FIRST,Reason I. their omission and scruple of such subscription, Respect of a cōscience pro­bably infor­med. is meerely of a cō ­science fearfull to offend, in al­lowing by acte or hande, any thing not warrantable by the worde; and therefore a meere invention of man: According to that of zealous Dauid, Psal. 119. 113. I hate vaine inuen­tions, but thy Lawe doe I loue. For in a godly ielousie of that spiritual whor­dome, (Num. 15. 39. whereof the people of GOD ought carefullie to take heede) they [Page 2] holde; That what soeuer is not accor­ding to the expresse scripture, or sound conclusion from the same, is contrary to the worde. Which their opinion; & omission aunswering therevnto, see­meth vnto them grounded vppon the worde and iudgement of authoritie. But sith it is not answerable to my pre­sent purpose, here to sett down manie of their reasons, drawne from theTim. 3. 16, 17. suf­ficiencie of the scriptures, (which can suffer neitherDeut. 4. 2. & 5. 32. adding nor diminish­ing, declining to the right nor to the lefte hande); from theGal. 2. 3, 4, 5. & 3. 2, 3. Ioh. 4. 21, 22, 23. sinceritie of the Gospell, (whiche can not brooke Iewishe, much lesse Romishe ceremo­nies) And from sundrie other good cōsiderations generall and particular; I onely craue fauour to sett down one or two, That the tendernes of their cō ­science may somwhat appeare to pro­ceede, not from conceipted scrupulo­sitie without at least some probable perswasions.

