CHAP. I. Of Divine Worship in general.

DIvine Worship is any action or service that is imme­diatly and directly performed unto God himself, whether the true God or a false, whether comman­ded by Divine Authority, imposed by humane, or assumed upon our own heads and pleasures. For in this latitude of sense is Divine Worship to be conceived, that it may comprehend under it both true and false Worship.

2. Though all Actions and Services that Man performeth un­to Man are not parts of Civil Worship, yet every Action and Ser­vice that Man performeth directly to God, is a part of Divine Worship, and ought meerly to concern his own glory. It being impossible to imagine how the Creature should perform any ser­vice, or do any action to the Creator himself but Worship. For the ground of Worship is the sence of some excellent eminency of goodness in the Party worshipped, and defect and inability to do an answerable good to a good received in the party worshipping, [Page 2] for we need not to worship God if we could be as good to him as he is to us, and therefore (except we should mock him) because receiving all good from him, we are not able to do the least good unto him; all that we can do, is to worship him, that is, to glo­rifie him above all things; and debase our selves before him as nothing in his presence.

3. All special things therefore done in the Service and Wor­ship of God, is Worship: and a part of that honour that is done unto him. And whatsoever special thing done in Divine Service, is not a special honour and worship unto God, must needs be a disho­nour and abuse of his Majesty, who requireth nothing but worship at our hands, and unto whom we cannot possibly do any other good.

4. If therefore a man shall do any special Action in the Service of God, of which there is no use out of the same: and that Action so done, bring no special honour to God; the doing of it is a pro­phanation of the Name of God. For all special Actions done in the Service of God, must either bring special honour to God, or else they must needs dishonour him.

5. Divine Worship is Internal only or External also. Internal worship is meerly spiritual, and performed only within the temple of mans heart, of which none are witnesses but God and a mans own conscience. All the inward motions of the heart directed un­to God are parts of this VVorship, as Faith, Hope, Confidence, Love, Fear and Joy in God, &c. which are all of them divers acts and parts of Inward worship, in every one of which God is ho­noured. All which spring from the apprehension of our own wants, and Gods infinite excellency and goodness towards us. We need not proceed any further in handling of this Worship, it nothing appertaineth to our present purpose.

6. External Worship is an expressing and setting forth of the In­ternal by outward signs and rites: By which, as by certain outward bodily shadows and colours, the spiritual and Inward Worship of God is made visible and sensible to others.

CHAP. II. Of Ceremonies in general.

THese signs and rites are called Ceremonies. A Ceremony is a corporeal adumbration of some hidden thing in the mind, that it desireth to affect others withall, in some effectual manner, for by such means as these, are the secrets of the soul disclosed and painted out or figured to our own and others bodily senses.

2. Such actions properly are ceremonial, that are meer shadows and signs, exhibiting nothing but some similitude and resemblance of such things as man is desirous, but not able to exhibite in sub­stance and in deed. And therefore are called complements, be­cause in doing them a man laboureth to supply that in a shadow, that he cannot do in substance. And hence it is that the more unable a man is to do that he would, the more he useth to supply his defect with signs and tokens.

CHAP. III. Of Natural Ceremonies.

CEremonies are either Natural or Instituted. Natural Ceremo­nies are all such voluntary compositions and gestures of the body, as are with moderate deliberation used to shadow-forth those hidden motions, affections, and habits of the mind, that are begot­ten in the mind by some goodness in those unto whom they are performed and done; for a man performeth no ceremony unto himself, but unto others, and the ground of that ceremony is in him unto whom it is performed.

2. For example: Authority in another, begetteth reverence in me. This reverence possessing and affecting my soul, it breedeth in me a desire to manifest it unto the party reverenced; but I cannot pos­sibly do it by any other means, but by some bodily shadow and sign, whereupon nature teacheth me to bow the body; the like may be said of lifting up of hands, casting up the eyes, &c. All of which kind are certain natural impressions of the soul, made in and upon [Page 4] the body, endeavouring in and by them to make her hidden motions so visible and effectual, as they may affect our selves and others.

3. Comliness and decency doth especially consist in the use of Ceremonies of this kind, and they have been ever carefully obser­ved in the Church of God, as well before Christ as since, both in her publike and private ministrations; which wilfully to neglect, were to sin against God, and for any to inhibite only upon their will and pleasure, were impiety. But these Ceremonies in contro­versie are of another nature as shall afterward appear.

4. This first kind of Ceremonies, the more natural they are, and the more they shall appear to flow from the free and inforced will of him that acteth them, the more decent and of greater grace they are, for they are such shadows as are sent forth from our passions by the light of nature, and are not fit for any other use or significa­tion.

5. And as nature only frameth them well, so if it shall appear that they proceed from her, and are not forced and wrung from men (invita minerva) she putteth into them such a light, that any of ordinary conceit may in the sign see the thing signified.

6. These Ceremonies though Natural, and therefore common to all men, yet are they not in all degrees universally the same, because having their original from the natural motions and conceptions of the mind, especially passion and affection, by which they are ani­mated and formed, there being in the stock of mankind such di­versity of natures and dispositions; such divers degrees of the same inclination; such a divers composition and mingling of affections, it cannot be but nature must needs vary and be divers in them.

7. And though they are natural, yet are they no [...] such as nature by violence forceth and wringeth from men (as the actions of panting and breathing) such as men cannot at their pleasure abstain from, or lay down; for laughter in extreme mirth, and weeping in great sorrow, though they be natural impressions and signs of inward and hidden passions, yet are they not Ceremonies; but such signes only are Ceremonies, wherein there is concurrence both of nature and will, in the framing and use of them, as appeareth in the particulars above specified; and therefore are such as may upon some special or particular occasions, be omitted or suppressed.

8. Thus much of natural Ceremonies. Instituted Ceremonies are such outward rites and signs as by reason of some Analogy or [Page 5] similitude, are ordained and appointed to signifie and shadow forth any mystical truth, they being not brought forth by nature to any such end or purpose. Of which kind are all the Jewish Ceremonies, Our Sacraments, All Paganish and Popish Rites, and those Ceremonies in present controversie. For none of all those externall Rites, do by nature signifie any such matter, but their uses and significations are put upon them only by the will of the institutor or user, and are not so much intended for decency and order, as for solemnitie and state.

9. Those things that are put to this Ceremonial use, being not made by nature to any such end or purpose, must, if they be not vain and foolish, borrow light from some word of institution, for the more mystical the Ceremonies of this kind are, and of secreter sense, of greater grace they are.

10. Natural Ceremonies, if by institution and appointment they be put to any other use than nature it self hath fitted them unto; do lose their name, and become instituted Ceremonies, as kneeling tied to eating and drinking in the Sacrament, &c.

CHAP. IV. Of Civil and Religious Ceremonies in general.

THE Use of both these kindes of Ceremonies, that is, natural and instituted, is either in civil service; of man to man, or in religious services of man to God, from whence Ceremonies receive a second Denomination, and are called (whether they be natural or instituted) either Civill or Religious Ceremonies.

2. Civil Ceremonies therefore are such Rites and Ceremonies, as are performed in Civill Offices and Duties between man and man, as they are members of a Civill Body, or Incorporation: The right use whereof is called Civility, and the contempt rudeness; the end of Civil Ceremonies is to signifie and shadow those inward affections that one man desireth to shew to another: In the due use of these Ceremonies consists humanity, lowliness, courtesie, good manners, civil state, and pompe, &c. Because the Ceremonies of this kinde are not controverted, we passe them by.

3. Religious Ceremonies are such outward Rites as are performed in religious Duties and services of man to God: and [Page 6] they are outward shadowes of zeal, devotion, faith, holiness, reveren [...] of the Majesty of God, &c.

4. In the use of these Ceremonies especially doth external worship consist, whether true or false.

5. Religious Ceremonies are either common or proper: Common Ceremonies are such as are equally used in civil and religious matters: bowing the knee used in prayer, is a religious Ceremony, signifying in that action a Divine Reverence of God. Yet it is not a Ceremony peculiar and proper to Religion, because it is a Ceremony that is and may be used to the Magistrate, to shadow forth also civill Worship due unto him. Of which nature all natural Ceremonies seem to be, and any instituted Ceremony may be, if it have no reference to Religion in the Use.

6. Though matters of Civill Order and Decency be very improperly called Ceremonies, they being rather matters of substance, and it being impiety wilfully and without necessity to neglect them in the Congregation of Saints, or to do any thing contrary unto them: Yet all things tending thereto, may for Doctrine sake be referred to this head. For though Gods worship do not consist in them, yet Gods worship is prophaned in the wilfull contempt and neglect of them. Yea as far forth as naturall and civill decency and comlinesse are outward shadowes of inward worship, They may be safely reputed parts of divine worship.

7. Matters therefore of Order and decency in the service of God are all such matters as are drawn from the ordinary civil Customes of men, and which for any to neglect wilfully, would seem to the reason of a naturall man a disorderly and unseemly thing. As to come to the Assembly clothed, and that in seemly and usuall apparell, according to our civill Callings in the world, to sit there quietly, and in a comely manner, in respect of composition of body, to give as much as may be, upper place to our civill Superiours; that the place of meeting be fair swept; that the Table of the Lord in the time of Communion, be spread after the civil fashion of the Country, with a fair table-cloth; that men pray bare-headed, &c. These Orders used in civill Meetings of men, wherein civill decency is observed and kept, ought not to be neglected in religious Meetings, and therefore they may be called common Ceremonies or Orders.

8. These Ceremonies of civil Order and decency, are of that [Page 7] nature and necessity, that for the Magistrate wilfully to inhibite, were sin in him, and for any particular man not to use and observe as much as conveniently he can, (though Authority had never enjoyned them in particular) were impiety. And therefore they are of a far different nature from the Ceremonies in controversie: For let it be supposed to be no sin to use these when the Magistrate enjoyneth them: yea suppose them to be holy Ornaments and Rites, yet if no Authority humane or divine had instituted them, it had been no sin for any man to neglect them, nay it were a foul sin to use them. For example: Our Lords spiritual enjoyn every Minister in Divine Service, to wear a white linen Ephod or Surplice, they may (if it please them) as lawfully enjoyn him to have painted before and behinde two fair red crosses: but if a private man upon his own head should use his Surplice so, though it be an honourable signe that he addeth, it would be made a grievous crime.

