by Gods Word Ergo They are unlawful and so not indifferent If then nothing be good because Rulers command it but by the contrary they do lawfully command it because it is good The Churches power is one and the same in things indifferent and necessary in matters of Doctrine Discipline and Order for in both the Church doth not create goodnesse but doth by the Light of the Word or which is a part of the Word by natures Light finde pre-existent goodnesse in Doctrine Discipline and matters of Order Therefore Will of Authority as Will hath no power to dispose of the least Circumstance of time place or person but the Churches power is Ministerial and determined to what is good expedient and convenient Object Humane Actions according to their specifice nature may be indifferent in Gods Worship For example to pray to God in the morning in your Bed or out of it in the House or in the Fields to Preach the Word in thiâ— or that habit in a Gown or in a Cloak these are actions in their kinde indifferent because they are neither commanded nor forbidden for that is according to the kinde of action good which is so commanded of God that it is unlawful to neglect it or to do any thing repugnant to it as to love God and our Neighbour and that is evil according to its kinde which is so forbidden by Gods Law as it is not lawful to do it or command it in any sort so it is evil to blaspheme God to commit adultery So Forbs Ans In the Field or in the Bed Cloathed with Gown or Cloak when we Pray or Preach are meer Accidents and Circumstances of praying and preaching and we grant them to be variable and indifferent howbeit they admit of Regulation Moral and so are not simply indifferent for to pray in the Fields and Streets to be seen of men is vain glory But I hope they are not indifferent in your meaning as are Surplice Holydays c. For you will not say the Church may make Laws that no Prayers be but in the Fields no Preaching except the Preacher be cloathed with a Cloak 2. It is not good Logick to say ` To pray in House or Field is an action according to its kinde neither good nor evil when as it is an individual action contracted to such a place House or Field because Field or House are indifferent in Prayer To pray is not indifferent according to its kinde because Accidents of Actions are indifferent it followeth not that the action is indifferent for then the Doctors Opinion maketh an Act of loving God and beleeving in Christ indifferent in its kinde for it is as indifferent to love God in the Field as in the House and to love him while you are cloathed with a Gown as with a Cloak As it is indifferent to pray in House or Field cloathed with Gown or Cloak so to love God and the most necessary actions in the world hic nunc in this time or in this place shall be actions according to their nature neither good nor evil but indifferent which is against the Doctors own Distinction 3. Place or habit doth not constitute Praying and Preaching in their specifice nature that were a wonder for their Objects do constitute their nature and their Objects are God and Gods Word and if they be indifferent according to their nature it shall be indifferent to pray to God or to some other thing possibly an Idol Nay if Actions good of their own nature such as to Pray or Preach be made indifferent according to their kinde because cloathed with indifferent Circumstances of time and place and habit then by that same reason Actions of their own nature evil as to murther commit adultery should also become indifferent from these Circumstances then should it be indifferent to kill in House or Field and indifferent according to its kinde which is most absurd Object Howbeit it be objected that every voluntary action is either honest or not honest yet there are some things honest that are indifferent and free For there are two kindes of honest things 1. Some honest and necessary things as all the duties commanded in Gods Law the contrary of these polluteth a man before God and they are formally positively and inclusively laudable and commendeth men before God and are rewarded This way every voluntary action is not either honest or unhonest for there is a middle betwixt these two to wit something honest and lawful but not necessary but morally free as Marriage which commendeth not a man to God so that he is therefore rewarded neither doth the contrary to wit non-marriage pollute a man before God or is blame-worthy because marriage is onely negatively honest Honestum irreprchensibile honestum exclusive honestum per compossibilitatem cum honesto formali positivo So marriage is neither positively honest nor unhonest but free morally Neither is marriage necessary by absolute necessity or necessity that toucheth the action for men may marry and not to marry is no sin onely marrying is necessary by a conditional necessity 1 Cor. 7. 39. A Widow is free to marry whom she will but with this condition That she marry in the Lord the necessity toucheth not the action but the manner of the action And this necessity of the manner or goodnesse of the action of marriage doth not make the action necessary but leaveth it as free to men to marry or not to marry and so there are some actions according to the spece or nature that are indifferent and not unhonest yet lawful So Doctor Forbs Answ 1. Marriage hath something in it natural even before the Fall It was naturally good that man should not be alone and this way before and after the Fall Marriage in the ground that maketh it necessary which is an aptitude and inclination to procreation is most necessary and so now after the Fall of man all that burneth and marrâ—eâ—h not despiseth Gods remedy of lust and sinneth and so by necessity of Gods command in the Law of nature and repeated by the Apostle 1 Cor. 7. 2 9. it is necessary in individuo And although that which is meerly natural in marriage as the Act of marriage according to the substance be not formally laudable and rewarded because of the naturality thereof yet it is not for that free or indifferent 2. And when the Doctor saith That marriage is indifferent in its nature and free so that there is no necessity of the action but onely of the goodnesse of the action he speaketh wonders For howbeit marriage be indifferent by a Metaphysical indifferency of contrahibility to such and such persons because marriage may be in some without sin and no marriage may also be in other some without sin and so praying is indifferent it is in some without sin and not praying is in some also without sin when the man is necessitated to some other
and setting downe a perfect discipline in the New Testament in all particulars that have influence religious morall mystically significant in Gods worship and there is reason that Synods and Pastors should rather promulgate Gods Lawes then the people 1. Because God hath given to them by office the key of knowledge 2. Because by office they are watch-men and so have authority of office to heare the Law at Gods mouth and in Synods to give Directories or Canons according to that word which people have not and that their Canons must be according to Gods Word is said in the word Nehemiah 10. 