THE generall precept of the Apo­stle, Ephe 5. 8, 10, 11. Walke as children of the light, approuing that which is pleasing to the Lorde, and haue no fellowship with vn­profitable [Page 3] workes of darknesse, concer­neth not onely corrupt manners, but vnprofitable ceremonies deuised by man without warrant of the worde, at least by good consequence. For it is an Apostolicall canon,1 Cor. 14. 26. Let all things be done vnto edification. And it is a Propheticall direction, To the Lawe and to the Prophetes: If they speake not Esa. 8. 20. according to this worde, it is be­cause there is no light in them. But the saide faithfull Ministers see not howe ceremonies prescribed, are profitable; notwitstanding their godly significa­tions pretended. For if Christ, Heb. 1. 1. Act. 2. 17. Rom. 16. 25, 26. who in these last dayes speaketh euidently by his Gospell and spirit, had iudged sig­nifying ceremonies convenient vnto e­dification; he would not haue aboli­shed so many prescribed by Moses,Gal. 3. 23, 24, 25. and 4, 3, 4. as being fitt for children; and appointed so few, and those not onely for signi­fication, but principallie to be seales of spirituall graces. And therefore this addition of signifying ceremonies, see­meth vnto them to eclipse the glorie of Christ his wisedome and faithful­nes in providing for the full instructi­on [Page 4] of his people; contrarie to the scrip­tures; which giue him testimonie that he is (asMat. 23. 8. onely so) aIoh. 4. 25. Ephe. 4. 8, 11, 12, 13, 14 Heb. 3. 2 sufficient Tea­cher of his Church: Neither doe they see, how the signifying ceremonies bee (otherwise) according to the worde; And the rather, because that other cā ­non of the Apostle,1 Cor. 14. 40. Let all things bee done honestlie and by order, (so much vrged in their defence) doeth onelie commaund decent disposing of cere­monies (of order, not of figure) and not, that what soeuer may seeme ten­ding to decencie, is therefore to bee thrust into the Church. In considera­tion of which (so conceiued) vnprofi­tablenes, and vnwarrantablenes, the saide Ministers dare not haue fellow­ship with prescribed ceremonies, In gi­uing allowaunce by vsing or subscri­bing. Againe, this fearfulnesse of pre­scribed ceremonies, and generall sub­scriptiō, seemeth to them to be groū ­ded 1 vpon the second commandment, 2 the second petition, & 3 an vse of the Lords supper, aunswerable to that ar­ticle of our Creede, where we say, I be­leeue that the Church is an holy cōmu­nion [Page 5] of Sainctes. For the seconde com­mandement forbidding vs to bowe, or yeeld to any Idoll of mans invencion, (vnder the name of Grauen Imaege, the chief Idoll; as all vncleannes is forbid­den vnder the name of adulterie, the grossest pollucion of the fleshe) doeth withall commaund all thinges in and about the seruice of God, to be accor­ding to his revealed will. As appeareth by the opposition or relatiue respect of these wordes: Thou shalt not make to thy selfe any grauen Image; to these, of them that loue me & keepe my com­maundements. And further, by con­ferring the vse of Fringes, whiche the children of Israell were to make vpon the border of their garments set down in these wordes:Nom. 15. 39. And yee shall haue the fringes, that when yee looke vppon them, yee may remember all the com­maundementes of God, and doe them; And that ye seeke not after your owne heart, nor after your owne eyes, after which ye goe a whoring. In the second petition we pray,Heb. 12. 28. Mat. 13. 19. 1. Lu. 9. 2, 6. That GOD would raigne in his Church by the worde of his Kingdome; whiche teacheth vs, Iohn 19. 15 That as a worldly kingdome cannot [Page 6] brooke two Monarches: So Christ (Psal. 2. 6. 7. Ioh. 5. 22. to whom the Father hath committed all iudgement) is onelyMat. 23. 8. Maister among his Disciples, & onely1 Tim. 6. 14 15. Prince among his people. And therefore the Apostle (Col. 2. 20 &c and 3. 1. hauing reprooued the vnprofitable traditions of men; As, touch not, taste not, handle not) exhorteth the Colossi­ans, to seeke those things which are a­boue, where Christ sitteth at the right hande of God. As if hee should saye; Christ onely ruleth: Therefore ye are not to obey the commaundements of men, but to be ruled by him onely. The vse of the Lordes Supper before mencioned, Saint Paule him self ma­keth, when he thus argueth:1 Cor. 10. 16, 17, 20. Wheras the bread which we breake, is the cō ­munion of the body of Christ, that is, a seale of that communion, which we haue with Christ, and one with an o­ther in him. Therefore we must be so farr from hauing any fellowship with Idolaters, that how so euer we pretend the safe keeping of our hearts for God; yet we must not (no not onely in bo­die) be present at Idolatrous seruice. From all which, they thinke (verilie) that the spirit of God it selfe maketh [Page 7] this argument:1 Cor. 6. 14 15, 16, 17. b This forbid­deth y^e whole corruption in religiō of hea­then or Anti­christ, althogh principallie, their false do­ctrine. What communion hath the light of the worde, with the darknes of mans inventions? What cō ­corde hath Christ our Sauiour, with Beliall, the Antichrist of Rome? And what agreement hath the Temple of God (which is our selues) with Idolls of humane traditiōs? WherforeReue, 18. 2. 3, 4. come out of Babilon (that is, the confusion, or confused worship and gouernment of Rome) & touch no vnclean thing,Psal. 51. 5. But as man him selfe (who is borne in sinne and conceyued in iniquitie,Eccles. 7. 3 [...].) so his own inventions which make him more sinfull,Ioh. 17. 17. Deut. 4. 5, 6. 1 Cor. 3. 12. Iere. 23. 22, 28, 29. can not bee sanctified, but by the worde; The hypothesis or ground of this conclusion is a perswa­sion; That the ceremonies which they stumble at, bee not onelie the inventi­ons of man; but parte also of theReu. 17. 4, 5. scar­let woman her fornications: yea not­withstanding they were in vse before Antichrist was exalted; AsIohn 7. 2. circumci­sion was parte of the ceremoniall law, notwithstanding it was not of Moses, but of the Fathers; And therefore such ceremonies are by thē (in their zeale) iudged to be more fitting the whore of Babylon, then beseeming the chaste [Page 8] spouse of Christ;10 Cor. 11. 2. Psal. 45. 10, 11. Col. 2. 18, 19, 20. who should be con­formable to her husbande in simplici­tie and sinceritie.

