he opposeth the sacramental 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. + +_Sect._ 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(714) 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.(715) As, then, in civility, +there is a respect and reverence different from adoration, so it is in +religion also. Yea, Bellarmine(716) himself distinguisheth the reverence +which is due to holy things from adoration. Paybody(717) and Dr +Burges(718) 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,(719) and the Bishop of Edinburgh,(720) 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,(721) that the +first Nicene council exhorteth that men should not be _humiliter intenti_ +to the things before them. We neither submit our minds nor humble our +bodies to the sacrament, yet do we render to it veneration,(722) forasmuch +as we esteem highly of it, as a most holy thing, and meddle reverently +with it, without all contempt or unworthy usage. _Res profecto +inanimatae_, saith the Archbishop of Spalato,(723) _sint sacrae quantum +placet, alium honorem a nobis non merentur, nisi in sensu negativo_, 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 +_profanatio_,--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,(724) because when we come to the sacrament, _nihil +hic humanum, sed divina omnia_; 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. 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? _Ans._ 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,(725) +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 _ut Deus simpliciter_, yet it is set up +_tanquam Deus ex parte_. + +_Sect._ 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 of Jesus Christ in the +eucharist;(726) the Bishop of Edinburgh also will have us to worship the +flesh and blood of Christ in the sacrament,(727) 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 _omnis actio est suppositi_, whereas the +human nature of Christ is not _suppositum_. 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,(728) 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 _per accidens. Ego vero_, saith the Archbishop of Spalato,(729) _non +puta a quoquam regis vestimenta quibus est indutus, adorari_. 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,(730) namely, that as divine worship +agrees only to the Godhead, and not _personis divinis praecise sumptis_, +_i.e._, _sub ratione formali constitutiva personarum quae est __ relatio_: +but only as these relations _identificantur_ with the essence of the +Godhead; so the manhood of Christ is to be adored _non per se proecise, +sed prout suppositatur a Deo_. I answer, if by _suppositatur_ 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;(731) 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. +"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." 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 _abstractum_ and _concretum_, before that in Field's field +they were made to stand for one? It is the tenet of the school, that +though in God _concretum_ and _abstractum_ differ not, because _Deus_ and +_Deitas_ are the same, yet in creatures (whereof the manhood of Christ is +one) they are really differenced. For _concretum_ signifieth _aliquid +completum subsistens_, and _abstractum_ (such as humanity) signifieth(732) +something, _non ut subsistens, sed in quo aliquid est_, 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(733) for saying that +_albedo cum pariete, idem est atque paries albus_: his reason is, because +_albedo dicitur __ esse, non cum pariete sed in pariete._ An abstract is +no more an abstract if it have a subsistence. + +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, "Worship +at his footstool," 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:(734) "To whatsoever earth, _i.e._, flesh of +Christ, thou bowest and prostrate thyself, look not on it as earth, +_i.e._, as flesh; but look at that Holy One whose footstool is that thou +dost adore, _i.e._, look to the Godhead of Christ, whose flesh thou dost +adore in the mysteries." 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,(735) that _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_. But two things I will here advertise my reader of. + +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,(736) "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." + +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 Lindsey will have us,(737) 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. + +_Sect._ 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 _praesentiam corporis Christi in caena, non ab ubiquitate, sed a +verbis Christi pendere_.(738) 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,(739) 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,(740) "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,"--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, "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." And elsewhere he showeth,(741) that the mystery of the +eucharist cannot make the manhood of Christ to be adored, _quia in pane +corporalis Christi praesentia non est_ 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 gathereth +truly, that it cannot be adored in respect of the mystery of the +eucharist. + +Further, It is to be remembered (which I have also before noted out of Dr +Usher(742)) 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(743) 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,(744) that we should adore the flesh of Christ in the sacrament, +because _corporalis praesentia Christi, sed non modo corporalis, comitatur +sacramentum eucharistiae_. And Christ is there present _corporaliter, modo +spirituali_? But this man contradicts himself miserably; for we had him a +little before acknowledging that _in pane corporalis Christi praesentia +non est_. 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. + +_Sect._ 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 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,(745) the temple, the holy mountain, the +altar, the bush, the cloud, the fire which came from heaven. _Ans._ 1. +Where they have read that the people bowed before the altar of God, I know +not. Bishop Lindsey indeed would prove(746) 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 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 _magis et minus +non variant speciem_. 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. + +_Sect._ 18. Yet to no better purpose they tell us,(747) 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. + +But further, it is objected,(748) "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," &c. + +_Ans._ 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 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. + +To be short, the case of a penitentiary standeth thus, that not in his +kneeling _simpliciter_, 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 +_simpliciter_, 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,(749) 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. + +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, _when_? At +that time when the congregation is assembled. And _where_? 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 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. + +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 _in fieri_), +but we worship God immediately by prayer and giving of thanks, which is +all otherwise in the act of receiving. + +_Sect._ 19. Moreover it is objected(750) 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. + +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. + +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, "The glory of the +Lord appeared to all the people;" 2 Chron. vii. 1, 12, "The glory of the +Lord filled the house." 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. + +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 +purposely before them, and their minds and senses fixed upon them in the +very instant of their worshipping. + +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(751) +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. + +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? + +Lastly, It is alleged(752) 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. _Ans._ +Whether we be left at plain liberty in all things which being in the +general necessary, 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. + +_Sect._ 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,(753) 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,(754) that +when we kneel in the act of receiving the sacrament, "we kneel no more to +bread than to the pulpit when we join our prayers with the minister's." +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. + +Another objection is,(755) 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. + +_Ans._ Kneeling in receiving imposition of hands, which is joined with +prayer and invocation, hath nothing ado with kneeling in 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. + +It is further told us, that he who is baptized,(756) 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. + +_Sect._ 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 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. + +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,(757) _ut eum +faciat dignum convivam_. 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 _quicquid est, dum est, non +potest non esse_. 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. + +_Sect._ 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, "Do this in remembrance of me." + +This remembrance is described, ver. 26, "Ye do show the Lord's death." 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.(758) + +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.(759) 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,(760) that _Dum auribus, oculis, +manibus, dentibus exterius, auribus, oculis, manibus, dentibus fidei +interius occupamur, orationem continuam et durabilem, absque mentis +divagatione __ ab opere praecepto et imperato, instruere non possumus._ + +_Sect._ 23. But let us hear how the Bishop proveth that we should be +praying and praising in the act of receiving the sacrament. "Whatsoever +spiritual benefit (saith he)(761) 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," &c. + +_Ans._ 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? + +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,(762) 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. + +_Sect._ 24. He speeds no better in proving that we should receive the +sacrament with thanksgiving. "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. But in the sacrament we should receive the blood of +Christ with extolling and preaching," &c. The assumption he confirms by +the words of our Saviour, "Do this in remembrance of me," and by the words +of St. Paul, "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." + +_Ans._ His assumption is false, neither can his proofs make it true. + +1. We remember Christ in the act of receiving by meditation, and not by +praise. + +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. + +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,(763) +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 _quando_, but _quoties_. It is only said, "As often as ye eat this +bread, and drink this cup, ye do show," &c. Which words cannot be taken +only of the instant of eating and drinking. + +_Sect._ 25. Now having so strongly proved the unlawfulness and idolatry of +kneeling in the act of receiving the holy communion, let me add, +_corolarii loco_, 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. + +For, 1, What can human testimony avail against such a clear truth? 2. We +have more testimonies of divines against kneeling than he hath for it. And +here I perceive Dr Mortoune, fearing we should come to good speed this +way,(764) would hold in our travel: "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." + +3. Testimonies against kneeling are gathered out of those very same +divines whom the Bishop allegeth for it; for Didoclavius(765) hath clear +testimonies against it out of Calvin, Beza, and Martyr, whom yet the +Bishop taketh to be for it. + +_Sect._ 26. Neither yet need we here to be moved with Dr Burges's(766) +adventurous untaking to prove that, in the most ancient times, before +corruption of the sacrament began, the sacrament was received with an +adoring gesture. + +He shoots short of his proofs, and hits not the mark. One place in +Tertullian, _de Oratione_, he hammers upon: _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._ + +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, _i.e._, 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: + +Which can have no reason but this, that taking the holy things at the +table standing, yet they used not to partake them, _i.e._, 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 it at +their own houses as they desired, kneeling. + +_Ans._ 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, _quod statio +solvenda sit accepto corpore domini_. 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. + +For, 1. Tertullian saith(767) elsewhere: _Diebus dominicis jejunare nefas +ducimus, vel de geniculis adorare; cadem immunitate a die Paschae ad +Pentcostem usque gaudemus._ + +2. The doctor himself saith, that upon these station days kneeling was +restrained, not only in prayer, but in all divine service. + +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. + +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;(768) whose words we may understand by +another place of Epiphanus,(769) 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 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.(770) 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 _statio_ and _jejunia_ put for different things. +Now this helpeth him not, except he could find that _statio_ and _stata +jejunia_ 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, _i.e._, 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,(771) but ever and at least till the ninth +hour.(772) 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 of the sacrament, he saith, _Si et ad +aram Dei steteris_. + +_Sect._ 27. As for the rest of the testimonies Dr Burges produceth out of +the fathers for kneeling,(773) 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 +_adoration_, we may not understand any divine worship, inward or outward, +but a reverence of another nature called _veneration_. 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.(774) And thus we have suffered the impetuous current of the +Doctor's audacious promises, backed with a verbal discourse to go softly +by us. _Quid dignum tanto tulit hic promissor hiatu?_ + +_Sect._ 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 _History of the +Waldenses_,(775) that bowing of the knees before the host was then only +enjoined when the opinion of transubstantiation got place. + +Next I say, the ancient gesture, whereof we read most frequently, was +standing. Chrysostom, complaining of few communicants, saith,(776) +_Frustra habetur quotidiana oblatio, frustra stamus ad altare, nemo est +qui simul participet_. The century writers(777) 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, _ut mensae +assisterent_. It is also noted by Hospiman,(778) that in the days of +Tertullian the Christians _stantes sacramenta percipiebant_. + +Thirdly, I say, since we all know that the primitive Christians did take +the holy communion mixedly, and together with their love-feasts, in +imitation of Christ,(779) 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(780)) there was a twofold abuse in the church of Corinth "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." + +Since also we read that the same custom of joining the Lord's supper +together with common feasts continued long after; for Socrates +reporteth,(781) that the Egyptians adjoining unto Alexandria, together +with the inhabitants of Thebes, used to celebrate the communion upon the +Sunday,(782) after this manner, "when they have banqueted, filled +themselves with sundry delicate dishes, in the evening, after service, +they use to communicate." 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,(783) which did +discharge the love-feasts about the year 368, importeth no less than that +the gesture used in them was sitting _Non oportet in Basilicis seu +ecclesiis. Agapen facere et intus manducare, vel accubitus sternere._ 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, "_while as they did eat, he took +bread_," &c. (of which things I am to speak afterward), 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, "from the +beginning it was not so." + + + + CHAPTER V. + + +THE FIFTH ARGUMENT AGAINST THE LAWFULNESS OF THE CEREMONIES TAKEN FROM THE +MYSTICAL AND SIGNIFICANT NATURE OF THEM. + + +_Sect._ 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,(784) that by the sign of the cross we profess ourselves to be +Christians; Bishop Mortoune calleth(785) the cross a sign of constant +profession of Christianity; Hooker calleth(786) it "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;" Dr Burges(787) +maintaineth the using of the surplice to signify the pureness that ought +to be in the minister of God; Paybody(788) 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(789) 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. + +_Sect._ 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 _Abridgement of the Lincoln ministers_, Paybody answereth,(790) 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. _Ans._ 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,(791) they are as sacraments. But in +Augustine's dialect, they are not only as sacraments, but they themselves +are sacraments. _Signa_ (saith the father) _cum ad res divinas pertinent, +sacramenta appellantur_; which testimony doth so master Dr Burges, that he +breaketh out into this witless answer,(792) 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, +"belongeth properly to the signs of divine things." + +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 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. + +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(793) +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,(794) whereby they receive strength against sin and tentation, and +are assisted in all virtue. + +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. + +_Sect._ 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 +_signa instituta_ 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? + +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(795) +well of such human rites as are thought to be significant: _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, __ et vana opinione miseros homines illis propositis +signis deludi._ Dr Fulk thinks(796) 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. + +_Sect._ 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. + +Upon this ground doth Amandus Polanus reprehend the popish clergy,(797) +for that they would be distinguished from laics by their priestly apparel +in their holy actions, especially in the mass: _Illa vestium sacerdotalium +distinctio et varietas, erat in veteri Testamento typica; veritate autem +exhibita, quid amplius typos requirunt?_ + +Upon this ground also doth Perkins(798) condemn all human significant +ceremonies. "Ceremonies (saith he) are either of figure and signification, +or of order. The first are abrogated at the coming of Christ," &c. + +Upon the same ground doth Chemnitius condemn them,(799) _Quod vero +praetenditur_, &c. "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." + +Upon the same ground Junius(800) findeth fault with ceremonies used for +signification: _Istis elementis mundi (ut vocantur Col. ii.) Dominus et +servator noluit nec docuit, ecclesiam suam informari_. + +Lastly, We will consider the purpose of Christ whilst he said to the +Pharisees,(801) "The law and the prophets were until John: from that time +the kingdom of God is preached." 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. "The law and the prophets were until John," +_i.e._, 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. "But from that time the kingdom of God is +preached," _i.e._, 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 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} 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. + +_Sect._ 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: + +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 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. + +2. What can be answered to that which the _Abridgement_ propoundeth(802) +touching this matter? "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." Whereupon they infer: "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." + +_Sect._ 6. Fourthly, Sacred significant ceremonies devised by man are to +be reckoned among those images forbidden in the second commandment. +Polanus saith,(803) that _omnis figura illicita_ is forbidden in the +second commandment. The Professors(804) of Leyden call it _imaginem +quamlibet, sive mente conceptam, sive manu effictam_. + +I have showed elsewhere,(805) 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(806)), therefore it forbiddeth also all +religious similitudes, which are homogeneal unto them. This is the +inference of the _Abridgement_, whereat Paybody starteth,(807) 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, +yet are not forbidden by the second commandment. + +_Ans._ 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 _signa +instituta_; 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. "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?" 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: "Many shall come from +the east and west, and shall sit down with Abraham," &c., Matt. xviii. 11. +Much more, then, at the spiritual table in the kingdom of grace. + +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 _ut +tanquam in eodem toro accumbentes_, as saith Chrysostom.(808) 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. + +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. + +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. + +_Sect._ 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? "In vain (saith he) do they worship me, +teaching for doctrines the commandments of men," Mark vii. 7. + +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. _Neque enim alio spectabant_ (that I may +use the words of a Formalist(809)) _quam ut se sanctitatis __ studiosos +hoc externu ritu probarent_. 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. + +And further, I demand why are the Colossians, Col. ii. 20-22, rebuked for +subjecting themselves to those ordinances,--"Touch not, taste not, handle +not?" 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. + +Moreover, if we consider how that the word of God is given unto us "for +doctrine, for reproof, for correction, for instruction in righteousness, +that the man of God may be perfect, thoroughly furnished unto all good +works," 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,(810) _nullam doctrinam, +nullum sacram signum debere inter pios admitti, nisi a Deo profecta esse +constet_. + +_Sect._ 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. + +When the Superior of the Abbey of St. Andrews(811) was disputing with John +Knox about the lawfulness of the ceremonies devised by the church, to +decore the sacraments and other service of God, Knox answered: "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." The Superior replied, that "every +one of the ceremonies hath a godly signification, and therefore they both +proceed from faith, and are done in faith." Knox replieth: "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," &c. +The Superior answereth: "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." + +Knox here telleth him, first, that if he should either eat or drink +without the assurance of God's word, he sinned; "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?" + +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, "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." 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:-- + +Dicite Io Paean, et Io bis dicite Paean. + +_Sect._ 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 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: "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," &c. Therefore, to prevent all apparent +occasions of such doleful events, they erected the pattern of the Lord's +altar, _ut vinculum sit fraternae conjunctionis._(812) + +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.(813) 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 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, "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:" + +I answer, the Hebrew text hath it thus: "And the word was good in the eyes +of the children of Israel," &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, "because ye have not +committed this trespass against the Lord," they do not exempt them from +all prevarication; only they say _signanter_, "this trespass," 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. + +_Sect._ 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. + +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 name might dwell there. What hath that +case to do with the addition of our unnecessary ceremonies? + +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(814) will have them to be called _caenas +dominicas_. But what saith Cartwright against them? "We grant that there +were such feasts used in times past, but they were called by the name of +{~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} 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." 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. +"What! (saith he) have ye not houses to eat and to drink in? or despise ye +the church of God?" _Aperte vetat_ (saith Pareus),(815) _commessationes in +ecclesia, quocunque fuco pingantur. Vocabant {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} charitates; sod nihil +winus erant. Erant schismatum fomenta. Singulae enim sectae suas +instituebant._ And a little after: _Aliquae ecclesiae obtemperasse +videntur. Nam Justini temporibus Romana ecclesia {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} non habuit._ +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. + +_Sect._ 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 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. + +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. + +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. + +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 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. + + + + 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. + + +_Sect._ 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.(816) Dr Downame +groundeth the lawfulness of them on the law of God,(817) 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(818) +from the power of the church to make laws in such matters. "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, or of the year, as the church shall think expedient. Upon this +ground Zanchius affirmed, _Ecclesiae Christi liberum esse quos velit praeter +dominicos dies sibi sanctificandos deligere_. And by this warrant did the +primitive church sanctify those five anniversary days of Christ's +nativity," &c. + +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. + +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. + +_Sect._ 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, "Let all things be done +decently and in order," 1 Cor. xiv. 40. What they have drawn out of this +place, Dr Burges(819) hath refined in this manner. He distinguished +betwixt _praeceptum_ and _probatum_, 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,(820) 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,(821) that it is +order and decency: 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 +_quodlibets_, he tells us(822) that they are matters of mere order, _sensu +largo_, 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,(823) 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 +_surdus contra absurdum_? 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,(824) "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 _not by a general law, but by +concurrence of circumstances._ 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." + +_Sect._ 3. How will Dr Burges make it appear that the English ceremonies +do belong to that order and decency which is commanded? Bellarmine(825) +would have all the ceremonies of the church of Rome comprehended under +order and decency, and therefore warranteth them by that precept of the +Apostle, "let all things be done decently and in order." The one shall as +soon prove his point as the other, and that shall be never. + +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. + +Now let all these things, and every other action of God's worship, +ceremonies and all, be done decently and in order. _Licit ergo Paulus_, +&c. "Albeit, therefore (saith John Bastwick),(826) 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." "Decency +(saith Balduine)(827) is opposed to levity, and order to confusion." +_Spectat autem hic ordo potissimum ad ritus ecclesiae in officiis sacris +in quibus nullum debet esse scandalum, nulla confusio._ + +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 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 _largo_ or _stricto sensu_, 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(828) are +not (we see) _propria religionis_, but as Balduine showeth(829) 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. + +_Sect._ 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,(830) _Hebreorum consuetudinem fuisse, ut qui majores erant et +aliqua polle bant divina gratia, manuum impositione inferioribus +benedicerent, constat ex_ Gen. xlviii. 14, 15, _hac ergo ratione adducti +parentes, infantes ad Christum afferebant, ut impositis manibus illis +benediceret_. And as touching this blessing of children and imposition of +hands upon them (saith Cartwright),(831) 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 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. + +_Sect._ 5. The act of Perth about kneeling would draw some commendation to +this ceremony from those words of the psalm, "O come let us worship and +bow down, let us kneel before the Lord our Maker," 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,(832) 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. + +_Sect._ 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.(833) Bellarmine allegeth for the cross the same +two places.(834) 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 _Tau_, to have been the sign of the cross, yet saith +Junius, _Bona illorum venia; Tquidem Graecorum, Latinorumque majusculum, +crucis quodam modo signum videtur effingere, verum hoc ad literam +Haebreorum_ Tau _non potest pertinere. Deinde ne ipsum quidem Grcaecorum +Latinorumque T, formam crucis quae apud veteres in usu erat quum +sumebantur supplicia, representat._(835) + +Whereupon dissenting from the ancients, he delivers his own judgment, that +_tau_ in this place is taken _technicos_, 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. + +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. + +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 _Tau_ 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. + +This exposition is confessed by Gasper Sanctius,(836) 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. _Tau_ (saith +Sanctius) _commune nomen est, quod signum indefinite significat_.(837) +_Tau_ is expounded by Bellarmine(838) to signify _signum_ or _terminus_. +Well then: our adversaries themselves can say nothing against our +interpretation of the word _tau_. We have also Buxtorff for us, who in his +Hebrew Lexicon turneth _tau_ to _signum_, and for this signification he +citeth both this place, Ezek. ix. 4, and Job. xxxi. 35. _Taui signum +meum._ + +Lastly, If _tau_ be not put for a common appellative noun, signifying a +mark or sign, but for the figure or character of the letter _tau_ 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; _vehithvith a +tau_, and mark a mark. As to the other place,(839) 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 _de +signo transeunte; nam Christianum semper nomen filii, et patris in fronte +oportet gerere_, saith Junius.(840) + +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. + +_Sect._ 7. Bishop Andrews will have the feast of Easter drawn from that +place,(841) 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. + +I answer, The testimony of Socrates deserveth more credit than the +Bishop's naked conclusion. + +"I am of opinion (saith Socrates(842)), 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." + +But whereas Bishop Lindsey, in defence of Bishop Andrews, replieth, that +Socrates propoundeth this for his own opinion only: + +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, "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." + +_Sect._ 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:(843) "Six days shalt thou +labour." 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. + +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. + +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,--"A day of feasting and of +sending portions one to another," Esth. ix. 19, 22. No word of any worship +of God in those days. And whereas it seemeth to Bishop Lindsey,(844) 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. + +_Sect._ 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.(845) + +First, saith he, it is plain by verse 31, they took it in _animas_, upon +their souls,--a _soul matter_ they made of it: there needs no soul for +_feria_ or _festum_, play or feasting. They bound themselves _super animas +suas_, which is more than _upon themselves_, and would not have been put +in the margin, but stood in the text: thus he reprehendeth the English +translators, as you may perceive. + +_Ans._ The Bishop could not be ignorant that _nephesch_ signifieth _corpus +animatum_, as well as _anima_, 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 _naphschi_,--_my soul_ for _me_; and Psal. xliv. +25,--_naphschenu, our soul_ for _we_; and Gen. xlvi. 26, +_col-nephesch_--_omnis animae_, for _omnes homines_. + +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 _nighal-naphscham, upon their soul_, is put for _nghalehem, upon +themselves_, especially since _nghalehem_ is found to the same purpose, +both in ver. 27 and 31. + +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 _religioni eorum voluerunt copulari_, 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? + +_Ans._ There is no word in the text of religion. Our English translation +reads it, "all such as joined themselves unto them." Montanus, _omnes +adjunctos_; Tremellius, _omnes qui essent se adjuncturi eis._ The old +Latin version reads it indeed as the Bishop doth. + +But no such thing can be drawn out of the word _hannilvim_, which is taken +from the radix _lava_, signifying simply, and without any adjection, +_adhaesit_, or _adjunxit se_. 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? + +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. + +For a third, he tells us that it is expressly termed a _rite_ and a +_ceremony_, at verses 23 and 28, as the fathers read them. + +In the 23rd verse we have no more but _susceperunt_, as Pagnini, or +_receperunt_, as Tremellius reads it: but to read, _susceperunt in +solemnem ritum_, is to make an addition to the text. + +The 28th verse calls not this feast a rite, but only _dies memorati_, or +_celebres_. And what if we grant that this feast was a rite? might it not, +for all that, be merely civil? No, saith the Bishop, "rites, I trust, and +ceremonies, pertain to the church, and to the service of God." + +_Ans._ 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 _in jure politico, sui sunt imperati et solemnes +ritus_, saith Junius.(846) + +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. + +_Ans._ 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 of their fasting +and crying should be remembered upon the days of Purim, which were to +solemnise that preservation, _quam jejunio et precibus fuerant a Deo +consequenti_, as saith Tremellius. + +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. + +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. + +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? + +Lastly, saith he, as a holiday the Jews ever kept it,--have a peculiar set +service for it in their _Seders_, 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. + +_Ans._ 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. + +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. + +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,(847) +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. + +_Sect._ 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. _Non multum fortasse aberraverimus_, saith Hospinian,(848) +_si dicamus hoc a Mordochcaeo et Hesthera, ex peculiari Spiritus Sancti +instinctu factum_. + +Bishop Lindsey believeth(849) 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. + +_Ans._ 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. + +_Sect._ 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:(850) "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." + +2. The feast of the dedication was not free of Pharisaical invention. For +as Tremellius observeth out of the Talmud,(851) _statuerunt sapientes +illius seculi, ut recurrentibus annis, octo illi dies, &c._ Yet albeit the +Pharisees were called _sapientes Israelis_, 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.(852) + +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,(853) _In ecclesiae regimene et scriptura interpretatione, haec secta +primatum tenebat_? Saith not Camero,(854) _cum Pharisaeorum praecipua esset +authoritas_ (_ut ubique docet Josephus_)? &c. + +Doth not Josephus speak so much of their authority, that in one place he +saith,(855) _Nomen igitur regni, erat penes reginam (Alexandram) penes +Pharisaeos vero administratio_? And in another place,(856) _Erat enim +quaedam Judaeorum secta exactiorem patriae legis cognitionem sibi vendicans_? +&c. _Hi Pharisaei vocantur, genus hominuum astutum, arrogans, et interdum +regibus quoque infestum, ut eos etiam aperte impugnare non vereatur?_ + +There is nothing alleged which can prove the lawfulness of this feast of +the dedication. + +It is but barely and boldly affirmed by Bishop Lindsey,(857) 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 whilst John saith, "It was at Jerusalem the feast of the dedication," +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 "And it was winter," 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;(858) and Maldonat saith(859) 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,(860) 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. _Non festum proprie +honoravit Christus_, saith Junius,(861) _sed caetum piorum convenientem +festo; nam omnes ejusmodi occasiones seminandi evangelii sui observabat et +capiebat Christus_. + +_Quasi vero_ (saith Hospinian(862)) _Christus Encaenoirum casua +Hierosloymam abierit_. Nay, but he saw he had a convenient occasion, _ad +instituendam hominum multitudenem, ad illud festum confluentiam_. + +Even as Paul chose to be present at certain Jewish feasts,(863) 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. + +I had thought here to close this chapter; but finding that, as the parrot, +which other 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(864) I trow they call him: "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" (meaning 1 Cor. xi. 16). And after he +saith, that we are taught by the Apostle's example in "points of this +nature, of ceremony or circumstance, ever to pitch upon _habemus_, or _non +habemus talem consuetudinem_." + +_Ans._ 1. The text gives him no ground for this doctrine, that in matters +of ceremony we are to pitch upon _habemus_ or _non habemus talem +consuetudinem_, 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, 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 "reason for the veiling of women, subjoin, if any +man seem to be contentious," &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. _Ans._ 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. + +(Transcriber's Note: There is no section 12 in the original book.) + +_Sect._ 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. + +Basilius Magnus(865) doth flatly refuse to admit the authority of custom: +_Consuetudo sine veritate_ (saith Cyprian),(866) _vetustas erroris est. +Frustra enim qui ratione vincuntur_ (saith Augustine),(867) _consuetudinem +nobis objiciunt, quasi consuetudo major sit veritate, &c. Nullus pudor est +ad meliora transire_, saith Ambrose(868) to the Emperor Valentinian. +_Quaelibet consuetudo_ (saith Gratian),(869) _veritati est postponenda._ + +And again,(870) _Corrigendum est quod illicite admittitur, aut a +praedecessoribus admissum invenitur_. A politic writer admonisheth(871) +_retinere antiqua_, only with this caution, _Si proba._ + +Calvin(872) (speaking against human ceremonies) saith, _Si objiciatur, +&c._ "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." In +the end of the epistle he allegeth this testimony of Cyprian: "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." + +What can be more plain than that antiquity cannot be a confirmation to +error, nor custom a prejudice to truth? + +Wherefore Dr Forbesse(873) also despiseth such arguments as are taken from +the custom of the church. + +_Sect._ 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. + +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. + +St. Paul (saith Dr Fulk(874)) doth give reason for that order of covering +women's heads: "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." + +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. + +5. A great part of that ecclesiastical custom which is alleged for the +ceremonies, resolveth into that idolatrous and superstitious 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.(875) + +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. + +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. + + + + 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. + + +_Sect._ 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. + +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: "Thus (saith he(876)) 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 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." + +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. + +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.(877) + +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(878) 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. + +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. + +4. Whereas he saith that the church hath power to prescribe such rites and +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, 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? + +_Sect._ 2. Bishop Lindsey's opinion touching the power of the church,(879) +whereof we dispute, is, that power is given unto her to "determine the +circumstances which are in the general necessary to be used in divine +worship, but not defined particularly in the word." + +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 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. + +And further, because _uno absurdo dato, mille sequuntur_, 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. + +By this ground we were to say, that Pope Innocent III. held him within the +bounds of ecclesiastical power, when in the great _Lateran_ 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? + +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 +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. + +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(880))? Or, what shall be said against +Tertullian's opinion,(881) 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? _Ite leves nugae._ + +_Sect._ 3. Camero,(882) 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 _exserte_, 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. + +These things he so applieth to his purpose, that he determineth, in +neither of these 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. + +Thereafter he addeth, _Quid sit fides, quid sit pietas, quid sit charitas, +verbo Dei demonstratur. Quid ad haec 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._ + +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, +_individua esse infinita_; 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. + +_Sect_. 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 +_exserte_ and _diserte_ commend unto us _generatim_, 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 _reputando rem in universum_? + +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. + +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? + +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. + +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, + +1. For supplication, when we want some necessary or expedient good thing. + +2. For deprecation, when we fear some evil. + +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 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. + +_Sect._ 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. + +Three conditions I find necessarily requisite in such a thing as the +church hath power to prescribe by her laws: + +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(883) doth but unskilfully confound things different when he +talketh of "the ceremonies and circumstances left to the determination of +the church." Now, by his leave, though circumstances be left to the +determination of the church, yet ceremonies, if we speak properly, are +not. + +Bishop Andrews avoucheth(884) 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. _Ceremonioe_, "ceremonies (saith Dr +Field(885)) are so named, as Livy thinketh, from a town called Caere, in +the which the Romans did hide their sacred things when the Gauls invaded +Rome. Others think that ceremonies are so named _a carendo_, 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," &c. _Quapropter etiam_, saith Junius,(886) _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_, saith Bellarmine,(887) _proprie et simpliciter +sic vocata, est externa actio quoe non aliunde est bona et laudabilis, +nisi quia fit ad Deum colendum._ From which words Amesius(888) 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(889) rejecteth this distinction betwixt +circumstances and ceremonies, as a mere nicety or fiction. And would you +know his reason? "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." 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. + +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? 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. + +_Sect._ 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 _individua_ are _infinita_. 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? + +_Sect._ 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 condition is, alas! too +seldom looked unto by law-makers, of whom one fitly complaineth thus:-- + + + 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. + + +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. + +_Ecclesioe enim est docere primum, tuin proescribere_, saith Camero.(890) +And again: _Non enim dominatur cleris, nec agit cum iis quos Christus +redemit, ac si non possent capere quod sit religiosum, quid minus._ + +Tertullian's testimony(891) is known: _Nulla lex_, &c. "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." + +It is well said by our divines,(892) that in rites and ceremonies the +church hath no power "to destruction, but to edification;" and that the +observation of our ecclesiastical canons "must carry before them a +manifest utility."