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
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
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
Rocke III. ROCKE That the Church can ordaine no significant Ceremonies is that some haue determined that the Church hath no power to ordaine any significant Ceremonies Hence also they doe condemne the Consignation of the Crosse in Baptisme and the vse of the Surplice in the celebration of Diuine Seruice But who doth not see The Detectiō of the 3. Rock that this Paradoxe is deduced and deriued from the former Because the Ministers thinke that all such actions as serue for order decencie or edification in the Worship of God are very Worship it selfe therefore they wil haue no Ceremonies at all to be ordained But all the holy Scripture and the whole World reclaime the iudgement of the Ministers herein as we haue abundantly and at large prooued in the Booke it selfe Wee must diligently and warily auoide such monsters of opinion and such strange kind of speaking as manifestly and directly contradict the expresse sentence of holy Scripture for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach otherwise as Paul speaketh These be those pernicious ROCKES which now I haue plainly discouered and detected to forewarne the weaker and vnlearneder sort that they be not moued with Syrenian sweete songs to fall into the gulfe of eternall ruine And verily I doe not doubt but the Ministers for the most part al of them such is the grace wisedome learning conscience GOD hath endued them with will easily vnderstand and embrace this counsell Onely I greatly feare the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curiositie and businesse of the Lay sort whom for b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The intollerable curiositie of the Laytie difference sake wee doe so nominate in this matter For these are wont euen with Tribuniticall clamours to reprehend and taxe c Vetera instituta mediocria ancient Constitutions moderatlie ordained to decree new Lawes to prescribe Policies and what not These vrge the Ministers with continuall importunitie and adde oyle vnto the fire But let them know that the Discipline and Gouernement of the Church is committed to other artificers not vnto them and let them remember that vsuall precept that euery man adorne his owne boate Euen as Aristophanes his Cleon. in Aristophanes Cleon is said to haue one foote in the Court and another in the Tents So amongst vs there are many restlesse Cleons who haue one foote in the Court and another in the Church and in such manner build their Citie and frame their Policie as the Ape did in the Fable of Hermogenes which I will briefly recite that all men may behold the picture or image of their foolishnes who frame new Policies There was an old APE Hermogenes his Ape that had long time liued amongst men which at length being negligently look't vnto made an escape and returned vnto the other Apes into the woods and plaines There she declareth that the life of men was very happie and blessed who were guarded with houses against raine cold and heate and with walles against wilde beasts and enemies she sheweth also the corne stored vp in their granaries their assemblies and meetings their theaters their sights their playes She exhorteth the rest of the Apes to imitate this wisedome of Men to build houses and to compasse them in with walles to keepe away other wilde beasts Whole troupes of Apes are met together to heare this new Counsell All of them applaud such a specious and profitable sentence and presently the Senate and People of the Apes did publish a Decree that foorthwith they should begin to build a Citie But the yonger Apes being sent to prouide and fetch in timber and stones when they wanted instruments and had no meanes to hew downe trees to polish and fit the stones at last they learne by experience and acknowledge that foolishly they attempted a thing impossible and abhorrent from their nature Such altogether are all those Builders of new Cities who dreame of new Policies and a new Discipline And albeit it bee credible that in all Ages there were some such Apes yet our Age alas for pitie hath seene very many who haue been the cause of great perturbation in the Common-wealth and of horrible ataxie in the Church and now for a great time haue troubled all England But let the wiser and godlier sort remember the precept deliuered in this Fable and let them not rashly and inconsideratly contend