That their dislike of prescirbed ce­remonies may [...] to them groun­ded, as on [...] so on the iudge­ment of authoritie, Let the reasons of remouing other ceremonies bee well considered:Preface 2. to the book of common prayer. which be these; They ob­scured the glorie of God; they were vn­profitable; they blinded the people; they turned to vanitie and superstition; they were abused by the vnlearned, and be­seeme not Christes Gospell; which is not a ceremoniall lawe (as much as Mo­ses was) but a religion to serue God, not in bondage of the figure or sha­dowe; but in the freedome of the spi­rit. To apply by particulars;Hom. 8. Piping and chaūting, part. 2. are said to haue displea­sed God so sore, & filthilie defyled his holy house and his place of prayer, That for them he hath iustlie destroy­ed manie Nations.Iniunct. 3. and 23. And setting vp of candles; couering of shrynes, candle­stickes, and all monumentes of super­stition; yea in the glasse windowes, not onelie of Churches, but of houses too, are saide, as to be taken away, so to be [Page 9] devised by mans fantasies (not contra­rie but besides scripture; And therfore haue not onely no promise of reward, but contrariwise great threatninges & maledictions of God, for that they be thinges tendinge to superstition. If all these notes of condemnation may bee sett, aswell on ceremonies reteyned, as these remoued; Then tender consci­ences, which thinke them selues for­bidden to beDeut. 7. 5, 6. and 14, 1, 2 conformable to Idola­ters, aswell in cutting the haire, as in vpholding altars, haue (at least) pro­bable cause to feare, how they allow by acte or hand ceremonies reteyned.

To cōclude this first Reason, wher­in I am of necessitie longer, thē I need to be in the rest; I humbly referre to consideration, That whereas resolved consciences are vncompellable, & her Maiestie of her own Princely clemen­cie, did permitt (among other) Bishop Heath, Execution of iustice in England. a popish recusant (but of con­science: not of a trayterous obstinacy) to continew Lord Chauncellor; Whe­ther it were not cōvenient, that faith­full Ministers should continewe their godlie and profitable Ministerie, the omission only of ceremonies notwith­stāding [Page 10] Prouided that such omission be with peace to others knowledge; as it seemeth to be in truth to their own consciences; Least (otherwise) the re­uerend FathersEphe. 4. 30. greeue the holy Spi­rit of GOD by whom they are sealed vnto the day of redemptiō, andMat. 23. 8. 1 Pet. 5. 2, 3. shew them selues to bee (not brethren) but Lordes ouer Gods inheritance.

SECONDLIE,Reason II. Cōsideration of indisse­rent things let it be supposed, that their conscience (all the pre­misses notwithstanding) is erronious. But let it bee withall considered, that the errour is onely in ceremonies; which by the nowe Archb. of Yorke since he was a L. Bishop were accoun­ted the blemishes of our Church, and (in their best regard) are but thinges indifferent. And therfore the Church is not to be defrauded of the benefite of faithfull Ministers their sound in­structions, for only omitting such ce­remonies, and that of conscience with peace; Except it be religion toMat. 23. 25 tythe Mynt and Commyn, and to neglect the greater things of the Lawe. Saint 1 Cor. 7. 36. Paul would not by his Apostolicall authoritie, restreyne the libertie of di­sciples [Page 11] touching Mariage, because it was an indifferent thing, and he strait­lie forbiddeth the weake to bee con­demned,Rom. 14. 2, 3, 17. and 15 1, 2, 3. for not eating of all thinges considering the Kingdome of God is not meate nor drinke; and wee are to please our neighbour in that that is good to edification, So that heGa. 5. 11, 12 and 6. 12, 23 wish­ed them cut of, who disquieted the Churche by vrgingePaul finallie renoūced, not only the ne­cessarie, but also the in­different v­sing of Cir­cumcision. Circumcision with Christ, That they might reioyce in the fleshe of their brethren, that is, in their conformitie in carnall rites.

