Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	false_a	true_a	worship_n	4,780	5	7.8086	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15350	De adiaphoris Theological and scholastical positions, concerning the nature and vse of things indifferent. Where also is methodically and briefely handled, of ciuill and ecclesiasticall magistrates, of humane lawes, of Christian libertie, of scandall, and of the worship of God. A vowed worke, destinated (by the grace of God) to appease the dissentions of the Church of England. Written in Latine by M. Gabriel Powel, and translated into English by T.I.; De adiaphoris. English	Powel, Gabriel, 1576-1611.; Jackson, Thomas, 1579-1640, attributed name.; T. I., fl. 1607.	1607 (1607)	STC 20146; ESTC S101530	122,532	204

profitable for the Churches than vnlearned and negligent Ministers 57 Furthermore the refractarie Ministers confirme the enemies of the Gospell in their errors and in their furies against the true Church who by this shamefull tergiuersation and looking backe of the Ministers are now become more obstinate and more insolent than they were before 58 Neither can there be any spectacle more wished for Dissention among the Reformed Churches a pleasant spectacle vnto Antichrist and pleasing vnto ANTICHRIST than when he seeth the true Christians by mutuall dissentions and domestique iarres to be consumed one of another whom hee hath hitherto laboured in vaine to reduce vnder the yoke of his Tyrannie 59 Contrariwise there cannot happen any thing But very lamentable vnto the Church of Christ more lamentable and more miserable vnto the CHVRCH OF CHRIST than when she beholdeth the fire of Dissention to be kindled at home and feeleth her owne bowels to be pitifully torne and rent asunder by them who with one heart and hand ought to haue opposed themselues against the Common Aduersarie 60 But these Diuine Comminations and threatnings are seriously to be considered and regarded WOE vnto the man by whom the Offence commeth c. I will require my flock at their hands and will confound them which verily are not spoken in vaine 61 Wherefore it were to bee wished that all these Challengers and Rescuers of LIBERTIE would haue some care and regard of their owne saluation and that they would free themselues from these so horrible Scandals For this argument cannot possibly be refuted by any meanes That the Bishops are not Authors of Scandall 62 And in that they labour to retort the Scandall vpon the BISHOPS and the Ciuill MAGISTRATE affirming that they are the Cause thereof We know well that some clamorous Preachers mainely crie out euen vntill they are hoarse againe that the Prelates prophane the Worship of GOD with horrible and intolerable impietie 63 But as it commonly happeneth in factions and part-takings they do but indulge and giue the raines vnto their partiall affections shewing the extremitie of their hatred contumacie against the Magistrate vniustly traducing the most reuerend Prelats of our Church who now these many yeeres to their great commendation and honor with infinite trauell haue laboured to promote the Saluation of the people to the singular profit and edification of the godly and haue excellently wel deserued of the Church of Christ 64 Yet we deny not but that euill and contentious men might haply TAKE occasion of Offence out of the deeds and discipline of the Bishops but that they GAVE any or could preuent al inconueniences or are now bound to make all such good this is it that we constantly deny 65 What NW If in the feeding of Christs sheepe and in the Gouerning of them EVERY CHVRCH careth for the flock committed to her owne custodie and charge and prescribeth nothing vnto others nor medleth with them Is it not equitie reason that the CHVRCH OF ENGLAND should enioy her owne Libertie whereof also she hath speciall reason and is ready to render an account thereof vnto Christ Iesus the assertor of our Libertie and to his Catholique Church 66 But let the true Authors of Scandal look into themselues The Refractarie Ministers are Schismatiques and consider what it is to rend the Church and to sow the seeds of SCHISME but only to ayme and strike at the throate of Charitie 67 Which they verily do who with priuate preiudice carpe at and reprehend the publike iudgment of the whole Church and brand with a blacke coale the Magistrates authoritie in Things indifferent 68 And thus am I forced to breake off this not Disputation because the thing is euident and plaine but Complaint which verily is much shorter and feebler then is required by the greatnes of the mischiefes and euils which by the ouerflowing petulancie and