of the Law namely when the Magistrate by outward punishment represseth all offences committed against the Precepts of the first and second Table 39 But here ariseth a very difficult Question 1. Question VVhether Humane Lawes do bind the Conscience concerning the obseruation of Humane Lawes namely Whether Humane Lawes doe simply binde the Conscience And With what conscience they are to be obserued and obeyed 40 Some boldly and magnifically brag of their CHRISTIAN LIBERTIE whereby they affirme that in corporall things they are exempted and freed from all Politique seruitude and obedience For say they if Obedience be necessarie then is there no Libertie for Libertie and Obedience are things repugnant one vnto the other 41 Others hold that the obligation of Ecclesiasticall and Ciuill Lawes are different and vnlike affirming that the Ciuill Lawes do simply and absolutely binde the Conscience and that the Ecclesiasticall Lawes doe binde onely in case of Scandall 42 Vnto whom we Answer First Of the Necessitie of Lawes among Men. As concerning Christian Libertie there be some men so wilde and rude by nature that they hate all Lawes as they doe a prison or gaole and neuer thinke themselues FREE enough except they breake all the chaines and bonds of Ciuill obedience and Brotherly societie 43 But if once they did but in their conceites imagine such an estate of life wherein there were no LAVVES at all then should they be forced though against their wil to cōfesse that that life of Man cannot want the safeguard and defence of Lawes 44 For in that lamentable and miserable estate there appeareth nothing but a confusion of all licentiousnes and wickednes and a commixtion of all hainous crimes committed with freedome without any controulement all places abounding with robberies slaughters rapines thefts and deceits 45 Wherein no man bridleth or curbeth his own lusts but dareth commit any villanie that commeth into his minde so as no man good or bad can be secure and safe from open wrong oppression and violence of others 46 And to conclude in this estate there is not any appearance of the life of Men but of Beasts or rather of monstrous Cyclopes who being asked in the Poët Euripides what kinde of life they did leade they answered Wee are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brutish rogues and vagabonds wandring from place to place amongst beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not one of vs doe heare or regard another 47 Now by this it may bee sufficiently acknowledged how much wee are to attribute to LAVVES and ORDER which whosoeuer goeth about to abrogate or to remoue from Humane societie it were verily to remoue or to take away the Sunne out of the world 48 And yet by this we doe not abolish the Doctrine of Christian Libertie The Obedience of lawes taketh not away Christian Libertie which concerneth matters of farre greater importance than ciuill and externall Libertie 49 But wicked Epicures and godlesse men doe aboue measure stretch and straine this doctrine transferring it to that Libertie of the flesh which is not allowed by God because vnder the pretence of Libertie they seeke immunitie from all Ciuill charges and burthens from all Lawes and from Magistrates whom our Lord IESVS CHRIST himselfe did not onely by word but also by his owne example teach that he doth not abolish the lawfull Magistrate or any godly and profitable Lawes and Constitutions but rather that he perpetually ratifieth them all giuing moreouer this perpetuall Rule or precept Giue vnto Caesar the things which are Caesars and vnto God the things which are Gods 50 And for the more cleere manifestation Of Christian Libertie and euident demonstration of this point wee will a little more exactly though briefly expresse the summe of the Doctrine of Christian Libertie 51 The LIBERTIE of the Sonnes of God is that benefit whereby they by Faith are made the SONNES OF GOD and by the Righteousnesse of IESVS CHRIST are deliuered from spirituall bondage and thraldome Galat. 5.1 52 And this is called CHRISTIAN LIBERTIE aswell because it was obtained by IESVS CHRIST as also because by him it is imparted and left by perpetuall legacie to all Christians and faithfull men of all ages to the worlds end 53 And this is Libertie two-sold either Common to all the Beleeuers and faithfull men in the old and new Testament or Proper and peculiar to them of the new Testament only 54 I. I. Common which is three-fold The Common Libertie of all the faithfull in the old and new Testament is three-fold First from the Rigour and seueritie of the Morall Law Secondly the Bondage of sinne Thirdly from the Yoke of Humane Traditions 55 The Libertie from the Morall Law is two-fold First 1. From the rigiour of the Law from the Strict exaction of perfect obedience Secondly from the Eternall curse and punishment for violating the Law 56 Whereupon it followeth that we also haue obtained Libertie from the power and tyrannie of the Diuell from condemnation and death eternall Ioh. 8.26 57 And herewith we are comforted and encouraged in the Combate of conscience before the iudgement feate of God 58 The Libertie from the Bondage of sinne 2. From the Bondage of Sinne. is that whereby we are deliuered from the rule and dominion of Sinne or from sinne raigning in vs that it might no more beare rule ouer vs but being iustified and endued with the Holie Ghost wee may willingly and of our owne accord without constraint or bond serue and liue to GOD in all righteousnes Ioh. 8.34 2. Cor. 3.17 Where the Spirit of the Lord is there is libertie Rom. 6.6 c. 2. Pet. 2.19 Galat. 5.13 59 The libertie from the Yoke of humane Traditions 3. From the Yoke of Traditions is that whereby all the faithfull are freed from obseruation of mens Inuentions Ceremonies and Superstitions which are obtruded and thrust vpon the Church vnder colour of pietie and religion or else imperiously and by absolute power and tyrannie commanded 60 Such were the Pharisaicall Traditions which the faithfull did not regard Matth. 