Sect. 4. Mr Sprint now addeth a third, proving, that to suffer deprivation for refusing to conform to the prescribed ceremonies(247) (howbeit many ways inconvenient,) is contrary to the royal law of love, which he labours to evidence three ways. First, he saith, that to suffer deprivation for refusing to conform, doth, by abstaining from a thing in nature indifferent (such as our ceremonies, saith he, are proved to be), needlessly deprive men of the ordinary means of their salvation, which is the preaching ministry of the word, &c. Ans. 1. That the controverted ceremonies are in nature indifferent, neither he, nor any of his side, hath yet proven; they suppose that they are indifferent, but they prove it not. 2. We deny that the suffering of deprivation for refusing to conform to the prescribed ceremonies, doth deprive men of the preaching of the word. Neither saith Mr Sprint aught for proof hereof but that which we have already confuted, viz., that as things do stand, all such as do not conform are to be deprived, whence it followeth only, that the injury and violence of prelates (not the suffering of deprivation for refusing to conform) depriveth men of the preaching of the word. Secondly, he saith,(248) that the doctrine and practice of suffering deprivation for inconvenient ceremonies, condemneth both the apostolical churches, and all churches since their times, because there hath been no church which hath not practised inconvenient ceremonies. Ans. It is most false which he saith of the apostolical churches; for those Jewish ceremonies practised by them were most convenient, as we have said before. And as for other churches in after ages, so many of them as have practised inconvenient ceremonies, are not herein to be followed by us. Better go right with a few than err with a multitude. Thirdly, he saith,(249) that the suffering of deprivation for refusing to conform, breedeth and produceth sundry scandals. First, saith he, it is the occasion of fraternal discord. O egregious impudency! who seeth not that the ceremonies are the incendiary sparkles, from which the fire of contention hath its being and burning; so that conforming (not refusing) is the furnishing of fuel and casting of faggots to the fire. Secondly, He allegeth that the suffering of deprivation for refusing to conform, twofold more scandaliseth the Papist than conformity; for he doth far more insult to see a godly minister thrust out, and with him all the truth of God pressed, than to see him wear a surplice, &c. Thirdly, he saith, It twofold more scandaliseth the Atheist, libertine, and Epicure, who, by the painful minister's deprival, will triumph to see a door opened for him without resistance, to live in drunkenness, whoredom, swearing, &c. Now, for answer to his second and third pretences, we say, 1. Mr Sprint implieth indirectly, that when non-conforming ministers are thrust out, Papists, Atheists, libertines, and Epicures, expect but small opposition from those conforming ministers who come in their rooms. Our opposites have a skilful proctor (forsooth) of Mr Sprint. And, indeed, if Papists and Atheists were so afraid of Conformists as of Nonconformists, they would not thus insult. 2. We must distinguish betwixt deprivation and the suffering of deprivation. Papists insult indeed, that their assured friends, the prelates, are so powerful, as to thrust out from the public ministry the greatest enemies of Popery. But as for the ministers' suffering of themselves to be thrust out, and deprived for refusing of conformity, it is so far from giving to Papists any matter of insulting, that it will rather grieve them and gall them to the heart, to understand that sundry powerful, painful, and learned ministers are so averse from Popery, that before they conform to any ceremony of the same, they will suffer for refusal; and that their constancy and courage, in suffering for such a cause, will confirm many professors in the persuasion of the truth of their doctrine, which they taught against conforming unto popish ceremonies. But to go on. Fourthly, saith he, It twofold more scandaliseth such an one as doth truly fear the name of God, who could be more contented to enjoy the means of his faith and salvation, with a small inconveniency of some ceremonies which he grieveth at, than to lose his pastor, the gospel, and the ordinary means of his faith and salvation. Ans. 1. Mr Sprint supposeth that such an one, as for no respect whatsoever would be contented with the practice of some inconvenient ceremonies, doth not truly fear the name of God. And who is the Puritan now? Is not Mr Sprint, who standeth in such a huge distance from all who are of our mind, and so far preferreth himself and his followers to us as if we did not truly fear the name of God? Secondly, He supposeth that, when non-conforming ministers are thrust out, the ordinary means of faith and salvation are not dispensed (to the comfort and contentment of such as truly fear the name of God) by those conforming ministers, who are surrogate in their stead which, how his fellows will take with, let them look to it. 3. Forasmuch as the fear of God is to depart from evil, therefore such an one as doth truly fear the name of God, in so far as he doth fear the name of God, and quatenus, he is such an one, will never take well with the practice of inconvenient ceremonies, which is not a parting from, but a cleaving unto evil. 4. They who truly fear the name of God, are indeed scandalised by the prelates' depriving of ministers for refusing to conform; but by the ministers' suffering of deprivation for this cause, they are not scandalised but edified. But, Fifthly, saith Mr Sprint, it offendeth the magistrate, by provoking him (persuaded and resolved as he is) to disgrace these otherwise well-deserving ministers, and to strike them with the sword of authority. Ans. Our refusal to conform to inconvenient ceremonies being a necessary duty, if the magistrate be provoked therewith, we are blameless; neither can it any otherwise provoke him to disgrace those well-deserving ministers, than Moses' seeking of liberty for Israel to go and serve God according to his will, provoked Pharaoh the more to oppress them; or than Christ's preaching of the truth, and his abstaining from the superstitious ceremonies of the Pharisees, provoked them to disgrace him, and plot his hurt. Howbeit we are not ignorant that the magistrate is not provoked by our refusing to conform, except as it is misreported, misdeemed, and misconstructed to him by the false calumnies of our adversaries, which being so, he is not incited by our deed, but by theirs.

_Sect._ 5. Now, _Sixthly_, saith Mr Sprint, it unjustly condemneth the harmony of all true churches that ever were primitive and reformed, and all sound teachers of all times and places, whose universal doctrine it hath been, that conformity to inconvenient ceremonies is necessary, in case of deprivation. _Ans._ That the ceremonies practised by the apostles and apostolic churches were not inconvenient, it hath been already showed; that since their times, sundry churches, both ancient and reformed, have practised inconvenient ceremonies, we deny not: yet Mr Sprint himself(250) will not defend all the practices of those churches, whose practice he allegeth against us. But that all sound teachers, of all times and places, have taught the necessity of conformity to inconvenient ceremonies, in case of deprivation, he neither doth, neither can make good; it is but a bare and a bold affirmation to deceive the minds of the simple. Did not the good old Waldenses,(251) notwithstanding of all the hot persecutions raised against them, constantly refuse to conform unto any of those ceremonies of the church of Rome, which they perceived to have no necessary use in religion, and to occasion superstition rather than to serve for edification? And we verily rejoice to be ranked with those Waldenses, of whom a popish historiographer speaketh thus:(252) _Alius in libris cathari dicuntur, quibus respondent qui hodie in Anglia puriorum doctrinam _ prae se ferunt_. Moreover, it cannot be unknown to such as are acquainted with the history of the Reformation, how that not Flacius Illiricus only, but many others,(253) among whom was Calvin,(254) and the Magdeburgian doctors,(255) and all the churches of Nether Saxony subject to Maurice,(256) opposed themselves to those inconvenient and hurtful ceremonies of the Interim, urged by the Adiaphorists. And howsoever they perceived many great and grievous dangers ensuing upon their refusing to conform to the same, yet they constantly refused, and many ministers suffered deprivation for their refusal.(257) Besides, do not our divines require, that the church's canons, even in matters of rite, be "profitable to the edification of the church,"(258) and that the observation of the same must carry before it a manifest utility,(259) that in rites and ceremonies the church hath no power to destruction, but only to edification?(260) Do they not put this clause in the very definition of ecclesiastical rites,(261) that they be profitably ordained; considering, that otherwise they are but intolerable misorders and abuses? Do they not teach,(262) that no idle ceremony which serveth not unto edifying is to be suffered in the church; and that godly brethren are not holden to subject themselves unto such things as they perceive neither to be right nor profitable?(263) That whatsoever either would scandalise our brother,(264) or not be profitable to him for his edification, Christians for no respect must dare to meddle with it? Do they not stand so much upon expediency, that this tenet is received with them: That the negative precepts of the law, do bind, not only at all times, but likewise to all times (whereupon it followeth, that we may never do that which is inconvenient or scandalous), and that the affirmative precepts though they bind at all times, yet not to all times, but only _quando expedit_, whereupon it followeth, that we are never bound to the practice of any duty commanded in the law of God, except only when it is expedient to be done; but Mr Sprint excepteth against this rule,(265) that it is not generally true; for evidence whereof he allegeth many things, partly false, partly impertinent, upon which I hold it not needful here to insist. As for such examples, objected by him, as carry some show of making against this rule, which he dare not admit, I will make some answer thereto. He saith, that sometimes even negative precepts have been lawfully violated; for these precepts were negative,—none but priests must eat shew-bread, yet David did lawfully violate it; thou shalt do no work upon the Sabbath, yet the priests brake this, and are blameless; let nothing of God's good creatures be lost, yet Paul and his company did lawfully cast away their goods in the ship, to save their lives, &c. _Ans._ Mr Sprint might easily have understood, that when divines say, the affirmative precepts bind at all times, but not to all times,—the negative precepts both at all times and to all times, they ever mean, _specie actionis manente cadem_; so long as an action forbidden in a negative precept ceaseth not to be evil, as long the negative precept bindeth to all times: whereas even whilst an action commanded in an affirmative precept, ceaseth not to be good, yet the affirmative precept bindeth not to all times. So that the rule is not crossed by the alleged examples; for David's eating of the shew-bread; the priests' labour upon the Sabbath; and Paul's casting of the goods into the sea, were not evil, but good actions (the kind of the action being changed by the circumstances). In the meantime, the foresaid rule still crosseth Mr Sprint's tenet; for he holdeth that even whilst certain ceremonies remain evil in their use, and cease not to be scandalous and inconvenient, yet we are not ever bound to abstain from them, but may in the case of deprivation practice them, which directly contradicteth the rule.

