prouocations inducements and sinewes of godlinesse edification the workes of charitie Discipline good Order and Comelinesse CHAP. VII Of the lawfull VSE of Things Indifferent THE true Church of God hath libertie at all tiems and in all places The Church vleth Things Indifferent freely to vse those things which are truly Indifferent to her owne purpose and commoditie or else to abstaine from them also to change and alter them according to her owne will and pleasure 2 For so saith the Apostle Coloss 2.16 Let no man iudge you in meate and drinke or in a holy day or new Moone or Sabbaths which are but shadowes of good things to come but the bodie is Christ 3 And 1. Tim. 4. speaking of the Indifferent vse of meates Euery creature of GOD is good and not to be reiected but to be receiued with thanksgiuing for it is sanctified by the word of God and prayer Also God hath created meates to bee receiued of the faithfull with thanksgiuing and of all them that know the truth 4 And seeing there is a two-fold Condition of mans life one Worldly which wee call Animall A two-fold Condition of Mans life because it respecteth our being in this present world the other Spirituall which is referred to the world to come Meates and euery externall Indifferent thing are referred to the first condition of life in this world and they ought not to be conioyned or mingled with the Spirituall estate or condition 5 Therefore the Apostle 1. Cor. 6.13 writeth Meate is for the belly and the belly for meate and againe Meate doth not commend vs to GOD for if wee eate wee haue nothing the more neither if we eate not haue we any thing the lesse 2. Corinth 8.7 6 Whereupon the words of S. Paul 1. Cor. 10.25 concerning Christian libertie and power are rightly opposed against Iewish Traditions Whatsoeuer is sold in the shambles that eate asking no question for conscience sake for the earth is the Lords and the fulnesse thereof 7 And this Doctrine is also taught by our Sauiour Christ when he reprooueth the Pharisies for taxing his Disciples eating meate with vnwashed hands That which goeth into a man doth not defile him but that which commeth out that defileth the man for that which goeth into the mouth descendeth into the belly and is cast foorth into the draught Matth. 15.11.17 8 But the place of S. A place of Rom. 14.1 c. concerning Things Indifferent expoūded Paul to the Rom. cap. 14. is most cleere of all others about the vse of Indifferent things wherein he prescribeth three remarqueable Rules whereby we may know both what and how this is to be performed 1. That the Weake in faith ought not to be reiected or scandalized 2. That no mans Conscience bee charged or burthened thereby 3. That by outward and indifferent things we ought not to iudge of other mens faith and religion 9 And for the better vnderstanding of that place of the Apostle wee will paraphrastically expound the nine first verses of this XIV Chap. whereby this matter shall bee made more cleere 10 Seeing there are many younglings A Paraphrase of the 1. verse weake or sicke in faith and such as haue not attained to any great measure of spiritual strēgth because they haue not learned throughly the Doctrine of the Gospel and the true vse of Christian Libertie but are still in opinion that they are bound to obserue the Ceremoniall law of Moses about forbidden meates and other such externall rites yet they heare the Gospell preached and are no enemies thereunto it is therfore necessarie and not the least part of Christian charitie that such persons bee not offended but rather cherished patiently tolerated taught and instructed with all meekenes and lenitie that they may be deliuered from their present scruple doubtfulnes and anxietie of minde and Conscience And this ought to bee done not onely by permitting them to liue after such manner as they please but also by curteous and familiar conference and conniuencie and by applying or conforming our manners and behauiour to theirs by a peaceable and delectable societie or conuersation so long vntill they bee brought without all contention scandall or dispute to lay aside their vaine perswasions and to vnderstand the doctrine of Christian Libertie how by IESVS CHRIST we are deliuered from sin wrath and damnation and therefore much more from Ceremoniall types rites sacrifices obseruance of daies choice of meates and humane Traditions And before they can bee brought to beare these things their Consciences ought not to bee troubled neither ought any man to reason with them contentiously racking and snatching their words sayings or actions vnto the worser part but their weaknes is to bee tendred and cured by little and little seeing they doe not sinne of malice nor haue any purpose to defend their errors stubbornely but are docible albeit they are not as yet confirmed and setled in iudgement 11 Hereupon when those which are Stronger in faith Verse 2. and well instructed in the Doctrine of Christian libertie do know that notwithstanding the law of Moses yet they haue a freedome to eate any kinde of meate without any offence of God And the Weaker on the other side straine at all the law of Moses both for meates daies and other things liuing vpon herbes and abstaining from meates thinking that their religion cannot bee sound and sincere nor their conscience quiet except after their old fashion they liue according to the law of Moses From hence one side falleth to despise another and mutually accuse each others manners whereby simultation ielousies and contentions arise Yet neither of both sides doe well 12 Wherefore Verse 3. they ought to handle the matter in this sort The Stronger that can eate any kind of meat must not cōtemne deride or set light by the other which are Weak as though they were blockish superstitious stubborne froward ignorant in the doctrine of Christian Libertie Contrariwise the Infirmer and weaker sort which are not yet perswaded of Christian Libertie but hang vpon Moses Law must not rashly condemne their Brethren that abstaine not from forbidden meates or proclaime them wicked prophane rash and polluted persons For there is one LORD of both whom they serue because they are both the members of Christ conuerted vnto the true faith and religion and haue one common right of Redemption and know that they are equally cherished and norished by the fatherly loue of God 13 Vnto this their LORD Verse 4. and GOD shall euery one render an account for himselfe not this man for thee nor thou for him And therefore it is nothing vnto thee what thy neighbour doth in this point for he is not thy seruant but the seruant of God It is GODS right and not thine to giue iudgement or sentence vpon his seruant who if he do not well shall be chastened by the Lord but if he do well he shall be approued and
commended by him and both these things shall be performed without thy gaine or losse because that this whole busines doth nothing at all belong vnto thee See therefore that thou do thy owne dutie and cease from contemning and condemning thy Brother for meere Indifferent things And although he seeme to thee to sinne euery day more and more and to waxe worse and worse yet is the contrarie true for he shall be established and confirmed and so shall remaine and be safely preserued in the grace and fauour of GOD. For GOD of whose good will and helping grace we are well perswaded who is wont to enlighten his own children and to adorne them euery day with increase of grace is both able and willing to strengthen that weake member that his faith may alway abide sound and safe and receiue no damage or hinderance by these In different actions 14 I adde also this One man Verse 5. after the law of Moses obserueth the difference of daies as Sabbathes the new Moones the feast of Tabernacles and such other holy daies although he know that none of these things are requisite and necessarie to saluation Another man obserueth none of these but accounteth all dayes Indifferent one while laboring another while resting euen as seemeth best vnto himselfe and yet is not a contemner of Religion nor offendeth good men nor yet with any vntimely actions troubleth the peace of the Church But whatsoeuer any man doth he must principally regrad that he be fully perswaded of the lawfulnes of his owne fact or deed and consult with his owne conscience according to the rule of the Word of God doing nothing doubtfully but examining euery thing by a true and liuely faith which is a full assurance and not hurt his conscience by any rash and intemperate indeuour or by the desire and lust of contention 15 For they which are yet weake in faith Verse 6. and doe obserue the Festiuall daies after their old manner but without opinion of Necessitie Merit or diuine Worship in them they doe not sinne against God but obserue that difference for the glorie of God vntill they bee better instructed And those which haue perfectly learned the doctrine of Christian Libertie and doe without scandall not obserue any of those Feasts doe not onely not offend against God but rather doe that thing which cannot displease him In like sort he which eateth of euery meate doth not sinne but please God vnto whom hee rendreth honour and praise and thankes with all reuerence for all sorts and dishes of meates set before him And hee againe which abstaineth from some certaine meates contenting himselfe with herbes doth not euill but pleaseth God vnto whom also he giueth thankes hauing a speciall care and regard of the tendernes of his conscience 16 The Summe is Verse 7. Whether we vse our Christian Libertie in Indifferent things or whether for reasonable causes we abstaine from the vse thereof for a season yet we please God and are approoued by him because all our actions proceeding from faith whether we liue or die tend to the praise and glorie of his Name For no man liueth for himselfe or for his owne commoditie No man liueth or dieth to himselfe No man ought to respect himselfe alone nor once to imagine that he can liue by his owne wil and pleasure For the faithfull doe acknowledge with thanksgiuing that they haue not their own but the wil and word of God for the rule and canon of their life acknowledging also that vnto him alone they shall giue account of their doings being subiect to his power law and iurisdiction both in life and death 17 Therefore whether we liue Verse 8. wee yeeld gratefull obedience to God which he accepteth or if we die wee giue him the same obedience and are patient in death and alway both in life and death wee are his beloued Sonnes the Brethren of our owne onely Sauiour Iesus Christ yea wee are wholly the Lords and LORDS our selues being equally cared for and respected by our Lord 18 Who died for our sinnes Verse 9. and rose againe hauing ouercome death and now liueth for euer the LORD both of quicke and dead who taketh vs into his tuition and custodie and so nourisheth and saueth vs that whether wee liue or die yet willeth vs to be saued that wee might also liue with him for euer 19 Now wee will ioyne vnto this Paraphrase Canons of the lawfull vse of Things in different certaine Canons whereby the lawfull VSE of Things indifferent may more cleerely and euidently appeare 20 I. 1 Among all those things which are commanded by GOD in his expresse law there is not one of them but ought to be confidently vsed performed and taught without feare of Scandall 21 And that Note well because the Cause of faith is to be preferred before Loue euen as this one sentence Act. 4.19 doth abundantly prooue It is better to obey God than man And our Sauiour Christ also speaketh of himselfe Matth. 