(893) _Piis vero fratribus durum est, subjicere se rebus +illis quas nec rectas esse nec utiles animadvertunt_.(894) 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. + +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, _de +congruo_, though not _de facto_, that is to say, before ever the church +prescribe 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 _de congruo_. Neither can the church prescribe anything +lawfully which she showeth not to have been convenient, even before her +determination. + +_Sect._ 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:-- + +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. + +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(895) calleth the surplice a religious or sacred ceremony. And +again,(896) he placeth in it a mystical signification of the pureness of +the minister of God. Wherefore the replier(897) to Dr Mortoune's +_Particular Defence_ saith well, that there is a great difference betwixt +a grave civil habit and a mystical garment. + +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. + +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. + +3. Our ceremonial laws are not backed with such grounds and reasons as +might be for the satisfying and quieting of tender consciences, but we are +borne down with Will and authority; whereof I have said enough +elsewhere.(898) + +_Sect._ 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,(899) _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_, &c. _Ex his ergo fontibus lex humana procedit: +hoec incunabila illius a quibus si aberrat, lex degener est, indigna legis +nomine._ We have also the testimony of an adversary; for saith not Paybody +himself,(900) "I grant it is unlawful to do in God's worship anything upon +the mere pleasure of man?" + +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. + +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. + +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 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. + +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 _quod competit alicui qua +tale_, &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. + +_Sect._ 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. + +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 _additio corrumpens_ +is forbidden, but not _additio perficiens_: 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. + +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. + +2. It is blasphemous; for it argueth that the commandments of God are +imperfect, and that by addition they are made perfect. + +3. Since our opposites will speak in this dialect, let them resolve us +whether the washings of the Pharisees, condemned by 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. + +_Sect._ 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,(901) much more are we forbidden +to add unto God's word than they were. "Before the coming of his +well-beloved Son in the flesh (saith John Knox),(902) 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: +'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 unto it, diminish nothing from it,' Deut. iv. 12. Which, sealing +up his New Testament, he repeateth in these words: 'That which ye have, +hold till I come,' " &c., Rev. ii. + +Wherefore, whilst Hooker saith,(903) that Christ hath not, by positive +laws, so far descended into particularities with us as Moses with the +Jews; whilst Camero saith,(904) _Non esse disputandum ita, ut quoniam in +vetere Testamento, de rebus alioqui adiaphoris certa fuit lex, &c., id in +novo Testamento habere locum_; and whilst Bishop Lindsey saith,(905) 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. + +It is well said by one:(906) "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." 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. + +_Sect._ 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 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. + +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, _numero paucissimis, observatione facillimis, +significatione proestantissimis_ (as Augustine speaketh of our +sacraments,(907)) 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. + +_Sect._ 13. As for the third distinction, of adding to the accidentary +parts of it, I remember that I heard in the logics, of _pars essentialis_ +or _physica,_ and _pars integralis_ or _mathematica_; of _pars similaris_ +and _pars dissimilaris_; of _pars continua_ and _pars discreta_; but of +_para accidentaria_ heard I never till now. There is (I know) such a +distinction of _pars integralis_, that it is either _principalis_ and +_necessaria_, or _minus principalis_ and _non necessaria_; but we cannot +understand their _pars cultus accidentaria_ to be _pars integralis non +necessaria_, 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 _distributio debet exhaurire totum +distributum_. Now, there are some parts of worship which cannot be +comprehended in the foresaid distribution, namely, _partes integrales +necessarioe_. 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. + +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, "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." And again, ver. 5, "According to all that the Lord commanded Moses, +so did the children of Israel." _Ritibus et ceremoniis divinitus +institutis, non licuit homini suo arbitrio aliquid adjicere aut +detrahere_, saith P. Martyr.(908) + +_Sect._ 14. 3. If those accidentary parts of worship, which are commanded +in the word, be both necessary to be used _necessitate praecepti_, and +likewise sufficient means fully adequate and proportioned to that end, for +which God hath destinated such parts of his 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. + +4. I call to mind another logical maxim: _Sublata una parte, tolitur +totum._ An essential part being taken away, _totum essentiale_ is taken +away also. In like manner, an integrant part being taken away, _totum +integrum_ cannot remain behind. When a man hath lost his hand or his foot, +though he be still a man physically, _totum essentiale_, yet he is not a +man mathematically, he is no longer _totum integrale_. 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. + +5. I have made it evident that our opposites make the controverted +ceremonies to be worship,(909) 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. + +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. + +Zanchius will have us to learn from the second commandment,(910) in +_externo cultu qui Deo debetur, seu in ceremonus nihil nobis esse ex +nostro capite comminiscendum_, 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. + +And in another place,(911) he condemneth the addition of any other rite +whatsoever, to those rites of every sacrament which have been ordained of +Christ, _Si ceremoniis cujusvis sacramenti, alios addas ritus_, &c. Dr +Fulk pronounceth,(912) even of signs and rites, that "we must do in +religion and God's service, not that which seemeth good to us, but that +only which he commandeth," Deut. iv. 2; xii. 32. + +And Calvin pronounceth generally,(913) _Caenam domini rem adeo +sacrosanctam esse, ut ullis hominum additamentis eam conspurcare sit +nefas._ + +_Sect._ 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: "I commanded it not, neither came it into my heart," Lev. x. +1; Jer. vii. 31. May we, last of all, hear what the canon law itself +decreeth:(914) _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._ + + + + 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. + + +_Sect._ 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, 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. + +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 "the only supreme governor of all +his Highness's dominions and countries, as well in all spiritual or +ecclesiastical things or causes, as temporal," 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. _Nihil enim_, &c. "For +there is nothing (saith Zanchius(915)) 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." + +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. _Recte Gerson: Qui abusui +potestatis resistit, non resistit divinae ordinationi_, saith the Bishop +of Salisbury.(916) "Subjection (saith Dr Field(917)) is required generally +and absolutely, where obedience is not." If we have leave to speak with +divines,(918) 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. + +_Sect._ 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, _de Rep. Eccl._, holdeth, that it is +the duty of princes _super ecclesiastica invigilare_; 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, _Legibus et edictis principum laicorum, et ecclesiastica et +ecclesiasticos gubernari_. So that in both chapters he treateth of one and +the same office of princes about things ecclesiastical. + +Now, if we would learn what he means by those _ecclesiastica_ which he +will have to be governed by princes, he resolves us(919) 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 _in pure spiritualibus_, as he speaketh in _Summa_, +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 _res +spirituales_;(920) but _vera spiritualia_ he will have to comprehend only +things internal, which he removeth from the power of princes. Thus we have +his judgment as plain as himself hath delivered it unto us. + +_Sect._ 3. But I demand, 1. Why yieldeth he the same power to princes in +governing _ecclesiastica_ which he yieldeth them in governing +_ecclesiasticos_? 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(921)) 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 _ecclesiastica_, 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. + +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 {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER OMEGA~}, _guberno_ 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. + +3. Why holdeth he that things external in the worship of God are not _vera +spiritualia_? 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 _vera spiritualia_, why calls he them +_res spirituales_? for are not _res_ and _verum_ reciprocal as well as +_ens_ and _verum_. + +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 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(922) 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 _of_ 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. + +_Sect._ 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. + +6. Whereas he yieldeth to princes the power of governing _in +spiritualibus_, but not _in pure spiritualibus_, I cannot comprehend this +distinction. All sacred and ecclesiastical things belonging to the worship +of God are spiritual things. + +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 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. + +7. The Bishop also contradicteth himself unawares; for in one place(923) +he reserveth and excepteth from the power of princes the judging and +deciding of controversies and questions of faith. Yet in another +place(924) 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. + +_Sect._ 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, + +1. That some of those things whereunto the power of princes was applied +were unlawful. + +2. There were many of them things temporal or civil, not ecclesiastical or +spiritual, nor such as pertain to the worship of God. + +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. + +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 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. + +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. + +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. + +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. + +_Sect._ 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 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. + +_Sect._ 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, "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." + +_Ans._ 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, "The Lord hath chosen you to stand before +him, to serve him, and that you should minister unto him." + +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. + +_Ans._ 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, "For so was the commandment of the Lord by his +prophets." And who doubteth but kings may command such things as God hath +commanded before them? + +_Sect._ 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 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. + +_Sect._ 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 _quae divino jure debebantur_.(925) 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 +_Pontifex eas primum laborantibus tribuit, tum in aedis sacrae +restaurationem maxime convertit_.(926) 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 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. + +_Sect._ 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. _Ans._ 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 _laese_ 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 _jure divino_. + +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. + +_Sect._ 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 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. + +_Sect._ 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. + +_Ans._ 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,(927) 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. + +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;(928) 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. + +_Sect._ 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:-- + +1. Whatsoever the power of princes be in things and causes ecclesiastical, +it is not, sure, absolute nor unbounded. _Solius Dei est_ (saith +Stapleton),(929) _juxta suam sanctissimam voluntatem, uctiunes suas omnes +dirigere, et omniafacere quaecunquc voluit._ And again, _Vis tuam +voluntatem esse regulam rerum omnium, ut omnia fiant pro uuo beneplacito?_ +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: +"His person (saith he(930)), 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." + +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 _rara avis in terris nigroque simillima Cygno_. 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 _plus videns oculi, quam oculus_; and, "woe to him +that is alone when he falleth, for he hath not another to help him up," +saith the wisest of mortal kings, Eccl. iv. 10; being 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, _quasi ipse solus +omnibus horis sapere potuerit, id quod recte nemini concessum +perhibetur_.(931) 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 _e cathedra_. + +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! + +_Sect._ 14. But what say we of princes in respect of their place and +calling? Is not their power absolute in that respect? _Recte quidam_ +(saith Saravia),(932) _illiberalis et inverecundi censet esse ingenii, de +prencipum potestate et rebus gestis questionem movere, quando et imperator +sacrilegium este scribit, de eo quod a principe factum est disputare._ +Camero holdeth,(933) that in things pertaining to external order in +religion, kings may command what they will _pro authoritate_, and forbid +to seek another reason beside the majesty of their authority; yea, that +when they command _frivola, dura, et iniqua respectu nostri_, 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 _jubentis respectu_, because the Apostle +biddeth us obey the magistrate for conscience' sake. At 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, "King of kings and Lord of +lords," make the kings of the earth to know that their laws are but +_regulae regulatae_, and _mensurae mensuratae_! 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,(934) _discite justitiam +moniti_, 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 _auferet +mortalia, qui regna datio caelestia_, yet hath he kept the government of +his church upon his own shoulder, Psalm ix. 6, xxii. 21. So that _rex non +est propie rector ecclesiae sed reipublicae, ecclesiae vero defensor est_. +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,(935) ver. 7, "Render therefore to all their dues, tribute +to whom tribute is due, custom to whom custom, fear to whom fear, honour +to whom honour."(936) There is not in all that chapter one word of +obedience to magistrates. + +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, _per se_, they cannot bind more than the church's laws can. +Which things Dr Forbesse(937) hath also told you out of Calvin. + +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 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 _e cathedra_, 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 _History of +the Council of Trent_ noteth,(938) 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? + +_Sect._ 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. + +For, 1. The very ground and reason wherefore we ought to obey the +magistrate(939) 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 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. + +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(940) 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. + +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:-- + +"The general rule of all indifferent things, is, Let all things be done to +edification; and, Rom. xv. 1, 2, 'Let every man please his neighbour to +edification, even as Christ pleased not himself but others.' 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," saith one(941) well to our well to our purpose. + +_Sect._ 16. A third proposition I promit, which is this, Since the power +of princes to 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. + +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. + +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. + +3. "Every one of us shall give account of himself to God." 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. + +4. If we be bound to receive and obey the 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. + +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, +_index secundum legem_, 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. _Quid ergo? an non licebit Christiano +cuique convenientiam regulae et regulati (ut vocant) observare?_ saith +Junius.(942) + +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. + +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? + +8. The Apostle, 1 Cor. vii. 23, forbiddeth 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. + +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. + +10. _Dona Dei in sanctis non sunt otiosa_.(943) Whatsoever grace God +giveth us, it ought to be used and exercised, and not to lie idle in us; +but God giveth us _actionem cognoscendi, {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} discernendi_,(944) +&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, "The same +anointing teacheth you of all things;" 1 Cor. ii. 15, "He that is +spiritual judgeth all things." 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. + +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 _de interpretatione +Scripturae, de fide implicita_, &c. + +12. The Bishop of Salisbury, in his prelections _de Judice +Controversiarum_, 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. _Coactiva_, &c. "The coactive power of a +prince (saith he(945)), 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," &c. And whereas it may be objected, that this +maketh a subject to be his prince's judge, he answereth thus.(946) _Non +se_, &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. + +_Sect._ 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 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. + +_Sect._. 18. These _praecognita_ 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, 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, "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."(947) +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., "That a Christian prince's office in religion,(948) +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." + +_Sect._ 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 "Israel out of Egypt;" and this he means while he +saith, "Behold thy gods," &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 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,(949) 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(950) 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 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(951) (for +thankful remembrance whereof that feast was celebrated) than in the +seventh, when they were not so fully collected. + +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(952) 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 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.(953) + +_Sect._ 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. + +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 for +our rule, and no longer think to examine and order our practice by the +rules of the word; + +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. + +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. + +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. + +4. The Scripture speaketh most generally, and admitteth no exception from +the rules which it giveth: "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." + +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.(954) _Non enim_ (saith he) _Deus vult, ut hominis +alicujus voluntatem regulam nostrae voluntatis atque vitae faciamus: sed +hoc privilegium sibi ac verbo suo reservatum voluit._ And again,(955) _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._ + +_Sect._ 21. These things if Saravia had considered,(956) 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. 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. + +_Sect._ 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. + +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. + +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 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. + +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. + +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. + +_Sect._ 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. "For (saith +Junuis(957)) 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." We +acknowledge that it belongeth to princes(958) "to reform things in the +church, as often as the ecclesiastical persons shall, either through +ignorance, disorder of the affection of covetousness, or ambition, defile +the Lord's sanctuary." 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. + +_Sect._ 24. When Dr Field(959) 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 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, _potestas_ +{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA WITH VARIA~} is one thing, and _potestas_ {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA WITH VARIA~} 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: _Omnis_, &c. +"Every law (saith he(960)) 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." And in this third +kind only there is something prescribed under a pain or punishment. It is +likewise holden by schoolmen,(961) 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 _potestas_ +{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA WITH VARIA~} 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 _potestas_ {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA WITH VARIA~}, doth agree +as much, as properly, and as directly to the prince, as to a whole synod +of the church. + +_Sect._ 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 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, _ab omnibus etiam merito curatur_.(962) Therefore, when +there is any change to be made in the rites of the church, _merito fit hoc +cum omnium ordinum ecclesiae consensu_.(963) 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 "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."(964) 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,(965) that in +things pertaining unto religion, _dirigere atque disponere penes +magistratum est proprie, penes ecclesiasticos ministerium atque executio +proprie_, 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 the magistrate permitteth that the matter +be judged by the church. + +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 _per actus imperatos_, +but nothing _per actus elicitos_. 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 _sensus communis_; 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. + +_Sect._ 26. For proof of these things I add, 1. Politic government, +_versatur circa res terrenas et hominem externum_ (saith one of our +writers(966)); _magistratus_ (saith another(967)) _instituti sunt a Deo +rerum humanarum __ quae hominum societati necessariae sunt respectu, et ad +carum curam_; but they are ecclesiastical ministers who are "ordained for +men in things pertaining to God," 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:(968) _Altera differentia_, &c., +"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." + +2. "Natural reason (saith the Bishop of Salisbury) telleth,(969) that to +judge of everything, and to instruct others, belongeth to 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." Since +therefore(970) the ministers of the church are those _quibus ecclesiae +cura incumbit vel maxime_, 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? + +3. The ministers of the church are appointed to be "watchmen in the city +of God," Mic. vii. 4, and "overseers of the flock," 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? + +4. Christ hath ordained men of ecclesiastical order, not only "for the +work of the ministry,"(971) that is, for preaching the word and +ministering the sacraments, for warning and rebuking them who sin, for +comforting the afflicted, for confirming the weak, &c., but also for +providing whatsoever concerneth either the private spiritual good of any +member of the church, which the Apostle calleth "the perfecting of the +saints," or the public spiritual good of the whole church, which he +calleth the "edifying of the body of Christ," 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. + +5. The Apostle, speaking of the church ministers, saith, "Obey them that +have the rule over you, and submit yourselves for they watch for your +souls as they that must give account," 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 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. + +_Sect._ 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.(972) The great Council +of Nice was assembled by Constantine, not only because of the Arian +heresy, but, also (as Socrates witnesseth(973)), 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. + +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,(974) but this he will have done +by a synod. _Porro quod ad ritus,_ &c. "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." +Joh. Wolphius observeth of king Joash,(975) that he did not by himself +take order for the reparation 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, "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." Balduine holdeth,(976) +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,(977) 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 _potestas_ {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA WITH VARIA~}. 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 _potestas_ {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA WITH VARIA~} 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 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 +_de facto_, which they cannot _de jure_. Civil persons may exercise a +spiritual jurisdiction and office, and, again, ecclesiastical persons may +exercise a civil jurisdiction _de facto_, though not _de jure_. 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. + +_Ans._ The schoolmen say,(978) that an action proceedeth from charity two +ways, either _elicitive_ or _imperative_, 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 _elicitive_ or _imperative_. _Elicitive_ a civil +power can only make laws about things civil or human; but _imperative_ 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. + +_Sect._ 28. 8. Our opposites themselves acknowledge no less than that +which I have been pleading for. "To devise new rites and ceremonies (saith +Dr Bilson(979)), is not the prince's vocation, but to receive and allow +such as the Scriptures and canons commend, and such as the bishops and +pastors of the place shall advise." And saith not the Bishop of +Salisbury,(980) _Ceremonias utiles et decoras excogitare, ad +ecclesiasticos pertinet; tamen easdem comprobare, et toti populo +observandas imponere, ad reges spectat_? Camero saith,(981) 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. _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._ 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. + +_Sect._ 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 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. + +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. + +_Sect._ 30. Resteth the third distinction, whereof I promised to speak, +and that was of ties or bonds. _Quoedam obligatio_, &c. "Some bond (saith +Gerhard(982)) 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." +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, + +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 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,(983) who holdeth that the church's rites and +ordinance do only bind in such sort, _ut si extra_, &c., "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." 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. + +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 _norma recta_ before it can be to us +_norma recti_. + +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. + +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 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. + +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 "kings on earth must be +obeyed,(984) so far as they command in Christ." + +Neither yet can the bond be absolute in respect of the thing itself which +is commanded. + +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,(985) _Notatu dignum_, &c.? "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." + +6. Whatsoever bond of conscience is not confirmed and warranted by the +word is, 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, "Ye must needs be subject, +not only for wrath, but also for conscience' sake." + +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? + +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: _Ans._ 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. + +_Sect._ 31. Thus have we gained a principal point, viz., that the laws of +princes bind not absolutely but conditionally, not _propter se_, but +_propter aliud_. 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 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: +"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?" _Hoc nomine_, saith Calvin,(986) +_maxime laudantur sancti reges in scriptura, quod Dei cultum corruptum vel +eversum restituerint, vel curam gesserint religionis, ut sub illis pura et +incolumis floreret_. 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: "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," &c. But the form of the oath set +down by the Act of Parliament beginneth thus: "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, as in things temporal," +&c. Yet I demand, whether or not do the _matters spiritual and +ecclesiastical_, of which the Act of Parliament speaketh, or those _all +spiritual or ecclesiastical things or causes_, of which the English oath +of supremacy speaketh, comprehend any other thing than is comprehended +under _the conservation and purgation of religion_, 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. + +_Sect._ 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.(987) 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.(988) 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(989)) will deny, _Jesum Christum quo +nudior_, &c., "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." Zanchius saith +well of the surplice and other popish ceremonies,(990) _Quod haec nihil ad +pietatem accendendam, multum autem ad restinguendam valeant_. +Bellarmine,(991) 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 +_Rationale_, yet he maketh this plain confession:(992) _Sane in primitiva +ecclesia, sacrificium fiebat in vasis ligneis et vestibus communibus: tunc +enim erant lignei calices et aurei sacerdotes: nunc vero e contra est._ +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! + +_Sect._ 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 +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. + +_Sect._ 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. + + + + DIGRESSION I. + + +OF THE VOCATION OF MEN OF ECCLESIASTICAL ORDER. + + +In the vocation and calling of ecclesiastical persons, a prince ought to +carry himself _ad modum procurantis speciem, non designantis individuum_. +Which shall be more plainly and particularly understood in these +propositions which follow. + +_Propos._ 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. + +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,(993) viz., elders and deacons. _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_, saith the Master of sentences.(994) As for +the order and decree 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,(995) _Deserimus in hac parte Hieronymum, +neque ei in his dictis assentimus_; 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(996) 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 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. + +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 (_Exam._ part 2, p. 218), Gerhard (_Loc. Theol._, tom. 6, p. +363, 364), Zanchius (in 4 _Proec._, col. 727), Martyr (in 1 Cor. xii. 28), +Bullinger (in 1 Tim. v. 17), Junius (_Animad. in Bell._, contr. 5, lib. 1, +cap. 2), Polanus (_Synt._, lib. 7, cap. 11), Pareus (in Rom. xii. 8; 1 +Cor. xii. 28), Cartwright (on 1 Tim. v. 17), the Professors of Leyden +(_Syn. Pur. Theol._ 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 +_governments_, 1 Cor. xii. 28, where the Apostle saith not, _helps in +governments_, as our new English translation corruptly readeth, but +_helps, governments_, &c. plainly putting governments for a different +order from helps or deacons. Of these elders(997) speaketh Ambrose,(998) +as Dr Fulk also understandeth him,(999) 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. + +Deacons were instituted by the apostles(1000) 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.(1001) Besides which employments, the Scripture hath assigned +neither preaching, nor baptising, nor any other ecclesiastical function to +ordinary deacons. + +_Propos._ 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. + +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. + +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 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. + +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 _procurare +speciem_, yet they may not _designare individuum_, which now I am to +demonstrate. + +_Propos._ 3. Nevertheless,(1002) 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. + +The vocation of a minister in the church is either inward or outward. The +inward 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 _cheirotonia_ this +by _cheirothesia_ concerning which things we say with Zanchius,(1003) +_Magistratus_, &c.: "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." + +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, "Separate me Barnabas and Saul," 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 _cheirotonia_ for ordination and +imposition of hands, yet when they take it in this sense, they speak it +figuratively and synecdochically, as Junius showeth.(1004) 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, that the whole action should be signified by one word, _per +modum intellectus_, 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 _cheimotonehin_ is no other +thing nor _chehiras tehinein_ or _hanatehineiu_ 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 +_cheirosoiehin theohne_; that is (as D. Potter turneth his words(1005)), +to make gods by most voices. + +Bellarmine(1006) reckoneth out three significations of the word +_cheirosoiehin_: 1. To choose by suffrages; 2. Simply to choose which way +soever it be; 3. To ordain by imposition of hands. Junius answereth +him,(1007) that the first is the proper signification; the second is +metaphorical; the third synecdochical. + +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(1008) 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, "When they had prayed, +they laid their hands on them;" Acts xiii. 3, "When they had fasted, and +prayed, and laid their hands on them;" so Acts viii. 15, 17, prayer and +laying on of hands went together. Wherefore by _cheirotouhesagtes_ 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. + +Cartwright(1009) hath for the same point other weighty reasons: "It is +absurd (saith he) to imagine that the Holy Ghost, by Luke, 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." + +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. + +_Ans._ 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,(1010) that {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH VARIA~}{~GREEK SMALL LETTER NU~} 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. + +From that which hath been said, it plainly appeareth that the election of +ministers, according to the apostolic institution, pertaineth 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(1011) itself commendeth this form and saith, +_Electio clericorum est petitio plebis_. And was he not a popish +archbishop(1012) who condescended that the city of Magedeburg should have +_jus vocandi ac constituendi ecclesiae ministros_? Neither would the city +accept of peace without this condition. + +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, _in Vita Aug._, +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,(1013) 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(1014) and Gerhard.(1015) That this is the true interpretation of +the canon, Junius(1016) proveth both by the words {~GREEK SMALL LETTER OMICRON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}, +_permittere turbis_, for {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} 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, + +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 +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. + +2. Even when it comes to the election,(1017) yet _populus non solus +judicat, sed proeunte et moderante actionem clero et presbyterio_, 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. + +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 _jus ad rem_ (as they speak), +without which the inauguration can never give them _jus in re_; so a man +hath, from his election, power to be a pastor so far as concerneth _jus ad +rem_, 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. + +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 _curam +animarum_, to reserve their patronages, and to dispone thereupon to +benefices that have _curam animarum_, may have no place in this light of +reformation. Not that we think a man presented to a benefice that hath +_curam animarum_ cannot be lawfully elected, but because of the often and +ordinary abuse of this unnecessary custom, we could wish it abolished by +princes. + +It followeth to speak of ordination, wherein, with Calvin,(1018) +Junius,(1019) Gersom Burer,(1020) 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 "How shall they preach except they be sent?" 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,(1021) who placeth the essential act of +ordination in _missione potestativa_, 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 _quasi solennis missio in possessionem +honoris illius, ex decreto_, saith Junius.(1022) Chemnitius noteth,(1023) +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 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.(1024) 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. + +As a sacred significant ceremony we may not use it, 1. Because it hath +been proved,(1025) 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 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;(1026) 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. + +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 _jure_ DIVINO. Afterward the presbytery conferred, _jure +humano_, 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,(1027) deriveth the power of ordination. All which, that it may be +plain unto us, let us observe four several passages. + +1. The whole church(1028) 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, "All things are yours, whether +Paul or Apollos," &c. But if she had not the power of ordaining ministers +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(1029) showeth out of Ruffinus and Theodoret, that +AEdesius 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? + +2. The church hath, by divine institution, delivered the power of +ordaining ordinary ministers to the presbytery, whereof the church +consisteth _repraesentative_. And so saith Pareus,(1030) that the power of +mission (which is _ordination_) belongeth to the presbytery. _Scriptura_, +saith Balduine,(1031) _ordinationem tribuit toti presbyterio, non seorsim +episcopo_. With whom say the Professors of Leyden in like manner.(1032) +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, to which purpose the Apostle +exhorteth the elders of the church at Ephesus, to take heed to all the +flock, {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~}, Acts xx. 28. And to the same purpose it is said by +Jerome,(1033) that before schemes and divisions were, by the devil's +instigation, made in religion, _communi presbyterorum consilio ecclesiae +gubernabantur_. + +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,(1034) 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,(1035) 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(1036) two glosses upon that place, which he borroweth from +Bellarmine, and whereby he thinketh to elude our argument, we thank Dr +Forbesse(1037) for confuting them. _Quod autem_, &c.: "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." Wherefore the Doctor himself, +by the presbytery whereof the Apostle speaketh, understandeth (as we do) +_confessus presbyterorum_. + +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 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. _Ans._ 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. + +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. + +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 of hands) on them whom they ordained ministers. This honour did +the presbyters yield to him who was specially and peculiarly called +bishop, _jure humano_; 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(1038) when he saith, "What doth a bishop (ordination being +excepted) which a presbyter may not do?" 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.(1039) +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(1040) out of Tertullian, Jerome and Ambrose. + +4. Afterward bishops began to appropriate to themselves that power which +pertained unto them _jure devoluto_, as if it had been their own _jure +proprio_. 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(1041)) testify that, in their time, in +Alexandria and all Egypt, the presbyters gave ordination when a bishop was +not present. The canon law(1042) 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(1043) 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 _jure divino_. Yet saith Panormitanus,(1044) +_Olim presbytery in communi regebant ecclesiam, et ordinabant sacradotes._ +The Doctor himself holdeth, that one simple presbyter howsoever having, by +virtue of his presbyterial order, power to give ordination, _quod ad actum +primum sive aptitudinem_, yet _quo ad exercitium_ 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(1045) acknowledgeth, that not only _quo ad aptitudinem_, but even +_quo ad plenariam ordinationis executionem_, the same power pertaineth to +the presbytery _collegialiter_, which he allegeth (but proveth not) that +the apostles gave to bishops _personaliter_. + +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. + + + + DIGRESSION II. + + +OF THE CONVOCATION AND MODERATION OF SYNODS. + + +Touching the convocation of synods, we resolve with the Professors of +Leyden,(1046) 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,(1047) 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.(1048) Chiefly, +then, and justly(1049) the magistrate may and ought to urge and require +synods, when they of the ecclesiastical order cease from doing their duty. +_Veruntamen si contra_,(1050) &c. "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." + +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:(1051) _Neque +defendimus ita_, &c.: "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." 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. + +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 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. + +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. + +If it be objected that our divines maintain against Papists, that the +right and power of convocating synods pertaineth to princes: _Ans._, 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,(1052) 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. +"Ecclesiastical power (saith the Archbishop of Spalato(1053)) 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. 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." 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. + +As for the right of presidency and moderation, we distinguish, with +Junius,(1054) 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, +_certe praesidere debet persona ecclesiastica, in sacris literis erudita_, +saith the Archbishop of Spalato.(1055) The 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. + + + + DIGRESSION III. + + +OF THE JUDGING OF CONTROVERSIES AND QUESTIONS OF FAITH. + + +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(1056) of the Judge to preach and +publish the sentence which he hath established, so that a pastor is not +properly _judex_ but _index_. 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,(1057) 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 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,(1058) 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. + +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. + +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. + +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. + +The true ground of which refusal (clear enough in itself) is darkened by +Dr Field,(1059) 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. + +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 +"Jerusalem, for the judgment of the Lord, and for controversies," 2 Chron. +xix. 8, 10, and for judging betwixt law and commandment, statutes and +judgments. + +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 publish and spread such doctrines as both he and other +Christians, by the judgment of discretion, plainly understand from +Scripture to be heretical. + +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. "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," saith +the Bishop of Salisbury.