A reply to Dr. Mortons generall Defence of three nocent [sic] ceremonies viz. the surplice, crosse in baptisme, and kneeling at the receiving of the sacramentall elements of bread and wine.

SECT. XIIII.

A Fift instance, or rather an inlargement of the former is, in respect of the Ministers who haue formerly refused the ceremonies, for whereas the Minister is bound to lead his people forward unto perfection; and to provide by all good meanes, that his ministery be not despised: by this meanes be shall draw them back again unto the liking of superstition; or at least not to dislike it so much as they haue done: and giue them evident occasion to blame his Ministery, and to call in question the truth of all his doctrine.

Here the Def. commeth upon them vvith open mouth, avouch∣ing peremptorily, that this is a false, presumptuous, irreligious, parti∣all, and pernicious pretense: and all this he will proue. If he can, vve shall the easilyer beare these great words. But why is it False? for∣sooth, because most of the Non-conformists haue once subscribed: the contradicting of which subscription is no lesse a matter of discredit then returning unto conformitie. What kind of proofe is this? because they were subject to another discredite, therefore this is no discre∣dit. Beside it doth not appeare, nor is likely that most of these Mi∣nisters

did ever absolutely subscribe: neither is it likely: because it is well known how easie and how ordinary it vvas in Qu Eliza∣beths dayes, to enter into the Ministry without passing under that gallowes. If the most had, yet how would this proue it a falle pre∣tence in the rest? If all had done so, yet this vvas no act of their Ministerie, nor known it may be to their people, and therfore the crossing of it did not so directly tend to the discrediting of their Ministery, as the crossing of their publick doctrine. Lastly, that which is done before a man be setled in the Ministery at one time, without any great deliberation, is not of such note as that which a man hath long professed & perswaded by reasons taken from the word of God. By all this it appeareth, that this first accusation of falsehood vvas rather an adventure as the Def. himselfe calleth it, the•• a grounded assertion.

He did but adventure neither to call the same plea presumptuous. For he can finde no other reason to beare up this charge withall then, that they seeme to arrogate to themselues a prerogatiue proper to the Apostles. How can this be I wonder, seeing they follow herein the direction of the Apostle himselfe, Tit. 2 15. Let no man despise thee. What this prerogatiue is, he doth not plainly tels us: but com∣priseth it in two places of Scripture, 1 Cor 15, Gal. 2 18, the first vvherof is nothing at all to the purpose. For the Apostle doth not say as the Def. maketh him, If we be found false witnesses, then is your faith in vaine: but if Christ be not risen; then are we false Wit∣nesses, and your faith is vaine: Which also any preacher of the Gos∣pell may say vvithout falshood or presumption to his people. The second place, If I build againe that which I haue destroyed, I make my selfe a prevaricator, is applyable to any Minister that hath taught the truth against Popish superstition. This very doctrine M. Per∣kins gathereth out of the words. Proculcavimus superstitionem Pa∣pisticam &c. I hope the Def. doth not thinke he may build up any superstition, and not be accounted therefore a prevaricator: if he doe; or though he doe not, let him consider vvhere the pre∣sumption lyeth.

But vvhy irreligious? because it is persisting in an errour, for the preservation of their own credit. But 1 vvho taught the Def. to make that vvhich is in question the ground of an accusation in dispute. First, let him proue that it is an errour, before he take it so for granted, that upon that ground he vvill challenge mens reasons as irreligious. 2 It is not their credit, but the credit of their Ministery vvhich they speake of. 3 Is it such an irreligious thing, to desire that certaine ceremonies may not bee impo∣sed upon them, lest their Ministery be by that meanes pre∣judiced?

Why partiall? because men should rather yeeld to Conformitie for the credit of the Church: i. e. for the credit of the Convocation house. Alas, the credit which a great part of that generation doth seek for, is that they may rejoyce in our flesh. But suppose they meant sincerely: vvould the Def. haue men discredit and prejudice their Ministery, to bring some credit unto other mens decrees? Or doth the forbearing of some ceremonies bring such discredit to the Authorizers of them? surely then they are more for the honor of mortall men, then for the honour of God. For Gods honour and worship is no vvaies prejudiced by their absence.