9. They therefore do but gull the simple of the world, that from humane authority to institute such civil Orders as are above specified, do inferre that man hath authority to bring into the service and worship of God such Ceremonies, as are clean of another nature. As though because the Magistrate may ordain such Ceremonies, as without his ordinance, were impiety for a man not to observe, therefore he may ordain such Ceremonies which without his ordi­nance at least, were impietie and wickedness for any to use.

CHAP. V. Of Ceremonies peculiar to Religion.

THose Ceremonies that are proper to Religion are such as in a peculiar manner are tied to religious persons actions and purposes only, especially such as are in a special manner tied to the solemn worship of God. In these Ceremonies consists the external form of divine worship, and they are the outward badges and cognizances of the same.

2. All Ceremonies used in the service of God, are either civil Ceremonies (to wit, such as are also of the same use out of the service of God) or holy Ceremonies, to wit, such wherein holiness consists in the due use of them; or else they are prophane, that is, such as have no use, or a superstitious use. The Ceremonies in [Page 8] controversie are not civil For then the bare omission of them would argue rudeness and inc [...]v [...]lity. Ceremonies: again it is granted, there is no holinesse in the use of them Some nigher his M. have given it out that he would (if h [...] cou'd) hang those that put holi­nesse in them., Therefore they are prophane Ceremonies, and by consequent, not to be mingled with holy things.

3. As there are diversities of Religion and Churches, so there are diversities of Rites and Ceremonies by which they are distinguished, and Ceremonies are the partition walls whereby (fo [...] the most part) one Church is divided from another. For he that shall with a more narrow eye seek into these things shall see, that for the most part, the diversities and varieties of Ceremonies are the begetters of diversity of Doctrines, and Opinions, whereby one Religion differeth from another.

4. The more one Church differeth from another in Rites and Ceremonies, the more it useth to differ in substance of Doctrine; and the more one Church draweth nearer unto another in Cere­monies, the more it draweth near unto it in substance of Doctrine.

The Churches of France and Scotland in substance of Doctrine do so much the more differ from the Synagogue of Rome, by how much the farther they differ from her in Ceremonies, than other Churches; and some in the Church of England that do strive to come to Rome in Ceremonies, come so much the nearer to her in Doctrine, as might appear by divers instances, if the matter were not too too apparent.

5. He that hates the Religion it self, hates all the shadowes and shews of the Religion; and he that loves the shadows and Rites of a Religion, he loves the Religion it self; he loves a Pope well that loves the triple Crown; he loves a Fryer well, that dotes upon his Cowl, and shaven crown; and out of question he loves a Massepriest with all his heart, that is mad upon his massing attire, or any part thereof.

6. As it is rudeness and want of civility, to neglect or contemn a Civil Ceremony, so it is prophanesse and irreligion to neglect or contemn a religious ceremony: and as outward civility consists in the due use of civil Ceremonies, so outward holiness and religion consists in the due use of all Religious Ceremonies: Those Ceremonies therefore are prophane and not beseeming the true worship of God, that are so far from any shew of holinesse in the use of them, that they make the partie that refuseth the use of them to seem, and to be reputed pure, holy, and precise; of which nature our Ceremonies in controversie are.

7. As Civil Ceremonies tend to the honor of them unto whom [Page] civil worship is due, and is a part thereof: So Religious Ceremonies tend to the honor of him unto whom religious worship is due, and is a part thereof: neither can a man possibly imagine how any thing should be religious, whether a substance or a Ceremony, but it must needs respect him that Re [...]igion it self respecteth; [...]s therefore we performe civil honour unto those unto whom we performe civil Ceremonies, so we performe Religious and Divine honours unto those that we obey in a Religious Ceremonie. They therefore that claim and performe obedience therein, do claim and performe that which is due only to God.

8. Nothing intended or done by man is an honour to God, but that which is an obedience unto God in some Commandement. All Ceremonies therefore of Religion that are an honour unto God, must be commanded by God himself: and to bring in such Ceremonies into his worship as are no honour to him, is to mock God.

9. All Religious Ceremonies or Ceremonies of Religion, are spiritual, that is, are ordained for spiritual uses and ends, and not for civil or temporal, and therefore are outward notes and testimonies of those things that make us spiritual men, and they are parts of spiritual honour due unto spiritual authority and Lordship.

10. All spiritual Lords may claim as their due, spiritual worship, and therefore may institute religious Ceremonies: for look what difference there is between humane and divine, Temporal and Spiritual, the same difference there is between the peculiar worship due to the one, and to the other: if therefore Temporal Lords may require all civil rites and honors, Spiritual Lords may require all Divine and Spiritual Rites and honors.

11. Civil honor and reverence only, cannot nor ought not to please a Spiritual Lord, hence it is that the Spiritual Lords of our Church cannot content themselves with such honor that we give to civil Magistrates and Princes, but we must obey them in peculiar religious duties and services; and surely it is meet that if there be any such besides Christ, that we performe spiritual homage unto them, and they are not worthy that high style that will be content with temporalls, when spiritualls are due.

12. Those Ceremonies that are enjoined by true spiritual Lords, are truly spiritual and holy, even as spiritual and holy as the Sacraments, though they consist of some things in their own nature indifferent; and those Lords are not spiritual, that are not able [Page 10] by their sole authority and word, to hallow that which before was not holy.

13. Those that can make a Surplice, a Cope, a Cross, &c. to be ornaments of Religion and holy Ceremonies: can, when it plea­seth them, make a shaven Crown, a Monks habit, spittle in Baptism, holy Water, the triple Crown, and all the Missal Rites as holy. For they are all of the same nature: And those that can find no reason to prove those unholy and unlawful, would find none to prove any other external Rite to be so, if they should in the same manner be imposed.

14. Those that have power upon their own will and pleasure to bring into Gods Service some indifferent thing, may bring in any For all in­different things are of the same na­ture. indifferent thing: those that may bring in without special warrant from God, pyping into his Service, might as well bring in dancing also; those that have authority to joyn to the Sacrament of Bap­tism the sign of the Cross, have authority also (no doubt) to joyn to the Sacrament of the Supper, Flesh, Broth, Butter or Cheese, and worse matters than those, if they will. Yea, those that have power to make peculiar forms of Religion and Worship, have power to make and invent a Religion and Worship of their own.

CHAP. VI. Of Divine Worship in special, and first of true Worship.

THus much of Divine Worship in general, both Inward and Outward, and of Ceremonies, wherein Outward Worship especially consisteth. Now let us in special consider the same. Divine Worship therefore is either true Worship or false.

2. True Worship is that immediate service that the true God himself requireth to be performed unto himself. In the exercise whereof consisteth true holiness and Religion.

3. True Worship both for matter and manner, ought to be ac­cording to the prescript rule of Gods Word only: Neither hath any mortal man authority to frame according to his own conceit, any form or fashion of Gods Service and Worship; for the man­ner of Worship also must be holy, and not the matter only; and no man hath power to make any thing holy, that God halloweth not by his Word and Spirit.

[Page 11]4. All civil furtherances and necessary circumstances of Gods solemn Worship, though they be not essentiall parts of the same, nor by special Nomination commanded: Yet are they to be estee­med Ordinances of God, and not humane inventions. As God ha­ving ordained that this Saints dwelling together, both Men, Women and Children, of all sorts and degrees, should ordinarily at ap­pointed times meet together, it must needs be presupposed to be his Ordinance that they meet together in some such ordinary pla­ces, as are fittest for to receive most commodiously such Assemblies: So God having ordained that his Ministers should preach or pro­claim salvation to a multitude gathered together, and that they should sit at his feet, hath also ordained that the Ministers seat should be higher than the rest of the Peoples; and the like may be said of all other such Circumstances of Divine Worship, which are matters of so base and low consideration, and so subject to com­mon sence, that it neither beseemeth the majesty of the Word of God in special, or humane authority derived from God, to make any Laws in particular about them; no more than to make Laws that one should not fit in the Congregation upon anothers lap, or one spit upon anothers cloaths, or face: or that men should not make antick faces in the Church.

CHAP. VII. Of False Worship.

THus much of true Worship. False Worship is such a service of God as hath no warrant from God himself: Worship is false in matter or manner in whole or in part; neither can the true matter of Worship sanctifie a corrupt manner, or the true manner sanctifie a corrupt matter, or some parts of true Worship, or the whole it self, sanctifie any part of false Worship that shall be ad­joyned to it, or mingled with it.

2. Whatsoever is unholy and superstitious out of Gods solemn Service, cannot be made by the sole appointment and will of man holy and good in the solemn Service of God, but must needs be more unholy and superstitious therein, and therefore a part of false Wor­ship. If for a man to sign himself or another in the forehead with the sign of the Cross out of Baptism, be superstitious and unholy, it can­not [Page 12] be good in Baptism, but a prophane rite.

3. The more light and to toyish the things seem to be that without warrant from God, are brought into the Worship of God, the more we should abhor conformity unto them, it being a fearful presump­tion, to serve God in a toyish manner: for who is he that trembles at the Majesty of God, that dares use in his Worship any toy and trifle? They are deceived therefore that think that therefore we should not make scruple to use them because they are toyes.

4. That is a corrupt manner of Worship wherein there is con­fusion and undecency, for all things must be done in the Service of God in decency, order and comliness, as it is granted; and under the name whereof these Ceremonies are obtruded upon us: But those things that are undecent and disorderly in other matters, and of no necessary use in Gods Worship, cannot be matters of order and decency in the Service of God, except God himself should in a special manner command them.

5. It being therefore confusion and disorder in civil matters where a multitude joyns together in a common suit and supplicati­on for all to speak at once the same words: And common wisdom and discretion having taught it to be a decent and orderly Cere­mony, that some foreman should speak, and the rest hold their peace, giving only some sign and testimony of assent: He must be more than a man, that must make it an orderly thing in our general and ordinary suits and prayers to God, for all the Congregation to open their mouths together in a prayer, especially sith God hath in spe­cial appointed the Minister to be the mouth of the People, and expressely requireth the assent of the People only in the word, Amen.