32. Also we â—â—ade ordinances for us 34. as it is written in the law of the Lord. Iackson saith Of things good in themselves and apprehended so by us without any scruple of evil every mans conselence htah sufficient authority to inioyn it only the alacrity of doing in what time or measure it is to be done or such circumstances cometh within the subiect of obedience to governours Answ Then because faith in Christ is evidently good by the Doctors learning the Pastor hath no more authority to command the people to beleeve in Christ then the people hath to command the same to him So in preaching all the necessary fundamentals of salvation the authority of Pastors is meerely titular There be then little necessitie of a publike Ministery as Socinians teach us 2. The alaâ—rity and manner and measure of beleeving and doing things evidently good is as particularly set downe in Gods Word as obliging the Conscience as the Mandates themselves God who commandeth us to love him and to beleeve in his Sonne hath not left that power to Prelates that createth wretched Ceremonies to command us to love God with all our heart or not and to serve God with alacrity or not or to beleeve in Christ with all the heart or with halfe a heart the sincerity measure and manner of the loving of God is no more the subject of obedience to rulers then the loving of God Rulers doe command both alike Pari authoritate except the man say that we obey Gods Law perfectly when we give obedience to it according to the substance of the acts though we obey not sincerely The Doctor giveth us Rules in obeying Rulers We are not to adventure on the action whereof we are perswaded there be much evil and no good in it Ans Then we cannot venture upon Ceremonies that bringeth adders to Gods word under all the Plagues written in Gods word 2. Gods word not mens perswasions of conscience except in this also he be an Arminian is the rule of mens actions The servants of Caiaphas may be perswaded there is no good but much evil in confessing Christ We are to lay aside the erroneous perswasion and obey if the action be good in itself Iackson Some actions apprehended as meerly evil may be undertaken with lesse danger then others which are apprehended partly as evil partly as good the action is evil as long as we fear the evil in it to be greater then the good we can hope for Ans To do any thing as apprehended evil of which sort are humane Ceremonies to us for any respect is to do with a doubting conscience and to sin Rom. 14. 23. 2 God 's word not probabilities should lead us in adventuring upon actions Iackson 3. If the measure of the good apprehended be as great as the evil feared in private choice we may adventure upon the action leaving the event to Gods providence which favoureth actions more then privations works rather then idlenesse and following of that which is good rather then abstinence from evil for vvhere this indifference of perswasion is authority may cast the ballance and sway the private choice so also Hooker Ans This is the Iesuit Suarez his doctrine and so saith the Iesuit of Corduba Sanches when the subject is in a doubt whether the thing commanded by the Superiour be lawfull or not he is obliged to obey and he is to be excused because of the command of the superiour 1. Because say they the Commanders condition is better and for a speculative doubt he is not to be spoiled of his power of commanding where reason saith he commandeth nothing against reason 2. Because the inferiour hath resigned his will to the superiour Deut. 17. 2. Paral. 19. Ergo In things doubtsome God commanded to stand to the determination of the Priest and it is a truth that the will of the Superiour doth not vary and change the nature of a thing in it self yet it varieth to the inferiours conscience Now indifference of perswasion is all one to Doctor Iackson with indifferency of the thing for so he dictates If one have indifferency of reasons of twelve degrees on both sides that Arianisme or Arminianisme is truth if authority determine both to be truth the weight of authority in indifferency of perswasion should cast the ballance and to believe this or not to believe it where Arguments are of twelve grains of light of truth on both sides it is to the doubting man as if the thing were indifferent so is the doubter to give up his soul conscience and faith to believe Arianisme to be truth not from light of conscience for equally as much light of conscience are in either side as is supposed but for the meer will of humane authority without Gods word Now though the matter here be indifferent in it self yet not so to the doubter for Ceremonies in our perswasion are not indifferent See here Ignatius Loyola say Give over your self to your Ruler Give the Prelate your faith to keep while ye be in eternity and at the last judgement he will restore the pawn And this is â—aith Gregory de Valent. to give your two eyes to your guide I had rather they stick in my own head To these Iesuits I oppose the minde of Vasquez and Salas who say in that case the subject should first lay aside his errour and then obey 2 God requireth a full perswasion by the Lord Iesus even in things indifferent Rom. 14. 14 22 23. But poor naked humane authority cannot ingender perswasion of faith and here is doubting 3. It is false That providence favoureth positive actions more then privations for Rom. 14. God loveth better abstinence from meats in themselves lawfull and clean as the Apostle proveth ver 14. Because nothing is unclean of it self then that the eater doubt if he be not transgressing the Law of God in eating though a great Apostle say there is no danger in eating And Jackson addeth of the same nature these The good of obedience is not a consequent only of the action but either an essentiall part or such a circumstance and motive precedent as bringeth a new essence for its concomitant whereby the evil which we out of private perswasions fear may be countervaled by the goodnesse that is in the purpose
is Peter knew Christ was come in the flesh and that his Iudaizing did not lay bands on his conscience he preached the contrary Act. 11. And if Peter did Iudaize as Formalists observe Ceremonies and the Galathians were circumcised the same way for they knew Circumcision had no Typicall Relation to Christ to come they believed he was already come then without cause Paul Gal. 2. and 5. did rebuke and argue either Peter or the Galathians of sinfull Iudaizing which to say were to speak against the Gospel But certainly the Vniformity and immutability of all these Ceremonies was that then when the Gospel was sufficiently Proclaimed to all to be under the Law of Ceremonies in any sort was damnable and so is it now And as the Apostles and Church then set up no Ceremonies no Surplice no Crossing because they had no word of Christ to warrant them neither can we do the like now and they complyed for a time with the Iewish Ceremonies being yet indifferent but not but by warrant of the commandment and resolution of the Apostles and the like are we obliged unto now had we a Warrant of the like indifferency of Prelates Surplice Crosse and that we were obliged to use them to gain the weak in regard 1. They were once obligatory Ordinances of God 2. And if the day light of the Gospel were not yet sufficiently risen to shine upon those who are not wilfully ignorant and had not yet acknowledged the Gospel to be Gods word we should also be obliged to Ceremonies yea we durst not yield to any Law to lay them aside as many Formalists who hold them lawfull have done Mr. Prynne From the Creation till Moses there was no one Vniversall set Form of Church-Government to be observed in all the world Nor one Form of Discipline under the Tabernacle another under the Temple Ans All this concludeth not what is in question it s but the Popish Argument This is to be concluded that Enoch Seth Noah Abraham the Patriarchs and Moses did set up a Church-Government of such timber as Humane Prelates Crosse Surplice without any expresse Warrant from Gods mouth and which they might alter by their own spirit for this Argument is God might alter Ergo The Church now may alter without a warrant from God And shall we believe that the Patriarchs and Moses by their own spirit without any Commandment of God might at their pleasure set up and put down Prophets Circumcision Tabernacle Temple Laws for Sacrifices Priests Levites Arke putting the Leaper in or putting him out of the Campe cutting any soul off from the Congregation of the Lord as our men will cry up and down Ceremonies and put on them the weight of a Talent or a Feather without any word of God The Scripture cryeth the contrary so often saying And the Lord spake unto Moses saying speak thou unto the children of Israel Could Formalists say that and Christ spake unto the Prelats and the Church and said Command the Pastor to crosse the Infant and appoint unto your selves a Prelate over the Pastors I should gladly agree to the mutable frame of humane Government Mr. Prynne There are but for the most part generall rules prescribed to us for the very ordering and regulating of our thoughts words actions lives apparell Children servants families calling c. in the Word Ergo there be but generall rules for Discipline and Church-Government which admit variety the former do more immediately concern every man the other more remotely Ans If the Word of God do not more particularly regulate our thoughts as Psal 10. 