(1060) And, again,(1061) "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:" 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. + +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,(1062) _Actiones, deliberationes, et definitiones, ad +substantiam rei ecclesiasticae pertinentes, a sacerdotio sunt, a caetu +servoram Dei, quibus rei suoe administrationem mandavit Deus._ And, with +him, the Archbishop of Spalato saith, in like manner,(1063) 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. + +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 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. _Non enim admitto_, &c: "For I admit +not in a council (saith the same prelate(1064)) 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." + +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. + + + + DIGRESSION IV. + + +OF THE POWER OF THE KEYS, AND ECCLESIASTICAL CENSURES. + + +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. + +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 _regum est corporalem irrogare +paenam; sacerdotum spiritualem inferre vindictam_(1065)), 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 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. + +The power and authority of binding and loosing Christ hath delivered to +the whole church, that is, to every particular church collectively taken. +"The authority of excommunication pertaineth to the whole church," saith +Dr Fulk.(1066) _Jus excommunicandi_, saith Balduine,(1067) _non est penes +quamvis privatum, sive ex ordine sit ecclesiastico, sive politico_, &c. +_Sed hoc jus pertiner ad totam ecclesiam._ So say Zanchius (in 4 Praec., +col. 756), Polanus (_Synt._, lib. 7, cap. 18), Pareus (in 1 Cor. v., _De +Excom._), Cartwright (on 1 Cor. v. 4), Perkins (on Jude 3): and, +generally, all our sound writers. The Magdeburgians(1068) cite, for the +same judgment, Augustine and Primatius. Gerhard(1069) citeth also some +popish writers assenting hereunto. The reasons which we give for +confirmation hereof are these:-- + +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 +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. + +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, "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," 1 Cor. v. 6, 7, 13. + +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, "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," 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, "Let him be +unto thee as an heathen man and a publican," he presupposeth that the +church hath excommunicated him for his contumacy, which he hath added to +his disobedience. For, as Pareus saith,(1070) "If by me, and thee, and +every one, he is to be accounted 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--'For whatsoever ye shall bind on earth,' &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." 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 _collective_ or _representative_) 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. "The power of the keys (saith Perkins(1071)) is given +to all ministers, churches, and congregations." 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 _collective_, but that we should +tell the governors of the church, who are the church _representative_. + +How, then, is this place alleged to prove that the whole church +_collective_ hath power and authority to bind and loose? + +_Ans._ 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 _eo nomine_, doth first of +all agree to the man who is represented. + +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 +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;(1072) +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. "It is to be observed (saith +Calvin(1073)) 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." Nay, let us farther observe with Junius,(1074) 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, "What will ye? shall I come +unto you with a rod?" 1 Cor. iv. 21; but by the common power it was that +he said, "When ye are gathered together, and my spirit," &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 _fuerunt liberi apostoli, alii +vero presbyteri ex vocatione propria, et necessitate officii_(1075)), so +he both pronounceth(1076) 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: + +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. + +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. + +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, "Purge out, therefore, the old leaven; put away from among +yourselves that wicked person," ver. 7, 13. But, saith Saravia,(1077) +_partes apostoli in illa actione fuerunt authoritatis, ecclesiae vero +Corinthiacae, obedientiae. Ans._ 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, "Do not ye judge them +that are within?" 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 this action proceeded both from authority and from obedience: from +authority, absolutely; from obedience in, in some respect. _De jure_ 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 _de facto_ 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. + +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. + +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, "To whom ye forgive anything, I forgive also." Now, +who can remit the punishment and save one from underlying the censure, +except such as have the power and authority of judgment? + +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.(1078) 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, _et Lib. Epist._, col. 168, 169), Beza +(_Contra Saraviam de Divers. Minist. Grad._), Zanchius (in 4 _Praec._, +col. 756), Junius (_Animad. in Bell._, cont. 5, lib. 1, cap. 14, nota 28), +Polanus (_Synt._, lib. 7, cap. 18), Tilen (_Synt._, part 2, disp. 28), the +Professors of Leyden (_Syn. Pur. Theol._, disp. 48), Gerhard (_Loc. +Theol._, tom. 6, p. 137, 138), Balduine (_de Cas. Cons._, lib. 4, cap. 11, +cas. 11), Pareus (in Matt, xviii. 17, 18; and in 1 Cor. v.), Cartwright +(in Matt. xviii., sect. 7), Fennerus (_Theol._, lib. 7, cap. 7, p. 152, +153), Alstedius (_Theol. Casuum_, cap. 27), Danaeus (_Pol. Christ._, lib. +6, p. 452, 464), Hemmingius (_Enchirid._, class. 3, cap. 11, p. 388), +Martyr (in 1 Cor. v.), and sundry others. Bullinger recordeth(1079) 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,(1080) +Bullinger, and all good interpreters, understand the presbytery to be +there meant by Christ when he saith, "Tell the church." Chrysostom saith +{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}, that is, saith Junius,(1081) the ecclesiastical +sanhedrim made up of pastors and elders. Thus Camero likewise expoundeth +the place.(1082) _Ecclesiae nomine_, saith he, _videtur Christus +significasse collegium presbyterorum qui ecelesiae Christianae erant +praefuturi, cujus presbyterii mentio fit_, 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,(1083) 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 _soli episcopi_, +&c., "Bishops alone (saith Gerhard(1084)), 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:" we grant, then, that by the church, Christ meaneth that company +of church governors whereby a certain particular church is +represented;(1085) 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. + +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,(1086) "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." Again, when the Apostle writeth to them +in his second epistle that they should forgive him, because he hath +repented, thus he reasoneth: "Sufficient to such a man is this censure +which was inflicted of many," 2 Cor. ii. 6. Which words, that we may the +better understand, it is worthy of observation (which not Calvin +only,(1087) but Saravia also noteth(1088)), 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 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}, there used by the Apostle, signifieth rebuke, reprehension, +or chiding, saith Dr Fulk;(1089) and so Scapula taketh it to be the same +with {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} and to signify another thing than {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} or {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}. +Beza and Tremellius turn {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~} by _increpatio_; Ar. Montanus readeth +_objurgatio_. 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.(1090) And who were the {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}, +those _many_ 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, "Sufficient to such a man," &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. + +And further, the Apostle addeth, that now they should not only forgive and +comfort him, ver. 7, but also confirm ({~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}) their love towards him, +ver. 8. Now {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER OMEGA~} signifieth to confirm or ratify by authority; and so +Chemnitius,(1091) Bullinger,(1092) and Cartwright,(1093) expoundeth it in +this place. It cometh from {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, _authority_, whence cometh also {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, +a _lord_, 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, _in actu primo sive in esse_, yet it pertained to the +presbytery alone, _in actu secundo sive in operara_; and even as the act +of speaking pertaineth to a man, as _principium quod_, but to the tongue +alone, as _principium quo_; 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, _qui ecclesiae nomen +ad coetum repraesentant, totius nimirum presbyterii authoritate atque +consensu_. + +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:-- + +1. We must distinguish(1094) a twofold power of the keys: the one is +executed in doctrine; the other in discipline: the one _concionalis_; the +other _judicialis_. 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. + +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. _Sine +totius_ &c.: "Without the consent of some whole church (saith +Zanchius(1095)) 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." And, as touching the pastor's part, Calvin saith well, +_Nunquam_, &c.:(1096) "I never thought it expedient the liberty of +excommunicating should be permitted to every pastor." 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(1097) shot at when +he entitleth one of his chapters _De Potestate Excommunicandi_, 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 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 _communi +presbyterorum consilio_, as Jerome speaketh of the primitive times of the +church. + +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.(1098) Saravia is bold to affirm,(1099) 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,(1100) 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. + +4. To the right execution of this discipline the manifest consent of the +whole church is also necessary:(1101) 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, _Gravissima_, &c.: "Most weighty matters in the church," saith +Gerhard,(1102) and the same saith Zanchius also,(1103) "ought not to be +undertaken without the consent of the whole ecclesiastical body;" and, as +Pope Leo writeth, "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?" And, touching the good of the person, Augustine showeth(1104) 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: _Frustra enim ejicitur ex ecclesia, et +consortio fidelium privatur, quem populus, abigere, et a quo abstinere +recuset._(1105) 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, _in. sensu negativo_, 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,(1106) not only +one brother may refuse 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,(1107) 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,(1108) 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. + +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,(1109) 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 _jus +communicationis_ was given them by the clergy as well as by the bishop. We +have heard, out of Jerome,(1110) that a bishop did nothing which a +presbyter did not also, except 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 +_Episcoporum et Presbyterorum censura_. And elsewhere, _Alligat vel solvit +Episcopus et Presbyter._(1111) Justinian (_Novel_. 123, cap. 11) saith, +_Omnibus autem Episcopis et Presbyteris interdicimus segregare aliquem a +sacra communione, antequam causa monstretur_, &c., certifying them, if +they do otherwise, that he whom they excommunicate should be loosed from +excommunication _a majore sacerdota_. 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,(1112) 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,(1113) 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,(1114) 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,(1115) 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. + +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,(1116) 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,(1117) 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. + +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 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 +_secundario et ex consequenti_ shut from their bearing office in the +church. "If Abiathar had sinned in a sacred matter, the cognition thereof +(saith Junius(1118)) 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?" 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 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. (_Novel_. 42, cap. 1), Jerome (_Comment. ad Isa_ 3), Siricius +(_Epist ad Ambros. inter Ambr. Epist._) 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,(1119) where, according to the ancient order, the matter is to be +handled,(1120) not "by the censure of one bishop, but by the judgment of +the whole clergy gathered together." + +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 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(1121) 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:(1122) "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." 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,(1123) "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." The deposing of a minister, whom the church loves and willingly +hears, Balduine accounteth to be high sacrilege,(1124) and holdeth that, +as the calling, so the dismissing of ministers pertaineth to the whole +church; and so teacheth Junius.(1125) 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 +when he is rejected by the church and discharged by the presbytery. + +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 _High +Commission_. Among other things, it arrogateth to itself the power of +deposing ministers; but how unjustly, thus it appeareth: + +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, (_quum nihil exerceat delegatus nomine +proprio_, as Panormitan saith,(1126)) 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.(1127) The +assumption is grounded upon this reason: The king hath not power to depose +ministers; therefore he cannot give this power to others. For _nemo potest +plus juris transferre in alium quam sibi competere dignoscatur_,(1128) 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,(1129) that none may judicially degrade, or put any one, +lawfully admitted, from his degree and order, but the spiritual guides of +the church alone. + +2. The deposing of ministers pertaineth 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. + +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(1130) +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. + +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 _eo nomine_, 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 such a form of judgment is not from +the God of order. + +Of the abuses and irregularities of the High Commission we may not now +speak at greater length, but are hasted to make forward. + + + + CHAPTER IX. + + +THAT THE LAWFULNESS OF THE CEREMONIES CANNOT BE WARRANTED BY THE LAW OF +NATURE. + + +_Sect._ 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(1131) for holidays, and for kneeling at the +communion. And when Hooker(1132) goeth about to commend and defend such +visible signs, "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," he subjoineth: "We must not think but that +there is some ground of reason even in nature," &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. + +_Sect._ 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,(1133) 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.(1134) 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 +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 _jus naturale_ from _jus divinum naturale_. For that law which +is simply called _jus naturale_ is _innatum_, and layeth before the minds +of men that way wherein, by the guidance and conduct of nature,(1135) they +may be led to that good which is, in the end, proportionate to nature; +whereas _jus divinum_ is _inspiratum_, and layeth before us another way, +wherein, by a supernatural guidance,(1136) 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 _jus divinum naturale_, it is so called +in opposition to _jus divinum positivum_. + +_Sect._ 3. _Jus naturale,_ saith Justinian,(1137) _est quod naturo omnia +animalia docuit_. 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(1138) liketh to speak with the +lawyers. _Jus naturale_, saith he, _simpliciter ponitur in omnibus +animalibus. Videntur autem_, saith Joachinus Mynsingerus,(1139) _juris +consulti, valde in hoc abuti vocabulo juris, cum exemplae praedicta sint +potius affectus et inclinationes naturales, quae cum quibusque animantibus +enascuntur; quas philosophi_ {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} _appellant. In brutis enim +cum nulla sit ratio, igitur nec ullum jus esse potest._ + +Aquinas also showeth(1140) that beasts are not properly governed by the +law of nature, because _lex_ is _aliquid rationis_. Wherefore they err who +would make the law of nature to differ in kind from _jus gentium_, which +natural reason hath taught to all nations. For this law of nations _per se +speciem non facit_, as saith Mynsingerus.(1141) And the law of nature is +also, by the heathen writers, often called _jus gentium_, as Rosinus +noteth.(1142) If any will needs have the law of nature distinguished from +the law of nations, let them either take Aquinas' distinction,(1143) 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:(1144) _Quae bestiae naturali concitatione; ea_, saith he, +_homines ex eodem sensu ac affectione, cum moderatione tamen ratione si +faciunt, jure naturae faciunt. Quae bruta non faciunt, sed sola ratione +hominis propria, non affectione communis naturae, omnes homines faciunt, +fierique opportere intelligunt hoc fit jure gentium._ + +_Sect._ 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,(1145) 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(1146) and modern doctors(1147) +have rightly taught. The first, it requireth as he is _ens_; the second, +as he is _animal_; and the third, as he is _homo ratione praeditus_. First, +As he is _ens_, 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. Let us take one example +out of subtle Scalliger,(1148) 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. + +_Sect._ 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 "show the work of the +law written in their hearts," 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 _signanter_, {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} +{~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, 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 _animal sociale. Violare alterum_, saith Cicero, _naturae legae +prohibemur_.(1149) 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; 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(1150) 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. + +_Sect._ 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,(1151) but by Aquinas also.(1152) +It only teacheth us to seek and to do _bonum, velut finem naturae_,(1153) +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,(1154) revealed from God, +which informeth the minds of men with such notions as are _supra naturam_, +and which may guide them _ad finem supernaturalem_. 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 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, _Neque enim quae supra naturae leges sunt, ex naturae legibus +judicanda censeo_.(1155) + +_Sect._ 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 +_natura duce_,(1156) 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. +_Ans._ 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 _in genere_, and kneeling at the sacrament _in specie_, +unless they say that nature requireth us to kneel in every act of worship, +and never to worship God without kneeling on our knees? + +_Sect._ 8. 3. _Jus naturae_ is _ubique idem_, as Rosinus:(1157) it is +approved _communi omnium gentium judicio atque assensu_, as the Professors +of Leyden:(1158) it is one and the same among all nations, in respect of +the principles of it, as Aquinas(1159) and Zanchius:(1160) the law of +nature _fixa est cordibus nostris_, as Stella:(1161) yea, it is "so +written in our hearts that iniquity itself cannot blot it out," as +Augustine saith;(1162) 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.(1163) 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,(1164) 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, "Judge in yourselves," &c., +"doth not even nature itself teach you," &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. _Committit ipsis judicium_, saith +Pareus; _ipsos testes, imo judices appellat_,(1165) 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 of nature, no, not after diligent search and inquiry. + +_Sect._ 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 _ens_; and as he is _animal_ 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 _secundum modum rationis_, 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,(1166) _Ordinem dico sine +quo natura constare non potest. Nihil enim absque ordine vel med tata est +vel effecit illa._ 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. _Omnibus enim innatum est et in animo quasi insculptum, esse +deos_; but yet _quales sint_, saith Cicero, _varium est_.(1167) 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. _Lex naturalis rerum communium est_,(1168) and doth only inform us +with those common notions called {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~}. Concerning the worship of +God, it speaks only _de genere_, not _de specie_: 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, _Si est animal, est Asinus; for a genere ad speciem non +valet consequentia affirmando_. + + + + + THE FOURTH PART. + + +AGAINST THE INDIFFERENCY OF THE CEREMONIES. + + + + CHAPTER I. + + +OF OUR OPPOSITES' PLEADING FOR THE INDIFFERENCY OF THE CEREMONIES. + + +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. + +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. + +Upon this string they harp over and over again, in books, in sermons, in +private discourses. Mr G. Powell (in his book _De Adiaphoris_), and Tilen +(in the 12th and 17th chapters of his _Paraenesis_), 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. "Of the indifferency of these +articles (saith he) I think there is little or no question amongst us." +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, _durioribus remediis quam pericula erant_, saith +Seneca.(1169) Wherefore we will debate this question of indifferency also. + + + + CHAPTER II. + + +OF THE NATURE OF THINGS INDIFFERENT. + + +_Sect._ 1. To say nothing here of the homonymy of the word _indifferent_, +but to take it in that signification which concerneth our present purpose, +it signifieth such a mean betwixt good and evil in human actions, as is +alike distant from both these extremes, and yet susceptive of either of +them. _Indifferens_, saith Calepin, is that _quod sua natura neque bonum +est neque malum_. Aquinas(1170) calleth that an indifferent action which +is neither good nor evil. _Rem indifferentem voco quae neque bona neque +mala in se est_, saith a later writer.(1171) + +But Dr Forbesse(1172) 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.(1173) The one he calleth _bonitas generalis, +concomitans, et sine qua non_; 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 _bonitas +specialis, causans, et propter quam_. 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. + +_Sect._ 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. 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(1174) 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. + +_Ans._ 1. The Doctor had done well to have remembered that he is speaking +only of individual actions, and that _actus individuatur a circumstantus +et adjecto modo_, 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 _actus quo ad speciem_ is not remunerable, which +none of us denieth. + +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 _quo ad individuum_, 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. + +I perceive what the Doctor would answer, for he saith,(1175) if a woman +marry in the Lord, this action is good _respectu adjecti modi, quamvis in +se sit media et libera, etiam quo ad individuum_, 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, _etiam quo ad +individuum_. + +But, I reply, what means he by these words, _in se_? Means he the +individual nature of the action? Nay, then the sense shall be no other +than this, _quo ad individuum, etiam quo ad individuum_. And, besides, the +Doctor cannot define to us any other nature in an individual thing than +the nature of the species or kind. + +Is it not holden _individuum non posse definiri, nisi definitione +specici_?(1176) 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 _in se_, +understand the specifical nature, and, indeed, when divines speak of +things indifferent, _in se_, _per se_, or _sua natura_, they mean only +things indifferent _quo ad speciem_. Yet thus also the Doctor hath said +nonsense, for so we should take his words, _quamvis quoad speciem sit +media et libera, etiam quo ad individuum_. + +_Sect._ 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 _quo ad speciem_, and likewise +_respectu adjecti modi_, whereas a woman's action of marrying (when she +marrieth in the Lord) is only good and remunerable in the last respect, +namely, _respectu modi_, for, _in se_, or, _quo ad speciem_, it hath no +remunerable goodness in it. + +_Ans._ What do we hear of any difference betwixt these actions _quo ad +speciem_? 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 _quo ad individuum_. + +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 _quo ad individuum_, as if to speak of Peter _quatenus est +homo_, and to speak of him _quatenus est individuum signatum_, or _res +singularis sub specie hominis_, were all one thing. Even so, to say of my +individual action of hearing the word, that it is necessary because of the +commandment of God (and in that respect remunerable), is not to speak of +it _quo ad individuum_, 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, _quo ad individuum_, we cannot consider +it otherwise than _respectu adjecti modi_, because, in moral actions, +_modus adjectus_ is _principium individuationis_, and nothing else doth +individualise a moral action. + +_Sect._ 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 _species_ is not commanded, both being +considered _quo ad individuum_, 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 _in objecto modo_; which being so, it is all one +when we speak of any individual moral action _quo ad individuum_, whether +we say that it is good, or that it is remunerable and laudable, both are +one. For, as is well said by Aquinas,(1177) _Necessarium est omnem actum +hominis, ut bonum vel malum, culpabilis vel laudabilis rationem habere_. +And again: _Nihil enim est aliud laudari vel culpari, quam imputari alicui +malitiam vel bonitatem sui actus_; wherefore that distinction of a twofold +goodness, _causans_ and _concomitans_, 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,(1178) _est perfectio actus cum recta +ratione_. Human moral actions are called good or evil, _in ordine ad +rationem, quae est proprium principium humanorum actuum_, saith +Aquinas,(1179) thereupon inferring that _illis mores dicuntur boni, qui +rationi congruunt; mali autem, qui a ratione discordant_. Dr Forbesse doth +therefore pervert the question whilst he saith,(1180) _in hac cum +fratribus quaestione, hoc bonum est quod necessarium_. 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 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 _quo ad individuum_, are no otherwise laudable and remunerable +than those which he calleth indifferent, being considered in like manner +_quo ad individuum_, as hath been showed. + +_Sect._ 5. And besides all this, we have somewhat more to say of the +Doctor's speculation about the nature of things indifferent. + +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 _bonum bona non contrariatur in +moralibus_.(1181) The reason of the difference is, because _bonitas +physica_, or _relativa est congruentia naturae quaedem_, saith +Scalliger;(1182) 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 _bonum virtutis_, saith +Aquinas(1183) _non accipitur nisi per convenientiam ad aliquid unum, +scilicet rationem_; so that it is impossible for one moral good to be +opponed to another. + +2. Since divines take a thing indifferent to be _medium inter bonum et +malum morale_; 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? + +3. Why doth he also waver from himself; for he citeth(1184) out of the +Helvetic Confessor Jerome's definition of a thing indifferent, and +approveth it. _Indifferens_, saith he, _illud est quod nec bonum nec malum +est, ut sive feceris sive non feceris, nec justitiam habeas nec +injustitiam._ 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. + + + + CHAPTER III. + + +WHETHER THERE BE ANYTHING INDIFFERENT IN ACTU EXERCITO. + + +_Sect._ 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,(1185) upon those +words of Seneca, _Refert quid, cui, quando, quare, ubi,_ &c., saith, that +without those circumstances of things, persons, times, places, _facti +ratio non constat_. Circumstances sometimes _constituunt rerum earum quae +aguntur speciem_, say our divines,(1186) meaning that circumstances do +make an action good or bad. _Humani actus_, say the schoolmen,(1187) _non +solum ex objectis, verum ex circumstantiis boni vel mali esse dicuntur_. +It is not every man's part, saith one of our opposites,(1188) to judge _de +circumstantia, quae reddit actionem vel bonam vel malam_. "Some +circumstances, saith another of them,(1189) are intrinsical and essential +to actions, and specially making up their nature." The principal +circumstances which here we speak of, are comprehended in this versicle:-- + +Quis, quid, ubi, quibus auxiliis, cur quomodo, +quando. + +The first circumstance which maketh an action good or bad is _quis_, which +designeth 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. + +The second is _quid_, which noteth the quality or condition of the object: +If a man take _sua_, the action is good; if _aliena_, it is evil. + +The third is _ubi_: If men banquet in their own houses, the action is +good; if in the church, it is evil. + +The fourth is _quibus auxiliis_: If men seek health by lawful means, the +action is good; if by the devil, or his instruments, it is evil. + +The fifth is _cur_: 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. + +The sixth is _quomodo_: For he who doth the work of the Lord carefully +doth well; but he who doth it negligently doth evil. + +The seventh is _quando_: To do servile work upon the six days of labour, +is good; but to do it upon the Lord's Sabbath, is evil. + +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 _in actu signato_, and _quo ad speciem_; or _in actu +exercito_, and _quo ad individuum_; 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 _quo ad speciem_: when it is good or evil in +respect of the circumstances of it, then it is said to be good or evil +_quo ad individuum_. + +3. Human actions, whether considered _quo ad speciem_, or _quo ad +individuum_, 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. + +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 which include nothing belonging to the order +of reason, and so are neither consonant unto nor dissonant from the same. + +5. When we speak of the indifferency of an individual action, it may be +conceived two ways: either _absolute et sine respectu ad aliud_; or +_comparate et cum respectu ad aliud_. 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 _comparate_, 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. + +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. + +The first of these rules we find, 1 Cor. x. 31, "Whether, therefore, ye +eat or drink, or whatsoever ye do, do all to the glory of God;" and Rom. +xiv. 7, 8, "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:" where the Apostle, as Calvin noteth,(1190) 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, "And whatsoever ye do, in word +or deed, do all in the name of the Lord Jesus." In the expounding of which +words Dr Davenant saith well, that _Etiam ille actiones quae sunt sua +natura adiaphorae, debent tamen a Christianis fieri in nomine Christi, hoc +est, juxta voluntatem Christi, et ad gloriam Christi_. + +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, "It is +good neither to eat flesh, nor to drink wine, nor anything whereby thy +brother stumbleth, or is offended, or is made weak;" 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, "Let us therefore follow after the things +which make for peace, and the things wherewith one may edify another;" +Rom. xv. 2, "Let every one of us please his neighbour for his good to +edification;" 1 Cor. x. 23, "All things are lawful for me, but all things +are not expedient: all things are lawful for me, but all things edify +not:" where the Apostle teacheth, that _in cibo_, &c.,(1191) "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." The Bishop of Winchester, +preaching upon John xvi. 7, "I tell you the truth: it is expedient for you +that I go away," &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 _non vult enim_, and make our _vult_ our _enim_, 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 +_licet_,--it is lawful, but frame our rule by _expedit_,--it is expedient, 1 +Cor. vi. 13; x. 23; 3. That our rule should not be Caiaphas' _expedit +nobis_, but Christ's _expedit vobis_,--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, "Let all things be done to edifying." 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. + +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, "To him that +esteemeth anything to be unclean, to him it is unclean," therefore _si +quis aliquam in cibo immunditiem imagineter, eo libere uti non +potest_.(1192) Whatsoever indifferent thing a man in his conscience +judgeth to be unlawful, he may not lawfully do it: Rom xiv. 5, "Let every +man be fully persuaded in his own mind;" and verse 23, "He that doubteth +is damned if he eat, because he eateth not of faith; for whatsoever is not +of faith is sin." _Nefas est omnino_, saith Calvin,(1193) _quippiam +aggredi quod putes illi (domino) displicere, imo quod non persuasus sis +illi placere_. 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. + +_Sect._ 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. + +Dr Forbesse speaks unadvisedly whilst he saith,(1194) _Evenit nonnunquam_, +&c.: "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:" 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(1195) could not dream that any, +except the ignorant common people, could be of this opinion which Dr +Forbesse holdeth _Fallitur vulgus_, saith he, _dum judicat licere __ sibi, +uti victu, vestitu, sermone, aut quacunque re adiaphora pro arbitrio suo; +nam haec omnia ad regulam adhibenda sunt_. + +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. + +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. _Jam autem_, saith he,(1196) _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._ + +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 _sua arbitratu_, but +we say withal, that neither may the church command the use of things +indifferent _suo arbitratu_. Both she in commanding and we in obeying must +be guided by the rules of Scripture. + +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 _a charitate propter scandalum_, saith Sanctius;(1197) +but _suo arbitratu_ they enjoined nothing. Cartwright saith, "It appeareth +by this place that there may be no abridgement of liberty simply decreed, +but in regard of circumstance, according to the rule of +edification."(1198) 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. + +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 "for the Lord's sake," 1 +Pet. ii. 13, and "as the servants of Christ, doing the will of God," Eph. +vi. 6; which teacheth us the manner how we ought to obey men, namely, +_propter Christum et sicut Christus praecipit_;(1199) for if we should +know no more but the will of man for that which we do, then we should be +the "servants of men," not the servants of Christ. Neither yet may we for +any human ordinance break the rule of charity; "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."(1200) + +Nor, lastly, may we obey men, so as to break the law of purity, and +"perform any action with a doubtful conscience; that is, whereof either +the world hath not,(1201) 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." 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, _Tantum oportere esse obedientiae studium in +Christianis,_(_1202_)_ ut nihil agant, quod non existiment vel potius +certi sint placere Deo_. + +_Sect._ 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 _quo ad speciem_, +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 _quo ad individuum_,(1203) 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, _quo ad speciem_, yet none of +them are, nor can be indifferent, _quo ad individuum_. The reason of this +difference and distinction is, because every action hath its species or +kind,(1204) 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 _quo ad individuum_, 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, +_quo ad individuum_; because _oportet_ (saith Thomas(1205)) _quod quilibet +individualis actus habeat aliquam circumstantiam, per quam trahetur ad +bonum vel malum, ad minus ex parte intentionis finis_. Friar Ambrosius +Catarinus, following the doctrine of Thomas, maintained in the Council of +Trent,(1206) 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. _De bis rebus indifferentibus_ +(saith Martyr(1207)) _statuendum est, quod tantummodo ex genere atque +natura sua indifferentiam habeant, sed quando ad electionem descenditur +nihil est indifferens_; and so saith Pareus likewise.(1208) + +_Sect._ 5. These things are so plain and undeniable, that Dr +Forbesse(1209) 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 _quo +ad individuum_, 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. + +Of an individual action of this kind, he saith: _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._ 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:-- + +If the widow Sempronia marry at all, it is 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:(1210) 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? + +_Sect._ 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, + +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. + +2. Of his comparing of things indifferent together, and not considering +them positively and by themselves, we have also said enough before. + +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. + +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, "It must needs be that offences come," to be this, _it is +profitable that offences come_. Which gloss, though it be not to be +received, yet as Camero noteth,(1211) it is ordinary to call that +necessary which is very profitable 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 _necessitate absoluta seu consequentis_, yet +_necessitate consequentiae seu ex suppositione_. 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,(1212) 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 +_de partibus idem est judicium_) 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. + +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. + +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? _Juxta verbum_, &c.: "According to God's word +(saith the Bishop of Salisbury(1213)) we are obliged to glorify God by our +good works, not only when necessity requireth, but also when ability +furnisheth, and opportunity occurreth," Gal. vi. 10; Tit. ii. 14. + +_Sect._ 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. + +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. + + + + CHAPTER IV. + + +OF THE RULE BY WHICH WE ARE TO MEASURE AND TRY WHAT THINGS ARE +INDIFFERENT. + + +_Sect._ 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. "Of +things indifferent (saith Paybody(1214)) I lay down this ground, that they +be such, and they only, which God's word hath left free unto us." + +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. + +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. + +_Sect._ 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 "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:" which +ground, as it hath been of a long time holden and confirmed by them of our +side, so never could, nor ever shall, our opposites subvert it. It is long +since the _Abridgement_ confirmed and strengthened it, out of those places +of Scripture: Eph. v. 1, "Be ye therefore followers of God, as dear +children;" 1 Cor. xi. 1, "Be ye followers of me, even as I also am of +Christ;" 1 Thess. i. 6, "And ye became followers of us and of the Lord;" +Phil. iii. 17, "Brethren, be followers together of me." + +This ground is also at length pressed by Cyprian, who showeth(1215) 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. + +_Sect._ 3. But Bishop Lindsey(1216) 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. + +_Ans._ 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: "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," &c. "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," &c. Which form (we conceive) may be construed to be an +imitation of the example of Christ. + +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, "That whilst they did eat, he took bread," +&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, 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. + +_Sect._ 4. Now, having heard that which the Bishop had to say against our +rule, let us examine his own. He holdeth,(1217) 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. + +_Ans._ 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. + +2. His weapons fight against his own fellows, who allege (as we have +showed elsewhere) the custom of the church(1218) 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. + +_Sect._ 5. Wherefore we hold still our own rule for sure and certain. +Christ's actions are either _amanda_, as the works of redemption; or +_admiranda_, as his miracles; or _notanda_, as many things done by him for +some particular reason proper to that time and case, and not belonging to +us, which things, notwithstanding, are well worthy of our observation; or +_imitanda_, and such are all his actions which had no such special reason +moving him thereto as do not concern us. + +Calvin, upon 1 Cor. xi. 1, saith well, that the Apostle there calls back +both himself and others to Christ, _Tanquam unicum recte agendi exemplar_; +and Polycarpus Lycerus, upon Matt. xvi. 24, under that command of +following Christ, comprehendeth the imitations of Christ's actions. + +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. + + + + CHAPTER V. + + +THE FIRST POSITION WHICH WE BUILD UPON THE GROUND CONFIRMED IN THE FORMER +CHAPTER. + + +_Sect._ 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(1219) out of +Augustine and Euthimius, there was but one cup; whereof Luke speaketh, +first, by anticipation, and, afterward, in its own proper place. + +_Sect._ 2. But Bishop Lindsey(1220) 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(1221) also maketh it to follow upon this command, that +Christ did reach the cup _non singulis sed uni, qui proximo, proximus +sequenti, et deinceps daret_. Hence it is that Hospinian(1222) thinks it +most likely that Christ brake the bread into two parts, _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_. + + + + CHAPTER VI. + + +ANOTHER POSITION BUILT UPON THE SAME GROUND. + + +_Sect._ 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. + +Our opposites here bestir themselves, and move every stone against us. +Three answers they give us, which we will now consider. + +First, They tell us that it is not certain that the apostles were sitting +when they received this sacrament from Christ, and that _adhuc sub judice +lis est_. Yet let us see what they have to say against the certainty +hereof. + +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, "Take ye, eat ye;" 5. The word, whereby the +element was made the sacrament. In which time, saith he, the gesture of +sitting might have been changed. + +_Ans._ 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(1223) rightly expoundeth it), +_Antequam surgerent, antequam mensae et ciborum reliquiae removerentur_; +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. _Probabile est eos ad Christi exemplum +respexisse, qui eucharistiam inter coenandum instituit_, saith +Pareus.(1224) But of this we need say no 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, +"Take ye, eat ye," or lastly, in the time of pronouncing those words, +"This is my body" (for this is the word whereby, in the Bishop's judgment, +the element was made the sacrament, as we shall see afterward). + +Now but, by his leave, we will reduce his five acts to three; for thus +speaketh the text, "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," 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. + +_Sect._ 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 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. _Non legimus_, saith he,(1225) _prostratos adorasse, +sed ut erant discumbentes accepisse et manducasse. Christus_, saith +Martyr,(1226) _eucharistiam apostolis una secum sedentibus aut +discumbentibus distribuit_. G. J. Vossius(1227) 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(1228) thinks it no less certain. They made no doubt of the +certainty hereof who composed that old verse which we find in +Aquinas:(1229)-- + +Rex sedet in coena, turba cinctus duodena; +Se tenet in manibus; se cibat ipse cibus. + +Papists also put it out of controversy; for Bellarmine acknowledgeth(1230) +that the apostles could not externally adore Christ by prostrating +themselves in the last supper, _quando recumbere cum eo illis necesse +erat_; where we see he could guess nothing of the change of their gesture. +_Intelligendum est_, saith Jansenius,(1231) _dominum in novissima hac +coena, discubuisse et sedisse ante et post comestum agnum_. Dr Stella +sticketh not to say,(1232) _distribuit salvator mundi panem +discumbentibus_. + +_Sect._ 3. But now having heard Bishop Lindsey, let us hear what +Paybody(1233) 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, "as they did eat," is expounded by Luke (chap. xxii. 20) and +Paul (1 Cor. xi. 25) to be _after they had done eating_, or _after +supper_. 