THESE are the words of our blessed Lord and Saviour IESVS CHRIST, Sect. I. con­taining a Direction unto the Church, for censuring her disobedient children, and an injunction to all you who professe CHRIST, to take notice of her cen­sures, accounting no otherwayes of all those who despise her admonitions, then as of heathen men and Publicanes, If hee neglect to heare the Church, Let him bee unto thee as an heathen man, and a Publicane.

There is one word in the Text, Sect. 2. as it is expres­sed in the Olde Translation [ also] which being a Relative, sends us backe to the words going be­fore, to finde out the occasion of this speach. I finde that our Saviour in this Chapter, doth ex­hort his Disciples, and in them all Christians, to a conscionable care, of the salvation of their bre­thren, and that first, by giving no offence, whereby they may be scandalized, Take heed that yee de­spise not one of these little ones, ver. 10. and before, Woe unto that man by whom offence commeth. and se­condly, by patient bearing of such offences as come from them, and labouring to restore them that are fallen, and to bring them to repentance. ver. 15. If thy brother shall trespasse against thee, &c. Where before I come to my Text, it will bee ex­pedient that I inquire of foure things. 1. To whom our Saviour speaketh? to his Disciples. 2. Of whom? of a brother, If thy brother trespasse. 3. Of what offences? If hee trespasse against thee. 4. What is the rule prescribed in this case? Goe and tell him his fault betweene him and thee. If he shall heare thee, thou hast gained thy brother. But if he will not heare thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established. And if he shall neglect to heare them, tell it unto the Church.

I. Sect. 3. Christ speakes unto his Disciples, as may appeare by the whole discourse from the begin­ning of the Chapter, but he speakes not unto them as they are Apostles, and chiefe Pastors in his [Page 3]Church, but simplie as they are Disciples, that is, Christians; for all the followers of Christ were called Disciples, Ioh. VI. 66. The not distingui­shing of these two, what was given in charge to the Apostles, as they were Apostles, and chiefe Pastors; and what as they were Christians, hath occasioned many misprisions. I will instance on­ly, in two particulars. Our Saviour in the cele­bration of the Sacrament of the Supper, sayth to his Disciples, Drinke yee all of this: The Papists understand this to bee spoken to them, as they were Apostles, and Ministers of the Church, and so deny that the people have any right to the Cup. whereas it is evident, that in that first Sup­per, they did beare the person of Communicants, and so that benefit belongs to all Christians. A­gaine Christ sayth unto them, Matth. 20.25. Mar. 10.42. Luk. 22.24. The Kings of the Gentiles exercise dominion over them — but it shall not be so amongst you. Our new masters, who seeke to pull downe the Orders of our Church, take this as spoken onely unto Ministers, and from thence condemne all Superioritie and Iurisdicti­on of Bishops: whereas it is evident, that this precept doth alike concerne all Christians. For 1. the occasion of that prohibition, was the am­bition of the sonnes of Zebedee, who dreaming of a temporall kingdome that Christ should have in this world, desired to sit, one on his right hand, the other on his left; that is, to be the greatest in that kingdome: They did not desire Iurisdiction over Ministers onely, and place above Apostles, [Page 4]but also above all Christians; And they concei­ved hope to obtayne it, not out of any priviledge they had by their Apostleship, but out of a relati­on they had to Christ according to the flesh, be­ing his kinsmen. Therefore this prohibition is gi­ven, not to the Apostles onely, but to all Christi­ans. II. Christ in the XXII. Chap. of S. Luke, immediatly before these wordes, and presently after, using this word [you] and speaking to his Disciples, and none but them, speakes unto them, as representing not onely Ministers, but all Chri­stians. As vers. 19. This is my Body which is given for you, vers. 20. This Cup is the New Testament in my Blood which is shed for you, vers. 29. I appoint un­to you a Kingdome. In these places (I hope) by [you] yee will understand all true Christians, else none but Ministers have interest in Christ's Blood, and right unto his Kingdome. And then, why not also in the words interjected, vers. 25. It shall not be so among you, by [you] should we un­derstand all Christians. III. Compare that place with Matth. XXIII. 8. which place is alledged, to the same purpose as the former, against titles of honour in the Church, But bee not yee called Rabbi. Our Saviour speakes to all Christians, as is evident, vers. 1. Then spake Iesus to the multitude, and to his disciples. So doth hee also in the other place, which is alleaged against ruling. IV. It cannot be denyed, but that the Apostles did (du­ring their life) exercise Iurisdiction over all o­ther Ecclesiasticall persons. So did their succes­sors [Page 5]who are stiled Rulers: Therefore ruling is not forbidden the Apostles. yea, our Saviour in the same place intimates, that among them, some should bee greater than others, saying, Let the greatest among you, bee as the least, and the chiefest as hee that serveth. Finally, the opposition between Gentiles and you, doth evidently prove, that that precept is given to all Christians. The Kings of the Gentiles exercise dominion over them — but it shall not be so amongst you. If his intent had been to forbid ruling in Ministers onely, he would not have opposed them to the Gentiles, but to tem­porall men in Christian Common-wealthes, or rather to the Priests under the Law, saying: A­mongst the Priests of Israel some rule over other: but it shall not bee so among you. But to say, it is thus with the Gentiles, it shall not be so with you Mi­nisters, is no good opposition. And, it is thus with the Gentiles, it shall not bee so with you Christians, is a full and a fit antithesis, often used in Scripture. Matth. VI. 7. But when yee pray, use not vaine repetitions, as the Gentiles doe. Matth. VI. 31. Take no thought, for after all those things seeke the Gentiles. I. Thess. IV. 5. Not in the lust of concu­piscence, as doe the Gentiles. Still Gentiles opposed to Christians, no-where to Ministers. And ther­fore in that place nothing is forbidden to Mini­sters, but what is unlawfull to all Christians. Not superioritie, authoritie, dominion, Lordship, but the ambitious affectation of the same, and the ty­rannicall usage thereof. So that (my masters) [Page 6]If you will make use of that Text against our au­thoritie, you must turne plaine Anabaptists, and condemne not only Ecclesiasticall authoritie, but Civill also: for Christ speakes there to his Dis­ciples, not as Apostles, but as Christians, and so hee doth in my Text, If thy brother trespasse against thee; for the dutie here required, is not proper to Ministers, but such as concernes all Christi­ans, to beare offences patiently, to desire the sal­vation of our brother, and to that end to admo­nish him privately, or (if need be) to deferre the matter to the Church. And therefore it is to bee observed, how in the next words, speaking of a power proper to the Apostles, and their succes­sors, he changeth the number, to shew the change of the person, though hee bee still speaking to his Disciples. For while he speaketh of those duties, which concerne all Christians, he useth the sin­gular number, if hee trespasse against thee; and, if he will not heare thee, even thee, whosoever thou bee, that art my disciple. But when hee comes to speake of the power of the Keyes, which was gi­ven onely to the Apostles, and their successors, he useth the plurall number, Whatsoever you shall bind, even you, who are the Pastors and Rulers of my Church, in earth.

In the next place, sect. 4 wee are to see, of whom hee speakes: of a brother, If thy brother trespasse, one that professeth Christ; for this course which our Saviour prescribeth to admonish our brother, & if need bee to convent him before the Church, is [Page 7]not to bee taken with those who are altogether without the pale of the Church, as the Apostle sheweth 1. Cor. V. 9. I wrote unto you not to companie with fornicators, yet not altogether with the fornica­tors of this world — for then must yee needs goe out of the world — If any man that is called a brother be a fornicator — with such an one cate not. For what have I to doe, to judge them also that are with­out.

In the third place, sect. 5 wee are to enquire of what sinnes he speakes: Certainely, he meanes princi­pally and properly, private injuries, whereby thy brother hath wounded thee, either in thy body, or estate, or reputation. If hee sinne against thee. And so Peter understood it, vers. 22. where he saith, Master, how often shall my brother sinne against me, and I forgive him. Yet by Analogie wee are to understand it of all sinnes, and the same course which is here prescribed, is to bee observed with a brother, that sinnes against God onely; that is, wee are to admonish him; and if need bee, Con­vent him before the Church. For Christ heere exhorts us to charity; that which he will have us principally to seeke, is not satisfaction for the wrong done unto us; but as it is called in the Text: the gayning of our brother, that is, his Salva­tion. If our Saviour had respected onely the wrong done to us, he would never commaund us to complaine; for hee compelles no man to sue for satisfaction when he is wronged: albeit he per­mits us to use lawful meanes to right our selves; [Page 8]Yet hee would bee well pleased, if wee would sit downe by the wrong. I am sure the Apostle who was inspired by the spirit of Christ, adviseth this as the best of all. Why doe ye not rather take wrong? &c. I. Cor. VI. 7. But here hee commaunds us to convent our brother offending, before the Church, if he will not heare us, and therefore that which hee would have us ayme at principal­ly, is, his salvation, which is in danger, if he be not recovered by repentance, not only when he hath wronged us, but also when he hath offended God in any sort. Againe, wee ought to bee so zealous of God's glory, that wee should account sinnes against God, to bee against our selves. God is so sensible of the injuries done unto us, as if done to himselfe: In all their troubles he was troubled, sayth the Prophet Isay, LXIII. 9. And God himselfe, Zach. II. 8. He that toucheth you, toucheth the apple of mine eye. When Saul did persecute the mem­bers upon earth, the Head cryed from Heaven: Saul, Saul, Why persecutest thou me? In like manner should wee bee sensible of the injuries done to God, accounting them as done to our selves, as was David, who sayth, The rebukes of them who re­buke the Lord, have fallen upon mee. In a word, as an offence done to thy neighbour, is a sin against God, in regard of the breach of his Commaunde­ment: So an offence against God, is a sin against thy neighbour, in regard he is scandalized by thy bad example. Finally, in other places, the like course is prescribed in other offences, besides [Page 9]private injuries. Levit. XIX. 17. Thou shalt not hate thy brother — but plainely rebuke him. Tit. III. ver. 10. A man that is an hereticke, after the first and second admonition, reject. So that not onely private wrongs are to bee brought before the Church, but other offences also, for it is not likely, that Christ would have the Church to cen­sure offences against our neighbour, and to ne­glect the sinnes committed against the first Table. But Christ mentioneth onely private injuries, be­cause hee is exhorting to Patience, and Charitie. And we are most sensible of those offences, wher­by we are hurt: he therfore restrayneth us, where wee are most forward, knowing well, that if wee can be kept from the violent prosecution of those wrongs which are done to our selves, wee will be slow enough, in taking notice of other sinnes, committed against God, and our neighbour.

And now, having found out both the persons, sect. 6 and the offences spoken of: In the next place, let us consider the rule prescribed, or the course that is to bee taken, If thy brother shall trespasse a­gainst thee. It is a Recipe, for curing an offending brother, wherin our Saviour will have us to deale like tender Physicians, who first use to try gentle remedies; and if that will not doe, they minister stronger pills, that are more offensive to Nature. So should we doe; for, the Cure here prescribed, is fourefold. The I. Private admonition, Tell him his fault betweene thee and him; that is, Corre­ptio Amoris. II. Reproofe before witnesses, [Page 10] If hee will not heare thee, take with thee, one, or two more, that is, Correptio pudoris. III. Publicke ac­cusation, If he will not heare them, tell it unto the Church; that is, Correptio timoris. IIII. Sepa­ration, If hee neglect to heare the Church, let him bee unto thee as an heathen. & that is, Correptio tremoris. The first is mylde, the second sharp, the third bitter, the fourth desperate. The first, is but a prepara­tive, the second a potion, the third a Corrasive, the fourth abscision, or cutting off. Now wee must not thinke, that all these degrees can be observed at all occasions, and as oft as our brother offen­deth. Sometimes the offence is so light, that it is better to passe it by, then to take notice of it. Sometimes, though the sinne be great, yet it is committed so privatelie, that it is to no purpose for thee to tell it unto the Church; for if he deny it, thou canst not prove it. Sometimes the offence is so notorious, and scandalous, that the Church takes notice of it, no private admonition going before, [...] Tim. V. 20. no accusation being made. Concerning such sinnes, the Apostle prescribeth a rule to Timo­thie, Them that sinne, Rebuke openly. And so Paul re­proved Peter publickly, Gal. II. without any private ad­monition, because his offence gave scandall unto many. Sometimes it falleth out, that he who of­fendeth, is of so desperate a froward disposition, that to admonish him of his fault, is but to cast pearles before swyne; In this case Solomon his rule is, Prov. IX. 8. Rebuke not a scorner. Sometimes it may bee, thou canst not use private admonition, for [Page 11]want of opportunitie of tyme, and place, or by reason of the quality of the person offending: Or it may bee, that there is danger in delay, and some great hurt like to happen, if the matter bee not presently declared unto the Church. Many such cases may happen, wherein, all these proceedings cannot be observed; but the matter comes before the Church, persaltum. Wee must therefore re­member, that this being an affirmative precept, doth not oblige at all times; but only then when the observation of it is convenient, for the end for which it was appointed, which is, the amen­dement of our brother.

And now, sect. 7 having made an Introduction into my Text, I come to the words, But if hee neglect to heare the Church, &c. Which being a conditio­nall proposition, hath two parts, a Supposition, and an Inference. There is a fault supposed, If he ne­glect to heare the Church; And a censure inferred, Let him bee unto thee as an heathen man, and a Publi­cane. He supposeth the fault onely, he sayth not, There are, who will not heare the Church, but hee puts the case onely, Si non audierit; yet wee know by wofull experience, there bee such: Christ's [If] proves to be no [If:] There are many here who account it the point of highest perfection, to disobey the Church, and despise her wholesome Lawes: Vers. 11. And so (as S. Iude sayth) perish in the gain­saying of Core. Num. 16. Now Core's sinne, was disobedi­ence to the Church. hee would have a paritie a­mongst the Levites, and would not bee subject to [Page 12] Aaron, appointed his Superiour by GOD: And albeit hee with his Complices went down quick unto hell, yet hee hath left his seed amongst us: Many who will not bee subject unto Aaron, who will not heare the Church. Now, that wee may know what sinne this is, not to heare, or obey the Church, I will shew you first, what is meant by the Church: Secondly, wherein the Church must be heard.

By the Church here, sect. 8 wee must not understand the whole multitude of Beleevers in one place; for this Church hath power to binde and loose, gi­ven them in the next words; And the power of the Keyes was not given to the multitude, but to the Pastors and Rulers in the Church. Amongst the Iewes, who were God's Church, under the Old Testament, sentence was never given by the Com­mon people, but by certaine Iudges appointed. What doe I speake of the Iewes, whose governe­ment was alwayes Monarchicall, or Aristocraticall? Even amongst the Grecians, where the governe­ment was Democraticall; as in Athens, Iudgment was never given by the people, but by certaine Iudges chosen by the people. How much lesse in the Church, whose governement no man in his right witts, will say, is Democraticall; shall this power to judge, be given to the people? It is not likely, that GOD who is not the Author of confu­sion, but of order, would give this power to the people, who by reason of their ignorance, multi­tude, and varietie of affections, would never a­gree [Page 13]upon a sentence, neither were it possible for any Controversie to be composed, if the voyces of all the people must bee expected; for, there would be nothing but faction, distraction, confu­sion, division, and endlesse delayes.

II. sect. 9 Nor by the Church here are we to under­stand the Synedrium of the Iewes, which was their Councell of LXX. Elders (as some men of great name haue conceived) for our Saviour ne­ver honors that Court with the name of the Church, Luc XXII. 66. but it is called [...] in the Gospell, he did not commit the power of the Keyes unto them: but having instituted a governement in his Church, he gaue them a bil of divorcement. Neither is it likelie that Christ would send his disciples to complaine to those who were pro­fest enemies to him & his; I. Cor. VI. contrary vnto S. Paul his rule, who will haue us to be judged by Saints, not by Infidels.

III. sect. 10 Nor by the Church here are we to under­stand the Christian magistrate; It is the conceit of Erastus, but one so wilde as needs no Confuta­tion: for we know that the Church, and the Civill Magistrate haue diverse Consistories, God having established two distinct powers upon earth; the one of the Keyes committed to the Church, to worke upon the conscience, by binding or loosing the soule, that is, retaining or remitting of sinnes: the other of the sword, committed to the Prince, to worke upon the outward man, laying hold on the body and goods. And neither of these is to [Page 14]intrude upon the execution of the others office. When S ^t Peter who had the Keyes committed un­to him, ventured to draw the sword; he was com­maunded to put it up, Matth. 26.52. as a weapon that belonged not to him. So when Vzziah would execute the Priests office, he receaved the like check, It per­taineth not unto thee Vzziah to burne incense unto the Lord, [...]. Chron. 26.28. but to the Priests, thesonnes of Aaron that are consecrated. The magistrate therefore, is not to take upon him to weild the Keyes, which are here committed to the Church. If thou complaine to him of an Injury done by thy brother, he will pu­nish him; And that is not it, that Christ aymes at: he will not have his disciples, so careful of the repairing of their wrong, as of the amendement of their brother: In a word, he gives not precepts Oeconomicall or politicall, but prescribes a Law un­to the Conscience, which is, that if thy brother amend not after private admonition, to Convent him, before the Church.

IIII. Sect. 11. Neither by the Church are we to under­stand S. Peter and his supposed successor, of whom the Iesuits say, Papa est Virtualiter tota Ecclesia. for our Saviour spake unto Peter, and Peter answers him vers. 21. How oft shall my brother sinne against me. Now if Peter be offended, he is to goe to the Church, that cannot be himselfe. Besides, Peter may be the man, who gives the offence; if he did not, I am sure the Pope doth: And shall wee com­playne of himselfe, to himselfe? Wee are like to have an ill hearing.

Finallie, Sect. 12. nor by the Church are we to under­stand a Generall Councell. That can not be called, so oft as one offendeth, & is to be corrected. And therefore it is foolishly done of the Papists, to al­ledge this text for the infallibility of the Church: Lib 3. de ver. Dei cap. 5. ob­servandum hic quidem Domi­num loqui de injurijs, quas unus ab ali­quo patitur. Lib. 4. de Rom. pont. Conveni­unt omnes Ca­tholic [...] posse Pentificem, etiam ut Pon­tificem, & cum suo coetu consiliario­rum, vel cum generali Conci­lio errare in Controver [...]ijs facti. for they themselues doe not ascribe infallibility, to any particular Church, but onely to a Generall Councel confirmed by the Pope, of which this Text can not be understood. Besides, that which is here referred to the Church, is a matter of fact, not of faith. So Bellarmine doth acknowledge that Christ speakes of personall injuries. And that in deci­ding of such Controversies in matters of fact, which depend upon information and testimonies of witnesses; The Pope may erre even with a Ge­nerall Councell at his elbow, he saith, is confest by all Romanists. And then how this Text used by all their writers to prove the infallibility of their Church, can serve their purpose, no reasonable man can see.