against Politique constitutions which doe not containe manifest impietie or turpitude I would haue spoken more to this purpose Right Reuerend and most worthie Bishop but that I did know your Lordships Wisedome and Learning to be such that you doe farre better vnderstand these things than they can bee spoken by me To conclude therefore I haue presumed to publish these Positions of THINGS INDIFFERENT which according to my weak abilitie I haue described in a most briefe and plaine method as it were in a table vnder the defence and protection of your Lordships name which meane signification of a gratefull minde most prone and readie to your Lordships seruice I humbly beseech your Honour that you would vouchsafe to accept in good part The Lord Iesus Christ preserue your Lordship and still more and more heape vpon you his blessings spirituall and temporall for the good both of Church and Commonwealth From you Ho. Palace at LONDON this 7. of Februarie 1606. Your Lo. Domestique Chaplaine humbly to command Gabriel Powel THE CONTENTS OF this Booke CHAP. I. 1 Of the Definition of Things indifferent CHAP. II. 2 Of the Causes of Things indifferent and first of the Efficient Cause CHAP. III. 3 Of the Materiall Cause of Things indifferent CHAP. IV. 4 Of the Formall Cause of Things indifferent CHAP. V. 5 Of the Finall Cause of Things indifferent CHAP. VI. 6 What things be truly and rightly termed Indifferent CHAP. VII 7 Of the lawfull Vse of Things indifferent CHAP. IIX 8 Of the power of Lawes especially of Ecclesiasticall Lawes and whether they bind the Conscience Where also is handled of Ciuill and Ecclesiasticall Magistrates and of Christian Libertie CHAP. IX 9 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 that they will conforme themselues CHAP. X. 10 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 CHAP. XI 11 A Solution of the Refractarie Ministers Obiections 12 The Conclusion vnto our beloued Brethren in Christ the Ministers who are vnconformable vnto the Discipline and Ceremonies of the Church of England THEOLOGICAL AND SCHOlastical Positions concerning Things Indifferent CHAP. I. Of the DEFINITION of Things Indifferent ALbeit in this most exulcerate and distressed age of the world the Church of God hath been long encombred with needlesse Disputations about THINGS INDIFFERENT or
prouocations inducements and sinewes of godlinesse edification the workes of charitie Discipline good Order and Comelinesse CHAP. VII Of the lawfull VSE of Things Indifferent THE true Church of God hath libertie at all tiems and in all places The Church vleth Things Indifferent freely to vse those things which are truly Indifferent to her owne purpose and commoditie or else to abstaine from them also to change and alter them according to her owne will and pleasure 2 For so saith the Apostle Coloss 2.16 Let no man iudge you in meate and drinke or in a holy day or new Moone or Sabbaths which are but shadowes of good things to come but the bodie is Christ 3 And 1. Tim. 4. speaking of the Indifferent vse of meates Euery creature of GOD is good and not to be reiected but to be receiued with thanksgiuing for it is sanctified by the word of God and prayer Also God hath created meates to bee receiued of the faithfull with thanksgiuing and of all them that know the truth 4 And seeing there is a two-fold Condition of mans life one Worldly which wee call Animall A two-fold Condition of Mans life because it respecteth our being in this present world the other Spirituall which is referred to the world to come Meates and euery externall Indifferent thing are referred to the first condition of life in this world and they ought not to be conioyned or mingled with the Spirituall estate or condition 5 Therefore the Apostle 1. Cor. 6.13 writeth Meate is for the belly and the belly for meate and againe Meate doth not commend vs to GOD for if wee eate wee haue nothing the more neither if we eate not haue we any thing the lesse 2. Corinth 8.7 6 Whereupon the words of S. Paul 1. Cor. 10.25 concerning Christian libertie and power are rightly opposed against Iewish Traditions Whatsoeuer is sold in the shambles that eate asking no question for conscience sake for the earth is the Lords and the fulnesse thereof 7 And this Doctrine is also taught by our Sauiour Christ when he reprooueth the Pharisies for taxing his Disciples eating meate with vnwashed hands That which goeth into a man doth not defile him but that which commeth out that defileth the man for that which goeth into the mouth descendeth into the belly and is cast foorth into the draught Matth. 