24.4 Matth. 15.2 9.14.15 Of this Libertie speaketh S. Paul 1. Cor. 7.23 61 II. II. Proper which is two-fold The Proper Libertie of the Faithfull in the new Testament which is specially termed CHRISTIAN LIBERTIE is two-fold First Freedome from all the Iudiciall Lawes and Ceremonies of Moses Secondly Freedome in Things Indifferent 62 Libertie from the Iudiciall and Ceremoniall lawes 1. From the Ceremonials of Moses is that whereby Christians are released from obseruing of those lawes namely in as much and as farre as they concerne only the Politie of Moses and the instruction of the ancient people of the Iewes Act. 15. 1. Cor. 9.1.19 2. Cor. 3.17 Heb. 9.10 63 For those things which are of the law of Nature are not abrogated by Christian Libertie but al Nations are still bound to obey them 64 Libertie in Things Indifferent 2. Libertie in Things
Indifferent is that by which Christians are free in the vse or abstinence of middle and indifferent things 1. Cor. 9.1 which may be either obserued or omitted by force and vertue of Christian Libertie 65 They may be obserued verily and kept for quietnes and concords sake also for auoyding of Scandall Rom. 14.15.16 1. Cor. 8.19 11.29 2. Cor. 11.12 But yet so as that the false opinion of Merite Worship Perfection and Necessitie be remoued and taken away 66 Also they may be neglected and omitted without Sinne out of the case of Scandall and without the appearance of the deniall of the truth and without the omission of necessary Confession 67 They that neglecting these things in the Reformed Churches do violate such Indifferent Ceremonies do grieuously sinne albeit they crie out a thousand times Christian Libertie Christian Libertie c. and make that a pretense either of their boldnes or of their obstinacie 68 Hence appeareth manifestly The Seruitude of the bodie repugneth not Christian Libertie that neither Corporeal and outward Seruitude and Subiection as is that of Inferiors towards their Superiors nor yet that Seruitude and subiection which is of the Spirit towards GOD wherof the Apostle speaketh 1. Cor. 9.27 doe any way repugne Christian Libertie seeing nothing hindereth but that a man may be free in mind who is a Seruant touching the Body 69 Therefore S. Paul saith 1. Cor. 7.21.22 Art thou called being a Seruant Care not for it as if this calling were vnworthie of Christ But if yet thou mayest be free vse it rather For he that is called in the Lord being a Seruant is the Lords free man likewise also he that is called being free is Christs Seruant 70 The Kingdome of Christ is a farre other thing The Kingdom of Christ what it is then Politicall and Ciuill Libertie namely the restitution of eternall life and euerlasting righteousnes and is gathered in this life of diuers and sundrie Nations who vse seuerall Policies Lawes and Gouernment For it is most certaine Note well that the GOSPELL HATH NOT ORDAINED ANY EXTERNALL OR CORPOREALL POLICIE but permitteth vs freely to vse the Policies of ALL Nations as we do freely vse the aer meat apparrel and arts amongst all Nations 71 Yea he will haue vs concerning the Body to be subiect to the Lawes proper vnto the Body of meate and drinke of apparrell of Politique order because meate drinke apparrell wedlocke the education of children Politique socientie and defence are NECESSARIE for the Body and it is written We owe honor vnto the Body 72 But yet the Consciences of the faithfull are exempted from the power of Man God only hath to doe with mens Consciences because our Consciences haue to do not with men but with GOD only neither are our Consciences bound by any Lawes but only Diuine 73 For as the Prophet saith IEHOVAH is our Law-giuer Esay 33.22 and the Apostle also There is one Law-giuer which can both saue and destroy Iac. 4.12 74 They therfore that impose Lawes vpon mens Consciences do challenge vnto themselues power to saue and to destroy and do rob GOD of his owne right 75 And indeed what difference should there be betwixt Humane and Diuine Lawes if they should as well bind the Consciences as these do So should any edict or commandment of man be equall vnto the Diuine Precepts 76 But lest any man stumble against this stone A two-fold regiment to be considered in Man First we must diligently obserue the difference betwixt the Spirituall or internall and the Politique or externall regiment of man for by the former the Conscience is informed in the exercises of pietie and of the Worship of God and by the latter it is instituted in the outward duties of humanity and ciuilitie 77 Now then How man is subiect vnto human Lawes according vnto the externall and Politique regiment euery Christian is necessarily subiect to all Humane Lawes I meane such as are lawfull and iust whether they bee made by the Ciuill Magistrate or by the Church According vnto the internall and Spirituall regiment the Consciences of the faithfull are free before God 78 The mixture and confusion of this difference ought carefully to be auoided least that from Spirituall freedome Politique Libertie be preposterously inferred 79 Againe That Law is said to binde the Conscience which doth simply and absolutely binde a man without any consideration regard or respect either of Men or of any Circumstance 80 So we ought simply to obey the Diuine Commandements of almightie God without any regard or difference of men or of time or of place or of any other circumstance 81 But we ought to obey Humane Lawes How farre we ought to obey Humane Lawes because they are necessarie for conseruation of peace and tranquillitie NOT SIMPLY but so as the Circumstances require 82 As he that is an English man and liueth in England is bound to yeeld obedience vnto the Lawes and policie of England but if the same man goe ouer into France then he is not necessarily bound to obey the English Lawes 83 Which is a manifest and inuincible Argument that the Conscience was not simply and absolutely bound by those Lawes for