10.34 I came to send a sword and not peace c. 22 Hereupon you may obserue that if the Church or any Magistrate shall command any thing against the Law of God you must not obey it but constantly and confidently gainsay it For we are no further bound to obey the Lawes of our Superiours than they stand in correspondencie and similitude with the Law of GOD. 23 No creature hath any power to command or to doe any thing contrarie to the Commandements or Word of God as wee are taught by the first Precept of the Decalogue Thou shalt haue no other Gods but me and in another place Walke in my Commandements c. 24 II. All necessarie things must bee done 2 In things that are not absolutely necessarie we must euer obserue that temper and moderation that our examples hurt not other mens consciences or breake the common bond of concord amitie as the Rule of the Ciuilians doth sufficiently declare Quod tibi non nocet alteri prodest id praestandum est That which hurteth not thee but profiteth thy brother that ought to be performed For it is a iust thing to abridge and restraine ones owne libertie and priuiledge for the saluation of another as trauellers in a common iourney wherein the strongest and best footman tarieth to accompanie the weakely not ouergoing him 25 III. 3 All Indifferent things being considered In themselues and in their owne nature are lawfull and good In Vse they are indifferent and free By Accident they are euill and vnlawfull as when they are performed by the Vnregenerate or by the Regenerate with scandall either of himselfe or of others And by Accident they are necessarie to be done as when they are commanded by the Church and cannot bee omitted without great scandall offence Act. 15.28 26 IV. Such Indifferent things as are commanded 4 either by Ecclesiasticall or by Ciuill authoritie doe not bind any
Diuill and the licentiousnes of life and manners 9 VI. Hitherto appertaineth the reason of Scandall which is committed when through our example others are made more negligent 10 VII The power and efficacie of that heauenly consolation that there are no Elect but only in the companie of such as be Called 11 IIX Because these Assemblies are a representation and image of the Life euerlasting where the Son of God that WORD shall teach vs laying open vnto vs all the treasures of the Diuine Wisedome and where GOD shall immediatly communicate himselfe vnto vs. 12 Besides these things it is certaine that we haue need of Lawes Order and some Ceremonies 13 Hence may be gathered the NECESSITIE of Lawes and Traditions Ecclesiasticall which ought to be The necessity of Ecclesiasticall Lawes as it were the bonds of Order and Decencie 14 What things soeuer are done in Order they also are done Decently and such things as are done in Order and Decency they also appertaine vnto Edification So that vnder this one word EDIFICATION the whole Finall Cause of indifferent Ceremonies may seeme to be comprehended Yet we will speake of all three in particular and first of Order 15 ORDER in the Church is that composition ORDER in the Church what it is which hindereth al confusion barbarisme contumacie and taketh away all Sects and dissensions 16 The Apostle Paul most grauely said 1. Cor. 14.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all things be done honestly and according to order where he requireth not ORDER only but a special care of adorning Order Wherefore he added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honestly that we should consider what best befitteth the persons places and times 17 We must meete in Churches with greater modestie and reuerence then at Theaters The actions and speeches of the Teachers must be more peaceable and grauer in that Assemblie gathered by God wherein Christ himselfe and the Angels are present then at the Scene or Stage 18 In Order two things are contained Note well wherof the First is that euery one of the Teachers and Hearers doe rightly execute his office and dutie and accustome himselfe to the obedience of GOD and true Discipline 19 The Second is that the State of the Church being wel ordered euery man do endeuor to preserue mutuall peace concord and amitie 20 Againe Vnder Order◠are comprehended 1. Persons those things that are comprehended vnder Order may be referred either vnto Persons or vnto Time and Place or else vnto Actions 21 For the PERSONS Some ought to be Doctors Pastors and Ministers of the Church Others according vnto their age learning and other giftes in regard of Ecclesiasticall Policie ought to be Superiors as also Paul placeth Bishops aboue the Deacons And in regard of their giftes GOD himselfe maketh difference and order amonst men Ephes 4. 22 For all men haue not the life giftes ALL are not fit to decide and determine obscure controuersies of doctrine ALL are not able to exercise iudgement 23 And in this imbecillitie and weaknes of men seeing that some inspection and ouersight of the wiser sort is very needfull and that Iudgements also are necessarie therfore there must be certaine places and certaine persons vnto whom this waightie busines ought to be committed 24 And these places ought to be so furnished with fit persons and wealth as that as much as mans diligence can prouide there may be hope that such policies may continue for many ages Wherefore there must be BISHOPS as a degree aboue the rest of the Ministers 25 Now euery Gouernment doth require Ministers and maintenance Wherefore Bishops doe neede some companie of learned men for the right exercising of ordination of examinations of institution and instruction of those that are to be ordained of visitations of Counsels of writing of embassages of Synods or Councels so the Gouernments of Athanasius Basilius Ambrosius and such like haue been full of businesses and haue comprehended MANY CHVRCHES that many nations might be furnished against Heretickes and that there might be some companie of learned men in the Synods Also Iohn the Euangelists and after him Polycarpus and many others had alwaies with them many companies of excellent men both Teachers and Hearers very famous for learning and vertue 26 To this businesse there doth neede many fellowes and Ministers who cannot liue without maintenance and stipends also it is needfull that Bishops haue some store of liuing whereby they may be enabled to bestow and vndergoe necessarie charges in Gouernment 27 Furthermore the inferiour Ministers may be promoted as it were by certaine staiers degrees to more weightie and ample functions and also to greater commodities of which S. Paul maketh mention when he saith They get to themselues a good degree least that as a certaine man did say They first sit at the helme before they handle the oaer 28 But now if the Policie of Bishops should be dissipated contrarie to the will of God and the consent of Churches of all times then there would follow tyrannies barbarismes and infinite vastnes because both Kings and Princes which do gouerne worldly Empires are very often times busied in other affaires little regarding the Ecclesiasticall businesses 29 Also there ought to be certaine TIMES 2. Time daies and houres wherein they may meete together and certain Lessons and Psalmes fitting and agreeing to the times 30 Wherefore the order of Festiuall daies was not rashly instituted for all Histories cannot be recited in one day Of Festiuall Daies therefore it is more fit and commodious that one part bee propounded rather at one time than at another And seeing the distribution of the times doth agree with the euēts this is not onely commendable but also doth helpe the memorie 31 Neither haue Men onely kept a certaine order of daies but also GOD himselfe hath in like manner obserued an order of certaine Feasts in his wonderfull workes in the old and new Testament 32 As when he willed that the Paschall lambe should be killed in the beginning of the Spring so in the same time of the yeere our Lord IESVS CHRIST was crucified and rose againe As in the fiftith day after the comming from Aegypt there was proclaimed a law by manifest testimonie in mount Syna so in the fiftith day after the feast of Passeouer the Holy Ghost was giuen also by manifest testimonie 33 Furthermore 3. Place there must be a publique PLACE instituted for the sacred Actions of the Church For that in the times of the Apostles and afterwards in the Primitiue Church they met in the night time and in priuate houses yea euen in caues and holes in the earth which were called Cryptae from hiding that was done of Necessitie which hath no law as the Prouerb is 34 And for the ACTION 4 Action when the people shall be assembled in greater multitude then Prayers and praises ought to be made in a knowne speech and something ought to be read