Sect. 6. The position therefore which we maintain against Mr Sprint, and from which we will not depart the breadth of one nail, is this, that we can never lawfully conform (no not in the case of deprivation) unto any ceremony which is scandalous and inconvenient in the use of it. For further confirmation whereof, we say, 1. Every negative precept of the law of God bindeth to all times, in such sort, that the action which it forbiddeth (so long as it remaineth evil, and the kind of it is not changed) can never lawfully be done. Therefore, forasmuch as to abstain from things scandalous and inconvenient, is one of the negative precepts of the law of God, and the ceremonies whereunto Mr Sprint would have us to conform in the case of deprivation, are, and remain scandalous and inconvenient in our practice and use of them according to his own presupposal; it followeth, that the use and practice of the same is altogether unlawful unto us. 2. That which is lawful in the nature of it is never lawful in the use of it, except only when it is expedient for edification, as teacheth the Apostle, 1 Cor. vi. 12; x. 23. The Corinthians objected that all indifferent things were lawful. The Apostle addeth a limitation,(266) esse licita quatenus conducunt, they are lawful to be used in so far as they are expedient. 3. It is the Apostle's commandment, let all things be done unto edifying, 1 Cor. xiv. 26. Therefore whatsoever is not done unto edifying ought not to be done. 4. The Apostle saith, 1 Cor. viii. 13, "If meat make my brother to offend, I will eat no flesh while the world standeth." Now, put the case, the Apostle had been hindered from preaching the gospel for his precise abstaining from those meats whereat his brother would be offended, would he in that case have eaten? Nay, he saith peremptorily, that whilst the world standeth he would not eat. 5. Say not our writers,(267) that we must flee and abstain from every thing which is not expedient for the edification of our brother? And doth not the Bishop of Winchester teach,(268) that in our going out, and coming in, and in all our actions, we must look to the rule of expediency? And saith not Bishop Spotswood,(269) "It is not to be denied, but they are ceremonies, which for the inconveniency they bring, ought to be resisted?" 6. Dare Mr Sprint deny that which Ames saith he heard once defended in Cambridge,(270) viz., that quicquid non expedit, quatenus non expedit, non licet: Whatsoever is not expedient, in so far as it is not expedient, it is not lawful. Doth not Pareus likewise show out of Augustine,(271) that such things as are not expedient but scandalous, and do not edify but hurt our brother, Fiunt ex accidenti illicita et peccata, proinde vitanda? 7. To conform unto inconvenient and scandalous ceremonies, in the case of deprivation, is at the best, to do evil that good may come of it; which was the pretence of those councillors of Pope Pius V. who advised him to suffer stews at Rome, for preventing a greater evil of abusing chaste women and honest matrons. So the pseudo-Nicodemites allege for their abstaining from flesh upon the days forbidden by the church, that this they do for shunning a greater evil, which is the scandal of Papists. Our divines answer them,(272) that evil ought not to be done that good may come of it. But, saith Mr Sprint,(273) this rule of the Apostle (Rom. iii. 8) must be limited,(274) and in some cases holdeth not; for a man may, for doing of good, do that which is evil in use, circumstance, and by accident, so it be not simply and in nature evil. Ans. 1. He begs the thing in question, for that rule is alleged against him to prove that nothing which is evil in the use of it may be done for any good whatsoever. 2. The difference betwixt that which is simply evil, and that which is evil in use and by accident, is in that the one may never be done, the other is unlawful only pro tempore; but in this they agree, that both are unlawful; for that which is evil by accident,(275) whilst it is such, is unlawful to be done, no less than that which is in nature evil. 3. Divines hold absolutely,(276) that Inter duo vel plura mala culpae (such as things scandalous and inconvenient) nullum est eligendum; that though in evils of punishment we may choose a lesser to shun a greater, yet in evils of fault, election hath no place, neither may we do a lesser fault to shun a greater,(277) nec ullum admittendum malum, ut eveniat aliquod bonum, sive per se sive per accidens. But let us hear what Mr Sprint can say to the contrary. He allegeth, the priests' breaking of the Sabbath, David's eating of the shewbread, and the apostles' practising of very hurtful ceremonies; all which things being unlawful were done lawfully, to further greater duties.

We have answered already, that the priests' killing of the sacrifices on the Sabbath, and David's eating of the shew-bread, were not unlawful, because the circumstances changed the kind of the actions. Also, that the Jewish ceremonies used by the apostles were in their practice no way hurtful, but very profitable. Mr Sprint allegeth another example out of 2 Chron. xxx. 18-21: To perform God's worship not as it was written, was a sin, saith he, yet to further God's substantial worships, which was a good thing, was not regarded of God. Ans. One cannot guess from his words how he thought here to frame an argument, which might conclude the lawfulness of doing some evil, that some good may come of it. Howsoever, that we may have some light in this matter, let us distinguish betwixt these two things: 1. The people's legal uncleanness, when they came to eat the passover. 2. Their adventuring to eat it, notwithstanding their uncleanness. That they were at that time unclean, it was a sin. But whilst they prepared their hearts truly to seek God, and repented of their uncleanness; that in this case they adventured to eat the passover, was no sin, because it is the will of God, that such as prepare their hearts unfeignedly to seek him, lament their wants, and repent for that they are not so prepared and sanctified for his worship as they ought (there being no other thing to hold them back beside some defect of sanctity in themselves), notwithstanding of any defect which is in them, draw near to him in the use of his holy ordinances. As touching the former, no man will say, that they chose to be unclean, that they might further God's worship. But as for the latter, repenting of their uncleanness, they chose to keep the passover, this did they to further God's worship, and this was no sin, especially if we observe with Tremellius, that it is said, ver. 20, the Lord healed the people, that is, by the virtue of his Spirit purified and cleansed them, so that, that which was lame was not turned out of the way, but rather made straight and healed.

Sect. 7. And now we leave Mr Sprint, who hath not only conformed to the controverted ceremonies, even upon presupposal of their inconveniency, but hath also made it very questionable,(278) whether in the case of deprivation he ought to conform to sundry other popish ceremonies, such as shaven crown, holy water, cream, spittle, salt, and I know not how many more which he comprehendeth under &c., all his pretences of greater inconveniences following upon not conforming than do upon conforming, we have hitherto examined. Yet what saith Bishop Spotswood(279) to the cause? He also allegeth there is a great inconveniency in the refusing of the ceremonies, namely, the offending of the king. But for answer unto this, look what the largest extent of the prince's power and privilege in matters belonging unto God's worship, which either God's word or the judgment of sound divines doth allow to him, none shall be found more willingly obsequious to his commandments than we. But as touching these ceremonies in question, we are upon evident grounds persuaded in our consciences, that they are both unlawful, and inexpedient for our church, and though they were lawful in themselves, yet we may answer as the oppugners of the Interim replied to those who urged yielding to the ceremonies of the same,(280) surplice, holidays, tapers, &c., because of the emperor's commandment. That the question is not about things indifferent, but about a main article of faith, namely, Christian liberty, which admitteth not any yoke to be imposed upon the conscience, no not in things indifferent. Our gracious prince who now, by the blessing of God, happily reigns over us, will not (we assure ourselves) be offended at us, for having regard to our consciences, God's own deputies placed in our souls, so far, that for all the world we dare not hazard their peace and quiet, by doing anything with their repugnance and aversation. Wherefore, we are more than confident that his Majesty will graciously accept from us such a reasonable apology, as they of Strasburg used to Charles V.(281) Quantum omnino fieri potest, parati sumus tibi giatificari, non solum civilibus verum etiam in rebus sacris. Veruntamen oramus invicem, ut cogites, quoniam sui facti rationem oportet unumquemque Deo reddere, merito nos de salute nostra solicitos esse, et providere nequid contra conscientiam a nobis fiat. And as the Estates of Germany to Ferdinand,(282) when they besought him only not to grieve nor burden their consciences. Te quidem summum, et a Deo nobis datum magistrum agnoscimus, et libentissime quidem, ac nihil est omnium rerum, quod non possis aut debeas a nobis expectare, sed in hac unare propitium te nobis esse flagitamus. If these hoped that popish princes would accept such answers from them, shall not we? O, shall we not be persuaded that the Defender of the Faith will not refuse to take them from us! especially seeing his Majesty shall ever find, that he hath none more loyal and true subjects, who will more gladly employ and bestow their lives, lands, houses, holds, goods, gear, rents, revenues, places, privileges, means, moities, and all in his Highness' service, and maintenance of his royal crown, and moreover, have so deeply conceived a strong and full persuasion of his Majesty's princely virtues, and much renowned propension to piety and equity, that they will urge their consciences by all good and lawful means, to assent unto every thing which he enjoins as right and convenient, and when the just aversation of conscience upon evident reasons is invincible, will notwithstanding be more willing to all other duties of subjection, and more averse from the least show of contempt.



CHAPTER II.

AGAINST THOSE OF OUR OPPOSITES WHO PLEAD FOR THE CEREMONIES AS THINGS EXPEDIENT.

Sect. 1. As for those who allege some conveniency in the ceremonies, they say more than can abide the proof of reason, which the induction of some particulars shall demonstrate. Dr Mortoune(283) allegeth for the surplice, that the difference of outward garments cannot but be held convenient for the distinguishing of ministers from laics in the discharge of their function. Ans. This conveniency is as well seen to without the surplice. If a man having a black gown upon him be seen exercising the function of a minister, it is very strange if any man think it not sufficiently distinguished from laics. The Act of Perth, anent confirmation and bishoping of children, would make it appear, that this ceremony is most profitable to cause young children in their tender years drink in the knowledge of God and his religion. Ans. 1. If this rite be so profitable for the instruction of children, then why do prelates appropriate it to themselves, who use to be employed in higher affairs, that permit them not to have leisure for exact catechising of children? Or, 2. Though they might attend the discharging of this duty; why should it be made their peculiar? Is not the parish minister able to catechise them? Or, 3. If it must depend upon prelates, and wait upon their leisure; what hath imposition of hands ado with catechising? 4. How comes it, that children who are not bishopped are as well catechised as they who are bishopped.