By the Church then wee must understand the Governours of the particular Churches wherein we live, except the person to be corrected, Sect. 13. be in that place, that he cannot be Iudged, but by a higher Court, in which case the Church we are to goe unto, is a provinciall or Nationall synod. So S ^t Chrysostome, and with him the generall consent of all doctors, expounds it of the prelates and chiefe Pastors of the Church, who have Iurisdiction to bind and loose such offenders in the words follo­wing. So a learned Schooleman, Parisiensis de sae. ord. c. 10. Potestas Iudici­aria [Page 16]est ipsius Ecclesiae, Cujus minister ad hancrem E­piscopus est constitutus. As they who governe in the Commonwealth, are called the Commonwealth, so they who rule in the Church be called the Church, because they hold the chiefe place in it: As the body is said to see, when it is onelie the eye that seeth, So the Church is said to heare that, which they onely heard, who are (as it were) the eyes of the Church: All the companie of belee­vers, are called Saints: And yet the Apostle giveth this title unto some, who were in authority, aboue the rest, for composing of controversies. I. Cor. VI. So albeit the whole multitude of belee­vers be called the Church; Yet in a speciall man­ner this title is given to them who are chiefe in the Church for authority & power. S ^t Iohn wrote his Epistles to the Angels of the Churches, that is, the Bishops; And yet he concludeth, Let him that hath an care heare, what the Spirit sayth vnto the Chur­ches: So that the rulers are called the Church, not onely by our Saviour, but also by S ^t Iohn, because they did represent the Church whereof they had charge. And in the Old Testament, the Hebrew word Eda which signifieth the Church, is some­times used to expresse not the promiscuous mul­titude, but the assembly of Iudges, the Councell of the Rulers, Psal. LXXXII. 1. God standeth in the congregation of gods. So that this acception of the Church, is not without precedent, as some have al­leadged.

And now having found the Church, Sect. 14. let us see, [Page 17]wherein, the Church is to be heard. The necessitie layd upon us, to heare the Church, presupposeth a power in the Church to direct, yea, and to com­maund, though not in her owne name, yet in the Name of GOD, who committed this power un­to her. That the Church hath a power, I thinke, no man will deny; All the Controversie, is tou­ching the extent of this power; which I will re­duce unto certaine heads, neither with the Pa­pist, deifying her power, nor with the lawlesse Libertine, vilifying her authoritie. Bee pleased therefore to understand the Churches power, for Instruction, for Ordination, for Determination, for Direction, and for Correction. First, it belonges to the Church, to keepe and propound the sacred O­racles, and to apply them by preaching and admi­nistration of the Sacraments. II. To ordayne Mi­nisters, appoint them their Stations, and direct them the manner how they are to discharge their dutie. III. To decide Controversies in Religi­on. IIII. To enact Lawes, not only to containe men in obedience to the Law of God; but also for Circumstances and Ceremonies in the out­ward administration of Gods worship. V. To censure offenders. Of the first three, but briefly.

First, Sect. 15. the Church is to keepe the holy Scripture as a depositum, that which hath beene committed unto her, wherein she is as a faithfull Register or Notarie, that keepes the Originall Records from corruption. Deut XXXI. 24. When Moses had finished the Book of the Law, he gave it to the Levites to be kept in [Page 18]the side of the Arke: from them, must the King receive his Coppie, Deut. XV II. 18. The Apostle sayth, Vnto them were committed the Oracles of God: Therefore Epiphanius proves, Epiph. de men [...]. & pond. the Bookes of Wise­dome and Ecclesiasticus, not to be Canonicall, because they were not kept in the Arke: And S. Augustin calls the Iewes, our Librarie-keepers, who are so zea­lous of the Old Testament, that they will rather loose their life, then one line of it: So carefull also hath the Christian Church beene of both Te­staments, that many Martyrs have chosen to give their Bodies, rather then their Bibles to bee burnt. Neither doth it onely belong to the Church to keepe the holy Bookes, but also to discerne be­tweene true Scripture and false: And so shee is the Defender of the Scripture, to which purpose the Spirit of Christ is given unto her, whereby she knoweth the voyce of the Bridegroome. Here the Church of Rome hath abused her power, and be­trayed her trust, inserting into the Canon, diverse Apocryphall bookes, which were not written by divine inspiration, nor received by the Church in S. Ieromes dayes. And as she is the keeper and main­tainer of the holy Records; So she is, as a Herauld & Common-cryer, to publish, notifie, propound, and commend these Records, as the Word of God, unto all men. For this cause, is the Church called, the Pillar of Truth, because shee beareth up the Truth by her publicke ministery, and shew­eth us the holy Bookes: So that the Testimonie of the Church, is an excellent meanes to know [Page 19]the Scripture to be from God, even the first mo­tive and occasion of our faith; The Key which openeth the doore of entrance, into the know­ledge of the Scriptures; The Watchman that holds out the light in open view, and presents the shining beames thereof to all that have eyes to discerne it; The guide that directs and assists us, to finde out those Arguments in Scripture, wher­by the Divinitie of it, is proved: And so like the morning starre, introduces that cleare light, which shineth in the word it selfe. But the te­stimony of the Church, is not the onely, nor the chiefe cause of our knowledge, nor the formall object of our faith. As the Samaritanes at first be­lieved, for the saying of the woman, Ioh. IV. 39. but afterward because of his own word, saying, Now wee beleeve, not because of thy saying; for wee have heard him our selves: And as Nathaneel was indu­ced to come to Christ, by the Testimony of Phi­lip; but was perswaded to beleeve, that he was the Messias, by what he heard from himselfe, as may appeare by his confession, Rabbi, Ioh. I. 45.4 [...]. thou art the sonne of God: so men are first induced to beleeve, that this Booke is the holy Scripture, by the Testimo­ny of the Church; but after they receive greater assurance, when their eyes are opened, to see that light which shineth in the Scripture. To use a more familiar similitude: If a man bring you a letter from your father, and tell you, he received it out of his owne hand, you beleeve him, but are better assured when you consider the seale, [Page 20]subscription, forme of Characters, and matter contayned in the Letters: So are we perswaded of the divinity of the Scripture. The Scripture is an epistle sent unto us from God our father, The Church is the messenger, and tells us that shee re­ceived it from him: Wee give credite unto her Report; but when we peruse it, and consider the divinity of the matter, the sublimity of the style, the efficacy of the speach, we are fully perswa­ded that the same is from God indeed. In a word, the Church commends the Scripture to be Gods word not by her owne authority, but by the veri­ty of the thing it selfe, and arguments drawne out of Scripture, which proveth it selfe to be divine, even as the Sunne manifests it selfe to bee the Sunne, a learned man proveth himselfe to be lear­ned, and as Wisedome is justified of her children; for which cause, the Scripture is called a fyre, a ham­mer, a word that is, lively, mighty in operation, a light shining in a darke place; All which sheweth, that it hath a certayne in-bred power, to prove & mani­fest it selfe, without any outward testimony. And therefore the Authority of the Scripture in respect of us, doth not depend vpon the voyce of the Church: And yet, is the Church bound to give te­stimony to the Scripture, & we are bound to heare her Testimony.

Further as the Church is to propound, Sect. 16. so to ex­pound the Scripture, & apply them by preaching and administration of the Sacraments. Wee are all of us so blinde in heavenly mysteries that we [Page 21]may say with the Eunuch of Ethiopia, Act. V [...]ll. [...]4 How can I understand, except I had a guide? God hath appoin­ted us guides, to expound unto us the Scripture, and to apply the same for doctrine, for confutation, for Correction, for Instruction. These bee the uses of Scripture II. Tim. III. 16. and it is The man of God, that is the minister and Pastor, who is to ex­pound the Scripture and apply it unto these ends. In the II. of Haggai vers. 12. the Lord sayth, Aske now the Priests concerning the Law. And Malach. II. 7. The Priests lips should preserve knowledge, and they should seeke the Law at his mouth. To them it be­longs to teach, preach, labour in the word, divide the word, exhort, confute, rebuke, as the Apostle directs his two Sonnes, Timothie Bishop of Ephesus, and Titus Bishop of Creta. When Christ was to re­move his bodily presence, he established his mi­nistry upon earth, when he ascended up on high, he gave gifts unto men, He gave some to be Apostles; and some Prophets, and some Evangelists: and some, Pa­stours and teachers. Eph. IIII. 11. He sent forth his disciples with the like commission, as he receaved from his father, saying, As my father s [...]t me, even so I send you. And agayne; Goe teach all Nations ba­ptizing them &c. Matth. XXVIII. 19.20. That this is the office of the Pastors, is manifest and acknowledged by all, but they must remember that they expound Scripture by Scripture, and ac­cording to the meaning of the Law-giver, com­paring spirituall things with spirituall things, and ad­ding nothing of their owne. Herein the Church of [Page 22]Rome hath abused her power, assigning unto Scrip­ture what sense she pleaseth, even that which will make most for her owne turne. This is ingenuous­ly confessed by Cusanus, Apud Illy [...] ▪ Clav. Script. p. [...]. Tract. 7. that the Church may ex­pound the Scripture one way at one time, another way at an other time, still fitting the sense of the Scripture to the practise of the Church; As they have done touching these words in the instituti­on of the Sacrament. Drinke yee all of this, which by the auncient Church (sayth he) were so vnder­stood that even the people were to receave the cup; By the moderne Church in another sense. But howsoever they have betrayed their trust, let us not despise the Iudgement of the Catholick Church in expounding the Scripture. For, as the Scripture is the perfect rule of faith: so the Iudge­ment of the Church, is a speciall meanes to direct us in applying this rule. Every man doth chal­lenge some trust in the Art he professeth: And is there any that hath studyed the Scripture so well as the Bishops, Pastors, & Doctors of the Church in all ages? Besides, they have a calling to expound the Scripture, & are therfore called Guides, Rulers, Lights, Spirituall Fathers, Teachers, Ambassadors of Christ, and disposers of the secrets of God. Finally, they have not onely a calling, but a promise of the assistance of the spirit; Matth. XXVIII 20. Loe, I am with you unto the end of the world. By vertue of which promise it is certaine, that all the Pastors of the Catholick Church in all ages, did never erre dangerously; and therefore their Iudgment to be preferred, before [Page 23]the opinion of any private man; for God hath commaunded us, to heare, and obey them.

II. Sect. 17. The Church is to judge of the abilities of men, and who are fit for the Ministery, to con­ferre Orders, appoint them their Stations, and di­rect them in the exercise of their Function. This power was committed unto Timothie and Titus, and must continue in the Church untill the end of the world. For as now we are not to expect new revelations, so neither extraordinary missions; And therefore, hee that will take upon him the Office of a Minister, not being called by the Church, Ioh. X. is an Intruder, & a Thief that commeth not in by the doore, but climbeth up another way. What will you say then to some Dominees heere amongst you, who having no Ordination to our calling, have taken upon them to preach, and preach, I know not what, even the foolish visions of their owne heart. As they runne when none hath sent them, 11 Sam. XVIII 23.29. and runne very swiftly, because like Ahimaaz they runne by the way of the plaine; So like Ahi­maaz when they are come, they have no tydings to tell, but dolefull newes. They think by their puff of preaching to blowe downe the goodly Or­ders of our Church, as the walls of Iericho were beaten downe with sheepes hornes. Good God! is not this the sinne of Vzziah, who intruded him­selfe into the Office of the Priest-hood! And was there ever the like heard amongst Christians, ex­cept the Anabaptists, whom some amongst you have matcht in all manner of disorder and confu­sion?

[Page 24]III. sect. 18 It belongs unto the Church to decide contro­versies in religion, The Apostle sayth: Oportet hae­reses esse; There must bee heresies, So there must be a meanes to discover, reprove, condemne those he­risies, and pronounce out of the word of God for truth against heresie. Deut. XVII. 8.9.10. Under the Law the Priests as­sembled together, had authority to give sentence in matters of Controversie. The same authority, did our Saviour give unto the governors of his Church, when he gave them the power of the Keyes, and commaunded others to heare them, for that their sentence is the sentence of God: Ti­tus is commanded to reject an hereticke, and so hee had power to Iudge him. Doe we therfore make the Church an absolute Infallible Iudge of fayth? No, Onely God is the supreme Iudge, of absolute Authority, because he is the Law-giver, And in all Common-wealths the supreme power of Iudge­ment belongs to the Law-giver; Inferiour magi­strates are but Interpreters of the Law. Therefore in Scripture, these two are joyned together. Esay XXXIII. 22. The Lord is our Iudge the Lord is our Law-giver, And Iames IV. 10. There is one Law-gi­ver able to save, and destroy. His throne is establi­shed in heaven; but in earth we may heare his voice in the holy Scripture, revealing his will to the sonnes of men, whereby, he speaketh to us; for God now speaketh to us, and teacheth his Church, not by any extraordinary voyce from heauen, not by Anabaptisticall Enthusiasmes; but by the mouth of his holy Prophets and Apostles, whose sentence [Page 25]is contayned in the holy Scripture, Lib. V. that wee may say with Optatus Milevitanus, De coelo quaerendus Iudex: Sed ut quid pulsamus ad coelum, cùm habea­mus hic in euangelio testamentum. The Iudge is in heaven: But we need not goe so farre to know his sen­tence, when we have his will expressed in the Gospell. So Moses Deut. XXX. v. 11.12.13.14. This commaundement which I commaund thee this day, is not hidden from thee, ney­ther is it farre off. It is not in heaven — neyther is it beyond the sea — But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest doe it. This word being lively, and accom­panied with the power of the Spirit, doth illumi­nate the minds of men with the knowledge of the truth, reprove, convince and condemne error, and therefore is said to accuse, judge, condemne, Ioh. v. 45. VII 5. XII. 4.8. by our Saviour himselfe. And so though properlie the Scripture be not the Iudge, but rule of faith, yet we call it the Iudge by a Metonymie, because God who is the Iudge speaketh in it, and by it. Poli [...]. lib. III. c. 16. So the Philo­sopher sayth, The Law is the Vniversall Iudge, & that magistrates are but Ministers and Interpreters of the Law, to apply it to particular causes and per­sons. That which the Magistrates doe in Civill matters, the chiefe Pastors of the Church, are to doe in matter of Religion. If a controversie arise, they are to heare the reasons on both sides, com­pare them, try by the Touchstone of the word, weigh them in the ballance of the Sanctuary; And so, that which the word hath defined in generall; they are according to the rule of this word, to ap­ply [Page 26]unto the particular cause and controversie, pronouncing for truth against error. Yet so as they swarve not from the Rule, whereunto God hath tyed them, Esay. VIII. 20. To the Law, to the Testimony, if they speake not according to this word, there is no light in them. So that the Church doth Iudge and determine controversies, not as an ab­solute infallible Iudge, but as a publicke Minister and Interpreter, by a subordinate power, which yet is more to be esteemed, then the Iudgement of any, yea of a thousand private men. Shee is not the Iudge, but interpreter of Scripture. Shee doth not Iudge of the verity of Gods Law, but of the truth of private mens Iudgements. And that especially, (if the matter in controversie bee of weight) when the Bishops are assembled in Coun­cell. When there was a Controversie touching Circumcision, the Apostles and Elders assembled at Ierusalem for composing the matter Act. XV. The godly Bishops in the primitive Church, following their example, did at all occasions assemble in Councells, for determining Controversies, conde­mning of hereticks, and clearing the Truth by their joynt suffrages; even in time of persecution under Pagan Emperours, they did celebrate diverse Provinciall Synods, as at Antioch, at Casarea, at Car­thage. And in that famous generall Councell of Nice, wherein Arrius was condemned, the Fa­thers saw such a necessitie of this Synodicall Iudg­ment for preserving the peace of the Church, that they ordayned, that in every Province, once eve­ry [Page 27]yeare, the Bishops should assemble in Councell. The same afterwards was injoyned by the Em­perour Iustinian. And so it was observed in the Church, and by the sentence of Councells gene­rall or particular, all heresies arising were conde­mned. Those Assemblies being lawfully cal­led, and proceeding orderly, are great and awfull representations of the Church Catholick, the high­est externall Tribunall which the Church hath on Earth, their authoritie is immediatly derived and delegated from Christ; their decrees binde all persons within their Iurisdiction, to externall o­bedience; And it is not lawfull for any private man to oppose his judgement to the publicke. He may offer his contrary opinion to be considered of, so he doe it with evidence of Scripture, and rea­son, and very modestlie: But if he doe factiously advance his own conceit, and despise the Church, so farre as to cast off her communion (as many of you have done) hee may bee justly branded and condemned for a Schismaticke.

In the IV. sect. 19, place wee are to consider the Chur­ches power for making of Lawes, to direct us in the order, that is to be observed in the outward administration of God's worship. This is the thing which I must principally endeavour to prove: for, if the Church may make Lawes of things Indifferent, and appoint matters of Order, Decencie, and Politie; then are you bound, even for Conscience sake, to submit your selves unto the Or­ders of our Church, which you now so violently [Page 28]oppose, I will therefore joyne issue with you in this point; and prove (as I hope) by arguments unanswerable, that the Church hath such a power.