hindred or neglected 63 IV. To admit no profitable or lawfull Ceremonies such as belong to good Order and Decencie 64 V. To change and alter Ceremonies often and without graue and iust causes which thing cannot but lie open to scandall 65 VI. To place Order in trifling pompes and vaine shewes which hath nothing in it but gliding and glittering shadowes 66 VII To call that Decencie wherein is nothing but an emptie delight or pleasure and riot without any good fruite 67 IIX To institute vnnecessarie scandalous and impious Ceremonies cunningly painted and varnished ouer to deceiue the simpler sort as it were by sorcerie to destruction and not to Aedification So much for the Finall Cause And hitherto haue we spoken of the Causes of Things indifferent CHAP. VI. What Things be rightly and truly tearmed INDIFFERENT WHat things are to be accounted held INDIFFERENT and what not may be collected by the precedent Disputation about the Definition and Causes of Things indifferent 2 But yet for the more plaine demonstration of this point How Things meerely Indifferent may be discerned and to the end that no error be committed in the Vse of Things indifferent these succeeding Distinctions Canons and Cautions are diligently to be marked and remembred 3 I. The Generall kind of euery ceremonie 1. Distinction rite thing action fact worke c. is either Commanded by GOD or Forbidden 4 If the Generall kind be Commanded then also the Speciall kind worke thing or action it selfe is rightiy termed INDIFFERENT 5 As for example This Generall kind Order or Decency in the Church is to be kept is Commanded by GOD 1. Cor. 14.40 Therefore all the Speciall kinds of this Generall as the circumstances of time place persons garments and such like are free and indifferent 6 But if the Generall kind be Prohibited and forbidden by GOD then cannot the Speciall kind or worke be accounted in our owne power and indifferent 7 As it is Forbidden that any man worship God with the Traditions of Men Therefore the Popish Masse and all other inuentions of wil-worship contained vnder a forbidden Generall kind are not to be placed among Things indifferent 8 II. Among Things indifferent 2. Distinction Some are Free and lawfull but at some certaine Times And some are Alwaies Free and lawfull 9 Things in diffdrent at a certaine Time were the Iewish Mosaicall Feasts obserued by the weake Christians in the Apostolicall Primitiue Church and so also was Circumcision and some such other Ceremonies permitted by the Apostles vnto the weaker sort in the infancie of the Church otherwise it was lawfull for any man to neglect them at his pleasure 10 And yet these things before the reuelation of Christ were not free to be done or not to be done but necessarie parts of religion because they were commanded by God himselfe 11 But in the Apostles time although they were abrogated yet they were made Indifferent so that if any did obserue them for peace and quietnes sake he was not reckened an offender against Christian faith 12 Adde also that this was the will and counsell of GOD that the Ceremonies of the Law should not be abrogated and taken away altogether and at once but by little and little one after another vntill the Temple were vtterly subuerted for he would not that the Temple should stand without any Ceremonies But after that the Temple was taken away then also were all the Feastes and Sacraments of the Iewes made vnlawfull to all the Church 13 And this is that which S. Augustine wrote to S. Ierome that the Iewish Synagogue was to be lead with pompe to her funerall and to be buried with honor 14 Wherefore after the Church was established they ceased to be Indifferent euen as at this day also they are Forbidded in the Church of Christ according to the saying of S. Paul Gal. 5.2 If you be circumcised Christ shall profit you nothing at all 15 Those things which are Alwaies Indifferent are these to eate flesh and not to eate to marry a wise or to remaine vnmarried to vse a Surplice in the ministeriall office or not to vse it and such other things 16 III. 3. Distinction Indifferent things are considered two waies First In themselues as middle things without relation to persons Secondly Relatiuely as they are referred to the persons that vse them 17 Being conddered In themselues then Such things as are Indifferent in their own natures are all free and such as neither please nor displease God for they neither come vnder the compasse of his precept nor of his prohibition 18 But being considered Relatiuely they may be either Lawfull or Vnlawfull according to the respectiue qualitie of the men that vse them who are of two sorts 19 For some of them are men Regenerate and some Vnregenerate neuer borne againe in the wombe of the Church 20 Among such as are Regenerate some are Strong in faith and some are Weake 21 If any Regenerate man which is Strong in faith do vse any of the Indifferent things without doubting or scruple of conscience then are they to him Lawfull and his obedience in Things indifferent pleaseth Almighty God 22 For we ought to be perswaded out of the Word of God what things are permitted commanded or forbidden vnto vs according to that saying Rom. 15.5 Let euery man haue a full perswasion in his owne mind And againe in the vers 14. Nothing is vncleane in it selfe but to him that thinketh any thing vncleane to him it is vncleane And in the 22. and 23. vers Blessed is the man that doth not condemne himselfe in the thing which he alloweth c. 23 Neither is the saying of S. Paul against this That Things Indifferent want not the authority of the Word of God when he writeth in Rom. 14. vers vlt. Whatsoeuer is not of faith is sinnne Because that those Things which are INDIFFERENT do not altogether want the authority of the WORD OF GOD but rather are established vpon the same for so much as concerneth the Generall kind of the particular fact from whence it commeth that the Worke hath his estimation in the sight of God if it be performed in faith 1. Cor. 14.37 24 Ezechias had no EXPRESSE Word of GOD for the taking away of the brazen Serpent and yet it pleased God because the Generall kind of that particular fact was commanded by God to wit to take away all Idolatrie and the occasions thereof And therefore this fact of Ezechias being done of faith pleased God and was acceptable vnto him 25 But if the Regenerate be as yet Weake in faith that is If they do vse any of these Indifferent things to the scandal either of themselues or of any other then are they vnto them Vnlawfull as is manifest 26 And if a man Vnregenerate vseth them or an Infidell to him they are also Vnlawfull because the minds and consciences of such men are polluted Tit. 1.15 for Whatsoeuer
is not of faith is sinne Rom. 14. vlt. that is it is polluted and accursed before God 27 Now then it remaineth that we expresse a certaine Canon or RVLE whereby we may assuredly know what Things are INDIFFERENT vnto vs and what are not and the RVLE is this 28 If these Traditions on the one side A Certaine RVLE to know what Things are Indifferent be grounded vpon the Written Word of GOD or at the least be not repugnant vnto it and on the other side tend to the aduauncement of godlines and pietie that is if they be profitable as well for the exciting conseruing promouing of the Inward Worship which consisteth in faith hope charitie and a good conscience as also for the more reuerent exercising of the Outward Worship which consisteth in the hearing of the Word receiuing of the Sacraments publike Prayers and such like then we constantly affirme that such Traditions and Ceremonies are profitable Indifferent things and therefore being commanded by the Church they are necessarily to be obserued and entertained as godly and wholesome 29 The Reason of this Rule or Canon is because all the Traditions of the Apostles had these two things First They had Grounds from the Scriptures Secondly Profit to the furtherance and helpe of publique piety and edification 30 And this is manifested by two arguments First out of the general Rule which the Apostle prescribeth for these matters 1. Cor. 14. Let all thingi be done to edification and againe Let all things be done decently and in good order Secondly by a particular Induction of those places wherein we reade the Constitutions of the Apostles whereof I haue thought good to expresse some Examples 31 1. Cor. 11. The Apostle ordaineth that Women should pray in the Church couered and Men bare-headed First of all this is not repugnant to holy Scriptures Secondly the end of this Constitution is honestie the preseruation of Decency and the edification of the Church that is to say that the outward Worship may be performed with greater honesty and comlinesse Againe Another End of that Ceremonie is that thereby euery one might be admonished and put in mind of his owne place and dutie namely that the Man is the head of the Woman and the Woman was put in mind of her subiection to the Man which things are profitable to the Internall Worship 32 In the same place the Apostle setteth downe an order for the due celebration of the Lords Supper that all of them should meete and assemble together and tarry one for another First he sheweth that this ought to be done out of the Word of God that is out of the Institution of Christ himselfe Secondly The End hereof is their Saluation least they should be guiltie of the body and blood of Christ Thirdly that the same holy Supper might be celebrated with greater reuerence Lastly that this outward Ceremony of meeting and assembling together might serue to the inward Worship namely to faith charity and the spirituall vnion of the minds or soules 33 1. Cor. 14. He ordaineth how Tongues may be vsed in the Church to wit that no man speake in a strange language without interpretation and explication First How many reasons doth the Apostle vse drawen out of the holy Scriptures to proue this ordinance to be according vnto will of God to be good and honest After many Reasons vsed to that purpose at last he bringeth the authoritie of sacred Writ saying It is written in the Law I will speake vnto this vnbeleeuing people in diuers tongues and with strange lippes that so they may not heare me as if the Apostle had said in other words Suffer not these men to speake straunge