6. It being a ridiculous disorder in other matters in any solem­nity, where any Deed or Record is to be read or rehearsed, for one to read one period, and another read or say another; how can it by mans wit and will, without Ordinance from God, be a matter of order, for the Minister to read one verse of Scripture, and the Peo­ple another; for the Minister to say one piece of a Prayer, and the People, by way of catch, to say ano [...]her.

7. If any thing be undecent out of the Worship of God (the same reason of undecency remaining) it is much more undecent in the Worship of God; for the more excellent the thing is, in which [...]n undecent thing is used, the more undecent the thing is that is so used. As if it be undecent to go naked in any company, it is much [Page 13] more undecent to go so in the Congregation: If foul apparel be every where else undecent, it cannot be decent in Gods Service, though all the Bishops in the world should decree it.

8. An undecent and disorderly thing the more strictly it is urged in the Service of God, the more dangerous it is to yield unto the same, and so much the more effectual cause of false Worship.

9. If there be some apparel that doth in special manner become the Service of God, and deserves to be appropriated unto it, then by the same position there must be some apparel that doth deform and disgrace the Service and Worship of God: for if no apparel can deform it, then no apparel can be an ornament or decent form un­to it.

10. If any apparel do deform Gods true Worship, it is that appa­rel that doth most beautifie and grace the false and Idolatrous wor­ship of God: As that apparel must needs most deform a wise man that doth most adorn a fool, and that apparel must needs be most unbeseeming a King, that is seemly and decent for a beggar.

11. If therefore men would set their wits upon the highest strain to invent an apparel to disgrace the Ministers of the Gospel, they could not invent a more odious attire than the consecrated attire of a filthy Mass-Priest, the most abominable Idolater in the earth.

12. Those that abhor Idolatry as much as they do beggary and folly, cannot but hate and abhor the badges of Idolatry as much as the badges of folly and beggary, and therefore cannot but account that Priestly attire that is enjoyned unto us by our Prelates, an ap­parel more unbeseeming the Minister of the Gospel, than a Cloak with a thousand patches, or a coat with four elbows, for beggary and folly being judgements and not sins, the notes of beggary and folly cannot be so odious in a spiritual eye, as the notes of Idolatry.

13. If it be denied, that the apparel enjoyned is Popish, because it was before Popery was; this answer may be made. 1. It can ne­ver be proved that it was before Popery. For though not all Popery, yet some Popery was in the Apostles times: Most of the Heresies were before the full revealing of Antichrist, which notwithstanding we fasten upon them and count popish, they having entertained them. If therefore an errour, maintained before Popery, and re­tained by Papists, deserve the name of a popish errour, why should not unnecessary apparel, though used before, yet entertained now only by them, and those that receive it from them, bear the name [Page 14] of Popish attire? 2. As a coat of divers colours is a fools coat, notwithstanding that Joseph, one of the twelve Patriarkes, wore one, so a white linnen garment is a popish garment, though some Ministers in the East Churches did wear them, and yet it can never be proved, that either they wore such a one as is prescribed unto us, or that it was a ministerial garment, and not their ordinary civil at­tire, or proper to the Minister only, or if all this, that it was well done: for there being no one Father that wrote since the Apostles times, but have erred in some matters of Doctrine, why may they not as well erre in matters of Ceremony? if all the true Churches of God, beside our own in England, and the greatest part of the sufficientest Pastors of our own Church, are held to erre in the ge­neral renouncing of these Ceremonies; Why might not some few Ministers in the Old Church as well erre in instituting and using them?

14. A corrupt and scandalous Ceremony in the Worship of God is so much the more dangerous and scandalous to others, by how much the more it comes graced and countenanced with lawful au­thority. A corrupt Ceremony enjoyned by a Heathenish Pagan and Tyrant unto the Ministers of the Gospel living under his jurisdicti­on, cannot do so much spiritual hurt, as when it shall be required by a Christian Magistrate, for the good conceit of the institutor and ordainor of a religious Rite, is it that breeds Superstition. Those therefore whose special calling from God is, to edifie the souls of men and not to destroy them, ought so much the more to avoid these Ceremonies they judge and know to be scandalous and hurt­ful to the souls of men, by how much the greater grace and counte­nance they receive from the Authority of man, neither can the com­mandment of the Magistrate be a sufficient plea at the bar of Gods Judgment Seat for a man that by vertue or force thereof alone, hath done any action (how indifferent soever in it self) that his con­science tels him will scandalize his brother, and so hurt his soul; gross therefore is the Doctrine of them that teach, That Paul (if the Magistrate had commanded him) should have eaten flesh, though his brothers soul should have been damned for it.

15. The more indifferent an action is in it self, the more odious it ought to be unto us when we shall perceive it to hurt our brothers soul, which ought to be a thousand times dearer unto us than his body, or our own lives, for he shews neither love nor mercy to his brother, that had rather be the instrument of his everlasting dam­nation, [Page 15] than omit the doing of a meer indifferent thing, though he should incur therefore any bodily punishment whatsoever. That Form therefore of Gods Service that consists in the use of such things indifferent, as experience manifesteth, are a scandal (and by consequent a destruction) to the souls of infinite numbers, ought not to be used of any, much less of those who are called by Christ to feed the souls of men, and not to destroy them. How scandalous these Ceremonies are to all, how the omission of them cannot be scanda­lous to any, but unto such as are worse scandalized already by em­bracing them, requires a larger Treatise.

16. No Magistrate that is a Christian will challenge authority to destroy the soul of any man, and therefore he cannot upon his own meer will and pleasure, without sin against God, enjoyn any thing (not required by God) that evidently tendeth to the destruction of any mans soul; and those subjects that (being ready to perform any duty that God requireth unto the Magistrate) shall refuse to do any such thing so required, and shall patiently and meekly yield them­selves to any punishment the Magistrate shall think good to lay up­on them without resistance, shall A patient suffering, when we cannot in conscience obey, is the best obedience. perform more true and loyal obedience unto his authority therein, then any of those that shall yield obedience to any Laws of that kind enacted by never so good a Magistrate, and (in shew) to never so good an end.

17. No subject therefore can take any such authority from the hands of the Magistrate, which may warrant him to do any thing that shall evidently destroy his brothers soul at any time, much less in the Service and Worship of God wherein all things that are to be done, ought to tend to the edification of his soul in a special manner.

18. It is plain in the Word of God, that the Kingdom of God, (that is) the Service and Worship of God, standeth not in meats and drinks, nor any such external Rites having no authority from God. When therefore without any commandment from God, such external things shall be brought into the Service of God, and made the very forms of the same; such Rites must needs be false Wor­ship, and that form of Gods Service must needs be adulterate, that is made to consist in such things. For no authority can make that a part of Gods Kingdom, that the word of God doth expresly deny to be a part thereof.

19. Those Ceremonies therefore in present controversie being meerly by man brought into the Worship of God, are by no means [Page 16] to be yielded unto, for it is in effect to make the Kingdom of God to consist in meats and drinks, or in such like things. For if man hath authority to make the Kingdom of God consist in apparel, &c. he hath also authority, if it please him, to make it consist in eating and drinking, and may make them a part of the Lyturgie, as well as any of those things that are in controversie.

20. Those peculiar Rites and Ceremonies which are in that manner and form used in the Service of God, that if God himself did but ratifie and confirm, that present use of them should then be parts of his true outward worship, must needs, as they are used, (without Gods Ordinance) be parts of a false outward worship: But our Surplices, Crosses, Kneeling at the Lords Supper, &c. are such, that if God should but command to use them as we use them, that is, if he should require every Minister in Divine Service to wear a Surplice, to note Joy, Dignity or Sanctity, or in Baptism to cross a child, in sign, &c. N [...], though he should express no use at all, but barely enjoyn the things themselves to be used in his Ser­vice, yet they should be parts of Gods true outward worship; for whatsoever God tieth in a peculiar manner to his worship, is a part thereof. These Ceremonies therefore, in controversie having such a use in the Service of God, unto which they are peculiarly tied, must needs be used as parts of Divine worship, for else the bare ratifying of their present use could not make them true worship; Being therefore (as they are used) parts of Divine Worship, and not parts of true Divine Worship, because not commanded of God; they are parts of false Divine VVorship, for that Divine VVorship that is not true VVorship, is false VVorship.

CHAP. I. Of Things Indifferent in general.

A Thing Indifferent (in the largest extent of sense) is any Mean between two Extreams.

2. Extreams (properly) are the uttermost bounds and limits of any thing, being in direct opposition one unto the other.

3. To be a Mean between two Extreams, is so to be seated be­tween them, as that it stand equally affected to either, enclining no more to the one than to the other.

4. Hence the Latines call things indifferent, Res mediae (middle matters) and that by reason of that analogy and proportion that is between them, and those things that in Physical or Mathemati­cal Dimensions possesse the middle place in any line, figure or body: For, that is properly called the middle of any thing, that in positi­on being as near as can be to both extreams, enclineth no more to the one than to the other, but is alike equally distant from both.

5. And they are therefore called things indifferent, because in their relation to those Extreams between which they are seated, and unto which they are referred, they stand indifferently disposed, and affected to either; whence of the Greeks they are called Adia­phora, [Page 20] unto which our English term doth precisely answer. For, as that is just the middle of a line, that leaveth on both sides so much to either extream, that there is in respect of it no difference between the one and the other; but unto it, both are equal and alike: So those things are called Indifferent properly, that with­out any difference, do equally agree unto, or dissent from those Extreams, unto which they have reference and relation.

6. By all this it may appear that things Indifferent, are not such simply in themselves and of themselves considered, but as they are compared and have relation to the said opposite extreams, as the Center in a circle, considered in it self and by it self, is not the middle of any thing, but only as it hath reference to the opposite extreams in the Circumference: from any of which it is equally distant, and in that respect only, is it called the mean or middle of such a figure.