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 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. + +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, "As they +were eating, Jesus took bread," the meaning is only this, _After supper, +Jesus took bread_; 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. + +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. + +_Sect._ 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, _Conc. +Evang._, cap. 131; Balthazar Meisnerus, _Tract, die Fest. Virid._, p. 256; +Johannes Forsterus, _Conc. 4, de Pass._, p. 538; Christophorus Pelargus, +in John xiii., quest. 2, and others. The reasons whereby their judgment is +confirmed are these:-- + +1. Many societies convened to the eating of the paschal supper by +twenties.(1234) 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 with +one lamb, which, after it was eight days old, was allowed to be offered +for the passover, as Godwin noteth.(1235) _Neque esus umus agni_, saith +Pareus, _toti familiae sedandae fami sufficere poterat._(1236) + +2. The paschal supper was not for banquetting or filling of the belly, as +Josephus also writeth.(1237) _Non tam exsatiendae nutriendaeque naturae_, +saith Maldonat, _quam servandae legalis ceremoniae causa sumebatur_.(1238) +_Non ventri_, saith Pareus, _sed religionis causa fiebat_.(1239) 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,(1240) +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. + +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,(1241) John xiii. 26. Whereas there was +no such broth ordained by the divine institution to be used in the paschal +supper. + +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, +_resumptis vestibus rursum ad caenam ordinariam consedisse._(1242) 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. + +_Sect_. 5. But others (and those very judicious 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 _charoseth_, 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, "Supper being ended," to be meant +of the first service, and sitting down again to supper, ver. 12, to be +meant of the second service. + +_Sect._ 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. + +If the first opinion be followed, then it will be most easily answered to +Paybody, that _inter coenandum instituta fuit eucharistia, cum jam rursum +mensoe accubuissent. Sed post coenam paschalem, et usum agni +legalis._(1243) 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. + +Again, if the reader follow the other 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, "Likewise also the cup after +supper," that when Matthew and Mark say, "As they did eat, Jesus took +bread," their meaning is only this, "After supper Jesus took bread," 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. + +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(1244) 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. + +_Sect._ 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 _sedere_ and +_jacere_. + +_Ans._ 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 wine which is drunk in this place, +yet do we not hereby differ from that which they did. + +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 {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}, +and the Latin words _discumbo, recumbo, accumbo_ (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. + +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;(1245) 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 _lecti discubitorii tricliniares, +in quibus inter coenandum discumbebant_,(1246) 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. + +Yet Bishop Lindsey is bold to aver,(1247) that the usual table gesture of +the Jews was lying along, and this he would prove from Amos vi. 4, "They +lie upon beds of ivory, they stretch themselves out upon their couches." + +_Ans._ 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? + +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 _mitta_ and _ngheres_ (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, "All the night make I my bed (_mittathi_) to swim: I water my +couch (_ngharsi_) with my tears." The Shunnamite prepared for Elisha a +chamber, and therein set for him a bed (_mitta_), and a table, and a +stool, and a candlestick, 2 Kings iv. 10. The stool or chair was for +sitting at table, but _mitta_, the bed, was for lying down to sleep. Now, +the prelate, I hope, will not say, that the _lecti tricliniares_, 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. + +But, 3. The place must be yet more exactly opened up. That word which is +turned in our English books, _they lie_, cometh from the radix _schachav_, +which in Pagnin's lexicon is turned _dormire_. We find, Ruth iii. 7, +_lischcav_, which Arias Montanus turned _ad dormiendum_, to sleep. Our own +English translation, 2 Sam. xi. 9, saith, "_Uriah slept_," where the +original hath _vauschcav_; 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 _et dormivit_; +and our English translators everywhere, "And he slept with his fathers," +&c. These things being considered, we must, with Calvin, read the place of +Amos thus: _Qui decumbunt vel dormiunt in lectis._ The other word which +the prophet useth is _seruchim_. Our English version turneth it, "They +stretch themselves out;" but Pagnin, Buxtorff, Tremellius, and Tarnovius, +come nearer the sense, who read _redundantes, superfluentes_, or +_luxuriantes_; which sense the English translation also hath in the +margin. The Septuagints followed the same sense, for they read, +{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMEGA WITH VARIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}, _i.e._, _living in pleasure_. So, 1 Tim. v. 6, _she that +lived in pleasure_, {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}; and, James v. 5, _Ye have lived in +pleasure_, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}. The radix is _sarach_, _redundavit_, or +_luxuriavit_. So, Exod. xxvi. 12, _sarach_, and, verse 13, _saruach_, is +put for a surplusage or superfluous remainder, _redundans superfluum_, 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 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, +"And eat the lambs out of the flock," &c. For _ex mensis itur ad cubilia, +ex gula in venerem_, saith Cornelius a 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. + +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. + +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? + +6. If our opposites like to speak with others, then let them look back +upon the testimonies which I have alleged before. Jansenius putteth +_discubuisse et sedisse_; Martyr, _sedentibus aut discumbentibus_. Pareus +useth the word _consedisse_; Meisnerus,(1248) _consedendo; Evangelista_, +saith Dr Stella,(1249) _dicit dominum discubuisse, id est sedisse ad +mensam_. + +7. If they like to speak to themselves: Camero,(1250) speaking of John's +leaning on Christ's bosom at supper, saith, _Christus autem sedebat +medius_; Dr Morton saith,(1251) 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. + +_Sect._ 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. + +_Ans._ 1. As for the sex and number of communicants, Dr Fulk(1252) rightly +observeth, that it is not certain from Scripture that twelve men only, and +no women, did communicate (as Bishop Lindsey(1253) would have us certainly +to believe); but suppose it were certain,(1254) 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. + +The Bishop saith,(1255) 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. + +Finally, Hooker's(1256) verdict of the gesture of Christ and his apostles +in this holy supper is, "That our Lord himself did that which custom and +long usage had made fit; we, that which fitness and great decency hath +made usual." In which words, because 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. + + + + CHAPTER VII. + + +OTHER POSITIONS BUILT UPON THE FORMER GROUND. + + +_Sect._ 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, "This is my body," 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, "This is my body." But +we go forward. + +_Sect._ 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,(1257) _manibus comminuendo panem acceptum in partes_, but had it not +carved in small pieces before it was brought to the table. Hence G. J. +Vossius(1258) doth rightly condemn those who, though they break the bread +_in multas minutias_, yet they break it not _in actu sacramentali_. Such a +breaking as this (he saith well) is not _mystica_, but _coquinaria_. + +_Sect._ 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, _Take thou, eat thou, drink thou_; because he should +follow the example of Christ, who, in the distribution, spake in the +plural number, _Take ye, eat ye, drink ye_; 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. + +_Sect._ 4. How idly Bishop Lindsey(1259) 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, "This is my body," or for never pronouncing at all these speeches +in the plural, _Take ye, eat ye, drink ye_,--but for not breaking the bread +in the very act of distribution,--for not pronouncing demonstratively those +words, "This is my body," in the very act of distribution,--for not +speaking in the plural number, "Take ye," &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? + +_Sect._ 5. Now, last of all, we find yet another point, whereby the +Bishop(1260) departeth from the example and mind of Christ. He saith that, +by the sacramental word, "This is my body," 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, "This is my body," 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, "This +is my body." Beza saith, _Benedictionem expresse ad panis consecrationem +et quidem singularem, refert; et omnes nostri referunt, consecrationem +intelligentes, &c._ Pareus saith,(1261) _Qua ex communi cibo, in +spiritualis alimoniae sacramentum transmutetur._ Wherefore we must not +think to sanctify the bread by this prescript word, "This is my body," but +by prayer and thanksgiving, as Christ did. Our divines hold against the +Papists,(1262) _Verba illa quoe in sacramento sunt consecrata, non esse +paucula quoedam proscripta; sed praecipue verba orationis, quoe non sunt +proescripta_; and that, "through use of the prayers of the church, there +is a change in the elements."(1263) Dr Fulk objecteth(1264) against +Gregory Martin, "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." I know +none who will speak with Bishop Lindsey in this point except Papists: yet +Cornelius a Lapide could also say, _Eucharistia conficitur et conditur +sacris precibus_.(1265) + +_Sect._ 6. I say not that these words, "This is my body," have no use at +all in making the bread to be a sacrament; but that which giveth us +dislike is, + +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. _Neque enim solis domini verbis consecratio sit, sed etiam +precibus._(1266) The fathers, saith Trelcatius,(1267) had not only respect +to those five words, "For this is my body," _dum eucharistiam fieri +dixerunt mystica precc, invocatione nominis divini, solemni benedictione, +gratiarum actione._ 2. That he makes not the whole word of the institution +to sanctify the bread, but only that one sentence, "This is my body;" +whereas Christ's will is declared, and, consequently, the elements +sanctified by the whole words of the institution,(1268) "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," +&c. + +That he acknowledged not the bread, though sanctified by prayer, to be the +sacrament, except that very word be pronounced, "This is my body." Now, +when a minister hath, from Christ's will and institution, declared that he +hath appointed bread and wine to be the elements of his body and blood, +when he hath also declared the essential rites of this sacrament. + +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, "This is my body," "This cup is the New Testament in +my blood," 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 _ex certa aliqua formula verborum_.(1269) For it is evident that, +in baptism, there is not a certain form of words prescribed, as Bellarmine +also proveth;(1270) because Christ saith not, "Say, I baptise thee in the +name," &c.: so that he prescribeth not what should be done. Aquinas +likewise holdeth,(1271) that the consecration of a sacrament is not +absolutely tied to a certain form of words. And so saith Conradus +Vorstius,(1272) speaking of the eucharist. Wherefore Vossius(1273) doth +rightly condemn the Papists, _quod consecrationem non aliis verbis fieri +putant, quam istis, hoc est corpus meum, et hic est sanguis meus_. + + + + 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. + + +_Sect._ 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 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 "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;" and likewise "promising, and swearing to continue," as well "in the +discipline and use of the holy sacraments," as "in the doctrine," 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. + +_Sect._ 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, _quando est +factum de rebus certis et possibilibus, vere ac sine dolo praemeditate, ac +cum judicio, juste, ad gloriam Dei, et bonum proximi_?(1274) What one of +all those conditions was here wanting? Can we then say any less than a +pope said before us:(1275) _Non est tutum quemlibet contra juramentum suum +venire, nisi tale sit, quod servatum vergat in interitum salutis aeternae_? +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 +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. + +_Sect._ 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(1276) speaketh +to the purpose thus: _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._ + +_Ans._ 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. + +2. Where hath he read of the repentance of the Gibeonites, which God would +not despise? + +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: _Quod antem jurarunt nostrates, __ non erat illicitum, sed a +nobis omnibus jure praesture potest ac debet_;(1277) 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. + +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. + +_Ans._ 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. + +_Sect._ 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(1278) 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:(1279) _Jussos fuisse Israelitas pacem omnibus +offere._ And Junius, upon Deut. xx., distinguisheth well two laws of war +given to Israel. + +The first law is concerning offering peace to all; which law is general +and common as well to the Canaanites as to foreign nations: "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." Which commandment was afterward observed by +Israel; of whom we read, "That when Israel was strong, they put the +Canaanites to tribute, and did not utterly drive them out," 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, "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." 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 _voluntas signi_, 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 _voluntas beneplaciti_, 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. + +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 were very +far off and the cities of the Canaanites, Deut. xx. 15, 16; but the first +law was common, as hath been proven. + +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. +"It would seem very questionable (saith Hall(1280)) 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." + +_Ans._ 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,(1281) _Juris jurandi religio_, saith he, _eousque +sancta apud nos esse debet, ne erroris praetextu a pactis discedemus, +etiam in quibus fuimus decepti_. Which, that it may be made more plain +unto us, let us, with the Casuists, distinguish a twofold error in +swearing.(1282) 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. + +_Sect._ 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: "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 they edify the kirk using the same: 'whereupon the +Bishop concludeth,(1283) 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.' " + +_Ans._ 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;(1284) 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. + +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. + +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. + +_Sect._ 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,(1285) "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," &c. The same answer doth Dr +Forbesse also return us.(1286) + +_Ans._ 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(1287)), +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. + +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. + +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 _executio justitiae_, but _judicium +discretionis_, as Thomas teacheth;(1288) whom Bullinger and Zanchius(1289) +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. + +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. + +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(1290) 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(1291) doth rightly put this 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. _Materia +autem juramenti assertorii, quod est de praeterito vel praesenti, in +quandam necessitatem jam transiit, et immutabilis facta est._ 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. + +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? + +3. This is further proved by the word _continuing_. 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 _canonicus qui jurat se servaturum statuta edita in +aliquo collegio, non tenetur ex juramenta ad servandum futura_;(1292) the +canon law judgeth, that _qui jurat servare statuta edita, &c., non tenetur +ex juramento ad novitur edita._(1293) + +_Sect._ 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,(1294) that 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.(1295) + +_Ans._ 1. Put the case, it were doubtful and questionable what is meant by +the word discipline in the oath; yet _pars tutior_ 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(1296) 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. + +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;(1297) 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 _discipline_ 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 _discipline_, forasmuch as it was not +comprehended under doctrine. + +_Sect._ 9. The Bishop(1298) objecteth three limitations, whereby he +thinketh to seclude from the matter of the oath that policy and discipline +which we plead for. + +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. + +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. + +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. + +_Ans._ 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, "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.," 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. + + + + CHAPTER IX. + + +A RECAPITULATION OF SUNDRY OTHER REASONS AGAINST THE INDIFFERENCY OF THE +CEREMONIES. + + +_Sect._ 1. That the ceremonies are not indifferent to us, or such things +as we may freely practise, we prove yet by other reasons: + +For, 1. They who plead for the indifferency of the ceremonies must tell us +whether they call them indifferent _in actu signato_, or _in actu +exercito_; or in both these respects. Now, we have proven,(1299) that +there is no action deliberated upon, and wherein we proceed with the +advice of reason, which can be indifferent _in actu exercito_, 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 _in actu signato_, +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, +_in actu signato_. + +_Sect._ 2. The ceremonies are not indifferent _eo ipso_, that they are +prescribed and commended unto us as indifferent; for, as Aquinas(1300) +resolveth out of Isidore, every human or positive law must be both +_necessaria ad remotionem malorum_ and _utilis ad consecutionem bonorum_. +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: "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," 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, though it be in itself indifferent; "for he is the minister of +God unto thee for good," saith the Apostle, Rom. xiii. 4. Mark that word, +_for good_,--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. _Non enim sua +causa dominantur_, saith Calvin;(1301) _sed publico bono; neque effroeni +potentia proediti sunt, sed quoe subditorum saluti sit obstricta_. Now, +the first and chief good which the magistrate is bound to see for unto the +subjects, is (as Pareus showeth(1302)), _bonum spirituale_. 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. + +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. _Si vero ad res suo natura medius accedat coactio_, &c., then, +say the Magdeburgians.(1303) Paul teacheth, Col. ii., that it is not +lawful to use them freely: "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." Hence is +Tertullian taxed(1304) 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.(1305) + +_Sect._ 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.(1306) Now, _cum adiaphora rapiuntur __ ad +confessionem, libera esse desinunt_, saith the Harmony of +Confessions.(1307) Mark _rapiuntur_. Though they get no just occasion, +yet, if they take occasion, though unjustly, that is enough to make us +abstain from things indifferent. _Etiam ea_, saith Balduine,(1308) _quoe +natura sunt sua liberoe observationis, in statu confessionis, cum ab +adversariis eorum mutatio postulatur, fiunt necessaria._ + +_Sect._ 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;(1309) so Pareus;(1310) so Zanchius;(1311) so Chemnitius;(1312) so +Augustine;(1313) and so hath the Apostle taught.(1314) But that out of the +practice of the ceremonies there groweth active scandal unto the weak, we +have most clearly proven.(1315) 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. + +_Sect._ 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,(1316) 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,(1317) that some of +our opposites themselves acknowledge the inconveniency of the ceremonies; +wherefore we cannot freely nor indifferently practise them. + +_Sect._ 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,(1318) and in this place I only add, that both +Jerome,(1319) Zanchius, and Amandus Polanus,(1320) do apply this argument +to the surplice, holding, that though it be in itself indifferent, yet +_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_. 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:(1321) "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!" And further, in the end of +this treatise, entitled, _The Honour of the Married Clergy_, he adjoineth +a passage taken out of the epistle of Erasmus Roterodamus to Christopher, +Bishop of Basil, which passage beginneth thus: "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." 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(1322)) +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! + +_Sect._ 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(1323) how sundry of the ceremonies are flat contrary +to the example of Christ and his apostles and the best times. + +_Sect._ 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,(1324) 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.(1325) + +_Sect._ 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,(1326) 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. + +_Sect._ 11. 11. The ceremonies against which we dispute are more than +matters of 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,(1327) which strongly proveth that the ceremonies are +not indifferent, so much as _quo ad speciem_. _Quare doctrina a nobis +tradita_ (these be Zanchius' words(1328)) _non licere nobis, aliis externi +cultus ceremoniis Deum colere, quam quas ipse in sacris literis per +apostolis proescripsit, firma ac certa manet_. + +_Sect._ 12. 12. Whatsoever indifferency 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(1329) of the +ceremonies of the _interim_, 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! +"strengthen the things which remain, that are ready to die," 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. + +THE END. + + + + + +A BROTHERLY EXAMINATION OF SOME PASSAGES OF MR COLEMAN'S LATE SERMON UPON +JOB XI. 20. + + + A BROTHERLY EXAMINATION + + OF SOME PASSAGES OF + + MR COLEMAN'S LATE SERMON UPON JOB XI. 20, + + AS IT IS NOW PRINTED AND PUBLISHED: + + BY WHICH HE HATH, + + TO THE GREAT OFFENCE OF VERY MANY, + +ENDEAVOURED TO STRIKE AT THE VERY ROOT OF ALL SPIRITUAL AND ECCLESIASTICAL + GOVERNMENT, + + CONTRARY TO + +THE WORD OF GOD, THE SOLEMN LEAGUE AND COVENANT, OTHER REFORMED CHURCHES, + + AND THE VOTES OF THE HONOURABLE HOUSES OF PARLIAMENT, + + AFTER ADVICE HAD WITH THE REVEREND AND LEARNED + + ASSEMBLY OF DIVINES. + + BY GEORGE GILLESPIE, + + MINISTER AT EDINBURGH, 1642. + + EDINBURGH: + + ROBERT OGLE, AND OLIVER & BOYD. + + M. OGLE & SON, AND WILLIAM COLLINS, GLASGOW. + + J. DEWAR, PERTH. W. MIDDLETON, DUNDEE. G. & R. KING, ABERDEEN. + + W. M'COMB, BELFAST. + + HAMILTON, ADAMS & CO., AND JAMES NISBET & CO., LONDON. + + 1645. + + REPRINTED BY A. W. MURRAY, MILNE SQUARE, EDINBURGH. + + 1844. + + + + +NOTICE. + + +In order to render the following controversial writings of Gillespie +intelligible to the general reader, we have judged it expedient to prefix +to the "Brotherly Examination" 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. + + + + +EXTRACT FROM COLEMAN'S SERMON. + + +"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. + +"1. _Establish as few things by divine right as can well be._ 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. _It may +be_, will be of larger extent than _it must be_. 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. + +"2. _Let all precepts, held out as divine institutions, have clear +scriptures._ 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. + +"3. _Lay no more burden of government upon the shoulders of ministers than +Christ hath plainly laid upon them._ 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, 'Give me the persons; take +thou the goods:' 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. + +"4. _A Christian magistrate, as a Christian magistrate, is a governor in +the church._ 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." + + + + +A BROTHERLY EXAMINATION, &c. + + +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. + +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. + +The first rule was this, "Establish as few things _jure divino_ as can +well be;" which is, by interpretation, as little fine gold, and as much +dross as can well be. "The words of the Lord are pure words: as silver +tried in a furnace of earth, purified seven times," Psal. xii, 6. What you +take from the word of God is fine "gold tried in the fire" (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:-- + +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 _jure divino_ 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 _jure divino_ as can +well be. + +It must be remembered, withal, 1. That the question is not now, Whether +this or that form of church government be _jure divino_; but, Whether a +church government be _jure divino_; 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 _jure divino_ If the Parliament shall, in a +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 _jus +divinum_ be such a _noli me tangere_? The reason was given. "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 _jus +divinum_ of the presbyterial, the Independents for the congregational +government. How should either move? where should both meet?" 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 _jure divino_, 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(1330) against the foreign divines who 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, "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."(1331) + +The second rule which was offered in that sermon was this: "Let all +precepts, held out as divine institutions, have clear scriptures," &c.; +"Let the Scripture speak expressly," 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 government have been grounded. "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." 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. "I could never yet see (saith he) how two co-ordinate +governments, exempt from superiority and inferiority, can be in one +state." 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. + +I come therefore to his next, which is the third rule: "Lay no more burden +of government upon the shoulders of ministers than Christ hath plainly +laid upon them." He means none at all, as is manifest not only by his +fourth rule, where he saith that he finds no institution of other +governments beside magistracy, but also by the next words, "The ministers +have other work to do (saith he), and such as will take up the whole man." +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 "innate enmity between the clergy and the laity." 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(1332) and those that write against him; he +holding up, and they crying down those names, because the Christian people +are the {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, 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: "I have a heart (saith he) that knows better how to be governed +than govern." 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 "that many particular +congregations shall be under one presbyterial government," 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 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: "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," &c. The two scriptures will not prove what he would. The +first of them, Psal. xxxiii. 15, "He fashioneth their hearts alike," gives +him no ground at all, except it be the homonomy of the English word +_alike_, which in this place noteth nothing else but {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~},--all men's +hearts are alike in this, that God fashioneth them all, and therefore +knoweth them all _aeque_ or alike (that is the scope of the place). The +Hebrew _jachad_ is used in the same sense, Ezra iv. 3, "We ourselves +together will build;"(1333) 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, "The rulers take counsel +together;" Jer. xlvi. 12, "They are fallen both together." The other +place, Prov. xxvii. 19, if you take it word by word as it is in the +Hebrew, is thus: "As in water faces to faces; so the heart of man to man." +Our translators add the word _answereth_, but the Hebrew will suffer the +negative reading, _As in water faces answer not to faces_. The Septuagint +reads: "As faces are not like faces, so neither are the hearts of men +alike." The Chaldee paraphrase thus: "As waters and as countenances, which +are not like one another, so the hearts of the sons of men are not alike." +Thus doth Mr Cartwright, in his judicious commentary, give the sense: "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." +But let the text be read affirmatively, not negatively, what shall be the +sense? Some take it thus:(1334) A man's heart may be someway seen in his +countenance as a face in the water. Others(1335) 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(1336) +thus: As a man seeth his own face in the water, so he may see himself in +his own heart or conscience. Others(1337) 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, "In lowliness of mind let each esteem other better than +themselves," 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: "Whose wisdom and humility (I +speak it confidently) may safely be trusted with as large a share of +government as they themselves desire." 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 thing itself? Once, indeed, he +seemeth to recoil, and saith, "Only I would have it so bounded, that it +might be said, Hitherto shalt thou come, and here shalt thou stay thy +proud waves," 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 _terra in cognita_? 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. + +Well, the reverend brother hath not done, but he proceedeth thus: "It was +the king of Sodom's speech to Abraham, 'Give me the persons, take thou the +goods;' 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." + +This calls to mind a story which Clemens Alexandrinus tells us:(1338) When +one had painted Helena with much gold, Apolles, looking upon it, "Friend +(saith he), when you could not make her fair, you have made her rich." +Learning and competency do enrich. The Jesuits have enough of both, but +that which maketh a visible ministerial church to be "beautiful as Tizrah, +comely as Jerusalem," that which maketh fair the outward face of a church, +is _government_ and _discipline_, 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 he adviseth, will perhaps "get +us an able ministry, and procure us honour enough," 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 _the +souls_, as the Hebrew and the Chaldee hath it); "Give us a competency," +saith he,--here he asketh the goods,--"take you the government,"--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: "I will not take from a thread +even to a shoe-latchet, and that I will not take anything that is thine," +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. + +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, + +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. + +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. + +3. That clause, "According to the word of God," implieth, that the word of +God holdeth forth such light unto us as may guide and direct us in the +reformation of church government. + +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? + +And so much concerning his third rule. + +The fourth was this: "A Christian magistrate, as a Christian magistrate, +is a governor in the church." 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, +"Of other governments besides magistracy, I find no institution; of them I +do, Rom. xiii. 1, 2." 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, "Let the elders that rule well be counted worthy of +double honour;" Heb. xiii. 7, "Remember them which have the rule over you, +who have spoken unto you the word of God;" ver. 17, "Obey them that have +the rule over you, and submit yourselves; for they watch for your souls." +And what understandeth he by "he that ruleth," 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. + +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, "Christian magistrates are to manage their office 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." 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. + +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? + +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. + +God and nature hath made magistrates, and given them great authority; but +from Christ as Mediator they have it not. + +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 Father be derived from Christ to the Christian +magistrate? I know that Christ, as he is the eternal Son of God, and +"thought it no robbery to be equal with God," 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: "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."(1339) +But those that have written against them have corrected their definition +in this particular, because Christ is properly King of his church only. + +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 governors there +mentioned he understood the civil magistrates, yet that place saith not +that Christ hath placed them, but that God hath done it. + +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. + +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. + +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: "God hath set +some in the church, first apostles, secondly prophets, thirdly teachers, +after that miracles, then gifts of healings, helps, governments," &c. How +makes the brother this to agree with his interpretation. + +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. + +The Apostle saith far otherwise: That God gave Christ "to be the head over +all things to the church, which is his body;" which the Syriac readeth +more plainly,--"And him who is over all he gave to be the head to the +church." He is a head to none but the church; but He who is head to the +church "is over all, God blessed for ever," 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 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. + +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? + +The Apostle saith indeed, in another sense, that Christ "is the head of +all principality and power," 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. + +That this is the meaning will soon appear:-- + +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. + +2. The Apostle expounds himself how Christ is the head of all principality +and power: Col. i. 15-17, "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." 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: "And he is the head of +the body, the church," &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 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. + +This digression concerning the headship of Jesus Christ may for the future +prevent divers objections, so I shall return. + +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 "not only in this world, but also in that which is to come." 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. + +Come on now and see whether ver. 22 maketh any whit more for him: He "hath +put all things under his feet;" 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, "But now we see not yet all +things put under him;" 1 Cor. xv. 25, "He must reign, till he hath put all +enemies under his feet;" Acts ii. 34, 35, "Sit thou on my right hand, +until I make thy foes thy footstool." 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, "He hath put all +things under his feet," 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, "till all +things be put under his feet," which is so contrary to the Apostle's +meaning, that Christ shall then cease to reign as Mediator. + +The next words, "And he gave him to be the head over all things to the +church," 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. + +The last verse doth further confirm that which I say; for the Apostle, +continuing his speech of the church, saith, "Which is his body, the +fulness of him that filleth all in all." 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 all +extends no further than his body, his church, which is therefore called +his fulness. + +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 {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ETA WITH VARIA~} or {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ALPHA~}, 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 {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}, 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 {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}, 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: "Thine is the kingdom, and the power, and the glory." 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. + +I could enlarge myself further against that most dangerous principle, +"That all government, even that which is civil, is given to Christ, and to +him as Mediator;" 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. + + + + + +NIHIL RESPONDES: OR A DISCOVERY OF THE EXTREME UNSATISFACTORINESS OF MR +COLEMAN'S PIECE. + + + NIHIL RESPONDES: + + OR + + A DISCOVERY + + OF THE + + EXTREME UNSATISFACTORINESS OF MR COLEMAN'S PIECE, + + PUBLISHED LAST WEEK UNDER THE TITLE OF + + "A BROTHERLY EXAMINATION RE-EXAMINED." + + WHEREIN HIS SELF CONTRADICTIONS; + + HIS YIELDING OF SOME THINGS, AND NOT ANSWERING TO OTHER THINGS OBJECTED + AGAINST HIM; + + HIS ABUSING OF SCRIPTURE; HIS ERRORS IN DIVINITY; + + HIS ABUSING OF THE PARLIAMENT, AND ENDANGERING THEIR AUTHORITY; HIS + ABUSING OF THE ASSEMBLY; + +HIS CALUMNIES, NAMELY, AGAINST THE CHURCH OF SCOTLAND AND AGAINST MYSELF; + + THE REPUGNANCY OF HIS DOCTRINE TO THE SOLEMN LEAGUE AND COVENANT;-- + + ARE PLAINLY DEMONSTRATED. + + BY GEORGE GILLESPIE, + + MINISTER AT EDINBURGH, 1642. + +"Understanding neither what they say, nor whereof they affirm."--1 TIM. i. + 7. + + EDINBURGH: + + ROBERT OGLE, AND OLIVER & BOYD. + + M. OGLE & SON, AND WILLIAM COLLINS, GLASGOW. + + J. DEWAR, PERTH. W. MIDDLETON, DUNDEE. G. & R. KING, ABERDEEN. + + W. M'COMB, BELFAST. + + HAMILTON, ADAMS & CO., AND JAMES NISBET & CO., LONDON. + + 1645. + + REPRINTED BY A. W. MURRAY, MILNE SQUARE, EDINBURGH. + + 1844. + +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 "A Brotherly +Examination Re-examined" (I think he would or should have said _examined_, +for this is the first examination of it), I find it more full of _railing_ +than of _reasoning_, of _gibing_ than of _gravity_; 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, and not words. _Res cum +re, ratio cum ratione concertet_, 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 _in genere_, and for the presbyterial government _in +specie_, 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, "Let not him that putteth on his armour boast as he that +putteth it off." 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. + +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. + + + + +THAT MR COLEMAN DOTH NOT ONLY PREVARICATE, BUT CONTRADICT HIMSELF, +CONCERNING THE STATE OF THE QUESTION. + + +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. 11, 14. He +denieth that he did "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." 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 _government_ 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? "Give us doctrine +(said he); take you the government." + +But behold now how he doth most palpably contradict himself, in one and +the same page; it is the 11th. "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." Again, within a few lines, "I do acknowledge a +presbyterian government; I said so expressly in my epistle; and do +heartily subscribe to the votes of the house." 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: "I advised the Parliament to lay no burden of +government upon them, whom he, this commissioner, thinks church officers, +pastors and ruling elders." Now I argue thus: He that adviseth the +Parliament to lay no burden of government upon ministers and 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. + +Page 11. He takes it ill that one, while I make him an enemy to all church +government, then only to the presbyterial. _Only_ 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, _a genere ad +speciem_,--negatively though not affirmatively. If no church government, +then no presbyterial government. + + + + +THE PARTICULARS IN MY BRIEF EXAMINATION, WHICH MR COLEMAN EITHER GRANTETH +EXPRESSLY, OR ELSE DOTH NOT REPLY UNTO. + + +My argument, p. 32, proving that as many things ought to be established +_jure divino_ as can well be, because he cannot answer it, therefore he +granteth it. + +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. + +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, "I have had the opportunity to hear almost what man can say in +either side," 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. + +He had said, I could never yet see how two co-ordinate governments, exempt +from superiority and inferiority, can be in one 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? + +His keeping up of the names of clergy and laity being challenged by me, p. +36, he hath not said one word in his _Re-examination_ to justify it. + +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. + +I showed, p. 40, his misapplying of the king of Sodom's speech, but +neither in this doth he vindicate himself. + +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. + +Page 10, He digresseth to other objections of his own framing, instead of +taking off what I had said. + + + + +HIS ABUSING OF THE SCRIPTURES. + + +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 _Re-examination_, that my sense may stand, and his may stand too. But +if my sense may stand, which is contrary to his, then his argument 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. + +Page 14, He citeth 1 Cor. x. 32, "Give none offence, neither to the Jews, +nor to the Gentiles, nor to the church of God," to prove that all +government is either a Jewish government, or a church government, or a +heathenish government, and that _there is no third._ Yes, Sir, yourself +hath given a third (for you have told three), but _transeat cum caeteris +erroribus_. 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, "The English Parliament is either a Jewish government, or a +church government, or a heathenish government," I answer, It is none of +these, but it is a civil government. + +Page 15, Declaring his opinion of church government he citeth Rom. xiii. +4, "To execute wrath upon him that doeth evil," 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. + +Page 18. He maketh this reply to 1 Thess. v. 12; 1 Tim. xvii.; Heb. xiii. +7, 17: "Why, man, I have found these an hundred and an hundred times twice +told, and yet am I as I was." 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 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 _jure divino_, yet he will acknowledge that the ministers of the +word are _jure divino_; yet these were some of the rulers mentioned in the +scriptures quoted. Let him loose the knot, and laugh when he hath done. + +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, "I am +sure the Commissioner will not stand to this: he that placed governors was +the same that placed teachers." 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 _petere principium_. 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 _helps_ and _governments_. 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. _Ans._ Hence +followeth, 1. That if the magistrate 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. + + + + +HIS ERRORS IN DIVINITY. + + +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 _Re-examination_, 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. + +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 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, "Put away from among yourselves that wicked person" (which Mr Prynne +himself, in his _Vindication_, p. 2, acknowledged to be a warrant for +excommunication); 2 Cor. ii. 6, There is a "punishment," or censure, +"inflicted of many;" 1 Tim. v. 19, "Against an elder receive not an +accusation, but before two or three witnesses." 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. + +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 "partaker of other men's sins: keep thyself pure." 