15.11.17 8 But the place of S. A place of Rom. 14.1 c. concerning Things Indifferent expoūded Paul to the Rom. cap. 14. is most cleere of all others about the vse of Indifferent things wherein he prescribeth three remarqueable Rules whereby we may know both what and how this is to be performed 1. That the Weake in faith ought not to be reiected or scandalized 2. That no mans Conscience bee charged or burthened thereby 3. That by outward and indifferent things we ought not to iudge of other mens faith and religion 9 And for the better vnderstanding of that place of the Apostle wee will paraphrastically expound the nine first verses of this XIV Chap. whereby this matter shall bee made more cleere 10 Seeing there are many younglings A Paraphrase of the 1. verse weake or sicke in faith and such as haue not attained to any great measure of spiritual strēgth because they haue not learned throughly the Doctrine of the Gospel and the true vse of Christian Libertie but are still in opinion that they are bound to obserue the Ceremoniall law of Moses about forbidden meates and other such externall rites yet they heare the Gospell preached and are no enemies thereunto it is therfore necessarie and not the least part of Christian charitie that such persons bee not offended but rather cherished patiently tolerated taught and instructed with all meekenes and lenitie that they may be deliuered from their present scruple doubtfulnes and anxietie of minde and Conscience And this ought to bee done not onely by permitting them to liue after such manner as they please but also by curteous and familiar conference and conniuencie and by applying or conforming our manners and behauiour to theirs by a peaceable and delectable societie or conuersation so long vntill they bee brought without all contention scandall or dispute to lay aside their vaine perswasions and to vnderstand the doctrine of Christian Libertie how by IESVS CHRIST we are deliuered from sin wrath and damnation and therefore much more from Ceremoniall types rites sacrifices obseruance of daies choice of meates and humane Traditions And before they can bee brought to beare these things their Consciences ought not to bee troubled neither ought any man to reason with them contentiously racking and snatching their words sayings or actions vnto the worser part but their weaknes is to bee tendred and cured by little and little seeing they doe not sinne of malice nor haue any purpose to defend their errors stubbornely but are docible albeit they are not as yet confirmed and setled in iudgement 11 Hereupon when those which are Stronger in faith Verse 2. and well instructed in the Doctrine of Christian libertie do know that notwithstanding the law of Moses yet they haue a freedome to eate any kinde of meate without any offence of God And the Weaker on the other side straine at all the law of Moses both for meates daies and other things liuing vpon herbes and abstaining from meates thinking that their religion cannot bee sound and sincere nor their conscience quiet except after their old fashion they liue according to the law of Moses From hence one side falleth to despise another and mutually accuse each others manners whereby simultation ielousies and contentions arise Yet neither of both sides doe well 12 Wherefore Verse 3. they ought to handle the matter in this sort The Stronger that can eate any kind of meat must not cōtemne deride or set light by the other which are Weak as though they were blockish superstitious stubborne froward ignorant in the doctrine of Christian Libertie Contrariwise the Infirmer and weaker sort which are not yet perswaded of Christian Libertie but hang vpon Moses Law must not rashly condemne their Brethren that abstaine not from forbidden meates or proclaime them wicked prophane rash and polluted persons For there is one LORD of both whom they serue because they are both the members of Christ conuerted vnto the true faith and religion and haue one common right of Redemption and know that they are equally cherished and norished by the fatherly loue of God 13 Vnto this their LORD Verse 4. and GOD shall euery one render an account for himselfe not this man for thee nor thou for him And therefore it is nothing vnto thee what thy neighbour doth in this point for he is not thy seruant but the seruant of God It is GODS right and not thine to giue iudgement or sentence vpon his seruant who if he do not well shall be chastened by the Lord but if he do well he shall be approued and