All this beeing true, theyPhil. 2. 3, 4, 16, 17, 18, 19. & 1. 18. bee no right followers of blessed Paule, who thrust out of the Churche profitable teachers, for only omission of indiffe­rent ceremonies. AgaineArt. of Reli­gion, art. 34. if euerie particular Churche maye ordaine, change, and abolish rites or ceremo­nies; It may bee adiudged no capitall offence for faithfull Ministers (in their seuerall charges) onely to omitte in­different ceremonies; And the lesse ca­pitall, considering vnitie in doctrine, and conformitie in diuine service, yea, all ready obedience otherwise to the Prince & State is faithfully obserued. Lastly if such onely are openly to bee [Page 12] rebuked,Eod. & Prae­fac. 2 to the booke of cō ­mon prayer. Iniunct. 22. as opēly break the traditiōs of the Church through private iudge­ment, and contemptuous wilfulnesse; then onely omission (and that of con­science with peace) deserueth not so publique and extreame punishments as depriuation and suspension. For the sentence of singularitie can not (with wisedome and equitie) bee pronoun­ced against them, who, not only haue iustified their omissiō with arguments 2 Pet. 1. 20, 21. out of Gods worde, which are publi­shed; and (thinke they) vnaunswered (write neuer so manie) so long as Ma­ster Cartwrights second Replie remai­neth vnconfuted; but also haue the suffrages of reformed Churches (Scot­tish, Dutch, and French) round about vs; which haue abandoned such cere­monies. Yea by the obseruation of someR. Dolemās conference, lib. 2. ca. vlt. Popish (though politike) there be fewe Protestantes in Englande (be­sides such as depende vpon ecclesiasti­call dignities) which are not puritans, that is,Fulk Retent. 16 concer [...]a. eccle. catho. such as desire to haue the Church throughly reformed. As for cōtemptuous wilfulnes, Their not in­veying against ceremonies reteyned; their brotherlie conversation with o­ther [Page 13] of contrarie iudgement concer­ning them; their patient enduring ex­tremities for such omission; their si­lence when they are suspended, and mainteining the vnitie of our church, these ceremonies and great affliction for them notwithstandinge: (besides the said arguments which testify their omission to be meerelie of cōscience) doe sufficientlie cleare them of con­tempt and wilfulnes.

THIRDLY,Reason III. Question of warrant by lawe. It may seme to them (indeed no great Lawyers) a que­re, Whether their so greeuous punish­mentes be iustifyable by the1 Elis. cap. 2 statute, which punisheth such as refuse to vse the forme prescribed for Prayers & Sa­cramentes, or obstinatelie vse anie o­ther either forme or ceremonie; but provideth not against discreet omissiō of the ceremonie though the forme be obserued. As for enforcing general subscription, all men may see and say: It is besides lawe. For the ende of the onely13. Eliz. [...] pit. 12. Statute for subscription, is to Keepe Papistes and other heretiques out of the Ministerie; As is evident by these words of the preamble: That the [Page 14] Churches of the Queenes Maiesties do­minions may bee serued with Pastours of sounde religion, Bee it enacted, &c. Againe, the Statute requireth Subscri­prion to the Articles of Religion; and not to all, but such as onely concerne the cōfession of the true Christian faith, and the doctrine of the Sacramentes. Yea that the exception of some Arti­cles might be more manifest, (and for no other cause) is this word onely in­serted. Lastlie, the Bb. of Canterburie, would not haue made a speciall arti­cle for the approuing of the booke of common Prayer, &c. by subscription; if such subscription were by that Sta­tute required. Nowe further, where there is no commaundement,Rom. 4. 15. there is no transgression; wher no transgres­sion, no punishment. But wishing the tollerating of peaceable and proffita­ble Ministers, and not the hurt of our Church-gounernours; I forbeare to shewe what danger they may incurre by lawe, who punish faithfull Mini­sters and loyall subiectes without law, for refusing to subscribe further then lawe requireth; notwitstanding they willinglie offer to subscribe so farre. [Page 15] Onely this I saye (as a Professor of the worde,Hab. 1. 13, 14 and no student in lawe) That whereas Habacuc compareth wicked men devouring men more righteous then they, to fishes of the sea that haue no ruler ouer them; wee may learne, that were there is a soueraigne, one subiect is not to tyrannize ouer an o­ther, without lawfull authoritie.