4. Psal 5. 9. Isa 55. 7. Ier. 4. 14. Act. 8. 22. And our words and actions by which we must be judged Isa 3. 8. Ier. 8. 6. Mal. 3. 13. Ier. 9. 3. Matth. 12. 36 37. Rev. 22. 12. Rev. 20. 13. 2 Cor. 5. 10. Prov. 5. 21. 1 Sam. 2 3. Psal 119. 9. Prov. 3. 23 24. Then the Scripture doth warrant Surplice and Crossing and kneeling to Creatures and humane Prelats which are changeable and alterable circumstances and adjuncts of Worship that may be and may not be and things indifferent it shall follow that for the most part it is indifferent to do evil or well sin or not sin in thought word and actions and we have no warrant in Scripture for eschewing sin or not eschewing it in the most of our actions I confesse there is little need to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accurately Eph. 5. 15. And to cleanse our wayes Psal 119. 9. according to the Word If words thoughts and actions may go at random as if they were variable and indifferent Ceremonies God throweth not men in hells torments to be eternally miserable for circumstances 2. For the acts of our calling if they be Morall they are regulated as particularly by the word as to believe love and fear God or the creature if artificiall they are not of our consideration 3. That Morall acts of decent usage of the Ordinances do not immediately concern men is admirable to me Mr. Prynne To the Argument of Moses his doing all according to the patern shown in the Mount It is Answered 1. The Tabernacle wa◠no part of the Church of the Israelites but only the place of meeting for Worship answerable to our Churches and Chappels and so was the Temple But I pray you God prescribed the height length bredth form of Tabernacles Ark Altar of every Pin Ergo Hath Christ as punctually prescribed to all Christians and Nations in expresse words the form matter dimensions of all Christian Churches Temples Chappels Tables Challices Pulpits Pews not varying in one pin 2. God named the men Bezaliel and Aholiah who should make the Tabernacle and all the implements thereof 3. God expressed the frame fashion colours of the holy Garments of Aaron and his sons shall it follow Ergo only the Artificers whom God nameth immediately and none but Embroyderers Goldsmiths Carpenters c. Not Pastors and Elders are to build up the spirituall Churches of Christ Ergo The form matter and colour of Ministers and Elders garments are particularly set down in the New Testament 4. The Tabernacle and Temple were corporall things made by mens hands not spirituall buildings of mens spirits 5. All these of the patern were delivered to Moses the Temporall Magistrate not to Aaron the Priest Ergo the Church under the Gospel is not a spirituall building whose maker and builder is God and all is to be ordered by the Civill Magistrate and Lay-Artificers not by Pastors I wonder also you alledge not Noahs Ark And all in the New Testament are not so particularly set down as in the Old Ans The Tabernacle was no part of the Church but being a Type and the implements of it to the least pin particularly expressed by God to Moses far more must we have from God an expresse for every Ceremony not to retort this also that a Corner-Cap or a Surplice is no part
But what wonder For Hooker holdeth that we have no other way to know the scripture to be the Word of God but by Tradition which Popish Assertion holden by him and Chillingworth to me is to make the Traditions of men the object of our Faith Hooker About things easie and manifest to all men by Common sense there needeth no higher Consultation because a man whose wisdom is for weighty affairs admired would take it in some disdain to have his Counsel solemnly asked about a toy so the meannesse of some things is such that to search the Scriptures of God for the ordering of them were to derogate from the Reverend Authority of the Scripture no lesse then they do by whom Scriptures are in ordinary talking very idely applied unto vain and Childish trifles Ans 1. It is a vain comparison to resemble God to an earthly wise man in this for a King of Kings such as Artaxerxes if he were building a stately Palace for his Honour and Magnificence would commit the drawing of it the frame the small pins rings bowles to the wisdom of a Master of work skilled in the Mathematicks and not trouble his own Princely head with every small pin but this is because he is a man and cometh short of the wisdom skill and learning of his servants 2. Because how his Honour and Magnificence be declared in every small pin of that Palace is a businesse that taketh not much up the thoughts of a stately Prince The contrary of both these are true in the Lord our God his wisdom is above the wisdom of Moses and Moses cannot frame a Tabernacle or a Temple for Gods Honour in the least pin or sâ—uffer with such wisdom as the only wise God can do 2. The Lord is more jealous and tender of his own Honour in the meanes and smallest way of Illustrating of it Yea in the smallest Pin then earthly Princes are for earthly Princes may Communicate with their inferiours the glory of curious works set forth as speaking monuments of their honour the Lord who will not give his glory to another never did communicate the glory of devising worship or the Religious means of worshipping and honouring his glorious Majesty to men 2. God hath thus â—ar condiscended in his wisdom to speak particularly in written Oracles of every Pin Ring tittle Officer of his house of every Signe Sacrament Sacramentall never so mean and small Ergo It is no derogation from the dignity of Scripture to have a mouth to aske counsell where God hath opened his mouth to give Counsell in written Oracles 3. There is nothing positive in Gods worship so small as that we may dare to take on us to devise it of our own head 4. Hooker contradicteth himself he said the Ceremonies have their authority from God and though unwritten have the self same force and authority with the written Laws of God pag. 44. Here he will have the unwritten positives so small and far inferiour to written Scripture that to aske for scripture to warrant such small toys is to derogate from the reverend Authority and Dignity of the Scripture so Ceremonies pag. 46. are but Toyes unworthy to be written with Scripture but p. 44. They have the self same force and authority with written Scripture Hooker It is unpossible to be proved that only the Schoole of Christ in his word is able to resolve us what is good and evil for what if it were true concerning things indifferent that unlesse the word of the Lord had determined of the free use of them there could have been no Lawfull use of them at all which notwithstanding is untrue because it is not the Scriptures setting down things indifferent but their not setting them down as necessary that doth make them to be indifferent Ans Then because the scripâ—ure hath not forbidden the killing of our children to God as a â—alse worship against the second Commandment but only as an act of Homicide against the sixth Commandment and hath not forbidden all the Jewish Ceremonies so they have a new signification to point forth Christ already come in the flesh these must all be indifferent For let Formalists give me a Scripture to prove that Circumcision killing of Children sacrificing of Beasts are any wayes forbidden in this notion but in that they are not commanded or set down in the word as not necessary 2. Such Divinity I have not read That only the Schoole of Christ is not able to resolve us what is good and evil I mean Morally good and evil For Hooker pag. 54. Book 2. saith The controversie would end in which we contend that all our actions are ruled by the word If 1. we would keep our selves vvithin the compasse of morall actions actions which have in them vice or vertue 2. If we vvould not exact at their hands for every action the knowledge of some place of Scripture out of vvhich vve must stand bound to deduce it Then it is like the School of Christ the word can and doth teach us what is a Morall action good or ill an action in vvhich there is vertue or vice and to me it is a wonder that the Old and New Testament which containeth an exact systeme and body