7. The very essence therefore of a thing indifferent, consists in that equal and indifferent reference and relation that it hath to some two opposite terms or extreams, unto which either in sence or rea­son it is compared, and by which only it is measured. So that it is in the number of those things that in Schools are called Relatives, all which have only but an accidental being, the Subjects thereof being variable, according to the divers references and respects that they have unto divers things. For as a man simply considered in himself, is neither Husband, Father, nor Master, but only in re­spect of Wife, Child and Servant. And as the same man in di­vers respects may be a Father and a Son, a Master and a Servant: So nothing is in and of it self indifferent, but only in relation and reference to some opposite extreams: And those things which in some such respect may be indifferent, in some other respect may be Extreams.

CHAP. II. Of things more commonly called indifferent.

1. THough things Indifferent may in that former generality, spread themselves to any mediocrity whatsoever: Yet Custom the Mistresse of all speech and language, hath restrained and limitted the name to such things only, as are a Mean between [Page 21] good and evil. So that (to omit what in rigorous propriety of speech may be comprehended under the name that is given unto them) In common use of speech, a thing indifferent is only any mediocrity between good and evil.

2. The proper Extreams therefore of things indifferent, being good and evil, they cannot (retaining the nature of their indiffe­rence) communicate or partake of either; for whatsoever standeth equally affected to good and evil, cannot in that affection, have in it either good or evil: It being impossible, that either of the ex­treams should be found in the Mean, without destruction of the na­ture thereof.

3. Whatsoever then void of all evil, Such they say are our Ce­remonies. For those things are good that are decent, or­derly & means of edification. participateth but the least measure of good; or void of all good, partaketh but the Such we say and have pro­ved the Cere­monies to be. least de­gree of evil, cannot bear the name of a thing indifferent: for there can be no indifferency in that, which inclineth more to the one extream, than to the other.

4. A thing indifferent therefore being a mean, between good and evil, it is So are not these Ceremo­nies. so seated between them, that it is as far removed from good, as a thing not evil can be; and as far removed from evil as a thing not good can be, and as near unto good and evil, as any thing can be, that is neither good nor evil. So that what­soever is Indifferent, is neither good nor evil, whatsoever is either good or evil, is not indifferent, whatsoever is not indifferent is either good or evil.

5. Things Indifferent being equally divided from good and evil, are in like manner divided from all the properties of either; For every property being unseparable from that subject, from the na­ture whereof it springeth, no one can be communicated to any thing, but unto that, unto which the subject it self communica­teth it self: If therefore the property of any Extream be found in a thing Indifferent, the Extream it self is to be found likewise therein. Which to imagin, is as absurd, as to look to find the Circumference of a Circle in the Center.

6. No indifferent thing therefore as it is an indifferent thing, But they say that the Cere­monies in con­troversie have. For that which is a grace and ornament to good, maketh the better. hath power to make any thing good or evil, better or worse: For it is the property only of good and evil, either to make or increase good or evil in any thing.

7. That But such are the ceremo­nies in contro­versie. which doth more hurt or good, than some things that are good or evil, is not indifferent, but either good or evil: for nothing but good can exceed in goodness that which is good; and [Page 22] nothing but evil, can exceed in hurt, that which is evil.

8. Whatsoever This do the ceremonies in controversie. worketh upon any affection of man, stirring up in him love, hatred, delight, sorrow, zeal, malice, envy, jealousie, hope, fear, &c. cannot be apprehended as a thing indifferent, by him in whom these passions are wrought. For it is the property only of those things that present themselves as good or evil, to beget and move such passions in the soul of man. For it is impossible that a thing indifferent apprehended as a thing indifferent should beget any thing in the soul of man but Indifferency, and a Stoical apa­thy or sencelesseness: So that whatsoever a As our Pre­lates do the ce­remonies. man intirely loveth and delighteth in, admireth, commendeth, pursueth with zeal, commandeth with authority. Whatsoever also a man shall abhor, condemn, forbid, punish, persecute, he cannot in any sincerity affirm, that he judgeth that thing to be indifferent, but to be in some degree either good or evil.

9. The omission of that is indifferent, the commission whereof is indifferent: and that whose Such is the omission of our ceremonies said to be, and that in a high degree. omission is evil, is certainly good.

10. All the former Premises considered, this must needs follow, That To command our ceremo­nies is to com­mand as they say, a great good, yea a publick com­mon good. to command a thing indifferent, is to command no good; to forbid a thing indifferent, is to forbid no evil. But to use the ceremo­nies is to do much good, if they edify the soul. To do a thing indifferent, is to do no good: To forbear a thing indiffe­rent None are more spitefully intreated than those that for­bear these ce­remonies, and therefore sure therein they do much evil. is to do no evil. And therefore to punish for a thing indif­ferent, is to punish for no evil.

CHAP. III. Of things Indifferent in special.

1. THE Essence of things Indifferent, consisting in a meer and equal privation of Good and Evil, there cannot be given any true kinds or degrees of them: For all privatives considered in themselves, are of the same nature.

2. Though there be no true kinds of them, yet they may be va­ried according to the diversity of those Extreams with which they are compared: And therefore may be distinguished according to the common distinctions of good and evil.

3. That good that hath not an evil opposite unto it in the same kind, cannot be the Extream of any thing Indifferent, and therefore [Page 23] cannot vary, distinguish, or denominate a thing indifferent. As, if there be not an opposite colour unto white, then it is impossible to imagine how white should be an extream to any other colour, or any other colour a mean unto it.

4. That which is properly a mean, must agree with the extreams in all things in which the extreams do agree: for Example, If black and white be both of them colours, that which is properly a mean between black and white must be a colour also; for it were absurd to call any thing but a colour, a mean between black and white: so that the mean followes the common natures and qualities of both the extreams, for as it is said before, That onely is a mean that is not only equally distant from two extreams, but withall is as neer to both as may be, which cannot be verified of that mean that shall not be found to agree with the extreams in those things wherein the extreams do agree within themselves, and therefore things indifferent follow their extreams. As therefore that cannot be an extream that hath not in the same kind an opposite, so that can be no medium to any extreams, that doth dissent from them in that wherein they shall accord and agree. So that that denomination and predication that belongs to both extreams, belongs also to their mean. The mean between two opposite Qualities is a quality; between two substances, a substance; between two actions an action; between two goods a good; between two evils an evil; between two quantities a quantity, &c.

5. Hence it will follow, that no All substan­ces therefore are indifferent only by acci­dent, in respect of some use. substance (as it is a substance) can be called a thing indifferent, because that there is no substance that is evil as it is a substance. For an indifferent substance, must needs (if there were any such) be a mean between a good and an evil substance. If then there be no evil substances, it cannot be imagined how there should be any indifferent.

6. The like may be said of all As also of all artificial which imitate natures. created species and kindes of things, considered not only in their substances, but qualities and dispositions. For the voice of God pronouncing them all to be good, none of them are evil: and if none of them be evil, none are indifferent. For indifferent created things can have no place, either real, or imaginative, but between a created good, and a created evil. There is therefore no Creature of God, nor no created property or quality of any creature, that is by creation a Thing Indifferent.

7. Also upon the said grounds it appears, that there is no [Page 24] And therefore there cannot be made an absolute and perpetual law concerning any thing, under the name of indifferent; for a law bindeth only to good, and punisheth for evil: and therefore to imagine a law that bindeth to the doing of a thing indifferent, when that thing indifferent turns evil, as the most indifferent thing may, then the force of the law ceaseth. absolute Indifferent thing, because there is nothing in nature either absolutely good, or absolutely evil: In being impossible that any thing should be an absolute Mean, whose extreams are not absolute, for where one extream is absolute, and the other not absolute, the Mean cannot be absolute; for if it be, it enclineth more to one extream than the other, which is to destroy the nature of a thing indifferent.

CHAP. IV. Of the first Distinction of Things Indifferent.

1. THings Indifferent therefore, being to be distinguished according to those distinctions of Good and Evil that are equally common to them both, we are in the next place distinctly to propound the same, and by them accordingly to distinguish the other.

2. First therefore Good and Evil is such, either in appearance only, or indeed also. Whence ariseth the first distinction of things indifferent, for accordingly some things are indifferent in appearance only, some indeed.

3. A Thing indifferent in appearance only, is that which is a mean between that Good and Evil Consider whe­ther the mysti­cal Rites of an Idolatrous Religion and Worship, be not at least an evil in appearance and shew, and therefore cannot be so much as in appearance indifferent. that is in shew and appearance only. For that appeareth to be indifferent, that being good or evil indeed, appeareth or seemeth to be neither.

4. A thing indifferent indeed, is that which is a Mean between those things that are in truth and verity Good or Evil. So that such an indifferent is void of all true good, If our Ce­remonies were such, the Devil and Anti­christ, and all superstitious and lewd persons would not so much dote upon them, and the hearts of so many learned and godly men would not burn against them as they do. and evil.

5. As that which is good in appearance only, is indeed either [Page 25] evil or indifferent, and that which is evil in appearance only, is indeed either good or indifferent; and that which is indifferent in appearance only, is indeed either good or evil: So that which is indifferent indeed, is in truth, neither good nor evil.

6. As If Turcisme, Judaisme, Pa­g [...]nisme, and the grosest I­dolatry that ever was a­mongst the Heathen were established by that law and authority that these Ceremo­nies are, any point or parcel thereof might be maintained by the same or the like grounds, that Mr. Hooker, Covel, Wilk s, maintain the Indifferency of these Ceremonies: And there is no Article of Faith and Religion, but (by the same method that the Surveyor useth against the Discipline of other Reformed Churches) it may be traduced and oppugned as most odious, grosse, and impious. the grossest evil may by means of some counterfeit or shadow cast upon it, be in appearance the greatest good, and the greatest good may be disguised, and in shew transformed into the greatest evil: So with much more facility may either of them by the wit of man have cast upon them the formes of things indifferent.