Sect. 2. Tilen(284) setteth out the expediency of holidays, for imprinting in the minds of people the sense and knowledge of the benefits of redemption. Ans. 1. There is no mean so good for this purpose as catechising and preaching, out of season and in season. 2. What could he say unto them who have attained his end without his mean? I find people better instructed, and made more sensible of those benefits, where the feasts are not kept than where they are. 3. Think they their people sufficiently instructed in the grounds of religion, when they hear of the nativity, passion, &c.—what course will they take for instructing them in other principles of faith? Why do they not keep one way, and institute an holiday for every particular head of catechise?

But Bishop Lindsey thinks yet to let us see a greater expediency for observing holidays. "Certainly (saith he)(285) nothing is so powerful to abolish profaneness, and to root out superstition out of men's hearts, as the exercise of divine worship, in preaching, praying and thanksgiving, chiefly then when the superstitious conceits of merit and necessity are most pregnant in the heads of people,—as doubtless they are when the set times of solemnities return,—for then it is meet to lance the aposteme when it is ripe." Ans. This is a very bad cure; and is not only to heal the wound of the people slightly, but to make it the more inveterate and festered. I might object, that little or nothing is preached or spoken by him and his companions at the revolution of those festivities against the superstitious keeping of them; but though they should speak as much as can be against this superstition, their lancing being in word only, and not in deed, the recidivation will prove worse than the disease. The best lancing of the aposteme were not to observe them at all, or to preach against them, which are tried to work this effect more powerfully than the Bishop's cure hath done; for all know that there is none so free of this superstition as those who observe not the holidays.

Sect. 3. The same prelate pleadeth(286) for the expediency of giving the communion to the sick in private houses, because he thinks they should not want this mean of comfort, as if the wanting of the sacramental signs, not procured by a man's own negligence or contempt, could stop or stay the comforts of the Holy Spirit. Nay, it is not so. We have seen some who received not the communion in time of their sickness, end more gloriously and comfortably than ever we heard of any who received the sacrament for their viaticum when they were a-dying. Paybody(287) thinks kneeling, in the act of receiving the communion, to be expedient for the reverend using and handling of that holy sacrament, and that much reverence ariseth to the sacrament from it. Ans. I verily believe that more reverence ariseth to the sacrament from kneeling than is due to it; but I am sure there is no less true reverence of that holy sacrament among such as kneel not in the receiving of it, than among such as do kneel. I hope it is not unknown how humbly and reverently many sincere Christians, with fear and trembling, do address themselves to that most holy sacrament, who yet for all the world would not kneel in receiving it. Thus we see that these expediences, pretended for the ceremonies, are attained unto as well and better without them than by them. But I will go forward to show some particular inconveniences found in them.



CHAPTER III.

THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY ARE PREPARATIVES FOR GREATER EVILS.

First, then, the ceremonies are inexpedient, because our most holy faith, for which we should earnestly contend, received no small harm and prejudice, and is like to receive still more and more, by their means. Our case is not much different from the estate of the churches in Germany, when Charles V. caused the book called Interim to be published:(288) expediency then was pretended of settling the peace of Germany by this as the best way; but it produced a very great inconveniency, and instead of effectuating peace, it brought forth a hotter contention, as well between the Protestants themselves, as between them and Papists. Expediency is now no less pretended for the ceremonies, yet no more truly. But before the bad effects of the Interim were seen, the wiser sort of Protestants(289) wrote against it, and warned men, ut ab eo tanquam a praesentissima peste sibi caverent. Notwithstanding that the emperor did straitly inhibit all impugning of it. And Sleidane tells us,(290) the reason which made them so mistake it was, because they thought such as were upon that course, were opening a way to the popish religion, per adiaphora seu res medias, and because(291) they wished to retain the saving doctrine puram et salvam a technis illorum, qui nunc dum ceremonias restaurare videri volunt, colluviem totam doctrinae pontificiae rursus introducunt. The like reason have we to mistake conformity with antichrist in these ceremonies which are obtruded upon our church, for may we not justly fear that hereby we shall be drawn on to conform with him also in dogmatical and fundamental points of faith. Nay, what talk I of fear? We have already seen this bad consequence in a great part, for it is well enough known how many heterodox doctrines are maintained by Formalists, who are most zealous for the ceremonies anent universal grace, free-will, perseverance, justification, images, antichrist, the church of Rome, penance, Christ's passion and descending into hell, necessity of the sacraments, apocrypha books, Christ's presence in the eucharist, assurance of salvation, &c. Their errors about those heads we will demonstrate, if need be, to such as doubt of their mind. In the meantime it hath been preached from pulpits among ourselves, that Christ died for all alike, that the faithful may fall away from grace, that justification is a successive action, that none can be assured of salvation in this life, that images in churches are not to be condemned, that Christ descended locally unto the place of the damned, that the Pope is not antichrist, that Rome is not Babylon the whore, that the government and discipline of the church must alter like the French fashion, at the will of superiors, that we should not run so far away from Papists, but come as near to them as we can, that abstinence and alms are satisfactions or compensations for sin. These, and sundry such like tenets, have not been spoken in a corner.

Sect. 2. How far conformity to the ceremonies of the church of Rome hath drawn Conformists, of greatest note, to conform to her faith also, I may give instance in the Archbishop of Spalato.(292) He holds, that many rites of the Roman church are ancient and approvable, that others, though neither ancient nor universal, yet, because of custom, should be tolerated, and that few only are either to be abolished, or, by some prudent and easy way, purged and refined. Now, will we know how far this unity in ceremonies drew him to unity in substance, then let us hear what is his verdict of Protestants as well as of Papists, who suffer for their religion.(293) Certe potius martyres mundi, quam Dei sunt, qui ex utraque parte sub titulo conscientiae sanguinem frustra fundunt: quasi vero fides et religio Romana, et fides ac religio protestantium sunt duae fides et duae religiones, &c. He tells us,(294) moreover, that if the Protestants will not have peace with those whom they call Papists, and communicate with them, then are they schismatics, and are not in the true church. And in the declaration of the motives whereupon he undertook his departure out of the territory of Venice, he expresseth his judgment of such books as are framed against the doctrine of the church of Rome, that he held them above measure detestable. Neither doth he stand alone in this pitch, for among the sect of Formalists, is swarming a sect of Reconcilers, who preach and profess unity with the church of Rome in matters of faith. For example, they say, that that which the learned Papists hold concerning justification, is orthodox, and therefore they will not contend against them, except it be for their contending with us, who do agree with them.(295)

Sect. 3. These Reconcilers are too far on in the way to Popery already; but if they will be fully reconciled with Papists, they must transport themselves altogether into their tents, because Papists will not come forth to meet them midway. The Interim of Germany tended to reconciliation, yet the Papists wrote against it.(296) Cassander sought this reconciliation, but Bellarmine confuteth his opinion.(297) The Archbishop of Spalato was upon the same course of reconciliation, but his books were condemned as heretical, in the decree given at Rome, anno 1616, by the congregation of cardinals deputed by Pope Paul V., for the making and renewing of the index of prohibited books. The Rhemists tell us,(298) that they will avoid not only our opinions, but our very words which we use. Our adversaries profess that they reject some expositions of certain places of Scripture, against which they have no other reason but because they are our expositions. Are their minds so aliened from us? And must we be altogether drawn overstays to them? Are they so unwilling to be reconciled to the prejudice of their errors? And shall we be so willing to be reconciled with them to the prejudice of the truth? O strange and monstrous invention! that would reconcile Christ with antichrist,—agree the temple of God and idols,—mix light and darkness together. He had good reason for him who objected to the Archbishop of Spalato,(299) that qui ubique est, nusquam est; for instead of reconciling Protestants and Papists, they make themselves a third party, and raise more controversy. O bellua multorum capitum!

Sect. 4. Thus we perceive what prejudice hath arisen, and yet ariseth to the true and saving doctrine, by the means of symbolising with the church of Rome in these ceremonies. But because some Formalists approve not of this course of reconciliation, they (I know) would purge the ceremonies of the blame of it. I will therefore show, that Reconcilers are set forward in their course of reconciliation, by means of the Roman rites remaining in reformed churches.

G. Cassander, in his book de Officio pii Viri, relates unto us how he was entered into this course, and conceived this purpose of reconciliation, and tells, that from his youthhood, he was most observant of ecclesiastical ceremonies, yet so, that he abhorred all superstition. And when he had read the writers of that age, who promised some reformation and repurgation of superstitious worships and absurd opinions, he saith, Mire illorum institutum placuit: qui tamen ita superstitiones et abusiones, quae nonnullis ceremoniis ecclesiasticis admixtae erant, exosas haberem ut ipsum ecclesiasticam politiam, quae his ceremoniis fere constant, non sublatum et eversam, sed repurgatam et emendatam esse vellum. We see the first thing which induced him to a reconciliation, was his liking which he had to popish ceremonies, and their remaining in protestant churches, and as this course hath been attempted, so is it also advanced by the ceremonies, for thereby people are induced to say, as they said once, when popish ceremonies did re-enter in Germany.(300) "We perceive now, that the Pope is not so black as Luther made him." And as for the Reconcilers themselves, may they not conceive strong hopes to compass their end? May they not confidently embark in this business? May they not with great expectation of prosperous success achieve their project? When once they have footing upon our union with Rome in ceremonies and church policy, they cannot but hereupon conceive no small animosity to work out their intended purpose.