of all Morals whither naturall or Civill or supernaturall should not be the only rule of all Morals Now I finde that Mr. Hooker saith two things to this 1. That Scripture doth regulate all our Morall actions but not scripture only for the Lavv of nature and the most concealed instincts of nature and other principles may vvarrant our actions We move saith he we sleep vve take the Cup at the hand of our friend a number of things vve often do only to satisfie some naturall desire vvithout present expresse and actuall reference to any Commandment of God unto his glory even these things are done vvhich vve naturally perform and not only that vvhich naturally and spiritually vve do for by every effect proceeding from the most concealed instincts of nature his povver is made manifest But it doth not therefore follovv that of necessity we shall sin unlesse vve expresly intend the glory of God in every such particular Ans I speak of these more distinctly hereafter here I answer that as there be some actions in man purely and spiritually but supernaturally morall as to believe in Christ for Remission of sins to love God in Christ These the Gospel doth regulate 2. There be some actions naturally morall in the substance of the act as many things commanded and forbidden in the Morall Law and these are to be regulated by the Law of nature and the Morall Law 3. There be some actions mixed as such actions in which nature or concealed instincts of nature are the chief principles yet in and about these actions as in their modification of time place and manner and measure there is a speciall morality in regard of which they are to be ruled by the word
warranted by Scripture it followeth only to him that so doth it is unlawfull Rom. 14. 14. In that he doth Bonum non benè a thing lawfull not lawfully 4. It is unpossible to deduce all truth out of any truth For then because the Sun riseth to day it should follow Ergo Crosse and Surplice are Lawfull I might as well deduce the contrary Ergo they are unlawfull Hooker Some things are good in so mean a degree of goodnesse that men are only not disproved nor disallowed of God for them as Eph. 5. 20. No man hateth his own flesh Matth. 5. 46. If ye do good unto them that do so to you the very Publicans themselves do as much They are worse then Infidels that provide not for their own 1. Tim. 5. 8. The light of nature alone maketh these actions in the sight of God allowable 2. Some things are required to salvation by way of direct immediate and proper necessity finall so that without performance of them we cannot in ordinary course be saved In these our chiefest direction is from Scipture for nature is no sufficient director what we should do to attain life Eternall 3. Some things although not so required of necessity that to leave them undone excludeth from salvation are yet of so great dignity and acceptation with God that most ample reward is laid up in Heaven for them as Matth. 10. A Cup of cold Water shall not go unrewarded And the first Christians sold their possessions and 1 Thess 2. 7. 9. Paul would not be burdensome to the Thessalonians Hence nothing can be evil that God approveth and he approveth much more then he doth Command and the precepts of the law of Nature may be otherwise known then by the Scripture then the bare mandat of Scripture is not the only rule of all good and evil in the actions of Morall men Ans 1. The Popery in this Author in disputing for a Platform of Government that is up and down and changeable at the will of men made me first out of love with their way for his first classe of things allowable by the light of Nature without Scripture is far wide for Eph. 5. 20. That a man love his own flesh is Commanded in the sixth Commandment and the contrary forbidden otherwise for a man to kill himself which is self-hatred should not be forbidden in Scripture the very light of nature alone will forbid ungratitude in Publicans and condemn a man that provideth not for his own But that this light of nature excludeth Scripture and the Doctrine of Faith is an untruth for Hooker leaveth out the words that are in the Text and most against his cause He that provideth not for his own is worse then an Infidel and hath denied the Faith Ergo the Doctrine of Faith commandeth a man to provide for his own What Morall goodnesse nature teacheth that same doth the Morall Law teach so the one excludeth not the other 2. It is false that Scripture only as conâ—adistinguished from the Law of Nature doth direct us to Heaven for both concurreth in a speciall manner nor is the one exclusive of the other 3. For his third classe it s expresly the Popish Works of supererogation of which Hooker and Papists both give two Characters 1. That they are not Commanded 2. That they merit a greater degree of glory Both are false To give a Cup of cold water to a needy Disciple is commanded in Scripture Isa 57. 9 10. Matth. 25. 41 42. And the contrary punished with everlasting fire in Hell For Paul not to be burdensome to the Thessalonians and not to take stipend or wages for Preaching is commanded for considering the condition that Paul was in was 1 Thess 2. 6. To seek glory of men was a thing forbidden in Scripture and so the contrary cannot be a thing not commanded and not to be gentle v. 7. As the servant of God ought to be even to the enemies of the truth 1 Tim. 2. 24. Not to be affectionately desirous to impart soul Gospel and all to those to whom he Preached as it is v. 8. is a sin forbidden and for the merit of increase of glory it is a dream Hence I draw an Argument against this mutable form of Government The changeable Positives of this Government such as Crossing Surplice and the like are none of these three enumerated by Hooker 1. They are not warranted by the Law of nature for then all Nations should know by the light of nature that God is decently worshipped in Crosse and linnen Surplice which is against experience 2. That these Positives are not necessary to salvation with a proper finall necessity as I take is granted by all 3. I think Crosse and Surplice cannot deserve a greater measure of glory for Formalists deny either merit or efficacy to their Positives The Jesuit Tannerus confirmeth all which is said by Hooker as did Aquinas before him And Eâ—kiâ—s in his conference with Luther and Oecolampadius who say for imagery and their Traditions that it is sufficient that the Church say such a thing is truth and to be done and the scripture doth not gain-say it SECT V. Morall Obedience resolved ultimately in Scripture FOR farther light in this point it is a Question What is the formall object of our obedience in all our our Morall actions that is Whether is the Faith practicall of our obedience the obedience itself in all the externals of Church Government resolved in this ultimately and finally This and this we do and this point of Government we believe and practise because the Lord hath so appointed it in an immutable Platform of Government in Scripture or because the Church hath so appointed or because there is an intrinsecall conveniency in the thing it self which is discernable by the light of nature Ans This Question is near of blood to the Controversie between Papists and us concerning the formall object of our faith that is Whither are we to believe the scripture to be the Word of God because so saith the Church or upon this objective ground because the Lord so speaketh in his own Word Now we hold that scripture it self furnisheth light and faith of it self from it self and that the Church doth but hold forth the light as I see the light of the Candle because of the light itself not because of the Candlestick Hence in this same very Question the Iews were not to believe that the smallest pin of the Tabernacle or that any officer High-Priest Priest or Levite were necessary nor were they to obey in the smallest Ceremoniall observance because Moses and the Priests or Church at their godly discretion without Gods own speciall warrant said so But because so the Lord spake to Moses so the Lord gave in writing to David and Solomon 1 Chron. 28. 11. 19. And so must it be in the Church of the New Testament in all the Positives of Government otherwise if we