then they were to be obserued as well in France or any other place as in England 84 Furthermore Albeit S. Paul willeth Of the place of Paul For conscience sake c. that the Magistrate should be obeyed for Conscience sake that is lest by our rebellion and contumacie against the Magistrate wee offend GOD that so we might retaine a good Conscience before him who hath set the Magistrate ouer vs yet hee doth not tie our Consciences with politique Lawes but only willeth that the Magistrate be obeied so farre as he commandeth honest and lawful things agreeing with the Word of God because wee haue receiued this commandement from God which ought in no wise to bee gainsaid or resisted Rom. 13.5 85 The Apostle doth not ensnare and entangle our consciences with euery particular edict or precept of the Magistrate but speaketh onely of the AVTHORITIE it selfe which is holy and may not be contemned with a safe Conscience 86 For it is the commandement of GOD that we submit our selues vnto the Magistrate and this Precept of God toucheth the Conscience 87 Therefore wee ought to obey the Magistrate NW in respect of the Generall kinde for Conscience sake because we are by the generall precept commanded to yeeld obedience and subiection vnto the Magistrate yet the particular Lawes of the Magistrate haue no dominion ouer the Conscience 88 To conclude when we obserue the particular Lawes of the Magistrate wee doe not respect the Precepts themselues as if by performing of them our Consciences were satisfied but we respect the End that is the Will of GOD which commaundeth obedience vnto honest and iust Lawes 89 Yea we willingly readily and with a free Conscience obey all Lawes necessarie for preseruation
of peace and Ciuill societie or such also as concerne Order and decencie yea and that albeit wee doe not see and perceiue that order 90 The Summe is Albeit GOD onely doth properly binde the Conscience yet in as much as either the Magistrate who is the Minister of God doth iudge it behouefull for the Common-wealth that some thing although in it selfe lawfull be not done or the Church hauing a speciall regard vnto Order Decencie or Edification doth lawfully and orderly make some Lawes concerning Things indifferent such Lawes wee absolutely hold and affirme the Godly OVGHT to obey And they doe altogether binde the externall worke yea and the Conscience also so farre that no man wittingly and willingly with a rebellious or contumacious minde may without Sinne either doe such things II. Question VVhether Ecclesiasticall Ciuil Lawes bind alike That Ciuill and Ecclesiasticall Lawes haue the same authority and bond Proued 1. From the Efficiēt Cause 2. From the right of authoritie as are so prohibited or omit such things as are so commanded 91 It remaineth that we speake of the other Question to wit Whether Ecclesiasticall and Ciuill Lawes do bind alike or Whether they binde with different obligation 92 ANSVVERE The obligation of both these Lawes is altogether like for the one bindeth as much as the other which may be prooued by many Reasons 93 First from the Efficient Causes for GOD is the author of both Powers Ecclesiasticall and Ciuill Luc. 22.25.26 2. Cor. 10. 94 Secondly from the right of Authoritie The Ciuill Magistrate by Diuine authoritie hath right out of the second Table of the Morall Law to determine those things which appertaine to the defence of corporall life and vnto ciuill Societie 95 So also the Ecclesiasticall Power by Diuine ordinance hath right out of the first Table of the Decalogue to determine the particular Circumstances appertaining to Religion and the Worship of God 96 Thirdly 3. From the transgression of both Lawes By the violation and breaking of Ciuill lawes the second Table of the Decalogue is broken because either something is detracted from the Common-wealth and politique societie hurt or else some occasion of hurting it is yeelded 97 So also by the transgression of Ecclesiasticall Lawes with scandall contempt contumacie or carelesse negligence the first Table of the Decalogue is violated vnto which they are subordinate and seruiceable 98 Fourthly Euen as it is said of the Ciuill Magistrate 4. From Diuine authoritie Let euery soule be subiect vnto the higher powers Rom. 13.1 Whosoeuer resisteth power resisteth the ordinance of God Rom. 13.2 Put them in remembrance that they be subiect to principalities and powers and that they be obedient c. Tit. 3.1 See also Ephes 6.1 Coloss 3.22.23 99 So also it is said of the Ecclesiasticall Obey them that haue the ouersight of you and submit your selues for they watch for your Soules as they that must giue account Hebr. 13.17 He that heareth you heareth me and he that dispiseth you dispiseth me Luk 10.16 If he will not heare the Church let him be vnto thee as an Ethnique and Publicane Matth. 18.17 Yee know what Commandements we gaue you by the Lord Iesus He therfore that dispiseth these things dispiseth not man but GOD who hath giuen vs his Holy Spirit 1. Thess 4.2.8 100 Wherfore seeing the right of both powers be like the Lawes also bind alike 101 Fifthly 5 From the Matter from the Matter about which they are imployed The Matter of the Ciuill power is the societie of men and the conseruation thereof to liue in this life vnder one and the same Magistrate 102 So also the Matter of the Ecclesiasticall power is the Church that is a company of Christian men as they are called by God and consecrated to lead a spirituall life in the true obedience of God Therfore there is the same reason of both 103 Lastly 6. From the End from the proper End of both The End of the Magistrate is that he may maintaine and preserue Humane societie in peace and quietnes informe it with good Lawes conserue the bodies and goods af his Citizens and Subiects and protect their liues namely as they are inhabiters of this world and liue in earth Rom. 13.3.4.5 104 So also the direct and proper End of the Prelats and Pastors Ecclesiasticall is that they may edifie gouerne informe and teach by the Word of God the Consciences of the Citizens of the Church to wit as they are heires of the kingdome of heauen and are at one time or other to be gathered thither Ephes 1.18 Philip. 