Do I talk of a chimera, and imagine now that which is not? Nay, I will really exemplify that which I say, in that Proteus and Versipelles, the Archbishop of Spalato, for, in the narration of the passages which were betwixt his Majesty and him, collected by the Bishop of Durham, we find,(301) that he thought the procuring of concord betwixt the church of England and the church of Rome to be easy. And his reasons were,(302) because he was verily persuaded, that the Pope would approve the English liturgy and the public use of it, as he professed in his colloquy with the Bishops of London and Durham, and the Dean of Winchester. And further,(303) he told he was of opinion, that the churches of Rome and of England, excluding Puritans, were radically one church. This made him say,(304) "I do find here why to commend this church, as a church abhorring from Puritanism, reformed with moderation, and worthy to be received into the communion of the Catholic church." In the following words, he tells, that he could carry something out of the church of England which should comfort all them who hate puritan strictness, and desire the peace of the church (meaning them who desired the same reconciliation with himself). What is more clear, than that the English ceremonies were that which made him prosecute, and gave him hope to effectuate a reconciliation betwixt the church of England and that of Rome.

Sect. 5. But put the case, that as yet we had seen no greater evils following upon the ceremonies, yet must they be acknowledged to be inconvenient, because they are dangerous preparatives for many worse things than we are aware of, and may draw after them sundry evil consequences which are not feared. We have heard before from Spotswood, that novations in a church, even in the smallest things, are dangerous. Who can then blame us to shun a danger, and, fearing the worst, to resist evil beginnings,—to give no place to the devil,—to crush the viper while it is in the shell,—to abstain from all appearance of evil, 1 Thes. v. 22,—and to take the little ones of Babylon whilst they are young, and dash their heads against the stones?

It matters not that many will judge us too precise for doing so. What? Do they think this preciseness any other than that which the law of God requireth, even observing of the commandment of God, without adding to it, or diminishing from it, Deut. xii. 32; and keeping the straight path, without declining to the right hand or the left? Deut. xxviii. 14; or, do they think us more precise than Mordecai, who would do no reverence to Haman, because he was an Amalekite, Esth. iii. 2, and so not to be countenanced nor honoured by an Israelite? Deut. xxv. 19. Are we more precise than Daniel, who would not close his window when he was praying, no, not for the king's edict, knowing, that because he had used to do so aforetime, his doing otherwise had been both a denying of his former profession, and an ensnaring of himself by yielding in small things, to yield in greater, and after an inch to take an ell? Dan. vi. 10. Are we more precise than the Apostle Paul who gave no place to the adversaries of Christian liberty, no, not for an hour? Gal. ii. 5. Are we more precise than David, who would not do so much as take up the names of idols into his lips, least from speaking of them he should be led to a liking of them? Psal. xvi. 4; or, may not the sad and doleful examples of so many and so great abuses and corruptions which have crept into the church from so small and scarcely observable originals, make us loath at our hearts to admit a change in the policy and discipline of a well constitute church, and rightly ordered before the change, and especially in such things as are not at all necessary?

O! from how small beginnings did the mystery of iniquity advance its progression? How little motes have accressed to mountains! Wherefore(305) simplicitatem Christi nos opportet colere, a qua ubi primum extulit pedem vanitas, vanitatem sequitur superstitio, superstitionem error, errorem presumptio presumptionem impietas, idololatrica. We have cause to fear, that if with Israel we come to the sacrifices of idols, and eat of idolothites, and bow down or use any of superstitious and idolatrous rites, thereafter we be made to join ourselves to these idols, and so the fierce anger of the Lord be kindled against us, as it was against them, Num. xxv. 2, 3.



CHAPTER IV.

THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY HINDER EDIFICATION.

Sect. 1. That the ceremonies are a great hinderance to edification, appeareth, First, In that they obscure the substance of religion, and weaken the life of godliness by outward glory and splendour, which draws away the minds of people so far after it, that they forget the substance of the service which they are about. The heathenish priests laboured,(306) per varietatem ceremoniarum, rem in precio retinere. The use for which Papists appoint their ceremonies,(307) is, ut externam quandam majestatem sensibus objiciant; and so are the ceremonies urged upon us,(308) though to conciliate reverence and due regard to divine worship, and to stir up devotion. In the meanwhile it is not considered,(309) that mentes humanae mirificae capiuntur et facinantur, ceremoniarum splendore et pompa. Videmus siquidem, saith Bucer,(310) vulgus delectari actionibus scaenicis, et multis uti signis. Chemnitius marks of the cumulating of ceremonies in the ancient church,(311) that it drew to this, ut tandem in theatricum ferme apparatum ceremoniae illae abierint. Musculus reprehends bishops for departing from the apostolical and most ancient simplicity,(312) and for adding ceremonies unto ceremonies in a worldly splendour and respectability, whereas the worship of God ought to be pure and simple.

The policy, then, which in most simple and single, and least lustred with the pomp and bravery of ceremonies, cannot but be most expedient for edification. The king's daughter is most like herself when she is all glorious within, not without, Psal. xlv. 13, and the kingdom of God appeareth best what it is, when it cometh not with observation, Luke xvii. 20, 21. But "superstition (saith Camero),(313) the mother of ceremonies, is lavish and prodigal; spiritual whoredom, as it is, it hath this common with the bodily; both of them must have their paintings, their trinkets, their inveiglements."

Sect. 2. Secondly, The ceremonies are impediments to the inward and spiritual worship, because they are fleshly and external. In the second commandment are forbidden omnes ritus, qui a spirituali Dei cultu discrepant.(314) "The kingdom of God is within you," saith Christ, Luke xvii. 21. Now, if the Apostle, 1 Tim. iv. 8, say, that bodily exercise, such as fasting, watching, &c., which are requisite as helps and furtherances to the humiliation of the soul, do but profit a little, then may we say of our unnecessary and unprofitable ceremonies, that they are exceedingly nocent and harmful to true and spiritual worship. The Apostle is not speaking of plays and pastimes, as Bellarmine would have us to think. Who can believe that Timothy was so much addicted to play, that the Apostle had need to admonish him, that such exercise profiteth little? He is speaking, then, of such bodily exercises as in those primitive times were used religiously, as fasting, watching, lying on the ground, and such like; and he would have Timothy rather to exercise himself to the life and power of godliness, and to substantial worship, than to any of these outward things. Neither doth the Apostle condemn only the superstitious use of these exercises, as Calvin well observeth,(315) alioqui in totum damnaret: whereas he doth only extenuate and derogate from them, saying, that they profit little. Therefore (saith he), ut maxime integer sit animus, et rectus finis, tamen in externis actionibus nihil reperit Paulus quod magnifaciat. Valde necessaria admonitio, nam semper propendet mundus in illam partem, uti Deum externis obsequiis velit colere. But what will some say? Do we allow of no external rites and ceremonies in divine worship?

Saravia tells us,(316) that dum vitia vitant stulti, in contraria ruunt, and that he is no less in the fault, qui nullas in externo Dei cultu ceremonias admittit, quae tantum decori serviunt, hominesque sui admoneant officii, quam qui quasvis citra, delectum recipiunt, &c. Wherefore, because a transition from idolatry and superstition is more easy to Atheism and the profanation of holy things, than to the golden mediocrity, he saith, he could have wished that Beza had not generally condemned all ceremonies without making any difference.

Ans. Neither Beza, nor any other, who dislike the English ceremonies, condemneth such rites and circumstances in the external worship of God as serve only for decency, but those sacred and significant ceremonies which admonish men of their duty are not of this sort. What shall we say then of such a conjunction as this, quae tantum decori serviunt, hominesque sui admoneant officii? Why would not Saravin write a chronology; I say not magnarum (as others), but mirandarum conjunctionum, and record that at such a time he found out the conjunction and compatibility of two things which were ever thought incompatible in former ages, namely, rites serving only for decency, and holy significant ceremonies admonishing men of their duty in God's worship? Had there been no moralist (trow we) then to note, that decency and things serving only for decency, have place in civility and all moral actions, in which notwithstanding there is no significant nor admonitory sacred signs of men's duty in God's worship? And thus should these two things be severed, which he hath conjoined and confounded.

To conclude, we condemn the English controverted ceremonies which are regarded as holy and significant, as most inexpedient, because they derogate from the true inward and spiritual worship; for man's nature, saith Camero,(317) "is delighted in that which is fleshly and outward, neglecting that which is spiritual and inward." And this is the reason why least spiritual, lively, and holy disposition hath followed upon the addition of unnecessary ceremonies; and why there was never so much zeal, life, and power of religion inwardly, in the church of Christ, as then, when she was freest of ceremonies. This much(318) a Formalist of great note is forced to acknowledge. Let us consider, saith he, "the primitive church, flourishing more in times of the apostles than ever it did afterwards. Who will not admire her great simplicity in all points, and especially in ceremonies? for excepting the celebration of baptism by washing of water, and of the holy supper, according to the Lord's institution, in taking the bread and wine, and distributing them after thanksgiving; excepting also the imposition of hands upon those who extraordinarily received the Holy Ghost, whether it were in a general calling or a particular, to a charge in the church, and availing for a miraculous effect of healing the sick; I say, these excepted, there will not be found any other ceremony in those primitive times, so admirable was their simplicity."

_Sect._ 3. Thirdly, the ceremonies are a great hinderance to edification, because they make much time and pains to be spent about them, which might be, and (if they were removed) should be spent more profitably for godly edifying. That which is said of the ceremonies which crept into the ancient church, agreeth well to them.(319) _Ista ceremoniarum accumulatio, tum ipsos doctores, _ tum etiam ipsos auditores, a studio docendi atque discendi verbum Dei abstraxit, atque impedivit necessarias et utiles divini eloquii institutiones._

Pulpits sound oftentimes with declamations for the ceremonies, when there is need of pressing the power of godliness upon the consciences of people, and when there are many more necessary things to be urged. The press also sends forth idle discourses and defences of the ceremonies which might be employed more profitably.