and expedient But we know no such question in this Controversie as who shall be judge but supposing the Church to be a ministeriall judge and the Scripture the infallible Rule the question is whether this judge have any such power as to prescribe Laws touching things indifferent and to injoyne these though they have no warrant from Scripture as things necessary and to binde where God hath not bound Quest But doth not the Church determine things that of themselves are indifferent as whether Sermon should begin at nine of clock or ten in the morning and after the Church hath past a determination for the dyet of ten a clock the indifferency of either nine or ten is removed and the practise without any warrant of Scripture restricted to one for order and peace sake and why may not the like be done in Positives of Church-Government Ans The truth is the Church by her will putteth no determination on the time but only ministerially declareth that which Gods providence accomodating it self to the season climate the conveniency of the congregation as they lie in distance from the place of meeting hath determined already But neither Providence scripture nor naturall reason hath determined that there should be in every Diocesan Church a Monarch-Prelate Pastor of Pastors with majority of power of jurisdiction and ordination over Pastors more then there should be one Pope Catholick Pastor of the Catholick visible Church or that Crossing should betoken Dedication to Christs service only will as will must determine positive Religious observances such as these are SECT VI. What Honour Praise Glory Reverence Veneration Devotion Service Worship c. are FOr the more clear opening of the ensuing Treatise it is necessary to speak somewhat of worship and Adoration and especially of these 1. Honour 2. Praise 3. Glory 4. Reverence 5. Veneration 6. Devotion 7. Religion 8. Service 9. Worship 10. Love 11. Obedience 12. Adoration 1. Honour is a testification of the excellency of any Arist Ethic. l. 8. c. 8. Aquinas Honos est signum quoddam excellentiae Honour is a signe or expression of Excellency in any it doth not import any superiority in the party whom we honor as Adoration doth Praise is a speciall honouring of any consisting in words Glory is formally the effect of Honour though it be taken Pro claritatè for the celebrity or renownednesse of any yet glory seemeth to be founded upon celebrity as its foundation Reverence is a sort of Veneration of a person for excellency connotating a sort of fear Veneration is a sort of fear and reverencing of a person I see not well any difference between Reverence and Veneration except that Veneration seemeth to be some more and cometh nearer to Adoration Devotion is the promptitude cheerfulnesse or spirituall propension of the will to serve God Religion is formally in this when a man subjecteth himself to God as to his supreame Lord and thence ariseth to give him honour as his God and absolute Lord. The two integral parts of Religion are the subjection of the reasonable creature to God 2. An exhibition of honour if any object that the subjection of the creature to God is humility not Religion Raphael de la Torres in 22. tom 1. de obj adorat q. 81. art 1. disp unic n. 8. answereth that subjection to God as it issueth from a principle of tendering due Honour to God for his excellency its Religion but as it abandoneth the passion of hope in the way of attaining honour it is an act of humility to God as the giving of money for the paying of debt is an act of justice but as it is given to moderate the desire of money it is an act of Liberality The acts of Riligion are of two sorts some internall and elicite as to Adore Sacrifice Pray by these a man is rightly ordered toward the Honouring of God only But there be other acts imperated and Commanded by Religion which flow immediately from other vertues as it may be from mercy and compassion to our brother but are Commanded by Religion as Jam. 1. 27. Pure Religion and undefiled before God and the Father is this to visit the father lesse and the widows c. Service is from the bond of subjection to reverence God as an inferior or servant doth his Lord and Master A servant doth properly do the will of his Master for the gain or profit that redoundeth to his Master but because we cannot be profitable to the Almighty by way of gain therefore we are to serve him in relation to an higher end then accession of gain of which the Lord is not capable Psal 16. 2. Iob 22. 3. For the declaration of his glory For Worship formally is to give reverence to God for his excellency in one and the same act we may both Worship God and serve him Only service doth include the obligation of a servant to a Lord. As concerning Love Faith and Hope they are internall Worship not properly Adoration Love as Love doth rather import an equality with the thing loved and a desire of an Union rather then a submission It is true there is a perfection in that which we Love but not essentially to perfect the Lover that possibly may agree to the Love between man and man but not to Love as Love for the Father Loves Christ his Son and did delight in him from eternity Prov. 8. 30. A superior Angel may Love an inferior yet the Father cannot be perfected by Loving Christ nor a superior Angâ—l by Loving any inferior Faith and Hope may suppose a resting on a helper as a helper and so are internall Worship if they be adoration formally may be a Question It is an untruth which Raphael de la Torres with other schoolmen say That with the same Religion by which we Honour holy men we Honour God upon this reason because holinesse in them is a participation of the Divine Nature therefore God must be the intrinsecall end and formall reason for which we Honour the Saints For Holinesse in Saints is a participation of the Divine nature but it is a Temporary and a created participation it is not the same very holinesse that is in God but the created effect thereof and so the Love I bear to any Creature because there is somewhat of God in every Creature And the Love to our Neighbour Commanded in the second Table of the Law should be the Love of God Commanded in the first Table of the Law 2. When I bow to the gray-haired and to the King I then do an act of obedience to the fifth Commandment No man can say that when I bow to the King or to an holy man that I am then bowing to the God of heaven and Worshipping God No acts terminated upon Saints living or dead are acts of Worshipping God yea reverencing of the Ordinances of God as the delighting in or trembling at the Word are not properly acts
cannot judge the heart or intention whether they do those with conscience to God and reverence and subjection of spirit to his holy Law nor can the manner of doing be proved by witnesses to the magistrate 2. The Magistrate as Magistrate doth not command what he doth not praise or reward for well doing is the object of the Magistrates praising and rewarding power Rom. 13. 3. But as a Magistrate he doth not praise and reward the qualification or spirituality or sincerity of Pastors dispensing of word and seals if they feed the flock the Magistrate is to take care they be rewarded with wages noâ— can the Magistrate as the magistrate withhold praise or wages from labourers in the vineyard because they preach Christ out of envy as some did Phil. 1. 15. or because they feed not the lambs out of a love to Christ as they ought to do Ioh. 21. 15 16 17. it is true magistrates as godly men may love and commend sincerity in faithfull labourers and hate the contrary but this they do as Christian men not as magistrates not by their office and authoritatively 3. Magistrates command that as magistrates the not doing of which they can aâ— magistrates punish with the sword for the object of their vindicative and revenging power is ill doing Rom. 13. 4. But if Pastors feed the flock and rule them the magistrate cannot use the sword against the feeders for that they want sincerity love cheerfulnesse in the manner of doing these things for the sword of the magistrate doth only reach men for their externall facts not for opinions in the mind not for crooked intentions not for hollow-heartednesse hypocrisie infidelity in the manner or inward principles of the actions II. Asser when magistrates command Churchmen to do their duty and to feed the flock sincerely and in the fear of the Lord they do it not as magistrates but as touching the manner they may exhort them to do their duty sincerely cordially and zealously as godly men hence that charge that King Iehoshaphat gave to the Priests and Levites 2 Chron. 