So that there must be special heed taken that we admit not of all things as indifferent indeed, that present themselves to us under that name and shape: Florentines can disguise and colour any thing; and it is now adayes the common exercise of the greatest wits of the world to transforme Good into Evil, Evil into Good, and both into indifferent; so that in these dayes scant any thing is as it appears, or appears as it is.

CHAP. V. The second Distinction of Things Indifferent.

1. GOod and Evil is either Internal or External, according to which difference ariseth a second Distinction of Things Indifferent.

2. An External Indifferent is whatsoever hath in it neither outward good nor Some of our state Divines think all exter­nal things indifferent: which shews that they that talk most of them, know least what they are. evil.

3. An Internal Indifferent, is whatsoever hath in it neither inward good What inward hurt and evil is in these Ceremonies they best know, that are best acquainted with the state of their flock. nor evil.

4. Something The Doctors of Oxford ask what hurt can a wise man see in a square Cap, and a Surplice? Indeed there is no outward hurt or evil in it; but it must be considered, whether there be not any inward hurt therein; for if it can be proved, that by them the soules of many are poysoned with superstitious conceits, then it is apparent that they have inward hurt in them. External Indifferent may have in it internal good or evil; and some things internally Indifferent may have in them outward Good or Evil.

CHAP VI. Of the third distinction of Things Indifferent.

1. THirdly, Good and Evil is either of it self or by accident: which also make the 3 ^d Distinction of things Indifferent.

2. An Indifferent by accident is a mean between those Extreams that If it can be proved that these Ceremo­nies are but evil by acci­dent, (they be­ing not good of themselves) it is enough to argue that they are evil, and not indifferent. For, if many things that are good in them­selves be to be forborne, when by some acci­dent they do hurt, much more ought a thing indiffe­rent when it hunteth, though but by accident. are Good and Evil by accident, and not of themselves: for, that must needs be only accidentally indifferent, whose Extreams (by which it is limited and defined) are but accidentally Good or Evil: So that whatsoever is Indifferent only in relation of some accidental Good or Evil, is Indifferent not of it self, but by accident.

4. Ergo, There is nothing absolutely Indifferent (as our Divines of State dream) but by some circumstance of time, place, person, use, it may [...]e [...]ither very good, or very evil. There is nothing so Good of it self, but it may be made Evil by accident; nothing so evil of it self but it may become good by accident: Nothing so good or evil but it may become indifferent by accident; nothing so indifferent of it self but it may become good or evil by accident.

5. Unto this head may be referred such things as are Indifferent by comparison; for, as there are some things good simply, that are evil in comparison, and some things evil simply, that are good in comparison; so also there is some good and evil, that in comparison with others is indifferent.

CHAP. VII. Of a fourth Distinction of things Indifferent.

1. THings are good or evil, either Actively or Potentially: So are also Things Indifferent.

2. A thing Actually Indifferent, is that which hath in it neither actual good nor hurt.

3. A thing Potentially Indifferent, is that which in act doth either hurt or good, though in possibility it may do neither.

[Page 27]4. There is nothing actually Indifferent but is potentially good or A possibility of evil in a thing indiffe­rent, maketh it evil and worthy to be removed. Nature teacheth to prevent evils, and a man cannot do lesse in the prevention thereof, than to leave off a thing in it self indifferent, which doth no good, and may do hurt. evil: There is nothing potentially only indifferent, but it is actually either good or evil. Therefore there is nothing absolutely Indifferent.

CHAP. VIII. Of the fifth Distinction of Things Indifferent.

1. LAstly, Good and Evil is either Corporall, in respect of the body; or Spiritual, in respect of the minde; In which respect Things Indifferent do alwayes vary.

2. A Thing Indifferent in respect of the body, is any such thing that applyed to the body, doth it neither good nor hurt. As that which maketh a man neither rich nor poor, strong nor weak, beautifull nor deformed, hungry nor yet satisfied, sick nor healthy, &c.

3. That may be Good Circumstances of time and place do also vary the things of this kind exceedingly. For that in some time, and some place, is indifferent to some body, that in another place, and at another time is good or evil. to the body in one respect, that is Evil in another, & contrà; and that may be indifferent unto it in one respect, that is good or evil in another: Also that may be good or evil to one part of the body that is indifferent to another part: And a thing may be indifferent to one, that is good or evil to another.

4. A thing indifferent in respect of the minde or soul, is whatso­ever having reference and relation to the soul, Either indeed or appearance of it self, or accident, actually or potentially. doth it neither good nor hurt.

5. The Goods and Evils of soul, are either dispositions, qualities, or habits in the soul, or such actions as proceed from them, As thoughts, words, deeds; all which are called moral. A Moral good is whatsoever in Man or from man is agreeable and correspondent to the Law of Nature, Reason, or the Divine Law of God revealed supernaturally in his word; unto this head are to be referred, all true wisdom, knowledg, understanding, providence, discretion, and all actions flowing from the same; Also all Moral vertues, as, Justice, Temperance, Holiness, &c. with all the Actions proceeding from them, all which are squared and ruled by some or other of the [Page 28] former Laws. A Moral evil is whatsoever is any waies repugnant (whether in general or particular) to any of those former Laws. As Ignorance, Folly, Injustice, Intemperance, &c. with all Actions pro­ceeding from them.

6. Those things are in a Moral respect indifferent (whether they be Qualities, Inclinations, Habits or Actions) That have in them See cha. 8. sect 4. marg. neither vertue nor vice. Herein such Actions of mans will are most frequent, that are neither commanded nor forbidden in the Word of God.

7. There is no Action of mans will so indifferent So that (by Mr. Hookers fa­vour) a man may by taking up a straw or a rush commit a Moral vice. For example, if he should use to do it in the time of prayer. but the doing thereof (by some circumstance) may be repugnant to the Law of God, and by consequent be hurtful to the soul of man.

8. An Action that in some one respect unto someone special Law, is Indifferent, in respect of some other Law may be Good or Evil. As that action may be either Religious or Superstitious, that hath in it neither Temperancy nor Intemperancy.

9. Any action done by man that is not commanded Such are the Ceremonies in Controversie: They are no where in gene­ral or special commanded, no more then the shaven on crown and ho­ly water, and yet they have been and are the special means and occasion of the Schism of many hundred Brownists. Of much superstition in ma­ny thousand ignorant Protestants, and of confirmation of many infinites of w [...]lful Papists in their Idolatry, as is most evident. Also, (if it be a sin to dislike our Lords spiritual) there is no one greater cause that moveth those that the prophane call Puritans to do it, then these Cere­monies, which if they might be freed from, as all other reformed Churches are, there is no other Civil obedience or subjection due unto them, that they would refuse to perform, in as low a degree as any other whatsoever. by God, either expresly or by direct consequent, that is a means either of it self or by accident of any hurt either to the body or soul of a mans self, or of his Neighbour, either by bringing evill into them, or nourishing or encreasing evill in them, cannot bear the name of an Indifferent action; For there is no indifferency in that▪ which be­ing not required of God (and therefore is not Good) doth hurt (any waies) a man: which must needs be against the Law of God. For the sum of the Law of God being the love of God and our Neighbour, and love aiming only at the good of the loved: That action, that (besides the Law) doth any hurt to any, must either have an exception in the Law, or else be against it, and then it cannot be indifferent.

10. Moral Actions, whether vertues or vices, respect ei [...]her God immediatly, or our selves or our Neighbour, as is intimated before. So do also all indifferent Actions.

[Page 29]11. That Action is indifferent in respect of God, that doth nei­ther advance nor obscure the glory of God: For this is the only good or Evil we can do unto God.

12. There is no Action What honour receiveth God by our Cere­monies? It is certain that Antichrist re­ceiveth great honour by them. that a man can do by the power of his will, but either in it self, or by accident, it doth either glorifie or dishonour God, and therefore no action, in respect of God, is meer­ly and absolutely indifferent, but thereby God receiveth some ho­nour or dishonour.

13. All Actions of Religion (amongst which Such are the Ceremonies and Rites that are peculiarly acted in Divine Worship, if they be good and lawful. those are special that are peculiarly done in Divine Service) are (if they be as they ought to be) in a special manner good, tending more directly to the glory of God than any other Actions, therefore no Action of Religion, whether it be Moral or Ceremoniall, is indifferent, but either good or evil.

14. No Action of Religion, whether Moral or Ceremonial, Such are our Ceremonies else they are not indifferent. grounded only upon the will of man, and not upon the Word of God, can bring any special glory to God, and therefore no such Act can be an Act of Religion, but of Superstition, and therefore cannot be indifferent.

15. There being some mystical Ceremonies of Religion Good, and some Evil. If there be any mystical Ceremonies indifferent, they must then in some special and material point differ from the Evil, even as far as from the good. But there is no mystical Rite of Re­ligion Crossing in Baptism being no more com­manded, nor no less forbid­den then brea­thing upon the child, or a­nointing, which are re­jected as evill. It must needs come nearer to these, than it doth to Bap­tism which is commanded. but doth come many degrees nearer to the evil than to the good. And therefore there can be no mystical Rite of Religion indifferent.

16. An evil Ceremony of Religion being therefore only evil because it is forbidden of God: A good Ceremony of religion is therefore only a good Ceremony because it is commanded of God: and th [...]t must be an indifferent Ceremony that is neither forbidden nor commanded: But all Ceremonies in Religion that are not good, are evil, and therefore there are no indifferent Ceremonies of Religion.

17. As no man by his sole will can make that Ceremony good in Divine Worship that God forbiddeth to be done therein, or make that evil that God commandeth to be done therein. So can he not make that which is but indifferent to be good: For he can­not make that to be commanded of God that is forbidden of God; Or that which (though it be not forbidden) is not commanded: If therefore what Ceremony of Religion soever is good be com­manded [Page 30] of God; and if every Ceremony of Religion ought to be good, and if whatsoever Ceremony is commanded of God is not Indifferent, hence it will follow: That no Ceremony of Religion is indifferent.

18. Thus much of Actions indifferent having reference to God. Those actions of man are indifferent in respect of a mans self, or his neighbour, that being committed, bring neither moral hurt nor good unto himself, or them. For those actions are evill to the doer, and such as hurt his soul, that are a means of bringing either upon himself or upon his neighbour any evill forbidden. And those acti­ons are good to his soul, that are a means of affecting with any good commanded himself or his neighbour.