FOVRTHLIE,Reason IIII. Complaint of vnequal iudgement let it be supposed, That peaceable omissiō (not of di­uine seruice) but of Ceremonies, bee punishable in some sorte by some law or other; And that the Bb. of Canter­burie his generall subscription were to be inforced by law; Yet sith no statute (so farre as they knowe) doeth expres­lie set downe what punishment is due to either offence; they thinke, that (in equitie) their fault, and (in discretion) their calling, is so to be regarded, that punishment deserued, exceede not the fault committed: But losseEcclus 34. 23. of liuing by depriuation or suspencion, is the next punishment to death; Therefore they complaine that more then seve­ritie is done against them. For if it bee a grieuous punishment to fyne a laye [Page 16] man (so called) 10. 20. or 30. pound: May not the greeued spirites of faith­full Ministers, sigh; yea crie vnto God for that their bondage is such, That onelie omission, and that of cōscience with peace, is corrected with no lesse punishment, than losse of liuing.Iniunct. 28. Au­thoritie doeth not esteeme them (as Ieroboams Priestes) the basest of the people; And theThes. 5. 12, 13. word doeth exhorte vs to knowe them, and to haue them in singular loue for their workes sake; YeaPsal. 105. 14, 15. it straightlie forbiddeth vs to touch his anoynted, or to doe his Pro­phetes anie harme; because God hath reproued Kings for their sakes. Bee it therefore farre from vs, to admitt it to be the pleasure of our gracious and Christian Queene, That discreet and able Teachers (of her own profession) should be subiect to such extremities, without sufficient lawe, or so deser­uing faultes. Againe, vnlearned Priestes that can but read (and there­fore not to be admitted to take charge of soules by anie warrant ofHos. 4. 6. God or Iniunct. 23. lib. cons. in y^e h. quest. to Archd. Man) are generally tollerated, not onely for want of Ministers, but also in pitifull regard of them selues, their [Page 17] wiues, and their children. If there be greater want of Preachers thē of Rea­ders, If as great pitie to bee shewed to Preachers brought vp in learning fiō their infancie; and therefore lesse able to shift for them selues & theirs than Readers, that may liue by their trades or occupations, seruices, or other la­bours from which they came; And if there be no1 Tim. 5. 21, 22. partialitie in Church go­uernours; Then Preaching Ministers may expect tolleration of peaceable omission, or (at least) mitigation, of so grecuous extremities.