man to the performance of them in case of absolute Necessitie 27 Because CHRIST himselfe dispenfed with his owne diuine Law in case of necessitie when his Disciples plucked and rubbed the eares of Corne Matth. 12.1 c. 28 And that all lawes both Ecclesiasticall and Ciuill may be dispensed withall in perill of saluation S. Paul euidently teacheth 2. Cor. 13.10 when he saith We haue power to edification and not to destruction 29 In like maner Col. 2.22.23 if there be any peril of the bodie the same S. Paul dispenseth with it where hee condemneth foolish lawes and ordinances against the necessitie of the bodie As Touch not Taste not Handle not which all perish c. 30 V. 5 If our Aduersaries require the obseruation of their Traditions as of things of absolute necessitie to saluation then in their presence and to their teeth we may safely doe the contrarie without respect of scandall for euery part of Christian Libertie ought to be so deare vnto vs and safely preserued by vs that we may not yeeld any peece or fragment thereof to treacherous or malitious minded Aduersaries 31. From this occasion it is reported Matth. 15.12.13.14 Thou hast heard that the Pharisies were offended at this saying our Sauiour Christ maketh this answere not caring for the offence of such vipers Euery plant which my heauenly Father hath not planted shall be plucked vp by the rootes Let them alone they are blind guides of the blinde c. 32 And for this cause S. Paul would not circumcise Titus at the request of the Iewes requiring it as a thing necessarie Galath 2.3 33 VI. 6 If there be any among the weake that may be instructed for their instruction sake any man may do contrarie to the vsuall Traditions or Ceremonies that so he strengthen and confirme their tender consciences 34 So S. Paul reproued Peter because that by his example he did not confirme their consciences which were weake among the Gentiles 35 VII Amongst those weake ones 7 which may be easily instructed we must both do the worke of charitie and obserue the Traditions 36 Euen as S. Paul did when he came to Ierusalem where among a great multitude he found a very few that vnderstood plainly the Libertie of the Gospell he both obserued the Traditions and was himselfe also shaued according to the manner of Iewes Act. 21. 37 And hereunto is to be referred that kind of Scandal which is mentioned in the Epistle to the Romans Chap. 14. and 1. Cor. 9. There were some that did obserue the Ceremonies of the law and againe there were some that did not obserue them Now when the Obseruants saw such as did not obserue them they began to doubt in their minds and consciences whether what they did were lawful or no and stayed not heere but also went farther beginning to thinke amisse of Christian religion as though it gaue liberty to the flesh against the Law of God And many times the Weaker were drawen against their consciences following the example of the stronger to neglect the Ceremonies whereupon afterwards they fell to be perplexed Heere S. Paul chargeth the stronger sort to beare with these vntill they were better instructed and learned when he saith Beare with the weake in faith c. Rom. 14.1 38 IIX Necessity excuseth all scandal or offence 8 as we may see Matth. 12.1 and 2. Sam. 21.7 and so also doth the Precept or Prohibition of the Church arising from iust cause Act. 15.28 39 IX 9 We must take heede of multitudes of Ceremonies albeit otherwise they be tolerable in themselues for thereby pure Religion and true piety is not only very often not holpen but much hindered obscured and impaired if not cleerely extinguished CHAP. IIX Of the power of Lawes especially of Ecclesiasticall Lawes whether they bind the conscience where also is handled of Ciuill and Ecclesiasticall Magistrates and of Christian Libertie BEcause the LAVV of God the summe or abridgement whereof Of Humane LAWES is comprised in the Decalogue containeth many generall principles out of which euery man is not able to collect and deriue speciall Conclusions or Lawes for the common benefit of Church and Common-wealth therfore it was needfull that Almighty GOD should raise vp speciall wise and vnderstanding Men who might more sufficiently and prudently expound and draw exact Rules out of that Diuine Law for the profit and conseruation of the Common-wealth 2 Hence first of all proceeded all HVMANE LAVVES which were not only conceiued declared and proclamed by