19. Whatsoever therefore, doing a man no good, is a means ei­ther to But we shall be ready to prove, that such is the Law that re­quires these Ceremonies. take from a man any good thing that God hath freely granted unto him, as Life, Health, Liberty, Name, honesty, Piety, &c. Or to bring upon a man that evil that God otherwise withholdeth from him, that cannot be indifferent.

20. All such humane Laws therefore, that Much more those Laws that lay greater penalties upon the omission of some Indiffe­rent than the omission of the greatest good, or commission of the grossest evil, as do the Canons and Laws that require these Ceremonies. upon any penalties, bind men to those things that are confessed indifferent, which are such things as God hath left to the free liberty of man to do, or not to This hindereth not, but that the Magistrate may, and ought (if it be for the good of the Commonweal) command fish daies, and such like the neglect whereof may do much hurt, and the observation much good, for in such cases eating of fish and flesh is not a thing indif­ferent, but that which men stand bound either to forbear, or to do according to the Civil Laws of Magistrates. do, is a depriving of men of that liberty that God hath gran­ted unto them, and therefore such a Law is neither good nor indif­ferent, but evil to the soul of him that enacteth it, though not of him that obeyeth it. For it is no indifferency in any man to take that away from a man that God hath freely given unto him.

21. All moral actions of men that are good or evill, are either private, or common and publike: The common and publike are either Domestical, Political, or Ecclesiastical. Actions also in their Indifferency may vary according to their divers references to these.

22. A private good or evil action, is that which affecteth with good or evill only a mans own person that doth it, and which spreadeth not to the good or hurt of any other (except secondarily and by ac­cident) as he that eateth and drinketh) doth himself only good [Page 31] properly: Though secondarily and by accident, he may, in that strength he receiveth, thereby do his Family or the Common­wealth good.

23. That action is indifferent, in respect of a mans private self, that doth his own private Person any good or hurt.

24. Those Domestical, Political, Ecclesiastical actions are good or evil, that tend to the good or hurt of a Family, Commonwealth, or Church; and those are indifferent, that, being done, do bring neither good nor hurt, or as much good as hurt unto any of the said Societies.

25. That may be good, evil, or indifferent to a private person, as he is a private person, that is not so unto a Family, Common­wealth or Church, or unto him, as he is a member of all or any of them.

26. That may be Indifferent to be done by a Family, or the Commonwealth, as it is such, That is evil and not indifferent to be done by a Church. That may be indifferent to one member of a House, Church, or Commonwealth, that is not indifferent to ano­ther; that may be lawful or indifferent for the Church to do in one place, and at some one time, that is unlawful in another place, and at another time.

27. All which premises, or the most of them, being granted, it will easily appear, to any that can rightly apply these principles and ge­neral assertions, that the Ceremonies, in present controversie in our Church, are not (as is pretended by the forcers of them) meer­ly indifferent, but either excellent parts of our Religion, or noto­rious parts of Superstition.

CHAP. I. Concerning Religion, or the worship of God in general.

IMprimis, They hold and maintain, That the Word of God contained in the writings of the Prophets and Apostles, is of absolute perfection, given by Christ the head of the Church, to be unto the same, th [...] sole Canon and rule of all matters of Religion, and the worship and service of God whatsoever. And that whatsoever done in the same service and worship cannot be justified by the said word, is unlawfull. And therefore that it is a sin, to force any Christian to do any act of Religion or Divine service, that cannot evidently be warranted by the same.

2. They hold that all Ecclesiastical actions invented and devised by man, are utterly to be excluded out of the exercises of Religion; especially such actions as are famous and notorious Mysteries of an Idolatrous Religion: and in doing whereof, the true Religion is conformed (whether in whole or in part) to Idolatry and superstition.

3. They hold that all outward means instituted and set apart to expresse and set forth the Inward worship of God, are parts of Divine Worship, and that not only all moral actions but all typical rites and figures ordained to shadow forth in the solemn worship and service of God, any spiritual or religious act or habit in the mind of man, are special parts of the same: And therefore that every such act ought evidently to be prescribed by the Word of God, [Page 36] or else ought not to be done: it being a sin to performe any other worship to God, whether External or Internal, Moral or Ceremo­nial, in whole or in part, then that which God himself requires in his word.

4. They hold it to be grosse superstition, for any mortal man to institute and ordain as parts of Divine Worship, any mystical Rite and Ceremonie of Religion whatsoever, and to mingle the same with the Divine Rites and Mysteries of Gods Ordinance. But they hold it to be high presumption to institute and bring into Divine worship such Rites and Ceremonies of Religion, as are acknowledged to be no parts of Divine Worship at all, but only of Civil Worship and Honour: For they that shall require to have performed unto themselves a Ceremonial Obedience, Service, and worship, consisting in rites of religion to be done at that very instant that God is solemnly served and worshiped, and even in the same worship make both themselves and God also an Idol; so that they judge it a far more fearfull sin to add unto, and to use in the worship and service of God, or any part thereof, such mystical Rites and Ceremonies as they esteem to be no parts or parcells of Gods worship at all, than such as in a vain and ignorant superstition, they imagine and conceive to be parts thereof.

5. They hold that every act or action appropriated and set apart to divine service and worship, whether moral or ceremonial, real or typical, ought to bring special honour unto God; and therefore that every such act ought to be apparently commanded in the Word of God, either expresly, or by necessary consequent.

6. They hold that all actions, whether Moral or Ceremonial, appropriated to Religious or Spiritual Persons, functions, or actions, either are or ought to be Religious and Spiritual: And therefore either are or ought to be instituted immediately by God, who alone is the Author and Institutor of all Religious and Spiritual actions and things, whether Internal or External, Moral or Ceremonial.

CHAP. II. Concerning the Church.

1. THey hold and maintain that every Companie, Congregation, or Assembly of men, ordinarily joyning together in the true worship of God, is a true visible Church of Christ, and that the same title is improperly attributed to any other Convocations, Synods, Societies, combinations, or Assemblies whatsoever.

2. They hold that all such Churches or Congregations, commu­nicating after that manner together, in divine worship, are in all Ecclesiastical matters equal, and of the same power and authority; and that by the Word and will of God they ought to have the same spiritual Priviledges, Prerogatives, Officers, Administrations, Orders, and Formes of Divine worship.

3. They hold that Christ Jesus hath not subjected any Church or Congregation of his, to any other superior Ecclesiastical Jurisdiction, than unto that which is within it self: So that if a whole Church or Congregation shall erre, in any matters of faith or Religion, no other Churches, or spiritual Church-Officers have (by any warrant from the Word of God) power to censure, punish, or controle the same; but are only to counsel and advise the same, and so to leave their soules to the immediate judgment of Christ, and their bodies to the sword and power of the Civil Magistrate, who alone upon earth hath power to punish a whole Church or Congregation.

4. They hold that every established Church or Congregation ought to have her own spiritual officers & ministers, resident with her, & those such as are injoyned by Christ in the New Testament, and no other.

5. They hold that every established Church ought (as a special prerogative by which she is indowed by Christ) to have power and liberty to elect and chuse their own spiritual and Ecclesiastical Officers; and that it is a greater wrong to have any such forced upon them against their wills, than if they should force upon men wives, and upon women husbands against their will and liking.

6. They hold that if in this choice any particular Churches shall erre, that none upon earth but the Civil Magistrate hath power to controle or correct them for it: And that though it be not lawfull for him to take away this power from them, yet, when they or any of them shall apparently abuse the same, he stands bound by the Law of God, and by vertue of his Office (grounded upon the same,) [Page 38] to punish them severely for it, and to force them under civil mulcts to make better choice.

7. They hold that the Ecclesiastical Officers and Ministers of one Church ought not to bear any Ecclesiastical Office in another, but ought to be tyed unto that Congregation of which they are members, and by which they are elected into office: And they are not, (without just cause, and such as may be approved by the Congregation) to forsake their Callings; wherein if the Congrega­tion shall be perverse, and will not hearken to reason, They are then to crave the assistance and help of the Civil Magistrate, who alone hath power, and who ought by his Civil Sword, and Authority, procure to all Members of the Church, whether their Governors, or others, freedome from all manifest injuries and wrongs.

8. They hold that the Congregation having once made choice of their spiritual Officers, unto whom they commit the Regiment of their Soules, they ought not (without just cause, and that which is apparently warrantable by the Word of God) to discharge, deprive, or depose them; but ought to live in all Canonical obedience and subjection unto them, agreeable to the Word of God: And if by permission of the Civil Magistrate, they shall by other Ecclesiastical Officers, be suspended, or deprived, for any cause in their apprehension good and justifiable by the Word of God, then they hold it the bounden duty of the Congregation to be continual suppliants to God, and humble suters unto Civil Authority for the restauration of them unto their Administrations, which if it cannot be obtained, yet this much honour they are to give unto them, as to acknowledge them to the death, their spiritual Guides and Governors, though they be rigorously deprived of their Ministry and Service.

9. They hold that though one Church is not to differ from another, in any Spiritual, Ecclesiastical, or Religious matters what­soever, but are to be equal and alike; yet, that they may differ, and one excel another in outward Civil Circumstances, of place, time, Person, &c. So that although they hold that those Congregations of which Kings and Nobles make themselves members, ought to have the same Ecclesiastical Officers, Ministry, worship, Sacraments, Ceremonies, and Forme of Divine Worship, that the basest Congregation in the Country hath, and no other; yet they hold also, That as their Persons in civil respects excel, so in the Exercises [Page 39] of Religion in civil matters they may excel other Assemblies, Their Chappels and Seats may be gorgeously set forth, with rich Arras and Tapestry, their Fonts may be of Silver, their Com­munion Tables of Ivory, and if they will, covered with gold; the Cup out of which they drink the Sacramental blood of Christ may be of beaten gold set about with Diamonds; their Ministers may be clothed in silk and velvet, so themselves will maintain them in that manner; otherwise, they think it absurd and against common reason, that other base and Inferior Congregations must by Eccle­siastical Tithes and Oblations, maintain the silken and velvet suits, and Lordly retinue of the Ministers, and Ecclesiastical Officers of Princes and Nobles.