And, moreover, faithful men whose labours might be very profitable to the church in the holy ministry, have neither a door of entrance nor a door of utterance licentiated to them, and that because they will not consent nor yield themselves to be the unhappy instruments of imposing this yoke of ceremonial bondage upon the necks of God's people. Others who have entered, and have been both faithful and painful labourers in the Lord's vineyard, are thrust from their changes for no other quarrel, but that of non-conformity. O unhappy ceremonies! woe unto you, you mischievous lets and prejudices to the edification of the church.



CHAPTER V.

THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY ARE OCCASIONS OF INJURY AND CRUELTY.

Sect. 1. The ceremonies serve to be instruments of cruelty against the sincere servants of Christ, they are used as Absalom's sacrifice, to be cloaks of wicked malice, they occasion the fining, confining, depriving, imprisoning, and banishing of very worthy and good men.

Such instruments of cruelty brought into the habitation, not of the sons of Jacob, Gen. xlix. 5, but of the God of Jacob, are to be accursed by all who love the peace of Jerusalem, or bear the bowels of Christian compassion within them, because they are not of Christ the meek Lamb of God, who did not cry, nor lift up, nor cause his voice to be heard in the street, who did not break the bruised reed, nor quench the smoking flax, Isa. xlii. 2, 3; but they are of antichrist, to whom it is given to make war with the saints.(320)

Surely those bowels of mercies, kindness, and forbearance, which the Apostle requireth, as they should be in every Christian, Col. iii. 12, 13, so chiefly in iis qui praesunt, as Melancthon noteth,(321) in them towards all, but chiefly towards these who are both good Christians and good subjects; towards these in all things, but chiefly in matters of ceremony and indifferency. In such matters always, but chiefly when there is no contempt nor refractory disposition, but only a modest and Christian desire to conserve the peace of a pure conscience, by forbearing to do that which it is persuaded is not right. Let magistrates remember well,

"Parcere subjectis et debellare superbos."

Sect. 2. If there were no more but such a doleful and woeful effect as the cruel dealing with the faithful ministers of Jesus Christ, occasioned by the ceremonies, this is too much for evincing the inconveniency of them.

Dr Burges, in a sermon preached before King James, related a speech of the emperor Augustus, who commanded that all the glasses should be broken, that no man might incur such a fright as one Pollio was put into, for breaking one of his master's glasses. Whereby (as he expounds himself)(322) he meant to intimate unto that wise king, that it were better to take away the ceremonies than to throw out the ministers for them. Yet it is the verdict of some,(323) that the blame lieth not upon the ceremonies, but upon ministers themselves, who leave their places and draw all this evil upon themselves. This is even as Nabal blamed David for breaking away from his master, when he was chased away against his will, 1 Sam. xxv. 10, and as Julian,(324) when he had impoverished the Christians, laughed them to scorn, as if they had impoverished themselves to get that blessing which Christ had promised to the poor.

The canon law speaketh for the Lord's bishops, which are persecuted from city to city:(325) _Nec ipsi in hoc peccant, quoniam non sponte sed coacte hoc agunt: sed illi _ qui eos persequuntur, nec ipsis episcopis hoc imputari potest, sed illis qui eos hoc agere cogunt_. How is it that they are not ashamed, who say, that ministers have their own places and callings, when they would fain abide in them, and with heavy hearts are thrust from them.

Sect. 3. Neither is this all the injury which is occasioned by the ceremonies, they make godly and zealous Christians to be mocked and nick-named Puritans, except they can swallow the camel of conformity. Our consciences bear us witness, how without all reason we are branded with the name of those ancient heretics, from whose opinions and manners, O, how far are we!(326) And as for ourselves, notwithstanding all this, we shrink not to be reproached for the cause of Christ. We know the old Waldenses before us,(327) were also named by their adversaries, Cathares or Puritans, and that, without cause, hath this name been given both to them and us. But we are most sorry that such as are walking humbly with their God, seeking eagerly after the means of grace and salvation, and making good conscience of all their ways, should be made odious, and that piety, humility, repentance, zeal, conscience, &c., should be mocked, and all by occasion of the ceremonies.



CHAPTER VI.

THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY HARDEN AND CONFIRM THE PAPISTS.

The Papists make advantage of the ceremonies, and thereby confirm themselves in Popery. First, in that they use them as the bellows to blow up the fire of contention among us, remembering the old rule, divide et impera. They set us by the ears among ourselves, that they may be in peace, and that intestine discord may make us forget the common adversary.(328) Calvin wrote to the Earl of Somerset, Fieri non posse qum Papistae superbius insolescerent, nisi mature compositum esset dissidium de ceremonus. Dr White saith,(329) that our strife about ceremonies is kindled and nourished by Papists. If we were liberate from the ceremonies, then might we do more against the Papists, and they should not insult as they do.

Sect. 2. But they have yet more advantage from our Formalists, for they like very well the course of conformity, as the way of returning to Popery, and some of them tell us in broad terms, that they hope we are coming fast home to them. They perceive us receiving and retaining their Roman rites and popish policy, which makes them resolve to stay where they are, promising, that themselves are in the surest hold, and looking for our returning back to them. This was ere now both foreseen and foretold by the wiser sort.

Zanchius told,(330) that he seemed to himself to hear the monks and Jesuits saying among themselves, Ipsa quoque Regina Angliae doctissima et prudentissima, paulatim incipit ad Sanctae Romanae ecclesiae redire religionem, resumptis jam sanctissimus et sacratissimis clericorum vestibus, sperandum est fore ut reliqua etiam omnia, &c. Papists count all to be Calvino Papistae, i.e., half Papists, who are not Puritans, and daily invite them to an association with them against the Puritans, as Parker(331) showeth out of a treatise entitled, Concertatio Ecclesiae Catholicae in Anglia contra Calvino Papistos et Puritanos. And we may perceive out of Franciscus a Sancta Clara,(332) that they despair of any agreement with Puritans, yet hoping that Formalists will agree with them. In these hopes they are still more and more confirmed whilst they observe this conformity in ceremonies to be yet prevailing and proceeding, and not like to take a stand. Whereupon they (poor souls) delight to stay still in Babylon, finding us so fast turning back thither, as if we repented we come out from thence.

Sect. 3. Some would here defend the ceremonies, as being most expedient to gain the Papists, who otherwise should be the more aliened from us. O what a fiction! As if, forsooth, hardening of them in Popery were to win them, and fostering of them in the same were to wean them from it. Woeful proof hath taught us, that they are but more and more hardened, and resolutely continued in Popery by these Roman remainders among us, neither will they, whilst they expect that we are turning back to them, do so much as meet us midway; but they flee from us,(333) quam longissime; their over-passing and over-reaching Pharisaical zeal, makes them hold fast the least point of their religion, and adhere to the whole entire fabric of the Roman both doctrine and discipline.

Of the gaining of the adversaries, Augustine speaketh better,(334) for if you demand, Unde vincantur pagani, unde illuminentur, unde ad salutem vocentur? He maketh this answer, Deserite omnes solennitates ipsorum, deserite nugas eorum: et si non consentiunt veritati nostra, saltem pudeat paucitatis suae. Nulla est concedenda gratia adversariis (say the divines of Germany(335)), in mutatione ceremoniarum, nisi prius nobiscum consentiant in fundamento hoc est, in vera doctrina et usu sacramentorum. They that yield to the adversaries in matters of rite, cos hoc ipso in impietate sua confirmant; and the adversaries cessione ista non parum adjuvantur, saith Balduin. Bellarmine,(336) rejecteth Cassander's reconciliation,(337) for this reason among others, because, according to the judgment of the fathers, we should not change nor innovate the smallest matters for gratifying of heretics.

The best way, then, which we can use for winning of the Papists, is to shine as lights in the world, Phil. ii. 15, 16, holding forth the word of life by a pure and plain profession, to be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, that so the name of God and his doctrine be not blasphemed, 1 Tim. vi. 1. If thus we hold fast the profession of the truth, and walk in all honest conversation according to the truth, so many as are ordained to eternal life shall be converted, and made to glorify God in the day of visitation, 1 Pet. ii. 12.

Sect. 4. If it be said, that the Apostle observed some Jewish ceremonies for winning of the Jews, as we read, Acts xviii. 21; xx. 16; xxi. 26; and that it appeareth, we may by the same reason yield to some popish ceremonies for winning of the Papists. Ans. 1. There is not a like reason of the weak Jews, who then could not have been fully instructed concerning Christian liberty, and obstinate Papists who might have been, and yet may be instructed, but will not. Nor, 2. Is the same to be done in the bright shining meridian light of the gospel, which was done before the full promulgation of the same? Nor, 3. Is so much honour to be given,(338) and so great respect to be had to popish and antichristian rites, as to the ceremonies which were ordained by God himself. These were to be suffered awhile, that they might be honourably buried; to those we are to say with detestation, "Get you hence." Nor, 4. Can the same things be done at Antioch which are done at Jerusalem. At Antioch Peter sinned by using Jewish rites, because there the greatest part were Gentiles, who had both heard his preaching and seen his practice against the ceremonies of the Jews. But at Jerusalem Paul had to do with the weak Jews, who had heard little or no preaching against those ceremonies, and had seen as little practice contrary unto them. Now Scotland must not be likened to Jerusalem, no not to Antioch; for Scotland hath been filled both with preaching and practice contrary to the ceremonies of the Papists, yea, hath moreover spewed them out openly and solemnly, with a religious and strict oath never to lick them up again.