LASTLIE,Reason V. Great incō ­veniences. the due consideration of manie and great inconvenien­ces which accompanie or followe so extreame proceedinges, may mooue such as loue1 Cor. 10. 24. Christ and the sheepe of his pasture more then them selues,Phil. 2. 22. or priuate respectes; to allowe or consent to tolleration or mitigatiō in these ca­ses. For (first) such proceedinges con­streyne manie to vse ceremonies, and generallie to subscribe against their owne consciences. As may appeare by their protestations, or limitations be­fore; and by their concealing or excu­sing [Page 18] after subscription: Whereby they Rom. 14. 5. 23. sinne, and so drawe vppon them sel­ues and their labours, a curse, and not a blessing. For their pretence of choo­sing the lesse of two euills (according to the counsell of politiques) will not iustifie them against the doctrine of the Apostle, which is;Rom. 3. 7, 8. That how soe­uer the veritie of God might more a­bounde through our lye vnto his glorie, yet we must not doe euill, that good may come of it. Therefore1 Sam. 15. 24. and 16. [...]. 14. as the spirit of God departed from Saul, and an euill spirit vexed him after hee had sinned against his conscience vnder pretence of a good ende; So all such cōformers may feare (that which is seene in too manie) least the good graces of Gods spirit decay in them, and they prooue as ill, or worse, in negligent teaching; heaping vp of liuings; and inveighing against such as stande for reformatio, than they that neuer pretended like sinceritie. Secondlie, such stopping of the mouthes of painefull and profita­ble Preachers for ceremonies sake, is no lesse punishment to the Church it selfe, thā to the Preachers; yea so much the greater, because feare of troubles [Page 19] for ceremonies, make manie convert their studies to Phisicke, Lawe, or o­therwise; & idoll sheepheardes, or idle Nonresidentes, are for the most parte, thrust into the places of faithfull Pa­stours remoued. So that the proverbe is fulfilled:Pro. 29. 1 [...] Ezek. 34. 2, 3, 4, 5. Zach. 13. 7. Where Prophesie faileth, the people are scattered. Thirdlie, such thrusting out of faithfull Ministers & Watchmē for ceremonies, is occasion, as of muchHos. 4. 1, 2, 6 sinne, so of manie papists, who are increased or confirmed, part­lie through want of that diligent tea­ching whiche is in Cities and good Townes (as one of themseluesR.Dolemā [...] conf. &c. lib. 2. cap. vlt. obser­ueth), partlie by impunity. For as the Turkes haue lesse feared Croysadoes, euer since the Pope & his vassalls haue fet them selues against the Lutherans; so Papistes doe lesse feare the high Cō ­mission, when they see the B. of Can­terburie and his Colleagues, most ear­nest against Puritanes, so called. And therefore (as it is generallie to be ob­serued) sincere Preachers, are (for the most parte) accused and persecuted by Church-papistes; and partlie, by that conceipt which Papistes take of the rest of their religion, when they see [Page 20] such zeale for their supposed ceremo­nies. For Bristow makes it a speciall motiue to Poperie:Motiue 34. That in ceremo­nies, and our booke of common pray­er, we apishlie imitate, (so apishlie hee writeth) Catholiques, and the Masse booke. And therefore some English protestantes are scornefullie termed, Concerta­tio eccle. cathols. Caluin-papistes, for such conformi­tie. Fourthlie, such vrging of ceremo­nies hath bene, and is likelie to be the occasion of scisme and contention a­mongest professours of the same faith and religiō. For they that suffer, think them selues bound to followe the ex­ample of Christ, inMat. 15. 2,3 9, 10, 11. approuinge (as they may) the omissiō of ceremonies, least theirMa.. 11. 4, 5, 6. 2 Cor. 6. 3. 4, 5, 8. suffering should bee scan­dalous, & they them selues for so suf­fering, traduced as ill doers. Agayne, Act. 28. 17, 22. professours occasioned by such suffe­ring diligentlie to consider the cause, finde thē selues bound, as well as their Teachers, to iustifieMat. 11 16. 17, 18, 19. wisdome in such sorte as becometh her childrē. Hence it is thatAct. 14. 4. the multitude is deuided, some holding with the Iewes, some standing with the Apostles; whereas if vrging on the one side, and confuting [Page 21] on th'other side, were giuen ouer, our Church would be at vnity in it self, As the reformed Churches in France, Scotland, and the low coūtries are: for there is no generall differēce amongst vs, but about Romish (so reputed) Po­licie. Otherwise, it is not to be expec­ted (though wished) that contention will so surcease. For (to saye nothing of the schisme of the Brownistes, to whō these ceremonies are great stum­bling blockes, and therforeRom. 14, 13. 16. 19: to be re­mooued, or not so grievouslie vrged, least the rent of our Church prooue greater and greater) I am perswaded; That howsoeuer theIer. 10 9. 10 & 28. 1. 2. 6. 13. rayling of ma­nie, and feare on euerie side inforce Ie­remie to cease speaking in the name of God; and the cunning, but counterfet prophesie of Hannaniah, make him laye his hande vppon his mouth for a time; yet the worde of God will be in his heart, as a burning fire; so that he shalbe wearie of forbearing, and not able to stay from prophecying yokes of yron, in steed of those wodden ones which Hananiah did or would break. And the rather, because Maist. Hooker (too friendlie a censurer of Papistes) [Page 22] hath (byEzek. 13. 10. 5. dawbing ouer, not onelie the walles of ceremonies, but also the grossest corruptions, and that with vn­tempered Morter) provoked Ieremie, or some of the Prophetes, toEzek. 22. 30. stand in the gappe, toEsa. 59. 4. 16 contend for the trueth; and so to1. Cor. 4. 19. 20. knowe, not his wordes but his power. For the kingdome of GOD is not in worde, but in power. Lastlie, it is to be feared, That such cōtention only about supposed reliques of Rome, Such stopping of the passage of Gods word, which should be1 Thes. 3. 1. free and glo­rified; and that to vphold but mans in­uentions; And such extreame dealing with brethren (yea Fathers to be1 Tim. 5. 1. re­spected) onely for ceremonies helde but as indifferent thinges; will at last, drawe vpō the whole lande, most hea­uie iudgements, if it bee not by better courses prevented. For if by conten­tion we byte one another, let vs take heede least we be cōsumed one of an­other. For so adviseth theGal. 5. 12. 13. 15. Apostle in a like contention. Againe, if God cast away1. Sam. 15. 23. Saul from being King, because he cast away the worde of the Lord, & followed his owne device; If God de­stroyed2. Kings. 23. 24. children, onely for mocking [Page 23] a Prophet; And if he that is least in the kingdome of GodMat. 11. 9, 11. is greater then John Baptist, who was more then a Prophet, Thē if rulers ofMat. 24. 45. 49. Gods house­holde, neglecting their proper duetie, of giuing each one his porciō of meat in due season, beginne to smite their fellowes; and that more seuerelie then can stande with mercie & iudgement; Deut. 25. 2, 3. Thereby manifestinge greater con­tempt of their brethren, then childish mocking: It is (I saye) to bee feared, That he byMat. 10. 14 Act. 13. 50. 51. whose prescription Paul and Barnabas (expelled by the Iewes) shooke off the duste of their feete in witnes against thē,Mat. 22. 6. [...] will in time sende foorth his wrath to destroy them, that ouer sharpelie intreat his seruants.

