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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	ceremony_n	church_n	rite_n	3,560	5	9.9325	5	false

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

God and maketh the doing or omission of all indifferent actions to agree and stand with the Will of God 20 The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21 They insist Whatsoeuer is done of faith Obiect 4. and pleaseth God is the Worship of God Ceremonies and Ecclesiasticall rites as some men say are done of faith and do please God Ergo. They are the Worship of God 22 ANSVVERE The Proposition is particula● Answ For it is not a sufficient Definition of Worship That Ceremonies are not Worship that some thing please God seeing Indifferent actions also may be done of faith and please God albeit farre otherwise then Worship doth properly so termed 23 For this so pleaseth God so as the opposite or contrarie thereunto doth displease him and therefore cannot be done of saith 24 But Indifferent things so please God NW as that the contrarie thereunto do not displease him and therefore both may be done of faith which maketh both the worke and the person accepted before God 25 The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia And an imperfect and lame Definition of Worship 26 They insist All actions rites and Ceremonies Obiect 5. which are performed in the publique Worship of God are Worship But the Ecclesiasticall Constitutions whereof there is such Contention in the Church of England are actions rites and Ceremonies which are performed in the publique Worship of God Ergo Such Constitutions of the Church are Worship 27 ANSVNERE To the Proposition Answ That Ceremonies are not Worship The Proposition is an assertion both atheologicall and alogicall For all such Constitutions of our Church are instituted either for Order and Decencie sake or for institution discipline sake wherefore they are not nor ought to be termed WORSHIP OF GOD but are only exercises attending vpon or seruing to the performance of Diuine Worship as namely the Sacraments Prayer faith repentance c. which verily are Worship 28 The Error is two-fold 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theologia 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OBIECTION II. 29 Secondly Obiect 6. they Obiect It is not lawfull for any Church to institute Significant Ceremonies Ergo. Neither is it lawfull for the Church of England so to do ANSVVERE To the Antecedent 30 I. Answ The Antecedent is an in idle figment worthie rather to be exploded with laughter That the Church hath power to ordaine significant Ceremonies than seriously to bee refuted by any Scholasticall congresse For it is most certaine that Ceremonies ought not to be idle ridiculous or vnprofitable but conformable vnto the Word of God and fitted for the vse of the Church to prouoke and stirre vp mens affections to deuotion to pietie and the worship of God and by their signification to leade vs vnto Christ 31 II. Apostolicall Ceremonies signisicant Let vs examine some of the apostolicall Ceremonies and see whether they were SIGNIFICANT and leading vnto PIETIE or not 1. Cor. 11.4.5 The Apostle instituteth that Women in the Church should pray couered and Men bare-headed Wherefore Namely that euery one by that Ceremonie might be warned of his dutie that the Man might know that he is head of the Woman and that the Woman might acknowledge her subiection vnto the Man 32 Againe 1. Cor. 11.33 He ordaineth that for celebrating of the Lords Supper all