I. sect. 20 All things lawfully incident to the outward worship of God, are not expressed in the Scripture, as sayth Tertullian, Harum & alia­rum ejusm [...]di disciplinarum, si legem expo­stules Scriptu rarum nullam invenies. De Corona [...]il. If you looke for a Law in Scri­pture, for these and such other like matters of disci­pline, you will finde none. And therefore certain­ly, they are left to be ordered at the discretion of the Church. Doe wee therefore derogate from the perfection and sufficiencie of Scripture? God forbid! You shall understand, there is great dif­ference betweene matters of Faith, and matters of Order. The Apostle hath distinguished them, Col. II. 5. Beholding your Order and the stedfastnesse of your Faith. T.C. first Re­ply, p. 26. Your great master Cartwright, com­pares matters of Faith, unto garments, which co­ver the Churches nakednesse; matters of Order, un­to chaynes, bracelets, rings, and other Iewells to adorne her, and set her out, which no man will say, are of that necessitie, as the former. Now, matters of Faith, and whatsoever is essentiall in the worship of God, are plentifully set downe in Scripture; but besides, there are other matters of Order, concerning the circumstances of Time, Place, and Person, & the outward forme of Gods worship, all which, are not expressed in the Scri­pture; for albeit these things be not altogether o­mitted in Scripture, yet are they not taught so ful­ly as the former: Matters of Faith are so perfectly [Page 29]taught in holy Writ, that nothing ever can neede to be added, nothing ever cease to bee necessary. But as for matters of Order and Politie, both much of that which the Scripture teacheth, is not al­wayes needfull, and much the Church of God shall alwayes neede, which the Scripture teacheth not. And this doth nothing derogate from the perfe­ction of Scripture. For we count those things per­fect, which want nothing requisite to the end for which they were ordayned, Now; the end for which God delivered the Scripture, was to bee the Canon of our Faith, and guide unto salvation; with­in the compasse whereof, those matters of Order, Ceremonie, and Circumstance doe not come; for they respect not Credenda, but Agenda, or rather modum agendi; Not points of doctrine, but matters of practice, or rather the manner of performing of outward duties. And as it is no disgrace for Na­ture, to have left it to the wit of Man, to devise his owne attire; no more is it any disgrace for Scripture, to have left a number of such things free to be ordered at the discretion of the Church: But indeed, it is a great commendation to the Scri­pture, to have omitted those things which neither needed, nor could bee particularly expressed. They needed not, because they are so obvious: And they could not, both because they are so nu­merous, and because so chaungeable.

I. They neded not; sect. 21 because they are so obvi­ous; for what need is there, of any high consulta­tion about such things, as are easie and manifest [Page 30]to all men, by common sense? As a great coun­cellour of state, whose wisedome in weighty af­faires is admired, would take it in scorne to have his Councel solemnely asked about a toy, which a poore plow-man could resolve: So the mean­nesse of these things is such, that to search the Scripture for ordering of them, were to derogate from the reverend authority and dignity of the Scripture. The Apostle speaking of a matter of this kind, touching being bare or covered in Church assemblies, using long haire, or being shorne; hee brings an Argument from Nature, Doth not even Nature it selfe teach you. II. Cor. XI. 14. As nature, (that is, Cu­stome, which is an other nature) had taught the Corinthians, that it is not comely for a man to have long haire: So nature it selfe doth teach us, that when a man commeth to present himselfe, be­fore the Lord by prayer, he should doe it, with al humility of mind, and humiliation of body, as the Psalmist sayth, Ps. XCV. 6. Worship and fall downe & kneele before the Lord our maker. So likewise, when wee make confession of our sayth, or lift up our voyces to praise God; that we should use a gesture sutable, to expresse our resolution. And diverse things of this kind hath the Church appointed ex ductami­ne rationis; for albeit the substance of the service of God being above the pitch of naturall reason, may not be invented by men, as it is amongst the heathens, but must be receaved from God him­selfe; yet in matters of lesser moment, especially concerning outward behaviour in performance [Page 31]of Church-actions, De Resur. car­nis. Luminis natu­ralis ducatum repellere, non modó stultum est, sed & im­pium. Lib. IV. de Trin, c. VI. wee may bee directed by natu­rall reason, as saith Tertullian, Wee may even in matters of God, bee made wiser, by reasons drawne from the publick perswasions which are grafted in mens minds. And S ^t Austin, It is not onely foolish but impi­ous, to refuse the guydance of naturall light. And if nature direct us in any thing: then certainelie in this, what gestures are fittest for Gods worship; for gestures are naturall, in so much that one of your owne Authors, speaking of gestures, Treatise of Divine wor­ship, p. 30. sayes that Nature stands sn stead of a direction, and that they are not to be esteemed humane inventions, but Gods Ordìnance, because they bee naturall circumstances of Worship. II. They could not well be expressed, in the Scripture, and that first because they are so numerous. Ioh. XXI. 25. All things that Iesus did are not re­corded, because our Bible should not grow too big for us, and was it fitt then the Scripture should record all things that are or may be lawfully in­cident to the particular service of God? So it should have swolne in quantity, above the Popes Decretalls, whereas the Canon of our fayth should be briefe, that all may peruse it. III. Because they are so chaungeable and diverse, according to the diverse conditions of the Church, they could not be commaunded by an unchangeable Law, but were to be taken up by occasion. Therefore the Apostle having instructed the Corinthians in mat­ters of fayth and godlinesse, puts off these other matters till his owne comming, that he might see what was most expedient, 1. Cor. 1 [...] 34, Other things will I set in [Page 32]order when I come. In which words he promiseth to appoint things belonging to outward Order and Politie, Aug 1. epist. ad Ianuar. chry­sost. in Loc. Muscul. in Loc. Calvin in Loc Baeda, Aretius, Beza, Whita­ker de perfect. Script. Quaest. VI. c. 6. & 10. Moulin Buck­ler of faith. p. 46.47. or as S ^t Austin calls it ordinem agendi, (as I proved unto you at large at our last meeting, both from the notation of the word [...], and from consent of all writers.) Now we know that he never came unto the Corinthians after that: who then, thinke you, did order those other things, but the governors of the Church? And yet the Church of Corinth being a particular Church, and so to be governed by one Law, one would thinke that the Apostle might have prescribed unto them a compleat forme, for outward Order and Politie: But he foresaw in his wisedome, that the Church would not alwayes be in the same condition; and that those Orders, that were agreeable for her In­fancie, would not suite so well with her after­ward, when she was growne unto ripe yeeres. Therefore hee puts off these other things till his comming; which being prevented, the Gover­nours of the Church had power to determine of these things.

Now, sect. 22 if the same Orders will not serve one Church at all times, Tert. de cor. mil. Basil, de S. sanct. cap. 27. Con. Toll. IV. c. 5. how was it possible for the Scripture to expresse all matters of Order belong­ing to the Catholicke Church? Wee know, that which is fit for the Church in one Nation, is not so fit for another; And that which is fit at one time, is not so fit at another. The Church is some­times in prosperitie, sometimes in adversitie; sometimes hath to doe with Pagans, sometimes [Page 33]with Heretickes, and those diverse, by reason whereof, the Church hath beene occasioned to chaunge her Rites, as namely, dipping in Baptisme, which she hath chaunged from thrise, to once: and againe, from once, to thrise: So hath shee chaunged many other Ceremonies, laying some downe, and taking others up. And how could she otherwise doe? for who can imagine, that one and the same fashion can accord unto the Church in her Infancie, and fuller growth; perse­cuted, and in Peace; flying into the wildernesse, and resting, as the Dove in the Arke; at one time dwelling in Hierusalem, a Citty built at unitie, within it selfe: at another, diffused over the whole world? You may as well shape a coat for the Moone, to fit her both in her waxing, and in her waning; in the full, and in the want, as to set downe one manner of Discipline, for all Churches, at all times. The internall beauty of the Church, is alwayes the same; Ps. XLV. 13. but her outward garment is of diverse colours. And requisite it is, it should be so; for, if in these things there were no alteration, Ceremonies would be taken to be matters of sub­stance: As Calvin hath well observed, saying: As concerning rites in particular, let the sentence of Au­gustin take place, which leaveth it free unto all Chur­ches (understand Nationall, Respons. ad medias. not Parochiall Churches) to receive their owne Customes, yea sometimes it profiteth, and is expedient, that there bee difference, lest men should thinke, that Religion is tyed to outward Ceremonies. Tertullian's rule therefore [Page 34]is infallible. Lib. de Virgin. veland [...] Regula sidei immobilis, irreformabilis, caetera disciplinae & conversationis admittunt novita­tem correctionis. Thus it is cleare, that these things are not expressed in Scripture, but are to be orde­red by the Church.

My II. sect. 23 Argument is taken from the consent of all learned Orthodoxe Divines, auncient & mo­derne, who doe acknowledge, that the Church hath authoritie to make Lawes for matters of Order, and outward Politie, and to appoint Rites and Ceremonies, to bee observed in the worship of God, & that al men who are within the Cōmu­nion of that Church, are bound to give obedience unto these Lawes. Neither was there ever any learned Divine of the Reformed Churches, who did deny Ceremoniall Traditions, or indeed any Traditions, but such as doe crosse either the veri­ty, or the perfection of the sacred Scripture. Here it were easie for me to hold you till night, onely in delivering the suffrages of Divines, for confirma­tion of this point; but I will content my selfe with a few. The reformed Church of France, in her Confession published in the yeare 1562. sayth: Wee confesse, Fatemur tum omnes, tum etiam singulas Ecclesias, hoc jus habere, ut Leges & Statu­ta sibi condant ad Politiam communem inter suos consti­tuendam— Ejusmodi por­to statutis obedientiam defe­rendam esse— Qui hoc de­trectant cerebrosi & pervica­ces apud nos habentur. Apud Calvin. in opusc. that all and every Church hath this power to make Lawes for esta­blishing Common Politie amongst her own members.— And that obedience is to be given to these Lawes.—and those who refuse to obey, are accounted with us obstinate and brain-sick. And so they are indeed. M. Calvin, whose judg­ment [Page 35]you professe to honour and follow, hath most judiciously determined this Question of the power of the Church, in appointing of Cere­monies and outward Orders to bee observed in the worship of God; whose judgement I will de­liver in these propositions following. I. In externâ disciplinâ & ce­remonijs, nonvoluit sigillatim praescribere quid sequi debe­amus, quod istud pendere à temporum conditione prae­videret; ne (que) judicavitunam saeculis omnibus formam con­venire. Lib. IV. Instit c. X. §. 30. In externall Discipline and Cere­monies, Christ would not particularly prescribe what we should follow, because he fore-saw, that would depend upon the conditions of the times, and he thought that one forme, would not bee agreeable unto all ages. II. Si enim velut in medio po­sitae singulorum arbitrio reli­ctae fucrint, quoniam nun­quam futurum est; ut omni­bus idem placeat; brevi futu­ra est rerum omnium confu­sio. Ibid. § 23. That yet these rites must not be left free for every man to use what fashion he pleaseth, but must be e­stablished by Law; otherwise for asmuch as the same orders will never please all men, there will follow great confusion in the Church. III. Prout Ecclesiae utilitas re­quirit, tam usitatas mutare, & abrogare, quam novas in­stituere conveniet. Ibid. §. 30. That it is lawfull for the Church, when she findes it conve­nient, to chaunge and abrogate old Cere­monies, and to institute new in their roome. IV. Christiani populi officium est; quae secundum hunc ca­nonem fuerint instituta, li­berâ quidem conscientiâ nul­lâ (que) superstitione, piâ ta­men & facili ad obsequium propensione servare, non con­temptim habere, non supinâ negli, entiâ praeterire: tantū abest, ut per fastum & contu­maciam violare apertè debe­at—Quód siquis obstrepat, & plus sapere hic velit quàm o­portet, videat ipse quâ moro­sitatem suam ratione Domi­no approbet. Nobis tamen illud Pauli satisfacere debet; nos contendi morem non ha­bere ne (que) Ecclesias Dei. §. 31. That it is the dutie of e­very Christian, not to contemne, or ne­glect such constitutions, but to keep them without superstition, with a free consci­ence, and with a pious and facile propen­sion to obedience: And if any will op­pose them, and be more wise then is need­full; let him looke to it, which way he will approve his morositie unto God; for that [Page 36]of S. Paul should satisfie us, that we have no custome to contend (namely about such matters) nor the Churches of God. V. Ne (que) tamen permisit Do­minus vagam effraenam (que) li­centiam, sed cancellos, ut ita loquar circumdidit. And a [...] ­gaine, Confugere hic opor­tet ad generales quas dedit regulas. See. §. 10. That God hath not given his Church unlimited power to establish what Ceremonies shee lists, but hath bounded her within certaine rules; So that here wee must have recourse unto the generall rules layde downe in the Scripture. Now, the generall rules bee especially these: Let all things be done decent­ly, and in Order. I. Cor. XIV. 40. Doe all things to the glory of God. I. Cor. X. 31. Let all things be done to edifying. I. Cor. XIV. 26. follow those things which concerne Peace. Rom. XIV. 19. Of which kinde, many more might be gathered out of Scripture, which are the very Rules and Ca­nons of the Law of Nature, written in all mens hearts, which wee are bound to observe, though the Apostle had not mentioned them: for they were not delivered in the Law of Moses, and yet the Iewes observed them unwritten, as being e­dicts of Nature, and thereby framed such Church-Orders, as in their Law was not prescribed. So the Christian Church in all ages, having respect un­to those generall rules, hath established Lawes, for the outward forme and administration of God's worship, See harmony of the confess. Sect. 17. Zarich. in 4. ptaecept. Martyr epist. ad Hooperum, and a Cloud of witnesses alleadged by Archdishop Whitg. ft, in the defence of his Answer, and O [...] For­besse in his. Irenicum. as I will shew in the next place. I will not trouble you any more with quotati­ons; but referre you to the confessions of all the reformed Churches, and to the Bookes of all lear­ned [Page 37]Protestants, who have written of Traditions, Rites, and Ecclesiasticall constitutions!

Thirdly, this hath beene the practice of all Churches, to make Lawes of things indifferent, and to appoint certaine Rites in the administration of God's worship. The Apostles did it: They ap­pointed some which we reade of, and yet holde not our selves bound to observe, as abstinence from blood and strangled, the kisse of Charitie, sect. 24 and Widowes to bee imployed in the service of the Church: And many more, which are not recor­ded, as is confessed by the learned Whitaker. Deperfect. Script. q. VI. c. 6. The Apostles (sayth he) did in every Church, institute and ordayne some Rites and Customes, serving for the seemlinesse of Church-regiment, which they have not committed to writing. The Primitive Church did both institute new Rites, and abrogate some, used by the Apostles, as (I thinke) you will confesse. Yea, even the Church of the Iewes did institute many things, without any speciall warrant: Foure set Fasts, whereof you may reade in the Prophe­cie of Zacharie: Zach. VIII. and by the authority of Iudas Mac­cabaeus, the Feast of Dedication, which our Saviour sanctified with his blessed presence. The Musicke of the Temple that David brought in, wee reade it approved; wee never read it commaunded: The appointment of the houres for day lie sacrifice, the building of Synagogues throughout the Land, See T. C. Re­ply, p, 35. the erecting of Pulpits and Chaires to teach in, the or­der of Buriall; The Rites of Marriage are not pre­scribed in the Law, but taken up by themselves: [Page 38]So I may say, for the forme of administration of the Sacraments; it was not prescribed who should be the Minister of Circumcision, in what place it should be ministred, with what kind of knife, af­ter what manner, the Child should be presented; what gesture should bee used, either by the Mini­ster, or the people, what words should be used. As for the Passeover, though the forme of it be more particularly prescribed; yet it is certaine, that the Church after, changed some things, and added many things to the first institution. The gesture used in the first Passeover, may appeare by many circumstances in the Text, to have been standing, and yet ((I thinke) you will confesse, that they changed it afterwards into sitting or lying. And they added many things which were not com­maunded, as washing of their feete, after they had eaten the Lambe; and after that, a second course of Sallets (in which the soppe given to Iudas, was dipped): The dividing of the Bread into two parts; the reserving of the one part for a while, under a napkin, and at the end of the Supper, di­viding it into so many parts, as there were per­sons, and delivering it unto them: The forme of blessing which was used; all which are set downe particularly by Beza, Beza in Matth. XXVI. 20. who professeth that he col­lected the same out of Paulus Burgensis, Tremellius and S [...]aliger. And for all these, they had no dire­ction in the Word, but they were appointed by the Churches discretion. Now, if the Church of the Iewes had such power, much more the Chri­stian [Page 39] Church: for, Agar was in bondage, Gal. IV. 25.26. with her children; but Hierusalem, which is above, is free. For, in God's worship they were bound unto many cir­cumstances of Time, Place, and Person, which no man will say wee are, under the Gospell. And in­deed, they (being a Nationall Church onely) were to be governed by one Law, and all things inci­dent to the worship of God amongst them, might bee expressed in that Law. But the Christian Church, being spread farre and wide over the face of the Earth, doth require Lawes for governe­ment so diverse, as could not be expressed in the Gospell. So that Churches both under the Law and the Gospell, have exercised this power; And (I hope) you are so charitable, that you will not condemne all Churches that ever have beene.

IV. But say, sect. 25 you should condemne all Chur­ches, and account nothing pure, but what is used in your Conventicles, I dare joyne issue, even u­pon that, and appeale unto your owne practise. Doe you not practise and appoint many things in your owne Congregations, which are in them­selves free; as not being expressely commaunded in the Word? What warrant have you for Pul­pits, Pewes, Bells? What for the outward forme & administration of the Sacraments? What for the forme of Excommunication, and receiving of Pe­nitents? Finally, what particular direction have yee for the order of God's service, as when you are assembled, whether the Minister should begin with praying or preaching, with reading or singing [Page 40]of Psalmes, whether the Celebration of Baptisme and Marriage should be before or after Sermon? All these things are ordered by your owne dis­cretion, and that diversly in diverse Congregati­ons, according to the humor of the Minister. And will you not allow so much power to the Church, as every one of your selves doth usurpe, as a Pope in his owne Parish?

V. sect. 26 Let us consider the priviledges of all other societies of men, whether Citties, Families, or o­ther Corporate Bodies, and wee shall finde that they have power to make Lawes, to binde all per­sons within their Communion, & that those Lawes are to be observed, though they be of matters in­joyned to be performed in God's service; As if a Master of a Family, should direct his children and servants, how to demeane themselves in the Church, commaunding them strictly to kneele at prayer, especially at their comming in to crave God's blessing upon themselves, and to stand in time of Sermon, that they may heare more atten­tively, and to turne to their Bible, as oft as any place is alleadged by the Preacher, for the confir­mation of his doctrine; they were bound to obey him, and he would call them to account, if they did not observe his directions. How much more hath the Church power to make such Lawes, bin­ding all that are within her Communion, to obedi­ence? Surely, as the Lord convinceth the disobe­dience of his people, Ier. XXXV. by the obedience of the Re­chabites to the commaundement of Ionadab their father; [Page 41]so may I justly accuse your disobedience to the lawfull Orders of the Church, by the obedi­ence of your children and servants unto you. For shall the housholder commaund in his house, and be obeyed, and not the Rulers in the Church? Shal the Mayor make Lawes in a Towne, and not the King in his Kingdome? Or, were it not strange, that God himselfe should allow so much authori­tie to every poore Family, for the ordering of all which are in it; and yet the Church, which is the Citty of the great King, the House of the living God, the Spouse of Christ, the New Hierusalem, have no authoritie to commaund any thing, which the meanest of her children shall, in respect of her constitution, be bound to obey?