CHAPTER VII.

THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY DISTURB THE PEACE OF THE CHURCH.

Sect. 1. The great evils which have befallen to many famous churches, through the means of intestine dissensions, should teach us not to admit the occasions of the like inconveniences among ourselves; for as by concord minima crescunt, so by discord maxima dilabuntur.

Now, the ceremonies are the bane of our church's peace, and the unhappy instruments of lamentable discord among brethren who should dwell together in unity. I know that the refusers of the ceremonies are blamed, as if they were the troublers of the peace of the church, and the tumultuating contentious spirits who make so much ado about matters of rite and ceremony. But I know also that none have been more ordinarily and commonly blamed for troubling the peace of the church than they who least deserved to be blamed for it. So was Elijah himself(339) thought to be he that troubled Israel, when he contended against the corruptions of the church in his time, 1 Kings xviii. 17. I will therefore observe four marks whereby it may be known when contentions are in a church, which side is reprehensible, and also who are to be blamed as the troublers of our Israel.

Sect. 2. In contentions raised in the church, we are to consider the motive, the measure, the matter, the manner. And, 1st. Touching the motive: They who contend in a church reprehensibly, are moved and induced to the course which they follow, by some worldly respect, Acts xix. 26; 1 Tim. vi. 5. Now, as for those in our church who contend for the ceremonies, many of them are led by such argumenta inartificialia, as wealth, preferment, &c., and if conscience be at all looked to by them, yet they only throw and extort an assent and allowance from it, when worldly respects have made them to propend and incline to an anterior liking of the ceremonies. We do not judge them when we say so, but by their fruits we know them. As Pope Innocent VII., while he was yet a cardinal, used to reprehend the negligence and timidity of the former popes, who had not removed the schism and trouble of the church of Rome, yet when himself was advanced to the popedom, he followed the footsteps of his predecessors, governing all things tumultuously, and making the schism worse; so among our opposites, not a few have been overcome with ease, pleasure, riches, favour, pre-eminence, &c., to like well of the ceremonies which never had their first love, when they had both spoken and disputed against them. What drew them overstays to contend for them, except (I say not the seeking of, lest I be thought uncharitable, but) their being sought by some worldly benefit? And how could such an one excuse himself but by Paris's apology, Ingentibus ardent, judicium domis solicitare meum. And what marvel that Balak's promotion, Num. xxii. 17; and Saul's fields and vineyards, 1 Sam. xxii. prevail with such as love this present world, 2 Tim. iv. 10.

The popish oil and chrism were defended by Islebius and Sidonius, _ut ipsi nimirum _ discederent unctiores_.(340) How like to them have we known many Formalists! The best respect which Bishop Lindsey nameth for kneeling at the communion is,(341) the eschewing the prince's offence; but, as for us, let it be told, who hath ever of a Conformist become a Non-Conformist, for any worldly benefit which he might expect by his non-conformity? What worldly respect have we to move us to refuse the ceremonies? What wealth? What preferment? What ease? What pleasure? What favour? Do we not expose ourselves to the hazard of all these things? Only our consciences suffer us not to consent to such things as we see to be unlawful and hurtful for the church.

Sect. 3. 2d. Let it be considered which side exceeds in contending they are in the fault, 1 Tim. vi. 4. Now, our opposites do far overmatch us and overstride us in contention; for, 1. They harbour an inveterate dislike of every course and custom which we like well of, and they carp at many deeds, words, writings, opinions, fashions, &c. in us, which they let pass in others of their own mind. Whereas we (God knows) are glad to allow in them anything which we allow in others, and are so far from nitimur in vetitum, semper cupimusque negata, that most heartily we condescend to apply ourselves, by all possible means, to observe them, please them, and entertain peace with them, who impose and urge upon us an unconscionable observation of certain ceremonies, and to do as much for them as any ground of conscience or reason can warrant. So far as we have attained, we walk by the same rule with them, Phil. iii. 16, and so exceed not in the measure. 2. It may be seen that they exceed in contending with us, if we be compared with the Papists; against them they contend more remissly, against us more intensively. Saravia professeth(342) that he thinketh worse of us than of Papists. He hath reason who complaineth of Formalists' desire not to stir and contend against the Papists, and their fierceness against their own brethren.(343) "This (saith he) is ill provided for, and can have no excuse, that some, not to contend with Papists, should contend with their brethren, and displease the sons of their own mother, to please the enemies of their father, and beat not the dog before the lion, but the lion for favour of the dog, and make the natural child to weep, while the son of the bondwoman doth triumph." 3. That they exceed, appeareth from the effects of their contending; hurt and damage is a main effect of contention. Calvin, Perkins, and Pareus, observe upon Gal. v. 15, that contentions breed hurtful and pernicious effects, which tend to consumption and destruction. Now, wherein do we injure or harm our opposites in their persons, callings, places, &c.? Yet in all these, and many other things, do they wrong us, by defamation, deprivation, spoliation, incarceration, &c.? How much better were it to remove the Babylonian baggage of antichristian ceremonies, which are the mischievous means, both of the strife and of all the evil which ariseth out of it! Put away the ceremonies, cast out this Jonas, and, behold, the storm will cease. A wise pilot will, in an urgent storm, cast out even some precious wares, that the rest may be safe. "And shall we then (saith Parker(344)) cast out the pilots of the ship themselves, and all to spare the wares of Rome, which are no lawful traffic?"

Sect. 4. 3d. Let the matter be looked to for which each side contendeth. "Brethren (saith the Archbishop of St Andrews),(345) to contend is not be contentious in a light business, this is faulty." Now, I wish it may please him to understand that when we contend about the removal of the ceremonies, we content for a very weighty matter; for we prove the removal of them to be necessary, in respect of their inconvenience and unlawfulness. They who urge the ceremonies, contend for things which are not necessary; and we who refuse them, contend for things which are most necessary, even for the doctrine and discipline warranted by God's word, against all corruptions of idolatry and superstition. That the ceremonies can neither be purged of superstition nor idolatry I have proved in the third part of this dispute.

Sect. 5. 4th. If the manner of contending be observed, our opposites will be found reprovable, not we. We contend by the grounds of truth and reason; but they use to answer all objections, and resolve all questions, by the sentence of superiors and the will of the law; we contend from God's word and good reason, they from man's will and no reason. This was clearly seen at the first conclusion of the five Articles at Perth Assembly.

Bishop Lindsey himself, relating the proceedings of the same, tells us,(346) that Mr John Carmichell and Mr William Scot alleged, that if any would press to abolish the order which had been long kept in this church, and draw in things not received yet, they should be holden to prove either that the things urged were necessary and expedient for our church, or the order hitherto kept not meet to be retained. This was denied, upon this ground, that it was the prince (who by himself had power to reform such things as were amiss in the outward policy of the church) that required to have the change made. Well, since they must needs take the opponent's part, they desired this question to be reasoned, "Whether kneeling or sitting at the communion were the fitter gesture?" This also was refused, and the question was propounded thus: "His Majesty desires our gesture of sitting at the communion to be changed into kneeling, why ought not the same to be done?" At length, when Mr John Carmichell brought an argument from the custom and practice of the church of Scotland, it was answered,(347) That albeit the argument held good against the motions of private men, yet his Majesty requiring the practice to be changed, matters behoved to admit a new consideration, and that because it was the prince's privilege, &c.

I must say, the Bishop was not well advised to insert this passage, which (if there were no more) lets the world see that free reasoning was denied; for his Majesty's authority did both exeem the affirmers from the pains of probation (contrary to the laws of disputation), and state the question, and also answer arguments.

And, moreover, when the Articles were put in voting, the Archbishop, in calling on the names, did inculcate these and the like words: "Have the king in your mind—remember on the king—look to the king." This Bishop Lindsey passeth over in deep silence, though it be challenged by his antagonist. Plinius proveth,(348) that animalia insecta do sometimes sleep, because sometimes when light is holden near them, yet they stir not. And may not we conclude that the Bishop was sleeping, when, though both in this and divers other places, such convincing light was holden out before them, yet hath he said nothing, nor stirred himself at all for the matter? Yet, farther, we find that Bishop Spotswood, in his sermon at that pretended Assembly, answereth all such as cannot yield to the ceremonies with the peace of their consciences, that without any more ado, they may not control public judgment, but must always esteem that to be best and most seemly which seemeth so in the eye of public authority,—that even such rites and orders as are not rightly established must be obeyed so long as they have the force of a constitution,—that the sentence of superiors ought to direct us, and be a sufficient ground to our conscience for obeying. This is the best of their reasoning, and before all fail. The Bishop of Winchester reasoneth from bare custom.(349) Have we not cause to renew the complaint which John Lascus made in behalf of the Protestants in Germany,(350) nulla cognitione causae per colloquium aut amicam suffragiorum collationem habita, sed praejudicio tantum ipsorum sententiam damnari.



CHAPTER VIII.

THAT THE INEXPEDIENCY OF THE CEREMONIES, IN RESPECT OF THE SCANDAL OF THE WEAK, MAY BE PLAINLY PERCEIVED. TWELVE PROPOSITIONS TOUCHING SCANDAL ARE PREMITTED.

Sect. 1. There remaineth yet another inconveniency found in the ceremonies, which is scandal. They hinder our spiritual edification and growth in faith and plerophory, and make us stumble instead of going forward. The best members of the body should be cut off when they offend, much more the superfluous humours, such as the popish ceremonies must be reckoned to be, Matt. v. 29, 30. And what if some wide consciences think the ceremonies no stumbling-blocks? Nay, what if some pretend that they edify? Ferulae asinis gratissimae sunt in pabulo, caeteris vero jumentis praesentaneo veneno.(351) It is enough to evince the inconveniency of the ceremonies, that some are scandalised, yea, many tender consciences are made to stumble by their means. We learn from our Master, that the scandal of one is to be cared for, much more the scandal of many, especially if those many be of the number of the little ones which believe in him, Matt. xviii. 6. But for our clearer proceeding in this argument I will premit these propositions, of which we are to make use.