licence which euerie man hath to speake and to write what he listeth haue risen in the Church do still rise yea and will arise daily more and more vntill the Sonne of GOD our Lord IESVS CHRIST shall deliuer his Church shewing himselfe vnto all mankind hauing raysed the Dead CHAP. X. Of the WORSHIP of God And that Things Indifferent and Ceremonies ordained for Order and Decencie in the Church are not the Worship of God WORSHIP OF GOD The Worship of God what it is is all that seruitude obseruancie reuerence and religion whereby as well inwardly in the heart as outwardly in the worke it selfe wee honour GOD and serue him 2 This if it be rightly performed according vnto the will of GOD is termed True Worship but if contrariwise it is called False and Idolatrous Worship 3 True Worship of God True worship what is euery worke inward and outward commaunded by GOD performed in faith to this principall end that GOD may be glorified 4 And to worship GOD truly is so to worship him as he hath commanded in his Word how he would be worshipped 5 The Efficient Cause The Efficient Cause of Worship I meane the first and Principall Efficient of true Worship is the Holy Ghost by whom we are moued and stirred vp to worship and honor God 6 For the Spirit is he which giueth vs Faith it selfe from whence floweth Worship and exciteth vs to do the works of pietie both internall and externall He worketh in vs both the will and the deed after the good pleasure of his will as the Apostle speaketh 7 The Secondarie and lesse Principall Efficient Cause of Worship are We our selues who adore and honor God The Material Cause of Worship 8 The Materiall Cause is the Worke it selfe commanded by GOD whereby we serue him a loring him with the greatest reuerence we possiblie may for no Creature hath any right of instituting the Worship of God 9 Hereupon is excluded all Will-worship and the figment of good Intention to wit when men do euill that good may come thereof or when they themselues doe inuent workes which they obtrude vnto God for Worship not workes euil in themselues but yet not commanded by God 1. Sam. 15.22 Ezech. 20.19 Matth. 15.9 Esay 29.13 10 For it is not sufficient NW for Worship that some worke be not euill or not forbidden but it ought to be Commanded by GOD 1. Sam. 15.22 Ezech. 20.19 Matth. 15.9 Esay 29.13 11 The Formall Cause The Formall Cause of Worship is Faith For good workes and iust actions do not only flow from Faith as from the Efficient Cause euen as all humane actions proceed from the Soule but also those workes haue their being from Faith as from a Forme whereby they are godly holy and therefore acceptable vnto God 12 The Finall Cause The Finall Cause of Worship Worship of God two-fold 1. IMMEDIATE which is is the Glory of God whereunto must be referred all the whole Worship of God 13 Worship of God is two-fold Immediate or

De Adiaphoris THEOLOGICAL AND SCHOLASTICAL POSITIONS CONCERNING the Nature and Vse of Things Indifferent WHERE ALSO IS METHODICALly and briefely handled of Ciuill and Ecclesiasticall Magistrates of Humane Lawes of Christian Libertie of Scandall and of the Worship of God A Vowed Worke destinated by the grace of GOD to appease the Dissentions of the Church of ENGLAND Written in Latine by M. Gabriel Powel and translated into English by T. I. AT LONDON Imprinted by Felix Kyngston for EDVVARD WHITE and are to be sold at the little North-doore of Pauls at the signe of the Gun 1607. THE TRANSLATOR TO the Reader HAuing been very desirous not long since to be resolued in the truth of the Controuersies of our Church and lighting vpon this excellent and learned Treatise of Things Indifferent J receiued such satisfaction thereby out of the very grounds and principles of Diuinitie that I could not heare any difficultie obiected touching the things in controuersie but presently I was able to resolue the same out of those very groūds which here I had learned VVherefore hauing receiued so great profit by this Booke J thought it part of my dutie to communicate the same vnto others in a more familiar language not doubting but many may receiue the like satisfaction thereby as I haue done And albeit in the very translating it hath lost much of that elegancie wherein it was originally penned by the Author yet I haue endeuored to come as neere his meaning as possiblie I could Thus much I thought good to signifie vnto thee Adieu From OXFORD this 28. of Nouember 1606. Thine in what he may T. J. TO THE RIGHT HONORABLE AND RIGHT REVEREND FATHER IN GOD RICHARD VAVGHAN Doctor of Diuinitie and L. Bishop of LONDON his very good Lord All prosperitie and happinesse externall internall