Men as Ministers and Messengers but deriued out of Mans vnderstanding and witte as from an author and inuentour 3 Now if these be iust and righteous they are worthy the name of LAVVES but if they be vniust and tyrannicall who can affoord them such a title or appellation 4 Wherefore to the intent What things are required in iust Lawes that we be not deceiued in our iudgment let vs see what things appertaine to the right ordination of euery Law 5 There are two things requisite in euery iust Law Necessarie Reason and Iust or lawfull Authoritie 6 Necessary Reason doth also depend vpon two things 1. Necessarie Reason to wit vpon the Originall of the Law and vpon the End thereof 7 The Originall of euery Law The Original of Humane Lawes ought to be taken out of the only fountaine of Lawes namely THE ETERNALL LAVV OF GOD commanding the eternall LOVE of GOD and MAN 8 The End of the Law is two-fold Subordinate The End of Lawes and Principall wherof the former which is the safetie profit of the people ought to be subiect vnto and serue the latter that is the Principall which is the Glory of GOD. For if any Law doth not serue for this purpose it cannot be iust 9 The Authoritie or power which is requisite to the sanction or ordinance of a righteous Law 2. Just Authoritie is the soueraigntie of the lawfull Magistrate ouer his Subiects 10 This soueraignty albeit it may seeme to be alwaies iust in respect of the Subiects yet it degenerateth and becommeth vniust if it be not subordinate and subiect to the the Law of GOD. 11 For as all Humane authoritie is sinite and limited Humane Authority ought to be subiect to that which is Diuine so of necessitie it must be subordinate and subiect to that authority which is infinite of which sort there is no other authority but only GODs from which if any Humane power doth swarue by abuse it becommeth vniust and tyrannous 12 Humane Lawes are of two sorts Ecclesiastical Humane Lawes twofold 1. Ecclesiasticall and Ciuill 13 Ecclesiasticall Lawes are the Determinations of Circumstances necessary or profitable for the keeping of the Morall Precepts of the first Table 14 For they belong either to the preseruation of good order and comlinesse in the Congregations of the Church in the vse and practise of the Ecclesiastical Ministerie or to the outward
exercises of pietie whether publique or priuate or for the auoiding of the Scandall of the weake and for their conuersion to the Church and knowledge of the truth as we haue said before 15 Ciuill Lawes 2. Ciuill are the Determinations of Circumstances necessary or profitable for the keeping of the morall Precepts of the second Table 16 Because they concerne the Conseruation of Order and Comlinesse in common life and ciuill society and of peace amongst men 17 And albeit both the Ecclesiasticall and Ciuill functions be Both the functions haue all others subiect vnto themselues euerie one in regard of it selfe Principall hauing all other functions subordinate and subiect thereunto yet are they distinguished one from another by certaine boūds and limits in the administration of the affaires of Religion 18 For the Minister of the Church instructeth the consciences of men by the Word The Minister whereunto the greatest Magistrate is as well bound to harken and yeeld obedience as the inferiour citizen of lowest degree 19 And the Ciuill Magistrate taketh charge and care The Magistrate that the Word be truly taught preached and receiued punishing with the external sword the violators and contemners of Discipline whether they be Ministers or common people 20 And this is certaine The Ecclesiasticall and Ciuill functions are distinct Offices that these two Offices or functions are distinct and different one from the other which Satan hath marueilously confounded in the Papacie but we and all other good Christians must watch diligently that they be not confounded againe 21 From whence it ariseth Note well that one and the same Person cannot be a Bishop and a Prince or King also a Pastor and a Master of a familie For as these Offices are diuided and seuered so ought also the Persons to be 22 And yet ONE MAN may vndergoe and beare both Persons Whether one and the same Man may beare two persons as the same N. may be both a Minister and a Master of a family So N. being one and the same man may be both Duke of Cornwall and Archbishop of Yorke and yet the Duke of Cornwall cannot be Archbishop of Yorke 23 A Bishop as he is Bishop hath no power ouer the Church to impose any Law Tradition