3.20 Coloss 3.2.3 105 Whereupon the Ecclesiastical power is termed Ius Poli the Law of Heauen and the Ciuill Ius Soli the Law of Earth 106 Euery particular man for defence of Common peace ought to conferre as it were his shotte his obedience tribute and helpe he that doth not so defraudeth the rest for he enioyeth the labours and duties of other men and conferreth nothing himselfe Euen as he that in a common banquet payeth not his owne shot defraudeth the rest of the guests 107 So in like manner they that conferre not their obedience as it were their shotte vnto the Ecclesiasticall Lawes they hurt the faith manners and consciences of other men they rayse Scandals and rashly and schismatically disturbe the peace and quietnes of the Church 108 Seeing therefore that Loue is hazarded and endangered by the transgression of the Lawes of both Powers and that Scandals arise there-from it followeth that the Authoritie and Obligation of both these Lawes are altogether like CHAP. IX Of SCANDALL And who in the Church of England are the Authors of Scandall Whether the Reuerend Bishops and the Ciuill Magistrates who require Obedience in the receiued and approued Ceremonies or certaine Ministers who rather forsake their Ministerie and places then they will conforme themselues SCANDALL Scandall what it is is whatsoeuer is either a cause or an occasion of offence vnto any man Or it is a saying or fact or example or counsell of ours whereby our Brother or Neighbour is grieued or troubled or offended so as he is thereby either hindered in his right course vnto the way of life or turned aside there from or lead into some errour or sinne or confirmed in his euill may Rom. 14.15 1. Cor. 8.9 2 Scandall is two-fold Internall and Externall Scandall two-fold 1. Internall 3 Internall or inward Scandall is when the old Man giueth offence vnto the new Man Matth. 5.29 If thy right eye offend thee c. 4 Externall or outward Scandall 2. Externall is that which commeth from without and giueth any man either cause or occasion of ruine 5 Externall Scandall is two-fold Actiue or Giuen Externall Scandall two-fold and Passiue or Receiued 6 In both these two things are to be obserued First NW the Foundation or Matter that is the fact it selfe Secondly the Terme or Forme that is the occasion of
Westerne Church did Euseb Hist. Ecclesiast lib. 5. cap. 24. 13 This opinion concerning NECESSITIE ought chiefely and specially to be taxed lest the Righteousnes of the Gospell may be thought to be any such externall Policie also that there be no contentions by reason of the difference in the obseruation of rites and ceremonies 14 This Libertie is granted in the Gospell neither can the same be taken away by any Humane authoritie 15 So Christ will haue vs know that Rites are not NECESSARIE whether they be Mosaicall or of Humane Traditions as Coloss 2.16 Let no man condemne you in meate or drinke c. that is Let no man binde or iudge your conscience for these rites 16 Againe If you be dead with Christ free from the ordinances of the world that is from such precepts and constitutions whereby this humane life is gouerned wherefore as though you liued in the world are you burdened with traditions As Touch not Taste not Handle not Coloss 2.20.21 17 And Galat. 5.1 Stand fast in the libertie wherewith Christ hath made vs free and be not intangled againe with the yoke of bondage He willeth them to retaine the doctrine of Libertie lest they be vexed with the foolish torment of conscience or should moue contentions and discord if there be any Church which obserueth not the same rites and ceremonies with vs. 18 In Respect of any Priuate person in the Church It is not lawful for any priuate person to violate or to contemne the ordinances of the Church that Libertie is not such that any man by carelesse and wilfull negligence pride disdaine or contempt may without great sinne violate the ordinances and constitutions of the Church 19 Otherwise what seedes of discord would the confusion of those things be if it were lawfull for euery man at his pleasure to alter and change those things which belong vnto the common state and policie Ecclesiasticall seeing ONE and the SAME thing will neuer please all men if all things being as it were set in the middest should be left vnto euery mans particular discretion and choice 20 Neither is it sufficient to exclaime and crie out The BISHOPS haue no power and authoritie to make Lawes therfore we may LAVVFVLLY violate and transgresse their Traditions For we OVGHT to obey but yet so as that they doe not ordaine those Ceremonies for the WOASHIP of God or for things profitable for attaining Remission of sinnes as we shall shew afterwards 21 And as concerning the power and authoritie to make Lawes The power of making Ecclesiasticall Lawes after what manner it ought to be Such tyrannie ought not to be permitted in the Church that the Lay sort as they are termed ought to assent and applaud ALL without choice whatsoeuer the Bishops shall decree 22 Neither ought this power to bee Democraticall whereby euery man promiscuously should haue license to crie out to moue doubts to propose doctrine to ordaine ceremonies But rather it ought to be Aristocraticall wherin the chiefe Rulers and Magistrates the Bishops and Princes ought orderly to communicate their counsels For the Cognition both of the Doctrine and Rites belongeth VNTO THE CHVRCH that is to the Bishops and Princes who also when the matter shall be decided and agreed vpon ought to be the Keepers maintainers and defenders of the externall Discipline and the putters in execution of the sentence and decree of the Synode so as they prohibite and forbid idolatrous worship blasphemies peruerse and wicked opinions also the contempt of meere Indifferent and profitable rites and