eternall WHatsoeuer bee the opinions of others Right Reuerend and most worthie Prelate my singular good Lord concerning the Adiaphoristicall Controuersie which so long time hath troubled the state of our Church I am not any whit dismaied but haue very great hope thereof in so much that I am not affraide to exspect and promise vnto my selfe a very happie and desired issue of all these domesticall iarres Specially The ROCKS whereat the refractarie Ministers impinge because I seeme to descrie and discouer those dangerous ROCKES whereat many both heretofore haue been and at this present alas are not a little dashed which being detected and propalated vnto the whole world the Godly may prouide for themselues and safely saile in the maine Ocean of the Gospels work without danger or feare of shipwrack Now these ROCKS are specially three whereof The FIRST is I. ROCKE That Christ is a Law-giuer that some doe suppose that Christ Iesus as a LAVV-GIVER hath instituted a certaine POLICIE in his Gospel and decreed Ecclesiasticall Lawes which euery man ought necessarily to obserue and obey vpon which sandie foundation the whole frame and building of the Presbyterian Discipline is founded But whence this new and insolent false-Position is drawne no man can be ignorant that hath but superficially read ouer the Decrees and Canons of the Councell of Trent For thus those purple Fathers haue superciliously defined or thundred rather If any man shall say that Christ Iesus was giuen of God vnto men as a Redeemer whom they ought to put confidence in and not also as a Law-giuer whom they ought to obey let him bee accursed Concil Trid. Sess 6. Can. 21. But ô the immortall GOD The Detectiō of the 1. Rock what manner of Christ doe both the Tridentine Fathers and the refractarie Ministers propose vnto vs Of CHRIST our Redeemer they make also a LAVV-GIVER yea they transforme IESVS the Sauiour of the world into MOSES the Law-giuer This they doe after the example of Mahomet who fained that GOD sent CHRIST into the world to propound a perfecter Law than Moses did Yet Christ himselfe out of the Prophecie of Esay cap. 61. vers 1. teacheth vs that he is sent to Preach the GOSPEL vnto the poore Luc. 4.18 Now to * Evangelizare Preach the Gospell that is to bring glad tidings is not to propound new Lawes And albeit in Matth. cap. 5. Christ interpreted and expounded certaine Precepts yet thereby he did not make or deliuer vs any new Law but onely vindicated the law of Moses from the corrupt and false glosses of the Pharisies and restored it to the former perfection That we ought to obey Christ according vnto the Precepts of the Decalogue which Moses deliuered no sober man euer denied but this is it that wee constantly disavow and gain-say to wit that CHRIST is a LAVV GIVER or that the Gospell which is the glad tidings concerning spirituall and eternall righteousnes hath ordained any new corporeal Policie Yea rather it commandeth vs to obey the present Magistrates and Lawes if they doe not repugne the lawes of nature and willeth that wee endeuour to defend maintaine and beautifie the present Policies Excellent well hath M. CALVIN written hereof Because in the externall Discipline and Ceremonies of the Church saith he God would not particularly prescribe what we ought to follow because hee did foresee that these depended of the condition of the times Note well neither did he iudge that one forme could be conuenient for all ages therefore herein we ought to haue recourse vnto those generall Rules which hee hath giuen in his Word that what things soeuer the necessitie of the Church shall require to be commanded for order and decencie they may be examined by them Therefore hath hee deliuered nothing expressely concerning these things because they are not necessarie vnto saluation and ought to bee diuersly fitted for the edification of the Church according vnto the different manners of euery Nation and Age as the profit of the Church shall require aswell for the changing and abrogating the vsuall Discipline and Ceremonies as also for instituting of new as shall be conuenient Caluin Institut lib. 4. cap. 10. § 30. The SECOND Rocke whereat the Ministers impinge II. ROCKE That whatsoeuer is performed in the VVorship of God is VVorship is that some haue inconsideratly defined that nothing at all may be performed in the duties of Religion or in the exercise of diuine Worship which is not Worship it selfe or at leastwise some part of the Worship of God Hereupon they exsecrate the Consignation of the Crosse in the Sacrament of Baptisme and the bowing of the Knee in the Lords Supper as new Worships But who would haue thought The Detectiō of the 2. Rock that any man by any importunitie of opinion could be brought into this sentence to define thus I see the Prophets and Apostles oftentimes calling vpon GOD and fasting I see CHRIST himselfe kneeling and praying Luc. 22.41 What Doe the Ministers thinke that fasting and kneeling are the Worship of God Vnpossible Yet these things are performed in the very exercise of Diuine Worship The THIRD