tongues in your congregation without explication for this were a signe that God loueth you not for he is wont to send such Prophets to the vnbeleeuing Nations whom he would not haue to know his will or to attaine to the knowledge of the truth Secondly he plainly affirmeth that the End of this constitution is the edification of the Church that they might haue consolation exhortation instruction c. that is that it might serue the inward Worship faith loue and consolation of Spirit 34 The selfe same thing may be said of all other Canons Constitutions and Ordinances of the Apostles all which it were very tedious to repeate in this place First They haue their foundation in the Word of God or else they doe not repugne the same Secondly They serue to aduance pietie to stirre vp repentance and faith and finally they serue to the end that the godly in the Church may with greater desire and more fruite heare the Word of God receiue the Sacraments beleeue his promises and obserue his commandements all their whole life 35 Out of these things which hitherto wee haue declared these Conclusions following doe manifestly follow 36 I. What Traditions and Ceremonies are not to be accounted Indifferent Those Traditions which of their owne nature are contrarie vnto the Word and Commandement of God or which cannot bee performed without sinne are not to bee numbred among Indifferent things because in themselues they are Things impious and damnable 37 II. Euen then also when Traditions doe speake of things in their owne nature Indifferent yet they are made impious and doctrines of Diuels by adding vnto them the false opinion to wit 38 1. Of Merit as though the obseruation of them did merit Remission of sinnes 39 2. Of Worship as though God would be worshipped thereby contrarie to that expresse saying Matth. 15. In vaine doe they worship me with the precepts of men Also that of Ezech. 20. Walke in my commandements and not in the precepts of your fathers 40 3. Of Perfection as if their obseruation did make vs perfect before God 41 4. Of absolute Necessitie as if it were simply necessarie to obserue them for Conscience sake 42 III. Ridiculous Scenicall or theatricall gestures idle and vnprofitable Ceremonies which neither serue for Discipline nor for Order but rather make ostentation and apparance of heathenish vanitie and expose Religion to contempt and scorne which obscure true Doctrine and are the sinewes of Popish superstitions which make men prophane and without all true reuerence of God such as are a pish ridiculous gestures processions about Church-yards carrying about of Images and reliques the laying of Christ into the Sepulchre the Play of Christs resurrection and ascention and such like fooleries None of these are to be ranged among the number of Indifferent things 43 IV. Those Ceremonies which are either the Seminaries of superstition or cannot be vsed without superstition or certainly without some shew or appearance of superstition which they draw with them inseparably by the very vse thereof doe not belong to this place of Indifferent things 44 V. Neither are those Ceremonies rightly termed Indifferent things by whose vse the Enemies of truth are confirmed or the weake Christians offended For all Ceremonies ought to be helpes
of the Law namely when the Magistrate by outward punishment represseth all offences committed against the Precepts of the first and second Table 39 But here ariseth a very difficult Question 1. Question VVhether Humane Lawes do bind the Conscience concerning the obseruation of Humane Lawes namely Whether Humane Lawes doe simply binde the Conscience And With what conscience they are to be obserued and obeyed 40 Some boldly and magnifically brag of their CHRISTIAN LIBERTIE whereby they affirme that in corporall things they are exempted and freed from all Politique seruitude and obedience For say they if Obedience be necessarie then is there no Libertie for Libertie and Obedience are things repugnant one vnto the other 41 Others hold that the obligation of Ecclesiasticall and Ciuill Lawes are different and vnlike affirming that the Ciuill Lawes do simply and absolutely binde the Conscience and that the Ecclesiasticall Lawes doe binde onely in case of Scandall 42 Vnto whom we Answer First Of the Necessitie of Lawes among Men. As concerning Christian Libertie there be some men so wilde and rude by nature that they hate all Lawes as they doe a prison or gaole and neuer thinke themselues FREE enough except they breake all the chaines and bonds of Ciuill obedience and Brotherly societie 43 But if once they did but in their conceites imagine such an estate of life wherein there were no LAVVES at all then should they be forced though against their wil to cōfesse that that life of Man cannot want the safeguard and defence of Lawes 44 For in that lamentable and miserable estate there appeareth nothing but a confusion of all licentiousnes and wickednes and a commixtion of all hainous crimes committed with freedome without any controulement all places abounding with robberies slaughters rapines thefts and deceits 45 Wherein no man bridleth or curbeth his own lusts but dareth commit any villanie that commeth into his minde so as no man good or bad can be secure and safe from open wrong oppression and violence of others 46 And to conclude in this estate there is not any appearance of the life of Men but of Beasts or rather of monstrous Cyclopes who being asked in the Poët Euripides what kinde of life they did leade they answered Wee are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brutish rogues and vagabonds wandring from place to place amongst beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not one of vs doe heare or regard another 47 Now by this it may bee sufficiently acknowledged how much wee are to attribute to LAVVES and ORDER which whosoeuer goeth about to abrogate or to remoue from Humane societie it were verily to remoue or to take away the Sunne out of the world 48 And yet by this we doe not abolish the Doctrine of Christian Libertie The Obedience of lawes taketh not away Christian Libertie which concerneth matters of farre greater importance than ciuill and externall Libertie 49 But wicked Epicures and godlesse men doe aboue measure stretch and straine this doctrine transferring it to that Libertie of the flesh which is not allowed by God because vnder the pretence of Libertie they seeke immunitie from all Ciuill charges and burthens from all Lawes and from Magistrates whom our Lord IESVS CHRIST himselfe did not onely by word but also by his owne example teach that he doth not abolish the lawfull Magistrate or any godly and profitable Lawes and Constitutions but rather that he perpetually ratifieth them all giuing moreouer this perpetuall Rule or precept Giue vnto Caesar the things which are Caesars and vnto God the things which are Gods 50 And for the more cleere manifestation Of Christian Libertie and euident demonstration of this point wee will a little more exactly though briefly expresse the summe of the Doctrine of Christian Libertie 51 The LIBERTIE of the Sonnes of God is that benefit whereby they by Faith are made the SONNES OF GOD and by the Righteousnesse of IESVS CHRIST are deliuered from spirituall bondage and thraldome Galat. 5.1 52 And this is called CHRISTIAN LIBERTIE aswell because it was obtained by IESVS CHRIST as also because by him it is imparted and left by perpetuall legacie to all Christians and faithfull men of all ages to the worlds end 53 And this is Libertie two-sold either Common to all the Beleeuers and faithfull men in the old and new Testament or Proper and peculiar to them of the new Testament only 54 I. I. Common which is three-fold The Common Libertie of all the faithfull in the old and new Testament is three-fold First from the Rigour and seueritie of the Morall Law Secondly the Bondage of sinne Thirdly from the Yoke of Humane Traditions 55 The Libertie from the Morall Law is two-fold First 1. From the rigiour of the Law from the Strict exaction of perfect obedience Secondly from the Eternall curse and punishment for violating the Law 56 Whereupon it followeth that we also haue obtained Libertie from the power and tyrannie of the Diuell from condemnation and death eternall Ioh. 8.26 57 And herewith we are comforted and encouraged in the Combate of conscience before the iudgement feate of God 58 The Libertie from the Bondage of sinne 2. From the Bondage of Sinne. is that whereby we are deliuered from the rule and dominion of Sinne or from sinne raigning in vs that it might no more beare rule ouer vs but being iustified and endued with the Holie Ghost wee may willingly and of our owne accord without constraint or bond serue and liue to GOD in all righteousnes Ioh. 8.34 2. Cor. 3.17 Where the Spirit of the Lord is there is libertie Rom. 6.6 c. 2. Pet. 2.19 Galat. 5.13 59 The libertie from the Yoke of humane Traditions 3. From the Yoke of Traditions is that whereby all the faithfull are freed from obseruation of mens Inuentions Ceremonies and Superstitions which are obtruded and thrust vpon the Church vnder colour of pietie and religion or else imperiously and by absolute power and tyrannie commanded 60 Such were the Pharisaicall Traditions which the faithfull did not regard Matth. 24.4 Matth. 15.2 9.14.15 Of this Libertie speaketh S. Paul 1. Cor. 7.23 61 II. II. Proper which is two-fold The Proper Libertie of the Faithfull in the new Testament which is specially termed CHRISTIAN LIBERTIE is two-fold First Freedome from all the Iudiciall Lawes and Ceremonies of Moses Secondly Freedome in Things Indifferent 62 Libertie from the Iudiciall and Ceremoniall lawes 1. From the Ceremonials of Moses is that whereby Christians are released from obseruing of those lawes namely in as much and as farre as they concerne only the Politie of Moses and the instruction of the ancient people of the Iewes Act. 15. 1. Cor. 9.1.19 2. Cor. 3.17 Heb. 9.10 63 For those things which are of the law of Nature are not abrogated by Christian Libertie but al Nations are still bound to obey them 64 Libertie in Things Indifferent 2. Libertie in Things