Sect 2. 1st. Σκάνδαλον ὀν προσκομρια, Scandal or offence is not the grieving or displeasing of my brother, for peradventure when I grieve him or displease him, I do edify him. Now edification and scandal are not compatible, but scandal is a word or deed proceeding from me, which is, or may be, the occasion of another man's halting, or falling, or swerving from the straight way of righteousness. Scandalum (saith Jerome(352)) nos offendiculum, vel j uinam et impactionem pedis possumus dcac quando ergo legimus, quieunque de minimus istis scandalizavenit quempiam hoc intelligimus quieunque dicto factove occasionem j uinoe cuiquam dederit Scandalum (saith Almandus Polanus(353)) est dictum vel factum, quo alius detenor redditum.

2d. This occasion of halting, stumbling, or swerving, which we call scandal, is some times only given on the part of the offender, sometimes only taken on the part of the offended, sometimes both given on the one part, and taken on the other. The first sort is scandal given and not taken, the second is scandal taken and not given, the third is scandal both taken and given.

3d. All these three kinds of scandal are sinful. The first is the sin of the offender, for it is a fault to give my brother occasion of stumbling, though he stumble not. The second is the sin of the offended, who should not take offence where he hath no cause. The third is a sin on both sides, for as it is a fault to lay an occasion of falling before another, so it is a fault in him to fall, though he have occasion.

_Sect._ 3. 4th. A scandal given, or active, is not only such a word or deed whereby we intend the fall of our brother, but also such a word or deed(354), _quod de sui ratione habet, quod sit inductivum ad peccandum, puta _ cum aliquis publice facit peccatum, vel quod habet similitudinem peccati_, John xvi. 2. Put the case: A man staying away from the Christian assemblies and public worship of God, intending to employ his studies all this time for the good of the church by writing, such a man doth not only not intend the fall of others, but, by the contrary, he intendeth edification; yet doth he scandalise them, because _ratio et conditio operis_ is scandalous and inductive to sin.

5th. An active scandal is given (and so is faulty) many ways. If it be in a thing lawful, then it makes our brother condemn our lawful deed, yea, animates him by our example to that which in his conscience he condemneth, both which are sin. If it be in a thing unlawful, then is the scandal given and peccant, it, 1. Either our brother be made to fall into the outward act of sin; or, 2. If he be made to stumble in his conscience, and to call in question the way of truth; or, 3. If it do so much as to make him halt, or weaken his plerophory or full assurance; or, 4. If it hinder his growth and going forward, and make him, though neither to fall, nor to stumble, nor to halt, yet to have a smaller progress; or, 5. If none of these evils be produced in our brother, yet when, either through our intention and the condition of the deed together, or through the condition of the deed alone, occasion is given him of sinning any one of these ways. Opus nostrum (saith a great proctor for popish ceremonies(355)) quoties sive natura sua, sive superaddito accidente alicujus circumstantiae, est inductivum proximi ad peccatum, sive causativum magni mali, sive turbativum boni spiritualis; sive impeditivum fidei, &c., quamvis etiam effectus non sequeretur, malum est et peccatum.

Sect. 4. 6th. A passive scandal, which is taken and not given, is not only faulty when it proceedeth of malice, but also when it proceedeth of ignorance and infirmity; and scandalum pusillorum may be scandalum acceptum, on the part of the offended faulty, as well as scandalum Pharisaeorum. When weak ones are offended at me for the use of a lawful thing, before I know of their weakness, and their taking of offence, the scandal is only passive; and so we see that weak ones may take offence where none is given, as well as the malicious. Now, their taking of offence, though it proceed of weakness, yet is sinful; for their weakness and ignorance is a fault, and doth not excuse them.

7th. A scandal may be at first only passive, and yet afterward become active. For example, Gideon's ephod and the brazen serpent were monuments of God's mercies, and were neither evil nor appearances of evil; so that when people were first scandalised by them the scandal was merely passive, but the keeping and retaining of them, after that scandal rose out of them, made the scandal to become active also, because the reserving of them after that time was not without appearance of evil.

Sect. 5. 8th. The occasion of a scandal which is only passive should be removed, if it be not some necessary thing, and we are not only to shun that which giveth scandal, but also that whereupon followeth a scandal taken, whatsoever it be, if it be not necessary. This is so evident, that Papists themselves subscribe to it; for both Cardinal Cajetan(356) and Dominicus Bannes say, that we should abstain even a spiritualibus non necessariis when scandal riseth out of them.

9th. Neither can the indifferency or lawfulness of the thing done, nor the ordinance of authority commanding the use of it, make the scandal following upon it to be only passive, which otherwise, i.e., in case the thing were neither lawful nor ordained by authority, should be active. Not the former; for our divines teach,(357) that scandalum datum riseth sometimes, ex facto in se adiaphoro, when it is done intempestive, contra charitatis regulam. Not the latter; for no human authority can take away the condition of scandal from that which otherwise should be scandal, because nullus homo potest vel charitati, vel conscientiis nostris imperare, vel periculum scandali dati prestare, saith a learned Casuist.(358)

10th. A scandal is passive and taken by the scandalised without the fault of the doer, only in this case,(359) cum factum unius est alteri occasio peccandi praeter intentionem facientis, et conditionem facti, so that to the making of the doer blameless, is not only required that he intend not his brother's fall, but also that the deed be neither evil in itself, nor yet done inordinately, and with appearance of evil.

Sect. 6. 11th. The scandal not to be cared for is only in necessary things, such as the hearing of the word, prayer, &c., from which we may not abstain, though all the world should be offended at us. In these, I say, and these only, scandalum quod oritur ex rebus per se bonis et necessariis, non licet evitare, &c., at rerum legitimarum sed non necessariarum dispar est ratio, &c., saith a great Formalist.(360)

12th. We ought, for the scandal of the malicious, to abstain from all things from which we ought to abstain for the scandal of the weak; for we ought not to abstain from necessary things for the scandal of the weak, no more than for the scandal of the malicious, and from things that are not necessary, we ought to abstain for the scandal of the malicious as well as for the scandal of the weak. So that weakness and malice in the offended non variant speciem scandali, but only gradum ejusdem speciei. Both his fault who is offended through malice, is greater than his fault who is offended through weakness, and likewise his fault who offends the weak in the faith, is greater than his fault who offends those who are malicious against the faith, because as we ought to do good to all men, so chiefly to those of the household of faith. Nevertheless, the kind of scandal remains the same, whether we have to do with the malicious or the weak.

They are, therefore, greatly mistaken, who conclude from Paul's not circumcising of Titus, Gal. ii. 4, 5, that he cared not for the scandal of the malicious. The argument were good if those false brethren had been scandalised by his not circumcising of Titus; but they were only displeased hereby, not scandalised. The Apostle saw that they were to be scandalised by his circumcising of Titus; therefore, of very purpose, he circumcised him not, because he foresaw statim fore ut illi traherent in calumniam, saith Calvin.(361) Ne eo circumciso gloriarentur evangelicam libertatem quam Paulus praedicabat sublatam, saith Bullinger.(362) If they had compelled him to circumcise Titus, falsis fratribus parata erat calumniandi ansa adversus Paulum, saith Pareus,(363) who also inferreth well from this place, that we are taught to beware of two extremes, to wit, the scandal of the weak on the one part, and the pervicacy of false brethren on the other part: Si enim, saith he, usu rerum mediarum videmus, vel illos offendi, hoc est, in fide labefactari vel istos in falsa opinione obfirmari omittendae potius sunt, quia tunc per accidens fiunt illicitae. Whereupon I throw back the argument, and prove from this place, that Paul cared to shun the scandal of the malicious, which should have followed upon his circumcising of Titus, as well as he cared to shun the offence of the weak, which should have followed upon his not circumcising of Timothy; and that Paul cared for the scandal of the malicious is further confirmed by his not taking wages at Corinth. They who would have been offended at his taking wages there were malicious, and did but seek occasion against him, 2 Cor. xi. 12, yet his taking wages there not being necessary (as appeareth from 2 Cor. xi. 9), he abstained.

Christ's not caring for the scandal of the Pharisees is also objected, to prove that if the thing be lawful or indifferent, we are not to care for the offence of the malicious. But Parker answereth well:(364) "The scandal there not cared for is, when the Pharisees are offended at his abstaining from their washings and his preaching of true doctrine,—both of which were necessary duties for him to do. And when he defendeth his healing on Sabbaths, Luke xiii. 15, and his disciples' plucking ears, Matt. xii. 7, upon this reason they are duties of necessity and charity, he plainly insinuateth, there is no defence for deeds unnecessary when the malicious are scandalised. When the thing was indifferent, doth he not forego his liberty for to please them, as when he paid tribute, lest he should offend them, although he knew they were malicious?" Matt. xvii. 27.

Thus have I evinced a main point, namely, that when scandal is known to follow upon anything, if it be not necessary, there is no respect whatsoever which can justify it.



CHAPTER IX.

ALL THE DEFENCES OF THE CEREMONIES, USED TO JUSTIFY THEM AGAINST THE SCANDAL IMPUTED TO THEM, ARE CONFUTED.