or Ceremony without the consent thereof either expresse or implied 24 Because the Church is a free Lady or Mistresse and the Bishops ought not to beare rule ouer the faith of the Church nor to oppresse or burthen her against her will For they are the Stewards and Ministers of the Church and not LORDS ouer the same 25 But if the Church doth giue her consent and ioyne as one body with the Bishops then they may impose what they please vpon themselues prouided it be not against the analogie of faith and so againe omitte and release the same at their owne pleasure 26 A Bishop as he is a Prince much lesse may burthen the Church with any constitutions for this were to confound both Offices and to be indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speak this of the Church as it is a Church and distinguished from the Ciuill estate 27 A Bishop as he is a Prince may impose whatsoeuer he thinketh good vpon his Subiects as they be Subiects and they are bound to yeeld obedience thereunto so it be godly and lawfull For then they obey not as they are the Church but as citizens and Subiects For there is a two-fold Person in one and the same man 28 So N. as he is Duke of Cornwall commanding all his Subiects to keepe a generall fast or any other such lawfull thing this commandement constraineth all them that acknowledge his power as he is Duke to obedience but not all those which acknowledge him to be their Archbishop namely which are subiect to some other temporall Duke or Prince albeit they be of the Prouince of Yorke 29 Euen as N. compelleth his Seruant to be obedient vnto his Oeconomicall or Domestique Lawes and Orders but not his Church N. 30 But to come neerer the point The Office of the Ciuil Magistrate in Ecclesiasticall matters there is a three-fold Office of the Ciuil Magistrate in Ecclesiastical affaires First that after the example of Dauid 1. Chron. 16.27 he prouide that true Doctrine the sincere Worship of God may flourish in euery part of his kingdome and that the Churches may be rightly setled and gouerned by able and sufficient persons 31 The Second Office is that the Magistrate doe by his publique authority approue establish that Order which was ordained by GOD himselfe for this end and purpose Euen as the godly King Iehoshaphat destroyed the groues and tooke away the high places out of Iuda and sent his Nobles with the Priests and Leuites through all his kingdome with the Booke of the Law which they had that they might goe about all the cities of Iuda and teach the same to all the people 2. Chron. 17.6 32 So also Ezekias sent letters and messengers into all Israel to call them to the house of the Lord at Ierusalem to offer the Passeouer to IEHOVAH the God of Israel 2. Chro. 30.2 c. 33 And so Nehemiah caused the Booke of the Law to be read in the eares of the people and according to the Law therein contained he separated and put away al the strange wiues which the Israelites had married contrarie to the ordinance of GOD Nehem. 13.1 c. 34 The Third Office is that they prouide that all those things which doe appertaine to God and concerne the consciences of men be administred onely by the Ministers of the Church and yet themselues ought to assist and defend the Ministerie with their presence counsell protection and authoritie so as there may be a coniunction and not a confusion of both these Orders and functions 35 According to the Rule and counsell of Dauid to his sonne Salomon when hee exhorteth him to the care and charge of building the Temple and also of prouiding for the holy Worship of God 1. Chro. 28.21 Let all the Priests and Leuits be with thee in all the Ministerie of the house of God 36 The Summe briefly is The Ciuill Magistrate is the keeper of the Law of God for so much as concerneth the outward discipline that the difference betwixt the Ministerie of the Gospell and the Magistracie may alway bee preserued 37 The Ministerie of the Gospell proponeth the Gospel of grace whereby the Holy Ghost is effectuall in the beleeuers as it is 2. Cor. 3.6 He hath made vs able Ministers of the new Testament not of the letter but of the spirit 38 And yet in the meane time the Magistrate hath his outward Office for the repressing of all Scandals for forbidding Idolatrie as well as adulterie and murder Which thing is notablie manifested by S. Paul saying The law was giuen against the vnrighteous profane and despisers of God And the same Apostle calleth this the LAVVFVL vse
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