TO CONCLVDE,EPILOGVS. If Ministers make scruple of conformitie in prescri­bed ceremonies, and of generall sub­scription, merelie of conscience, groū ­ded (as it may seeme to them selues & to others) vpon Gods worde, and our Churches iudgement; And cōvenient respect is to be had of such conscien­ces: Secondlie, if by the practise and precept of the Apostle, indifferent [Page 24] things are not to bee inforced against the conscience of anie, and by the do­ctrine of our Church, traditions of men, are but indifferent things; And therefore onely open and wilfull con­temners are openlie to be rebuked, & the said Ministers are freed from wil­full contempt, by manie argumcntes. Thirdlie, if the extreeme censures of deprivation and suspencion, onely for peaceable omission (not of diuine ser­uice) but of ceremonies, bee without lawe, As it is conceiued probably; and inforcing generall subscription be be­sides the statute so perceyued evident­lie, and the rather because subscripti­on, according to the Statute, is tende­red willingly. Fourthly, if harder mea­sure should not be offered to faithfull Ministers (not the worst of her Maie­sties subiects) then to ciuill men in ci­uill causes and to vnlearned Priestes, tollerated for personall pitie and the churches necessitie; And learned Prea­chers be as needfull as bare Readers: And fifthly, If many and great incon­ueniences accompanie or follow such extreame dealing, As, first, inforcing manie to cōformitie against their con­sciences, [Page 25] whereby they prouoke Gods curse vppon their giftes and labours. Secondlie, Exposing the Church to the daunger of the wolfe and theefe; by thrusting or keeping out faithfull Pa­stours, and enterteyning idoll sheepe­heardes, & idle Non-residents. Third­lie, Confirmation of Papistes through want of teaching, not prosecuting thē for zeale against Puritans, and coun­tenaūcing their supposed ceremonies. Fourthlie, Occasioning schisme and contention present, and to come. And fifthlie, Confusion threatned by con­tention, or some heauie iudgement of GOD for stopping the passage of his word and mouthes of his Messengers, only for omission of mans inventions: Then there may seeme to bee reason, why faithfull Ministers should not be depriued or suspended for peaceable omission of prescribed ceremonies; much lesse for not subscribing to thē & all other partes of ecclesiasticall po­licie, as to ordinances not contrarie to the worde of God.