punish the professors thereof 23 II. II. Speciall SPECIALLY or particularly the Forme of Things Indifferent is that whereby euery Indifferent thing hath his peculiar and proper reason deliuered and determined by GOD and the Church which verily ought not to bee changed or violated by the authoritie and will of any priuate Spirit 24 Things Contrarie vnto the Forme of Things indifferent Things contrary vnto the Forme of Things indifferent are I. To change the forme of Rites ordained by the Church according vnto the Rules of holy Scriptures and that either through Hypocrisie or through Impietie 25 Hypocrisie offendeth herein two waies 1. In the Excesse by heaping together ouer many externall Ceremonies 2. In the Defect either by contemning such Ceremonies as are lawfully ordained or by reiecting ALL altogether 26 Impietie substituteth other Ceremonies the true and lawfull rites being abolished as Antichrist hath done 27 II. To obserue Ceremonies superstitiously and to neglect faith not to heare and learne the Word of God and so to perswade himselfe that by the very worke wrought they are acceptable vnto God And so much for the Formall Cause Now followeth the Finall CHAP. V. Of the FINALL Cause of Things Indifferent THE FINALL Cause of Things indifferent The Finall Cause of Things indifferent is that which the Apostle 1. Cor. 14. prescribeth to wit that ALL things be done in the Church Decently and in Order and for Edification 2 For GOD wil haue men publiquely to meet together to heare his Word and to receiue the Sacraments that with one accord they might call vpon GOD and praise him and not after the manner of Beasts to lurke in dennes and caues and there like Beares murmure with themselues 3 Where there is no Order and no Discipline The necessitie of Order there men cannot be taught But it is necessarie that the Gospell be taught and heard For GOD doth not otherwise gather his Church but by the voice of the Gospell neither is the Holy GHOST effectuall but by the Gospell neither can we imagine that there is any Church of the Elect but in this visible companie wherein the Gospell is purely and rightly taught Wherefore wee must of necessitie loue and cherish and retaine the Ministerie of the Gospell that there may bee solemne meetings vnto which these following ought sufficiently to perswade the godly 4 I. What things ought to moue men to frequent the publique Assembles of the Church The Will of GOD declared in his commandements of the Conseruation of the Ministerie and of the Sanctification of the Sabbath 5 II. Our Necessitie because experience teacheth that Inuocation of God and the whole studie of godlinesse and pietie doth by little and little waxe cold and faint in those who abstaine from the publique Assemblies of the Church 6 III. The greatnes of the Diuine benefit in gathering a Church vnto himselfe by the Gospell which of his speciall goodnesse he hath ordained now preserueth and still reformeth amongst men if need shall require 7 IV. The Diuine promise of GODS speciall presence in the publique meetings of the Church and of the efficacie of publique Prayers 8 V. Contrariwise the Consideration of such punishments as GOD threatneth vnto the contemners of the Ministerie such as are blindnes priuate and publique punishments amongst which the most grieuous and miserable are the famine of the Word of God the tyrannie of the
euill it maketh the work also euill 79 NW But yet neuerthelesse it cannot bee that any Worke being euill in it owne nature may by our conscience bee made good For whatsoeuer conscience thou hast yet when thou doest forsweare thy selfe or when thou committest adulterie thou doest grieuously sinne Wherefore the force of conscience hath power onely in Things indifferent and also in those actions which of their owne nature are good 80 Some thing may seeme to be against the Conscience two waies And amongst these things somewhat may seeme to be against a mans conscience or vnlawfull two waies First Vncertainly and doubtfully without full assent perswasion or resolution namely when a man doubteth or is vncertaine whether some thing bee lawfull or not Secondly Determinately and absolutely with a resolued perswasion to wit when a man is certainly perswaded that some thing is simply lawfull albeit by error of conscience or vpon false and erroneous grounds 81 If any thing appeares to bee vnlawfull vnto a man Vncertainely and doubtfully he is to abstaine from doing of it of himselfe so long as hee is at his owne free choice and libertie till his doubts be remoued 82 But if a certaine commandement of a lawfull Magistrate comes and commands it then the Subiect is bound to obey for his doubting vpon vncertaintie ought not to withhold his due obedience according to that Heb. 13.17 Obey and submit your selues obey with perswasion and yeeld though you be not perswaded 83 Euery commandement of the Magistrate NW either it is certaine that it is Iust and good and then the Subiect ought to obey Or it is certaine that it is Vntust and euill and then the Subiect ought not to obey A Rule in case of doubt Or peraduenture it is Doubtfull and in case of doubt this Rule is to be followed Tene certum relinque incertum Keepe that which is certaine leaue that which is vncertain Now it is CERTAINE that we must obey the Superiour Power if it doth not command those things which are manifestly vniust And verily the Subiects are worthily to be excused when in a doubtfull case they obey their Prince How a man may be perplexed in conscience and how he may be rid from such perplexitie 84 If any mans conscience albeit erroneous being lead by false and supposed grounds doth dictate vnto him Determinately and absolutely that some thing is vnlawfull that man should sinne if he should doe any thing against such a conscience Because it is a common axiome Conscientia errans obligat An erroneous conscience bindeth a man though not to doe according vnto the same yet not to doe any thing against it for he