Finally, sect. 27 whosoever hath power to repeale Lawes, hath also power to make Lawes: but the Church hath lawfully repealed Lawes, made of things indifferent, as the Law of abstinence from blood and strangled, enacted by the Apostles, II. Cor. XIII. 14. II. Tim. V. with­out any limitation of time; The same might bee said of the kisse of Charitie, commaunded by the Apostle; And of the Widowes who were appoin­ted to bee entertained by the Church, for the ser­vice of the Saints; As also of the Love-feasts, used in the dayes of the Apostles: All these were ab­rogated by Ecclesiasticall authority. Therefore the Church hath power to make Lawes of such matters: And these Lawes being made, are to be observed. Yea, if there be no law to direct us in these things, then ought wee to follow the cu­stome [Page 42]of the Church wherein wee are, In ijs rebus de quibus nihil certi siatuit serij tara, mos populi Dei & instituta majo­rum, pro lege tenenda sunt. Epist. 86. according to that golden rule of S. Austin, In these things which the Scripture hath not determined, the custome of Gods people should be unto us a Law. He shewes that this was his owne practice, touching fasting, and the like observations: when he was in Rome, he followed the fashion of Rome: And when hee was in another place, he conformed himselfe to the custome of that place. And he sayth, he lear­ned this from S. Ambrose; who, when he had asked his Councell touching fasting on the Sabbaoth day, returned him this answer; When I come to Rome, Cum Romam venio, jejuno Sabbato; cùm hic sum, non je­iuno: sic etiam tu, ad quam fortè ecclesiam veneris, ejus morem serva, si cuiquam non vis esse scandalo: nec quen­quam tibi — Ego [...]cr [...] de hâc sententiâ etiam at (que) etiam cogitans ita semper habui, tan­quam eam coelestioraculo sus­ceperim —sensi— perturba­tiones fieri per quorundam fratrum contentiosam obstina­tionem & superstitiosam timi­ditatem —tam litigiosas exci­tant quaestiones, & nisi quod ipsi faciunt, nihil rectum existi­ment, Epist. 118. ad Ianuar. I fast the Sabbaoth: when I am here, (namely in Millain) I fast not: So also thou, keepe the cu­stome of the Church whereunto thou commest, if thou would neither offend, nor be offended. And he sayth, he ne­ver thought upon this advice, but he esteemed it as an Oracle from Hea­ven. And this same advice he gi­veth to every man, touching his carriage in matters of this kind; Eo modo agat quo agere viderit Ecclesiam ad quam devenerit. And those that doe otherwise, hee chargeth them with contentious obstinacie, and superstitious feare, raising strife, because they account nothing right, but what themselves doe. Now, would to God that you who came out of Scotland, had followed this advice, and so conformed your selves unto the [Page 43] Orders of this Church, and not sought factiously to bring in amongst us the customes of the place from whence you came, and such customes too, as even the Church of that Kingdome hath most wisely repudiated.

Wee finde that the Apostle himselfe did deferre much unto the custome of the Church, when there was a question in Corinth, touching the behaviour of men in publicke assemblies, as whether men should pray bare, women covered, or contrary; he resolves the whole matter into the Churches cu­stome, hee doth not leave every man free to doe what he will: but will have the Churches custome to be observed. If any man be contentious, we have no such custome, nor the Churches of God. The A­postle had used sundry reasons to prove, that men should pray bare, women vailed: As I. from the si­gnification, vers. 3. The man is the womans head. I. cor. XI. 16. Whence followeth, that wives should be subject to their husbands, and testifie their subjection by this significant Ceremonie, in comming alwayes to Church with their heads covered. II. From Comelinesse, vers. 4. 5. 6. for it is even one very thing (namely for a woman to bee bare-headed) as though she were shaven — And if it be shame for a woman to be shaven, let her be covered. and vers. 13. Iudge in your selves: Is it comely that a woman pray uncovered? III. From nature vers. 14. Doth not nature it selfe teach you? But he saw the nature of the question would affoard no Arguments, but such as a contentious spirit would elude: There­fore [Page 44]to make short worke, he finally resolves all into the Churches custome: If any man be Contenti­ous, we have no such custome, nor the Churches of God. As if he should say: If any man be so contentious, that he will not be satisfied with these reasons, Let him know, that the Churches custome is other­wise. We have no such custome &c. Whence wee may inferre, first, that the Church hath her cu­stomes, and had them even in the Apostles dayes; for this Negative [Wee have no such custome] in­cludes an affirmative: A Custome they had; but no such Custome, as that men should be covered, women bare, but the contrary, II. That the Church may alledge her Customes, to stop the mouthes of the contentious. III. That custome is warrant enough for a Rite, as whether to be covered or bare; whe­ther to sit or to kneele, whether to weare a blacke garment, or a white, in the administration of God's service. IV. That whosoever opposeth the Churches customes in matters of Order, are to be re­puted contentious, as hazarding the Churches peace for matters of no more weight.

Thus have I proved at large, sect. 28 that the Church hath power in things Indifferent, to make Lawes, and appoint Orders to be observed, in the admini­stration of Gods worship; And that obedience is due unto such Lawes; or if there be no certaine constitution, that the received custome of the Church hath the force of a Law. But here, I know what you will say; that the Church may appoint Circumstances, not Ceremonies. This was your [Page 45]Plea at the last visitation, and a very strange one. For this distinctiō is unknown vnto the Schooles, not used by any Protestant divines, except some late Libellers against the government, whose unsavory bookes I never thought worthy of my reading. Sure I am that your chiefe advocate, Not that we say, as you charge vs, that no Cere­monie may be in the Church except the same be ex­pressed in the word of God: but that in making Or­ders and Ce­remonies of the Church, it is not lawful to doe what men list. T. c. Reply p. 27. M ^r Cartwright (the only learned man who ever lifted up his hand, against the Orders of our Church) did not deny all Ceremonies; but excepted against ours, that they are not agreeable to the simplici­ty of the Gospell, and to the practice of the Apostles, that they are borrowed from the Papists, give scandall to the weake, and are different from the Orders of other reformed Churches. And when these silly exceptions have been answered to the full: his wise followers have devised a way to cut the Gordian knotte, to-deny all Ceremonies, except the Sacraments, which are of Christs Insti­tution. And since that is the maine ground of your opposition, I wil take some paines, to disco­ver unto the world the weakenesse of it.

And first, I thinke it will puzle you all, sect. 29 to shew the difference betweene Circumstances, Determinatio divini cultus pertinet ad ce­remonia [...]. Aquin. 1 ^• 2ae. q. 103. Art. 1. [...]on. and Ceremonies. If you say that a Ceremonie determines the manner of Gods worship; a Circumstance onely the time, place and person, to be used in Gods ser­vice, which are of absolute necessity, in regard that his service must be performed at some time, in some place, by some person: This distinction will not hold, for it falleth out often, that in the choyce of one time rather then another, and of [Page 46]one person too, there is something Ceremoniall, I am sure that some of the Reformed Churches, See harmon. of confess. Sect. 17. a­mongst the Ceremonies which they retaine and ap­prove, reckon festivall dayes, & set Lessons, which are circumstances, but Ceremoniall circumstances. Se­condly, as it is necessary, that there be some place, and time appointed for Gods Service; So also, it is necessary, that there be some outward forme, (besides what is expressely commaunded) used in the Service of God: And albeit the substance of religious actions be prescribed by God himselfe; yet the outward forme required to the decent ad­ministration of the same, and for the greater so­lemnity of the action, is not expressed in the Scri­pture; As for example; Christ hath commaunded us to baptize with water, in the name of the Father, Sonne, and holy Ghost: here is both the matter and the forme, wherein the essence of baptisme con­sists; but what other words and actions we should use in the administration thereof, we have no di­rection; And yet if one should doe no more but sprinkle water upon a childe, and pronounce the words of baptisme, howsoever the baptisme were good, yet the action would seeme bare, and the Sacrament quickely grow into contempt. Therefore the Church hath appointed prayers, Lessons, interrogatories, exhortations and some visible signes also to bee used, in the administrati­on of that Sacrament. These outward expressions of Gods worship, whether by words or actions, which are not essentiall unto the duty, as not be­ing [Page 47]expressely commaunded; we call Ceremonies, without which, no publicke action can be rightly performed: for as the flesh covereth the hollow deformity of the bones, and beautifieth the body with naturall graces; So Ceremonies cover the na­kednesse of publicke actions, both civill and reli­gious, and procure reverence and esteeme unto them, in so much that no nation in the world did ever suffer publick actions which are of weight, whether civill or sacred, to passe without some visible solemnity; So that there is a ground in na­ture for Ceremonies in generall; for all nations by naturall instinct, have observed them: and for some Ceremonies in particular; for Nature doth teach us, that God is to be worshipped, not only, with the inward devotion of the heart, but also with the outward reverence of the body; And therefore all men by the inditement of reason, have used to bow themselves to the ground, in token of reverence, at the sensible signes of Gods presence, or when they have received any message from the Lord. It is therefore an error to thinke Ceremonies in the generall, to be things merely in­different: for howsoever every particular Cere­mony be indifferent and alterable; yet that there should be some Ceremonies, is absolutely necessa­ry, forasmuch as no outward worke in God's worship can bee performed without Ceremoniall Circumstances, some or other, more then a body can be without dimensions. And since some Cere­monies must be used, it is also necessary, for pre­serving [Page 48]serving of Order and uniformity in worship, that there be some constitutions about them, other­wise if they be left arbitrary, every Parish, yea e­very Priest, will have a fashion by himselfe, as his humor leades him: So there shalbe, Quot capita, tot schismata (saith Hierome.) And what will follow thereupon, but infinite distraction, confusion, and disorder in the Church, as I observed before out of Calvin? S. §. 23. III. As Ceremonies are necessary for outward expression of Gods worship, so, (if they be of good choyce, as ours are) they are of singular use; for they tend to edification, they nourish pie­ty, and are helpes and furtherances to Religion. They informe the understanding, as having a cleare signification of some duty required of us, As for example, imposition of hands in Ordinati­on of Ministers, Doth put the party ordayned (say your owne Authors) in minde of his separation to the worke of the Lord. Eccles. discip. fol. 51. And so all the Ceremonies of our Church, serve to put us in minde of something fit to be observed; As thrice dipping in Baptisme, puts us in minde of the Trinitie, and once, of the Vnitie of the God-head: so the blacke garment may admonish the Minister of gravity, the white, of puritie. Againe, they worke upon the heart, stirring up in it affections sutable to the action in hand, namely reverence, devotion, humility, confidence, attention: As when we pray kneeling, by the bending of the knee, we expresse the ben­ding of the heart; and when we confesse our faith standing, wee manifest boldnesse and resolution. [Page 49]But especially, they helpe the memory; for as the eye is of all other the most apprehensive sense; so things that are seene, make the deepest inpressi­on. Words spoken are many times but as winde, they goe in at one care, and out at another, and so vanish in the ayre; and so the memory of them is not so durable, as is the memory of visible signes, which being not so common, doe more strongly moove the fancy. In a word, Ceremonies serve to preserve religion, as salt doth meate, or the barke the tree; or the leaves, the budd: Therefore are sacred actions, cloathed with Ceremonies, that the outward Majesty which they carry, may procure unto them the greater reverence. They distin­guish publicke actions from private businesses; and sometimes Christians, from those that are aliens from the Church: Therefore Epiphanius wryting against all heresies, rehearseth all the Ce­remonies of the Church, as certaine markes, where­by shee was then distinguished from other Sects. The learned Schooleman Aquinas, 1 ^• 2ae. q 103. Art. 4. Con. calleth the Ceremonies of the Church, Protestationes fidei, prote­stations of our fayth; Lib. IV. Instit. c. X sect. 27.29. And the judicious Calvin ter­meth them, exercitia pietatis, exercises of pietie, and Nervi Ecclesiae, the very nerves and sinewes of the Church, without which it needs must bee dissol­ved.

In the next place, sect. 30 I will consider your owne practise, and there I finde, that you use Ceremonies, almost as many as the Church injoynes, and some of them of a very bad choice. First, Sitting at the [Page 50] Communion, must be a Ceremonie, if kneeling be; for all gestures are of one kinde. Yea, you have made sitting a significant Ceremonie. The authors of the admonition say, See Whit­gift, p. 599. Sitting at the Communion signifieth rest, that is, a full finishing of the Ceremoniall Law, and a perfect worke of redemption wrought; that gi­veth rest for ever. Others have given it a worse sig­nification, saying, that it imports a Coheirship, Communion, fellowship, equality with Christ. And I pray you shall it bee lawfull for you to appoint a Ceremonie, yea a significant Ceremonie in Gods wor­ship; And shall it not bee lawfull for the whole Church to doe the like? But you will say, that sit­ting is a Ceremonie of Christs Institution: So some of your unworthy Authors, have said, that sitting is even a part of the Sacramentall signe. Repl. partic. to Bishop Morton, p. 36. Wherein, first you forsake your standard bearer; M ^r Cart­wright could not finde it within the compasse of Christs Institution; T. C. Reply, p. 165. 166. for he saith, It is not necessary that we should receive the Communion sitting. And againe, I admonish the reader that sitting at the Com­munion is not holden to be necessary. II. You con­demne all Churches, that are, or have beene, as breakers of Christs institution, and depravers of the Sacrament; sitting never being allowed in any Church, except amongst your selves, not in France, not in Geneva, not amongst many of your owne brethren in England, who receive the communion standing. And lastly, You doe shamefully abuse the world, by pretending Christs institution, when there is neyther commaundement, nor example, [Page 51]binding us to sit. There is no commaundement, for the using of any gesture: Christ bids us in the institution, eate Bread, and drinke Wine in remem­brance of his death, but he bids us not receive these Elements sitting. And S ^t Paul who delivered unto the Corinthians, whatsoever he received of the Lord, touching this Sacrament, hath delivered no­thing touching sitting. Neyther is there any ge­sture commaunded as necessary in any of the Sa­craments, either under the Law, or under the Gos­pell; But all of them left free; And what gesture was used in Circumcision, and in Baptisme, no man can tell me. And albeit God hath sometimes in­joyned other gestures, upon occasion to be used in some acts of his worship: yet hee did never upon any occasion, commaund the use of sitting in any part of his worship. And as there is no precept, so there is no example for sitting. Here that it may appeare, how vainely you doe pretend the ex­ample of Christ; I will examine the grounds, whereupon you build, and make it evident, both that Christ did not sit in the celebration of this Sa­crament, And also, that albeit Christ had used sit­ting, yet this gesture doth not bind us to imitati­on.