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

imitation and offence whereupon it hath the name Scandall 7 ACTIVE or Giuen Scandall is that I Of Actiue Scandall the fault whereof proceedeth from the Author of that thing or action wherof the Offence commeth Or it is when any man ministereth an effectuall cause of falling vnto another 8 And this if you respect the Matter thereof ariseth either from a fact which in it selfe is Euill that is expressely forbidden by the Law of God or from a fact which in it selfe is Indifferent but either done or omitted importunely against the rule of Charitie In that there is committed a two-fold sinne in this one only 9 Of the Former Christ speaketh vnto Peter Matth. 16.23 Go behind me Satan thou art a Scandall or an offence vnto me For albeit indeed Christ was not scandalized yet it was not long of Peter but that Christ being terrified with the cogitation of the Crosse did breake the course of his vocation and the saying of Peter did verily grieue him and vnto the weake might haue been an occasion of ruine 10 Vnto this kind of Scandall are subiect NW all Heresies all hainous Crimes all actions or omissions repugnant vnto the Law of God briefely whatsoeuer is contrary vnto the Loue of God or of our Neighbour 11 This Scandall ought all the godly and such as haue any care of their saluation to beware of no otherwise then they would beware of Hell it selfe seeing our Sauiour himselfe hath said that it were better for a man then to be the Author of this Scandall that a Mil-stone were hanged about his necke and that he were drowned in the depth of the Sea Matth 18.6 12 Of the Latter kind the Apostle speaketh 1. Cor. 8.13 For S. Paul would not that any man should either vse Things indifferent or abstaine from the vse of them with the offence of his Neighbour 13 But heere we must consider three sorts of Men. Three sorts of Men to bee considered in the vse of Things indifferent Some haue learned Christian Libertie who therefore are accounted Firme and Strong Vnto these an Indifferent fact cannot be a Scandall but rather ioy and consolation 14 Some are Obstinate and indocible Concerning these the Rule of Christ is to be obserued 1 Let them go they are blind 2 and the leaders of the blind 15 Some are Weake 3 and as it were Yonglings in the Schoole of Christ Of these there must speciall regard and care be had in the Vse of Things indifferent 16 For whosoeuer vseth Things indifferent with the Scandall of such that is of them that are Weake he violateth the Law of Charity and denieth the Faith of Christ And hitherto of Actiue or Giuen Scandall it followeth that we speake of that which is Passiue and Receaued 17 PASSIVE or Receaued Scandall II. Of Passiue Scandall is that which Men take vnto themselues either from the good deeds sayings or counsels of others or from true Doctrine and the externall forme of the Church or generally from any other thing whatsoeuer 18 More specially It is some fact of ours or saying or counsell that in it selfe is godly iust and honest or at least some Indifferent thing not wickedly nor importunely done for the which notwithstanding some man either of peruerse morositie or of enuy and euill will or of some other sinister malignitie or error of mind iudgeth euill of vs and so draweth it into occasion of Offence 19 And this Passiue or Receaued Scandall is two-fold Passiue Scandall two-fold Humane or Diabolicall 20 Passiue Humane Scandall is either of Wicked Men 1. Humane which is either or of Godly Weake Men. 21 The Passiue or Receaued Scandall of Wicked men Of Wicked Men. either of Worldlings and Wise men out of the Church or of Hypocrites in the externall Assemblies of the Church is when the Wicked are offended 22 I. Either with the base estate humilitie and crosse of Christ in his assumpt Nature or Man-hood 1 Cor. 1.23 23 II. Or with the vnwisely conceiued and supposed absurditie of the Gospel the suspicion of noueltie the simplicitie of the Doctrine of truth the preaching of Grace the article of Predestination and with the mortification of the old-Man Matth. 