10. They hold that the Lawes, Orders, and Ecclesiastical Juris­diction of the visible Churches of Christ, if they be lawfull and warrantable by the Word of God, are no wayes repugnant to any Civil State whatsoever; whether Monarchical, Aristocratical, or Democratical, but do tend to the further establishing and advancing of the Rights and Prerogatives of all and every of them: And they renounce and abhor from their soules all such Ecclesiasticall Juris­diction or Policy, that is any way repugnant and derogatory to any of them, especially to the Monarchical State, which they acknowledg to be the best kind of Civil Government for this Kingdome.

11. They hold and bel [...]eve, that the equality in Ecclesiastical Jurisdiction and authority, of Churches and Church-Ministers, is no more derogatory and repugnant to the State and glory of a Monarch, than the Paritie or equality of School­masters of several Schools, Captains of several Camps, Shepherds of several flocks of sheep, or Masters of several Families, yea they hold the clean contrary, that inequality of Churches, and Church-Officers in Ecclesiastical Jurisdiction and Authority, was that principally that advanced Antichrist unto his throne, and brought the Kings and Princes of the earth unto such vassallage under him; and that the Civil Authority and glory of Secular Princes and States hath ever decayed, and withered, the more that the Ecclesiastical Officers of the Church have been advanced and lifted up in authority, beyond the limits and confines that Christ in his word hath prescribed unto them.

CHAP. III. Concerning the Ministers of the Word.

1. THey hold that the Pastors of particular Congregations are, or ought to be the highest Spiritual Officers in the Church, over whom, (by any Divine Ordinance) there is no superiour Pastor but only Jesus Christ: And that they are led by the spirit of Antichrist, that arrogate or take upon themselves to be Pastors of Pastors.

2. They hold that there are not by any Divine Institution in the word, any ordinary, National, Provincial, or Diocesan Pastors or Ministers under which the Pastors of particular Congregations are to be subject, as Inferior Officers. And that if there were any such, that then the Word of God would have set them down more distinctly and precisely than any of the rest: For the higher place that one occupieth in the Church, of the more necessity he is unto the Church; of the more necessity he is to the Church, the more carefully would Christ (the head of the Church) have been in pointing him out, and distinguishing him from other. Hence, in the Old Testament, the High Priest, his Title, Office, Function and special Administration and Jurisdiction is more particularly and precisely set down, than the Office of any of the Inferior Priests and Levites. Also in the New Testament, the Office of a Pastor is more distinctly, and more precisely set down, than of a Doctor, or any other inferior Church-Officer: So that a man may as well call into question the whole New Testament, as doubt whether there ought to be a Pastor in every Congregation, or doubt of his proper Office and Function. And if by Gods Ordinance there should be an ordinary Ecclesia­stical Officer above the Pastors of particular congregations, than Christ out of all question would with that special care and cost have set it forth, by Titles, prerogatives, peculiar Offices, Functions, and Gifts, that the Churches and people of God should have reason rather [...]o doubt of any Office or Jurisdiction, than of the peculiar office or Jurisdiction of the Primates, Metropolitanes, Arch-Bishops and Prelates of the world.

3. They h [...]ld that if there were a supream, National, Eccles [...]astical Minister or Pastor, that should be the Prince of many thousand [Page 41] Pastors, that then also Christ (as he did in the Jewish Church) would have appointed a solemn National or Provincial Liturgy or worship, unto which at sometimes of the year, the whole body of the people should ascend, and that unto the Metropolitan City, as unto a Jerusalem; and that he would (as he did in the Jewish Church) more precisely and particularly have set down the manner of solemnization thereof, than of his parochial worship: Forasmuch therefore as they cannot read in the New Testament of any higher or more solemn worship, than of that which is to be performed in a particular Congregation, they cannot be perswaded, that God hath appointed any higher Ministers of his service and worship under the New Testament, than the elect Ministers of particular Congregations.

4. They hold that the High Priest of the Jews, was typically and in a figure, the supream head of the whole Catholique Church, which though it were visible only in the Province and Nation of Jury, yet those of other Nations and Countries (as appears by the History of Acts, even though they were Ethiopians,) were under this High Priest, and acknowledged homage unto him. So that he was not a Provincial Metropolitane, but in very deed, an Oecu­menical and universal Bishop of the whole world. And therefore they hold, (this being the best ground in the word, for Metropolitane and Provincial Pastors or Bishops,) that the Pope of Rome, who alone maketh claim unto, and is in possession of the like universal Supremacy, hath more warrant in the Word of God, to the same, than any Metropolitane or Diocesan (not dependant upon him) hath or can have. So that they hold, that by the Word of God, either there must be no Metropolitanes and Diocesans, or else there must be a Pope.

5. They hold That no Pastor ought to exercise or accept of any Civil publique Jurisdiction and authority, but ought to be wholly imployed in spiritual Offices and Duties to that Congregation over which he is set. And that those Civil Magistrates weaken their own Supremacy, that shall suffer any Ecclesiastical Pastor to exercise any Civil Jurisdiction within their Realms, Dominions, or Seigniories.

6. They hold, that the highest and supream Office and authority of the Pastor, is to preach the Gospel solemnly and publickly to the Congregation, by interpreting the written Word of God, and applying the same by exhortation and reproof unto them. They [Page 42] hold, that this was the greatest work that Christ and his Apostles did; and that whosoever is thought worthy and fit to exercise this au­thority, cannot be thought unfit and unworthy to exercise any other spiritual or Ecclesiastical authority whatsoever.

7. They hold that the Pastor or Minister of the Word, is not to reach any Doctrine unto the Church, grounded upon his own judgment or opinion, or upon the Judgment or opinion of any or all the men in the world; but only that truth that he is able to demonstrate and prove evidently, and apparently, by the Word of God soundly interpreted; and that the people are not bound to believe any Doctrine of Religion or Divinity whatsoever, upon any ground whatsoever, except it be apparently justified by the Word, or by necessary consequent deduced from the same.

8. They hold that in interpreting the Scriptures, and opening the sence of them, he ought to follow those Rules only that are followed in finding out the meaning of other writings, to wit, by weighing the propriety of the tongue wherein they are written, by weighing the Circumstance of the place, by comparing one place with another, and by considering what is properly spoken and what tropically or figuratively. And they hold it unlawfull for the Pastor to obtrude upon his people a sence of any part of the Divine Word, for which he hath no other ground but the bare testimonies of men; and that it is better for the people to be content to be ignorant of the meaning of such difficult places, than to hang their Faith in any matter in this case upon the bare Testimony of man.

9. They hold that the people of God ought not to acknowledge any such for their Pastors, as are not able by Preaching, to interpret and apply the Word of God unto them in manner and forme afore­said: And therefore that no ignorant, and sole reading Priests are to be reputed the Ministers of Jesus Christ, who sendeth none into his Ministry and service, but such as he adorneth in some measure with spiritual gifts. And they cannot be perswaded that the faculty of reading in ones Mother tongue the Scriptures, &c. which any ordinary Turk or Infidel hath, can be called in any congruity of speech, a Ministerial gift of Christ.

10. They hold that in the Assembly of the Church, the Pastor only is to be the mouth of the Congregation to God in Prayer, and that the people are only to testifie their assent by the word Amen. And that it is a Babilonian cofusion, for the Pastor to say one piece [Page 43] of a Prayer, and the people with mingled voices to say another; except in singing, which by the very ordinance and instinct of nature, is more delightfull, and effectual, the more voices there are joyned and mingled together in harmony and consent.

11. They hold that the Church hath no authority to impose upon her Pastors or any other of her Officers, any other ministerial Duties, Offices, Functions, Actions or Ceremonies, ei [...]her in Divine worship or out of the same, then what Christ himself in the Scriptures hath imposed upon them, or what they might lawfully impose upon Christ himself, if he were in person upon the earth, and did exercise a Ministerial Office in some Church.

12. They hold that it is as great an injury to force a Congregation or Church to maintain as their Pastor, with Tithes, and such like Donations, that person that either is not able to instruct them, or that refuseth in his own person ordinarily to do it, as to force a man to maintain one for his wife, that either is not a woman, or that refuseth in her own person to do the duties of a wife unto him.

13. They hold that by Gods Ordinance there should be also in every Church, a Doctor, whose special office should be to instruct, by way of Catechizing, the Ignorant of the Congregation (and that particularly) in the main grounds and Principles of Religion.

CHAP. IV. Concerning the Elders.

1. FOrasmuch, as through the malice of Sathan, there are and will be in the best Churches many disorders and scandalls commit­ted, that redound to the reproach of the Gospel, and are a stumbling block to many, both without and within the Church; and sith they judge it repugnant to the Word of God, that any Minister should be a sole Ruler, and as it were a Pope, so much as in one Parish, (much more that he should be one over a whole Diocesse, Province, or Nation) they hold that by Gods Ordinance the Congrega [...]ion should make choice of other Officers, as Assistants unto the Ministers in the spiritual regiment of the Congregation, who are [Page 44] by office, jointly with the Ministers of the Word, to be as Monitors and Overseers of the manners and conversation of all the Congre­gation, and one of another; that so every one may be more wary of their wayes, and that the Pastors and Doctors may better attend to Prayer and Doctrine, and by their means may be made better acquainted with the estate of the people, when others eyes besides there own shall wake and watch over them.