Indifferent is that by which Christians are free in the vse or abstinence of middle and indifferent things 1. Cor. 9.1 which may be either obserued or omitted by force and vertue of Christian Libertie 65 They may be obserued verily and kept for quietnes and concords sake also for auoyding of Scandall Rom. 14.15.16 1. Cor. 8.19 11.29 2. Cor. 11.12 But yet so as that the false opinion of Merite Worship Perfection and Necessitie be remoued and taken away 66 Also they may be neglected and omitted without Sinne out of the case of Scandall and without the appearance of the deniall of the truth and without the omission of necessary Confession 67 They that neglecting these things in the Reformed Churches do violate such Indifferent Ceremonies do grieuously sinne albeit they crie out a thousand times Christian Libertie Christian Libertie c. and make that a pretense either of their boldnes or of their obstinacie 68 Hence appeareth manifestly The Seruitude of the bodie repugneth not Christian Libertie that neither Corporeal and outward Seruitude and Subiection as is that of Inferiors towards their Superiors nor yet that Seruitude and subiection which is of the Spirit towards GOD wherof the Apostle speaketh 1. Cor. 9.27 doe any way repugne Christian Libertie seeing nothing hindereth but that a man may be free in mind who is a Seruant touching the Body 69 Therefore S. Paul saith 1. Cor. 7.21.22 Art thou called being a Seruant Care not for it as if this calling were vnworthie of Christ But if yet thou mayest be free vse it rather For he that is called in the Lord being a Seruant is the Lords free man likewise also he that is called being free is Christs Seruant 70 The Kingdome of Christ is a farre other thing The Kingdom of Christ what it is then Politicall and Ciuill Libertie namely the restitution of eternall life and euerlasting righteousnes and is gathered in this life of diuers and sundrie Nations who vse seuerall Policies Lawes and Gouernment For it is most certaine Note well that the GOSPELL HATH NOT ORDAINED ANY EXTERNALL OR CORPOREALL POLICIE but permitteth vs freely to vse the Policies of ALL Nations as we do freely vse the aer meat apparrel and arts amongst all Nations 71 Yea he will haue vs concerning the Body to be subiect to the Lawes proper vnto the Body of meate and drinke of apparrell of Politique order because meate drinke apparrell wedlocke the education of children Politique socientie and defence are NECESSARIE for the Body and it is written We owe honor vnto the Body 72 But yet the Consciences of the faithfull are exempted from the power of Man God only hath to doe with mens Consciences because our Consciences haue to do not with men but with GOD only neither are our Consciences bound by any Lawes but only Diuine 73 For as the Prophet saith IEHOVAH is our Law-giuer Esay 33.22 and the Apostle also There is one Law-giuer which can both saue and destroy Iac. 4.12 74 They therfore that impose Lawes vpon mens Consciences do challenge vnto themselues power to saue and to destroy and do rob GOD of his owne right 75 And indeed what difference should there be betwixt Humane and Diuine Lawes if they should as well bind the Consciences as these do So should any edict or commandment of man be equall vnto the Diuine Precepts 76 But lest any man stumble against this stone A two-fold regiment to be considered in Man First we must diligently obserue the difference betwixt the Spirituall or internall and the Politique or externall regiment of man for by the former the Conscience is informed in the exercises of pietie and of the Worship of God and by the latter it is instituted in the outward duties of humanity and ciuilitie 77 Now then How man is subiect vnto human Lawes according vnto the externall and Politique regiment euery Christian is necessarily subiect to all Humane Lawes I meane such as are lawfull and iust whether they bee made by the Ciuill Magistrate or by the Church According vnto the internall and Spirituall regiment the Consciences of the faithfull are free before God 78 The mixture and confusion of this difference ought carefully to be auoided least that from Spirituall freedome Politique Libertie be preposterously inferred 79 Againe That Law is said to binde the Conscience which doth simply and absolutely binde a man without any consideration regard or respect either of Men or of any Circumstance 80 So we ought simply to obey the Diuine Commandements of almightie God without any regard or difference of men or of time or of place or of any other circumstance 81 But we ought to obey Humane Lawes How farre we ought to obey Humane Lawes because they are necessarie for conseruation of peace and tranquillitie NOT SIMPLY but so as the Circumstances require 82 As he that is an English man and liueth in England is bound to yeeld obedience vnto the Lawes and policie of England but if the same man goe ouer into France then he is not necessarily bound to obey the English Lawes 83 Which is a manifest and inuincible Argument that the Conscience was not simply and absolutely bound by those Lawes for then they were to be obserued as well in France or any other place as in England 84 Furthermore Albeit S. Paul willeth Of the place of Paul For conscience sake c. that the Magistrate should be obeyed for Conscience sake that is lest by our rebellion and contumacie against the Magistrate wee offend GOD that so we might retaine a good Conscience before him who hath set the Magistrate ouer vs yet hee doth not tie our Consciences with politique Lawes but only willeth that the Magistrate be obeied so farre as he commandeth honest and lawful things agreeing with the Word of God because wee haue receiued this commandement from God which ought in no wise to bee gainsaid or resisted Rom. 13.5 85 The Apostle doth not ensnare and entangle our consciences with euery particular edict or precept of the Magistrate but speaketh onely of the AVTHORITIE it selfe which is holy and may not be contemned with a safe Conscience 86 For it is the commandement of GOD that we submit our selues vnto the Magistrate and this Precept of God toucheth the Conscience 87 Therefore wee ought to obey the Magistrate NW in respect of the Generall kinde for Conscience sake because we are by the generall precept commanded to yeeld obedience and subiection vnto the Magistrate yet the particular Lawes of the Magistrate haue no dominion ouer the Conscience 88 To conclude when we obserue the particular Lawes of the Magistrate wee doe not respect the Precepts themselues as if by performing of them our Consciences were satisfied but we respect the End that is the Will of GOD which commaundeth obedience vnto honest and iust Lawes 89 Yea we willingly readily and with a free Conscience obey all Lawes necessarie for preseruation
of peace and Ciuill societie or such also as concerne Order and decencie yea and that albeit wee doe not see and perceiue that order 90 The Summe is Albeit GOD onely doth properly binde the Conscience yet in as much as either the Magistrate who is the Minister of God doth iudge it behouefull for the Common-wealth that some thing although in it selfe lawfull be not done or the Church hauing a speciall regard vnto Order Decencie or Edification doth lawfully and orderly make some Lawes concerning Things indifferent such Lawes wee absolutely hold and affirme the Godly OVGHT to obey And they doe altogether binde the externall worke yea and the Conscience also so farre that no man wittingly and willingly with a rebellious or contumacious minde may without Sinne either doe such things II. Question VVhether Ecclesiasticall Ciuil Lawes bind alike That Ciuill and Ecclesiasticall Lawes haue the same authority and bond Proued 1. From the Efficiēt Cause 2. From the right of authoritie as are so prohibited or omit such things as are so commanded 91 It remaineth that we speake of the other Question to wit Whether Ecclesiasticall and Ciuill Lawes do bind alike or Whether they binde with different obligation 92 ANSVVERE The obligation of both these Lawes is altogether like for the one bindeth as much as the other which may be prooued by many Reasons 93 First from the Efficient Causes for GOD is the author of both Powers Ecclesiasticall and Ciuill Luc. 22.25.26 2. Cor. 10. 94 Secondly from the right of Authoritie The Ciuill Magistrate by Diuine authoritie hath right out of the second Table of the Morall Law to determine those things which appertaine to the defence of corporall life and vnto ciuill Societie 95 So also the Ecclesiasticall Power by Diuine ordinance hath right out of the first Table of the Decalogue to determine the particular Circumstances appertaining to Religion and the Worship of God 96 Thirdly 3. From the transgression of both Lawes By the violation and breaking of Ciuill lawes the second Table of the Decalogue is broken because either something is detracted from the Common-wealth and politique societie hurt or else some occasion of hurting it is yeelded 97 So also by the transgression of Ecclesiasticall Lawes with scandall contempt contumacie or carelesse negligence the first Table of the Decalogue is violated vnto which they are subordinate and seruiceable 98 Fourthly Euen as it is said of the Ciuill Magistrate 4. From Diuine authoritie Let euery soule be subiect vnto the higher powers Rom. 13.1 Whosoeuer resisteth power resisteth the ordinance of God Rom. 13.2 Put them in remembrance that they be subiect to principalities and powers and that they be obedient c. Tit. 3.1 See also Ephes 6.1 Coloss 3.22.23 99 So also it is said of the Ecclesiasticall Obey them that haue the ouersight of you and submit your selues for they watch for your Soules as they that must giue account Hebr. 13.17 He that heareth you heareth me and he that dispiseth you dispiseth me Luk 10.16 If he will not heare the Church let him be vnto thee as an Ethnique and Publicane Matth. 