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, "Her priests have violated my law, and have profaned mine +holy things: they have put no difference between the holy and profane;" +Mal. i. 7, "Ye offer polluted bread upon mine altar;" ver. 12, "Ye have +profaned it;" Matt. xxi. 13, "Ye have made it a den of thieves;" Matt. +vii. 6, "Neither cast ye your pearls before swine, lest they trample them +under their feet." + +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, 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 (_qua_ 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. + +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, "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." This 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, 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 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.? + +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. + +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:-- + +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. + +But, according to the opinion of the Commissioner, Christian magistracy +doth not manage the office and authority thereof under Christ, and for +Christ. + +Therefore,-- + +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. + +The truth is, his syllogism hath _quatuor terminos_, and is therefore +worthy to be exploded by all that know the laws of disputation. Those +words in the proposition, "under Christ, and for Christ," 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, "He +that is not with me is against me." But the same words in the assumption +must needs have another sense, "Under Christ, and for Christ;" that is, +_vice Christi_, 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: "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." Now then, _qua +fide_ 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, _de +facto_, the Christian magistrate is for Christ when he doth his duty +faithfully, and is against Christ if he be unfaithful. But, _de jure_, 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 +"under and for Christ," 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 yo{~GREEK SMALL LETTER UPSILON~} to 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 "the +admitting of the scandalous and profane to the Lord's table, makes +ministers to partake of their sins;" and he supposeth that ministers may +do their duty, though they admit the scandalous; but of this elsewhere. + + + + +HIS ABUSING OF THE HONOURABLE HOUSES OF PARLIAMENT. + + +Most honourable senators, I humbly beseech you to look about you, and take +notice how far you are abused by Mr Coleman. + +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, 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: "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." 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 "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." I added: "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." 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. "The commissioner +(saith he) saith magistracy is not derived from Christ." I say, +"Magistracy is given to Christ to be serviceable in his kingdom." 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: 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? + +Secondly, He hath abused the Parliament in holding forth that rule to them +in his sermon, "Establish as few things _jure divino_ as can well be." And +yet now he is made, by strength of argument, to acknowledge, p. 5, that +this is a good rule, "Establish as many things _jure divino_ as can well +be." + +Thirdly, I having stated the question to be not whether this or that form +of church government be _jure divino_, but whether a church government be +_jure divino_; 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 _jure divino_, 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? "Christ hath placed governments in his +church. Of other governments (said he) beside magistracy I find no +institution, of them I do." 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; but if that bolt do any hurt I am much +mistaken. + +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. + +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. + +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 "Hezekiah was the first man that +was ever sick in the world, and did recover"); 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. + +Seventhly, He abuseth the Parliament by arrogating so much to himself, as +that his sermon "will, in the end, take away all difference, and settle +union," p. 3; and that his _Model_ will be, when he is dead, "the model of +England's church government," as he saith in his postscript. Whether this +be _prophesying_ or _presuming_ 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 _Mare Mortuum_. + +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, "Do not I hold ministers church officers?" And a +little after, "I desire the Parliament to consider another presbyterian +principle that excludes your honourable Assembly from being church +officers." 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. + + + + +HIS ABUSING THE REVEREND ASSEMBLY OF DIVINES. + + +Whereas I had objected that his sermon had given no small scandal and +offence, he replieth, p. 3, "But hath it given offence? To whom? I appeal +to the honourable audience." Is this candid or fair dealing, when he +himself knew both that he had given offence, and to whom? I shall give him +no other answer but his own declaration which he gave under his hand after +he had preached that sermon:-- + +"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." + +Page 33, I had this passage: "And where he asketh where the Independents +and we should meet," I answer, "In holding a church government _jure +divino_; 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." What reply hath he made to +this? P. 6, "Sure I dream (awake then); but I will tell you news: The +Presbyterians and Independents are (he should have said _may be_) united; +nay, more, the Lutherans and Calvinists; nay, more yet, the Papist and +Protestant; nay, more than so, the Turk and Christian." But wherein? "In +holding that there is a religion wherein men ought to walk." 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 and Independents are +both equally interested against the Erastian principles. + +He reflecteth also upon the Assembly in the point of _jus divinum_, 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 +_Brief View of Mr Coleman's New Model_, unto which he hath offered no +answer. + + + + +HIS CALUMNIES. + + +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. + +Page 4, I having professed my unwillingness to fall upon such a +controversy in a Fast sermon, he replieth, "How can you say you were +unwilling?" 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? + +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 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. + +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 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. + +A fifth calumny there is, p. 9, 6. "The Commissioner is content that _jus +divinum_ should be a _noli me tangere_ to the Parliament, yet blames what +himself grants." I was never content it should be a _noli me tangere_ to +the Parliament, but at most a _non necesse est tangere_, 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 _jure +divino_, 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 +_jus divinum_ be such a _noli me tangere_? + +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 +"I should have given an instance of the power and efficacy of government, +as it is presbyterial, and contradistinct to congregational." 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. + +7. He saith of me, p. 9, "He ascribeth this power of purifying men, and +means of advancing the power of godliness afterward, to government." A +calumny. It was only a _sine quo non_ which I ascribed to government thus +far, that without it, ministers "shall not keep themselves nor the +ordinances from pollution," 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 _removere +prohibens_, to remove that which apparently is impeditive and destructive +to that purity and power. + +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 _terra incognita_? He replieth, p. 12, "I confess +I have had no great experience of the presbyterial government." 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 _oetatem +habent_, 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? "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?" 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: "It is, at the best, a most +uncharitable slander," and "There was either ignorance or mindlessness in +him that sets it down." + +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 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. + +9. He makes this to be a position of mine, p. 13, That "a learned ministry +puts no black mark upon profaneness more than upon others." A calumny. +For, first, He makes me to speak nonsense; Secondly, I did not speak it of +a learned ministry, but of "his way," 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 "it putteth no black mark upon profaneness and scandal in church +members more than in any other;" 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. + +10. He saith of me, p. 17, "The Commissioner is the only man that we shall +meet with, that, forsaking the words, judgeth of the intentions." A +calumny. I judged nothing but _ex ore tuo_; but in this thing he himself +hath trespassed. I will instance but in two particulars: In that very +place he saith, "Admonition is a spiritual censure in the Commissioner's +opinion." 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, 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, "How can you say you were unwilling?" + +11. He saith, p. 16, "Now the Commissioner speaks out, &c. What! Not the +Parliament of England meddle with religion?" A horrid calumny! Where have +I said it? _Dic sodes._ 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 _non sequitur_. 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 "Christian magistracy is an +ecclesiastical administration," so he saith, p. 20, therefore they are not +to meddle with civil government. + + + + +THE REPUGNANCY OF HIS DOCTRINE TO THE SOLEMN LEAGUE AND COVENANT. + + +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: "But what if the exorbitances be +purged away, may not I, notwithstanding my oath, admit of a regulated +Prelacy?" For satisfaction to this objection he answereth thus: "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." Let +the brother now deal ingenuously. What did he understand by those +materials of Prelacy absolutely necessary to be retained? 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. + +But I go along with his _Re-examination_. P. 14, He explaineth himself and +me thus: "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." 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: "That we shall endeavour the reformation of religion in the kingdoms +of England and Ireland, in doctrine, worship, discipline and government." +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. + +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. + +1. "The extirpation of church government is not the reformation of it." +Here the brother addeth these words following as mine, which are not mine: +"Therefore he that finds no church government breaks his covenant." His +reply is, "We must reform it according to the word of God, if that hold +out none, here is no tailing." 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 "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;" 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, "The second +article is of things to be extirpated, but this of things to be preserved +and reformed." 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, +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. + +2. "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." The reverend brother replies, "What if it be? therefore +the Parliament is not to meddle with it, and why?" 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 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 +"civil or temporal?" p. 11. To all this nothing is answered, but, "What if +it be?" Then is my argument granted. + +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 "the preservation of +the reformed religion in the church of Scotland, in doctrine, worship, +discipline, and government," where all know that the words "discipline" +and "government" (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 "the reformation of religion +in the kingdoms of England and Ireland, in doctrine, worship, discipline +and government,"--the words "discipline" and "government" 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, "discipline" and "government," in one and the same article of a +solemn oath and covenant, to suffer two senses differing _toto genere_ +(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. + +The other argument which I now add is this. In the third part of that +first article we swear that we "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," 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 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 "in a form of church government;" 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. + +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. + +My last reason formerly brought was this: "Will the brother say that the +example of the best reformed churches leadeth his way?" 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 +_regula regulans_; this as _regula regulata_. + +The reverend brother replieth: 1. "The best reformed church that ever was +went this way; I mean the church of Israel." + +_Ans._ 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. + +2. "I desire (saith he) the Commissioner to give an instance in the New +Testament of such a distinction (civil and church government) where the +state was Christian." + +_Ans._ 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? + +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(1340) 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) 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. + +Aretius holds(1341) 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, _de Ritibus et +Institutis Ecclesioe Tigurinoe_, 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, _ab oficio deponitur_. Then follows, _finita censura, +singuli decani, &c._ Here is a synodical censure, which I find also in +Wolphius,(1342) a professor of Zurich, and the book before cited, cap. +24,(1343) tells us of some 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.(1344) + +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, "The +example of the best reformed churches." + +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 "the external discipline is to be fitted to the capacity of the +church." "This is no Scotland presbytery," 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 +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. + +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. + +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! + +THE END. + + + + + +MALE AUDIS; OR, AN ANSWER TO MR COLEMAN'S MALE DICIS. + + + MALE AUDIS; + + OR + + AN ANSWER TO MR COLEMAN'S MALE DICIS: + + WHEREIN + + THE REPUGNANCY OF HIS ERASTIAN DOCTRINE TO THE WORD OF GOD, + + TO THE SOLEMN LEAGUE AND COVENANT, AND TO THE ORDINANCES OF PARLIAMENT; + + ALSO HIS CONTRADICTIONS, TERGIVERSATIONS, HETERODOXIES, CALUMNIES, + + AND PERVERTING OF TESTIMONIES, + + ARE MADE MORE APPARENT THAN FORMERLY. + + TOGETHER WITH + + SOME ANIMADVERSIONS UPON MR HUSSEY'S PLEA FOR CHRISTIAN MAGISTRACY: + + SHOWING, + + THAT IN DIVERS OF THE AFORE-MENTIONED PARTICULARS HE HATH MISCARRIED AS + MUCH AS, + + AND IN SOME PARTICULARS MORE THAN, MR COLEMAN. + + BY GEORGE GILLESPIE, + + MINISTER AT EDINBURGH, 1649. + + EDINBURGH: + + ROBERT OGLE, AND OLIVER & BOYD. + + M. OGLE & SON, AND WILLIAM COLLINS, GLASGOW. + + J. DEWAR, PERTH. W. MIDDLETON, DUNDEE. G. & R. KING, ABERDEEN. + + W. M'COMB, BELFAST. + + HAMILTON, ADAMS & CO., AND JAMES NISBET & CO., LONDON. + + 1649. + + REPRINTED BY A. W. MURRAY, MILNE SQUARE, EDINBURGH + + 1844. + + + + +PREFACE TO THE READER. + + +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 _magna est vis veritatis_,--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. + +In this following reply, I have not touched much of the argumentative part +in Mr Hussey's _Plea for Christian Magistracy_, reserving most of it to +another work, unto which this is a _prodromus_ (howbeit much of what he +saith is the same with what I did confute in my _Nihil Respondes_, 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.(1345) + +But, now, what may be the meaning of Mr Coleman's cabalistical title, +_Male Dicis Maledicis_? Great philologists will tell him that _maledico_ +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 _male dicere maledicis_,--to speak evil to evil speakers, for "as he +loved cursing, so let it come unto him as he delighted not in blessing, so +let it be far from him." But he doth worse, and his title, with a +transposition of letters, will more fitly reflect upon himself _male dicis +de amicus_. You, Sir, speak evil of your friends, and of those that never +wronged 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, "Being reviled, we +bless." 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, +"Being not reviled, we do revile." + +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, "How can a clause delivered in a postscript, concerning my +opinion of my way, be abusive to the Parliament?" 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(1346) 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, "Let all things be done to +edifying." 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. + +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(1347) 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. + + + + + CHAPTER I. + + +THAT MR COLEMAN DOTH STILL CONTRADICT HIMSELF IN THE STATING OF THIS +PRESENT CONTROVERSY ABOUT CHURCH GOVERNMENT. + + +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 _Nihil Respondes_, p. 3. He answereth now, in his _Male +Dicis_, p. 4, "I deny an institution; I assent to prudence; Where is the +self-contradiction now?" and, p. 5, "The advice looks to _jus divinum_; +the Parliament votes to prudence." 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, "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," &c.; "I +fear an ambitious ensnarement," &c.; and, in your _Re-examination_, p. 14, +"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." 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. _Eo ipso_ that he denies the institution, 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 _wholly_ in their own +hands, is against the prudence of the thing, as well as against the +institution of it. But Mr Coleman adviseth the Parliament to lay no burden +at all of corrective government upon these, but to keep that power +_wholly_ 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 _corrective_), 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 _Re-examination_, +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 _wholly_ into their own hands, his answer was, "If you mean the +corrective power, I do so." + +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 _jus +divinum_, 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? + +And, withal, seeing he professeth to deny the _jus divinum_ 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 _jus divinum_ of a church government and church censures as the +Presbyterians? But, saith he, "The Independents' church power seems to me +to be but doctrinal." But is their excommunication doctrinal? and do they +not hold excommunication to be _jure divino_? 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. + +Lastly, If the reverend brother deny the institution of church censures, +but assent to the prudence, why doth he allege the Zurich divines to be so +much for him? _Male Dicis_, 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, "I assent to +an institution; I deny a prudence." + + + + + 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. + + +The reverend brother said in his sermon, "I could never yet see how two +coordinate governments, exempt from superiority and inferiority, can be in +one state." 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, "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," _Male Dicis_, 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 power of presbyteries. And so far we are agreed. + +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 "by way of allusion," +_Male Dicis_, p. 6. Now let the reader judge. His words to the Parliament +were these: "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," &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. + +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: "Because the government of generals, admirals, +mayors, sheriffs, is neither a Jewish government, nor a church government, +nor a heathenish government." What saith he to this? "I deny it; a Jewish +general is a Jewish government," &c., _Male Dicis_, 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. + +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, +"Because spiritual censures belong not to the civil magistrate;" which, +saith he, begs the question, _Male Dicis_, 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 "that Scripture-commands belong to infidels;" 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. + +5. The reverend brother had said in his sermon, "Of other governments +besides magistracy I find no institution." 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 _Nihil Respondes_, I +told he had laughed, but had not yet loosed the knot. Now hear his two +answers: _Male Dicis_, p. 8, "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," +&c. "But the institution in this place I cannot see." 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. + +Secondly, Mr Coleman answereth to all these three texts. To that, 1 Thess. +v. 12, "Them which are over you in the Lord," 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, "Here are some who are no civil +magistrates set over the Thessalonians in the Lord." 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. + +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 "another +government beside magistracy," which he denied. Now suppose the place to +be meant only of preaching elders, yet here is a rule or government: +"Elders that rule well;" and these are no civil magistrates, but such as +"labour in the word and doctrine." Come on now. "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." Now, Sir, you shall see I will not _male dicere_, but +_bene dicere_. 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. + +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 {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} is +usually taken for a name of highest authority, yea, given to emperors; for +which see learned Salmasius in his _Walo Messalinus_, 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: "Obey them +that have the rule over you, and submit yourselves." When the word +signifieth {~GREEK SMALL LETTER OMICRON WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~}, _seu viae ducem_ (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 _qua talis_; for obedience and subjection cannot be +_correlata_ to the leading of the way, when it is without authority and +government. + +6. I having charged Mr Coleman's doctrine with this consequence, "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," which things, I said, "are most of them corrective, and all +of them more than doctrinal,"--instead of making answer, the reverend +brother expresseth the error, which I objected to him, thus: "That here +are no church censures," which is the _quaesitum_, saith he, _Male Dicis_, +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 _quaesitum_, except he bring the +ordinance of Parliament under the _quaesitum_), 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: "For ordination of ministers, I +say, it is within the commission of teaching, and so appertains to the +doctrinal part." 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 _uni_ as well as +_unitati_; 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 single +minister, so that if the power of ordination be within that commission, it +must needs belong to every single minister. _Quid respondes_? + +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: + +First, "This is an error (if one) in logic, not divinity. Is it an error +in divinity to make a syllogism with four terms?" _Male Dicis_, p. 15. See +now if he be a fit man to call others to school, who puts an _if_ in this +business--_if one_. 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. + +Secondly, He admitteth not my distinction of those words, "Under Christ, +and for Christ." 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, _vice Christi_, 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 _distinctio +sine differentia_. "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 _vice Christi_." 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 _vice regis_, 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 _vice domini_, 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 it +_vice Christi_, 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: "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." I asked, therefore, _qua fide_ 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 _Male +Dicis_. 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. + +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, "Put away that +wicked person from among you," his answer is, "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." _Male Dicis_, 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 "every particular person," you say more +than the Independents say, and I am sure more than the text will admit, +for the text saith, "Put away from among you," therefore this power was +given not _uni_, but _unitati_, and this _unitas_ was the presbytery of +Corinth. The sentence was inflicted {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~},--_by many_, 2 Cor. +ii. 6, it is not said _by all_. 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. + +To the next instance, from 2 Cor. ii. 6, which is coincident with the +former, a punishment or censure inflicted _by many_. "It is only a +reprehension (saith he),--{~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~},--which, by all the places in the New +Testament, can amount no higher than to an objurgation, and so is +doctrinal." _Ans._ 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 {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} 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 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~} 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 _sufficit_: 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 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~} is +nowhere found in the New Testament, except in this very text. And if his +meaning be concerning the verb {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER OMEGA~} 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 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 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~} I find in the apocryphal book of +Wisdom, chap. iii. 10. It is said of the wicked, {~GREEK SMALL LETTER EPSILON WITH DASIA AND VARIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}, they +shall have _correction_ or _punishment_. The whole chapter maketh an +opposition between the godly and the wicked, in reference to punishments +and judgments. The Hebrew {~HEBREW LETTER GIMEL~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER DALET~} (which, if the observation hold which is +made by Arias Montanus, and divers others, following Kimchi, when it is +construed with {~HEBREW LETTER BET~} signifieth _objurgavit_, _duriter reprehendit_; when +without {~HEBREW LETTER BET~}, it signifieth _corrupit_, _perdidit_, or _maledixit_), the +Septuagint do most usually turn it {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER OMEGA~} and that in some places where +it is without {~HEBREW LETTER BET~}, as Psal. cxix. 21, "Thou hast rebuked the proud that are +cursed;" {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~},--Pagnin, _disperdidisti_,--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, "Thou +hast rebuked the proud, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}, cursed are they," &c.; so Zech. iii. +2, "The Lord rebuke ({~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}) thee, O Satan." 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 +{~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMEGA~}, which signifieth to separate and to excommunicate, Mal. ii. 3, +"Behold I will corrupt your seed," &c. In the preceding words, God told +them that he would curse them. The same word they render by {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMEGA~}, +_extermino_, Isa. xvii. 13, a place which speaks of a judgment to be +inflicted, not of a doctrinal reproof. Yet Aquila readeth there +{~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}; likewise the word which the Septuagint render {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}, +_perdition_, Prov. xiii. 6, and {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, _wrath_, Isa. li. 20, in other +places they render it {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}: Psal. lxxvi. 6, "At thy rebuke, O God of +Jacob, both the chariot and horse are cast into a dead sleep;" lxxx. 16, +"They perish at the rebuke of thy countenance." These are _real_ rebukes, +that is, judgments and punishments. + +4. What saith Mr Coleman to Pasor, who expounds {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~} to be the same +with {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, _mulcta_, and that, 2 Cor. ii. 6. it is meant of +excommunication; which he proves by this reason, Because, in the same +place, the Apostle exhorteth the Corinthians to forgive him. Add hereunto +Erasmus's observation upon the word {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}(1348) (ver. 8, to "confirm +your love toward him"); that it implies an authoritative ratification of a +thing by judicial suffrage and sentence. Which well agreeth to the +{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}, 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 +{~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~} 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 _punishment_ or _censure;_ which well agreeth with the +signification of the verb {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER OMEGA~} given us by Hesychius,(1349) and by +Julius Pollux;(1350) who makes {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, to _punish_ or _chastise_, and +{~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}, _punishment_ or _chastisement_. Clemens Alexandrinus(1351) +useth {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~} as well as {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, _pro poena vel supplicio_. So +Stephanus, in _Thes. Ling. Gr._ 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. + +To the next instance, from 1 Tim. v. 19, "Against an elder receive not an +accusation, but before two or three witnesses," the reverend brother +answereth, "It is either in relation to the judgment of charity, or +ministerial conviction, as the verses following." _Ans._ 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: "Lay hands suddenly on no man." +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. + +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. "I have a few things against thee, because thou hast there +them that hold the doctrine of Balaam;" and, ver. 20, "Thou sufferest that +woman Jezebel." 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. + +9. Mr Coleman hath another passage against the distinction of church +censures and civil punishments. "But what are ecclesiastical censures +(saith he)? Let us take a taste. Is deposition from the ministry? This +kings have done," &c., _Male Dicis_, p. 7. Now _similia labra lactucis_. +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 _Conc. Nicoen._, 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, "yet (said he) I can depose a minister's +head from his shoulders." 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 {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} +{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, _the honour of presbytership to be taken +away_, or a privation of that _presbyteratus_, the order of a presbyter, +and that {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}, 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.(1352) Mark, of the _synod_, 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.(1353) + +And, withal, he may take notice that Protestant writers(1354) 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. + + + + + 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. + + +Mr Coleman's doctrine was by me charged to be a violation of the solemn +league and covenant. This he acknowledged in his _Re-examination_, 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 _Nihil Respondes_, 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 _nihil respondes_. It is +also declined by Mr Hussey, p. 15: "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," &c.:--a tenet looked upon by the reformed +churches as proper to those that are inspired with the ghost of +Arminius;(1355) 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 _Male Dicis_, and declines both the charge itself (which he calls an +"impertinent charge," 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 _Nihil Respondes_, p. 27-34, in prosecution of this argument +concerning covenant-breaking, the reverend brother hath skipped over +_sicco pede_ 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, "I will keep you to the laws of disputation, and will not +answer but as it is to the matter in hand." I leave it to be judged by men +of knowledge and piety, whether such an one doth not give them some ground +to apprehend that he is {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, 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 _nihil respondes_, +and the argument of the covenant too low to be thought on in a controversy +about church government, "O my soul, come not thou into their secret; unto +their assembly, mine honour, be not thou united." It is in vain for them +to palliate or shelter their covenant-breaking with appealing from the +covenant to the Scripture, for _subordinata non pugnant_. The covenant is +_norma recta_,--a right rule, though the Scripture alone be _norma +recti_,--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. + +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, "Doubtless many materials of Prelacy must of +necessity be retained, as absolutely necessary." I asked what he +understood by this clause? Now observe his answer: "I answer ingenuously, +as he desires, and fully, as I conceive, These materials of Prelacy are +ordination." Remember you said, "_many_ materials of Prelacy." 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 +expound that other clause (which I desired before, but he hath not done +it), "Taking away (said he) the exorbitancies, the remaining will be a new +government, and no Prelacy." 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, "and the constant practice of +England always." 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? + +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: "All is but +this much (saith he), the covenant mentioneth and supposeth a distinct +church government." 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: "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." Now you yield, Sir, what before 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 _jure divino_, +yet) in prudence, which he cannot do, if he make the thing unlawful. 3. +That which an oath doth suppose is sometimes supposed _vi materiae_, or +_consequentiae_, 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 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. + +His second answer is this: "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." 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 _Re-examination_, p. 11: "I do not +exclude ministers, neither from ecclesiastical nor civil government, in a +ministerial way, doctrinally and declaratively." 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 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 _qua_ 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 _qua_ 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 _eatenus_ 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 "the preservation of the reformed religion in the +church of Scotland, in doctrine, worship, discipline, and government," 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 "the reformation of religion in the kingdoms of England +and Ireland, in doctrine, worship, discipline, and government," cannot so +far differ from the first part of that article in the sense of the words, +"discipline and government," as that the same words, in the same article +of the same covenant, should signify things differing _toto genere_, which +will follow, unless "discipline and government" in the second branch, and +"form of church government" in the third branch, be understood of the +power of church officers, and not of the magistrate. 6. We did swear to +"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." 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 +_Re-examination,_ p. 15. + + + + + CHAPTER IV. + + +MR COLEMAN AND MR HUSSEY'S ERRORS IN DIVINITY. + + +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:-- + +First, In his epistle to the Parliament he hath divers passages against +synodical votes; he will have no putting to the vote: "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." And, p. 3, he will +have the business of assemblies to be only doctrinal, and "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." And, p. 5, he will have things carried "with strength of argument +and unanimous consent of the whole clergy." 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.(1356) 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 _Examen Censurae_, cap. 25; and their _Vindiciae_, lib. 2, cap. 6, +p. 131, 133. + +Secondly, In that same epistle to the Parliament, p. 4, he hath this +passage: "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." And is the Sabbath only a +circumstantial of time contradistinct from matters of duty? It seems he +will cry down not only the _jus divinum_ of church censures with the +Erastians, but the _jus divinum_ 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, _praeter verbum_, so that it appear not to them to be _contra +verbum_; anything they may add to the word, or do beside the word, so that +the thing cannot be proved contrary to the word. + +Thirdly, Mr Hussey, ibid., p. 4, 5, saith, That the Parliament may require +such as they receive for preachers of truth, "to send out able men to +supply the places, and that without any regard to the allowance or +disallowance of the people," 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, "for +want of skill and theological disputations," 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, _de Cleric._, +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, "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." See both these in the _Harmony of Confessions_, 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 _renitente ecclesia. Factum valet, fieri non +debet._ 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 "without any regard to the allowance +or disallowance of people," 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, _Of the Church_, lib. 5, cap. +54; Bilson, _de Gubern. Eccl._, cap. 15, p. 417; the author of _The +History of Episcopacy_, part 2, p. 360. + +Fourthly, Mr Hussey, _Epist._, p. 7, saith, That upon further +consideration he found "the minister charged only with preaching and +baptising." The like he hath afterwards, p. 39, "Let any man prove that a +minister hath any more to do from Christ than to teach and baptise." And +again, p. 44, he propounds this query, "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," 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. + +Fifthly, He holdeth, p. 20, That a heathen magistrate is unlawful, "and +for his government, if sin be lawful, it is lawful." 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, _de Magistrate Politico_, p. 498, 499, fully confutes. + +Sixthly, He saith of Christ, p. 40, "He doth nothing as Mediator which he +doth not as God or as man." 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. + +Seventhly, He saith, p. 35, "Nothing can be said of Christ as second +person in Trinity, in opposition to Mediator, but in opposition to man +there may." 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 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. + +Eighthly, He saith, p. 36, That Christ, "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." +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? + +Ninthly, He propounds this query, p. 44: "Whether ministers have any right +to those privileges which are given to the church more than another +Christian," and he holds the negative. Now the preaching of the word, the +administration of the sacraments, and the power of the keys, are +privileges given to the church, that is, for the church's good: "For all +things are yours (saith the Apostle), whether Paul, or Apollos," &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. + +Come on now to Mr Coleman's errors in divinity, not to repeat what was +expressed in my _Nihil Respondes_, but to take off the _Male Dicis_ in the +main points. + +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 _Nihil Respondes_, +p. 11, in reply to his proposition, "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," &c. Mr +Coleman, without taking the least notice of that which I did purposely and +plainly premise, begins to speak of God _essentially_; 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., _Male Dicis_, 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 argument against +me, "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;" 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, "That which is given to Christ he hath it not as God." These +words "as God," either he understands {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, _essentially_, or +{~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, _personally_; 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 _nihil respondens_, 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, "I +acknowledge the conclusion unsound, and I deny not but that the major is +mine own, and the minor is the very Scripture." Yet he denies the +conclusion, and clears himself by this simile, "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, _Ex veris +nil nisi verum_." You are extremely out, Sir: your syllogism of the poor +man is _fallacia ab amphibolia_. 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, _Ex veris nil nisi +verum_; or, as Kekerman hath it, _Ex veris praeemissis falsam conclusionem +colligi est impossibile_,(1357)--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 _hath_: "For +_hath_ (saith he) by me is used for receiving or having by virtue of the +gift, but by him for having fundamentally, originally." 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 _nihil respondens_, 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, "The glory which thou gavest me." 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 _Deus de Deo, Lumen de +lumine_,--God of God, Light of light, Mr Coleman's argument will infer that +he is not only _ex seipso Deus_, but _ex seipso Filius_; 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. + +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: + +_First_, Granting all that he saith, he concludes nothing against me; for +I did from the beginning expound these words, Eph. i. 22, "And gave him to +be the head over all things to the church," 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 _over all_. 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, "And him who is over all he gave to be the head +to the church." But his being _over all_, 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. + +_Secondly_, 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 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. + +Eleventhly, The eleventh heterodoxy is this: "I see no absurdity to hold +that every man in authority is either Christ's vicegerent, or the +devil's." _Male Dicis_, 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, _Male Dicis._ 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. + +Twelfthly, The twelfth heterodoxy followeth: "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," _Male Dicis_, 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 +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. + +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. "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," _Male Dicis,_ 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. + + + + + 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. + + +1. Mr Coleman, in his _Re-examination_, 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 into prelatical guiltiness by his principles, +which we avoid by ours? + +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 "get us an +able ministry, and procure us honour enough." 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, "more honour, more +maintenance:" 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. + +3. Mr Hussey will have ministers placed "without any regard to the +allowance or disallowance of the people," _Epist. to the Parliament._ This +is prelatical, or rather more than prelatical. + +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, _Assert. of Episcop. by +Divine Right_, p. 208, 209, 221,--and now, forsooth, Mr Hussey, in his +_Epistle to the Parliament_, doth earnestly beseech them to "set up +classes, consisting only of ministers, whose work should be only to preach +the word," &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. + +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, _Answer to the Admon._, p. 114. + +6. Mr Hussey, p. 22, saith, That granting the incestuous Corinthian to be +excommunicated, "the decree was Paul's and not the Corinthians'," and that +it no way appertained to them under the notion of a church. This is +Saravia's answer to Beza, _de Tripl. Epist. Genere_, 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. + +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:-- + +First, The ordinance of the Lords and Commons assembled in Parliament, for +the calling of an assembly of divines, beginneth thus: "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." 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, "That many +particular congregations shall be under one presbyterial government." 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 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. + +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, _Epist. to the Parliament_, 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 "that many particular congregations +shall be under one presbyterial government," 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. + +Thirdly, Mr Hussey, _Epistle to the Parliament_, p. 4, 5, will have +ministers placed "without any regard to the allowance and disallowance of +the people," 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 "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 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," 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. + +Fourthly, Mr Hussey in that _Epistle to the Parliament_, p. 5, saith, "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!" 