should meete together and that one should tarrie for another to wit that this externall Ceremonie of meeting together might serue the Internall Worship faith charitie and the vnion of mindes 33 Furthermore 2. Thess 2.13.14.15 We ought to giue thankes alway to God for you Brethren beloued of the Lord because that God hath from the beginning chosen you to saluation through sanctification of the Spirit and the faith of truth Whervnto he called you by our Gospell to obtaine the Glorie of our Lord Iesus Christ Therefore Brethren stand fast and keepe the instructions which you haue been taught either by Word or by our Epistle In which words the Apostle teacheth what manner of Constitutions and Traditions hee commendeth vnto the Thessalonians and which they receiued of him namely such as whereby they could haue been mooued more fully to obey GOD and receiue greater profit in sanctification of the Spirit in the faith of the Truth and in acquisition of the glorie of our Lord IESVS CHRIST Hence therfore we gather that all Traditions and Ceremonies Ecclesiasticall ought to serue for promoting sanctification of the Spirit faith of the Trueth and the acquisition of the Glorie of Christ 34 Moreouer 1. Cor. 55. The Apostle teacheth how Excommunication ought to be exercised against that Incestuous person that he being made ashamed according vnto the flesh might be more forcibly prouoked to repentance that his Spirit might be saued in the day of the Lord Iesus Therefore those Ceremonies and Traditions whereby men are the more prouoked vnto repentance are Apostolicall and good 35 Also The same Apostle 2. Cor. 7 8.9.10 doth allow that sorrow whereby men are excited and prouoked to repentance For albeit saith he I made you sorrie with a letter I repent not c. I reioyce that you sorrowed to repentance c. 36 Lastly The holy Kisse Rom. 16.16 1. Cor. 16.20 2. Cor. 13.12 which S. Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kisse of loue 1. Pet. 5.14 was a signe and testimonie most vsuall in the Primitiue Church of mutuall loue of humanitie of ciuilitie of shamefastnes and candor 37 The Meane to be obserued in Ceremonies is to be referred vnto three things 1. Paucitie in number 2. Facilitie in obseruation 3. Dignitie in signification which also consisteth in perspicuitie Caluin Institut lib. 4. cap. 10. §. 14. Is not this fault worthie reprehension namely that they the Papists doe propose Ceremonies not vnderstood as if they were but an histrionicall Scene or Magicall incantation For this is certaine that all Ceremonies are corrupt and hurtfull EXCEPT that by them men be directed to Christ But such Ceremonies as are vsed in the Papacie are separated from Doctrine that they might detaine men in signes destitute of all SIGNIFICATION Caluin Jastitut lib. 4. cap. 10. § 15. But lest any man should calumniate vs to be peeuish and scrupulous about externall things who precisely take away all libertie Here I would haue it KNOWNE vnto the Godly Readers that I DOE NOT CONTEND about such Ceremonies as serue only for Decencie and Order or also are the signes and incitations of that Reuerence which we owe vnto God Caluin in Tractat. de Optimo Ecclesias reformandi genere cap. 6. De Cultu Dei Bonis operibus It is necessary that Ceremonies be the exercises of piety leade vs with an euen hand vnto Christ Zanch. in Compend loc 16. pag. 638. Ceremonies are the exercises of pietie which by their SIGNIFICATION doe leade vs vnto Christ Zanch Ibidem pag. 639. Hereunto would I adioyne the graue Iudgement of those most bright Startes