19. 9. This shall ye do in the fear of the Lord faithfully and with a perfect heart is a mixt command as touching the judging of the people in all causes and controversies that should come before them the King as King commanded them to do this But for the manner of the doing of it that they should do it faithfully in the feare of the Lord and with a perfect heart this he commanded them not as a King but exhorted them to it as a godly religious man for 1. any godly man might have said this and the King might have punished the Levites and Priests if they had not judged the causes according to the Law But though they had not judged in the fear of the Lord and with a perfect heart yet could not the King as King have punished them therefore nor can any say that the spirituall exhortation of Hezekiah 2 Chron. 29. to the Priests and Levites came from him as King but as from a graced and religious man as King he might command them to Sanctifie themselves legally for so they were to do by office and he might use the sword against them if they failed in that and as King he may command all externall duties not only to Church-men but to all others only he cannot punish them for failings in the spirituall manner of doing externall duties 2 A spirituall and Christian exhortation ex conditione operis and intrinsecally hath influence on the conscience to turne the soul to God But nothing that the magistrate can do as a magistrate hath such an influence on the conscience all that he doth as a magistrate and directly is toward the outward man by rewards and punishments if the magistrate remove false teachers and wolves which would devour the flock and if that work upon the conscience it is indirectly and by accident for quoad actus imperatos he can command that the Gospel which hath a kindly and intrinsecall power to work upon the conscience be preached if the magistrate convince the conscience of a murtherer that he hath failed against the Law of God he doth not that as a magistrate but as a godly and religious man he may convince him as a magistrate that he hath failed against the Lawes of the State and bands of humane society and externall peace and scarce that for ignorantia juris nemimeâ—â— excusat Obj. 1. It may be objected against this If the Elders not only omit to do their duty but also if they erre in the nature and quality of what they do the Magistrate is to punish Ergo the Magistrate not only commandeth the Church to do the externall facts but also commands the facts with such and such qualities the Antecedent is proved because the Magistrate not only punisheth the omission of a Church duty as if Pastors preach not but also if they preach not â—alâ— modo Orthodox and sound Doctrine Ans We never denied but the Magistrate commandeth both the exercise of Church power simply and the manâ—er and such qualifications as are externall and obvious to the knowledge of the Magistrate such as blasphemous and false Doctrine is But we deny that as a Magistrate he doth command those things that arâ— internall and invisible that is the spirituallity of the actions he can exhort and stirre men up to the spirituallity and sincerity of doing as a godly and Christian man Obj. 2. The Pastors and guides of the Church as such do only command externall obedience for they can onely in â—oro Ecclesiae in the Court of the Church censure externall disobedience before men the heart and sincerity thereof is no more obvious to the eye of Elders then of Magistrates Ans 1. I deny the connexion of the Antecedent for Elders may command as Elders more then the not doing of which they can censure which the Magistrate cannot do for Elders have committed to them the word of reconciliation as the Ambassadors of Christ Now the word hath an immediate influence on the conscience on the thoughts and intents of the heart 2 Cor. 5. 18 19 20. 1 Cor. 3. 5. 1 Cor. 4. 15. Ps 19. 7. Heb. 4. 12 13. And therefore their Ministery hath action on the thoughts yet can they not in the externall court of the Church censure the thoughts as not being able to see them but the Gospel which they preach can arraigne the conscience and thoughts 2 Cor. 10. 4 5. But the Magistrate carrieth not such a message and therefore his Magistraticall command can reach no farther then his temporall praise and reward and his sword and that is commensurable and of equall latitude with those Obj. 3. The Object of the Magistrates power is well doing and ill doing both civill and also supernaturall both for the first table or as well for the spirituall acts of worship and Religion in the first table as for acts of Iustice and mercy
of men those belong to the Magistrate and to his civill power Yet he cannot deny but the Churches power in judging and punishing here is formally spirituall and objectively and unproperly civill so say I the Mgaistrates power in spirituall causes is formally civill and objectivelâ— only spirituall and he neither hath nor needeth any spirituall power formally to attain his temporall end nor needeth the Church any power formally civill to attain her spirituall end The reason is because powers have their specification and nature from their formall object not from the materiall because the Magistrate punisheth hereâ—ies and false Doctrine as they disturbe the Peace of the civill State therefore his power is civill and because the Church censureth unjustice incest 1 Cor. 5 1 2. and sins against the second Table because they are scandalous in the Church and maketh the name of God to be ill spoken of though materially those sins be punishable by the Magistrate yet is the Churches power spirituall because it judgeth those as scandalous and offensive to God and therefore the power is spirituall because the object to wit as scandalous to the Church and as offensive to God is spirituall even as destructive to civill Peace is formally a civill object 2. The Magistrate without any spirituall power judges what is the true Church and true ordinances setteth them up by his sword he doth set them up only for a civill end because they conduce most for the peace and flourishing condition of the civill state whereof he is head not that the members of his state may attain life eternall for the Magistrate intendeth life eternall to his subjects in setting up a true Church and true Ordinances not as a Magistrate but as a godly man As the woman of Samaria brought out the Samaritanes that they might receive Christ in their heart by saith as she had done But as a Magistrate he intendeth not life eternall to his subjects so a Master as a Master hireth a man to serve who is a believer and as a Master he judgeth such a one will be most faithfull and active in his service now the Master judgeth him not to be a Saint that he may be a fit member of the Church The Church only as the Church is to judge so of this servant nor doth he judge him a believer that he may obtain life eternall nor doth he love and chuse him as his servant that he may obtain life eternall Christians as Christians judge and love one another that way So the Husband as a Husband doth chuse a believing woman for his Wife judging she will perform the duties of a Wife better then an unbelieving Wife he judgeth her to be a believer as a Husband and loveth her with a husband-Husband-love as a Husband but if he love her because the image of God is in her and as an heir of life eternall then he loveth her as a Christian man not as a Husband and it is a Christian love he hath to her such as he hath to other godly women that are also co heirs with himself of life eternall and this is a lawfull and a Christian love But if this Husband should bear a Husband-love such as he doth to his own Wife to all other godly Wives it should be an adulterous and unlawfull love So the Magistrate as a Magistrate judges loves chuses and setteth up true Ordinances a true Church as means of a flourishing Kingdom and of externall Peace and pulleth down the contrary as means destructive to the peace and safety of his subjects But he judgeth not in a spirituall manner and with any spirituall power of the sword of those as fitting and conducing to life eternall and inward peace of conscience with God but as a justified and believing Saint he judgeth chuseth and loveth Ordinances and the true Church in this consideration and no wise as a Magistrate If those Relations of Magistrate and Christian had been considered by the Author he had not compared the Magistrate punishing idolatry to the Dragon and the godly Pastors who exhort the Magistrate to punish false teachers to the Beast and the false Prophet who maketh war with the Lambe For the godly magistrate who advanceth the throne of the Lambe is praise worthy he doth cut off all wicked doers from the city of the Lord Psal 101. 