As to the former, sect. 31 I finde not in all the booke of God, so much as a probability, to induce men to thinke that Christ sate at the ministration of the Sacrament; and on the other part, I finde it most probable, that he used another gesture, and for your satisfaction, I offer unto you these conside­rations, [Page 52]which I beseech you to weigh in the scales of unpartiall Iudgement, and God graunt you understanding in all things. I. There is no mention in any of the Evangelists, of the gesture Christ used in the Eucharisticall Supper, wherein I cannot but reverence the good providence of God, and wisedome of his Spirit; which of set pur­pose, hath omitted his gesture, to shew, that wee are not bound to follow it, more then any other. As God hid the body of Moses, least the Iewes should abuse his grave unto Idolatrie; So hath he concealed the gesture which hee used in the first Supper, as foreseeing that you would make an Idol of it. Possible and easie it was for the Evange­lists, to mention Christ's gesture; as wel as in other services so many times in the Bible, the gesture is mentioned. And the gesture which he used in ea­ting the Passeover, is expressed by all the Evange­lists, and that at three severall times: as at his first going to Supper, Matth. XXVI. 20. So when the even was come, he sate downe with the twelve. The like is Luke XXII. 14. Then after washing his Disciples feete, sitting downe againe to eate the second course of Sallets, Ioh. XIII. 12. Lastly, u­pon occasion of Christ's fore-telling of Iudas trea­son, Marke XIV. 18. As they sate, and did eate, Iesus said, Verily I say unto you, one of you shall betray me. and yet Christ's gesture in the last Supper, is not so much as once mentioned by any of the Evange­lists. II. It is neither necessary, nor so much as probable, that the gesture which Christ used in [Page 53]the Pasch all Supper, was continued in the Sacramen­tall: Not necessary; for the Scripture many times recording diverse actions of the same kinde toge­ther, expresseth the gesture of the former; yet will it not follow, that the same gesture was used in the latter. Paul with his companions, sate downe beside a river, and hee preached unto the women, amongst whom was Lydia, who was con­verted, and baptized immediatly after; Acts XVI. 13.14.15. Now, because it is said; that they sate while Paul preached, and the baptizing of Lydia followed immediatly after, and no men­tion of any change of gesture; will you therefore conclude, that they sate still in the administrati­on of Baptisme. It is said, that Ezra and all the people, stood up at the reading of the Booke of the Law, Nehem. VIII. 4-5.7.8. and he continued reading for a whole weeke, vers. 18. will it fol­low, that the people who stood up in the begin­ning, did stand all that while? No, they made boothes, and sate downe under them, vers. 17. So it will never follow from Christ's sitting at the Passeover, that he sate at his last Supper. Yea, it is not so much as probable, that the gesture used at the Passeover, was continued in the ministration of the Sacrament, which will evidently appeare; if we consider, that there was a good space between the two Suppers, and that diverse acts intervened, which might occasion the change of the gesture. Matth. XXVI. 26. for albeit S. Matthew sayes, As they did eat, Iesus tooke the bread; yet this must be expounded, After [Page 54]he had done eating, Luk. XXII. 20. 1. Cor. XI. 25. (so both S. Luke, and S. Paul say expressely, that he ministred the Sacrament after Supper) And if after he had done eating, why not also after he had done sitting? We know that the Evangelists many times record diverse things, which at the first view, would seem to have fallen out together, which yet upon exact examination, wee finde to have beene severed in time; And so were the two Suppers: for diverse acts did inter­vene; he rose from Supper, to wash hisdisciples feete, Ioh. XIII. 4. and albeit it be said, vers. 12. that he sate downe again, yet it was not to minister the Sacra­ment (wherof S. Iohn makes no mention) but to eat the second course of Sallets, wherein the sop was dipped, which was given unto Iudas, vers. 26. & to preach that heavenly Sermon, which is recorded in that Chapter, and besides the washing of their feet, and preaching of that Sermon, which did re­quire a good space of time, there was (as M. Cal­vin thinkes) a solemne thankesgiving after the fi­nishing of the Passeover, albeit the same be not re­corded: for that being the last Passeover which e­ver they were to eate, it is likely that our Savi­our tooke a solemne farewell of it, and so bury­ed that legall ordinance with honour: And this thankesgiving might occasion the change of gesture: After the finishing of the Passeover, hee proceeded to the Institution of a new or­dinance, hee tooke bread, hee brake it, or gave thankes, hee pronounced the Sacramentall words, whereby these Elements were separa­ted [Page 55]from a vulgar, unto a sacred use; admonishing his disciples of the end of that action, which is the commemoration of his bitter death and passion: These might well occasion a change of gesture, and it is likely that this being a new action, was performed with new expressions; especially if we remember that the bodies of Christ and of his Disciples, as they were fully satisfied with the Pa­schall Supper, so they were sufficiently rested with lying upon their couches; and that the sacrament of Bread and Wine, as it was not ordayned for the feeding of their bodies, so it did not require a formall sitting, or an easie repose of the body, the same being performed in so short a time. III. Al­beit I should graunt unto you that which can ne­ver be proved, that the gesture which Christ used in eating of the Passeover, was continued in the ministration of the Sacrament, yet that would ad­vantage your cause nothing; for it is certaine that the gesture which Christ used at the Passeover, was not sitting, but eyther standing, or (as the word signifies) lying upon beds: some men of great authority; as namely, Chrysostome, Chry Hom. 82. in Matt. Theo. in Matt. XXV. Euthim. in Matt. XXVI. Philo de sacri­ficijs A [...]el &c Cain. Theophy­lact, Euthimius, Maldonat, and Lucas Burgensis, doe thinke that Christ and his disciples did eate the Pas­seover standing, because that Philo Iudaeus, who best knew the practise of the Iewes, and is of great credite amongst Christians, reports that to have beene the custome, to stand at the Passeover: And the law of the Passeover seemes to favour that o­pinion, for albeit standing be not expressely men­tioned, [Page 56]yet the circumstances of the Text seeme to imply it: for they were to eate it with their loynes girded, their shooes on their feete, their staves in their hand, and to eate it in hast. Exod. XII. 11. And (say they) it is not likely that Christ, who did ma­ny things which he needed not, because he came to fulfill all righteousnesse, would breake the Law of the Passeover in the least jot, and therefore he did eate it standing: I know you will cry out against this, that all the Evangelists make mention of his sitting, or rather lying at the Passeover; You shall therefore understand, that sitting and standing in the Scripture doe not alwayes expresse the parti­cular gesture or certaine position of the body, as it is contradistinguished from other gestures: for I sind that sometimes two gestures are confoun­ded together, as standing and kneeling II. Chron. VI. 13. Solomon stood upon the scaffold, and kneeled downe upon his knees, where standing is expounded by kneeling: sometimes I find that one gesture is put for another, as Luke. VII. 38. It is sayd that Mary stood at Iesus his feete; and yet that standing must be eyther kneeling, or falling downe upon the ground, else she could not have kissed his feete, and washed them with her teares, and wyped them with the haires of her head: Luk. X. 38. Verbum seden­di significat prostratos hu­mi jacere, quod miseris ad lu­ctum testan­dum convenit, sicuti ex com­pluribus Pro­phetarum loc is patet. Calvin in Luc. X. So when our Saviour sayes, that if the miracles which were done in Chorazim, had beene done in Tyrus and Sidon, they would have repented sit­ting in sackcloath and ashes, Calvin interprets that sitting to bee prostration or lying along upon the ground, as a gesture most convenient unto them [Page 57]who are in misery, to testifie their griefe; So when it is sayd of Iob, and of the King of Nineveh, that they sate in ashes, wee are to understand that they did lye prostrate upon the ground Iob. II. 8. Ion. III. 6. And sometimes standing or sitting doth not expresse any particular gesture of the bodie, but only in generall doth note the action it selfe, and a presence and continuance in that place; as when we say, an army sitts downe in such a place, our meaning is, that it pitcheth and resteth there, So when it is sayd that David sate before the Lord and prayed II. Sam. VII. 18. Interpreters tell us, that was no sitting, but the word is used to note his presenting himselfe before the Lord, Luke [...]. 13. The Pu­blican stood afarre off in the Temple, and prayed, that is, he came into the Temple, for it is not likely that he who durst not so much as lift up his eyes to Heaven, would-stand upright; but rather cast him­selfe downe upon the ground, as the manner was of all penitentiaries: It is sayd that Paul sate at Co­rinth a yeare and sixe months. Act. XVIII. 11. That is, he continued there, and thence came the name of Bishops seates, from their abode in that place. So it is sayd, that Christ sits at the right hand of God in Heaven, this sitting doth not import a certaine position of his body, but his dwelling and remayning there: for if Christ were bound to sit stil, that were no part of his triumph, but some kind of punishment unto him, like that expressed by the Poet; [Page 58]

Even so when it is sayd of Christ, discumbebat, hee sate downe; or rather did lye downe with his dis­ciples to eate the Passeover, the meaning may be no more but this, that he went to Supper or presented himselfe to the table. Thus you see it is maintay­ned that Christ stood at the Passeover, by manie learned wryters, who are of age to speake for themselves; but I will not stand upon their opini­ons, because I love not to goe from the literall sense of the words, where there is no necessity to inforce me, as here there is none; yet give mee leave to make this use of it: it is certayne that if Christ did not stand, then he used not the gesture observed in the Passeover, from the beginning: whence will follow that no gesture is essentiall to any Sacrament, but that all gestures are change­able; for there was never any gesture prescribed to be used in any Sacrament, except only standing in the Passeover; And if that was changed, with­out any speciall direction, (as it was long before Christs time) how much more, shall the gesture in other Sacraments, for which there is neyther com­maund nor certaine example bee changeable, at the discretion of the Church? And this I hold to be the more probable opinion, that the gesture of the Passeover, long before the dayes of Christ was changed from standing, unto lying in beds; and that this was the gesture used by our Saviour in cating of the Passeover, may appeare by the words [Page 59]which the Evangelists have used to expresse the gesture, which are [ [...]] Matth. XXVI. 20. and Marke XIIII. 18. and [ [...]] Luke XXII. 14. Iohn. XIII. 12. Now both these words in their radicall signification expresse lying; And so are they used in other places of Scripture, as namelie Marke V. 40. It is sayd, Iesus enteredin, Where the damosell was [ [...]] lying; for I hope shee was not sitting upright, she being then dead: and so they signifie in all those places, where mention is of the gesture used at the Passeover; for unlesse they had lyen along upon beds, how could Iohn have leaned upon Iesus breast, as it is said, Ioh. XIII. [he was [...] vers. 23. [...], vers. 25,] in Iesus bosome; I hope, you will not reade it, he sate in Iesus bosome: so it is plaine, that their ge­sture was a lying along upon Beds round about the table: The formost having his feete behind the backe of the second, and the second leaning into his bosome. And this gesture was as farre from your sitting, as it is from our kneeling, and you your selves would not thinke it decent to be used at the Sacrament.

But here you will say, sect. 32 that lying was the com­mon-table gesture used in civill feasts, and that sitting now being the onely table gesture, we are bound when we come unto that holy banquet to receive sitting. The whole strength of your cause lyeth in this, and with this Plea you abuse the world, & deceive the mindes of the simple, there­fore I will stand a while to discover the weake­nesse [Page 60]and absurdity of that groundlesse conceit. I desire you to consider first, that lying or lea­ning, was not the common table gesture amongst the Iewes at all times, for Scaliger sheweth out of the Iewes ritualls, P [...]arth as­sem pag. 3 [...]. (as he is cited by one of your chi [...]fe guides) that the Iewes in other nights did eate, sometimes sitting upright, sometimes lying along, but in this night, namely of the Passeover, they did only lye. Quam diversa haec nox à caeteris noc [...]ibus? De [...]mend. [...]mp. lib. 6. quod in alijs noctibus semel tantum lava­mus, in hàc autem bis — Quod in reliquis noctibus tam edentes quā bibentes, vel sedemus, vel discumbimus, in hàc autem omnes discumbimus. II. In the institution of the Passeover, God had no respect to a table ge­sture, for he commaunded them to eate it in haste, and with staves in their hands, which is very farre from the fashion of a feast, and albeit afterwards they did use a table gesture, yet the same was ne­ver commaunded by God, but taken up by them­selves. III. The Passeover being a full Supper, as it did aske a large time; so it might require a table gesture, or an easie repose of the body: but there is no need of this in the Communion, where every one receives but one bit of Bread, and one drop of Wine, the same not being ordayned for feeding and pleasing of the body, If any man be hungry, let him eate at home. I. Cor. XI. 34. IV. The Eucharist is but improperly called a Feast, a Banquet, a Sup­per; but it is truely and properly, a part of Gods worship, and a chiefe part, and therefore it is more fit to use a worship gesture, then a table [Page 61]gesture. Sometimes wee pray, and give thankes sitting, as before and after meate, being occasio­ned to doe so, by our sitting to eate; and I am sure there is as much reason to kneele in religious ea­ting for worships sake, as to sit at table in prayer, for civill eating sake. V. No gesture can bee so unfit for Communicants, as a table gesture; for wee should put a difference betweene the Lords table, and a Common table, betweene this holy Or­dinance, and a common Feast; unlesse wee will. Coelo terram, terra coelum, sacra prophanis miscere, con­found heavenly and earthly things together, as you doe, who stand so much upon the preroga­tives of a Table, and priviledge of guests. To sit in prayer, hath alwayes beene held an unreverent and unchristian behaviour: Tertullian sayth, De [...]rat. factum istud irreligiosissimum est. And one of your owne authors sayes, that sitting in prayer, Disp. pag. 12. is an undecent and unreverent gesture, if we may conveniently kneele. but the receiving of the Sacrament ought to bee accompanyed with prayer and thanksgiving, yea the whole action is a reall thanksgiving; in so much that whosoever in the act of receiving, hath not his heart lifted up both to pray and to praise God, doth receive unworthily. VI. Albeit it may be lawfull in some case, to receive the Sacrament sitting, where there is no constitution to the con­trarye yet you who make sitting necessary and es­sentiall to the Sacrament, cannot be excused from the breach of the second Commaundement, by will worship, wherewith you doe most falsly charge [Page 62]us: for we count not kneeling to be eyther neces­sary or essentiall to the Sacrament, neyther doe we place any worship in it, but thinke it a fit expressi­on of worship, and the most decent behaviour of Communicants: whereas you hold sitting to bee necessary and essentiall, and that without any ground eyther in Scripture, or reason, onely upon the idle fancy of the priviledge of guests. The Apostle condemnes them who place religion in meat or drinke, Rom. XIIII. 17. The Kingdome of God consists not in meate and drinke; or in outward observances, such as, Touch not, taste not, handle not, Col. II. 21. You can never free your selves from that condemnation, who place religion in a tablegesture. That is will-worship in the highest degree. VII. Neyther is sitting the onely table gesture, In Mus [...]via they have no table, nor doe they sit at meate, and in our Countreys, many doe eate their meate standing, some kneeling, or bow­ing, as when they have no table, but the ground; And if a man did alwayes kneele, either volunta­rily, or upon necessity, as if hee were not allowed to eate, except he would receive his meate knee­ling, hee should not sinne in so doing, more then did Gideons souldiers, who kneeled downe upon their knees to drinke water; Iudg. VII. 6. Nor yet would he be so obstinate as you are, to choose ra­ther to want meate, then to stoope for it. Yea if any of you should receive a morsell of meate or a cup of drinke, from out of the kings owne hand, I thinke you would not plead the priviledge of a [Page 63]table gesture, but kneele downe to receave it: Behold in the Sacrament the King of glorie rea­cheth forth his Sonne, as it were, with his blood a­bout his eares, shed for our redemption, and will you stand so much upon a table gesture, and the priviledge of a guest, that you wil rather be with­out the comfort of the Sacrament, then bow your knee to receave it. VIII. As it is the generall cu­stome of our Countrey to sit at meate, so it is the custome of our Church to kneele at the Sacrament, neyther ever had the Catholicke Church, any such custome, as to receave sitting. And shall not the custome of the Church, of all Churches, be as much regarded in a Church-action, as the custome of the Countrey is in a civill matter. Finally, If there be a necessity of sitting, because it is a table ge­sture, the priviledge of a feast, and the prerogative of guests; there must be the like necessity of other deportments used in civill eating, which are as proper to the nature of a feast, and the preroga­tive of guests, as sitting is: And then why doe yee not receive the Sacrament in your dyning roomes? for the Church is not a fit place to eate & drinke in: Why doe you not salute and welcome one a­nother before you sit downe, as the manner is at Civill Feasts? why doe you not use trenchers, napkins, knives, as well as stooles? why doe you not eate a full meale, feede heartily, drinke oftner then once, and pledge one another? for all these doe belong to a liberall and honourable inter­tainement, such as your authors say must bee in [Page 64]the Sacrament; I am sure it is as farre from honou­rable intertainement & the prerogative of guests, to receive but one bit of Bread, and one drop of Wine, as it is eyther to stand or to kneele. Why doe you not intertaine discourse one with ano­ther? And especially why doe you not keepe on your hats, as at other Feasts, that so you may bee every man jacke-fellow-like with Christ in your sociall Communions? I am afraid it will come to this at last, by that time your people have learned all the mysteries of your religion: Disput. p. 27. For your Au­thors tell us, that whatsoever libertie or prerogative a table of repast hath, for those that partake thereof, the same have communicants at the Lords table. And a­gaine, that no gesture is to bee used which doth impor [...] our dissellowship with Christ, or inferioritie, and abase­ment: But I subsume; guests at a table of repast, have a priviledge to cover their heads, and the keeping off of our hatts at the Sacrament, doth im­port our inferioritie to Christ. This is your owne divinitie, I pray God to blesse all Christians from it.

Thus I have clearely proved, sect. 33 that the gesture which Christ used in the institution of this Sacra­ment, was not sitting: for either he used the same gesture in the Evangelicall Supper, which he did in the Legall, or hee used another: if hee continued the same gesture, it was not sitting, but either standing, or rather lying: if he used another, you your selves know not what it was, and I dare boldly say, that it is more likely to have beene ei­ther [Page 65]kneeling or standing, then sitting; for that gesture as it was never commaunded in any act of Gods Service; so it was seldome or never practi­sed, but onely occasionally. Now I will proceed further to shew, that albeit it were certaine that Christ did sit; yet were not his gesture exemplary to us, nor wee bound to imitate him in that cir­cumstance, which I will prove by these reasons. I. Christs ge­sture not ex­emplary. I. Reason. Whensoever the example of Christ is pro­pounded unto us for imitation, it is onely in mo­rall and necessary dueties, as in meekenesse and hu­mility, Matth. XI. 29. Learne of me that I am humble and meeke; In love Ioh. XV. 12. Love one another as I have loved you; in patience, I. Pet. II. 21. Christ also suffered, leaving you an example &c. But we are no more bound to the example of Christ in ceremo­nies and circumstances, then we are able to imi­tate him in his miracles. Christ wore a seamelesse coat, christened in rivers, preached in the fields, answered nothing for himselfe before the Iudge, when hee was questioned: I hope none of you holds himselfe bound to follow his example in these things: Mat [...]h. XIV. 19. c. XV. 35.26. Mat VI. 40. Luk. XXIV. 30. Christ alwayes caused the people to these things: Christ alwayes caused the people to sit downe, before he blessed the meat; And yet you commonly stand in blessing, especially be­fore meate. Yea if wee were bound to imitate Christ in the gesture which he used in holy duties, wee should bee bound unto impossibilities: for Christ in the same dutie used diverse gestures at diverse times, he kne [...]ed downe and prayed, Luk. XXII. 41. He fell on his face and prayed, Matth. [Page 66]XXVI. 39. He caused the people sit downe and prayed for a blessing, Matth. XIV. 19. All these gestures he hath sanctified in that Ordinance, and commended unto us by his example; yet we can not use them all in one act, at the same time; therefore we are free to pray in any gesture, pro­vided wee have respect to decency, conveniencie, and peace. Now if wee bee not bound to Christs example in any ceremony, circumstance, or ge­sture, were it not strange if we should be tyed to imitate the example of his gesture in the Sacra­ment? 2 II. If Christ sate at the Sacrament, it was on­ly once, Matt. XXVI. 55. but in preaching, hee sate often, as hee sayth, I sate daily teaching in the Temple, and yet you hold not your selves bound to preach sitting. Now were it not strange, if Christs once sitting, in one ordinance, should be exemplary, and not his often sitting in another? 3 III. There was ne­ver any gesture essentiall to any Sacrament, either under the Law, or under the Gospell; for wee know not what gesture was used in Circumcision, and in Baptisme; and it is manifest, that the gesture of the Passeover, was varyed from standing, to lying. I say further, there was never example of gesture in any ordinance, or holy service, which bound the Church absolutely, but so as it might be chaunged upon occasion. We have examples in Scripture, of all gestures used in praying, in thanksgiving, in hearing of the Word, in offering of sacrifice. And I doe here challenge you all, to shew me but one example of gesture in any Sacrament, or any other [Page 67]part of God's service, that did absolutely bind the Church, under the Law, or under the Gospell, to the imitation thereof; and I will yeild that Christs gesture in the Sacrament, bindes us to imitation: but if none such was ever knowne, then you must shew some reason, why the gesture used in the Sacrament, should binde us to imitation, rather then in any other Sacrament, service, or worship: for it must seeme strange to any reasonable man, that one onely gesture, and that of all others the most unfit, in one only ordinance, 4 should become necessary, without any speciall commaund. IV. God hath fully expressed, what is necessary to bee observed in any of his Ordinances: But in all the Booke of God, there is not one word expressing what gesture wee should use in the Sacrament: all the Evangelists are silent in this matter; so is S. Paul, though he professe to deliver all things ne­cessary and essentiall to the Sacrament: And on the contrary it is very probable, that our Saviour had no intent to honour us with the gesture of sitting at the Sacrament, for even while hee sate with his Disciples at the Passeover, hee schooled them for looking for honour in sitting at the table, Luk. XXII. 26. Let the greatest among you, be as the least; and the chiefest, as he that serveth; for who is greater, he that sitteth at table, or he that serveth? Is not he that sitteth at table? and I am among you as he that serveth. Now you doe presse us to shew expresse warrant out of Scripture, for things which we acknowledge to bee in their owne na­ture free, and indifferent, and so need no particu­lar [Page 68]warrant of the Word, they being left to the discretion of the Church; And yet you presse sit­ting at the Communion, upon the consciences of people, as a thing necessary, and are not able to shew for it any warrant in the Word, generall or particular. If you say, that you have the example of Christ and of his Disciples, that will not serve your turne; for you know not what gesture they used; and albeit wee were certaine that they had sate, as you doe, yet that would not binde us to i­mitation, without some other direction; for doubtlesse, if Christ had meant, that his gesture in that Sacrament should be exemplary unto us, hee would have put upon it some marke of immuta­bilitie, considering that from the beginning of the world, no gesture in any Sacrament or service was obligatory unto God's people by example. V. If the gesture which Christ used in the ministra­tion of the Sacrament, was sitting or lying; the same was occasion all from the Passeover, as were many other circumstances, which you your selves doe not observe. Indeed, if Christ had mi­nistred that Sacrament, without the conjunction of another meale, and had purposely made choice of sitting, rather then of kneeling or standing, then there might have been more force in his ex­ample, and yet no absolute necessitie of imitati­on. But seeing it is manifest, that if hee used that gesture, it was to conforme himselfe to the cu­stome of the Iewes, as hee did in many other cere­monies and circumstances; no reasonable man [Page 69]can thinke that gesture to be exemplary to us.