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

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

But GOD wil be discerned from Idols by that properforme of worship instituted by himselfe 54 III. 3 Because that Whatsoeuer is not of Faith is Sinne Ro. 14 23. And he that doth any act to Worship GOD by with an ignorant and doubtfull conscience whether GOD will be so worshipped or not he doth it not of faith seeing he knoweth not whether such an act is pleasing or displeasing vnto GOD and thereby contemneth GOD for that he dareth do any thing albeit it please him not 55 But the Church obserueth Humane rites and ceremonies for corporall vtilitie that the people might know at what time to assemble and meet together that al things might be grauely performed in the Church for examples sake and that the common people might haue some excitation and inducements to pietie and reuerence 56 For these causes also the auncient Fathers obserued Traditions Ceremonies as Epiphanius plainly witnesseth in his Disputation against the Encratites who imagined as the Papists do at this day that Humane obseruations were the Worship of GOD and that Righteousnes wherby God was pleased and his wrath pacified 57 This Opinion Epiphanius improueth and condemneth affirming that there were other Ends of Traditions and Ceremonies in the Church For so he saith that those Traditions are to be allowed which were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is either to bridle the flesh or for the discipline and instruction of the rude people or for politique Order CHAP. XI A Solution of the OBIECTIONS opposed by the Refractarie Ministers HItherto we haue Catasceuastically fortified the Truth and demonstratiuely and plainely laid downe what wee hold concerning THINGS INDIFFERENT where also for the better vnderstanding of the Nature thereof we haue adioyned certaine Compound mixt Questions whēce may be drawne Generall Solutions of any Obiection Now it followeth that we choake Falshood and anasceuastically dispute against the Aduersaries of this Doctrine by Answering their particular Obiections OBIECTION I. 2 First therefore Obiect 1. the Ministers do Obiect It is not lawfull for any mortall Man to institute any new Worship of GOD. Ergo. The Church cannot institute any Ecclesiasticall Rites and Ceremonies ANSVVERE I. To the Antecedent 3 I. Answ Ecclesiasticall Ceremonies are not Worship I grant the Antecedent For if it were lawfull for men to institute new Worship then were the whole Worship of the Gentiles to be approued as also the Worship ordained by Ieroboam and others contrarie vnto the Law For what difference is there If it be lawfull for vs to institute new Worship wherfore is it not as lawful for the Gentiles and Israelites to do the same 4 II. If nothing can be affirmed concerning the will of God without the Word of God then is it certaine that God doth not approue any new Worship 5 The Apostle saith Whatsoeuer is not of faith is sinne Rom. 14.23 Wherefore seeing no new Worship hath any testimony out of the Word of God the Conscience must needs doubt whether it be acceptable vnto God and so cannot be done of faith 6 III. And verily the Worship of God is a worke commanded by GOD or instituted by the certaine and infallible testimonie of God whereby God pronounceth that he is honored to be done to this End either immediate or principall that God may be obeyed and celebrated as we haue abunbantly declared in the precedent Chapter And all Will-Worship is precisely condemned by name in the Holy Scriptures II. To the Consequence 7 I. The reason of the Consequence is none at all What Do not we plainly distinguish betweene the Worship of GOD and Ecclesiasticall Rites and Ceremonies 8 Worship is a worke whose proper End NW is the honor of GOD but the End of Rites and Ceremonies is Decencie Order Edification of the Church Discipline and necessarie Institution for publique life 9 II. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10 The Ministers insist Obiect 2. Such things as the Church commaundeth by the instinct of the Spirit of God are Diuine precepts and the Worship of God Good and profitable Constitutions are such things as the Church ordaineth being guided and gouerned by the Spirit of God as the Prelats of the Church of England will haue it Ergo. Such Constitutions of the Church are the Worship of God 11 ANSVVERE To the Proposition I. Such things Answ That Ceremonies are not Worship as the Church by the instinct in the name and authoritie of the Holy Ghost commandeth not retaining libertie of deliberating therin or of changing them or of omitting them out of the case of Scandall are indeed the Worship of God 12 II. But such things as the Church counselleth decreeth and commandeth in her owne name and authority are not the Worship of God albeit that in ordaining and commanding of such shee be gouerned and directed by the Holy Ghost 13 For the Spirit dictateth both vnto the Church as wel what is profitable for auoiding of Scādal as also that those things which are commanded for auoiding of Scandall are neither the Worship of God nor yet necessary to be obserued without the case of Scandall and contumacie as appeareth by those sayings 1. Cor. 7.6.35 I speake this by permission not by commandement This I speake for your owne commoditie not to entangle you in a snare but that you follow that which is honest and that you may cleaue fast vnto the Lord without separation 14 So S. Paul forbiddeth to eate things sacrificed vnto Idols with Scandall but without the case of offence he leaueth it free and indifferent for any man 15 So also the Apostles in the Synode at Hierusalem by the instinct of the Holy Ghost commaund abstinence from things strangled and from blood and they leaue it free vnto the Church to omit that precept without the case of Scandall and contempt 16 III. The Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there are foure Termes in the Syllogisme And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 Againe Obiect 3. they insist What things are done for the Glorie of God by them God is Worshipped But the Determinations of the Church are done for the Glorie of God if we will beleeue the Prelats Ergo. These things are the Worship of God 18 ANSVVERE Answ To the Proposition What things are done for the Glorie of God That Ceremonies are not Worship to wit of themselues that is such things as are commanded by God to this special End and purpose that by those workes we might declare our obedience towards him they are the worship of God 19 And not such as serue for the Glory of God accidentally that is such as doe sometimes serue for the performance of those things which are commanded by God for accidentall causes and circumstances which if they concurre not yet GOD may be honored as well by such as omit them as by those that performe them so they be omitted or performed of faith which causeth the person to be reconciled vnto

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