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 _Male Dicis_, p. 12, professeth that he excludeth ruling +elders from church government, yet he can hardly be ignorant that as the +Parliament hath voted "that many particular congregations shall be under +one presbyterial government," so their votes do commit that government to +pastors and ruling elders jointly. + +I will not here repeat the particulars wherein I showed in my _Nihil +Respondes_ 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. + + + + + CHAPTER VI. + + +MR COLEMAN'S WRONGING OF THE CHURCH OF SCOTLAND. + + +Mr Coleman ends his _Male Dicis_ with a resentment of accusations charged +upon him by a stranger, a commissioner from another church. The lot of +strangers were very 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 _Re-examination_, and +now again in his _Male Dicis_, 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. + +First, He hath aspersed that church in the point of promiscuous +communicating. This I confuted in my _Nihil Respondes_: and told him both +of the order of the church and practice of conscientious ministers to the +contrary. Now what replieth he? + +"_First_, 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," _Male Dicis_, 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), "I think; I was +informed; whether it be otherwise I know not?" 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. + +"_Secondly_ (saith the reverend brother), It is not a very effectual +sin-censuring and church-refining government, under which, after fourscore +years' constant practice, divers thousands in the kingdom, and some +hundreds in one particular parish, because of ignorance and scandal, are +yet unfit to communicate," _Male Dicis_, p. 20. _Ans._ 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. "Shall the earth be made to bring forth in one +day, or shall a nation be born at once?" 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 and the dross; and may well be, +therefore, called a church-refining ordinance. + +Secondly, The second calumny was this, "I myself (said he) did hear the +presbytery of Edinburgh censure a woman to be banished out of the gates of +the city." I answered him in his own language, "It is at the best a most +uncharitable slander:" 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. + +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 +(_Male Dicis_, 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, "I did make inquiry, and from the presbytery itself I +received information, but not satisfaction." 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. + +Thirdly, Whereas I had rectified a great mistake of the reverend brother +when I told him, "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," he is not pleased to be rectified in this, but replieth, +"I say, first, It is continually so; secondly, The king's commissioner in +the General Assembly, is his presence accidental?" _Male Dicis_, 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, this is accidental, that an elder be +of the nobility, or nobles be elders; they are neither nobles _qua_ +elders, nor elders _qua_ 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. + +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 (_Male +Dicis_, 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: "Is not the allegation of the examples of the like doing a +justification of the act done?" _Male Dicis_, p. 20. This reply can have +no other sense but this, That I justified the thing which he thinks our +bias, because I 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 _uno ore_, +to cry _Male audis_. 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 _Re-examination_, 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. + + + + + CHAPTER VII. + + +CALUMNIES CONFUTED, AND THAT QUESTION BRIEFLY CLEARED, WHETHER THE +MAGISTRATE BE CHRIST'S VICEGERENT. + + +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 to myself? Yet I must needs take notice of +some calumnies. + +First, In his _Epistle_, 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, "Is not my word an hammer?" But it is proved by the words which he +citeth not, "Is not my word like as a fire?") 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 let no more such gross calumnies be found +among those who profess to be brethren! + +Secondly, Mr Hussey, in his epistle to myself, gives it out that I say, +"We have leave from the civil magistrate to preach the gospel," which he +interprets as if I denied that we preach the word with authority from +Christ. It was _de facto_, not _de jure_, 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. + +Thirdly, Mr Coleman, in his _Male Dicis_, p. 3, saith, "I am confident the +church of Scotland sent this Commissioner to dispute down our reasons, not +to revile our persons." 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 _alpha_ and _omega_ of his _Male Dicis_. + +Fourthly, "Knowledge (saith he) is only with Mr Gillespie; others +understand neither what they say, nor whereof they affirm," 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 _Re-examination_, 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 _Male Dicis_ this consequence will be as good,--that Mr +Coleman is the only man that blesseth; others are revilers. + +Fifthly, Thus saith Mr Coleman, "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," _Male Dicis +Maledicis_, p. 17. But O ye honourable house of Parliament, be pleased to +take notice of my own plain expression of my mind in my _Nihil Respondes._ +p. 13: "The Christian magistrate manageth his office under and for Christ, +that is, so as to be serviceable for the kingdom and glory of Christ." 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 _vice Christi_, 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 _vice Christi_, 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 +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. + +A sixth calumny is this: Mr Coleman, descanting upon the governments +mentioned 1 Cor. xii. 28, chargeth me with a circular argumentation: "He +circularly argues (saith he): they are civil, because God placed them +there, and God placed them there because they are civil," _Male Dicis +Maledicis_, 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. + + + + + CHAPTER VIII. + + +THAT MR COLEMAN DOTH GREAT VIOLENCE, BOTH TO HIS OWN WORDS AND TO THE +WORDS OF OTHERS WHOM HE CITETH. + + +The reverend brother hath offered extreme violence to his own declaration, +of which let the leader now judge, comparing his declaration with his +interpretation.-- + +_Declaration_ + +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. + +_Interpretation_ + +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, _Male Dicis, Maledicis_, p. 18. + +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. + +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 _Nihil Respondes_, p. 32. + +The reverend brother, notwithstanding 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, _Male Dicis_, 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--_arduum nec non impossible_--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, _Dabit posterior aetas tractabiliores forte +animas_,--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, "I +deny an institution, I assent to a prudence." 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 _ad semper_, that the thing is not at all times, nor in +all places necessary; that weighty inconveniences may warrant the +superseding of it. + +The reverend brother brings another testimony out of Aretius against +suspension from the sacrament: "And further (saith he) for this grand +desired power, suspension from sacrament, these are his words," &c. A +testimony three ways falsified: 1. Aretius 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(1358) words as they are, and then let the +reverend brother consider what he hath gained. + +What hath this now to do with church officers' power of suspension from +the sacrament? + +Observe another testimony which he addeth out of Augustine, _lib. de Fide, +Excommunicatio debet supplere locum visibilis gladii_, which he Englisheth +thus: "Excommunication comes in only to supply the want of the civil +sword." But how comes in your _only_, 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 _de Fide_; but I find somewhat to +this purpose in another book of his, which is entitled _De Fide et +Operibus_, 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 _a fortiori_, 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 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,(1359) 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: "And Phinehas the priest did thrust +through the adulterous persons found together with the avenging sword;" +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. + +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(1360) words which he citeth, _Praesident +probati seniores_, 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. + +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. "He +(Christ) is king of nations and king of saints. As king of nations he hath +a temporal kingdom and government over the world," &c., "and the rule and +regiment of this kingdom he hath committed to monarchies," &c. "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?" 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. + +THE END. + + + + + +ONE HUNDRED AND ELEVEN PROPOSITIONS CONCERNING THE MINISTRY AND GOVERNMENT +OF THE CHURCH. + + + ONE HUNDRED AND ELEVEN + + PROPOSITIONS + + CONCERNING + + THE MINISTRY AND GOVERNMENT OF THE CHURCH. + + BY GEORGE GILLESPIE, + + MINISTER AT EDINBURGH, 1642 + + EDINBURGH: + + ROBERT OGLE AND OLIVER AND BOYD. + +M. OGLE & SON AND WILLIAM COLLINS, GLASGOW. J. DEWAR, PERTH. W. MIDDLETON, + DUNDEE. + + G. & R. KING, ABERDEEN. W. M'COMB, BELFAST. + + HAMILTON, ADAMS, & CO., AND JAMES NISBET & CO., LONDON. + + 1642. + + REPRINTED BY A. W. MURRAY, MILNE SQUARE, EDINBURGH. + + 1844. + +_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._ + +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) _Liberty of +Conscience_, 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, 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. + +A. KER. + + + + +PROPOSITIONS. + + +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. + +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. + +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 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. + +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? + +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 of any +to take place or be rested upon in the church but the voice of Christ +alone. + +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. + +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. + +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 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. + +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 +{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}); 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. + +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. + +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. + +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 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 _Book of the +Ecclesiastical Discipline of the Reformed Churches in France_, chap. 5, +art. 9; in the _Harmony of the Belgic Synods_, chap. 14, art. 8, 9; in the +canons of the general synod of Torn, held in the year 1597. + +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 {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} +{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}, that is, which were in the _consistency_, 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 _The Ecclesiastical Hierarchy_, chap. 3, part. 3; Basil., +_Epist. to Amphilochius_, can. 4; Ambrose, _De Officiis_, lib. 2, chap. +27; Augustine, in his book against the Donatists after the Conference, +cap. 4; Chrysostom, hom. 83, in Matt.; Gregor. the Great, _Epist._, lib. +2, chap. 65, 66; Walafridus Strabo, _Of Ecclesiastical Matters_, chap. 17. + +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 +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. + +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. + +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. + +16. The _Scottish Confession_, art. 23. "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." The _Belgic Confession_, art. 35:--"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." + +17. The _Saxon Confession_, art. 15:--"The Lord willeth that every receiver +be particularly confirmed by this testimony, so that he may be certified +that the benefits of 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." And by and +by:--"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." +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. "of the Lord's supper." + +18. The _Bohemian Confession_, art. 11:--"Next our divines teach that the +sacraments of themselves, or as some say, _ex opere operato_, 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." And after:--"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." + +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 _Helvetian Confession_ 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 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. + +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. + +21. Yea that those who were polluted with sins and crimes were reckoned +among the unclean in the law, Maimonides (_in More Nevoch._, 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, _Jewish War_, 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 _Offerers of +Sacrifices_), whosoever were found unworthy and wicked, were by edict +forbidden to approach the holy threshold. + +22. Neither must that be passed by which was noted by Zonaras, book 4, of +his annals (whereof see also Scaliger agreeing with him, in _Elench. +Triheres. Nicserrar._, 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, _Of the Three Sects of Jews_, lib. 4, cap. +22. + +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, _Orat._ 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, _Annot. in Cod. Middoth_, cap. 2, p. 44, 45; Cornelius +Bertramus, _Of the Commonwealth of the Hebrews_, cap. 7; Henry Vorstius, +_Animadvers. in Pirk. Rab. Eliezer_, 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. + +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, "because our temples contain +nothing sacramental in them, such as the tabernacle and temple contained," +as the most learned Professors of Leyden said rightly in _Synops. Pur. +Theologiae_, disp. 48, thes. 47. + +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. + +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 _intermurale_ 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, _Of the things of Solomon_, 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. + +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 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. + +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? + +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. + +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. + +31. Therefore, by reason of the danger of that which is called _clavis +errans_, 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. + +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 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. + +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. + +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. + +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 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. + +36. Beside provincial and national synods, an oecumenical (so called from +{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}, 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. + +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 +_controversiae juris_, 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 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. + +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. + +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, 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. + +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. + +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. + +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. + +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, "Honour thy father and thy mother," 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. + +44. _First_, 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. + +45. The _second_ 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. + +46. For the better understanding whereof it is to be observed, that so far +as the ministers and members of the church are 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. + +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. + +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 rather +about those external things which adhere unto and accompany the spiritual +things. + +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. + +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. + +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. + +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 (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. + +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 {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, _the inward things of the +church_. + +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. + +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 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. + +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. + +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. + +58. _Thirdly_, 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. + +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. 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. + +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. + +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. + +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 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. + +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. + +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. + +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, +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. + +66. _Fourthly_, 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. + +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. + +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. + +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 the end of the office itself, but +of him who doth execute the same piously. + +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. + +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. + +72. _Fifthly_, 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. + +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 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. + +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. + +75. _Sixthly_, 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 _to the church_, 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 "by many," 2 Cor. ii. 6. + +76. _Seventhly_, 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. + +77. _Eighthly_, 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. + +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. + +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. + +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 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. + +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. + +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. + +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 Theodosius, unless he +will despise and set at nought ecclesiastical discipline, and indulge the +swelling pride of the flesh. + +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. + +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. + +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. + +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 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? + +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. + +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. + +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. + +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. + +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. + +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 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. + +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, "And kings shall be thy nursing-fathers, and their queens +thy nursing-mothers." + +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. + +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 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. + +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. + +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. + +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). + +100. These things are not to that end and purpose proposed, that these +functions should be opposed one against another, in a 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. + +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. + +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 congratulate at the defence and +vindication of this discipline. + +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, _Judicium de Disciplina +Ecclesiastica et Excommunicatione, &c._ + +104. For thus he: "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." And a little after: "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." + +105. To the same purpose it tendeth which the highly esteemed Philip +Melancthon, in his _Common Places_, chap. _Of civil magistrates_, doth +affirm: "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." Where he mentioneth a church government distinct +from the civil, and that _jure divino_, as a thing uncontroverted. + +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.: "And hitherto (saith he) of +the ecclesiastical chastising of wickedness; but here I would have the +brethren diligently 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." + +107. Aretius agreeth hereunto. _Problem. Theolog._, loc. 33: "Magistrates +do not admit the yoke; they are afraid for their honours; they love +licentiousness," &c. "The common people are too dissolute; the greatest +part is most corrupt," &c. "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." See also Lavater +agreeing in this, homil. 52, on Nehemiah: "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." 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. + +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: +"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." 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, 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. + +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; "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." + +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 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. + +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. + +THE END. + + + + + +A SERMON PREACHED BEFORE THE HONOURABLE HOUSE OF COMMONS AT THEIR LATE +SOLEMN FAST + + + A + + SERMON + + PREACHED BEFORE + + THE HONOURABLE HOUSE OF COMMONS + + AT THEIR LATE SOLEMN FAST, + + WEDNESDAY, MARCH 27, 1644. + + BY GEORGE GILLESPIE, + + MINISTER AT EDINBURGH, 1642. + + "When the Lord shall build up Zion, he shall appear in his glory"--Psal. + cii. 16. + + EDINBURGH: + + ROBERT OGLE AND OLIVER AND BOYD. + +M. OGLE & SON AND WILLIAM COLLINS, GLASGOW. J. DEWAR, PERTH. W. MIDDLETON, + DUNDEE + + G. & R. KING, ABERDEEN. W. M'COMB, BELFAST. + + HAMILTON, ADAMS, & CO., AND JAMES NISBET & CO., LONDON. + + REPRINTED BY A. W. MURRAY, MILNE SQUARE, EDINBURGH. + + 1844. + + + + +PREFACE TO THE READER. + + +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 _humiliation_ and +_reformation_; two things which ought to lie very much in our thoughts at +this time. Concerning both I shall preface but little. _Reformation_ hath +many unfriends, some upon _the right hand_, and some upon _the left_; +while others cry up that _detestable indifferency_ or _neutrality_, +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 "examples for all +Christians,"(1361) and as men walking by the rules not only of policy, but +of "reason and religion." 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 "the +Sun of Righteousness" 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: "They have sown the +wind, and they shall reap the whirlwind" (Hos. viii. 7). Wherefore we +"will wait upon the Lord, that hideth his face from the house of Jacob, +and will look for him" (Isa. viii. 17); and "though he slay us, yet will +we trust in him" (Job xiii. 15). The Lord hath commanded to proclaim, and +to say "to the daughter of Zion, Behold, thy salvation cometh" (Isa. lxii. +11); "Rejoice ye with Jerusalem, all ye that mourn for her" (Isa. lxvi. +10); for "behold, now is the accepted time; behold, now is the day of +salvation" (2 Cor. vi. 2). But I have more to say: Mourn, O mourn with +Jerusalem, all ye that rejoice for her; "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" (Isa. xxxvii. 3): it is an +interwoven time, _warped_ with mercies, and _woofted_ 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, 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 "seven times" (Lev. xxvi. 18, 21, 24, 28) more for our +sins; and if he hath chastised us with "whips," he will "chastise us with +scorpions;" and he will yet give a further charge to the sword to "avenge +the quarrel of his covenant" (Lev, xxvi. 25). In such a case, I cannot +say, according to the now Oxford divinity, that _preces et +lachrymae_,--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 _pray_, to the end themselves may do no +less than _prey)_; wherein they are contradicted not only by Pareus, and +by others that are "eager for a presbytery" (as a prelate(1362) of chief +note hath lately taken, I should say _mistaken_, his mark), but even by +those that are "eager royalists"(1363) (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 "prayers and tears" will prove our strongest weapons, and the +only _tela divina_, the weapons that fight for us from above: O then "fear +the Lord, ye his saints" (Psal. xxxiv. 9); O stir up yourselves to lay +hold on him (Isa. lxiv. 7); "Keep not silence; and give him no rest, till +he establish, and till he make Jerusalem a praise in the earth" (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 "as water spilt on the ground" but may "drop as the rain" and +"distil as the dew" (Deut. xxxii. 2) of heaven upon thy soul. + + + + +SERMON. + + +EZEK. xliii. 11. + + + "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." + + +It is not long since I did, upon another day of humiliation, lay open +England's disease from that text, 2 Chron. xx. 33, "Howbeit the high +places were not taken away; for as yet the people had not prepared their +hearts unto the God of their fathers." Though the Sun of Righteousness be +risen, Mal. iv. 2, "with healing in his wings," 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, "did sacrifice still in +the high places, yet unto the Lord their God only," 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 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. + +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 "ashamed and confounded" (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 "will cut off the names of the +idols out of the land," and cause the false prophet, "and the unclean +spirit to pass out of the land," and the glory of the Lord shall dwell in +the land, Psal. lxxxv. 9. But, withal, we must take heed that we "turn not +again to folly," Psal. lxxxv. 8; that our hearts start not aside, "like a +deceitful bow," Psal. lxxviii. 57; that we "keep the ways of the Lord," +Psal. xviii. 21, and do not wickedly depart from our God. Thus you have +briefly the occasion 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. + +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? + +I answer, Some(1364) 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. + +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. + +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,(1365) 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. + +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,(1366) +so is Moses' altar of incense much less than Ezekiel's altar of incense, +Exod. xxx. 2 compared with Ezek. xli. 22. + +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.(1367) + +5. The temple and city were not of that greatness which is described in +this vision; 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. + +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. + +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. + +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 Irenaeus,(1368) only the same that was +before continued till Christ's coming. + +Wherefore we must needs hold with Jerome,(1369) Gregory,(1370) 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. + +I am herein very much strengthened while I observe many parallel +passages(1371) 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 +notions of Canaan, of bringing back the captivity, &c., God speaking to +his people at that time, so as they might best understand him. + +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 "river that makes glad the city of God," 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 "a great deep" +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. + +Wherein, for my part, I must profess (as Socrates in another case), _Scio +quod nescio_. 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. + +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. + +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. + +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 form of the temple of Jerusalem, the several parts, and excellent +structure thereof, will find enough written of that subject.(1372) + +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, +"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;" the other is James, who applieth to the converted Gentiles that +prophecy of Amos, "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," Acts xv. 16. + +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:-- + +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. "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 Gentiles; how much more their +fulness?" Rom. xi. 12. And again, "If the casting away of them be the +reconciling of the world, what shall the receiving of them be, but life +from the dead?" 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. + +2. The Lord himself, in this same chapter, ver. 7, speaking of the temple +here prophesied of, saith, "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," &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. + +3. This last temple is also prophesied of by Isaiah, chap. ii. 2, "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," &c.; ver. 4, +"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." 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, "And the men of the house of Jacob shall say, Come ye," +&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. + +4. We find in this vision, that when Ezekiel's temple shall be built, +princes shall no more oppress the people of God, nor defile the name of +God, Ezek. xlv. 8; xliii. 7;(1373) which are in like manner joined, Psal. +cii. 15, 16, 22, "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;" 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, "All kings shall fall down before him; all +nations shall serve him." But I ask, Have not the kings of the earth +hitherto, for the most part, set themselves "against the Lord, and against +his Anointed"? 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 "hate the +whore (of Rome), and they shall make her desolate and naked, and shall eat +her flesh, and burn her with fire"? It is foretold that God shall do this +great and good work even by those kings who have before subjected +themselves to Antichrist. + +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,--"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." This time of forty and two months must be expounded by Rev. xiii. +5, where it is said of the beast, "Power was given unto him, to continue +forty and two months;" which, according to the computation of Egyptian +years (reckoning thirty days to 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. + +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 "Jerusalem which is above," 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, "Behold, the +tabernacle of God is with men, [having come down from 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," ver. 3. Again, "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," ver. 24. + +But now I make haste to the several particulars contained in my text: "I +pray God (saith the Apostle) your whole spirit, and soul, and body, be +preserved blameless," 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,--"If they be +ashamed of all that they have done," saith the Lord; Secondly, A change +upon our blind minds,--"Show them the form of the house, and the fashion +thereof," &c.; Thirdly, A change also upon our actions,--"That they may +keep the whole form thereof, and all the ordinances thereof, and do them." + +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,(1374) so that it were impenitency and an +aggravation of the fault not to be ashamed for it. + +I shall here build only one doctrine, which will be of exceeding great use +for such a day as this: "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." 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. + +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. 19), saith Christ to the Laodiceans; be zealous in time +coming, and repent of your former lukewarmness: "What fruit had ye then in +those things whereof ye are now ashamed?" (Rom. vi. 21,) saith the Apostle +to the saints at Rome, of whom he saith plainly, that they were "servants +to righteousness," (ver. 19;) and had their "fruit unto holiness." 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.(1375) It hath a clear reason for it, for +without this God is still dishonoured, and not restored to his glory: "O +Lord (saith Daniel), righteousness belongeth unto thee, but unto us +confusion of faces," 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. + +Nay let me argue from the manner of men, as the Prophet doth, Mal. i. 8, +"Offer it now unto thy governor; will he be pleased with thee, or accept +thy person?" 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 +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, "Be not deceived, God is not mocked," Gal. vi. 7. + +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. + +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, "The meek will he teach his way;" and ver. 12, +"What man is he that feareth the Lord? him shall he teach in the way that +he shall choose;" and ver. 14, "The secret of the Lord is with them that +fear him, and he will show them his covenant." 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. + +In this case a man shall be like "the deaf adder" (Psal. lviii. 4, 5,) +which will not be taken by the voice of the charmers, "charming never so +wisely." 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 "strong +delusion, that they should believe a lie?" 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 +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 +"into all truth," John xvi. 13. + +But we must take notice of a seeming contradiction here in the text. God +saith to the Prophet in the former verse, "Show the house to the house of +Israel, that they may be ashamed of their iniquities;" 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. + +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, "Thy sins are forgiven thee." +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 "behold the beauty of the Lord," nor +"inquire in his temple," 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. + +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. + +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: "Were they ashamed when they had committed abomination? nay, +they wore not at all ashamed, neither could they blush," Jer. vi. 15; +viii. 12. When he would say the worst of them, this is it: "Thou hadst a +whore's forehead, thou refusedst to be ashamed," 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 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, "Lord, when thy hand is lifted up, +they will not see: but they shall see, and be ashamed for their envy at +the people," Isa. xxvi. 11; the Lord "shall appear to your joy, and they +shall be ashamed," lxvi. 5. + +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,(1376) that when M. Claudius Marcellus would have dedicate a +temple to Honour and Virtue, the priests hindered it, _quod utri deo res +divina fieret, sciri non posset_, 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. + +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, "What have I to do any more with idols?" Hos. +xiv. 8. England must say also with Ephraim in another place, "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," 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), +"Unclean, unclean," and then rise up and cast away the least superstitious +ceremony "as a menstruous cloth; thou shalt say unto it, Get thee hence," +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,(1377) 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, _Nullus pudor est ad meliora transive_,--it is no +shame to change that which is not so good for that which is better. So +doth Arnobius(1378) answer the pagans, who objected the novelty of the +Christian religion: You should not look so much (saith he) _quid +reliquerimus_ as _quid secuti simus_; 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 _optimum est eligendum_. If all this satisfy not, it +may be Nazianzen's rule(1379) 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, 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(1380) of them hath this contemplation upon Hezekiah's taking +away the brazen serpent, when he perceived it to be superstitiously +abused: "Superstitious use (saith he) can mar the very institutions of +God, how much more the most wise and well-grounded devices of men?" +Another(1381) 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. + +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, "I therein do rejoice, yea, and will rejoice," 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. + +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. + +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, "Now for a long season Israel hath been without the true +God, and without a teaching priest, and without law," 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 "waiting +for the consolation of Israel," 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 +"without a teaching priest," 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! + +2. There is another cause of this great humiliation, and that is, the +point in the text, to be ashamed "of all that you have done." 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 +"ashamed of all that they have done," read--"accept their punishment for +all that they have done," which agreeth to that word in the law:(1382) "If +then their uncircumcised hearts be humbled (the Greek readeth there +_ashamed_) and they then accept of the punishment of their iniquity," Lev. +xxvi. 41. This is now England's case, whose sin is written in the present +judgment, and graven in your calamity as "with a pen of iron, and with a +point of a diamond" (Jer. xvii. 1), to make you say, "The Lord our God is +righteous in all his works which he doeth: for we obeyed not his voice," +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 "loved to have it so," 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, +"I do remember my faults this day?" 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 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 "sun to go down at noon," 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, "The voice of thy +brother's blood crieth unto me from the ground," Gen. iv. 10. The Hebrew +hath it, "Thy brother's blood," 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 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 "inquisition for blood," Psal. ix. 12; O let England +cry, "Deliver me from blood-guiltiness, O God"! Psal. li. 14. + +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. + +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. + +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. + +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,(1383) that the church of England hath said with the church of +Laodicea, "I am rich, and increased with goods, and have need of nothing," +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, "Ye are puffed up, and have not rather mourned," +that the wicked ones "might be taken away from among you," 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, 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, "Mine own hand hath saved me," Judg. vii. 2; neither +will he have Scotland to say, "My hand hath done it:" 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, "Thou also hast wrought all our works in us," +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. + +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, "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," Ezek. xvi. 62, 63. And +again: "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," +Ezek. xxxvi. 32; "O my God (saith Ezra), I am ashamed and blush to lift up +my face to thee," 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: "And now (saith he), O our God, what +shall we say after this? for we have forsaken thy commandments," 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 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. + +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, _Raro vidi clericum +poenitentem_,--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,(1384) 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. + +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, +"The priests and the Levites were ashamed, and sanctified themselves, and +brought in the burnt-offerings into the house of the Lord." They thought +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; "So foolish was I (saith he) and ignorant: I was as a beast +before thee," Psal. lxxiii. 22. A great apostle must glorify God, and +humbly acknowledge his own shame; "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," 1 Cor. xv. 9. And shall I add the example of a great +father? Augustine confesseth(1385) 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, "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." + +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, "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," Ezek. xxxvi. 31. Try, then, if +thou hast but thus much of the work of 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:-- + +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. + +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. + +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. + +4. Shame, as philosophers have defined it,(1386) is "the fear of a just +reproof:" 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 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, "as a thief is ashamed when he is +found," Jer. ii. 26; mark that, "when he is found;" a thief is not ashamed +of his sin, but because he is found in it, and so brought to a shameful +end. + +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, "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," 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! + +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. + +The second follows: "Show them the form of the house," &c. + +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. + +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 _partes +dissimilares_,--some ministers and rulers; some eminent lights; 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. + +Secondly, The Prophet was here to show them "the goings out of the house, +and the comings in thereof." These are not the same but different gates, +it is plain: "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," 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, "No man, having +put his hand to the plough, and looking back, is fit for the kingdom of +God," 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. + +Thirdly, The text hath twice "all the forms thereof," 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: "For, +behold, the kingdom of God is within you," Luke xvii. 21; and it "cometh +not with observation," ver. 20; "The king's daughter is all glorious +within;" yet even "her clothing is of wrought gold," 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. + +Lastly, The Prophet is commanded to write in their sight "all the +ordinances thereof, and all the laws thereof;" 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 "them that +worship," Rev. xi. 1, it hath its own proper laws by which it is ordered. +_Alioe sunt leges Coesarum, alioe Christi_ (saith Jerome(1387)),--Caesar's +laws and Christ's laws are not the same, but divers one from another. +Schoolmen say,(1388) 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(1389) which +importeth the instruction and information of our minds; another,(1390) +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. + +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. + +The first is this: "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," 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. + +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 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, "Look that thou make them +after their pattern, which was showed thee in the mount," 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 "pattern of all that he had by the Spirit," 1 Chron. +xxviii. 11-13. The second temple was also built "according to the +commandment of the God of Israel" (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: "I will put upon you (saith he himself) none +other burden: but that which ye have already hold fast till I come," Rev. +ii. 24, 25. + +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: "Do all to the glory of God," 1 +Cor. x. 31; "Let all things be done to edifying," 1 Cor. xiv. 26; "It is +good neither to eat flesh, nor to drink wine, nor anything whereby thy +brother stumbleth, or is offended, or is made weak," Rom. xiv. 21; "Let +every man be fully persuaded in his own mind. To him that esteemeth +anything to be unclean, to him it is unclean," Rom. xiv. 5, 14. + +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,(1391) the former, if altered, make another +building; the latter, though altered, the building is the same: therefore +where we have in the text "the forms thereof," the Septuagint read +{~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~},--_the substance thereof_. + +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,(1392) that +the things which the Scripture hath left to the discretion of the church +are those things "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." + +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 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. + +"A little leaven leaveneth the whole lump," 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, +"Nevertheless I have somewhat against thee," Rev. ii. 4. And so much of +our duty. + +The second doctrine concerneth God's decree, and it is this: "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." 