that doth any thing against his conscience is conuinced to haue a will to sinne 85 If any mans Conscience doth absolutely command him necessarily to doe that which of it selfe is euill and forbidden by the law of God or if it forbiddeth him to doe that which of it owne nature is good and necessarie and which God or the Magistrate doth command him It is a Sinne both to doe what his Conscience commandeth him and also not to do it For the Conscience hath a man so tied and bound that he can decline into neither part without sinne except he depose the error of his Conscience 86 NW For it is a Rule confirmed by the consent of all Diuines that The dictate of an erroneous Conscience in a vicious matter determined by precept or prohibition doth so binde a man that his conscience standing so he cannot doe any thing neither according to his conscience nor against it 87 Yet is he not in such a case to suspend his consent no not for neuer so little time but is presently bound to depose his erroneous conscience and to know that such a thing is not prohibited but commanded THE CONCLVSION VNTO THE BELOVED BRETHREN in Christ the Ministers who conforme not themselues vnto the Discipline and Ceremonies of the Church of England HItherto beloued Brethren haue we handled those things which seemed to appertaine vnto the true and lawfull vse of Things indifferent that so we might more throughly vnderstand the Nature thereof Wherein I presume I haue fully satisfied ALL SVCH as are Christianly affected who truly walke according vnto the Spirit and yeeld vnto the Truth embracing the same simplie sincerely and constantly In so much that in this Controuersie I dare vndergoe the censure and iudgement of all the Learned and good men throughout the whole world who I hope will allow of this my counsell and easilie perceiue that I haue not disputed concerning these so important matters with other mens affections nor with any desire of attaining the fauour of any man nor with the endeuor of dissenting from others nor for the loue of Noueltie nor of pertinacious obstinacie nor yet of any other euill and inordinate affection or desire but that I haue to my poore abilitie serued the necessitie of the Church For when I had vnderstood that in the first Visitation of the Right reuerend father in God the L. BISHOP OF LONDON there were many dissonant clamours of vnlearned men contending about many things specially about Ecclesiasticall Rites and Ceremonies I haue gathered the Summe of the Doctrine concerning THINGS INDIFFERENT deliuered by Caluin Melancthon Bucer Zanchius Vrsinus Beza and other learned and approued Diuines in their seuerall Volumes of Comentaries Sermons and other Tractats as it were into one Body whereby any man might plainly see at the first blush as in a Table what is to be held and what to be auoyded in this whole busines And I will that Writing to be vnderstood rightly and ingenuously without cauilling without calumniations It is certaine that in this so great infirmitie of men The Militant Church neuer perfect the Church can neuer be so pure but that there will bee some abuses therein And it is certaine also that wee must dissemble and beare with some abuses for maintaining of publique peace and concord NW Which must bee vnderstood of those abuses which by reason of infirmitie arise among vs the Doctrine of truth being safely preserued and not of such as ouerthrow the necessarie Articles of faith or are Idolatrous or compell men to manifest sinnes and impietie Hereupon some men most grieuously sinne both against themselues and against the rest of their Brethren who are contentious and turbulent for euery little moale or blemish so trouble both their owne and other mens consciences as if all Christianitie were in danger to be lost and wholly ouerthrowne Neither doe I speake this as if I thought that any corruption ought to be winkt at and tolerated Nay rather let the Earth swallow me vp or the Sea stop my breath before that I defend any corruption of the celestiall Doctrine or contend with the Church of God wherein I desire as in an eternall Schoole after this life to see and behold the Sonne of God the Patriarkes Prophets
Ecclesiasticall Traditions wherein some haue labored for retaining and obseruing ALL manner of Traditions without difference All Tra ditions are not to be reiected and others againe for reiecting and despising ALL without any scruple or regard Yet had I rather encline to their assertion who sayling as it were in the wide Ocean of humane opinions take the middle course or line going directly betweene both the two former Rockes that is of such who neither refuse ALL nor yet retaine ALL without due regard examination and triall 2 For it is the part of Christian discretion and wisdome to obserue the Rule of the Apostle Trie ALL things keepe that which is GOOD 1. Thess 4 21. 3 Seeing the Apostle willeth vs to TRIE ALL things doubtlesse he giueth vs to vnderstand that ALL things are not either to be reiected or to be receiued but rather wisely to be examined and tried And seeing he counselleth vs to KEEPE that which is GOOD he sufficiently admonisheth vs to beware that we embrace not those things which are EVILL neither despise those which are GOOD since thot both these argue a man to be either of very weake iudgement or altogether irreligious such as Christians cannot be without great offence and reproach 4 Now vnder the word ALL are also comprehended Traditions wherefore seeing the Apostle speakes generally TRIE ALL THINGS they also ought not to be exempted from triall 5 Let Traditions therefore be tried and examined with competent discretion after the Rule of GODS truth Traditions ought to be tried wherby the euill may be discerned from the good and whereby those things which we ought to obserue may be obserued and those which we ought to reiect may be reiected 6 But it is easily propounded generally that such Traditions are to be obserued which are good profitable indifferent and