In the VI. place, sect. 34 I will consider your owne practise, where I find that you follow not the ex­ample of Christ, in many other circumstances, which are of as great consequence, and some of them greater too, then is the gesture. 1 Christ mini­stred the Sacrament onely unto twelve, or rather Eleaven, you give it unto the whole congregati­on. Christ gave it onely unto men; 2 you both to men and women. 3 They to whom Christ gave it were all ministers; you give it unto the people. Christ instituted the Sacrament at night, 4 after a full meale; you in the morning fasting. 5 Christ mini­stred the same in a private chamber; you in a pu­blicke Church. Christ used unleavened bread: 6 you leavened. 7 Christ was the sole minister of the Sacrament, blessing and distributing both the Ele­ments: you commonly have one to assist you. Christ blessed the Elements severally, 8 first the bread, and afterward the cup: you blesse both to­gether. Christ and his Disciples too, 9 used the same gesture, in blessing and distributing, which they did in receiving, if they sate at one, they sate also at the other: you doe not so, for howsoever you sit in the act of receiving, yet the minister sits not, when he blesseth the Elements and gives thanks, but eyther stands or kneeles, exhorting the people to humble themselves. Now were it not strange, if wee should be bound to imitate the ge­sture of the Disciples, in receiving, and not the ge­sture of Christ in blessing. 10 Christ and his Disciples [Page 70]put of their shooes when they went to Supper, as the manner of the Iewes was: you doe not so when you come to the Sacrament. 11 Christ put on his up­per garment, after hee had washed his Disciples feete, before he celebrated the Sacrament: yet you will not be perswaded by that example, to put on a Surplice; and I am sure it is as easie, from Christs upper garment, which he put on when he went to the Sacrament, to conclude for a Surplice, or a Cope either, as it is from Christs gesture, to conclude a necessity of sitting at the Communion. 12 Christ and his Disciples leaned one in anothers bosome; so doe not you. 13 Finally, Christ and his Disciples had their heads covered: you as yet have the manners to sit bare: In all these, you swarve as much from the example of Christ, as we doe by kneeling: for as these were changeable circumstances, so is the gesture changeable, & inferiour to many of them. For they are expressely mentioned in Scripture: but there is not one word of the gesture. Some of them were circumstances of choyce, as namelȳ Christs blessing of the Elements apart: But the ge­sture (if it was sitting or lying) was only occasi­onall. Some of them were continued in the Church many hundred yeeres, and namely the cir­cumstance of time, the Sacrament being celebra­ted after Supper, according to Christs example, (and in many places of Africke they observed the very day, even the first day of the weeke) till the sixth Councell at Constantinople did appoint the Sa­crament to bee celebrated in the morning, when [Page 71]men are most apt for devotion: But you are never able to shew, that the gesture (if it was sitting) was used in any Church. I might adde many other things wherein you follow not the example of Christ, because you know it not. Wee know not what forme of Bread Christ used, what kinde of Wine, what fashion of Cup, what manner of Tablecloath, what words he used, in blessing and giving thankes, after what manner hee brake the Bread, and powred out the Wine into the Cup, what quantitie of Bread and Wine they did re­ceive, and how long they were about that action. All which are of greater importance, then the gesture, which (as I have shewed before) was ne­ver immutable in any Ordinance, but alwayes free. Therefore you shall doe well, for shame, (if not for conscience sake) not to take the holy name of Christ in vaine, by pretending his example, for sitting at the Communion, seeing you doe not imitate his example in many other things, more materiall then the gesture.

In the last place, sect. 35 that if the gesture of Christ and his Disciples, in the first institution, was sitting, wee ought not to imitate it. For there is great difference betweene the estate of the A­postles then, and ours now: betweene Christs estate of humiliation, and his estate of exaltation: be­tweene his presence in humility, Matth. XX. 28. and his presence in glory. In his first comming he came not to be served, but to serve: Ioh. XV. 15. Luk. XXII. 27. He made himselfe familiar with his Disciples, used them as his friends & com­panions, [Page 72]and he himselfe was amongst them, as one that serveth. And therefore they did never kneele downe to him in their ordinary prayers, nor pray unto God, particularly in his name, as he sayth, Ioh. XVI. 24. Hither to have yee asked nothing in my name. It is certain that the Disciples did pray unto God, and did pray in the name of a mediator in generall, else their prayers could not have been heard: But at that time, they did not make expresse mention of him in their prayers, in regard their knowledge of his Godhead, and of his Mediator­ship, was but obscure and imperfect, and they then did not thinke, that hee who was daily conversant with them upon earth, was also pre­sent with the Father making intercession for them. Yea at that time Christ did not desire, to be worshipped as God, Coeternall, Coessentiall and Consubstantiall with the Father, for he comman­ded his Disciples to conceale the glory of his Godhead, Matt. XVII. 9. which they saw in his transfiguration till after his resurrection. And he charged his Disciples to tell no man that he was the Christ. Matth. XVI. 10. I finde that some did worship him in the dayes of his flesh, but it is a question, whether with a civill or with a divine worship; And besides it was not in their ordinary prayers, but upon extraordina­ry occasions, as the working of a miracle. Mark. XIV. 33. Luke. V. 8. Or when they had some spe­ciall suite unto him, as Matth. VIII. 2.9.18. XX. 20. Or when he was pleased gratiously to reveale himselfe, as unto the blinde man whom hee hea­led. [Page 73] Ioh. IX. 38. This is certaine, that while hee dwelt on earth, hee was never worshipped, in any publicke ordinance, after a solemne manner, as the common object of joynt adoration: Nor yet expressely as the Mediator betweene God & man; Hebr. VII. [...]. for sayes the Apostle. The way into the holiest of all was not opened, while as the first Tabernacle was standing. That is to say, under the Olde Testament, which was the first Tabernacle, Christ who is the way unto heaven, was not clearely manifested, nor knowne unto men: But now the first Taber­nacle being remooved, and the Vaile of the Temple rent, this way is opened, and Christ is knowne to be both God, and Mediator betweene God & man: for he was declared mightily, Rom. I. 4. to bee the sonne of God, by his resurrection from the dead; he was ex­alted at the right hand of God, farre above princi­palities and powers, Phil. II. 9. And God hath given him a name above every name, that at the name of Iesus eve­ry knee should bow. Then the Apostles, Act. VII. 59. who before were rude and ignorant, did preach him openly, and pray unto him by name, and that upon their knees. Now, if the Apostles, after his resurrecti­on, when they were filled with the Spirit, did pray unto him kneeling, which they had not used to doe before; why may wee not think, that then they also received the Sacrament kneeling, albeit before they did sit with him at table, while hee was pleased to use them as his companions, and when their knowledge was but rude and unper­fect. Sure I am, it doth not become us now for to [Page 74]challenge to be so familiar with him at his table, as were his Disciples in the dayes of his flesh. Thus have I clearely proved, both that it is most un­likely, that Christ and his Disciples sate in the in­stitution of the Sacrament; and also that though it were certaine they did sit, yet the example of their gesture doth not binde us to imitation. But I have forgot my selfe to insist so long upon this Argument. My purpose at first was onely, to give an instance of your sitting at the Communion, as a Ceremonie used by you in the service of God, without any speciall warrant: but when I consi­dered, that this is the very Diana for which you strive, and the wall of separation between you & the Church; I thought fit to inlarge my selfe upon this point, to manifest unto all those who love the trueth, that sitting hath no more ground in Christ's Institution, then kneeling.

And now to proceed, Sect. 36. I will shew you other Ceremonies used by you in Gods worship, with­out any speciall warrant. The next to sitting at the Communion, is sprinkling in Baptisme, for which there is no warrant, but the custome of the present Church: for the auncient Ceremonie in Baptisme, was not aspersion, but immersion, which Ceremonie was sanctified by the Baptisme of our Saviour, Matth. III. 16. Mark. I. 10. for the Evangelists say, When he was baptized, he came out of the water, and therefore he went in into the water. The same was used by the Apostles, and thereunto the Apostle alludeth, shewing that the mortification of sinne, the in­crease [Page 75]of that mortification, and the vivification of the new man, are signified by the Ceremonie of Baptisme, for the dipping in Baptisme had three parts, their going down into the water, their con­tinuance in the water, and their comming up out of the water. The going downe into the water, figureth the mortification of sinne by the power of Christs death, for all wee (sayeth the Apostle) which have beene baptized into Iesus Christ, have been baptized into his death: The continuance in the water, noteth the increase of that mortification, by the power of Christs death and buryall; We are buryed with him by Baptisme into his death: The com­ming up out of the water, ratifieth our rising a­gaine unto newnesse of life; Like as Christ was rai­sed from the dead, to the glory of the Father, so wee also should walke in newnesse of life, Rom. VI. 3.4. This Ceremonie was continued in the Church for many hundred yeares, and to that purpose in an­cient times, they had places in each Church for dipping, called Baptisteria and Lotiones: neither was sprinkling generally practised in the Church, till 1300. yeares after Christ; when (to use your owne words) Antichrist was in his full height. Now can you shew me any reason, why you may leave a Ceremonie which was certainly used by Christ, by his Apostles, and the whole auncient Church, and was of singular use for fignification; and in stead of it, take another not so significant, brought into the Church by Antichrist? And that yet it shall not bee lawfull for the whole Church, [Page 76]to lay downe another Ceremonie, (to wit, sitting at the Communion) whereof there is no certainty nor likely hood, that ever it was used by Christ, or his Apostles, or any Church in the world; and in place of it, to use another, which is a great deale more decent and comely. Thirdly, you use to in­joyne pennance, & to receive penitents in a white sheet: and I am sure, that if a Surplice in Gods Service, be a Ceremonie, so is a white sheet in pu­blick pennance and absolution, and there is no more warrant for the one, then for the other. Fourthly, you use a Ceremonie in Marriage, by joyning of hands, and pronouncing of words, which are not commaunded. Fiftly, I could tell you, that the time was in the dayes of the Pre­sbyterie, when that Church, whose orders you so much approve, did use a Ceremonie in Ordinati­on, and a very strange one: It was not impositi­on of hands, but shaking them by the hand, to bid them welcome into their Societie, because forsooth, they were loath in any thing, to have a conformitie with the auncient Apostolick Church. Sixtly, you professe to honour the Church of Ge­neva, as a fit patterne unto all other Churches, and yet they use the Ceremonie of godfathers in Ba­ptisme, and wafer Cakes in the Communion, against which one Ceremonie, I could say more, then can be said against all the Ceremonies of our Church. Finally, the lifting up of the eyes to Heaven, the spreading out of the hands, the knocking of the breast, sighing and groaning in Gods service, are [Page 77]Ceremonies, used by none so much, as by your selves; And yet I confesse, that if they proceed from a sincere heart, they are lawfull expressions of devotion. By this time you doe all see, that whereas you deny Ceremonies in Gods worship, which are not commaunded, you are evidently convinced by your owne practise.

I thinke that I have said enough, Sect. 37. to over­throw that ground which you have laid, that no Ceremonies ought to bee used in Gods service without a speciall warrant from the word. Now for the conclusion of this poynt, I will appeale unto the confessions of the reformed Churches, and the suffrages of divines. You professe to approve the Articles of the Church of England, as contay­ning nothing but trueth, (though not so manie particulars, as you account to be matters of faith) and those Articles doe ascribe such a power to the Church to ordaine Ceremonies, as you may see in the XX. Article: The Church hath power to de­cree rites or Ceremonies. and againe in the XXXIIII. Article, Every particular or Nationall Church, hath authority to ordaine, change, and abolish Ceremonies. The same you may reade in the Articles of Reli­gion of the Church of Ireland, which were prin­ted in the dayes of Queene Elizabeth. As for the Iudgement of other Reformed Churches I shall referre you to the Harmony of Confessions, and the writings of their learned Divines, where you may learne. I. That it is not only lawfull, but expedi­ent and requisite, to use Ceremonies in Gods wor­ship. [Page 78]II. That those Ceremonies should be signi­ficant. III. That it is not necessary that the same Ceremonies bee observed in all Churches, at all times. IV. That we are not bound to observe all those Ceremonies, which were used by the A­postles, and the Primitive Church. V. That we may retain some Ceremonies used by the Iewes, name­ly Ceremonies of order, not of prefiguration. VI. That we may use some Ceremonies used by the Pagans. VII. That wee may retaine some Cere­monies of the Papists. VIII. That the governors of the Church have power to make choice of Ce­remonies, to change and abrogate some, and to ordayne others, as they shall see occasion. Final­ly, That wee are bound to observe all Ceremo­nies, which are injoyned by lawfull authoritie, provided that they bee qualified with these con­ditions following. Instit. lib. IV. c. 10. §. 14. M ^r Calvin requireth three conditions: That they have, In numero paucitatem, in observatione facilitatem; in significatione dignita­tem. I. For number they should be few; for when the Church is pestered with the multitude of them, it makes the estate of Christians to be more intollerable, then the condition of the Iewes, as it is in the Church of Rome, whose missalls are lar­ger then the booke of Leviticus, whereof Gerson, Polydore Virgill, and others did complaine in their time. II. They should bee easie for observation. III. For signification they should be grave, decent and comely; not foolish and ridiculous, as are the apish gesticulations in the Masse, and many other [Page 79]Ceremonies used in that Church, as their manifold crossings, kissings, kneelings, whisperings, wash­ings, anointings, spittings, blowings, breathings, and a number of the like. Unto these three con­ditions, I will adde two more. I. Ceremonies must not be injoyned, as things in themselves ab­solutely necessary, and wherein Gods worship doth consist. II. We must not ascribe unto them spirituall effects, as the Papists doe, who say that their crossing, and sprinkling of holy water, are effectuall to purge away veniall sinnes, drive a­way divells, and sanctifie the parties. Now the Ceremonies injoyned by our Church, have all these conditions. For number, they are few, as ever was in any Church; for observation, easie; for signification, worthy; for quality, grave, decent and comely; for antiquity, reverend; The worship of God is not placed in them, neither are they pressed upon the consciences of people, as things in themselves necessary, like the Commaunde­ments of God: we ascribe no merit, remission of sinnes, nor other spirituall effects unto them. Fi­nally they are purged from the drosse of all Po­pish superstition. And therefore you are bound in conscience to observe them, they being injoyned by lawfull authority.