Sect. 1. From that which hath been said it followeth inevitably, that since scandal riseth out of the controverted ceremonies, and since they are not things necessary, they are to be condemned and removed as most inconvenient. But that the inconveniency of them, in respect of the scandal which they cause, may be particularly and plainly evinced, I come to discuss all the defences which our opposites use against our argument of scandal. These Formalists, who acknowledge the inconveniency of the ceremonies in respect of scandal, and yet conform themselves to the same, are brought in by Hooker(365) making their apology on this wise: "Touching the offence of the weak, we must adventure it; if they perish, they perish, &c. Our pastoral charge is God's absolute commandment, rather than that shall be taken from us," &c. The opinion of such, beside that it will be hateful and accursed to every one who considereth it, I have said enough against it heretofore.(366)

Sect. 2. Wherefore I will here meddle only with such as go about to purge the ceremonies from the inconveniency of scandal. And first, they commonly answer us, that the scandal which followeth upon the ceremonies is passive and taken only, not active and given, which answer I find both impertinent and false. It is impertinent, because, put the case: the scandal were only passive and taken, yet the occasion of it should be removed out of the way when it is not a thing necessary, according to my 8th, 11th, and 12th propositions; and if any of our opposites will deny this, let them blush for shame. A Jesuit shall correct them,(367) and teach them from Matt. xvii. 27, that Christ shunned a scandal which would have been merely passive, and therefore that this is not to be taken for a sure and perpetual rule, scandalum datum, not acceptum esse vitandum. One of our own writers upon this same place noteth,(368) that this scandal which Christ eschewed, had been a scandal taken only, because the exactors of the tribute-money ought not to have been ignorant of Christ's immunity and dignity; yet because they were ignorant of the same, lest he should seem to give a scandal, cedere potius sua libertate voluit. Ideo non tantum dicit: ne scandalizentur: sed ne scandalizemus eos, hoc est, ne scandali materiam eis demus.

Sect. 3. Their answer is also false: 1. There is no scandal taken but (if it be known to be taken, and the thing at which it is taken be not necessary) it is also given. The scandal of the weak, in the apostles' times, who were offended with the liberty of eating all sorts of meats, was passive and taken, as Zanchius observeth,(369) yet was that scandal given and peccant upon their part, who used their liberty of eating all sorts of meats, and so cared not for the offence of the weak. Think they then that our taking of offence can excuse their giving of offence? Nay, since the things whereby they offend us are no necessary things, they are greatly to be blamed.

That the ceremonies are not necessary in themselves our opposites acknowledge, and that they are not necessary in respect of the church's determination, I have proved in the first part of my dispute. Wherefore, having no necessity in them, they ought to be abolished, when scandal is known to arise out of them.

2. Giving and not granting that the scandal of them who were first offended at the ceremonies was only passive, yet the using of them after scandal is known to rise out of them, must be an active scandal, because the keeping of a thing which is not necessary, after scandal riseth out of it, is an active scandal, though the scandal which at first rose out of it had been only passive, as I show in my seventh proposition.

3. The truth is, that both first and last the scandal of the ceremonies is active and given; for an active scandal is dictum vel factum vere malum, aut mali speciem habens, quo auctor aliis peccandi occasionem praebet, say our divines.(370) An active scandal is ever a sin in him who offendeth, quia vel ipsum opus quod facit est peccatum, vel etiam si habeat speciem peccati, &c., say the schoolmen.(371) A scandal given and faulty, id opus aut ex se malum, aut apparentur, say Formalists themselves.(372)

Sect. 4. Now to say the least that can be said, the ceremonies have a very great appearance of evil, and so the scandal which followeth them shall be proved to be active. The divines of Magdeburg(373) infer from 1 Thess. v. 22, speciem mali etiam scandala conficere. Junius teacheth,(374) that scandal is given, sive exemplo malo, sive speciem habente mali. M. Ant. de Dominis maketh(375) the scandal sin, Ubi quis opere suo aliquo, vel de se malo vel indifferenti, aut bono, sed cum specie apparentis mali, proximum inducit ad peccandum, etiamsi intentio ipsius ad hoc non feratur.

But to discover the appearance of evil which is in the ceremonies, let us consider with Zanchius,(376) that the appearance of evil from which the Apostle exhorteth to abstain may be expounded two ways. First, It may be referred to the preceding words, and so meant of prophecy and trying the doctrine of prophets or preachers, for we should beware in this matter of all which hath any appearance of evil, that is, from all things, quae ab haereticis in suam sententiam, malamque consequentiam trahi possunt. For example, saith Zanchius, Nestorius said, that we are saved by the blood, not of the Son of God, but of the Son of man. Now if any, suppressing that negative, should say, we are saved by the blood of the Son of man, though this might receive a right explication, yet it hath an appearance of evil, because from it Nestorius might confirm his heresy. Appearance of evil thus expounded will be found in the ceremonies in question. If a phrase or form of speaking from which heretics may draw bad consequences, and confirm their errors, though not truly, yet in show, be an appearance of evil, then much more are visible ceremonies and received customs, from which heretics get occasion to confirm their heretical errors, and damnable superstitions, very plain and undeniable appearances of much evil.

Now Papists confirm many of their superstitions by the English ceremonies. Parker(377) giveth too many clear instances, namely, that by the English cross Martial justifieth the popish cross, and Saunders the popish images. That the English service-book is drawn by Parsons and Bristowe, to a countenancing of their mass-book; that Rainold draweth private baptism to a proof of the necessity which they put in that sacrament; that the Rhemists draw the absolution of the sick, prescribed in the communion-book, to an approbation of their absolution, auricular confession, and sacrament of penance. To these instances I add, that the Rhemists(378) confirm the least of their assumption of Mary for the other feasts which the church of England observeth. And so doth J. Hart.(379)

Sect. 5. It will be said, that Papists have no ground nor reason to confirm any of their superstitions by the English ceremonies. But I answer: 1. If it were so, yet forasmuch as Papists draw them to a confirmation of their superstitions, we should abstain from them as appearances of evil. Eating (at a private banquet) of that which was sacrificed to idols, did confirm an idolator and infidel in his religion, as Pareus(380) noteth; yet from this the idolator had no reason to confirm himself in his idolatry; but because the idolator, seeing it, might draw it to a confirmation, the Apostle will have it for that respect forborne. When the Arians abused trin-immersion in baptism, to signify three natures of the three persons, Pope Gregory,(381) and the fourth council of Toledo ordained,(382) that in Spain, thrice washing should no longer be used in baptism, but once only. The Arians had no just reason to draw such a signification from the ceremony of trin-immersion, yet was it abolished when those heretics did so abuse it. If any say, that we are saved by the blood of the Son of man, the phrase is orthodox, because of the communication, or rather communion of properties, and the Nestorians cannot with good reason by it confirm their heresy, yet are we to abstain from this form of speech, in Zanchius's judgment, when it is drawn to the confirmation of that error.

I conclude with that which Parker(383) allegeth out of the Harmony of Confessions: Cum adiaphora rapiuntur ad confessionem, libera esse desinunt. Mark rapiuntur. 2. The ceremonies do indeed greatly countenance those superstitions of Papists, because communio rituum est quasi symbolum communionis in religione;(384) so that Papists get occasion from the ceremonies, of confirming, not only those popish rites which we have not yet received, but also the whole popish religion, especially since they see Conformists so siding with them against Non-Conformists, and making both their opinions and practices to be better than we reckon them to be.

Saravia,(385) perceiving how much the popish sacrament of confirmation is countenanced and confirmed by our bishoping, thinks it best to put the fairest face he can upon the Papists' judgment of that bastard sacrament. He would have us believe, that the Papists do not extol the dignity of the sacrament of confirmation above baptism. But he should have considered that which Cartwright(386) marketh out of the first tome of the councils, that in the epistle which is ascribed to Eusebius and Melciades, bishops of Rome, it is plainly affirmed, that the sacrament of confirmation "is more to be reverenced than the sacrament of baptism."

Sect. 6. Zanchius hath another exposition of the appearance of evil, which doth also agree to the ceremonies. The appearance of evil which maketh scandal, and from which the Apostle would have us to abstain, may be taken generally of all sorts of sin, and all evil things whatsoever; for so we should abstain from all that which hath any appearance of evil; nullam proebentes occasionem proximo nostro aliquid mali de nobis suspicandi. He instanceth for example, the eating of idolothites in Paul's time, 1 Cor. x. Now if the eating of idolothite meats was an appearance of evil, and so scandalous, because it gave the weak occasion to suspect some evil of such as did eat them, much more idolothite rites which have not only been dedicated and consecrated to the honour of idols, but also publicly and commonly used and employed in idolatrous worship; surely whosoever useth such idolothites, gives great occasion to his brother to suspect some evil of him, because of such evil-favoured appearances. And thus we see how great appearance of evil is more than manifest in the ceremonies, which maketh the scandal active, if there were no more; but afterwards we shall see the ceremonies to be evil and unlawful in themselves, and so to be in the worst kind of active scandal.

Sect. 7. Two things are objected here by our adversaries, to make it appear that the scandal of conformity is not active nor faulty upon their part. 1. They say they are blameless, because they render a reason of that which they do, so that we may know the lawfulness of it. To this sufficient answer hath been made already by one whose answers I may well produce to provoke Conformists therewith, because no reply hath ever been made to them. "This (saith he(387)), if it be true, then see we an end of all the duty of bearing with the weak; of forbearing our own liberty, power, and authority in things indifferent, for their supportance; yea, an end of all the care to prevent their offence, by giving them occasion aut condemnandi factum nostrum, aut illud imitandi contra conscientiam,(388) which we have so often,(389) so seriously, with so many reasons, obtestations, yea, woes and threatenings, commanded to us throughout the word. What needed Paul to write so much against the scandal of meats, and against the scandal of idolothious meats? This one precept might have sufficed, let the strong give a reason for his eating, &c. Though he hath given many reasons to them of Corinth for the lawfulness of taking wages; though he hath given divers reasons for the lawfulness of all sorts of meats to them of Rome, yet neither will take wages himself, nor suffer others to eat all sorts of meats, when others are offended. And what is that which he writeth Rom. x.? Take and receive the weak for their supportance, and not for controversy and disputation," &c.