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, "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." 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,(1393) 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 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. + +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. + +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, "And it shall be in that day, +that living waters shall go out from Jerusalem;" which is the same that we +have, Ezek. xlvii. 1. Then follows, "And the Lord shall be King over all +the earth: in that day shall there be one Lord, and his name one." The +like promise we find elsewhere: "I will give them one heart, and one way," +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, +"But thou, O Lord, how long?" Psal. vi. 3. + +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, "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," 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. Though the enemy did come in like a flood, the +Spirit of the Lord lifted up a standard against him, Isa. lix. 19; "The +sea saw it, and fled; Jordan was driven back," Psal. cxiv. 3. But when the +gospel cometh, "like a noise of many waters" (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 "the fountains of the great +deep," and open "the windows of heaven" (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; "For the earth shall +be filled with the knowledge of the glory of the Lord, as the waters cover +the sea," Hab. ii. 14; Isa. xi. 9. + +Thirdly, In this temple, beside the holy of holies, were three +courts:(1394) the court of the priests; the court of the people, commonly +called _Atrium Israelis_; and, without both these, _Atrium Gentium_, 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 _intermurale_; +unto which did belong (as we learn from Josephus(1395)) the great east +porch, which kept the name of _Solomon's porch_,--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: "For the +Son of man is come to seek and to save that which was lost," 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, _first_, As the uncircumcised and the unclean were +not admitted into the temple among 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 "ask the way to Zion, with their faces thitherward," Jer. i. 5. +_Secondly_, 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. _Thirdly_, And as in the +typical temple there was a court for the priests, so hath the Lord +promised to the church: "Yet shall not thy teachers be removed into a +corner any more, but thine eyes shall see thy teachers," Isa. xxx. 20; and +again, "I will give you pastors according to mine heart, which shall feed +you with knowledge and understanding," Jer. iii. 15. _Fourthly_, 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 +"hidden ones" (Psal. lxxxiii. 3), "the children of the bride-chamber" +(Matt. ix. 15), who, "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," 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. + +Fourthly, The fourth thing wherein Ezekiel's temple represented the church +of Christ is in regard of the great strength thereof: it stood "upon a +very high mountain," 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, 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 "the captain of +the temple" (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: "Upon this rock," saith he (meaning himself), "I will build my +church, and the gates of hell shall not prevail against it," 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: +"There were they in great fear where no fear was" (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. + +Lastly, The glory of this temple was very great, insomuch that some have +undertaken to demonstrate(1396) 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 "the glory of +the God of Israel" came into it, and "the earth shined with his glory," +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, "Arise, +shine, for thy light is come, and the glory of the Lord is risen upon +thee," 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, "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," 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. + +That which I have said, from grounds of Scripture, concerning a more +glorious, yea, more peaceable condition of the church to be yet looked +for, is acknowledged by some of our sound and learned writers(1397) 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. + +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. + +For, first, "The set time" to build Zion is come, when the people of God +"take pleasure in her stones, and favour the dust thereof," 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: "They shall not take of thee a stone for a corner, nor a stone for +foundations," 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 "outcasts of Israel" (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. + +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, 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? + +Thirdly, The work is begun, and shall it not be finished? God hath laid +the foundation, and shall he not "bring forth the head-stone?" 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: "His work is +perfect" (Deut. xxxii. 4), saith Moses; "I am Alpha and Omega (saith +Christ), the beginning and the ending," Rev. i. 8; "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?" Isa. lxvi. 9. + +I may add three other signs whereby to discern the time, from Rev. xi. 1, +the place before cited: _First_, Is there not now a measuring of the +temple, ordinances and worshippers, by "a reed like unto a rod?" The reed +of the sanctuary in the Assembly's hand, and the rod of power and law in +your hand, are well met together. _Secondly_, There is a court, which +before seemed to belong to the temple, left out and not measured: "From +him that hath not shall be taken away even that which he hath," 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, "Ye have no portion, nor right, nor memorial in +Jerusalem," 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 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(1398) +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 +"repentance to the acknowledging of the truth." + +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(1399) (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,(1400) 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 this council, it is +acknowledged by one of our great antiquaries,(1401) 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(1402) noteth not long before that +Council, that Antichrist did then begin to appear at Rome, and to exalt +himself over all other bishops. + +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. + +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 "every man +that hath this hope in him purifieth himself," 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 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, "Now set your heart and +your soul to seek the Lord your God; arise, therefore, and build ye the +sanctuary of the Lord God;" and this is, beside, the charge which he +giveth to Solomon. + +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, "I set my face unto the Lord God, to seek by +prayer and supplications, with fasting, and sackcloth, and ashes." O let +us do as he did! O let us "cry mightily unto God," Jonah iii. 8; and let +us, with all our soul, and all our might, give ourselves to fasting and +prayer. Now, if ever, "the effectual fervent prayer of a righteous man +availeth much," James v. 16. + +Secondly, And the more actively you must go about the business. "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," 1 Cor. xv. 58. +What greater motive to action than to know that you shall prosper in it? +"Arise therefore, and be doing." + +And so I am led upon the third and last part of the text, of which I shall +speak but very little. + +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: +"Give me understanding (saith David), and I shall keep thy law; yea, I +shall observe it with my whole heart," Psal. cxix. 34; "If ye know these +things (saith Christ), happy are ye if ye do them," John xiii. 17. The +point is plain, and needeth no proof but application. + +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 "be not slothful in business," Rom. xii. 11; and forget +not to do as you have been taught. Had you begun at this work, and gone +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. + +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: "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," 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. + +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, "They began to build the house of God." 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 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.(1403) + +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. + +One thing I cannot but mention: The reverend Assembly of Divines may +lament (as Augustine in another case), _Heu, heu, quam tarde +festino!_--_alas, alas, how slowly do I make speed!_ + +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 "whereto we have already attained" (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: "The harvest truly is great, but the labourers are few," +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, "Arise therefore, and be doing, and the Lord be with +thee," 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 "be strong in the Lord, and in the +power of his might." + + + + + +A SERMON PREACHED BEFORE THE RIGHT HONOURABLE THE HOUSE OF LORDS, IN THE +ABBEY CHURCH AT WESTMINSTER. + + + A + + SERMON + + PREACHED BEFORE THE + + RIGHT HONOURABLE THE HOUSE OF LORDS, + + IN THE ABBEY CHURCH AT WESTMINSTER, + + AUGUST 27, 1645; + + BEING THE DAY APPOINTED FOR SOLEMN AND PUBLIC HUMILIATION. + + BY GEORGE GILLESPIE, + + MINISTER AT EDINBURGH, 1642. + +"Aliae sunt leges Caesarum, aliae Christi: aliud Papinianus, aliud Paulus + noster praecipit."--_Hieron. in Epitaphio Fabioloe_ + + EDINBURGH: + + ROBERT OGLE AND OLIVER AND BOYD + +M. OGLE & SON AND WILLIAM COLLINS, GLASGOW. J. DEWAR, PERTH. W. MIDDLETON, + DUNDEE. + + G. & R. KING, ABERDEEN. W. M'COMB, BELFAST + + HAMILTON, ADAMS, & CO., AND JAMES NISBET AND CO., LONDON. + + 1645. + + REPRINTED BY A. W. MURRAY, MILNE SQUARE, EDINBURGH + + 1844. + + + + +PREFACE TO THE READER. + + +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, _Utinam hoc esset +laborare_. 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, +"See not; and to the prophets, Prophesy not unto us right things, speak +unto us smooth things," Isa. xxx, 10; and again, "Let us break their bands +asunder, and cast away their cords from us," Psal. ii. 3. 3. The sad and +desolate condition of the kingdom of Scotland, then calling for our +prayers and tears, and saying, "Call me not Naomi (pleasant), call me Mara +(bitter): for the Almighty hath dealt very bitterly with me," Ruth i. 20. +We were "pressed out of measure, above strength," and "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," 2 Cor. i. 8-10. +Our brethren also "helping together by prayer for us," that for the mercy +bestowed on us by means of the prayers of many, thanks may be given by +many on our behalf. "The Lord liveth, and blessed be my Rock: and let the +God of my salvation be exalted," 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; "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," Psal. lxxii. 18, 19. Scotland +shall yet be "a crown of glory in the hand of the Lord, and a royal diadem +in the hand of thy God," 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 "sin no more, lest a worse thing come unto us." + + + + +SERMON. + + +MALACHI iii. 2. + + + "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." + + +If you ask, "Of whom speaketh the Prophet this, of himself or of some +other man?" (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. + +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, "He shall +purify the sons of Levi, and purge them," &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. + +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. + +I deny not but the Lord Jesus did then begin to set about this work. But +that 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. + +Of this coming he himself speaketh, Matt. xvi. 28, "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;" Mark addeth, "with power" (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 "the Redeemer +shall come to Sion" (Isa. lix. 20), "and shall turn away ungodliness from +Jacob" (Rom. xi. 26); and he shall destroy Antichrist "with the brightness +of his coming," 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, "with the breath +of his lips shall he slay the wicked." 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(1404) (which ought not to pass without +observation) that the Chaldee Paraphrase had there added the word +_Romilus_: "He shall slay the wicked Romilus;" 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. + +By this time you may understand what is meant in the text by the day of +Christ's coming, or {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~},--_coming in_, 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. + +When this temple is built, Christ cometh 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: "When he +appeareth," saith our translation; "When he shall be revealed,"; others +read, "When he shall be seen," or "in seeing of him." The original word I +find used to express more remarkable, divine, and glorious sights, as Gen. +xvi. 13, "Have I also here looked after him that seeth me?" xxii. 14, "In +the mount of the Lord it shall be seen." 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, "Zechariah, who had understanding in the +visions of God." + +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, "Who may abide, and who shall stand?" 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 "the appearance of the likeness of the +glory of the Lord"? Ezek. i. 28. Did not Isaiah cry out, "Woe is me, for I +am undone," "for mine eyes have seen the King, the Lord of hosts"? Isa. +vi. 5. + +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, "Art thou for us, or for our adversaries?" (Josh. v. 13,) he +will answer you, "Nay; but as a captain of the host of the Lord am I now +come," (ver. 14.) If you ask of him, as the elders of Bethlehem asked of +Samuel (while they were trembling at his coming), "Comest thou peaceably?" +He will answer you as Samuel did, "Peaceably." 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, that they have +kept into the translation the very Hebrew word _borith_. Jerome tells +us,(1405) 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 {~HEBREW LETTER BET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER RESH~},--_borith_, cometh from +a word which signifieth to make clean, according to that, Mark ix. 3, "His +raiment became shining, exceeding white as snow; so as no fuller on earth +can white them." + +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 "reprobate silver," (Jer. vi. 30,) and can never be refined; neither +is he as fuller's soap to those whose spot "is not the spot of his +children" (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. + +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:-- + +"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." + +First of all, this doth clearly arise out of the text. As when the people +said to Joshua, "God forbid that we should forsake the Lord, to serve +other gods," (Josh. xxiv. 16,) Joshua answered, "Ye cannot serve the Lord, +for he is an holy God; he is a jealous God," (ver. 19.) Just so doth the +Prophet here answer the Jews, when 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: "Who may +abide the day of his coming, and who shall stand when he appeareth?" + +Secondly, Other scriptures do abundantly confirm it: The doctrine of Jesus +Christ was such as made many of his disciples say, "This is an hard +saying; who can hear it?" John vi. 60. And from that time many of them +"went back, and walked no more with him." 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 "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," "they were exceedingly amazed [at this +doctrine], saying, Who then can be saved?" 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 "to lay hold on him: for they said, He is beside +himself," 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? "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," +James iv. 4; "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," 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. + +Thirdly, Thus it must be, to set the higher value upon Christ, and upon +the lot of God's children: "Will I offer burnt-offerings to the Lord my +God (saith David) of that which doth cost me nothing"? 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, "What things were gain to me, those I counted +loss for Christ;" Matt. xiii. 44-46, "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." 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. + +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: "Forget also thine own people, and +thy father's house," 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, 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. + +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, "Why hast thou done so?" who do not +withhold their heart from any joy, and whatsoever their eyes desire, they +keep it not from them; who are like the "wild ass used to the wilderness, +that snuffeth up the wind at her pleasure" (Jer. ii. 24), and like "the +swift dromedary, traversing her ways" (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: "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," 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. + +But how doth all this agree with Matt. xi. 30, "For my yoke is easy, and +my burden is light;" and 1 John v. 3, "His commandments are not grievous." + +I answer, 1. That is spoken to poor 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. + +2. Christ's yoke is easy in comparison of the yoke of the law, which +neither we nor our fathers were able to bear. + +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: "When thou goest, thy steps shall not be +straitened; and when thou runnest, thou shall not stumble," Prov. iv. 12: +this is spoken of the way of wisdom. But he saith, "When thou goest," not +"when thou beginnest," or "when thou enterest." If thou art but once upon +thy progress, going and running, thou shalt find the way still the easier, +and still the sweeter. + +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. + +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. + +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. + +I will now come to the particulars: Christ 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. + +I begin with _reformation_; concerning which I draw this doctrine from the +text:-- + +"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."(1406) + +Look but upon one piece of the accomplishment of this prophecy, and by it +judge of the rest. When Christ cometh to Jerusalem, "meek, and sitting +upon an ass" (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. + +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. + +In reference to magistrates and statesmen, reformation is a fire that +purgeth away the dross: Isa. i. 25, "And I will turn my hand upon thee, +and purely purge away thy dross, and take away all thy tin." Here is the +refiner's fire; and the Chaldee Paraphrase addeth the fuller's _borith_. +Then followeth, ver. 26, "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." 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 of old, Moses, Joshua, the +judges, David, Solomon, and the like. + +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.(1407) 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, "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." 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(1408) understand the +fire there spoken of), whether this fiery trial be made by the searching +and discovering light of the word in a time 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, "so as by +fire;" 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. + +In the third place, you shall find reformation to be a refining fire in +reference to a people or church reformed: "He that is left in Zion, and he +that remaineth in Jerusalem, shall be called holy," saith the Prophet; +"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," Isa. iv. 3, 4. +Where you may understand(1409) 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, "Now is the +judgment of this world: now shall the prince of this world be cast out"). +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 "upon all the +glory shall be a defence:" but, you see, she is not brought 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 "written to life in Jerusalem," even they must be brought through +the fire. "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." 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: "They +shall call on my name, and I will hear them;" 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? "I will +say It is my people; and they shall say, The Lord is my God." 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. + +Lastly, In reference to a people not reformed, hear what the Prophet +saith: Jer. vi. 28-30, "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." 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. + +I might draw many uses from this doctrine; but I shall content myself with +these few:-- + +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 "as the voice of harpers harping with their +harps," but not "as the voice of many waters," or "as the voice of great +thunders." 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, "If I yet pleased men, I should not be the servant of Christ"? +Gal. i. 10; and again, "The carnal mind is enmity against God; for it is +not subject to the law of God, neither indeed can be," 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 "who +can say, I have made my heart clean, I am pure from my sin," 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 "a refiner's fire;" and so it must be, if it be +according to the mind of Christ. + +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 "refiner's fire" and "fuller's soap," then, in the +name of the Lord Jesus Christ (who will say, ere long, to every one of +you, "Give an account of thy stewardship; for thou mayest be no longer +steward," Luke xvi. 2), I recommend these three things unto you,--I mean, +that you should make use of this "refiner's fire" in reference to three +sorts of dross: 1. The dross of _malignancy_; 2. The dross of _heresy and +corruption in religion_; 3. The dross of _profaneness_. + +Touching the first of these, take the wise counsel of the wise man, Prov. +xxv. 4, 5, "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." 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, "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." But you have also the +error of a godly man set before you as a rock to be avoided, 2 Chron. xix. +2, "Shouldest thou help the ungodly, and love them that hate the Lord? +therefore is wrath upon thee from before the Lord." I am not to dwell upon +this point: "I speak as to wise men, judge ye what I say." + +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 "like a potsherd covered with silver +dross," Prov. xxvi. 23. "What is the chaff to the wheat?" saith the Lord +(Jur. xxiii. 28), and what is the dross to the silver? If this be the way +of Christ which my text speaketh of, then, sure, that which now passeth +under the name of "liberty of conscience" 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. + +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. "Let that day be darkness; +let not God regard it from above, neither let the light shine upon it" +(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. + +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 +"spots in your feasts," and a refining fire to take away the dross from +the silver. Psal. cxix. 119, "Thou puttest away all the wicked of the +earth like dross," saith David. Take away, therefore, the wicked from +before the King of glory, for they shall not stand before him who hateth +"all workers of iniquity," 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, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}, as the Septuagint have it,--_and +those that fear not me_,--those, saith one, who are called in the New +Testament {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~},--_ungodly_. Jerome noteth upon the place,(1410) 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. + +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 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(1411) and Socinians,(1412) +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 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, 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. + +Do ye not remember the sad sentence against Eli and his house, "Because +his sons made themselves vile, and he restrained them not," 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. + +There is a law, Exod. xxi. 29, "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." 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, "The ignorant and the scandalous are +not fit to receive this sacrament of the Lord's supper;" 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. + +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. + +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(1413) to apply propologically to ministers, that which is said +of the angels of heaven, Psal. civ. 4, "Who maketh his angels spirits; his +ministers a flaming fire." Satan 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, "These that have turned the world upside down +are come hither also," 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. + +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, "Their shepherds have caused them to go astray;" xxiii. +15, "From the prophets of Jerusalem is profaneness gone forth into all the +land." 2. Judgment begins at them, Ezek. ix. 6, "Slay utterly old and +young,--and begin at my sanctuary." 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. + +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. + +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 +his coming into his temple. Affliction is indeed a refining fire: Psal. +lxvi. 10, "For thou, O God, hast proved us: thou hast tried us, as silver +is tried;" ver. 12, "We went through fire and through water;" 1 Pet. i. 6, +7, "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," &c. Affliction is also +the fuller's soap to purify and make white: Dan. xi. 35; xii. 10, "Many +shall be purified, and made white, and tried;" where the same word is used +from which I said before the fuller's soap hath its name. + +The doctrine shall be this: "Tribulation doth either accompany or follow +after the work of reformation or purging of the house of God." So it was +when Christ himself came into his temple: Luke xii. 49, 51, "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;"--so it was when the Apostles were +sent forth into the world: Peter applieth to that time the words of Joel, +"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," 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,(1414) 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: "At that time," saith the angel to Daniel, "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." + +I make haste to the uses; and, first, let 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, "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." + +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; "which +gracious providence of his, no doubt (says one(1415)), continues still +protecting all such as are employed by his command;" 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 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(1416) read that text thus: "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:" 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. + +In the second place, let God have the glory of his just and righteous +dealings. Let us say with Job, "I will leave my complaint upon myself," +[and say unto God,] "Show me wherefore thou contendest with me," 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, "for then we were well and +saw no evil." "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," Jer. xliv. 18. To such I answer, in the words of Solomon, "Say +not thou, What is the cause that the former days were better than these? +for thou dost not inquire wisely concerning this," Eccl. vii. 10. Was the +people's coming out of Egypt the cause why their carcasses did 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: "I +will utterly consume all things from off the land," Zeph. i. 2; "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," 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, "All this is come upon us; yet have we not forgotten thee, neither +have we dealt falsely in thy covenant," Psal. xliv. 17. + +Thirdly, Give God the glory of his wisdom. Many are now crying, "How long, +Lord? wilt thou hide thyself for ever? shall thy wrath burn like fire?" +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 +"when the Lord hath performed his whole work upon mount Zion, and on +Jerusalem," Isa. x. 12. If the judgment have not yet done all the work it +was sent for, then "they shall go out from one fire, and another fire +shall devour them" (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 not cast the rod of correction till +it have driven away all that folly which is bound up in the hearts of his +children: "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," 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, "The bitterness +of death is past." 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. + +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, "Our bones are dried, and our hope is +lost: we are cut off for our parts" (Ezek. xxxvii. 11); we are like to lie +in this fire and furnace for ever, because our dross is 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, "It is my people," Zech xiii. 9. And a most sweet promise there is +after the saddest denunciation of judgment: Ezek. xiv. 22, 23, "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;" Dan. xii. 10, "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." 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, "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;" Psal. cxxx. 8, "He shall redeem Israel from all his +iniquities;" Zeph. iii. 12, 13, "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." 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, +"For my name's sake will I defer 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." 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:(1417) 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, +"This man shall be the peace, when the Assyrian shall come into our land." +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. + +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, "He shall +baptise you with the Holy Ghost, and with fire;" Mark ix. 49, "For every +one shall be salted with fire, and every sacrifice shall be salted with +salt." 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 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. + +The doctrine shall be this: "It is not enough to join in public +reformation, yea, to suffer tribulation for the name of Christ, except we +also endeavour mortification." This mortification is a third step distinct +from the other two, and without this the other two can make us but "almost +Christians," or, "not far from the kingdom of God." 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, "seared with a hot iron;" 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 "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," +Mark iv. 19. Mark that, "the lusts of other things;" 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 "entering in;" meaning of some strong 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. + +I shall enlarge the doctrine no further, but touch upon some few uses, and +so an end. + +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, "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," 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, {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} "Thy silver is become +dross." 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 _inherent_ dross, so there +is _adherent_ uncleanness in the best; and who can say that he hath kept +his garments so clean that he is "unspotted of the world" (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. + +Secondly, Let us once become willing 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 "to ourselves," 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. + +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 "from +dead works, to serve the living God," Heb. ix. 14; "And they that are +Christ's, have crucified the flesh, with the affections and lusts." 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. + + + + + + +FOOTNOTES + + + 1 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. + + 2 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, "Can ye not admit + a pinning?" 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. + + 3 The present Erastian Establishment in Scotland might do well to + consider whether theirs be the church of which Gillespie was a + distinguished minister. + + 4 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. + + 5 These interesting documents are printed in this Series at the + conclusion of the Part containing his "Sermons and Controversial + Pieces." + + 6 Preface to Stevenson's History. + + 7 This refers to his opposition to the intrigues of the Engagers, and + their invasion of England under Hamilton. + + 8 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. + + 9 The death rattle in the throat of the dying man. + + 10 Bodin. Meth. Hist., cap. 4, p. 47. + + 11 Rep to the Ans. p. 269. + + 12 Enar in Luc. xvii. + + 13 De Civ. Dei., lib. 18, cap. 51. + + 14 Lib. contra Const. Aug. + + 15 Synops. Papis., cont. 13, quest. 7, p. 593. + + 16 Davenant. in col. 2, 8, p. 186 + + 17 Osiand. Hist. Eccles., cent. 4, in Ep. Dedic. + + 18 Lib. 5, cap. 20. + + 19 Enarrat in Matt. xv. + + 20 Eccl. Pol., lib. 5, sect. 65. + + 21 Praef. of the Answ., p. 14. + + 22 Popish Praejud., cap. 10. + + 23 Cent. 2, cap. 2, col. 109. + + 24 Cron. Turcic., tom.3, lib. 4, p. 63. + + 25 Aug. de Civ. Dei. lib. 3, cap. 25. + + 26 Ib., cap. 26. + + 27 Ovid. Metam., lib. 15. + + 28 Apud Binium, tom. 4; Concil., part 1, p. 630. + + 29 No Peace with Rome, sect. 2. + + 30 Lib. Epist., col. 298. + + 31 Medit. in Rev. ii., iii. + + 32 Hist. Eccl. lib. 3 cap. 11. + + 33 Eccl. Pol., lib. 1, sect. 10. + + 34 Natal. Comit. Mythol., lib. 2, cap. 7. + + 35 Praelict., tom. 1, p. 367. + + 36 Ibid., p. 372. + + 37 Sermon on John xvi. 7. + + 38 Apolog., cap. 4. + + 39 Conrad. Pscilen. Clav. Theol., art. 9, p. 373. + + 40 Comm. in Eph. v. de subject. + + 41 Of the Church, lib. 4, cap. 34. + + 42 Aquin., 1a, 2a, quest. 43, art. 1; Stella in Luke xvii. 1. + + 43 Speed. Hist. of Brit., book 6, chap. 9, sect. 9. + + 44 Lactant., lib. 5, cap. 20. + + 45 P. Mart. in 1 Reg. 8. de Templ. dedic. + + 46 Epist. to the Pastors of the Church of Scotland. + + 47 Serm. at Perth Assem. insert. by Dr Lindsey. + + 48 Practic. Def. cap. 3, sect. 20. + + 49 Dr Forb. Iren. lib. 1, cap. 5, sect 6; cap. 7, sect. 1, 9; cap. 9, + sect. 6. + + 50 Cassand. Ang. p. 270, 11. + + 51 Ans to the Repl. pref. p. 43. + + 52 Ib. p. 53. + + 53 De Cas. Cons. lib. 4, cap. 11, cas. 3. + + 54 Ubi supra. + + 55 De cult. Sanct. cap. 10. + + 56 De Orig. Fest. Christian. cap. 2. + + 57 Repl. to the Ans. p. 258. + + 58 Calv. Com. in hunc locum. + + 59 De Exam. part 1, de Bon. Oper. p. 180. + + 60 Synt. part 2, disp. 27, thes. 30. + + 61 Bell. Enerv. tom. 1, lib. 3. cap. 7. + + 62 Ubi supra, thes. 31. + + 63 Annot. in Act. xv. 29. + + 64 Cens. lit. Angl. cap. 2. + + 65 Comm. in 1 Cor. vii. 23. + + 66 Synt. part. 2, disp. 44, thes. 33. + + 67 Ubi supra. + + 68 Hom. 1, in Ep. ad Tit. + + 69 Synt. Theol. lib. 6, cap. 38. + + 70 Instit. lib. 3, cap. 19, sect. 7. + + 71 Ib. cap. 10. + + 72 Chem. Exam. part. 2. de rit. in adm. Sac. p. 33. + + 73 Zanch. comm. in Col. ii. 20. + + 74 Apol. part. 3, cap. 1, sect. 5. + + 75 Comm. in 1 Cor. vii. 23. + + 76 De haeret. Baptiz. + + 77 B. Lind. Epist. to the Pastors of the Church of Scotland. + + 78 Spots. Sermon at Perth Assembly. + + 79 Of the Cross, cap. 5, sect. 11. + + 80 Of the Church, lib. 4, cap. 34. + + 81 Apol. part 3. cap. 1, sect. 4. So Dr Forb. Iren. lib. 1, cap. 11, + sect. 5, 6. + + 82 Manuduct. p. 42. + + 83 Thes. Theol. de Libert. Christ thes. 10. + + 84 Prel. in Mat. xviii. 7, tom. 2. p. 340. + + 85 Ubi supra. + + 86 Ubi supra. + + 87 Sermon of the worshipping of Imaginations. + + 88 Til. Synt. part. 2, disp. 27, thes. 38. + + 89 Thuan. Hist. lib. 124, p. 922. + + 90 Of the Church, lib. 4, cap. 33. + + 91 De Cens. lib. 1, cap. 2. + + 92 Treat. of Cons. cap. 2, sect. 3. + + 93 Theol. Cas. cap. 2. + + 94 Ames. de Cons. lib. 1, cap. 3. + + 95 Instit. lib. 4, cap. 10, sect. 5. + + 96 Synt. part. 2, disp. 32, thes. 4. + + 97 De Rep. Eccl. lib. 5, cap. 2, n. 12. + + 98 Til. Synt. p. 2, disp. 27, thes. 39. + + 99 Chem. examp. 2, de Bon. Oper. p. 179. + + 100 Marc. Ant. de Dom. de Rep. Ec. lib. 6, cap. 10, num. 67. + + 101 Apud Field, of the Church. lib. 4, cap. 34. + + 102 Animad. in Bel. contr. 3, lib. 4, cap. 16, nota 87. + + 103 Synt. p. 2, disp. 27, thes. 39. + + 104 Instit. lib. 4, cap. 10, sect. 32. + + 105 Decr. part. 1, dict. 61, cap. 8. + + 106 Ubi supra, art. 21. + + 107 De Cons. lib. 1, cap. 2. + + 108 Theol. Casuum. cap. 2. + + 109 Synt. per Theol. disp. 35, thes. 19. + + 110 Ames. Bell. Enerv. tom. 1, lib. 3, cap. 7. + + 111 De Pol. Christ. lib. 5, cap. 1. + + 112 De Orig. Fest. Christ, cap. 2. + + 113 Comm. in 1 Cor. xiv. 40. + + 114 Thes. Theol. de Libert. Christ. thes. 11. + + 115 Treat. of Cons. cap. 2, sect. 8. + + 116 Theol. Cas. cap. 2. + + 117 Synt. part. 2, disp. 27, thes. 9. + + 118 Calv. Resp. ad Libel. de pii viri officio, p. 413. + + 119 T. Bez. Conf. cap. 5, art. 18. Perk. ubi supra, et Meisner Philos. + Sobr. part. 3, sect. 2, quest. 12. + + 120 Of the Church, lib. 4, cap. 33. + + 121 De Pont. Rom. lib. 4, cap. 20. + + 122 Ubi supra. + + 123 Of the Cross, cap. 5, sect. 14, 15. + + 124 Prael. tom. 1, de Potest: Eccl. cont. 2, p. 371. + + 125 Ibid. p. 366. + + 126 Par. Com. in Rom. xiv. dub. 7. + + 127 Par. Com. in Rom. xiv. dub. 7. + + 128 In Dan. vi. + + 129 De Pont. Rom. lib. 4, cap. 20. + + 130 Ubi supra. + + 131 Com. in 1 Pet. v. 3. + + 132 Euchyrid. class. 3, cap. 14. + + 133 Synt. pur. Theol. disp. 35, thes. 17. + + 134 Comment. in Rom. xiv. 5. + + 135 Theol. Cas. cap. 2. + + 136 Enchyr. class. 2, cap. 7. + + 137 Bald. de Cons. Cas. lib. 1, cap 8. + + 138 De Cons. Cas. lib. 1, cap. 7. + + 139 1 an. 2 an. quest. 19, art. 5. + + 140 Ames. de Cons. lib. 1, cap 4. + + 141 Manual. lib. 4, cap. 4. + + 142 Zanch. Comm. in Illum Locum. + + 143 Ubi supra. + + 144 Ubi supra. + + 145 Perth Assem. p. 8-10, and B. Lindsey, in the Proceedings set down by + him, p. 63, 64. + + 146 Park, of the Cross, cap. 5, sect. 10. + + 147 Camer. Prael. tom, 1, de Potest. Eccl. contr. 2. + + 148 Apol. part. 3, cap. 1, sect. 25. + + 149 Exam. part. 3, de Ceclib. Sacer. p. 38. + + 150 Animad. in Bel. cont. 3, lib. 4, cap. 16. + + 151 Hist. of the Coun. of Trent, lib. 2. + + 152 Polit. Christ, lib. 5, cap. 3. + + 153 Ep. 64. + + 154 In Apologet. + + 155 Chem. Exam. part. 1, de Bon. Oper. p. 180. + + 156 Synt. pur. Theol. disp. 49, thes. 72. + + 157 Magd. cen. 1, lib. 2, cap. 4, co. 443. + + 158 Decr. part. 1, dist. 12, cap. 1. + + 159 Aquin. 2, 2 ae. 4, 147, art. 4. + + 160 Comm. in 1 Cor. x. 15. + + 161 Comm. in 1 Thes. v. 21. + + 162 Eccl. Pol. lib. 5. n. 71. + + 163 Par. aes. ad Sco. cap. 16. p. 64. + + 164 Comm. in Illum Locum. + + 165 Prael. in Eundem Locum. + + 166 Pro. in Perth Assem. par. 3, p. 13. + + 167 Ubi supra. + + 168 Ib. p. 26, 27. + + 169 Apud Bald. de Cas. Cons. lib. 2, cap. 12, cas. 1. + + 170 Prael. tom. 1, de Pot. Eccl. contr. 2. + + 171 Ubi supra, p. 16. + + 172 Ag. the Rhem. annot. on Gal. iv. 10. + + 173 Ubi supra, p. 16, 17. + + 174 Paran. ad Sco. cap. 16, p. 64. + + 175 Ubi supra, p. 25. + + 176 Ibid. p. 17. + + 177 Ibid. p. 27. + + 178 Calv. Comm. in illum locum. + + 179 Zanch. Comm. ibid. + + 180 Proc. in Perth Assembly, part. 3, p. 43. + + 181 Annot. on Col. ii. 16. + + 182 Annot. on Gal. iv. 10. + + 183 Annot. ibid. + + 184 De Cult. Sanct., cap. 10. + + 185 De Orig. Fest. Christ. cap. 2. + + 186 De Templ. et Fest. in Enchyrid contr. inter Evang. et Pontif. + + 187 Ubi supra. + + 188 Epist. 118, ad Januar. + + 189 De Orig. Fest. Christ. cap. 2. + + 190 Paren. ad Scot. cap. 16, pp. 66. + + 191 Comm. in illum locum + + 192 Annot. in Gal. iv. 3. + + 193 Comm. in illum locum. + + 194 Ubi supra, p. 40. + + 195 Comm. in Col. ii. 17. + + 196 Infra. part 3, in the arg. of Superstition. + + 197 Anim. in Bel. cont. 3, lib. 4, cap. 16, nota 20. + + 198 Comm. in illum locum. + + 199 Annot. ib. + + 200 Anim. ad Bel. contr. 3, lib. 4. cap. 16, nota 32. + + 201 Ubi supra. + + 202 Bell. de Euch. lib. 6, cap. 13. + + 203 Annot. on Matt. vi. 15, sect. 5. + + 204 Comm. in Col. ii. 16. + + 205 Ubi supra, p. 7. + + 206 Supra, cap. 7, sect. 7. + + 207 Infra, part. 2, cap. 2. + + 208 Paraen. ad Scot. cap. 16. p. 65. + + 209 Cent. 2, cap. 6, col. 119. + + 210 Lib. 5, cap. 22. + + 211 Lib. 12, cap. 32. + + 212 Lib. 7, cap. 19. + + 213 In Gal. iv. + + 214 Hospin. de Orig. Fest. Christ p. 71. + + 215 Annot. on Matt. xv. 9. + + 216 Ubi supra. + + 217 Part 3. + + 218 Calv. Ep. et Resp. edit. Genev. an. 1617, col. 137. + + 219 Ibid. 138. + + 220 Ib. col. 119. + + 221 Paraen. cap. 16, p. 68. + + 222 Sermon, Jer. iv. 2. + + 223 Ubi supr, p. 84. + + 224 Alsted. in Cronol. Testium Veritatis. + + 225 AEn. Sylv. apud Didocl. alt. Damasc. p. 707. + + 226 Paraen., cap. 16, p. 64. + + 227 Sermon at Perth Assembly. + + 228 Ubi supra, p. 83. + + 229 Ibid. p. 138. + + 230 Ubi supra, p. 91. + + 231 Ibid. p. 41. + + 232 Ibid. p. 95. + + 233 Ubi supra, p. 83. + + 234 Calv. Ep. et Resp. col. 592. + + 235 Serm. at Perth Assembly insert. by B. Lindsey. + + 236 Ans. to the Repl. praef. p. 43. + + 237 Repl. to the Ans., p. 270. + + 238 Cassand. Ang., p. 46. + + 239 Ib. p. 23. + + 240 Ibid., p. 8. + + 241 Ib., p. 9-11. + + 242 Infra, part 3. chap. 1. + + 243 Ubi supra, p. 24, 28. + + 244 Ibid. p. 52. + + 245 Ibid. p. 28. + + 246 Ibid. p. 62. + + 247 Ibid. p. 63. + + 248 Page 67. + + 249 P. 68-70. + + 250 Page 85, 93, 110. + + 251 Hist. of the Wald., part. 3, lib. 1, cap. 6. Thuan. Hist. lib. 6, p. + 189. + + 252 Thuan. ibid. p. 186. + + 253 Alsted. Chron. Rolib. p. 550. + + 254 See his treatise entitled _Vera Ecclesiae Reformandae Ratio._ + + 255 Alsted. ibid. + + 256 Sleid. Com., lib. 21, p. 388. + + 257 Sleid., ibid., p. 393. + + 258 Polan. Synt., lib. 7, cap. 17. + + 259 Calv. Inst., lib. 4, cap. 10, sect. 32. + + 260 Chem. Exam. par. 2, p. 121. + + 261 Fenner Theol., lib. 2, cap. 2. + + 262 Pareus in 1 Cor. xiv. 26. + + 263 Calv. Ep. et Resp., col. 478. + + 264 Calv. in 1 Cor. x. 23. Taylor on Tit. i. 15, p. 295. + + 265 Ubi supra, p. 55. + + 266 Pareus in 1 Cor. vi. 12. + + 267 Calv. in 1 Cor. x. 23, & Pareus ibid. + + 268 Serm. on Job xvi. 7. + + 269 Serm. at Perth Assembly. + + 270 Fresh Suite, cap. 2, p. 12. + + 271 In 1 Cor. x. 23. + + 272 Thuan. Hist. lib. 39, p. 367. + + 273 Pareus in 1 Cor. viii. 13. + + 274 Page 44, 45. + + 275 Pareus in 1 Cor. x. 23. + + 276 Alsted. Theol. Cas. cap. 12, 199. + + 277 Pareus in Rom. iii. 8. + + 278 Page 210, 211. + + 279 Ubi supra. + + 280 Bald. de Cas. Cons., lib. 4, cap. 11, cas. 3. + + 281 Sleid. Com. lib. 21, p. 381. + + 282 Ibid. lib. 25, p. 485. + + 283 Partic. Def. cap. 1, sect. 1. + + 284 Paraen., cap. 16, p. 65. + + 285 Proc. in Perth Assembly, part 3, p. 7. + + 286 Ibid. P. 121. + + 287 Apol. part 3, cap. 3, sect. 45, 51. + + 288 Sleid. Com. lib. 20, p. 365, 371. Alsted in Chron. Religionis, an. + 1548. + + 289 Sleid. Com. lib. 21, p. 377. + + 290 Ibid. p. 388. + + 291 Ibid. p. 393. + + 292 Reg. Eccles. lib. 7, cap. 12, num. 107. + + 293 Ibid. num. 120. + + 294 Ibid. num. 132. See to the same purpose D. Potter, in his book + called, "Want of Charity justly charged," p. 76. + + 295 Field, of the Church, append. to the third book, cap. 11, p. 298. B. + Andr. Serm. on Jer. xxiii. 6, p. 79-82. + + 296 Sleid. Com. lib. 21, p. 377. + + 297 De Laicis, cap. 19. + + 298 Annot. 1 Tim. vi. 20. + + 299 Rep. Eccl. lib. 7, cap. 12, num. 134. + + 300 Park., of the Cross, part 2, p. 80. + + 301 P. 32. + + 302 Ibid. p. 34. + + 303 Ibid. p. 41. + + 304 Ibid. p. 42. + + 305 Jun. Animad. in Bell. de Cult. Sanct. lib. 3, cap. 5. + + 306 Natal. Comit. Mythol. lib. 1, cap. 15. + + 307 Bell. de Effect. Sacram. cap. 31. + + 308 Hooker, Eccl. Pol. lib. 4, num. 1. + + 309 Hospin. Epist. Dedic. Praefix. Libris de Orig. Monach. + + 310 Censur. Liturg. Angl. cap. 9. + + 311 Exam. part 2, de Rit. In Administ. Sacr. p. 32. + + 312 Com. in John iv. 24. + + 313 Popish Prejud. cap. 10. + + 314 Calv. Com. in Exod. xx. 5. + + 315 Com. in illum locum. + + 316 De Divers. Grad. Ministr. Evang. contr. Bez. cap. 24, sect. 25. + + 317 Popish Prejud. cap. 10. + + 318 Camero, ibid. + + 319 Hospin., ubi supra. + + 320 Rev. xvii. 7. + + 321 Com. in illum locum. + + 322 Praef. of the Ans. p. 17. + + 323 Sarav. N. Fratri et Amico, art. 17. + + 324 Socrat. lib. 3, cap. 12. + + 325 Decr. part 2, caus. 7, quest. 1, cap. 36. + + 326 The Pastor and the prelate, p. 36. + + 327 Hist. of the Waldenses, lib. 1, cap. 3. + + 328 Calv. Epist. et Resp. col. 132. + + 329 Way to the Church, ans. to sect. 33. + + 330 Epist. ad Regin. Fes. lib. 1, Epistol. p. 112. + + 331 Of the Cross, cap. 9, sect. 1. + + 332 Expos. Conf. Ang. art. 37, et problem, 2 de praedest. + + 333 Maldon. Com. in Matt. viii. 3. + + 334 De Verb. Dom., serm. 6. + + 335 Conrad. Schlusselburg. apud Park. of the Cross, part 2, p. 97. + + 336 De Cas. Consc., lib. 4, cap. 11. cas. 3. + + 337 De Laicis, cap. 19. + + 338 Calv. Epist. et Resp. col. 451, 452. + + 339 Plutin In vita Innoc. VII. + + 340 Sleid. com. lib. 21, p. 376. + + 341 Epist. to the Pastors of the Kirk of Scotland. + + 342 Sarav. N. Fratri et Amico, art. 17. + + 343 Park., of the Cross, cap. 6, sect. 21. + + 344 Ibid. sect. 22. + + 345 Serm. At Perth Assembly. + + 346 Part 1, p. 63. + + 347 Ibid. p. 64. + + 348 Nature Hist. lib. 10. cap. ult. + + 349 Serm. on 1 Cor. xi. 16. + + 350 Thuan. Hist. lib. 16, p. 506. + + 351 Plin. Natur. Hist. lib. 4. cap. 1. + + 352 Com. in Matt. lib. 2 lib. 15. + + 353 Synt. Theol. lib. 6 cap. 3 col. 19. + + 354 Aquin. 2, 2 an. quest. 43 art. 1 Marc. Ant. de Dom. de Rep. Leel + lib. 5 cap. 10 num. 44. + + 355 Marc. Ant. de Dom. de Rep. Eccl. lib. 1, cap. 11, num. 18. + + 356 Com. In 2 m. 2 an. quest. 43, art. 7. + + 357 Hemming. Enchir. Theol. class. 3, cap. 17, Magdeburg cont. 1, lib. + 2, cap. 4, col. 448, 449. + + 358 Ames, lib. 5, de Consc. cap. 11, quest. 6. + + 359 Ames. Ibid. quest. 3. + + 360 Camero, Prael. In Matt. xviii. 7, de scand. + + 361 Com. in illum locum. + + 362 Com. ibid. + + 363 Com. ibid. + + 364 Of the Cross, part 2. p. 57. + + 365 Eccl. Pol. p. 246. + + 366 Supra, cap. 1. + + 367 Maldonat. Com. in illum locum. + + 368 Pareus, Com. ibid. + + 369 Com. in Eph. iv. 13. + + 370 Polan. Synt. Theol. lib, 6, cap. 3, col. 19. + + 371 Aquin. 