such also to be reiected and refused which are euill hurtfull pernicious But when we are particularly to declare what Traditions be good and indifferent this thing is not so easilie determined 7 Wherefore that both Truth and Falsehood may appeare herein and that godly religious and sober men may vnderstand and know out of GODS word what they ought to follow and what to auoid in this busines it is expedient that we prosecute this point somewhat more exactly 8 Hereupon I thought it would be answerable vnto my labour and counteruaile my trauell if that I should repeate the whole doctrine of THINGS INDIFFERENT methodically handled and should lay it open before all mens eyes to behold the same and to iudge thereof 9 Wherefore being about to speake of Things indifferent Of Things Indifferent we must first declare the Nature of the word and name thereof What the Word signifieth and then shew what the thing it selfe is 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things indifferent as Suidas thinketh the Grecians terme such whose vse lyeth in the middest so as we may vse them WELL or ILL at our pleasure which make not a man truly happie or vnhappie 11 These are called of Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things as be in our owne power and middle and of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things placed in the middle such as be Riches honor health strength of body and the like which of thēselues cause not perfect happines albeit they do not a little adorne the same being rightly applied and vsed 12 And they are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as Go before or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as Go not before 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and things Going before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grecians call those which containe honor and dignity in themselues the lawfull and right vsage whereof maketh our felicitie the more noble and glorious For example Amongst the Gifts of the mind such Indifferent things Going before is good towardlines a faire condition an easie and facile nature a sharpe and readie witte Amongst the Giftes of the body strength and health Amongst outward Gifts riches honor and glorie For these goe before true vertue wherein the Philosophers place perfect happines and doe as it were prepare the way and open an enterance to felicitie 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such as Go not before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather depart and turne aside from felicitie yea and sometimes obscure and blemish the beautie and glorie thereof Such amongst the Gifts of the mind are dulnes of wit stupiditie and slouggishnes In the Body sicknes and diseases In outward estate pouertie and scarsitie of friends which otherwise are accounted amongst miseries 15 This explication of the name and Word doth agree with Ecclesiasticall matters for which cause that appellation was transferred from the vse of common life vnto the vse of the Church For euen as Philosophers do terme those things INDIFFERENT which of themselues do not consummate ciuill felicitie neither yet do hinder the same albeit they are an ornament and as it were an helpe vnto it So the Church calleth those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indifferent things what they be Indifferent which of themselues are not necessarie to euerlasting saluation and the happines of Soules neither doe make the Worship of GOD more acceptable vnto him yet in regard of men they adde a certaine outward honor and grace vnto Religion 16 And although this very terme and word be not expressely found in the holy Scriptures yet the Apostle describeth the thing it self where he saith that there are some things in which a Brother or a Sister is not bound to performe necessary seruice or worshiop vnto GOD 1. Cor. 7.15 17 The whole matter shal better appeare by examples It is in a Christian mans free choise to lead a maried or single life so that he liue chastly also it is free for him to endure bondage and seruice or honestly to free himself therfrom In the Primitiue Church it was lawfull either to be circumcised or to refuse circumcision also to be present at feasts with the Gentiles or to auoid them so that by his libertie he did not scandalize the weake nor giue occasion of offence vnto the enemies In like manner the vse of meates or abstinence from the same and the obseruation of dayes c. are permitted in the free will and power of a Christian so that he beware of superstition wantonnesse or Ieuitie The Definition of Things indifferent Matth. 11.18.19 1. Cor. 8.8 c. 18 Now Things indifferent and Traditions are such ceremonies rites actions things workes or businesses in the Church which are neither expressely commanded nor forbidden by the Word of GOD being brought into the Church and vsed for good order decencie discipline and edifications sake which we may safely vse or abstaine from without any damage to our religion or hurt to our conscience which of themselues commend not a man the more before God being vsed neither being refrained from doe they make the abstainer the more acceptable vnto the