When that statute was made, the law ma­kers did not imagine, That any (willing to obserue the forme of seruice & Sacra­ments) would make scruple of so few ce­remonies reteyned, considering Poperie was but then reformed: And therfore (as it may be probably coniectured) they ne­uer thought of prouiding punishment for omission only of ceremonies. Which may be the rather supposed, if these Induce­ments from the statute it selfe be well con­sidered.

I VVHEREAS the said statute pro­uiding against 3 offences touch­ing the booke of cōmon prayer, To wit, 1. Refusing: 2. Wilful vsing anie other. And 3. Deprauing the same, expresseth rites & ceremonies in the 2. latter; but in the 1. speaketh onely of forme & order of pray­er, and Sacramentes; In all likelihood it was not intended to punish peaceable o­mission only of ceremonies, so the forme bee obserued. For if there had ben anie [Page 27] such meaning, ceremonies would have bin mēcioned especially in the first place.

II But the Law makers (who in that statute appoint degrees of punishments) wisely considered: That how soeuer wilfull v­sing anie other forme or ceremonie, and deprauing either forme or ceremonie pre­scribed were daūgerous in policy; Yet pea­ceable omission only of ceremonies could not be daūgerous; and therefore not to be punished with like seueritie.

III AND the rather, because ceremonies are subiect to inconueniences. For which cause authority is giuē vnto her Majestie, to add or alter by aduice. So that it appea­reth, that ceremonies, were not so establi­shed, as the forme. And therefore reason why the law-makers sett downe no pu­nishment for peaceable omission only of ceremonies, so the forme be obserucd.

IIII THAT by forme and order, the statute understandeth (not ceremonies) but the texte, wordes, or matter, to be read in ser­uice and administration of Sacramentes; Appeareth by authorizing the forme and order of King Edwardes booke (set forth in the fifth and sixt yeares of his raigne) with one alteracion or addicion of cer­ten lessons, &c. But no word of alteration [Page 28] or addition of ceremonies in that place, as afterward: Where wee are referred to the second yeare of his raigne. Which is to be noted.

V LASTLY, vsing another forme, is not punished by that statute, but as it is wil­full, and ioyned with refusing the forme prescribed. Therefore it may be probably conceiued, that peaceable omission (not of diuine seruice), but onely of ceremo­nies, is not punishable by the statute with so great seueritie.

THE Hypothesis of these Inducements is a per­swasion, That where the minde of the lawe is not manifest, there a fauorable construction, (not con­trary to expresse words) is to be made for the be­nesitt of the subiect: But that statute doth not cleerely prouide punishment for omission of cere­monies, when the forme is obserued: Therefore Ministers, (subiectes not of the worst sort) distres­sed by the priuation and suspension (punishmentes not of the least sorte) most humbly desire an ex­planation of the said statute.