The last charge is pernitious. And heere many words are used to giue countenance unto that one. The maine ground is, Woe to me if I preach not the Gospell; and Simon lovest thou mee? then feed my sheep. Wherupon he gathereth, that it is a pernicious thing for a Mi∣nister to put himselfe unto silence. But 1 vvhat is this to the question of discrediting ones Ministrie? 2 Although we were most vvorthy to haue these remembrances out of Scripture rubbed upon us yet the Prelates are altogether unworthy and unfit to doe it. Let any man conceiue vvith himselfe B. B••ncroft, or any other in the end of the Convocation, after all the Canons were concluded, com∣ming forth as Prolocutor, and speaking thus to the Ministers assembled together before him. Men and brethren, the reverend fa∣thers of this Convocation, as they alwayes meditate on the law of God, and every part of it, both day and night; so especially doe they lay to heart those passages of holy Writ which properly concerne their office: as woe unto me if I preach not the Gospell: and Simon lovest thou mee? feed my sheep. Out of these considerations, being carryed with a fer∣vent zeale both of preaching themselues in their severall pl••ces, and also of procuring more faithfull Preachers, and more fruitfull preach∣ing throughout the land, they haue over and aboue the institutions of Christ, appointed certaine ceremonies strictly to be observed of every Mi∣nister: so that whosoever shall heereafter upon any pretense refuse to obserue the same, they shall be esteemed factious, schismaticall, disar∣derly, exorbitant men, and for that cause by their Ordinary suspended and deprived. oNw for the preventing of such a mischiefe your tender mo∣ther would haue you to understand by my mouth, that if any man bee thrust out of the Ministery for not yeelding to these constitutions, how∣soever they may seeme unto him such as the Church cannot lawfully ap∣point, nor hee obserue, yet he is author of his own silencing: and therefore you must all be exhorted to consider well of those parcels of Scripture which haue so much prevailed with your carefull mother. Woe is me if I preach not the Gospell; Simon lovest thou mee? feed my sheepe.

Would not he that heard such a speech as this from a Prelate b•• forced to call for for a bason? and after he had recovered him∣selfe he might well giue answer in these words, I heare the words of a deceitfull tongue. Behold thou art called a Bishop, and gloriest in that title: thou perswadest thy selfe, thou art a chiefe guide and fa∣ther of the Church, thou therefore that teachest another, teachest thou not thy selfe? Thou that sayest it is a woefull thing not to preach the Gospell, doest thou neither preach Christ faithfully, nor suffer those that would? Darest thou by thine owne authoritie, and for thine owne pleasure, hinder so many able men from preaching? thou that profes∣sest the flocke must bee fed, doest thou thrust out feeders, and keep in starvers? Therefore thou art inexcusable, ô Prelat, whosoever thou art, that condemnest another for that whereof thou art both beginning and ending.

Thirdly, the Apostles woe, 1. Cor. 9. belongeth to negligent, sloth∣full, and carelesse ministers properly, such as our Prelats know where to find enough, vvho yet neither feele nor feare that vvoe from the Bishops vvhich many faithfull preachers are wrapped in from time to time.

Fourthly, the Apostle doth not pronounce any vvoe for not preaching, vvhere imprisonment doth hinder. Now hee vvhose conscience is against the ceremonies, or doubteth of them, is spiri∣tually imprisoned, so that he cannot by vsing of them, make his vvay to the pulpit.

Fiftly, it is a meere jest, though a bitter one, to say, that we leaue our ministeries: when we doe all that our consciences vvill suffer us to doe, for the holding of our places: and vvhen we haue done all that, depart against our wills with sorrow. Non discedit a stati••∣ne, qui cedit invitus. See Mr. Parker, p. 1. c. 4. s. 14.

But the Defendant undertaketh to proue, that the cause of si∣lencing ••is not in the Bishops that suspend and deprive us: but in our selves. He is as it seemeth, a great adventurer: For hee commeth forth upon this peece of service vvith flying colours: Know you well what you say (sayth hee) when you lay the cause of your silencing upon the Bishops? Yes surely, very well. For a cause is that which bringeth force or vertue to the being of another thing.