18.17 Yee know what Commandements we gaue you by the Lord Iesus He therfore that dispiseth these things dispiseth not man but GOD who hath giuen vs his Holy Spirit 1. Thess 4.2.8 100 Wherfore seeing the right of both powers be like the Lawes also bind alike 101 Fifthly 5 From the Matter from the Matter about which they are imployed The Matter of the Ciuill power is the societie of men and the conseruation thereof to liue in this life vnder one and the same Magistrate 102 So also the Matter of the Ecclesiasticall power is the Church that is a company of Christian men as they are called by God and consecrated to lead a spirituall life in the true obedience of God Therfore there is the same reason of both 103 Lastly 6. From the End from the proper End of both The End of the Magistrate is that he may maintaine and preserue Humane societie in peace and quietnes informe it with good Lawes conserue the bodies and goods af his Citizens and Subiects and protect their liues namely as they are inhabiters of this world and liue in earth Rom. 13.3.4.5 104 So also the direct and proper End of the Prelats and Pastors Ecclesiasticall is that they may edifie gouerne informe and teach by the Word of God the Consciences of the Citizens of the Church to wit as they are heires of the kingdome of heauen and are at one time or other to be gathered thither Ephes 1.18 Philip. 3.20 Coloss 3.2.3 105 Whereupon the Ecclesiastical power is termed Ius Poli the Law of Heauen and the Ciuill Ius Soli the Law of Earth 106 Euery particular man for defence of Common peace ought to conferre as it were his shotte his obedience tribute and helpe he that doth not so defraudeth the rest for he enioyeth the labours and duties of other men and conferreth nothing himselfe Euen as he that in a common banquet payeth not his owne shot defraudeth the rest of the guests 107 So in like manner they that conferre not their obedience as it were their shotte vnto the Ecclesiasticall Lawes they hurt the faith manners and consciences of other men they rayse Scandals and rashly and schismatically disturbe the peace and quietnes of the Church 108 Seeing therefore that Loue is hazarded and endangered by the transgression of the Lawes of both Powers and that Scandals arise there-from it followeth that the Authoritie and Obligation of both these Lawes are altogether like CHAP. IX Of SCANDALL And who in the Church of England are the Authors of Scandall Whether the Reuerend Bishops and the Ciuill Magistrates who require Obedience in the receiued and approued Ceremonies or certaine Ministers who rather forsake their Ministerie and places then they will conforme themselues SCANDALL Scandall what it is is whatsoeuer is either a cause or an occasion of offence vnto any man Or it is a saying or fact or example or counsell of ours whereby our Brother or Neighbour is grieued or troubled or offended so as he is thereby either hindered in his right course vnto the way of life or turned aside there from or lead into some errour or sinne or confirmed in his euill may Rom. 14.15 1. Cor. 8.9 2 Scandall is two-fold Internall and Externall Scandall two-fold 1. Internall 3 Internall or inward Scandall is when the old Man giueth offence vnto the new Man Matth. 5.29 If thy right eye offend thee c. 4 Externall or outward Scandall 2. Externall is that which commeth from without and giueth any man either cause or occasion of ruine 5 Externall Scandall is two-fold Actiue or Giuen Externall Scandall two-fold and Passiue or Receiued 6 In both these two things are to be obserued First NW the Foundation or Matter that is the fact it selfe Secondly the Terme or Forme that is the occasion of
Mediate 14 Immediate Worship is when our Workes are performed and attributed immediately vnto God Which is generally contained in the first Table of the Decalogue 15 And this is either Internall or Externall 16 Internall-Immediate Worship I. consisteth of many parts Internall which howbeit they are indeed inseparable one from another yet are they really distinguished among themselues and haue a certaine order 17 And first of all NW this Worship is distinguished into two principall kindes of Actions For Some answere GOD speaking vnto vs manifesting himselfe promising and offering the grace of the Couenant and other goood things vnto vs by beleeuing in him knowing him humbling out selues adoring and receiuing his graces And Some subscribe vnto God couenanting with vs and commanding by promising in like manner and yeelding obedience vnto him 18 Vnto the former Kind do appertaine I. Faith which is adhibited vnto GOD speaking vnto vs. 19 II. Knowledge of God such as hee manifesteth in his Word by the Holy Spirit 20 III. Adoration and Feare whereby a faithfull man submitteth himselfe vnto GOD being knowne and reuerently adoreth and feareth him 21 IV. Confidence whereby he receiueth and resteth in the promised and offered Grace and wholly dependeth vpon GOD. 22 V. Hope and Patience whereby a faithfull man exspecteth the performance of the promises yea euen in the middest of death 23 Vnto the latter Kinde doe appertaine I. Loue whereby euery man doth consecrate vnto GOD his whole heart bodie and Soule 24 II. Inuocation whereby euery one opening his wants and necessities vnto GOD offereth yeeldeth and as it were deliuereth himself vnto him to be cured eased holpen and saued 25 III. Thanks-giuing whereby he offereth vnto GOD the sacrifice of praise for all his benefits 26 IV. Repentance whereby he killeth his owne heart yea himselfe wholly body and Soule with the sword of the Spirit and offereth vnto GOD a liuing holy reasonable and pleasing sacrifice 27 V. Obedience whereby hee willingly offereth and exhibiteth vnto GOD his minde readie and carefull to fulfill all his commandements And so much for the Internall-immediate Worship Now followeth the Externall 28 Externall-Immediate Worship is two-fold II. Externall and this is 1. Morall which is either Morall and Ceremoniall 29 Morall Externall-Immediate Worship is that which consisteth in the externall obedience of Gods Morall Commandements proceeding notwithstanding from the internall obedience 30 Of this is disputed in euery Precept of the first Table NW whereunto is to be referred whatsoeuer is otherwhere spoken by Moses the Prophets and Apostles in all the Scriptures seeing all these things are the exposition of the Decalogue 31 And it is of two sorts for either it consisteth in Words which wee call Verball or in Fact deede and worke termed Reall 32 Verball Morall Worship Verball are an Oath in generall Confession of the faith and name of GOD Inuocation of GOD conceiued in words Thanks-giuing Praises of GOD Witnesse of the truth and whatsoeuer the tongue can performe both publiquely and priuately whereby GOD may be glorified and honoured 33 Reall Morall Worship O Reall is that which consisteth in deede fact or worke such as are all other the externall workes of faith 34 Ceremoniall Externall-Immediate Worship 2. Ceremoniall is that which consisteth in the externall obedience of GODS Ceremoniall Precepts 35 And this is diuided into that I. Which was before the Law II. Which was vnder the Law III. Which now is vsed in the Church since the Law 36 For the Church of GOD militant in earth NW neuer wanted Ceremonies neither can want them seeing that without Ceremonies the Faithfull can neither assemble and meete together nor worship GOD publikely 37 Wherefore euen from the beginning of the World yea before Moses was borne the Church euer had her Sacraments Sacrifices publique meetings publique prayers sacred rites and ceremonies as is euident out of the holie Scriptures 38 But this was common to euery particular state of the Church in Ceremoniall Worship that the same among all nations consisted and doth consist at this day partly in Words partly in Deede and worke as also we haue spoken before of the Externall Morall Worship 39 Because the Sacraments could neuer be administred nor Sacrifices euer offered no nor any thing performed aright in the Worship of GOD except Words were ioyned together with Deedes and workes Hitherto haue we spoken of the Immediate Worship of GOD. Now let vs come to the Mediate Worship 40 Mediate Worship of God 2. MEDIATE Worship of God is when Morall workes are performed vnto our Neighbour for GODS sake 41 This Mediate Worship which consisteth in duties towards Men or our Neighbours is contained in the second Table of the Decalogue 42 And it is in like manner Mediate Worship two-fold either Externall or Internall 43 Externall-Mediate Worship of GOD 1. Externall consisteth I. Partly in the Duties of Superiours towards their Inferiours and contrariwise of which Duties as also of Politique Order and such things as bee comprehended vnder the same is handled in the Fift Precept 44 II. Partly in the duties of one Neighbour towards another specified in the rest of the Commandements 45 And they are either the Conseruation of life and health both of himselfe and of others required in the Sixt Commandement 46 Or the Conseruation of chastitie and Wedlock established in the Seuenth Commandement 47 Or the conseruation of goods and possessions contained in the Eight Commandement 48 Or the Conseruation of Veritie and truth exacted in the Ninth Commandement 49 Internall-Mediate Worship of God 2. Jnternall is the rectitude or vprightnes of all our affections towards our Neighbour which is implied in all the precedent Commandements and is specially required in the Tenth Commandement And thus farre of the Mediate Worship of GOD. 50 Out of these things which haue been spoken Ecclesiasticall Ceremonies and Indifferent actions are not the Worship of God may plainly appeare that the Worship of GOD is such a work whose proper End is the Honour of GOD and by the performance whereof he is specially honoured and serued as by the omission of it he is dishonoured and reproched 51 Hence we gather that Ceremonies or Rites vsed in the publique assemblies and congregations of the Church and Indifferent works or actions such as are neither commanded nor prohibited by God are diligently to be distinguished and discerned from the Worship of GOD. 52 I. 1 Because that to inuent OTHER WORSHIP of God is to faine another Will of GOD and consequently another GOD. And such as doe so as Aron and Ieroboam sometimes did are no lesse to be accused of Idolatrie than if purposely they should worship some other God in the Church besides IEHOVAH the onely true GOD. 53 II. 2. Because that if diuers kinds of Worships be promiscuously vsed and confounded the true GOD is confounded with Idols which are honored with worship inuented by man