2, 2 an. quest. 43. art. 2. + + 372 Marc. Ant. de Dom. de Rep. Eccl. lib, 1, cap. 11, num. 18. + + 373 Cent. 1, lib. 2, cap. 4, col. 450. + + 374 Com. in Dan. i. 8. + + 375 De Rep. Eccl. lib. 5, cap. 10, num. 44. + + 376 Com. in 1 Thes. v. 22. + + 377 Of the Cross, cap. 3, sect. 6. + + 378 Annot. on Gal. iv. 10. + + 379 Confer. with Rain. cap. 8, div. 2, p. 408, 410. + + 380 Com. in 1 Cor. x. 28. + + 381 Lib. 1, epist. 41. + + 382 Can. 5. + + 383 Ubi supra. + + 384 Bald, de Cas. Cons. lib. 2, cap. 14, cas. 7. + + 385 N. Fratri et Amico, art. 13. + + 386 Annot. on Acts viii. sect. 5. + + 387 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. + + 388 Cornel Jansen. Conc. Evang. cap 71. + + 389 Aug. de Morib. Manich. lib. 2, cap. 14; Rom. xiv. 30. + + 390 Ames lib. 5, de Consc. cap. 11, quest. 6. + + 391 Dr Forebesse, Iren. lib. 2. cap. 20, num. 27. + + 392 Alt. Damasc. cap. 9, p. 556. + + 393 Parker, of the Cross, part 2, p. 75. + + 394 Com. upon this place. + + 395 Tom. 1, an. 55, num. 39. + + 396 De Rep. Eccl., lib. 1, cap. 11, num. 18. + + 397 Serm. at Perth Assembly. + + 398 "Non enim solum scandalizure, sed ... dulizari peccatum est, quia + ... est," saith Maldonat upon Matt. xviii. 7. + + 399 2 2an., quest. 43, art. 1. + + 400 Pareus, Com. la. illum locum. + + 401 Epist. to the Pastors of the Church of Scotland. + + 402 Com. in 1 Cor. viii. 9. + + 403 Lib. 2, cap. 20, num. 5, 6. + + 404 Supra, sect 4-6. + + 405 Ibid., num. 7. + + 406 Num. 10-14. + + 407 Num. 15, 16. + + 408 Num. 17. + + 409 Iren., lib. l. cap. 10, sect. 2. + + 410 Supra, cap. 8, sect. 6. + + 411 Ibid. lib. 2, cap. 20, num. 14. + + 412 Supra. cap. 8, sect. 5, cap. 9, sect. 10. + + 413 Ibid, sect 7. + + 414 Mosney Myster. of Iniq. In the conclus. + + 415 Aquin. 3, quest. 66, art. 8, Rhein Annot. on Matt. xvi. sect. 5, + Bell de Pontif. Rom., lib. 4, cap. 18; and De Sacrif. Missae, lib. 6, + cap 13. + + 416 Eccl. Pol., lib. 4, 11, 12. + + 417 Cap. 1, sect. 3. + + 418 Expos. of the Creed, Art. of Christ's Birth. + + 419 Com. on Gal. iv. 10. + + 420 Parker, of the Cross, cap. 6, sect. 10. + + 421 Sect. 7. + + 422 Apol., part 3, cap 5. + + 423 Com. in Matt. xviii. 6. + + 424 Com. 1 Cor. viii. + + 425 Ames., lib. 5, de Consc., cap. 11. + + 426 Supra, cap. 1. + + 427 Cent. 1, lib. 2, cap. 10, col. 560. + + 428 De Auserib Papae, consider. 12. + + 429 Com. in illum locum. + + 430 Ubi Supra, p. 441. + + 431 Of the Cross, part 2, p. 79. + + 432 Serm. on John xvi. 7. + + 433 Pareus, Com. in Rom. xv. 1. + + 434 Serm. on John xvi. 7. + + 435 Fresh Suite ag. Cerem., cap. 9, p. 96, 100. + + 436 Lib. 1, de Vit. Ext. Cult. Oppos., col. 501, 502. + + 437 Aquin. 2. 2, quest. 92, art. 1. + + 438 Syn. Pur. Theol., disp. 44, thes. 53. + + 439 Cent. 4, cup. 6, col. 427. + + 440 De Cas. Consc., lib. 2, cap. 12, Cas. 13. + + 441 Concil. Laodic., can. 58. + + 442 Hist. of the Waldenses, part 3, lib. 1, cap. 6. + + 443 Eccles. Pol., lib. 5, sect. 3. + + 444 Apud Aquin. 2. 2, quest. 93, art. 2. + + 445 J. Rainold's Confer. with J. Hart, cap. 8, divis. 4, p. 489. + + 446 Stella, Com. in Luke xvii. 20. + + 447 Eccl. Pol., lib. 5, 70. + + 448 Ibid., sect. 69. + + 449 Ibid., sect. 65. + + 450 Of the Lawfulness of Kneeling, cap. 3. + + 451 Aquin. 3, 4, 25, art. 4. + + 452 Ubi Supra, cap. 15, p. 42. + + 453 Ibid., p. 41. + + 454 Aquin. 2. 2, quest. 95, art. 2. + + 455 De Vera Eccl. Reform., p. 367. + + 456 Annot. on Matt. xv., sect. 5. + + 457 3, quest. 68, art. 6. + + 458 2. 2, quest. 147, art. 4. + + 459 3, quest. 66, art. 10. + + 460 De Sacr. Missae, lib. 6, cap. 13. + + 461 De Pont. Rom., lib. 4, cap. 18. + + 462 Conc. Evan., cap. 60. + + 463 Iren., lib. 1, cap. 5, sect. 6; cap. 7, sect. 7. + + 464 Apud Zanc. Epist., lib. 1, p. 111. + + 465 Eccl. Pol., lib. 5, sect. 60. + + 466 Hist. of the Counc. of Trent., lib. 2. + + 467 Confess., cap. 5, art. 41. + + 468 Proc. in Perth Assembly, part 3, p. 18. + + 469 Alt. Damasc., cap. 10, p. 878. + + 470 Ubi Supra, p. 29. + + 471 Ibid., p. 28. + + 472 Theol., lib. 6, cap. 3 + + 473 Synt., lib. 6, cap. 51, p. 433. + + 474 Syn. Pur. Theol. Disp. 21, thes. 7. + + 475 Fresh Suite, cap. 5, p. 59. + + 476 Comm. in 1 Reg. viii. de Tempt. Dedic. + + 477 Hist. of the Waldenses, lib. 1, cap. 1. + + 478 Cent. 4, cap. 6, col. 480. + + 479 De Orig. Temp., lib. 4, cap. 2. + + 480 Cent. 4, cap. 6, col. 409. + + 481 Com. in Mal. i. 11. + + 482 Eccles. Pol., lib. 5, sect. 16. + + 483 Confer. with J. Hart, cap. 8, divis. 4, p. 491. + + 484 Ubi Supra. + + 485 Eccl. Pol., lib. 5, sect. 69. + + 486 Annot. on 1 Tim. iv. 5. + + 487 De Cult. Sanct, cap. 10. + + 488 Ubi Supra, p. 21. + + 489 Ep. to the Pastors of the Church of Scotland. + + 490 On P. 5. + + 491 Bonifac. VIII., de Reg. Juris, reg. 51. + + 492 Hook. Eccl. Pol., lib. 5, sect. 12. + + 493 Serm. on Matt. vi. 16. + + 494 Ubi Supra, p. 25. + + 495 De Cult. Sanct, cap. 10. + + 496 Zanc. in 4 Praec, p. 682. + + 497 Pareus Com. in Gen ii. 3. + + 498 Ubi Supra, p. 20. + + 499 Ubi Supra p. 29. + + 500 On Praec. 4. + + 501 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. + + 502 P. 67. + + 503 Ubi Supra, p. 23. + + 504 Serm. on Matt. xii. 39, 40. + + 505 Serm. on Luke iv. 18, 19. + + 506 Serm. on Matt. vi. 16. + + 507 Synop. Pur. Theol., disp. 19, thes. 30. + + 508 Manduct, lect. 2, p. 38. + + 509 Com. in illum locum. + + 510 Jude 23. + + 511 Com. In Thess. v. 22. + + 512 Anal. in illum locum. + + 513 Expos. upon Rev. ii. 14. + + 514 In Praec. 2, p. 534. + + 515 Annot. on 1 Cor. x. 21. + + 516 Com. in illum locum. + + 517 Anal. in 1 Cor. x. + + 518 Ibid. + + 519 Annot. Ibid. + + 520 De Bono Conjugall, cap. 16. + + 521 Com. In illum locum. + + 522 Apud Wolphinm, com. in 2 Reg. xviii. 4. + + 523 Calv. Epist. et Resp., p. 79. + + 524 Serm. on Phil. ii. 10. + + 525 Com. in illum locum. + + 526 G. Sanctus, com. ibid. + + 527 Com. in 2 Reg. xxiii. 6. + + 528 Com. in Isa. xxvii. 9. + + 529 Calv. Com. in Exod. xxiii. 24. + + 530 Ubi Supra. + + 531 N. Fratri et Amico, art. 17. + + 532 Iren. lib. 1. cap. 7, 9, 6. + + 533 Resp. ad Versipel., p. 41-44. + + 534 Ubi Supra. + + 535 Supra, cap. 1, sect. 11. + + 536 Com. in Deut. xii. 2. + + 537 In 4 Praec., col. 709. + + 538 Magdeb., cent. 4, cap. 16, col. 1538, 1539. + + 539 Cent. 6, cap. 15, col. 1511. + + 540 Danaeus Polit. Christ., lib. 3, p. 229; Polan. Synt. Theol., lib. 10, + cap. 65. + + 541 Epist. Hist., lib. 1. + + 542 Com. in 2 Reg. x. 27. + + 543 Calv. Res. ad Versipel., p. 413. + + 544 De Imagin., col. 402. + + 545 Tho Naogeorgus in 1 John v. 21. + + 546 Calv. Epist. et Resp., p. 86. + + 547 Ibid., col. 136. + + 548 Com. in Col. ii. 17. + + 549 De Imagin., col. 403. + + 550 Com. in 2 Kings xviii. 4. + + 551 Proc. in Perth Assembly, part 2, p. 120. + + 552 Com. in illum locum. + + 553 Aquin. 2, 2 an., quest. 43, art. 1. + + 554 Confer, with J. Hart, cap. 8, divis. 4, p. 509. + + 555 Apol., part 3, cap. 4, sect. 15-17. + + 556 Supra, sect. 9. + + 557 Supra, sect. 6. + + 558 Epist. ad Regin. Elizab. Epistolar., lib. 1, p. 112. + + 559 Ibid., p. 111. + + 560 Sleid. Com., lib. 25, p. 481. + + 561 Apol., part 3, cap. 4. + + 562 Proc. in Perth Assembly, part 2, p. 118, 119. + + 563 Ibid., p. 22. + + 564 Ration., lib. 5, Tit. de Prima et lib. 6, Tit. de Die Sancta Pasc. + + 565 Annot. on Matt. viii., sect. 3; and on 1 Cor. xi., sect. 18. + + 566 Way to the Church, Answer to sect. 51. + + 567 Exam. Conc. Trit. de Euchar., can. 6, p. 86. + + 568 Of the Lawfulness of Kneeling, cap. 21, p. 65. + + 569 Ibid., p. 69. + + 570 Concil. Laodicaen., can. 19. See also Conc. Tolet. 4, can. 17. + + 571 Ubi Supra, p. 61. + + 572 Ubi Supra, p. 118. + + 573 Ubi Supra. + + 574 Eccl. Pol. lib. 4, sect. 6. + + 575 Apol., part 3, cap. 4, sect. 5. + + 576 In Praec. 2, p. 543. + + 577 Com. in illum locum. + + 578 Ubi Supra. + + 579 Eccl. Pol., lib. 4, sect. 6. + + 580 Ubi Supra. + + 581 Com. in Lev. xix. 27, 28. + + 582 Aquin., 2, 2ae, quest. 103, art. 4. + + 583 De Cas. Cons., lib. 2, cap. 14, cas. 7. + + 584 Com. in illum locum. + + 585 Annot. ibid. + + 586 Ag. the Rhem., Annot. on 1 Cor. x., sect. 8. + + 587 Apud Gratian. Decr., p. l, dist. 37, cap. 15. + + 588 De Corona Militis. + + 589 Partic. Def., cap. 1, sect. 1. + + 590 Magd., cent. 3, cap. 6, col. 147. + + 591 Concil. Laodicen., can. 37. + + 592 Apud Theod., lib. 1, cap. 10. + + 593 Epist. 86, ad Casulan. + + 594 Lib. 1, epist. 41. + + 595 Apud Bell. de Effect. Sacr., lib. 2, cap. 31. + + 596 Conc. African., can. 27; Conc. Tolet. 4, can. 5, et 10; Conc. Brac. + 2, can. 73. + + 597 Magd., cent. 4, cap. 6, col. 458. + + 598 Eccl. Pol., lib. 4, sect. 7. + + 599 Can. 5. + + 600 Can. 40. + + 601 Sims. Hist. of the Church, lib. 4, cent. 6. + + 602 Eccl. Pol., lib. 3, sect. 1. + + 603 Decr., part 2, causa 26, quest. 7, cap. 13. + + 604 Ibid., cap. 14. + + 605 Ibid., cap. 17. + + 606 Aquin. 1, 2ae, quest. 102, art. 6, resp. ad 6m. + + 607 Ibid., resp. ad 11m. + + 608 Baruch. 6, 3 Reg. xviii. + + 609 Ibid., resp. ad 8m. + + 610 Rhem. Annot. on 2 Cor. vi. 14. + + 611 Rhem. on 1 Tim. vi., sect. 4. + + 612 Rhem. on Apoc. i. 10. + + 613 Rhem. on 2 John x. + + 614 De Effect. Sax., lib. 2, cap. 31. + + 615 Magd. Cent. 4, cap. 6, col. 406. + + 616 Hosp. de Orig. Templ., lib. 2, cap. 7, p. 115. + + 617 Confer. with J. Hart, divis. 4, cap. 8. + + 618 Antith. Pap. et Christ., art. 9. + + 619 In 2 Praec., col. 363. + + 620 Com. in Psal. xvi. 4. + + 621 Com. in 1 Cor. x. 14. + + 622 Synops. Purior. Theol., disp. 19. + + 623 Usher, of the Relig. Prof. by the Anc. Irish, cap. 4. + + 624 Apud Hosp. de Orig. Imag., p. 200. + + 625 De Vit. Pil. 4. + + 626 Bel. de Effect. Sacr., lib. 2, cap. 31. + + 627 Annot. in illum locum. + + 628 Annot. ibid. + + 629 Com. ibid. + + 630 Sect. 48. + + 631 Elench. Relig. Papist. in Praefat. + + 632 Part 2, cap. 6. + + 633 Supra, cap. 1. + + 634 De Imag. Sanct., cap. 29. + + 635 Proc. in Perth Assemb., part 2, p. 22. + + 636 Rhem. Annot. on Act. ii. 1. + + 637 Rain. Confer. with J. Hart, cap. 8, divis. 4, p. 496. + + 638 Zanch., lib. 1, in 4 Praec, col. 674. + + 639 Aquin., 1, 2ae, quest. 102, art. 6, resp. ad 11m. + + 640 N. Fratri et Amico, resp. ad art. 12m. + + 641 Ubi Supra, p. 510. + + 642 Supra, part 2, cap. 9, sect. 14. + + 643 Infra, cap. 4, sect. 26-28. + + 644 Of the Cross, cap. 2, sect. 2. + + 645 Upon Gen. xxxv. 4. + + 646 Expos. in Col. iii. 5. + + 647 Of the Lawfulness of Kneeling, cap. 18, p. 62. + + 648 History of the Church of Scotland, lib. 1, p. 181. + + 649 Part 1, quest. 3. + + 650 Charact. of the Superstit., lib. 2. + + 651 Com. In 1 Kings ii. + + 652 A. Polan. Synt. Theol., lib. 6, cap. 3; D. Pareus Explic. Catech., + part 1, quest. 71; Scarpius Curs. Theolog. de Peccato, cap. 8. + + 653 Ibid., ver. 44. + + 654 De Rep. Eccl., lib. 7. cap. 12, num. 88. + + 655 Ibid., num. 89. + + 656 Eccl. Pol., lib. 5, sect. 65. + + 657 Cornel. a Lapide; Com. in Hag. ii. 24. + + 658 Confer. with Hart, chap. 8, divis. 5, p. 509. + + 659 Eccl. Pol., lib. 5, sect. 66. + + 660 Eram., part 2, de Rit. in Admin. Sacr., p. 32. + + 661 Lib 1, de Viti. Ext. Cult. Oppos., col. 505. + + 662 Eccl. Pol., lib. 5, sect. 69 + + 663 Supra, part 1, cap. 1. + + 664 Supra, cap. 1. + + 665 Infra, cap. 5. + + 666 Of the Lawfulness of Kneeling. p. 115, 116. + + 667 De Rep. Eccl., lib. 5, cap. 6, num. 126. + + 668 De Rep. Eccl., lib. 5, cap. 6, num. 138. + + 669 Proc. in Perth Assembly, part 2, p. 22. + + 670 Serm. at Perth Assembly. + + 671 Of the Lawfulness of Kneeling, cap. 10, p. 17. + + 672 Apol., part 3, sect. 16. + + 673 Cap. 1, sect. 35. + + 674 Of the Lawfulness of Kneeling, cap. 22, p. 85. + + 675 Ibid., cap. 23. + + 676 Annot. on Heb. xi. 21. + + 677 Expos. Artic. Confes. Angel., art. 28. + + 678 De Sacr. Euchar, lib. 4, c. 29. + + 679 Zanch., lib. 1, De Viti. Ext. Cult. Oppos., col. 504. + + 680 Bell. ubi supra. + + 681 Cartwright on 1 Cor. xi., sect. 8. + + 682 De Orig. Imag., p. 245. + + 683 Ans. to the Les. Chal. of the Real Pres., p. 74. + + 684 Of the Lawfulness of Kneeling, p. 116. + + 685 Proc. in Perth Assembly, part 2, p. 92. + + 686 Ubi supra. + + 687 Ubi supra. + + 688 Gener. Def., cap. 3. + + 689 Rejoynd., p. 296. + + 690 Cornel. a Lapide, Com. in Mal., cap. xi. + + 691 Part 3, cap. 3, sect. 29. + + 692 De Fugiend. Idolat., homil. 1. + + 693 Homines qui ex corpore et spiritu sunt constituti, corpore colunt + materialiter, spiritu formaliter, as Junius saith upon Deut. xii. + + 694 Com. in illum locum. + + 695 Lindsey, ubi supra, p. 18. + + 696 Ibid., p. 92. + + 697 Ibid. + + 698 Of the Lawfulness of Kneeling, cap. 32, p. 115. + + 699 De Rep. Eccl., lib. 7, cap. 12, num. 42. + + 700 Com. 1, disp. 50, sect. 3. + + 701 See Dr Usher's Ans. to the Jesu. Chall. of Images, p. 499. + + 702 Allud est picturam adorare; allud per picturae historiam quid sit + adorandum addiscere, saith Durand, Ration, lib. 1, Tit. de Pictur. + + 703 Manual, lib. 3, cap. 2, quest. 5. + + 704 Ubi supra. + + 705 Zanch, lib. 1, De Viti. Ext. Cult. Oppos., col. 510. + + 706 Ubi supra p. 88. + + 707 Ubi supra, p. 69. + + 708 Partic. Def., cap. 3 sect. 20. + + 709 Part 3, cap. 3, sect. 45. + + 710 Ubi supra p. 72, 73. + + 711 Ans. to the Chall. of the Real Pres. p. 50, 51. + + 712 Ubi supra p. 55. + + 713 Ibid. p. 61. + + 714 Alt. Dam., p. 809. + + 715 Ea (veneratio) potest esse etiam sine cultu, saith Scaliger, De + Subtil. ad Card., exert. 317, dist. 3. + + 716 De Sacram. Confirm., cap. 13. + + 717 Part 3, cap. 3, sect. 50. + + 718 Of the Lawfulness of Kneeling, cap. 8. + + 719 De Rep. Eccl., lib. 5, cap. 6, num. 137, et lib. 7, cap. 12, num. + 48. + + 720 Ubi supra, p. 70. + + 721 Ubi supra, cap. 21, p. 73. + + 722 Cartright on 1 Cor. xi., sect. 18. + + 723 De Rep. Eccl., lib. 7, cap. 12, num. 50. + + 724 Didoclav., ubi supra, p. 803. + + 725 Lib. 1, De Viti. Ext. Cult. Oppos., col. 504, 505. + + 726 Sermon at Perth Assembly. + + 727 Ubi supra, p. 142. + + 728 Aquin. 3, quest. 25, art. 2. + + 729 De Rep. Eccl., lib. 7, cap. 12, num. 43. + + 730 Franc. a S. Clara, Expos. Artic. Confess. Angl., art. 28. + + 731 Of the Church, lib. 5, sect. 15. + + 732 Aquin. 1, quest. 13, art. 1. + + 733 Cent. Flosc Tur. Disput. Flosc., 26. + + 734 Of the Lawfulness of Kneeling, cap. 23, p. 88. + + 735 Synt. lib. 6, cap. 16, col. 125. + + 736 Eccl. Pol. lib., sect. 55. + + 737 Ubi supra. + + 738 Zanch., tom. 8, col. 521. + + 739 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. + + 740 Ubi supra. + + 741 De Rep. Eccl. lib. 7 cap. 11 num. 7. + + 742 Supra, sect. 13. + + 743 Zanch., lib. 1, De Vitit. Ext. Cult. Oppos., col. 504. + + 744 Marc. Ant. de Dom. Ostens. Error. Fr. Suarez, cap. 2, num. 13. + + 745 Burges, of the Lawfulness of Kneeling, cap. 32, P. 113, Paybody, + part 3, cap. 3, sect. 4. + + 746 Ubi supra, p. 94. + + 747 Bishop Lindsey, ubi supra, p. 76. + + 748 Ibid., p. 91. + + 749 Ubi supra, sect. 15. + + 750 Paybody, part 3, cap. 3, sect. 4. + + 751 Paybody, ibid., sect. 5. + + 752 Ib., part 2, cap. 1, sect. 7. + + 753 Dr Forbesse, Iren., lib. 1, cap. 1. + + 754 Jos. Hall, Apol. against Brown, sect. 36. + + 755 Dr Forbesse, ubi supra. + + 756 Dr Forbesse, ibid. + + 757 Dr Forbesse, ubi supra. + + 758 Com. in 1 Cor. xi. 26. + + 759 Ubi supra, p. 104. + + 760 Didoc. Alt. Dam., p. 803. + + 761 Ubi supra, p. 112. + + 762 Ibid., p. 101. + + 763 Ubi supra. + + 764 Partic. Def, cap. 3, sect. 38. + + 765 Alt. Dam, p. 756, 782, 794. + + 766 Of the Lawfulness of Kneeling, cap. 22. + + 767 De Corona Militis. + + 768 De Jejun., cap. 2, 14. + + 769 Haeres, 75. + + 770 Hist. Eccl. cent. 4, lib. 2, cap. 22, p. 160. + + 771 Magd. cent. 3, cap. 6, col. 135. + + 772 Epiphan, ubi supra. + + 773 Ubi supra, cap. 22, et 23. + + 774 Rep. Eccl. lib. 5, cap. 6. + + 775 Lib. 1, cap. 1. + + 776 Alt. Dam, p. 784. + + 777 Cent. Magd. 3, cap. 6, col. 133. + + 778 De Orig Templ, lib. 2, cap. 28. + + 779 Pareus in 1 Cor. xi. 21, et Calv, ibid. + + 780 Cartwright in 1 Cor. xi., sect. 6. + + 781 Lib. 5. c. 22. + + 782 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 AEgyptu de quibus loquitur + Socrates, lib. 5, prius quam ad mysteria accedercut, laute + caenarent, saith Casaubon Exerc. 16. 31. + + 783 Conc. Laodic., can. 28. + + 784 N. Fratri et Amico, art. 17. + + 785 Patric. Def., cap. 1, sect. 6. + + 786 Eccl. Pol., lib. 5, sect. 65. + + 787 Of the Lawfulness of Kneeling, cap. 17, p. 52. + + 788 Apol. for Kneeling, part 3, cap. 2, sect. 15. + + 789 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. + + 790 Apol., part 3, cap. 2. + + 791 Eccl. Pol., lib. 4, sect. 1. + + 792 Ames. Fresh Suite, p. 223. + + 793 Supra, cap. 4, sect. 4. + + 794 Ibid., sect. 5. + + 795 Antith. Papal. et Christian., art. 11. + + 796 On Luke xxiv. 50. + + 797 Synt. Theol., lib. 9, cap. 38. + + 798 Com. on Gal. iii. 24. + + 799 Exam., part 2, De Rit. in Admin. Sacram., p. 32. + + 800 Animad. in Bell. de Cult. Sanct., cap. 5. + + 801 Luke xvi. 16. + + 802 Ames, Fresh Suite, p. 266. + + 803 Synt. Theol., lib. 6, cap. 10, p. 58, 59. + + 804 Synop. Pur. Theol., disp. 19, thes. 4. + + 805 Supra, cap. 4, sect. 9. + + 806 Of the Lawfulness of Kneeling, p. 116. + + 807 Apol., part 3, cap. 2, sect. 4. + + 808 Homil. 27, in 1 Cor. + + 809 Camer. Praelict., tom. 3, p. 37. + + 810 Calv. in Matt. xxi. 25. + + 811 Hist. of the Church of Scotland, lib. 1, p. 157-159. + + 812 Calv. in Josh. xxii. + + 813 Ibid. + + 814 On 1 Cor. xi, sect. 6. + + 815 Com. in illum locum. + + 816 Eccl. Pol., lib. 5, sect. 69. + + 817 On Praec. 4. + + 818 Epist. to the Pastors of the Church of Scotland. + + 819 Of the Lawfulness of Kneeling, p. 3. + + 820 Ibid, p. 11. + + 821 Ibid, p. 4. + + 822 Ibid., p. 14. + + 823 Ibid., p. 6, 7. + + 824 Fresh Suite, p. 153. + + 825 De Effect. Sacr., lib. 2, cap. 31. + + 826 In Praefat. Elench. Relig. Papistic. + + 827 De Cas. Consc., lib. 4, cap. 11. + + 828 Ames, Bell. Enerv., tom. 1, lib. 3, cap. 7. + + 829 Ubi supra. + + 830 Com. in illum locum. + + 831 On Matt. xix., sect. 9. + + 832 Iren., lib. 2, cap. 7, p. 6, 7. + + 833 Eccl. Pol. lib. 5, sect. 65. + + 834 De Imag. Sanct., cap. 29. + + 835 Com. in illum locum. + + 836 Com. in Ezek. ix. 4. + + 837 Ibid. + + 838 Gram. Hebr., part 1, cap. 1. + + 839 Com. in illum locum. + + 840 Animad. ad Bell. de Imag. Sanct., cap. 29. + + 841 Serm. on that place. + + 842 Lib. 5, cap. 22. + + 843 In Epist. ad quendam qui a Reform. Relig. ad Papism. defecerat. + + 844 Proc. in Perth Assembly, part. 3, p. 30. + + 845 Sermon on Esth. ix. 31. + + 846 De Pol. Mosis, cap. 7. + + 847 Moses and Aaron, lib. 3, cap. 11. + + 848 De Orig. Festor, cap. 2, ad finem. + + 849 Ubi supra, p. 31. + + 850 Annot. on John x. + + 851 Annot. on John x. 22. + + 852 Ubi supra, p. 31. + + 853 Com. in ilium locum. + + 854 Praelect. in Matt. xix. 3, de Pharis. + + 855 Antiq. Jud., lib. 13, cap. 24. + + 856 Antiq. Jud., lib. 17, cap. 3. + + 857 Ubi supra, p. 32. + + 858 In John x. 22. + + 859 Com. ibid. + + 860 Annot. ibid. + + 861 Aulmad. in Bell., contr. 3, lib. 4, cap. 17, nota. 6. + + 862 De Orig. Templ., lib. 4, cap. 22. + + 863 Calv. in Act. xviii. 21. + + 864 Sermon on 1 Cor. xi. 16. + + 865 Epist. 80, ad Eustath. Medic. + + 866 Ad Pompeium contra Epist. Stephani. + + 867 De Bapt. contra Donatist, lib. 4, cap. 5. + + 868 Ep. 31. + + 869 Decr., part 1, dist. 8, cap. 7. + + 870 Decr., part 2, caus. 35, quest. 9. cap. 3. + + 871 J. Lips., Lib. de Una Relig. Advers. Dialogistam. + + 872 Calv. Epist. et Resp., col. 484, 485. + + 873 Iren., lib. 1, cap. 8, sect. 3. + + 874 Annot. on 1 Cor. xi. 16. + + 875 Supra, cap. 2. + + 876 Of the Church, lib. 4, cap. 31. + + 877 Lib. 4, cap. 6, 34. + + 878 Supra, cap. 6, sect. 3. + + 879 Ep. to the Pastors of the Church of Scotland. + + 880 Lib. 5, cap. 22. + + 881 Lib. de Baptismo. + + 882 Prael., tom. 1, de Potest. Eccl., contr. 2. + + 883 Epist. to the Pastors of the Church of Scotland. + + 884 Sermon on Esth. ix. 31. + + 885 Of the Church, lib. 4, cap. 31. + + 886 De Polit. Mos., cap. 7. + + 887 De Sacram., lib. 2, cap. 29. + + 888 Bell. Enerv., tom. 3, lib. 1, cap. 8. + + 889 Manuduct., p. 33. + + 890 Praelect., tom. 1, p. 367. + + 891 In Apologet. + + 892 Chemnit. Exam., part 2, p. 121. + + 893 Calv. Instit, lib. 4, cap. 10, sect. 32. + + 894 Calv. Epist. et Resp., col. 478. + + 895 Manuduct., p. 37. + + 896 Of the Lawfulness of Kneeling, p. 2. + + 897 Cap. 1. + + 898 Supra, part 1, cap. 4, 6. + + 899 Fr. Jun. de Polit. Mos., cap. 1. + + 900 Apol., part 3, cap. 1, sect. 25. + + 901 Just., lib. 4, cap. 10, sect. 17. + + 902 Letter to the Regent of Scotland. + + 903 Eccl. Pol., lib. 2. + + 904 Praelect, tom. 1, p. 369. + + 905 Epist. to the Pastors of the Church of Scotland. + + 906 Course of Conformity, p. 153. + + 907 Epist. 118. + + 908 Com. in 1 Reg. viii. 65. + + 909 Supra, cap. 1, sect. 6. + + 910 In 2 Praec., col. 363. + + 911 Ib., col. 502. + + 912 Annot. on Phil. ii. 10. + + 913 Epist. ad Protect. Angl. + + 914 Causa 11, quest. 3, cap. 101. + + 915 In 4 Praec., col. 791. + + 916 De Jud. Controv., cap. 14, p. 76. + + 917 Of the Church, lib. 4, cap. 34, p. 400. + + 918 Gerard, Loc. Theol., tom. 6, p. 1280; Polan. Synt., lib. 10, cap. + 162, col. 960. + + 919 Lib. 6, cap. 5, num. 3, 174. + + 920 Ostens. Error. Fr. Suarez, cap. 3, num. 23. + + 921 De Rep. Eccl., cap. 6, num. 38. + + 922 Ostens. Error. Fr. Suarez, cap. 3, num. 23. + + 923 Lib. 6, cap. 5, num. 174. + + 924 Ibid., num. 177. + + 925 J. Wolph. in 2 Reg. xii. + + 926 Id., ibid. + + 927 Zanch. In 3 Praec. 575-558. + + 928 Supra, cap. 6. + + 929 Prompt Morall, in Domin 1, quadrag. text 10. + + 930 Proc. in Perth Assembly. + + 931 Onuphr. de Vit. Hadr., 6. + + 932 De Imper. aut, lib. 2, cap. 55. + + 933 Praelect, tom. 1, p. 370, 372; tom. 2, p. 41. + + 934 Calv. in Psal. ii. + + 935 Taylor on Tit. iii. 1, p. 543. + + 936 Pareus in illum locum. + + 937 Iren., lib. 2, cap. 4, sect. 3. + + 938 Lib. 1. + + 939 Pareus in Rom. xiii. 4. + + 940 Dr Forb. Iren., lib. 2, cap. 4, sect. 10. + + 941 Taylor on Tit. i. 15, p. 295. + + 942 Animad. in Bell. Cont. 1, lib. 3, cap. 10. + + 943 Zanch. in Phil. 1. 10. + + 944 Ibid. + + 945 Cap. 14, p. 77. + + 946 Ibid., cap. 26, p. 152. + + 947 Danaeus Pol. Christ., lib. 6, cap. 3. + + 948 Zanch. in 4 Praec., col. 791; Polan. Synt., lib. 10, cap. 65. + + 949 Martyr. in 1 Reg. viii. 31. + + 950 Ibid., 1 Reg, viii. 32. + + 951 Ibid. + + 952 Hospin. De Orig. Templ., lib. 1, cap. 1, Wolph. in 2 Reg. xii. 4. + + 953 Hospin., ibid., p. 3. + + 954 De Justit. Actual., cap. 41. + + 955 De Judice Controv., cap. 26, p. 153. + + 956 De Imper. Author, lib. 2, cap. 52. + + 957 Animad. in Bell. contr. 4, lib. 1, cap. 12, 18. + + 958 Cartwr. on Matt. xxii., sect. 3. + + 959 Of the Church, lib. 5. cap. 53. + + 960 Decr., part 1, dist. 3, cap. 4. + + 961 Aquin. 1a, 2ae, quest. 92, art. 2. + + 962 Bald. de Cas. Consc., lib. 4, cap. 11, cas. 1. + + 963 Ibid. + + 964 Ibid., cas. 2. + + 965 Praelect., tom. 2, p. 50. + + 966 Til. Synt., part 2, disp. 32, th. 33. + + 967 Danaeus Pol. Christ., lib. 6, cap. 1. + + 968 Fr. Jun. Ecclesiat., lib. 3, cap. 4. + + 969 De Judice Controv., cap. 14, p. 70. + + 970 Gerard. locor. Theol., tom. 6, p. 840. + + 971 Zanch. in Eph. iv. 12. + + 972 De Cas. Consc., lib. 6, cap. 11, cas. 2. + + 973 Lib. 1, cap. 8. + + 974 Pol. Christ., lib. 6, cap. 3. + + 975 In 2 Reg. xii. 5. + + 976 Ubi supra. + + 977 Perk. on Rev. iii. 7. + + 978 Aquin, 3a, quest. 85, art 2. + + 979 Apud Parker of the Cross, cap. 5, sect. 6. + + 980 De Judice Controv., cap. 16, p. 92. + + 981 Praelect, tom. 1, p. 25. + + 982 Locor. Theol., tom. 6, p. 963. + + 983 De Judice Controv., cap. 16, p. 86, 87. + + 984 Perkins on Rev. i. 5. + + 985 Iren, lib. 2, cap. 4, sect. 3. + + 986 Just, lib. 4, cap. 20, sect. 9. + + 987 Cart, on Acts viii. seq 7. + + 988 G. Buchan. Hist. Rer. Scot, lib. 5, p. 152. + + 989 Confess., cap. 5, art. 20. + + 990 Epist. ad Regin. Elisab. Epistolar., lib. 1, p. 112. + + 991 De Effect. Sacr., cap. 31. + + 992 Rat., lib. 1; Tit. de Pictur. et Cortin. + + 993 Fr. Jun. Animad in Bell., con. 5. lib. 1, cap. 11. + + 994 Lib. 4, dist. 24. + + 995 De Rep. Eccl., lib. 2, cap. 3, num. 47. + + 996 Loc. Theol., tom. 6, p. 374-376. + + 997 Tertullian also maketh mention of them, Apologet., cap. 39; and + Clemens, epist. 1, ad Jacob. + + 998 On 1 Tim. v. 1. + + 999 On 1 Tim. v. 17. + + 1000 Zanch. in 4 Praec, col. 766, 767. + + 1001 Jun. Anim. in Bell., cont. 5, lib. 1, cap. 13. + + 1002 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. + + 1003 In 4 Praec., col. 794. + + 1004 Anim. in Bell., cont. 5, lib. 1, cap. 7, nota. 59. + + 1005 Charity Mistaken, sect. 5, p. 145. + + 1006 De Cleric., lib. 1, cap. 7. + + 1007 Ubi supra., nota. 55. + + 1008 Loc. Theol., tom. 6, p. 151. + + 1009 On Acts xiv. 23. + + 1010 Ubi supra., nota. 63, 64. + + 1011 Dec., part. 1, dist. 62. + + 1012 Thuar. Hist., lib. 83, p. 85. + + 1013 Hist. Eccl., cent. 4, lib. 3. cap. 38. + + 1014 In Acts xiv. 23. + + 1015 Ubi supra., p. 178. + + 1016 Ubi supra., nota. 16. + + 1017 Jun., ubi supra., nota. 24. + + 1018 In Tim. iv. 14. + + 1019 Ubi supra., cap. 3. + + 1020 De Gubern. Eccl. + + 1021 De Rep. Eccl., lib. 2, cap. 3, num. 54; et cap. 4, num. 13, 19; et + lib. 2, cap. 5, num. 48. + + 1022 Ubi supra., cap. 7. nota. 59. + + 1023 Exam., part 2, p. 221. + + 1024 Ubi supra. + + 1025 Supra, cap. 5. + + 1026 Supra., cap. 2. + + 1027 Anim. in Bell, cont. 5, hb. 1. cap 3. + + 1028 Ger. Loc. Theol, tom 6, p. 135; Bald. de Cas. Consc, lib. 4, cap. 6, + cas. 4. + + 1029 On Rom. x. 15. + + 1030 On Rom. x. 15. + + 1031 Ubi Supra. + + 1032 Syn. Pur. Theol., disp. 42, thes. 32, 37. + + 1033 Com. in Tit. i. + + 1034 Gerhard Loc. Theol., tom. 6, p. 134, 164. + + 1035 Jun, ubi sup., nota. 5, 12, Syn. Pur. Theol., disp. 42, thes. 37. + + 1036 Serm. on Rev. i. 20. + + 1037 Iren., lib. 2, cap. 11, p. 161. + + 1038 Epist. ad Evagr. + + 1039 Jun., ubi sup., nota. 22. + + 1040 Ibid., nota. 10. + + 1041 Iren., lib. 2, cap. 11, p. 165. + + 1042 Dist. 23, cap. 8. + + 1043 Ubi sup., p. 175, et seq. + + 1044 Apud Forbesse, ubi sup., p. 177. + + 1045 Ibid, p. 194-196. + + 1046 Disp. 49, thes. 20. + + 1047 Ibid, thes. 21. + + 1048 Thes. 22. + + 1049 Thes. 23. + + 1050 Thes. 21. + + 1051 M. Ant. de Dom. de Rep. Eccl., lib. 6. cap. 5, num. 89. + + 1052 Animad. In Bell., cont. 4, lib. 1, cap. 12, not. 4, 18. + + 1053 De Rep. Eccl., lib, 6, cap. 5, num. 16. + + 1054 Animad. in Bell., cont. 4, lib. 1, cap. 19, not. 12. + + 1055 De Rep. Eccl., lib. 7, cap. 3, not. 43. + + 1056 Jun., cont. 1, lib. 3, cap. 4, not. 17. + + 1057 M. Ant. de Dom. de Rep. Eccl., lib. 7, cap. 3, not. 32. + + 1058 Davenant de Jud. Controv., cap. 25; Jun., ubi supra. + + 1059 Of the Church, lib. 5, cap. 53. + + 1060 De Jud. Controv., cap. 16, p. 92. + + 1061 Ibid., cap. 14, p. 75. + + 1062 Animad. in Bell., cont. 4, lib. 1, cap. 23, nota. 15. + + 1063 De Rep. Eccl., lib. 6, cap. 5, num. 8, 30. + + 1064 De Rep., num. 33. + + 1065 Decr., part 2, causa 2, quest. 7, cap. 41. + + 1066 On 1 Cor. v. 4. + + 1067 De Cas. Consc., lib. 4, cap. 10, cas. 9. + + 1068 Cent. 5, cap. 4, col. 383. + + 1069 Loc. Theol., tom. 6, p. 236, 237. + + 1070 In Matt. xviii. 17. + + 1071 On Jude 3. + + 1072 De Tripl. Episc. Gen., p. 42, 43. + + 1073 In 1 Cor. v. 4. + + 1074 Animad. in Bell., cont. 4, lib. 2, cap. 16, n. 6. + + 1075 Jun. ubi supra., n. 7. + + 1076 Id., cont. 3, lib. 4, cap. 16, n. 37. + + 1077 Ubi supra. + + 1078 Supr. Digr. + + 1079 Apud Zanch. in 4 Praec., col. 745. + + 1080 In 4 Praec., col. 741. + + 1081 Cont. 3, lib. 1, cap. 6, n. 19. + + 1082 Praelect, tom. 1. p. 23. + + 1083 Calv. et Cart. on Matt. xviii 17; Par. in 1 Cor. v. + + 1084 Loc. Theol., tom. 6, p. 137. + + 1085 Trelcat. Inst. Theol., lib. 1, p. 291. + + 1086 In 1 Cor. v. 4. + + 1087 Com. in illum locum. + + 1088 De Divers Minist. Grad., cap. 8, p. 85. + + 1089 On 2 Cor. ii. 6. + + 1090 Ubi supra. + + 1091 Exam., part 4; de Indulg., p. 53. + + 1092 Com. in hunc locum. + + 1093 Annot., ibid. + + 1094 Trelcat. Inst. Theol., lib. 2, p. 287, 288; Pareus in 1 Cor. v., de + Excom. + + 1095 In 4 Praec., col. 756. + + 1096 Lib. Epistolar., col. 180. + + 1097 Iren., lib. 2, cap. 12. + + 1098 Zanch. in 4 Praec., col. 756; Dr Fulk on 1 Cor. v. 4. + + 1099 De Tripl. Episc. Gener., p. 43. + + 1100 De Divers. Minist. Grad., p. 85, 86. + + 1101 Zanch., ubi supra; Synop. Pur. Theol., disp. 48, thes. 9. + + 1102 Loc. Theol., tom. 6, p. 463. + + 1103 Ubi Supra. + + 1104 Lib. 3, Contra. Epist. Parmen. + + 1105 Ant. de Dom. de Rep. Eccl., lib. 5, cap. 12, n. 67. + + 1106 Ib. cap. 9, n. 8. + + 1107 In 2 Cor., hom. 18. + + 1108 Apologet., cap. 39; See Rhenanus' Annotation upon that place, and M. + Ant. de Dom. de Rep. Eccl., lib. 5, cap. 12, n. 6, 7. + + 1109 Lib. 3, epist. 14-16, et lib. 5, epist. 12. + + 1110 Epist. ad Evagr. + + 1111 In Matt. xvi. + + 1112 Decr., part 2, causa 11, quest. 3, cap. 108, 110. + + 1113 Iren., lib. 2, cap. 11, p. 195. + + 1114 Ib., p. 191. + + 1115 P. 195, n. 25. + + 1116 Lib. 6, cap. 9. + + 1117 Calv., Lib. Epistolar. Lar., col. 169; Gratian, caus. 11, quest. 1, + cap. 20. + + 1118 Contr. 4, lib. 1, cap. 20, n. 8. + + 1119 Fenner. Theol., lib. 7, cap. 7, p. 153. + + 1120 Hemmin. Enchir., class. 3, cap. 11, p. 390, 391. + + 1121 Can. 11. + + 1122 Hist. Ecc., cent. 4, lib. 2. cap. 48, p. 242. + + 1123 Loc. Theol., tom. 6, p. 838. + + 1124 De Cas. Consc., lib. 4, cap. 5, cas. 12. + + 1125 Ecclesiast., lib. 3, cap. 3. + + 1126 Apud Forb. Iren., lib. 2, cap. 11, p. 177. + + 1127 Defens., lib. 1, p. 8. + + 1128 Bonifac. VIII., De Regal. Juris. reg. 79. + + 1129 Of the Church, lib. 5, cap. 53, p. 682. + + 1130 Novel. 83. cap. 1. + + 1131 Supra, cap. 6, sect. 1. + + 1132 Eccl. Pol., lib. 4, sect. 1. + + 1133 Zanch., lib. 1, De Lege Dei. Thess., col. 190. + + 1134 A. Pol. Synt., lib. 6, cap. 9, col. 49; D. Pau., Explic. Catech., + part. 3, quest. 92, p. 503. + + 1135 Fr. Irn. de Pol. Mos. + + 1136 Id., ibid. + + 1137 Instit., lib. 1, tit. 2. + + 1138 De Rep. Eccl., lib. 6, cap. 2, n. 35. + + 1139 Schol. in Instit., lib. 1, tit. 2. + + 1140 1, 2, quest. 91, art. 2. + + 1141 Ubi supra. + + 1142 Antiquit. Rom., lib. 8. cap. 1. + + 1143 Ubi supra., quest. 95, art. 4. + + 1144 Schol. in Instit., lib. 1, tit. 2. + + 1145 Rosin. ubi supra; Synops. Pur. Theol., disp. 18, thes. 16; Til. + Synt., part 1, disp. 35, thes. 16; Jun. de Pol. Mos., cap. 1. + + 1146 Aquin. ubi supra., quest. 94, art. 2. + + 1147 Zanch. ubi supra., col. 188, 189; Jun. ubi supra.; Sharp. Curae + Theol. de Lege Del., p. 299. + + 1148 De Subtil., exerc. 9, dist. 8. + + 1149 Lib. 3, Offic. + + 1150 Par. Com. in illum locum. + + 1151 Jun. de Pol. Mos. cap. 1; Par. Com. in Rom. i. 19. + + 1152 1a., 2ae., quest. 91, art. 4. + + 1153 Jun., ubi supra. + + 1154 Jun., ibid. + + 1155 De Subtil., everc. 77, dict. 2. + + 1156 Jun. ubi supra. + + 1157 Ubi supra. + + 1158 Disp. 18, thes. 26. + + 1159 1a., 2ae., quest. 94, art. 4. + + 1160 Ubi supra., thes. 9. + + 1161 In Luke vi. 31. + + 1162 Lib. 2, Confess., cap. 4. + + 1163 Com. in illum locum. + + 1164 Lib. 10, Confess., cap. 6. + + 1165 Com. in illum locum. + + 1166 De Subtil., exerc. 2. + + 1167 Lib. 2, de Nat. Deor. + + 1168 Jun. ubi supra. + + 1169 De Benef., lib. 5, cap. 16. + + 1170 1. 2ae., quest. 18, art. 9. + + 1171 Bald. de Cas. Consc., lib. 2, cap. 9, cas. 9. + + 1172 Iren., lib. 1, cap. 13, sect. 7. + + 1173 Ibid., sect. 10. + + 1174 Ubi supra. + + 1175 Ubi supra., ap. 13, sect. 7. + + 1176 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. + + 1177 Aquinas 1, 2, quest. 21, art. 2. + + 1178 De Subtil., exerc. 307, dict. 27. + + 1179 1a., 2ae, quest. 10, art. 1. + + 1180 Ubi supra., cap. 13, sect. 7. + + 1181 Aquin. 1, 2, quest. 31, art. 8. + + 1182 Ubi supra. + + 1183 Ubi supra. + + 1184 Ubi supra., lib. 2, cap. 5, num. 1. + + 1185 Schol. in lib. 2, de Benif. + + 1186 Jun. de Pol. Mos., cap. 5. + + 1187 Aquin. 1, 2, quest. 18, art. 3. + + 1188 Camer. Prael., tom. 2, p. 49. + + 1189 Dr Burges of the Lawf. of Kneel., cap. 1. + + 1190 Com. in illum locum. + + 1191 Pareus Com. in illum locum. + + 1192 Calv. Com. in illum locum. + + 1193 In Rom. xiv. 7, 8. + + 1194 Iren., lib. 1, cap. 12, sect. 16. + + 1195 Expos. in Col. iii. 17. + + 1196 Ubi supra., cap. 11, sect. 36. + + 1197 In Acts xv., n. 18. + + 1198 Annot. on Acts xv., sect. 10. + + 1199 Zanch. in Eph. vi. 5, 6. + + 1200 Taylor on Tit. i. 15, p. 295. + + 1201 Id. Ibid., p. 289. + + 1202 Cal. in Rom. iv. 5. + + 1203 Ames., lib. 3; de Consc., cap. 8, quest. 5. + + 1204 Aquin. 1, 2, quest. 18, art. 8. + + 1205 Ibid., art. 9. + + 1206 Hist. of the Council of Trent., lib. 2, p. 196. + + 1207 Com. in 1 Cor. vi. 12. + + 1208 In Rom. xiv., dub. 1. + + 1209 Iren., lib. 1, cap. 13, sect. 7, 9, 10. + + 1210 Com. in Rom. xiv. 23. + + 1211 Prael., tom. 2, p. 345. + + 1212 G. Sanctius in Acts xvi. 3. + + 1213 De Instit. Actual., cap. 42, p. 490. + + 1214 Apol., part 1, cap. 9, sect 1. + + 1215 Lib. 2, epist. 3. + + 1216 Proc. in Perth Assemb., part. 2, p. 38, 40. + + 1217 Ubi supra. + + 1218 Supra., part 3, cap. 6, sect, 12. + + 1219 Com. in Matt. xxvi. 27. + + 1220 Ubi supra, p. 62. + + 1221 Maldon., ubi supra. + + 1222 De re Sacram., lib. 2, p. 31. + + 1223 Com. in Matt. xxvi. 26. + + 1224 Com. in 1 Cor. xi. 21. + + 1225 Instit., lib. 4, cap. 17, sect. 35. + + 1226 Apud Didoclav., p. 794. + + 1227 Disp. 3, de Symb., Coenae Dom., thes. 4. + + 1228 Ubi supra. + + 1229 Aquin. 3, quest. 81, art. 1. + + 1230 De Sacr. Eucharist., lib. 4, cap. 30. + + 1231 Concord Evang., cap. 129. + + 1232 In Luke xxii. 19. + + 1233 Apol., p. 2, cap. 3, sect. 5. + + 1234 Joseph., lib. 7; de Bello Jud., cap. 17. + + 1235 Moses and Aaron, lib. 3, cap. 4. + + 1236 Com. in Matt. xxvi. 21. + + 1237 Ubi supra. + + 1238 Com. in John xiii. 2. + + 1239 Ubi supra. + + 1240 Annot. in 1 Cor. xi. 13. + + 1241 Ubi supra. + + 1242 Par., ubi supra. + + 1243 Jansen. Conc. Evan., cap. 131. + + 1244 Iren., lib. 2, p. 55, 361, 362. + + 1245 Alt. Dam., p. 739. + + 1246 Hadr. Jun. in Nomenclat. + + 1247 Ubi supra., p. 46. + + 1248 Tract, die Festo Virid., p. 256. + + 1249 In Luke xxii. 14. + + 1250 Praeletc., tom. 3, p. 27. + + 1251 Partic Def., cap. 3, sect. 4. + + 1252 Annot. on 1 Cor. xi. 23. + + 1253 Ubi supra., p. 11. + + 1254 See Alt. Dam., p. 742. + + 1255 Ubi supra., p. 40. + + 1256 Eccl. Pol., lib. 5, sect. 68. + + 1257 Pareus in 1 Cor. xi. 24. + + 1258 De Symb. Coenae Dom., disp. 2, thes. 5. + + 1259 Part 2, p. 55-57. + + 1260 Ibid. + + 1261 Com. in Matt. xxvi. 26. + + 1262 Ames. Bell. Ener., tom. 3, lib. 1, cap. 2, quest. 1. + + 1263 Cartwr. on Matt. xxvl., sect. 6. + + 1264 Defence of the English Translation, cap. 17, n. 5. + + 1265 Com. in Mal. i. 11. + + 1266 G. J. Voss. de Symb. Coenae Dom., disp. 2, thes. 2. + + 1267 Instit. Theol., lib. 2, p. 258. + + 1268 Ames., ubi supra. + + 1269 Ames. ubi supra., lib. 4, cap. 6. + + 1270 Apud Ames. ibid., lib. 1, cap. 2. + + 1271 Aquin. 3, quest. 60, art. 8. + + 1272 In Euchir. Contr. inter Evang. et Pontif. + + 1273 Ubi supra. + + 1274 Alsted Theol. Cas., cap. 15, p. 170. + + 1275 Decret. Greg., lib. 2, tit. 24, cap. 8. + + 1276 Iren., lib. 1, cap. 9, sect. 2. + + 1277 Dr Forbesse, ibid., sect. 3. + + 1278 In Jos. ix. 19. + + 1279 Com. in Jos. ix. + + 1280 Contempl., lib. 8, of the Gibeon. + + 1281 Com. in Jos. ix. + + 1282 Ames., lib. 4, de Consc., cap. 22, quest. 9. + + 1283 Part 2, p. 5. + + 1284 Supra, part 3, cap. 7, sect. 5. + + 1285 Ubi supra, p. 16. + + 1286 Iren., lib. 1, cap. 7, sect. 3, 4, 6. + + 1287 Ibid., sect. 4, 6. + + 1288 Aquin., 2a., 2ae., quest. 49, art. 3. + + 1289 Zanch. in 3 um. Praec., p. 599. + + 1290 Polan. Synt, Theol., lib. 9, cap. 23, p. 802; Zanchius in 3 um. + Praec., p. 599. + + 1291 Aquin., 2a., 2ae., quest. 89, art. 9. + + 1292 Aquin., ubi supra., quest. 48, art. 2. + + 1293 Detr. Greg, lib. 2, tit. 24, cap. 35. + + 1294 Ubi supra., p. 9. + + 1295 Ibid., p. 12. + + 1296 Ubi supra. + + 1297 Zanchius giveth the name of ecclesiastical discipline to the rights + and policy of the church and laws made thereanent in 4 Praec., col. + 763. + + 1298 Ubi supra., p. 10. + + 1299 Supra., cap. 3. + + 1300 Aquin., 1a., 2ae., quest. 95, art. 3. + + 1301 Com. in illum locum. + + 1302 Com., ibid. + + 1303 Cent. 3, cap. 4, col. 86. + + 1304 Ibid. + + 1305 Supra, part 1, cap. 3, 4. + + 1306 Supra, part 1, cap. 6, 9, sect. 4. + + 1307 Apud Park. of the Cross, cap. 3, sect. 6. + + 1308 De Cas. Consc., lib. 4, cap. 11, cas. 3. + + 1309 Cent. 1, lib. 2, cap. 4, col. 441. + + 1310 Com. in Rom. xiv., dub. 1. + + 1311 De Imagn., p. 390. + + 1312 Exam., part 1, p. 179. + + 1313 Epist. 86, ad Casulam. + + 1314 1 Cor. viii. 8, 9. + + 1315 Supra, part 2, cap. 9. + + 1316 Supra, cap. 1. + + 1317 Ibid., cap. 1. + + 1318 Supra, part 3, cap. 2. + + 1319 Lib. 1, de Cult. Dei Extern., col. 46. + + 1320 Synt. Theol., lib. 9, cap. 38. + + 1321 Lib. 7, Contempl. of the Brazen Serpent. + + 1322 Com. in Eph. v.; de Bapt., cap. 7. + + 1323 Supra, cap. 5-7; part 1, cap. 8, 9, sect. 2; part 3, cap. 1, sect. + 3, 4, 5, 28; part 2, cap. 9, sect. 14. + + 1324 Ration., lib. 6, tit. de Die Sanct. Pasch. + + 1325 Supra, part 3, cap. 3. + + 1326 Supra, part 3, cap. 1. + + 1327 Supra, part 3, cap. 5, 6, sect. 3, 7; sect. 5, 10-14. + + 1328 De Cult. Dei Extern., col. 494. + + 1329 Calv. Epist. et Resp., col. 119. + + 1330 Grotii Apologet, cap. 5. "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 prae se ferebant, ut et orationes habitae ante causam + cognitam." The Arminians, in their Presbyterorum Censurae, 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. + + 1331 In our first paper presented to the Grand Committee. + + 1332 Bellarm. de Cler., lib. 1, cap. 1. + + 1333 {~HEBREW LETTER YOD~}{~HEBREW LETTER HET~}{~HEBREW LETTER DALET~} _una simul_, from {~HEBREW LETTER YOD~}{~HEBREW LETTER HET~}{~HEBREW LETTER DALET~} _unire_. + + 1334 Maldonatus, Mercerus. + + 1335 Melancthon. + + 1336 Jansenius, Diodati. + + 1337 D. Jermin. + + 1338 Paedag., lib. 2, cap. 12. + + 1339 Religionis Christianae brevis Institutio. Anno 1634, ca. 23. Quid + est regium munus? Resp. Est munus ipsi a 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. + + 1340 Gualther Archetyp in 1 Cor. v. 5 Decrevi impurum hunc tradendum ease + Satanae, 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 ecclesiae 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 caetibus, et communione corporis et + sanguinis mystici. And a little after Quod si his quoque addas + ordinationem Christi ex Matthaeo, 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. + + 1341 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 ecclesiae suae commendavit. + + 1342 Wolphius Com. in Lib. Esdrae, 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 aec mores + ecclesiustarum inspiciatur. + + 1343 In ecclesiis ditionis Tigurinae, deliguntur seniores, qui una cum + pastore vitia corrigant. Postea magistratus de facinorosis veluti + blasphemia, per juris, paetias sumit. + + 1344 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 + caetu 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 aetas 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. + + 1345 Math Martinius in Lex Philol Maledico malum loquor alvo juste sine + Injuria. + + 1346 Lib. 2. cap. 4. + + 1347 Illeron Bustochio. + + 1348 {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} 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 {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~} concionem significat, in qua + creantur magistratus, quae Latini vocant comitia, et diem alicujus + rei causa praestitutum, et jus aliquod agendi. Quin et {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} Graeci + dicunt scriptum authenticum, authoribus Hesychio et Suida. Mihi + videtur et ea sententia quae vicisset in suffragiis dicta fuisse + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}. + + 1349 Hesych., {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}, {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}. + + 1350 Julius Pollux, lib. 8, cap. 5, {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ETA WITH VARIA~} + {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA~}, {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}, {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}, + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK CAPITAL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA WITH VARIA~}, {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}, + {~GREEK SMALL LETTER OMICRON WITH DASIA AND VARIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}, &c. + + 1351 Clemens Alexandrinus, Paedag, lib. 1, cap. 10, useth promiscuously + {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} and {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}, in one and the same sentence, to express + punishment: {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}. Which Gentianus Hervetus, his interpreter, readeth thus: + _Cum peccatorum poenas, et facilem et tanquam ventis perflabilem + eorum dissipationem ostendisset poedagogus, per poenam a causa + dehortatus est._ Again, Paedag, lib. 3, cap. 2, _ad finem_: {~GREEK CAPITAL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} + {~GREEK CAPITAL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}. The interpreter thus: _Quin + etiam Sichimitoe puniuntur, qui lapsi sunt, sanctoe virgini probrum + inferentes. Sepulchrum eis est supplicium, et poenoe monimentum nos + ducit ad salutem._ + + 1352 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. + + 1353 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. + + 1354 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. + + 1355 Vide apud Synod Dordrac, sess. 25, Conditiones synodi legitime + instituendae quas remonstrantes, &c., condit. 9. + + 1356 Ut de controversis articulis non fiat decisio, sed accommodationi + studeatur: cujus tamen via et ratio rata non habeatur, nisi + accedente utriusque partis consensu. + + 1357 System. Log., lib. 3, cap. 5. + + 1358 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. + + 1359 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. + + 1360 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. + + 1361 Liberty of Conscience, p. 34, 35. + + 1362 Armagh, Serm. at Oxford, March 3, p. 17, 19, 27. + + 1363 Grotius, de Jure Belli ac Pacis, lib. 1, cap, 4, sect 7. Haec autem + lex de qua agimus (_de non resistendo supremis potestatibus_) + 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. + + 1364 J. Baptista, Villalpandus Explan. Ezek., tom. 2 part 2, lib. 1, + Isag., cap. 9, 12, 13 Corn a Lapide, in Ezek. xl. + + 1365 C. a Lapide himself reckoneth the city to be twenty seven miles + distant from the temple. + + 1366 See also Codex Middoth, cap. 3, sect. 1. + + 1367 Polanus et Sanctius. + + 1368 Lib. 4, cap. 67. + + 1369 Lib. 13, in Ezek. + + 1370 Hom. 13, in Ezek. + + 1371 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. + + 1372 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. + Judaicae. Ribera, de Templo, hb. 1; and others. + + 1373 Polanus, in Ezek. xlv. De Reformatione Status Civilis agitur, v. + 8-10. In quibus praedictio est, etiam principes et magistratus + politicos, adducendos ad obedientiam fidel in Christum, aut saltem + coercendos et in officio continendos, ne amplius opprimant populum + Dei. + + 1374 It is not {~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}, _bosch_, but {~HEBREW LETTER KAF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL MEM~}, _calam_. Which two some Hebricians + distinguish by referring the former to the Greek {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} and the Latin + _verecundia_: the latter to the Greek {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}, and the Latin + _pudor_. + + 1375 Vide Martyr in Rom. vi. 21. + + 1376 Decad. 3, 1. 7. + + 1377 Aug., Epist. 119, c. 19. Omnia itaque talia quae neque sacrarum + Scripturarum auctoritatibus continentur nec in Episcoporum Conciliis + statuta inveniuntur, nec consuetudine universae ecclesiae roborata + sunt, sed diversorum locorum diversis moribus innumerabiliter + variantur, ita ut vix aut omnino nunquam inveniri possint causae, + quas in eis instituendis homines secuti sunt, ubi facultas + tribuetur, sine ulla dubitatione, resecanda existimo. + + 1378 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? + + 1379 Greg. Nazia. Orat. 28. Primariae sedis dignitatem nobis eripient? + quam prudentum etiam quispiam aliquando admiratus est: nunc autem + eam fugere ut mihi quidem videtur primae et singularis est prudentiae: + propter hanc enim res omnes nostrae jactantur ac concutiuntur: + propter hanc fines orbis terrae suspicione et bello flagrant &c. + Utinam autem ne ullus quidem sedis principatus esset, nec ulla loci + praelatio, et tyrannica praerogativa, ut ex sola virtute + cognosceremur. Vide etiam Orat. 27, 32; Carm. 12, ad Constantinop. + + 1380 Bp. Hall, lib. 7, Contempl. + + 1381 Bp. Andrew's Sermon on Phil. ii. 10. + + 1382 {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMEGA WITH OXIA AND YPOGEGRAMMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}. + + 1383 Brightman on Rev. iii. 17, Rogers, of Faith, chap. 10. + + 1384 Casaubon and Beza. + + 1385 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. + + 1386 Gellius, lib. 19, cap. 6. Pudor est timor justae reprehensionis. Ita + enim philosophi definiunt. + + 1387 In Epitaphio Fabiola. + + 1388 Suarez. de Leg., lib. 1, cap. 5. Caspensis, Curs. Theol., tract. 13, + disp. 1, sect. 1. + +_ 1389 Torah_, from _jarah_, demonstravit, docuit. + +_ 1390 Chok_, from _chakah_, which is _insculpere lapidi vel ligno_. + + 1391 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. + + 1392 The bishop of Down, of the Authority of the Church, p. 29. + + 1393 Wolph., Lection. Memor., cent. 16, p. 962. + + 1394 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. + + 1395 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. + + 1396 Villalp., tom. 2, part 2, lib. 5, cap. 61-63. + + 1397 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. + + 1398 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. + + 1399 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. + + 1400 Can. 5. + + 1401 Mornay, Myster. Iniq., p. 46. + + 1402 Wolphius, Lection, Memorab., tom. 1, p. 113. Hoc scilicet tempore + jam gliscebat Antichristus Romae. + + 1403 Vide Funcc. Chron., fol. 51-53. + + 1404 Broughton on Rev. ix. + + 1405 In Jer. ii. 2. + + 1406 Gualt., hom. 8, In Malach.: Vult enim docere propheta, venturum + quidem Christum, sed reformatorem fore, et acerrimum divini cultum + vindicem. + + 1407 Gualther on the place. Martyr on the place. Accessione temporis + declarantur. Experimur hodie retegi complura quae a multis annis + latuerunt,--Gualther. Orietur dies, id est, clarior lux veritatis, + quae omnia protrabet,--Tossanus. Mundus tandem agnoscet vanitatem + traditionum humanarum. + + 1408 Chamier-Panst., tom. 3, lib. 26, cap. 13, 14. + + 1409 Bullinger on the place. + + 1410 Grotius, Annot. in Mal. iii. + + 1411 See Mr Robinson's _Apology_, cap. 12. + + 1412 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, _Disput pro Socino Contra + Memerum_, p. 484. Licet vero dolendum sit talis promiscue passim que + fieri, et abiisse in morem pejus tamen adhuc est quod malis istis, + praeter conciones interdam ali quas, quibuedam in locis, nulla + adhibeatur medici na, nec rectores ecclesiarum haec 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, irae, inimicitiae, vimae, obtrectationes, aedes + ac bella, diluvio quodam ecclesiastico iundarint. + + 1413 Enar in Psal. civ: Cum audis, ignis est minister Dei, incensurum + illum putas? Incendat licet sed foenum tuum, id est, carnalia omnia + tua desideria. + + 1414 Brightman and Alstod, in Dan. xii. 1. + + 1415 Answer to Mr Prynne's Twelve Questions. + + 1416 Cajetan in Exod. xxxiv. 24: Non obligabat (praeceptum apparendi ter + in annot.) usque ad dilatatos terminos terrae promissae, 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. + + 1417 Bulling., Gual., and Aricularius on the place. + + + + + +***END OF THE PROJECT GUTENBERG EBOOK THE WORKS OF MR. 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