Now the first vertue (or rather vice) which tendeth to silencing. of Ministers in this case, is in the Bishops canons: they there∣fore are the first cause. The second vertue is in the Bishops and their officers, which are executioners of those unconscionable canons: they therefore are the secondarie cause. Non-conformitie hath no vertue in it of it own nature, nor by Gods ordinance, to bring forth such an effect as the silencing of Gods Ministers

is•• though it bemade an occasion by the perversnesse of our Pre∣lats. I know well what I say: and will make it good against the Defendants vain pretences. The case standeth thus (sayth he) Titus (It had been more proper to say Diotrephes) the Bishop doth depriue Titius a factious & schismatical minister, that he may place Sempronius, a peaceable and discreet man, in his stead. In this proceeding, the intendment of Titus is not absolutely to deprive Titius, as he is a Minister, but as he was factious: yet so onely respectiuely, that Titius being deprived, he may constitute Sempronius: for the charge of a Bishop is not determinate to appoynt precisely this minister: but indefinite, to ordaine a minister: so that the course of Gods plow is still preserved and continued. But as for Titius, who will rather be silenced then conforme, it is evident, that the cause of his silencing being his own refractarinesse, which is onely perso∣nall and proper to himselfe, and yet hath no facultie in himselfe to appoynt or admit of a successor: he may be sayd to haue properly caused his owne suspension and deprivation.

This case needeth no long demurring on: for there is not one sentence in all the length of it, which doth not smell, without any uncasing. 1. are all those factious and schismaticall men, that re∣fuse to conforme? vvas Hooper such a kind of man? vvas Peter Martyr and Mr. Perkins such, vvhen one at Oxford, and the other at Cambridge, refused to vveare the Surplice? was Mr. Goodman, Mr. Deering, Mr. More, Mr. Rogers, and such like heavenly men, the lights and glory of our Churches, vvere all these factious and schismaticall? In the presence of God it is well known they were were not. But our prelats haue this prerogatiue, they may dubbe whom they please factious aud schismaticall, and after that, there is no redemption, they must be such, be they otherwise never so full of all grace.

2 Are all peaceable discreet men, which are placed in the de∣prived ministers stead? For the best of them, they are still as great eye•• sores to our Bishops almost as the other: because they reprove a great deale of Episcopall darknesse, by their practises. For the rest, the congregations over whom they are set, cannot finde it, the voyce of all the countrey is otherwise for many of them; yet ac∣cording to the Prelats measure, who meat (as it seemeth) the ver∣tues and vices of a minister by certaine ceremonies of their owne imposing, it cannot bee denied, but the most of them are very peaceable & discreet: Even so as many of the Bishops themselves were known to be afore they were Bishops, and shew themselves to be still: for Episcopatus plures accepit quam fecit bonos.

3 What sence can this haue, The Bishop depriveth Titius respectiue∣ly, that he may constitute Sempronius? Doth hee know before-hand vvhom he shall constitute? then there is grosse legerdemaine, be∣twixt

him and that Sem••ronius. For with what conscience can one seeke and the other assigne the place of him that is in possession? This is but some time in those benefices vvhich are fatter, and whose patrons are more foolish. Ordinarily, the vilest minister that is to be found, may succeed in the place of him that is depri∣ved, for ought the Bishop knoweth, or for ought he can doe, ex∣cept he will endure a quare impedit, which in case of morall unwor∣thinesse, hath scarce been ever heard of.

4 The charge which he sayth our Bishops haue of appoynting Ministers, I vvonder from whence they haue it, or by vvhat con∣veyance. They say that they themselues are the proper pastors of all the parishes in their Diocesse. It is well, if they haue an ubi∣quitary facultie, and vvill, to performe the office of pastors to so great a people: but vvho made them such? Christ and his Apostles never knew of ordinary pastors, having charge of so many Chur∣ches. But suppose they did, by vvhom doth Christ call one of our Bishops? by the Kings congedelier, the Chapiters nominall ele∣ction, or by the Arch-bishops consecration? There is none of these that can beare the triall of scripture, nor of the Primitiue Chur∣ches example?