15.12 24 III. Or with the externall forme of the Church 25 IV. Or with the Life and actions of the Godly whereby they peaceiue themselues to be reproued in the free vse of Things indifferent 26 V. Or with the Crosse and persecutions which euer accompany the profession of the Gospell 27 The Passiue or Receiued Scandall of the Godly Or of the Godly-Weak is that which is taken by the Weak ones which are in the Church and they not of the worser sort but is greedily caught by those that are malignant that they may make the doctrine of the Gospell vncertaine and doubtfull vnto the ruder and simpler people And that 28 I. Either from the oppression of the Church and punishment of such as be Innocent 29 II. Or from the Heresies and Contention which disturbe the Church 30 III. Or from the multitude power and authoritie of the Aduersaries of the celestiall Doctrine 31 IV. Or from the flourishing fortunes and prosperous successe of the Wicked Psal 73.2 32 But the Godly ouercome this Scandall againe the Holy Ghost confirming them partly by the Examples of the Church of Christ in all ages and partly by feruent Prayers c. 33 Passiue Diabolicall Scandal 2. Diabolicall is that when Men wickedly take hold of the falles and vices of the Saints for license of Sinning that so without all shame they may plunge themselues in all licentious wickednes Genes 9.22 Genes 19.30.31 2. Sam. 11.2.3.15 Matth. 26.72.74 Luk. 19.8 34 This kind of Scandall is termed Diabolicall from the qualitie not from the subiect because it is maliciously vsed to the shame and reproach of the holy Fathers and to the dishonor and contempt of almightie GOD. Wherfore this is most of all to be auoyded and abhorred Now let vs applie these things vnto our purpose 35 As Of the Reformation of the Church of England amongst all the Churches of Europe none instituted the Restauration of Religion and Diuine Worship more opportunely nor embraced the fame in a more conuenient order and forme then did the CHVRCH OF ENGLAND wherein nothing was done tumultuously nothing by force of armes nothing by deceipt and fraude but althings were reuoked restored according vnto the prescript Rule of Gods word and the vndoubted Example of the purer Primitiue Church with the greatest applause of all States and degrees with the vniforme consent both of Prince and People of Nobles and Commons euen in the open and publique Assemblie of Parliament 36 So the OVTVVARD FACE OR FORME OF THE CHVRCH doth not any where else appeare with more lustre and magnificence in other Prouinces or Kingdomes wherein all things hanging on the pleasure of the Presbyterie and plebeiall or common sort of people do

as did not ouerthrow the high places sinned 58 III. With Christian Princes the case is otherwise for they are tied by no other Law but the Law of pietie and charitie whereby they are bound to doe those things which are more conducible and profitable for promouing of pietie the Glory of God and saluation of the Church 59 IV. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. To the Consequence 60 The Cosequence deceiueth by the Fallacie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this Argument doth not follow All Instruments of Idolatrie are to be taken away and abolished Ergo The Churches Surplices and the Consignation of the Crosse in Baptisme are in like manner to be destroyed and abolished These are no Instruments of Idolatrie OBIECTION IV. 61 Fourthly Obiect 11. they Obiect But it is a Scandall to fauour the Papists and to confirme them in their Idolatrie Ergo c. ANSVVERE 62 I. But to oppugne the Pope Answ is not only to oppugne his Name Who are the Authors of Scandall in the Church of England or some petie accidentall circumstances supposed to be Popish but to conuince him of false Doctrine in the very principles of Religion Neither doth it make any thing for the Papacie to retaine Ceremonies which were commonly vsed in the Church euen in the Apostles times before the Papacie was hatched 63 II. We do not obey the Papacie or any way fauour it because we do faithfully by the grace of GOD keepe and openly professe all necessarie heads of Doctrine and the lawful vse of the Sacraments 64 III. It is verily a Scandall to forsake the Churches for little or no cause and rather yeeld cause vnto the censure and iudgment of the Common people who exclaime that by our obstinacie we moue contention and trouble the peace of the Church than to giue any supposed occasion vnto others to calumniate our moderation And verily to contend and striue so much for meere indifferent things or for things that doe not at all appertaine vnto the matter of Religion hath neither precept nor example in the holie Scriptures or in the Church of God 65 IV. Those things that are propounded and