And now I am come to the last thing wherein the power of the Church is to bee considered, Sect. 38. and that is for correction. The Church hath authority to censure her disobedient children, whether they be Heretickes or Schismatickes, or inordinate [Page 80]livers; And on the other part, upon their repen­tance, to restore, release, and absolve them. Like a good Mother she hath both Vbera and Verbera, a d [...]g to feed, and a rod to whip her unruly children. This power was alwayes in the Church: I finde that there was amongst the Iewes three degrees of censures, Ioh. IX. 22. XII. 42. XVI. [...]. The first was called Niddus, a separati­on, or casting out of the Synagogue: The second they called Herem, which is Anathema, when an offender was cut off from his people by the sen­tence of death, Deut. XVII. 12. And that man that will doe presumptuously, not harkening unto the Priest, — or unto the Iudge, that man shall die. The third was Shammatha, or Maranatha, which was a peremptorie denunciation of Iudgement, delivering the obstinate malefactor (as it were) unto everlasting death: for the word signifies as much as Dominus venit, The Lord commeth. This last is not mentioned in the Law; but as it seemes was brought in by the Priests and Scribes, after that the Romans had taken from them, the power of life and death: neither can the Church now use that censure, unlesse we knew certainely that a man had sinned against the Holy Ghost. The se­cond, which is the sentence of death, belongeth onely unto the civill Magistrate, who to that purpose hath the sword committed unto him. So that the censure which properly belongs unto the Church now, is onely separation by excom­munication. And there ever was and alwayes must bee, a power in the Church, to impose that [Page 81]censure, upon contumacious offenders. We have the first example of it from God himselfe: hee cast Adam out of Paradise, which was a type of the Church, and banished him from the tree of life, which was the Sacrament of immortality: he cast forth Cain from his presence, that is from the place appointed for his worship, wherein Adam and his family, used to meete for the service of God. Afterwards when the Church of the Iewes was established, their Councell of Elders called the Synedrium, had power to cast men out of the Synagogue. Yea under the Law those who had contracted any bodily uncleannesse, must not eate of the Passeover, till they were purified after the manner of the Law: How much more ought they who are defiled with sinne, bee barred from the Communion of our Sacraments, seeing the pol­lution of the soule is more odious in the sight of God, then bodily uncleannesse? When our Savi­our did institute the Church of the new Testament, he gave such an authority unto his Apostles, and their successors, in the words following my text, Whatsoever ye bind on earth, shall be bound in heaven: And whatsoever ye loose on earth, shall be loosed in hea­ven. Which he expounds after this manner, Io: XX. 23. Whosoevers sinnes yee remit, they are remitted unto them. And whosoevers sinnes ye retaine, I. Cor. 5. they are retayned. The Apostle did exercise this power upon the incestuous Corinthian, I. Tim. I. [...]0. and upon Hymenaus and Alexander. The same power hee committed unto his two sonnes, Timothie and [Page 82] Titus. The governors of the Church are reproved, for neglecting this censure, Revel. II. 20. as the Angell of the Church of Thyatira, for suffering the woman Ieza­bel to teach and deceive Gods servants. And the Angel of the Church of Ephesus is commended for his zeale in censuring offenders, Thou canst not beare them which are evill, and thou hast tried them which say they are Apostles, & are not. Revel. II. 2. Fi­nally the censure of excommunication was of fre­quent use in the Primitive Church, especially a­gainst heretickes, and disturbers of the publicke peace, Tert. in Apol. Cypr. epist. lib. I. ep. 3. as both Tertullian, and S ^t Cyprian doe testi­fie. And I find that this censure had two degrees, the first was Suspension, called Abstentio, whereby men were barred, some from the Communion of the Sacrament onely, others from the Communion of certaine prayers also, and some from entering into the Church; which they built upon the Com­mandement of our Saviour, Matth. VII. 6. Give not holy things to dogges, neither cast your pearles be­fore swine. The other was Excommunication, wher­by a man was cut off from the body of Christ, as a rotten member, cast out of the Church, and deli­vered into Satan, who raignes without the Church: wherein the Churches sentence is rather interlo­quutory, then definitive; And yet the same no wayes to be contemned, because when it is done, Clave non errante, Apologet. cap. XXXIX. the same is ratified in Heaven: Therefore Tertullian truely cals this censure, sum­mum futuri Iudicij praejudicium. The former of these censures, may be called the Apostles rod, shall [Page 83]I come unto you with a rod: I. Cor. IV. 21. The other is the sword Apostolicall, Gal. V. 12. Abscindantur, Let them bee cut off that trouble you. This latter is that which is mentioned in my Text, Let him bee unto thee as a Heathen man, and a Publican; and in the words following, it is called a binding or re­tayning of sinne: for, as the Church hath power to loose such as are penitent; so to commit others unto the Lords prison, binding their sinnes upon their backe, untill their amendement, or binding them over unto the Iudgement of the great Day, if they shall persist in their pertinacie. The same by S. Paul is called, a delivering up to Satan. The end of Excommunication is threefold: I. The glory of God; for when men are suffered in the Church, to doe what seemeth good in their owne eyes, without controll, God is dishonoured, and his Name blasphemed amongst the Gentiles: Whence it comes to passe, that sometimes for the sinne of one man, God is angrie with the whole Church, be­cause of her connivence. But when the Offender is exemplary punished, then is God glorified, and his wrath turned away from Israel. II. The a­mendement of the party, even that he being de­stitute of the societie of the faithfull, may be a­shamed, and so confesse his sinne, and desire recon­ciliation. I. Thess. III. 4. If any man obey not our saying, note him, and have no companie with him, that he may be ashamed. III. The preservation of others from his infection. For, sayeth the Apostle, spea­king of the Incestuous Corinthian, A little leaven, [Page 84]leaveneth the whole lumpe: purge out therefore the old leaven. I. Cor. V. 6-7. Wee know that a member of the body being putrified and gangrened, must bee cut off presently, else it will infect the whole body: so must all irregular persons, especially teachers of false doctrine, and disturbers of pu­blick order, bee cut off from the body of the Church, Devi [...] con­templ. lib. II. c. 7. that the infection spread no farther, as Prosper sayeth, Qui corrigi nolunt, tanquamputres corporis partes, ferro excommunicationis sunt abscin­dendi. They that will not amend, as rotten members of the body, must be cut off by the sword of excommuni­cation. It is true, a good Chirurgeon will try all other meanes before he cut off a legg or an arme from a man; but if there bee no other remedie, Then

So weehave tryed all manner of faire meanes to reduce you to the unitie of the Church, by admo­nition, exhortation, conference, instruction. Our first comming was in love, and in the spirit of meeknesse; but now I must come unto you with a rod, yea with a Sword to cut off all that trouble the Churches peace: for, Melius est ut pereat unus, quàm unitas; It is not the life of any man, nor of many men, that is to bee compared with the peace of the Church.

Besides the generall censure of Excommuni­cation, sect. 39 whereunto all the members of the Church are subject, both the Pastors and the Flock; there [Page 85]is an other censure for restrayning of turbulent teachers, called [...], a removing of them from the exercise of their function, by deprivati­on, suspension, or otherwise; that their word fret not as a canker. II. Tim. II. 17. This power was given to Timo­thie Bishop of Ephesus, he is not onely to charge the Clergie under his jurisdiction, that they doe not [...]: I. Tim. I. 3. but also to dis­charge them that doe it. I. Tim. V I. 3.5. If any man teach otherwise — from such se­parate thy selfe. Hee must stay prophane and vaine bablings. II. Tim. II. 16. Put away s [...] ­lish questions, which ingender strife, II. Tim. II. 23. Hee had authority to receave an accusation against an Elder, as his Iudge, to rebuke openly, to put him in feare. I. Tim. V. 19.20. The like autho­rity was committed to Titus Bishop of Crete. He must redresse things amisse. Tit. I. 5. If there bee any disobedient vaine talkers, and deceivers of mindes, he must put them to silence, Tit. I. 10.11. Reprove them sharpely: Tit. I. 13. Convince with all authority; Tit. II. 15. Reject him that is an hereticke. Tit. III. 10. This hath beene the practise of the Church in all ages to remove turbulent teachers, who did op­pose the decrees, and constitutions of Councells. And this is that censure, which I feare some of you by your opposition to the lawfull orders of our Church, will draw upon your selves. The Apostle sayth, They that resist, shall receive, Rom. XIII. 2. or ac­quire condemnation. It is not our desire to proceed to censure against any of you, but you will ac­quire [Page 86]it unto your selves, and so receive there­ward of your folly. Our Church hath borne with you a long time, with all patience, and long suffering, opening her lap to receive you into her Communion; but you have made no other use of this forbearance; then to confirme your selves in your errors, proceeding from evill, to worse; from timorous scrupolositie, to resolute opposi­tion; II. Sam. XX. 1. drawing a number of Disciples after you, and like Sheba the sonne of Bichri, blowing a trumpet to sedition; whereby a fearefull rent is made in this Church, and greater dangers like to ensue, if they be not prevented. The Anabaptists at first, for the great humility, zeale and devotion, which seemed to be in them, were onely pittied in their error, and not much witestood by any: Luther made request to the Duke of Saxonie, that within his dominions, they might bee spared, for that (their errors excepted) they seemed otherwise very good men: by meanes of which mercifull toleration, they gathered such strength in few yeares, that they were like to overthrow the state both of Church and Common-wealth in Germa­nie. Your proceedings hath beene very like to theirs: we have reason therefore to suspect them, and to give a checke to your madnesse before you goe any further. Surely as the Lord taxeth the Angel of the Church of Thyatira for suffering the woman Iezabel to teach and deceive Gods ser­vants; So may hee reprove the governors of our Church, for suffering this feminine heresie so [Page 87]long, they of that sexe, being the greatest zealots, and chiefe abbetters of the sect, by whom many simple people are deceived, & led from the whol­some pastures of the Church, to wander in the precipices of error, and schisme. This must not be suffered any longer. But you will say, the dif­ferences is onely about small matters, and it is a pitty to deprive ministers who are painefull and laborious, for a Ceremony. For answer I shall de­sire you to consider. I. That they doe not onely oppose the Ceremonies, but the whole Liturgie of the Church, wherein the soule of Gods publicke worship doth consist. Besides their doctrine is not sound: for they have taught that the Order of Bishops is Antichristian, which we know to be Apo­stolicke: That our Ceremonies are damnable, which wee can prove to bee both lawfull and de­cent: That our Service-booke is a heap of errors, which wee can justifie to be the most absolute Li­turgie, that any Church in the world hath: That the signe of the Crosse in Baptisme, and kneeling in the act of receiving the Communion, is plaine ido­latry, then which hell it selfe could not have de­vised a more shamelesse calumnie: That the Eu­charist being a Supper & a Feast, no gesture should be used at it, but a table gesture, to expresse our coheirship and equality with Christ, which if it smell not strong of Arrianisme, I have lost my sent: That all festivall dayes, besides the Lords day, and all set fasts are Iewish, and contrary to our Christian liberty; which is the condemned heresie of [Page 88] Aërius. Epiphan. haer. 75. They have cryed downe the most whol­some orders of the Church, as Popish superstiti­ons, namely Confirmation of children, absolution of penitents, private baptisme of children in case of ne­cessity, the Communion of the sicke, and almost whatsoever hath any conformity with the Anci­ent Church. If I were not weary to dig in this dung-hill, I could shew you many such portenta opinionum, which these new masters have vented, to the great scandall of the Church, and hinde­rance of Religion, that I may complaine with the Prophet, Iet. XII. 10. Pastores multi yea and Stulti, Many Pastors have destroyed my Vineyard. There is crying out a­gainst dumbe dogges of the Cleargie, who cannot preach, for whom I thinke no man will plead, but that lawlesse fellow called necessity. Yet I know not whether it be more hurtfull for the Church, to have Canes non latrantes, or Catulos oblatrantes: The ones silence, or the others untimely barking. In teaching is not so much good, as there is hurt in teaching such doctrine, when with the good seed of the word, the tares of error and schisme are sowen, and the children of the Church brought in dislike with their mother. Prov. XXX. 17. Solomon sayes, The eye that mocketh his Father, and despiseth the instruction of his Mother; The Ravens of the valley shall picke it out, and the young Eagles shall eate it. What then shall become of his tongue, who slandereth his Mother? shall not Davids imprecation against Doeg fall upon him? Psal. LII. 4.5. O thou deceitfull tongue, God shall destroy thee for ever. If you have slandered your [Page 89]neighbour, you are bound in conscience to make him satisfaction; what satisfaction then can you make unto the Church your Mother, whom you have slandered with no lesse then whoredome? Whereas even strangers have given her this testi­mony that shee is of all Churches this day, for doctrine, most pure, for discipline, most conforme unto the primitive and Apostolicke Churches: for learning, most eminent: for good workes, most fruitfull: for Martyrs, most glorious. II. Albeit their strife were only about Ceremonies; yet were it nor safe for the Church, to winke at such persons, though they contend but for trifles: for if the contentious humour be not let out, it will fester, and spread like a gangrene; Contention will grow a schisme, and a schisme will prove an heresie. So it was with the Corinthians, I. Cor. XI. Where the Apostle complaines, first of their unre­verent behaviour in the Church. v. 16. Then of schismes. v. 18. After that of heresies vers. 19. If men be suffered to disgrace Ceremonies, they wil proceed further to contemne and profane the Sacraments, as in Corinth, when they had sit cove­red at prayer, they grew as unreverent and bold with the Sacrament, eate and drunke, as if they had beene in their owne houses, vers. 22. It is there­fore good, to quench the sparke when it is first kindled, lest it increase unto a great flame; and burne up Church, Religion and all. III. Consider, that al [...]eit in Churches of diverse kingdomes, the unity of faith may subsist, with diversitie of [Page 90]Ceremonies and orders, according to that saying of Gregory, In unâ fide nil officit Ecclesiae sanctae con­suetudo diversa; yet in the same nationall Church, we must labour, not only for unity in faith, but al­so for uniformity in discipline, otherwise order can not bee maintayned, peace cannot be preser­ved, when every man hath a fashion by himselfe, there will follow infinite distraction and confu­sion. Therefore sayth the Synod of the Belgick Churches: Articuli hi mutari, augeri, & minui, postu­lante ecclesia­rum utilitate, possunt & de­bent, non erit tamen privatae alicuius Eccle­siae id facere, sed dabunt o­ [...]nes operam, ut illos obser­vent, donec Synodo aliter constituatur. These Articles (namely concerning out­ward order and Politie) may be changed, augmen­ted or diminished; yet it belongeth not unto any pri­vate Church to doe that, but they must all labour to ob­serve them, untill the Synod shall otherwayes app [...]ynt. Finally, I pray you to remember, that when those men had the government in their hands, there was never any. Church more zealous to vindi­cate her orders from contempt, nor more for­ward to inflict severe censures, for small offences then they were; And so much they did professe. The Church of Scotland, in their constitutions, which were printed with their Psalme Bookes say; A small offence may justly deserve excommunication, because of the offenders contempt and contumacy. And againe, Any sinne may be pardoned, rather then con­tempt of wholsome admonitions, and lawfull constitu­tions of the Church. Now shall they inforce others to the observation of their orders, and punish the disobedient with the severest censures; And shall not the Kings Majesty, and the governours of our Church, inforce them to the observatiō of our or­ders, [Page 91]which have beene established by the whole Church in a lawfull Synod, and confirmed by Act of Parliament, and by his Majesties Royall authori­ty? Oh my brethrē deceive not your selves, think not that the Church, the King, the State, the Law and all, will stoope to your fancies: No, if you will not obey the constitutions of the Church, you must feele the weight of her censures; If you will not submit your selves unto the Church as to your Mother, shee will not owne you for her children, but cast you out as Hagar and Ismael were cast out of Abrahams house, for their mocking and proud disobedience. Thus have I spoken at large, of the Churches power for instruction, for Ordination, for determination, for direction or making of Lawes, and finallie, for Correction or censuring offenders. In all which the Church is to be heard, for if hee neglect to heare the Church, Let him be unto thee &c.

And so I am come to the second part of my Text, the inference, sect 40 Let him bee unto thee as a hea­then man and a Publicane. In which words, one thing is implyed, and another thing expressed: The censure of the Church is implyed; for if wee must account such men as Heathens and Publicanes, then the Church by her publicke sentence, must declare them to be such, else how shall we know that they refuse to heare the Church. Againe obe­dience to the Churches sentence is expressely com­maunded: for in these words all the members of the Church are injoyned to take notice of her sentence, accounting no otherwise of all those [Page 92]who despise her admonitions, then as Heathen men and Publicanes. For sit tibi, is a worde of com­maund, you must hold them for such. And that you may the better conceive the meaning of this phrase, you must understand that our Saviour al­ludeth unto the custome of his owne time, and the practise of the Iewes: as S ^t Paul borroweth a phrase from the Iewish Church, [...]. Cor. XVI. 22. when he useth that fearefull imprecation, If any man love not the Lord Iesus, Let him be Anathema Maranatha: So our Saviour here borroweth a speech from the custome of the Iewes, to expresse the condition of those, who should bee excommunicated by the Christian Church, Let him be unto thee as an Hea­then man and a Publicane. Matth. IX. 10. We know that Heathens and Publicanes, were aliens from the Common­wealth of Israel, Luke. XV. 1. they had no interest in God, no fel­lowship with the Church: In the Gospell commonly Publicanes and sinners be joyned together, and sometimes Publicanes and harlots: And the Apostle opposes sinners of the Gentiles to I [...]wes by nature. Matth. XXI. 31. Cal. II. 15. They were avoyded in common conversation, in the fellowship of the private table, in so much that Christ was often taxed by the Pharisees for eating with Publicanes; Matth. IX. 11. XI. 19. And especially they were secluded from the Communion of Gods worship: and in that there was a difference put betweene the Heathen man and the Publicane: The Heathen might not so much as enter into the Temple; if he did, it was polluted, Act. XXI. 28. Hee hath brought Graecians into the Temple, and hath polluted [Page 93]this holy place. But the Publicane might enter into the Temple, and pray, Luk. XVIII. 10. But he must not partake of their service and sacrifice. Where­upon in the ancient Church, they had two degrees of excommunication; a lesser, which was like the Publieanes separation; and a greater, like the Hea­then mans separation. In the same case should all excommunicate persons be amongstus, we should not admit them to the Communion of our Sacra­ments, and publicke prayers, nor converse ordina­rily with them, nor have any fellowship with them, as the Apostle commands, I. Cor. V. 13. Put away therefore from among you that wicked man, II. Thess. III. 6. Withdraw your selves from every brother that walkeeh inordinately; and vers. 14. Have no com­pany with them. This is to esteeme them as Hea­then men and Publicanes. But there are some that are worse to persons excommunicate, then eyther to Heathen men or to Publicanes, who hate them, deprive them of the society of those, who are ty­ed unto them by naturall and civill obligations, make a prey of their goods, lands, life and all, and adjudge them unto hell: yet Christ saith onely, Sit tibi sicut Ethnicus, not sit tibi plut, aut pejore in loce, quam Ethuicus, Let him be unto thee as an Hea­then, not let him be unto thee worse then an Heathen. Whence will follow. I. That we are not to hate such men, as we should not hate Heathen men nor Publicanes, but pitty and pray for them. It is true wee shunne the company of that which wee hate and abhorre, so our Saviour will have us to shunne [Page 94]the company of contumacious offenders, as if we did hate them, but not to hate them for all that; for sayes the Apostle, yet count him not as an enemie. II. Thess. II. 15. II. That we are not barr'd from all commerce & society with excommunicate per­sons; not in cases of necessity; not upon occasion of trade; (for the Iewes did trafficke with Publi­canes and Heathen) but especially not to give them good counsell, and to exhort them to repentance. This last is required by the Apostle, admonish him as a brother. II. Thess. III. 15. The fellowship then that is forbidden us with such persons, is a Com­munion in Gods worship, lest it bee prophaned by them: as also intire familiarity, and needlesse so­ciety. III. And some sorte of persons, cannot bee barred from intire familiarity, and daily conver­sation with them, by any sentence of the Church, as all those who are tyed unto them by naturall and civill obligations, as the wife to her husband, children to their parents, servants to their master, subjects to their Prince: for the Apostle commands the beleeving woman, not to depart from the unbelee­ving husband, I. Cor. VII. 13. But to be subject even to their husbands which obey not the word. I. Pet. III. 1. & servants to count their masters, (even them that beleeve not) worthy of all honour, I. Tim. VI. 1. Ce­sar himselfe was Heathen, when Christ instituted this censure, and yet he commands to renderunto Cesar the things that are Cesars: All kings were Heathen, when the Apostles exercised this censure, and yet they conimaund all obedience to be given [Page 95]unto them, Rom. XVI. 1. I. Pet. II. 13. The Chri­stians in the Primitive Church upon all occasions tooke armes, at the commaund of a heathen Em­perour, and S ^t Augustin commends them for their faithfull service, to Iulian that Apostate Emperour: for, that they were bound unto him as subjects. Hence it will follow, that the Church, though she had never so much strength and power, yet ought not, can not excommunicate the King for heresie, Apostasie, or any other crime: for, that the maine end of excommunication is, that the partie being deprived of all society of the faithfull, may bee ashamed: But the King can not be deprived of the company of any one within his kingdome, all of them being his subjects, and owing service and alleageance unto him. So much a Popish Doctor doth acknowledge, Radulph ar­dens in hom [...] Domin. 1. post Pasch. Reges ne excommunicare possunt sacerdotes excommunicatione majore, propter publicam personam quam sustinent: Priests cannot excommuni­cate Kings with the greater excommunication, because of the publicke person which they sustaine. Wee finde indeed that S ^t Ambrose did barre the Emperour Theodosius from the Sacrament; but that was onely the lesser censure, called suspension, Lib. V. epist. 28. ad Theodosi­um. as may appeare by his owne words, Causam contumaciae in te nul­lam habeo, sed habeo timoris, offerre non audeosacrifi­cium, si volueris assistere. He found no cause of contu­macie in him, (which onely deserves the greater censures of excommunication) but he was afraid lest the sacrifice might be profaned by his presence, before he had by repentance, expiated the guilt [Page 96]of blood which he had contracted. And yet even in this I thinke, that the Emperours humility was more to bee commended, then the Bishops zeale. howsoever it is most certaine, that the ancient Church, never offered to excommunicate any King, though never so wicked; That was a later practise of that man of sinne, Who exalteth himselfe against all that is called God. Finally, if contumaci­ous persons, bee in no worse case, then Heathen men and Publicanes; then the Church by her cen­sure, cannot deprive them of goods, lands, or life: for the Iewes did not so either to Heathen men or to Publicanes: And besides, such a punishment, do [...]th not belong to the Church, but to the civill Magistrate. It hath beene therefore an intolle­rable tyranny in the Popes, to depose Kings ex­communicated, give away their crownes, dispose of their kingdomes, and to arme, not only stran­gers, but also their owne subjects against them, to take away their lives: As if that Christian kings, did far the worse for their baptisme, and profes­sion of Christ, and held not their crownes upon so secure termes, as Pagan princes doe. This were to put them in a worse case, then are Heathen and Pu­blicanes, which our Saviour never intended: for as Crownes are not founded in faith, so they are not lost by insidelitie; When a King, of a heathen becomes a Christian, he loses not that temporall right which hee had, but acquires a new right in the spirituall goods of the Church: so, if after­wards of Christian he become Heathen, he loseth [Page 97]the new right which he had acquired, in the be­nefites and priviledges of the Church, but not the old temporall right which hee had unto his Crowne. So Bernard told the Pope. In criminibus, non possessionibus potestas vestra, The Church hath power to censure offences, namely with the sen­tence of excommunication, not to take away pos­sessions.