6 Is the Bishops power of appointing a minister no wayes de∣terminate to this or that minister? then it seemeth his meere will determineth of the particular person, without any iust reason. For if there be certain causes or reasons which the Bishop is bound to follow in designing of this or that minister, rather then another, then is the Bishop determinate. The Councel of Nice it selfe de∣termined the authoritie even of Patriarches in this case: viz. that the Elders should first nominate fit men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 secondly that the people should elect or choose out of that num∣ber, per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and thirdly, that the Bishop should confirme the elected 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socrat. l. ••. p. 177. What exorbitant power is this then vvhich our Bishops doe now-a-dayes chalenge unto themselues? All Classicall Divines do con∣sent to that which Iunius setteth downe, Conc. 5. l. 2. c. 6. n. 73. that no Bishop can send or appoynt a minister sine certa ac justa ecclesiae postulatione, vvithout the certain fore-choyce of the Church: Id e∣nim esset obtrudere non mittere. For that were to obtrude him, not to send him.

6 How is the course of Gods plow preserved, when for the most part the succeeding minister is thrust vpon the people against their wills, and so pernitious contentions arise, of vvhich the Bishop is cause procreant and conservant, by depriving the people of their minister, and obtruding his own minister upon them, and uphol∣ding him in al those courses vvherby he grieveth the poor people.

7 As the Minister hath no facultie in himselfe to appoint a suc∣cessor, so hath not the Bishop neither of himselfe, and by himselfe.

Thus much for the defendant his case. Whereas he addeth, that Beza and Mr. Cartwright determined with him in case of the Sur∣plice. I answer, 1. they did not so for the crosse. 2. they did not so for subscription to either. 3. they did not so but by way of to∣leration, requiring also that men did speake against the imposing of the Surplice. 4. Beza was not throughly acquainted with the state of our Church. Mr. Cartwright (as I haue been certainly in∣formed by his owne sonne) recalled that passage of his booke, and desired that his revoking of it might be made known.

I thought good, overseeing the Presse, to confirme the Au∣thors report, by a more particular relation which I haue receiued from a person of good credit, set downe in writ as followeth.

MR. Cartwright being beyond the seas, in printing the rest of his 2. Reply, werein that indulgence is, sent to the Ministers of England who sought reformation with him, for their opinion of the use of the Surplice in case of deprivation: 22 of whom met therabout; of whom 19 ioyntly agreed that it was simply unlawfull in any case, but the other three sayd otherwise; wherefore it was agreeed by all, that each part should write their opinion and their reasons to him, which they did: but the letter of the nineteene miscarried, and that of the other three was delivered, which he taking as the letter of the whole, supposed their joynt consent had been, that the losse of the ministerie altered the case of the unlawfulness, and so that they were all against him; whereupon he mistrusting his owne judgement, and being much perplexed thereabout, suffered himselfe to be swated unto what is there written: but afterward understanding the right, hee was much more perplexed; yea (as he sayd) more then ever he was, in that to the great prejudice of the truth, he had suffered his conscience to be so de∣filed, which was forbidden, 1. Cor. 8. 7. which hee hartily sorrowed to many, professing that if he againe put pen to paper about that subiect, he would cleare the cause, and blame himselfe, praying them to signify the same freely in the meane time, the which they did, so that it ever since hath been currant among all his friends, and constantly, affirmed by them to all on due occasions, and particularly affirmed to M. Sprint by a Gentleman in the presence of one Nobleman, two Gentlemen, 27.

ministers, and many professors, in his course, in the scanning his booke then about to be printed divers yeares before it was printed; sundry also of those ministers avouched the same, some on their owne knowledge, others vpon undoubted testimonie, which yet is ready to be avouched in due case of need, and should now be expressed, were not the naming of the avouchers dangerous unto them, and so not to be done without their knowledge, which now cannot be.

For the poynt it selfe, when a man doth but stand in doubt be∣twixt using the ceremonies, and suffering of deprivation, it must needs be more safe, patiently to suffer himselfe to bee thrust from his ministerie, then to reteine it and offend his conscience by using the ceremonies. For to bee restrained by authoritie from his law∣full function, because hee will not yeeld to the doing of that vvhich to him is sinne, is no more sinne in the sufferer, then to surcease his publicke preaching whilest he is held in prison, where he wanteth occasion. Thus the use of that is avoyded, which he dis∣alloweth, and the blame of leaving his standing, is theirs vvho cast him from thence, and not his. So no sin is committed either in the use of that hee disalloweth, or in susteining deprivation. But to hold his place, and to practise against conscience, is to commit one great sin at the least.

Thus having examined the Defend, his adventurous charges of false, presumptuous, irreligious, partiall, and pernitious, I finde them all to bee but rash vvords of distemper.