But GOD wil be discerned from Idols by that properforme of worship instituted by himselfe 54 III. 3 Because that Whatsoeuer is not of Faith is Sinne Ro. 14 23. And he that doth any act to Worship GOD by with an ignorant and doubtfull conscience whether GOD will be so worshipped or not he doth it not of faith seeing he knoweth not whether such an act is pleasing or displeasing vnto GOD and thereby contemneth GOD for that he dareth do any thing albeit it please him not 55 But the Church obserueth Humane rites and ceremonies for corporall vtilitie that the people might know at what time to assemble and meet together that al things might be grauely performed in the Church for examples sake and that the common people might haue some excitation and inducements to pietie and reuerence 56 For these causes also the auncient Fathers obserued Traditions Ceremonies as Epiphanius plainly witnesseth in his Disputation against the Encratites who imagined as the Papists do at this day that Humane obseruations were the Worship of GOD and that Righteousnes wherby God was pleased and his wrath pacified 57 This Opinion Epiphanius improueth and condemneth affirming that there were other Ends of Traditions and Ceremonies in the Church For so he saith that those Traditions are to be allowed which were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is either to bridle the flesh or for the discipline and instruction of the rude people or for politique Order CHAP. XI A Solution of the OBIECTIONS opposed by the Refractarie Ministers HItherto we haue Catasceuastically fortified the Truth and demonstratiuely and plainely laid downe what wee hold concerning THINGS INDIFFERENT where also for the better vnderstanding of the Nature thereof we haue adioyned certaine Compound mixt Questions whēce may be drawne Generall Solutions of any Obiection Now it followeth that we choake Falshood and anasceuastically dispute against the Aduersaries of this Doctrine by Answering their particular Obiections OBIECTION I. 2 First therefore Obiect 1. the Ministers do Obiect It is not lawfull for any mortall Man to institute any new Worship of GOD. Ergo. The Church cannot institute any Ecclesiasticall Rites and Ceremonies ANSVVERE I. To the Antecedent 3 I. Answ Ecclesiasticall Ceremonies are not Worship I grant the Antecedent For if it were lawfull for men to institute new Worship then were the whole Worship of the Gentiles to be approued as also the Worship ordained by Ieroboam and others contrarie vnto the Law For what difference is there If it be lawfull for vs to institute new Worship wherfore is it not as lawful for the Gentiles and Israelites to do the same 4 II. If nothing can be affirmed concerning the will of God without the Word of God then is it certaine that God doth not approue any new Worship 5 The Apostle saith Whatsoeuer is not of faith is sinne Rom. 14.23 Wherefore seeing no new Worship hath any testimony out of the Word of God the Conscience must needs doubt whether it be acceptable vnto God and so cannot be done of faith 6 III. And verily the Worship of God is a worke commanded by GOD or instituted by the certaine and infallible testimonie of God whereby God pronounceth that he is honored to be done to this End either immediate or principall that God may be obeyed and celebrated as we haue abunbantly declared in the precedent Chapter And all Will-Worship is precisely condemned by name in the Holy Scriptures II. To the Consequence 7 I. The reason of the Consequence is none at all What Do not we plainly distinguish betweene the Worship of GOD and Ecclesiasticall Rites and Ceremonies 8 Worship is a worke whose proper End NW is the honor of GOD but the End of Rites and Ceremonies is Decencie Order Edification of the Church Discipline and necessarie Institution for publique life 9 II. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10 The Ministers insist Obiect 2. Such things as the Church commaundeth by the instinct of the Spirit of God are Diuine precepts and the Worship of God Good and profitable Constitutions are such things as the Church ordaineth being guided and gouerned by the Spirit of God as the Prelats of the Church of England will haue it Ergo. Such Constitutions of the Church are the Worship of God 11 ANSVVERE To the Proposition I. Such things Answ That Ceremonies are not Worship as the Church by the instinct in the name and authoritie of the Holy Ghost commandeth not retaining libertie of deliberating therin or of changing them or of omitting them out of the case of Scandall are indeed the Worship of God 12 II. But such things as the Church counselleth decreeth and commandeth in her owne name and authority are not the Worship of God albeit that in ordaining and commanding of such shee be gouerned and directed by the Holy Ghost 13 For the Spirit dictateth both vnto the Church as wel what is profitable for auoiding of Scādal as also that those things which are commanded for auoiding of Scandall are neither the Worship of God nor yet necessary to be obserued without the case of Scandall and contumacie as appeareth by those sayings 1. Cor. 7.6.35 I speake this by permission not by commandement This I speake for your owne commoditie not to entangle you in a snare but that you follow that which is honest and that you may cleaue fast vnto the Lord without separation 14 So S. Paul forbiddeth to eate things sacrificed vnto Idols with Scandall but without the case of offence he leaueth it free and indifferent for any man 15 So also the Apostles in the Synode at Hierusalem by the instinct of the Holy Ghost commaund abstinence from things strangled and from blood and they leaue it free vnto the Church to omit that precept without the case of Scandall and contempt 16 III. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there are foure Termes in the Syllogisme And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 Againe Obiect 3. they insist What things are done for the Glorie of God by them God is Worshipped But the Determinations of the Church are done for the Glorie of God if we will beleeue the Prelats Ergo. These things are the Worship of God 18 ANSVVERE Answ To the Proposition What things are done for the Glorie of God That Ceremonies are not Worship to wit of themselues that is such things as are commanded by God to this special End and purpose that by those workes we might declare our obedience towards him they are the worship of God 19 And not such as serue for the Glory of God accidentally that is such as doe sometimes serue for the performance of those things which are commanded by God for accidentall causes and circumstances which if they concurre not yet GOD may be honored as well by such as omit them as by those that performe them so they be omitted or performed of faith which causeth the person to be reconciled vnto
and plaine meaning man I shall God willing make him a simple plaine resolute and direct answere In the meane time let him vnderstand first that we iustly doubt what he meaneth by the word Church and namely whether he meaneth the Vniuersall Church or a Nationall a Prouinciall a Diocesan an Archidiaconall a Decanall a Capitular or lastly a Parochiall Church For all men as we vsually and commonly we speake doe vnderstand that euery of these Churches hath her proper name after which shee is called as namely the Church dispersed throughout the world is called the Vniuersall Church the Church within England is commonly called the Nationall Church of England the Church within the Prouince of Canterburie the Prouinciall Church of Canterburie the Church of the Diocesse of London the Diocesan Church of London c. And lastly the Church of great St. Ellens in London the Parochiall Church of St. Ellens in London And therefore I craue a resolute and direct answere of what only persons you meane that the Vniuersall this Nationall Prouinciall Diocesan Archidiaconall Decanall Capitular and Parochiall Church consisteth Who only be the Christian godly Magistrates vnder whom euery one of these Churches liueth Whether the same Christian godly Magistrates may personally be present giue their expresse consents and haue their decisiue voices to and in making all and euery decrees of euery of these Churches What is the Tribunall proper to it selfe of euery of these Churches What only manner of Controuersies by euery of these Churches may be decided What only kind of circumstances euery of these Churches may decree What only kind of subiect and with what only kind of punishment and none other euery of these Churches may punish the refusers of euery their ordinances Our second maine scruple touching this first Quaere ariseth from these words vnder Christian godly Magistrates For if by these words c. Vanitas loquax saith St. Augustine Reioynder and the Defender so behaueth himselfe in this kind as if he were some foole in a play But that he may pretend no farther excuses I answere By the word CHVRCH I meane euery Church that hath power to make and ordaine Lawes as namely the Vniuersall Militant in a generall Councell a Nationall Church in a nationall Synode and a Prouinciall Church in a prouincial Synode the Diocesan and Parochiall Churches haue only power to celebrate Synodes and meetings for execution of the Decrees already made not to ordaine new Lawes What the Defender meaneth by Archiadiconall Decanall and Capitular Churches I know not but would faine learne of him it should seeme he is ignorant NW that the Deane and Chapter and the Archdeacon are as it were the eyes and hands of the Bishop in the gouernment of the Diocesse for the better execution and practise of the ordinances and decrees of the Vniuersall Nationall and Prouinciall Synods and do not constitute any particular Churches different from the Diocesan By CHRISTIAN GODLY MAGISTRATES I meane the King in a Monarchie and others principall States in any other gouernment who are the Keepers of both Tables As touching that Question Whether the Magistrate may personally be present giue his expresse consent and haue a decisiue voice to and in the making of all the Decrees of the Church albeit it be impertinent