But I might have spared this labour: Sect. 41. for you are not the men who ascribe too much to the cen­sures of the Church, but indeed too little, and set them all at naught: If a man for his faction & dis­obedience be cast out of the Church, you thinke him so much the neerer heaven, as one who hath witnessed a good confession, and is very zealous for the truth, then you account him most worthy of your company, as if our Saviour had said, If hee re­fuse to heare the Church, Let him be unto thee, as a faithfull brother. So little doe you regard the sen­tence of the Church, which our Saviour hath com­maunded you to obey, saying, sit tibi, Let him bee unto thee, as a Heathen man and a Publicane, for which he gives a reason in the words following, saying, Verily I say unto you, What soever yee bind on earth, shall be bound in heaven; that is, the sentence pronounced by the Church, is ratified by God him­selfe. Here I cannot dissemble the injury that is done unto the Church, by you in those parts: for her Instructions are not received; her Ordinati­ons are neglected; her determinations despised; her orders contemned; her lawes trodden under [Page 98]foote; her censures derided; In nothing shee is heard: And these who refuse to heare her, yee are so farre from accounting them As Heathens and Publicanes, that you esteeme them as Saints and Martyrs; and account us no better then Heathens, Publicanes, and persecuters: you open heaven only to those that are of your faction, damne all that approve not your fantasies, and so condemne all Churches, that are or have beene, except your owne Conventicles; That it is a wonder to me, how you can professe to beleeve The holy Catho­licke Church; for never any ancient Church obser­ved these orders, which you seeke to obtrude upon the world, as the discipline of Christ, and the seepter of his kingdome: And never any Church since the Apostles dayes, wanted our orders which you reject as unlawfull and Antichristian: So that, that which you account the true Church, is not Catholicke, and that Church which is Catholick, is not holy: Thus have you lost one article of your Creed. It was so with the Donatists in ancient times, and almost in every thing, their courses were so like unto yours, that as oft as I consider your opinions, and practise; I doe remember them, and thinke it is, Vetus fabula pernovos histri­ones, as though by a Pythagorean transmigration, their soules had taken up their mansion in your bodies. Which I will instance, in some particu­lars. The Donatists did not only separate from the Catholicke Church, but most arrogantly esteemed their owne faction, to bee the only true [Page 99] Christians, in whose assemblies sal­vation was to be found: Beelesia una est, eam tu frater Parmeniane apud [...]os solos esse dixisti. Optat, lib. 2. & post. Nitimini suadere ho­minibus apud vos sotos esse Ecclesiam. So have you appropriated unto your selves, the styles of Brethren, Good men, Pro­fessors; As if all others who favour not your faction, had no brother­hood in Christ, no interest in good­nesse, made no true profession of the Gospell. The Catholickes acknow­ledged the Donatists to be their bre­thren, loved, pittyed, and prayed for them; Velint, nolint, fratres nostri sunt. Aug in Psal. 32. Concor­date nobiscum flatres, diligi­mus vos; hoc vobis volumus, quod nobis. Id. Ep. 68. But the peevish schis­matickes, requited their love with hatred, esteemed them no better then Pagans, and disdayned to salute them: Isti qui dicunt, non es [...]is fratres nostri, Paganos nos di­cunt. Aug in Ps. 32. Vos odio no [...] habetis, fratres uti (que) ve­stros▪ auditorum animis infun­ditis odia, & docentes ne Ave dicant cuiquam nostrum Optat. lib. 4. So albeit we have reached foorth unto you the right hand of fel­lowship; yet have you answered us with disdaine, terming us forma­lists, time-servers, worldlings, Pa­pists, Arminians, limmes of Anti­christ and no better then reprobates. But for my owne part, I passe very little to be judged of you: for all your malice, you shall have my pitty, and my prayers. The Donatists thought all things pollu­ted by the touch of Catholickes; and so washed their Church walls and their vestiments, broke their chalices scraped their Altars: d Rasistis. Al­taria, fregistis calices, lavastis pallas, parie [...]es & inclusa spa­tia salsa aqua spargi praece­pistis. Optat. lib. 6. So these men thinke that our service-booke, our Ceremonies, our Churches and all, are polluted with the Papists (though they descended unto them from the an­cient [Page 100] Church, and we have better right unto them then they had) And therefore, where they had power, they did not wash the Churches, but in a sa­crilegious furie, pull them downe to the ground; burnt the vestiments, broke the chalices, or conver­ted them to private uses, and razed the Altars; esteeming a beggerly cottage, fitter for Gods service, then a magnificent Temple; much like the officers of Iulian, who when they saw the holy vessells of the Church, cryed out, En qualibus vasis ministratur Mariae filio? What stately plate is this for the Carpenters sonne? The Donatists taught that the efficacie of Sacraments depends on the di­gnity of the Minister, and so would not receive the Sacrament from any, but such as they estee­med just men, that is to say men of their owne faction: De Baptismo dicere solent, tune esse ve­rum baptis­mum Christi, com ab homi­ne Iusto datur. Aug. Ep 167. And are not some of you of the same minde, who refuse the Sacrament, though they might have it after their owne fashion, onely be­cause the minister hath conformed himselfe unto the orders of the Church. The Donatists taught that the Church ought not to tollerate evill per­sons in her Communion; that Communion with such persons polluteth and profaneth the Church; And that therefore all the Churches of the world were perished, because they communicated with Caecilianus: Donatistae — pertinaci dissensione, in heresin schis­ma verterunt, tanquam Ec­clesia Christi propter crimi­na Caeciliani, — de toto terrarum [...] be perierit. Aug. cont. [...] ­pist. Parmen. l. 3. Id. de haeres. ad quod vult cap. 69. And was it not upon the very same ground, that your brethren the Brounists did run both out of the Church, and out of their witts? they built their conclusions upon your premis­ses, and put your speculations in practise: And [Page 101](as I heare) some of you are about to follow them, God knowes whither. The Donatists had no true ground for their scparation, but their own wills: Their rule was, Quod volamus, sanct [...]m est: Aug. cont. ep. Parmen, lib. 2. cap 13. It is so with you; for all your reasons hath beene answered to the full, in so much that all wise men can discerne, that it is not true reason that makes you stand out, but will, Passion, a desire to please the people, and (as you are pleased to terme it) your conscience. August. Pasim. Optatus. The Donatists did glory much in their sufferings, challenge unto themselves the honour of Martyrs, whereby they did con­firme the hearts of simple people in their errors, and rend the Church with schismes and divisions: you have boasted as much of your sufferings, as ever they did, albeit very few of you, have beene as yet touched, and those that were questioned, deserved a greater censure then was imposed: I will say no more of your sufferings, Qui resistit po­testati, Dei or­dinationi resi­stit; qui autem resistunt, sibi­ipsi judicium acquirunt — gravius perse [...] quitur siliu [...] patrem malè vivendo, quàm Pater filium castigan [...] & gravius [...]n illa Saram persecuta est per iniquam superbiam, quàm cam Sa­ [...]a per debitam disciplinam. &c. De Vni­tat. Eccles. & Tract. in Io­ban. Matth. V. 10. then S ^• Au­gustin did unto the Donatists, that they that resist, draw punishment upon themselves, for resisting the or­dinance of God: That the sonne persecutes the father more by his dissolute living, then the father doth the sonne by chastising him. That Agar the handmaid did persecute Sarah her mistresse more grievously, by her proud disobedience, then Sarah did her by just correcti­on: That Ismael was cast out of Abrahams house, for Isaacs sake, and yet the Apostle calls not Isaac, but Is­mael the persecuter. And often he repeats this sa [...] ­ing, Non poena, sed causa facit martyrem. So it is onely the cause that puts a difference, betweene [Page 102]a Martyr and Malefactor, I shall therefore intreat you, to looke before you leape, and consider well the cause for which you suffer: for as it is a blessed thing to suffer for righteousnesse sake, so if ye suffer for evill doing, you have no cause to rejoyce. Esse Martyr non potest (saith Cyprian) qui in Ecclesia non est: Adregnum pervenire non poterit, qui eam quae re­gnatura est derelinquit. It is a sinne to resist a law­full ordinance; to suffer for your disobedience, is a greater sinne: but the greatest of all is, by suffe­ring to confirme simple people in their errors, in­tertaine faction and division, and rend the bowels of the Church.

Here in the last place, Sect. 42. I shall beseech you who professe to make a conscience of all sinne, to con­sider how by your standing out against the or­ders of the Church, you involve your selves into the guilt of many great and grievous crimes, As I. Disobedience to lawfull authority: for wee are bound in conscience, to obey our superiours in all things, that are notcontrary to the word of God. This is the confession of the Church of Scot­land, printed in the beginning of their Psalme bookes, and it is grounded upon Gods word: Our Saviour commands us to heare the Church. Matth. XVIII. 17. Rom. XIII. 1. Mebr. XIII. 17. I. Pet. II. 13. The A­postle to bee subject to superiour powers, and to obey them that have the over-sight of us. S. Peter, To sub­mit our selves unto every humane Ordinance. But to subsume, these things you refuse to confent unto, are commanded by lawfull authority, and are not contrary to Gods Word, but things in their owne [Page 103]nature meerely indifferent, as hath beene not one­ly proved, but even confessed by forraine Di­vines, who live under another Church-governe­ment; insomuch, that Bishop Hooper, who was the first that I know, who opposed the Ceremo­nies of the Church of England, especially the Sur­plis, and the Cope, was convinced by the strong arguments of Bucer, and Peter Martyr, and advi­sed by M. Calvin to conforme himselfe even for obedience sake: for it ill becommeth those who should teach the people obedience, to bee them­selves examples of disobedience. II. Perjurie: for all of you have receaved, both the Oath of the kings supremacie, and of Canonicall obedience: and there is nothing required of you, but what the King may lawfully commaund, nothing but what the Canons of the Church doe injoyne, and what your selves when you entred into the mi­nistery, knew that all ministers of this kingdome were bound to observe. Consider I pray you, whether your proceedings bee correspondent to your oath, And how you can excuse your selves from perjurie. Did you sweare with a mentall re­servation? that is but the tricke of a Iesuite, and will prove but a poore defence before Almigh­tie God, who is the Iudge and avenger of an Oath. III. You cast a reproach upon the Church, as if she did injoyne things unlawfull and Antichristi­an, you disturbe her peace, and rend her unitie, shedding the blood of warre in peace, and as it were dividing Christs seamlesse coat, which is a [Page 104]sinne as great as worshipping of Idols: for the time was when it was said, Dionys. Alex­andr. apud Ni­ceph. Euseb. hist. eccl: lib. 6. cap. 38. Non minoris est laudis non scindere Ecclesiam, quàm Idolo non sacrificare. And againe, Op [...]rtuerit etiam pati omnia, ne scinde­retur Ecclesia Dei [...] If you ought to suffer all things rather then the Church should be rent, then certain­ly you ought to suffer your owne wills to be con­trolled by the Iudgement of the Church, in mat­ters of outward ordor and decencie. IV. The losse of your ministerie, which should be dearer unto you then your lives, must bee in you a sinne. What will you answere unto the Lord in that great day for suffering your selves to bee depri­ved of your ministery, and drawing backe your hands from the plough, only for wilfulnesse? you may be sure that hee will not Iudge, that you suf­fered for well doing, but that you perished in the gain-saying of Core, Wee know that the Apostles did become all unto all, even practise themselves, and advise others to practise Ceremonies as evill and inconvenient in number, nature, use and evill effects, as ours are even in your judgement, yea and such Ceremonies too, as they had preached against, and this they did for to avoyd a lesse evill then deprivation, even to get a doore of utterance opened unto them in one place; V. Be­hold and see how this your opposition brings a scandal upon the conformable Clergie, as though we were all but time-servers; And gives advan­tage to the Papists; for our discord is there mu­sicke; The Scripture speaking of the debate be­tweene [Page 105]the servants of Abraham and Lot, doth adde that the Canaanites dwelt in the land, Gen. XIII. 7. To signifie that though their contention was e­vill in it selfe, yet it was worse, because the ene­mies of God, where of the land was full, would rejoyce at it. So your contentions are evill in themselves, but the worse, because the Papists are in the land, who from your strifes take occasion to blaspheme our religion. VI. Your opposition hinders the worke of the Gospell, and the edificati­on of Gods people: for manie of them who ad­mire you, make these things wherein wee differ, their greatest study, and thinke they have Religi­on enough, if they bee but upon your side, if they can hate a Bishop, and abhorre a Ceremonie. Thus the weightier matters of the Law are neglected, Matth. XXIII. 23. while we contest about Mint and annise and Cum­mine, matters meerely circumstantiall. This in­deed is Tragoedias agere in nugis. I haue heard of a man who came to a Physitian to complaine of the whit-law in his finger, and the Physitian loo­king upon him, espyed death in his face; for the man was in a deepe consumption, whereof hee was nothing so sensible as of the paine in his fin­ger. So it is with you, you complaine grievously of Ceremonies and orders established, and are not sensible of a dangerous consumption, even the losse of Charitie, which is the life of religion. Finally, consider unto what dangers you expose your selves, and what shall become of you, when ye are cut off from the Communion of the Church: [Page 106]Ab arbore frange ramum, De Unit. Eccle­siae. fractus germinare non pote­rit: (saith Cyprian) A fonte pracide rivam, praecisus arescet. As a branch cut off from the tree, must needes wither, and a streame divided from the fountaine must presently dry up: so those that are cut off from the mysticall body of Christ, must wither and dry up, as wanting the vitall influence of Gods spirit, and the watering of the dew of grace, which is a feare­full judgement, expressed elegantly by the A­postle by the word [...], Rom. IX. 1 [...]. Heb [...]. III. from the verb [...], which signifieth properly to dry up, and wither. It is said that when Cain was cast out from the presence of God (that is from his Church, and the place of his worship) He went and dwelt in the land of Nod: so you when you are cast out of the Church, are preparing to goe and dwell in the land of Noddies, and it is strange if the sides of one ship can contayne them, who cannot be kept within the pale of the Church.

All these things deserve your consideration, and may give you occasion to repent hereafter when it will be too late: I thought it therefore my duty to warne you, Gen. XLII, [...]. as Reuben did his brethren, beseeching you for gods sake, if there bee any bowells of compassion in you towards the Church your mother, your brethren, your friends, your flocke, your selves; that you would yet lay aside all prejudice and partialitie, and the spirit of con­tradiction, & compose your selves to peace, uni­tie and love; Psal. CXXVI. 6 [...]7 [...] O pray for the peace of Ierusalem, Let peace be within her walls, and prosperitie within her [Page 107]pallaces. Thinke not that you are wiser then the Church, then all Churches, 1. Co [...] XIIII. 26. as if the word of God had come onely from you, or to you, and to none be­sides: but remember that you are men, and so may erre; that better men have erred, & have thought no shame to acknowledge the same, and retract their error. In this life wee shall never bee resol­ved of all doubts, therefore the Iewes had wont to say, Elias cum venerit solvet dubia. The safest course is, where you doubt, especially about mat­ters of this kinde, concerning Order, and Church politie, to submit your selves peaceably to the Iudgement of the Church; and then, Phil. III. 15. Rom. XV. 5. If ye be other­wise minded, God shall reveale even the same unto you. Now the God of peace and consolation give us that we may be like minded one towards another: I. Cor. I. 10. That we may all speake one thing, and that there be no dissentions amongst us, Eph. IV. [...]. but that wee be knit together in one minde and in one Iudgement; endevouring to keepe the unitie of the Spirit, in the bond of Peace. Amen.