diuine Maiestie The Generall kind of Things indifferent is Morall 19 The Generall kind of these is morall seeing they are determinations of circumstances necessarie or profitable for the obseruation of the morall precepts of the first Table that is to preserue order and decencie in the assemblie and meetings of the Church and in the vse of the Ecclesiasticall Ministrie or for publike or priuate exercises of pietie or to shun and auoid the scandall of the weake and to bring them to the Church and the acknowledgement of the truth 20 Hence it is Note well that they are and may be called Worship of GOD namely in their General not in their Special kind I will speake more plainly 21 Things indifferent Traditions or Ecclesiastical precepts of men are the WORSHIP of GOD as they be Morall but not as they be Ceremoniall 22 For examples sake The assemblie or meeting together of the Church to exercise the duties and offices of pietie is the Worship of God Publique and priuate Prayers Diuine Sermons c. are the worship of God but to meete to gether this or that day or houre to conceiue or recite our prayers to sing Psalmes or other holy hymnes in this or that forme of words or pronunciation either standing or sitting or kneeling is not the Worship of God It is a Worshiop of God not to scandalize our neighbour but to eate or not to eate flesh is not a Worship of God Hitherto haue we declared the Definition and Nature of Things indifferent It followeth that we speake of the Causes thereof CHAP. II. Of the CAVSES of Things Indifferent And first of the EFFICIENT Cause THe EFFICIENT Cause of Things Indifferent The Efficient Cause of Things indifferent 1. Principall is two-fold Principall or Adiuuant 2 The Principall Efficient Cause is GOD by whom Things Indifferent are GENERALLY instituted and commanded who in his Word declareth vnto the Bishops and Gouernours of the Church the fountaine from whence they ought to be deduced and drawne gouerning also their wittes and directing their tongues in that busines For GOD will haue all things to be done in good order so as they may serue both for the setting forth of his owne glory and also for the edification of the Church 1. Cor. 14.40 seeing he is the GOD of order and not of confusion 2. Adiuuant and this is either 3 The Adiuuant Cause is either the Whole Church together or Certaine wise and intelligent Men to whom the Church hath committed the institution of Things indifferent 4 The whole Church The Whole Church because she hath power to appoint and prescribe rites and ceremonies in particular for all things are the Churches 1. Cor. 3.22 which performeth this her Office with a Free and Godly will Free being no manner of way compelled Godly that is fitted and accommodated to the will of God which may only regard the glorie of God and the edification of good and godly men and no way seeke after humane or worldly commodities by the institution or vse of any Indifferent things 5 Now the institution and ordering of these rites and ceremonies Or Certaine Men. the Church ought to commit to the care of certaine godly wise and circumspect Men whom she perceiueth to be endued with diuine gifts and well able to iudge of such matters So the Apostles command the Church to chuse and ordaine such Deacons Act. 6.3 And that chosen vessell of God writeth vnto the Church of Corinth that she ought to ordaine Iudges who might vnderstand and decide the controuersies and causes of the Christians 1. Cor. 6.7 6 Concerning which Ceremonies notwithstanding the iudgement and censure thereof is to be permitted vnto the Church as also of the whole Doctrine taught by the Ministers and Pastors according vnto that which the Apostle saith Let two or three Prophets speake and let the other iudge And if any thing be reuealed to another that sitteth by let the first hold his peace The Spirit of the Prophets is subiect to the Prophets 1. Cor. 14.29.30.32 And the Doctors and Teachers of the Church are not LORDS ouer the same but Ministers and Seruants vnto it 7 Out of these things which haue been spoken of the Efficient Cause it is plainly gathered Ecclesiasticall Traditions are not meerly Humane but also Diuine that such Indifferent things as by the Church haue been lawfully and orderly instituted and approoued are so farre Humane as that they are also Diuine and therefore haue more than Humane authoritie yea plainly DIVINE 8 The reason hereof is Because the Church is directed and gouerned by the Spirit of Christ who is Truth therefore the Precepts of the Church in THINGS INDIFFERENT are both true and holy 9 Moreouer sithence the Church of Christ doth alwaies depend on the Word of God insomuch that if it should erre which notwithstanding is impossible and fall from the same it should not bee the Church of Christ Therefore the Traditions and Constitutions which are ordained by the Church following the Word of God are grounded vpon the authoritie of GOD himselfe and drawne out of the holy Scriptures and therefore consequently DIVINE 10 An example hereof we haue in the Surplice which Ministers vse to put on Question in the solemnizing of Diuine Seruice or the administration of the Sacraments It is demanded Answere Whether this be an HVMANE Tradition or not I answere It is so an HVMANE Tradition as that it is also DIVINE It is DIVINE so farre foorth as it is a part of that Decencie the care and obseruation whereof is commended vnto vs by the Apostle 1. Cor. 14.37.40 But it is HVMANE as it doth particularly designe what hath been generally pointed at rather than plainly declared Note For it si our part to determine in particular and precise forme and manner that Decencie and Order which in generall termes is deliuered in the holie Scriptures By this one example may appeare what we are to thinke and iudge of all other of this kinde 11 These things repugne and are contrarie to the Efficient Cause What things are contrarie vnto the Efficient Cause namely I. To institute and ordaine such rites and ceremonies as are contrarie vnto the will and Word of GOD. 12 Of which sort are in the Church of Antichrist the Popes Supremacie the Sacraments of Penance Confirmation Order Matrimonie Extreame Vnction the oblation of the sacrifice of the Masse the Communion vnder one kind Crucifixes Inuocation of Saints Prayers for the dead Purgatorie Indulgences Single life of Priests Auricular confession Papisticall satisfactions c. 13 II. To peruert contrarie vnto the Word of GOD such Ceremonies as are lawfully and aduisedly instituted by the Church 14 III. To appoint and ordaine indifferent Ceremonies and rites to be obserued without the consent and approbation of the Church 15 IV. Wilfully or carelesly to neglect and omit those indifferent ceremonies which the Church hath lawfully commanded and