2. They hold that such only are to be chosen to this Office, as are the gravest, honestest, discreetest, best grounded in Religion, and the ancientest Professors thereof in the Congregation, such as the whole Congregation do approve of, and respect, for their wisdome, holinesse, and honesty, and such also (if it be possible) as are of civil note and respect in the world, and able (without any burden to the Church) to maintain themselves, either by their Lands, or any other honest Civil Trade of life: Neither do they think it so much disgrace to the policy of the Church, that Tradesmen and Artificers, (endowed with such qualities as are above specified) should be admitted to be Overseers of the Church, as it is that persons both ignorant of Religion and all good letters, and in all respects for person, quality, and state, as base and vile as the basest in the Congregation, should be admitted to be Pastors and Teachers of a Congregation. And if it be apparent that God (who alwaies blesseth his own Ordinances) doth often, even in the eyes of Kings, and Nobles, make honourable the Ministers and Pastors of his Churches, upon which he hath bestowed spiritual Gifts and Graces, though for birth, education, presence, outward estate and maintenance, they be most base and contemptible; so he will as well in the eyes of all holy men, make this Office which is many degrees inferior to the other, precious, and Honourable, even for the Divine Calling and Ordinance sake.

CHAP. V. Concerning the Censures of the Church.

1. THey hold that the spiritual keyes of the Church are by Christ, committed to the aforesaid spiritual Officers and Governors, and unto none other: which keyes they hold that [Page 45] they are not to be put to this use, to lock up the Crowns, Swords, or Scepters of Princes and Civil States, or the Civil Rights, Preroga­tives, and Immunities, of Civil Subjects in the things of this Life, or to use them as picklocks to open withal mens Treasuries and Coffers, or as keyes of Prisons, to shut up the bodies of men; for they think that such a Power and Authority Ecclesiastical is fit only for the Antichrist of Rome, and the consecrated Governours of his Synagogues, who having no Word of God, which is the Sword of the Spirit, to defend his and their usurped Jurisdiction over the Chri­stian World, doth unlawfully usurp the lawful Civil Sword and Power of the Monarchs and Princes of the Earth, thereby forcing men to subject themselves to his spiritual vassalage and Ser­vice, and abusing thereby the spiritual Keyes and Jurisdiction of the Church.

2. They hold that by vertue of these Keyes, they are not to make any curious Inquisitions into the secret or hidden vices or crimes of men, extorting from them a confession of those faults that are con­cealed from themselves and others: or to proceed to molest any man upon secret suggestions, private suspition, or uncertain fame, or for such crimes as are in question whether they be crimes or no; But they are to proceed only against evident and apparent crimes, such as are either granted to be such of all civil honest men: or of all true Christians, or at least such, as they are able, by evidence of the Word of God, to convince to be sins to the conscience of the Offender; As also, such as have been either publikely committed, or having been committed in secret, are by some good means brought to light, and which the delinquent denying, they are able by honest and sufficient testimony to prove against him.

3. They hold, that when he that hath committed a scandalous crime cometh before them, and is convinced of the same, they ought not (after the manner of our Ecclesiastical Courts) scorn, deride, taunt and revile him with odious and contumelious speeches; eye him with big and stern looks, procure Proctors to make Personal In­vectives against him, make him dance attendance from Court day to Court day, and from Term to Term, frowning at him in presence, and laughing at him behind his back: but they are (though he be never so obstinate and perverse) to use him brotherly, not giving the least personal reproaches, or threats, (but laying open unto him the nature of his sin by the light of Gods Word) are only by do­nouncing the judgements of God against him, to terrifie him, and so to move him to repentance.

[Page 46]4. They hold, that if the party offending be their civil Superiour, that then they are to use, even throughout the whole carriage of their Censure, all civil Complements, Offices and Reverence due unto him; That they are not to presume to convent him before them, but are themselves to go in all civil and humble manner unto him, to stand bare before him, to bow unto him, to give him all civil Titles belonging unto him; and, if he be a King and Supream Ru­ler, they are to kneel down before him, and in the humblest manner to censure his faults, so that he may see apparently that they are not carried with the least spice of malice against his Person, but only with zeal of the health and salvation of his soul.

5. They hold, that the Ecclesiastical Officers, laying to the charge of any man any Errour, Heresie, or false Opinion whatsoever, do stand bound themselves, first, to prove that he holdeth such an er­rour or heresie; and secondly, to prove directly unto him that it is an errour by the Word of God, and that it deserveth such a censure, before they do proceed against him.

6. They hold, that the Governours of the Church ought with all patience and quietness hear what every Offender can possibly say for himself, either for Qualification, Defence, Apology, or Justifica­tion of any supposed crime or errour whatsoever; and they ought not to proceed to censure the grossest offence that is, untill the Of­fender have said as much for himself in his defence as he possibly is able. And they hold it an evident Character of a corrupt Ecclesi­astical Government, where the parties convented may not have full liberty to speak for themselves, considering, that the more liberty is granted to speak in a bad cause, (especially before those that are in Authority, and of judgment,) the more the iniquity of it will appear, and the more the Justice of their Sentence will shine.

7. They hold, that the Oath ex officio, whereby Popish and Eng­lish Ecclesiastical Governours, either upon some secret informati­ons, or suggestions, or private suspitions, go about to bind mens con­sciences to accuse themselves and their friends of such crimes or im­putations as cannot by any direct course of Law be proved against them, and whereby they are drawn to be instruments of many hea­vy crosses upon themselves and their friends, and that often for those Actions that they are perswaded in their consciences are good and holy; (I say) that they hold that such an Oath (on the urgers part) is most damnable and tyrannous, against the very Law of Nature, devised by Antichrist, through the inspiration of the devil, that by [Page 47] means thereof, the professors and practizers of the true Religion, might either in their weakness, by per jury, damn their own souls, or be drawn to reveal to the Enemies of Christianity, those secret reli­gious acts and deeds, that being (in the perswasion of their consci­ences) for the advancement of the Gospel, will be a means of hea­vy sentences of condemnation against themselves and their dearest friends.

8. They hold, that Ecclesiastical Officers have no power to pro­ceed in Censure against any Crime of any Person, after that he shall freely acknowledge the same, and profess his hearty penitency for it: And that they may not, for any crime whatsoever, lay any bodily or pecuniary mulct upon them, or impose upon them any Ceremo­nial Mark or Note of shame, such as is the white sheet, or any such like; or take any fees for any cause whatsoever, but are to accept of, as a sufficient satisfaction, a private submission and acknowledg­ment, if the Crime be private, and a publike, if the crime be publike and notorious.

9. They hold, that if a Member of the Church be obstinate, and shew no signs and tokens of repentance of that crime, that they by evidence of Scripture have convinced to be a crime, that then by their Ecclesiastical Authority they are to deny unto him the Sacra­ment of the Supper. And if the suspension from it will not humble him, then (though not without humbling themselves in prayer, fa­sting, and great demonstration of sorrow for him) they are to de­nounce him to be as ye [...] no member of the Kingdom of Heaven, and of that Congregation, and so are to leave him to God and the King. And this is all the Ecclesiastical Authority and Jurisdiction that any spiritual Officers of the Church are to use against any man, for the greatest crime that can be committed.

10. They hold, that the Officers of the Church are not to proceed unto the extreamest Censure against any man, without the free con­sent of the whole Congregation it self.

11. They hold, that the Minister, or any other particular Officer, offending, is as subject to these Censures, as any other of the Con­gregation.

12. They hold, that if any Member of the Congregation, having committed a scandalous sin, shall of himself forsake the Worship of God, and the Spiritual Communion with the Church, that then the Ecclesiastical Officers have no authority or jurisdiction over him, [Page 48] but only the Civil Magistrate, and those unto whom he oweth Civil subjection, as Parents, Masters, Landlords, &c.

CHAP. VI. Concerning the Civil Magistrate.

1. THey hold, that the Civil Magistrate, as he is a Civil Magi­strate hath, and ought to have Supream power over all the Churches within his Dominions, in all causes whatsoever; and yet they hold, that as he is a Christian, he is a Member of some one particular Congregation, and ought to be as subject to the spiritual Regiment thereof prescribed by Christ in his Word, as the meanest subject in the Kingdom; and they hold, that this Subjection is no more derogatory to his Supremacy, than the Subjection of his body in sickness to Physitians, can be said to be derogatory thereunto.

2. They hold, that those Civill Magistrates are the greatest Ene­mies to their own Supremacie, that in whole or in part, communi­cate the virtue and power thereof to any Ecclesiastical Officers. And that there cannot be imagined by the wit of man a more direct means to check-mate the same, than to make them Lords and Prin­ces upon Earth, to invest them with Civil Jurisdiction and Au­thority, and to conform the state and limits of the Jurisdiction to the State of Kings, and bounds of Kingdoms.

3. They hold, that there should be no Ecclesiastical Officer in the Church so high, but that he ought to be subject unto, and puni­shable by the meanest Civil Officer in a Kingdom, City, or Town, not only for common crimes, but even for the abuse of their Ec­clesiastical Offices; yea, they hold, that they ought to be more puni­shable than any other Subject whatsoever, if they shall offend against either Civil or Ecclesiastical Laws.

4. They hold, that the Civil Magistrate is to punish with all se­verity the Ecclesiastical Officers of Churches, if they shall intrude upon the rights and prerogatives of the Civil Authority, and Ma­gistracy, and shall pass those bounds and limits that Christ hath pre­scribed unto them in his Word.

5. They hold, that the Pope is that Antichrist, and therefore that Antichrist, because being but an Ecclesiastical Officer, he doth in [Page 49] the height of the pride of his heart make claim unto, and usurp the Supremacy of the Kings and Civil Rulers of the Earth. And they hold, that all defenders of the Popish Faith, all endeavours of re­concilement with that Church, all plotters for tolleration of the Popish Religion, all countenancers and maintainers of Seminary Priests and professed Catholicks, and all deniers that the Pope is that Antichrist, are secret enemies to the Kings Supremacy.

6. They hold, that all Arch-Bishops, Bishops, Deans, Offici­als, &c. have their Offices and Functions only by will and pleasure of the King and Civil States of this Realm; and they hold, that whosoever holdeth that the King may not, without sin, remove these Offices out of the Church, and dispose of their Temporali­ties and maintenance according to his own pleasure, or that these Offices are Jure Divino, and not only or meerly Jure humano: That all such deny a principal part of the Kings Supremacy.

7. They hold, that not one of these Opinions can be proved to be contrary to the Word of God, and that if they might have leave, that they are able to answer all that hath been written against any one of them.