decreed in the Church of England concerning Rites and Ceremonies doe appertaine specially for preseruation of vnitie in Doctrine and vniformitie in the Discipline and Ceremonies of our Church and not any way to confirme the Papacie 66 V. And that the Papists are incouraged by our domestique Contentions and made more insolent this verily is very lamentable but the whole fault resideth in them who contend so hotly for not necessarie rather then necessarie things and shamefully forsake their Churches 67 It were conuenient that these importunate fellowes did consider that we also doe vnfainedly loue the sincere Doctrine of the Gospell for whose sake it may be we do suffer and are readie to suffer if need shall so require more labour and more afflictions then they doe or for ought that I know are about to suffer and not so calumniously to slander vs with suspition and touch of Popish heresie which we euen with all our hearts exsecrate and detest as the pit of hell 68 Nay this rather is a new Popedome that this insolsnt kind of people do labour to compell all men to assent to their phanatique assertions and horriblie condemne all such as approue not their conceipts OBIECTION V. 69 Fifthly Obiect 12. Many do professe We could with a safe conscience yeeld vnto and vse all the Rites and Ceremonies of the Church of England excepting only the Consignation of the Crosse in the Sacrament of Baptisme yea there is not any thing that doth so offend vs as that Consignation of the Crosse ANSVVERE 70 But let vs not flatter our selues Answ Of the Crosse in Baptisme nor pretend infirmitie for simultation Many call themselues infirme and weak when indeed they are preuaricators and obstinate which is irrefutably euinced out of those false interpretations and vnheard glosses wherewith these men deceiue themselues and which our Church doth altogether abhorre and detest Namely That the Cousignation of the Crosse is the Worship of God that without it the Sacrament is not perfected that it is an inuention of Antichrist added vnto Baptisme that the Church of England attributeth the same efficacy vnto the Consignation of the Crosse which properly belongeth vnto Baptisme it selfe Away with madde Calumniations 71 Yet wee will answere vnto euery one particularly 1 Jt is not the VVorship of God I. The Consignation of the Crosse is not the Worship of God but a token and signe whereby men are put in mind that they ought not to be ashamed OF CHRIST CRVCIFIED which Rite doth serue to the Internall Worship to prouoke to the loue of Christ and also to the Externall for free confession c. 72 II. 2 It addeth nothing to Baptisme The Consignation of the Crosse is an Indifferent act which addeth nothing vnto the substance and efficacie of Baptisme being adhibited nor taketh any thing away being omitted 75 III. Neither is it that the Ministers should contend 3 It is not an inuention of Antichrist that this Ceremonie was inuented by Antichrist and added vnto Baptisme seeing mention is made thereof euery where in the ancient Fathers which euen Impudencie it selfe cannot deny 74 Yea and in the Consignation of the Crosse our Church expressely and by name addeth a manifest reprehension and reiection of all Popish errors and abuses 75 IV. Nor yet doe we attribute vnto this Ceremonie 4 It hath no effectuall vertue that vertue and efficacie which properly belongeth vnto Baptisme because Baptisme is the lauar of Regeneration whereby wee are vindicated into the grace and fauour of God and deliuered from the wrath of God from the power of darknes and from the tyrannie of Satan This efficacie ought in no wise to bee attributed to the Consignation of the Crosse Neither is this Ceremonie adhibited at all in that action before that the Infant be baptized OBIECTION VI. 76 Sixtly The Ministers Obiect Obiect 13. No man ought to doe any thing against the dictate of his owne conscience Ergo Those Ceremonies which a man doth not allow are vnto him vnlawfull ANSVVERE 77 Answ Of a doubtfull and erring Conscience It is certaine that wee must attempt nothing in all our actions whereof wee are not certaine that it pleaseth GOD whatsoeuer is done otherwise doth make vs guiltie before God The Apostle saith Blessed is he that condemneth not himselfe in that which he alloweth Whereupon it commeth to passe that hee that iudgeth and condemneth any thing and yet admitteth it or putteth it in practise hee is damned because he doth it not of faith 78 Conscience hath that vertue and power that if some Worke being of it owne nature Indifferent if the Conscience be good it maketh the worke also to be good and contrariwise if the Conscience be