A fresh suit against human ceremonies in God's worship. Or a triplication unto. D.…A fresh suit against human ceremonies in God's vvorship. Or a triplication unto. D.…

Now the first virtue (or rather vice) which tendeth to silencing of Ministers in this case, is in the Bishops canons: they therefore are the first cause. The second virtue is in the Bishops and their officers, which are executioners of those unconscionable canons: they therefore are the secondary cause. Non-conformity hath no ⟨p. 18⟩virtue 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 be made an occasion by the perverseness of our Prelates. I know well what I say: and will make it good against the Defendants vain pretences. The case standeth thus (saith he) Titus (it had been more proper to say Diotrephes) the Bishop doth deprive Titius a factious and 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 only respectively, that Titius being deprived, he may constitute Sempronius: for the charge of a Bishop is not determinate to appoint precisely this min•ster: but indefinite, to ordain a minister, so that the course of Gods plough is still preserved and continued. But as for Titius, who will rather be silenced then conform, it is evident, that the cause of his silencing being his own refractarinesse, which is only personal & proper to himself, and yet hath no faculty in himself to appoint or admit of a successor: he may be said to have properly caused his own suspension and deprivation.

Now the first vertue (or rather vice) which tendeth to silencing of Ministers in this case, is in the Bishops canons: they therefore 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-conformity hath no ⟨p. 18⟩vertue in it of it owne nature, nor by Gods ordinance, to bring forth such an effect as the silencing of Gods Ministers is: though it be made an occasion by the perversenesse of our Prelats. I know well what I say: and will make it good against the Defendants vaine pretences. The case standeth thus (sayth he) Titus (it had been more proper to say Diotrephes) the Bishop doth deprive Titius a factious and schismaticall minister, that he may place Sempronius a peaceable and discreet man, in his stead. In this proceeding, the intendement of Titus is not absolutely to deprive Titius, as he is a Minister, but as he was factious: yet so onely respectively, that Titius being deprived, he may constitute Sempronius: for the charge of a Bishop is not determinate to appoynt precisely this minster: 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 owne refractarinesse, which is onely personall & proper to himselfe, and yet hath no faculty in himselfe to appoynt or admit of a successor: he may be sayd to have properly caused his own suspension and deprivation.