8. and doth this as a Magistrate that his Kingdome might have peace and well grounded prosperity but as a man according to Gods heart he doth it formally set on high the throne of the Lambe nor would he have compared those worthy and dear brethren of New England the Saints of the most high especially reverend Master Cotton to the frogs that proceeded out of the mouth of the false Prophet Rev. 17. 3. Nor do the Papists use this argument at all but another argument and for a contrary conclusion for the Pope as the Pope is an earthly Monarch and as Pope hath power to translate Crowns and Kingdoms and as Pope the Holy Ghost in him commandeth the Kings of the Earth to make war with the Lambe and his followers as Papists teach do we ascribe any such power be the Church or Churchmen are Malignants Prelates and Papists the followers of the Lambe Obj. 7. If the people may erect what government they will and seems most fit for their civill condition then governments by them so erected have no more power nor for no longer time then the civill power or people consenting and agreeing shall betrust them with for people are not deprived of their naturall freedom by the power of tyrants And if so that Magistrates receive their power of governing the Church from the people Then a people as a people naturally considered of what Nature or Nation soever in Europe Asia Africa America have fundamentally and originally as men a power to govern the Church to see her do her duty to correct her to redresse to reform to establish c. And this is to subject God Christ heaven the spirit to naturall sinfull and unconstant men Indian and American governments are as true and lawfull governments as in the world and therefore their governours are keepers of the Church and of both Tables if any Church should arise or be amongst them and therefore if Christ have betrusted the civill power with his Church they must judge according to their Indian and American consciences for others they have not Ans 1. No doubt the power that makes Magistrates because of vertue and dexterity to govern may unmake them when they turn tyrants and abuse their power and upon the same ground as men create Magistrates so Christian men as Christian men act to chuse Christian and gracious Magistrates as if a Husband as a man chuse a Wife as grace perfumeth and spiritualizeth all the common actions of men so Christian men are to chuse Christian Wives Christian Masters Christian servants so is a Church to chuse a Christian not an American Magistrate
not from the Magistaate their internal and external power of governing the Churches Josias Simlerus professor Tigurinus comment in Exod. 20. in Mand. 5. Magistratuum officium est tollere idola vi et armis concionaâ—orum vero ut errorâ—m ostendant Idololatriam damnent verbi gladiâ— jugulent et Magistratum sui officij admoneant in rebus exteruis tollendis ut Can. 15 Concil Carthagi 5. Lavater in Ezech. c. 44. Dominus dicit repellendâ—s a ministerio incircumcisos carne hoc est indulgentes libidinibus et incircumcisos corde hoc est imbutos pravis opinionibus collige quanta cura et diligentia requiratur a sacerdotibus conformiter enim custodibus Lavater in Ezech. 22. 26. reprehendit in sacerdotibus quod sancta sua violarint non enim tractarint quemadmodum ipse instituerat Nam in templo prostabant Idola sacrificia non legitime offerebantur an non hodie Sacramenta ab adulteris ebriosis et aleatoribus admistrantur Idem in Ezech. 23. 38. et quum immolassent filios idolis Si adultera de adulteri stratis surgens rectâ ad maritum suum veniat et amorem coniugalem simulet judicium est magnae impudentiae redeuntes a valle Hinnon et cultu daemonum tanquam re bene gesta cruentis manibus templum ingrediebantur citra conscientiam oraturi Ioan. Wolphius in Nehemiam ait c. 2. v. 20. aedificatores Ecclesiae nihil agere debere quam quod in mandatis divinitus datum sit Idem in Ezram c. 10. hoc enim exemplo V. T. discimus quae facto opus sit in N. T. nempe ut crebris synodis in vitam in doctrinam et mores in vocationem Ecclesiastorum inspiciatur Hence it is clear that Simler Lavater and Wolphius do clearly 1. Difference between the two powers of the Sword and Church 2. That the Priests in the Old and Ministers in the New Testament are not to prophane holy things 3. That by Assemblies and Synods Church-censures are to be dispensed Yea even Robert Burhillus de primatu Regio contra Becanum Iesuitam c. 10. sed neque in exteriore jurisdictione aut excommunicationis aut ordinationis potestatem regi facimus aut cultus divini novas formulas procudendi aut dispensandi adde quod nec â—â—s â—itribuimus leges suâ solius authoritate ferendi quae canonum Ecclesiasticorum vim obtinâ—ant The mind of D. Pareus and P. Martyr may be known by what is said and is cleared in that learned dissertation of Iac. Trig. Nor shall I need to burden the Reader with citations of Fathers Greek and Latine Doctors Councels with all our Protestant Divines Luther Calvin Beza Farel Marlorat Piscator Sibrandas Iunius Gomaras Trelcatius Bucanus c. which were easie to do if not needlesse and acknowledged by the Adversary I have also in answering Erastus I hope answered all that Mr. Prinne hath said either in his questions or vindication because most of all he hath I speak it not to diminish or detract from the learning of that reverend man â—â—r â—â—sse to irritate is fully to be seen in Erastus so that in answering Erastus I hope that ingenuous zealous and learned Divine will Acquiesce The Lord establish Ierusalem and make her a peaceable habitation FINIS AN INTRODVCTION To the Doctrine of Scandal Whether or no things indifferent can be commanded because indifferent WHat ever things are commanded under the tenor of things indifferent and yet are not indifferent are not lawful nor can be in reason commanded for so should they be of their nature both indifferent and not indifferent But humane Ceremonies are sush Ergo they are not lawful Indifferent things Basilius calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Laertius and Gellius saith the same of them Things indifferent cannot be good but essentially neither good nor ill and if they be not good they cannot be apt to edifie and so fall not within the compasse of things which can be commanded by Rulers There is a twofold matter of a Church constitution the one remote the other nearer The remote matter of Church constitutions are things indifferent to wit mens actions and the circumstances thereof and so they are the matter of Gods Laws for all our actions Physically considered to know believe will love joy fear speak walk laugh c are indifferent in themselves but God in the Law of Natuâ—â— and his positivâ— Divâ—â—â— Law â—â—th 〈…〉 dâ—â—â—â—m â—â—â—d 〈…〉 i◠〈…〉 put â—is d 〈…〉 â—â—gal upon thâ—◠〈…〉 aâ— it is such can be the nearest matter of any Church-constitution No wise man would say that the Church might make a Law that all should cast stones in the water yet God might make a Law thereof For what actions hath no good nor lawfulnesse nor aptitude to edisie in themselves these thâ— will of man can never make good lawful and apt to edifie because onely God whose will is the prime rule of all goodnesse can create moral goodnes in actions not to eat of the fruit of the tree of knowledge is only good because God hath so appointed in his Law and to eat of the fruit of that tree had been as lawful and just as not to â—aâ—â— if God had commanded eating thereof under â—râ—mises and threatnings 6. Hence â—â— followeth that all actions and circumstances of their nature indifferent must lose that indifferency and receive from God some goodnesse and aptnesse to edifie before they can be the reasonable and nearest matter of any Civil or Ecclesiastical constitution because what rulers can in Law and reason command that they must will as good and apt to edifie before they can bind others to will it But neither the will of a ruler nor the will of any other can lawfully will a thing indifferent as it is such for a thing indifferent as it is such is neither good nor evil and the object of the will is alwayes good 3. Rulers commandeth as Gods Ministers for our good Rom. 13. 