for the satisfying of my Quaere yet as I do not deny this if the Magistrate be so pleased so I craue the Defenders resolution and direct answere vnto this same question for they of his faction are thought so to commit the care of these things vnto their Presbyterie vnto whom they subalternate yea subiect the Ciuill Gouernours that they vtterly exclude the Christian Magistrate and giue him no more power in Church matters NW then if he were an heathen or Infidell as indeed the Defender seemeth not obscurely to insinuate in the later end of this very paragraph Concerning the rest of his interrogatories The TRIBVNALL proper vnto the Church are the Councels and Synods of the same The CONTROVERSIES there to be handled are such as be of Ecclesiasticall cognisance The ORDINANCES there to be made are such as are declarations of the circumstances necessarie or profitable for keeping of the first table of the Decalogue The SVBIECT are such as haue giuen their names to the Church and vowed obedience And the PVNISHMENT is admonition suspention sequestration excommunication depriuation or such as the qualitie of the crime deserueth and is by Law in that case prouided To the Defenders tautologie concerning the supposed equiuocation in the words Vnder Christian godly Magistrates I haue answered already To the 2. Reply Quaere he answereth To dance after your Pipe I will not say what a foolish and ridiculous Question but what an odde tune is this For can a man dance after a pipe before the pipe be striken vp So could acts done before Magna Charta and other Lawes since made be said to be contrary to them This is as much as one should aske Whether Adam not Circumcising Caine and Abel did contrary to the Law giuen for Circumcision to Abraham many yeeres after Or whether Ishmael persecuted Isaak before Isaak was borne Or whether stealing of horses an hundreth yeeres past were punishable with death before any Law made for death in that behalfe One thing cannot be said contrary to another that is not neither was extant in rerum natura Grosse and palpable stupiditie Reioynder Where is the Defenders witte and reason Are not the Words Lawes of this Kingdome in this second Quaere to be referred to such acts of depriuation as were made since the Conquest to the time of Magna Charta And the words Magna Charta to be referred to those acts that were made since the time of the great Charter to this day But this sillie fellow to couer his manifest tergiuersation will not vnderstand plaine English To the 3. Quaere he saith Reply Though it were a sufficient answere to bid him go looke and himselfe to aske the opinion of euery Iudge and learned Officer yet will I not altogether yeeld him so short and cutted an answere And though it be a principle in Philosophie that Forma dat esse rei yet to the being of euery thing there must be matter to which the forme giueth being And therefore in this case besides due forme there must be also due matter inserted in due sentences Wherefore I craue a resolute and direct answere whether by those words passed in due forme he meane passed for matter forme in due forme Or whether he meane passed without due matter in due forme only To omit the Defenders Philosophie concerning Matter and Forme and to vse his owne words Reioynder I answere resolutely and directly that by the words passed in due forme I meane as the Defender saith passed for matter and forme in due forme neither am I ignorant that all the Iudges and learned Officers in the Law do approue those Sentences
of depriuation so giuen in the Ecclesiasticall Courts which causeth me the more to maruel at the impudencie and presumption of the refractarie faction that contradict all the Iudges and traduce all such Sentences as vniust vnlawfull c. That which followeth concerning the Statute of Magna Charta and the lawfulnes of the Depriuation of the refractarie Ministers for not conforming themselues c. requireth no farther answere seeing the Defender himselfe pag. 93. confesseth such depriuation to be iust and according to Law Depriuation for non-conformitie granted lawfull by the Defender saying Hereupon WE GRANT that if the King haue any Ecclesiasticall Law of the Land which thing was neuer doubted by any man for the DEPRIVATION of a Minister from his libertie and freehold for not subscription periurie contempt of Canonicall so called obedience omission of rites and ceremonies not precise obseruation of the booke of Common Prayer c. then WE GRANT that the Ordinaries being the Kings Iudges Ecclesiasticall MAY RIGHTLY DEPRIVE A MINISTER FROM HIS BENEFICE for these offences Yet I can but wonder at the giddines of the Defenders Spirit where he seemeth expressely to deny what heere he confesseth Notwithstanding saith he I affirme that all Iudiciall acts and Sentences how many soeuer of depriuation of Ministers from their Benefices had made and giuen by the Ecclesiasticall Iudges since the 25. of King Henry the 8. only according or only by force and vertue of the said Ius Pontificium or Bishop of Rome his Law the Sentences giuen in the time of Queene Mary excepted are and ought to be holden not to be had made and giuen by the Lawes of this Kingdome or by the Kings Ecclesiasticall Law And why Euen because the whole Ius Pontificium or Bishop of Romes Law was altogether excepting the time of Queene Mary abrogated annulled and made void by an Act of Parliament and consequently is but a meere Alien Forraine and Strange Law and no municipall Law of England and therefore not the Kings Ecclesiasticall Law I answere I. The Defender had been a good Anuocate for bloodie BONER and other Popish Prelats that were depriued in the daies of that renowmed Prince King EDVVARD the VI. and also in the beginning of the raigne of our late noble Queene for all the Lawiers in England were not then able to espie what now the Defender plainely seeth except his eyes deceiue him II. The Depriuation of the refractarie Ministers for non-conformitie is grounded not vpon the Canon Law but vpon the expresse words of the Statute of 1. Eliz. cap. 2. All and singular Archbishops and Bishops c. shall haue full power and auctoritie by vertue of this Act c. to punish by admonition excommunication sequestration or DEPRIVATION c. III. It is not true that the Canon Law was euery yet How farre the CANON Law is abrogated or is now altogether abrogated annulled and made void by Act of Parliament and so consequently it is not a meere Alien Forraine and Strange Law but is the Law of the Land yea and the Kings Ecclesiasticall Law as is manifest by the very words of the Statute which the Defender would haue pointed at 25. H. 8. cap. 19. in fine Prouided also that such Canons Constitutions Ordinances and Synodals prouinciall being already made which be not contrariant nor repugnant to the Lawes Statutes and customes of this Realme nor to the damage or hurt of the Kings prerogatiue Royall SHALL NOVV STILL BE VSED AND EXECVTED as they were afore the making of this Act. And in the 21. Chapter more plainely 25. H. 8. cap. 21. non longè à princip Where this your Graces Realme recognising no Superiour vnder God but only your Grace hath bin is free from all subiection to any mans Lawes but only to such as haue been deuised made and ordained within this Realme for the wealth of the same NW or To SVCH OTHER as by sufferance of your Grace and your Progenitors the people of this your Realme haue taken at their free libertie by their owne consent to be vsed amongst them and haue bound themselues by long vse and custome to the obseruance of the same not as to the ordinance of the Lawes of any forraine Prince Potentate or Prelate but as to the CVSTOMED AND ANCIENT LAVVES OF THIS REALME NW originally established as LAVVES OF THE SAME by the said sufferance consents and custome and none otherwise It standeth therefore with naturall equitie and good reason that all and euery such Lawes humane made within this Realme or induced into this Realme by the said sufferance consents and custome your royall Maiestie c. Thus farre the words of the Statute Both which Acts being repealed by Queene Mary were reuiued againe by Queene Elizabeth 1. Eliz. cap. 1. in princip and so stand in force at this day The Defenders long and tedious Digressions touching the Oath ex Officio a point learnedly hādled by M. Doctor Cosens in his Apologie whereunto I referre the Reader and also concerning the Canons it were to wearisome vnto the Reader here to refute Neither haue I such leasure to follow him in his idle and adle discourses but haue determined precisely to keepe my selfe within the bounds prescribed by the Suppliants Linquo coax ranis c. IX ARGVMENT God doth euer plentifully recompense any kindnes shewed vnto his Children Supplicat specially vnto the Ministers and disciples of Christ Ergo The high Court of Parliament ought to shew kindnes vnto the refractarie ministers ANSVVERE To the Consequence I OVr Sauiour saith Answere He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward Matth. 10.41 So shall he also that doth any kindnes vnto a Minister But if a Minister do otherwise then he ought as these Refractaries do what kindnes then ought such to haue done vnto them The Defender replieth two things I. Reply There is a secret contradiction in this Answere for as a Maior out of his Office is no Maior so a Minister out of his Ministerie is no Minister Was there euer heard such a Proposition vttered by any Diuine A Minister out of his Ministeris is no Minister Reioynder An absurd Position of the Defender Then belike as oft as a Minister is silenced or suspended or depriued if he shall be restored againe or called into some other place hee must haue a new ordination Vnpossible and absurd Neither can the Office of a Maior being but temporary for a yeere only be compared vnto the Office of a Minister being perpetuall The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. Reply What a multitude of conformable Ministers are quite ouerthrowne by this Argument For do not many of them otherwise then they ought But what aduantageth this the refractarie Ministers Reioynder We doe not affirme that such as doe otherwise then they ought whether conformable or refractarie