4. Ergo the means and actions injoyned for the compassing of this end must be good for if the end be good the means as the means must be good Ergo they cannot be indifferent Things indifferent cannot be enacted as a Lâ—w except they were indifferent to all to both weak and wilful for remaining evil to some they are scandalous and cannot be commanded except rulers would command sinful actions The Apostles would make no Laws at all of things indifferent except in the case of scandal neither can our Ceremonies be indifferent 1. Because they are sacred mystical signes teaching us some duties to God 2. They are worship and means tending to the honour of God and being used for the honour of an Idol as they are used by us they should be the religious honour of an Idol 3. They are pretended to be means apt to edifie Ergo They are not in their use indifferent 4. The use of Ceremonies are Moral actions of man not warranted
should be of Faith and referred to Gods glory But shall I beleeve I am doing in Faith and glorifying God when I am casting stones in the water and I have as good reason not to cast at all If one wilaction that may be done and may not be done may be of Faith and referred to Gods glory then may they all be of Faith and referred to Gods glory This is a laughter rather then Divinitie 3. I cannot beleeve that an action that hath as good reason to be omitted as to be done can be acceptable to God because I have no ground for my Faith for my Faith here leaneth neither on Scripture nor on Reason but there is no reason why the action should rather be nor not be because it is indifferent yea crossing and kneeling of themselves shall be of Faith because I beleeve them to be of Faith But it is a vain thing to say that Faith maketh its object 4. There are no actions in the World but they have all their Moral necessitie from their intrinsecal goodnesse For from whence is it necessary to love God but from the intrinsecal goodnesse that the love of God hath from Gods command For there is no necessitie an action to be at all yea it is idle and superfluous if there be no goodnesse in it at all If then crossing and kneeling laying aside the respect of Humane Laws commanding them have no necessitie Moral from any Commandment of God why they should be at all their necessitie must be all from mans will this is tyranny in Rulers for their sole pleasure to command under the heaviest pain things that have no necessitie at all but their will 5. Neither is it any yoak to mens conscience to square all their Moral Action by Gods Word and so to see according as it is Written before they vanture upon any Action Moral It is libertie to keep Gods way accuratel Object In general no particular action is necessary the goodnesse whereof that is commended and rewarded of God may â—s well be had by the omission of that action or by an other action as by the doing of it but such an action in the individual use is true and indifferent but iâ— the goodnesse necessary cannot be had at all without that particular action then the action in the individual use is necessary although according to its nature it be possibly indifferent So to us now to kneel at the Supper is necessary that we may obtain the necessary good of due Obedience and decent Vniformity and eschue the contempt of Anthority Schism and Confusion Forbâ— Answ 1. By goodnesse here the Doctor meaneth Concomitant and general goodnesse which maketh not the action necessary to be done and so it hath no goodnesse intrinsecal but is an idle action and yet it may be done or not done without sin and when it is done it is done upon no other motive but the meer will and pleasure of the doer We have hereby the Doctors learning Such an idle action done in Faith and done for Gods glory 2. All our Ceremonies in their use crossing kneeling wearing of Surplice have no intrinsecal goodnesse no internal moral equity of Order Decency and aptnesse to Edifie wherefore it is necessary they should be done the doing of them in Faith and for Gods glory may be obtained as well by noâ—â—-kneeling none-crossing none-Surplice This is no small dash to the credit of Pearth Assembly for they saw no goodnesse in the Articles but that which as well might have been obtained without them Hence except the goodnesse of pleasing King James they had no more reason for the Ceremonies then to make an Act that all Ministers shall go to the Foot-Ball the third day of May. 3. Then the meer pleasure of the King hath made kneeling necessary and good obedience to the fifth Commandment mens will as will so is the onely formal reason of obedience to the ten Commandments or disobedience 4. Then we may of Faith and for Gods glory refuse the Ceremonies if it be the Kings Will and in that point the fifth Commandment standeth or falleth at the nod of the Kings Will. Such Mercenary Divinitie becometh not the lovers of Reformation Object There is a twofold maline in actions One thar layeth a moral impediment on the act so that it cannot be performed without sin So to eschue the malice that is in adultery we must eschue the act of adultery this malice polluteth the act and should binder the act There is another malice that polluteth the act but doth not morally hinder the act As when one feedeth the poor for vain-glory vain glory polluteth the act but hindereth it not Vain-glory should be laid aside and the poor fed If one kneel at the Supper thinking it not lawful to kneel before Creatures his kneeling is evil but the evil in it doth onely pollute the act and make it finful but doth not morally hinder kneeling because contumacioâ—s ignorance pride and contempt of Authority should be laid aside Men should be docil and see the law fulnesse of it and obey the Church Forbs Answ In things indifferent the very malice adhering to the practice of them howbeit it adhere not inseparably to them maketh the practice damnable For eating Rom. 14. before a weak Brother whose weaknesse might have been removed if he would be docil and know that their is no creature now unclean is murther Rom. 14. 14. Therefore suppose all the Kings and General Assemblies on Earth should command one to eat in that case before the weak Brother they were to be disobeyed and so the Doctor freeth us that we cannot kneel at the Lords Supper 2. Rulers may not make laws of things having no necessitie of Goodnesse Decency and aptnesse to Edifie and onely good because they will when they see of necessitie these laws shall inevitably ruine many souls for that is to have more regard to their own will then to the salvation of peoples souls whereas even Christ pleased not himself 3. Many weak are uncapable of all Reasons or Arguments that can free our kneeling of Idolatry Ergo They should abstain and not kneel with a doubting conscience better not eat as eat with a doubting conscience Rom. 14 23. 4. Pride and contempt are onely seen to God Prelates have no place to punish heart-acts they are to prove by two Witnesses the Malice and Pride and Contempt of Authoritie but this is invisible to mens eies refusal of obedience to Canons touching indifferent things the necessitie whereof as the Doctor must say cometh onely from mans will cannot be contempt The neglect of a command of God is indeed a virtual contempt of the Majestie Authoritie Power and Justice of God because a command of God hath Essentially Equitie and Justice in it from Gods commanding Will But a command of a thing indifferent that may as well without sin be left undone as done as our Doctor saith of our Ceremonies can never