Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	command_v	forbid_v	vice_n	1,917	5	9.6001	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77236	Several treatises of vvorship & ceremonies, by the Reverend Mr. William Bradshaw, one of the first Fellows of Sydney Colledge in Cambridge; afterward minister of Chattam in Kent, 1601. Known by his learned treatise De justificatione. 1. A consideration of certain positions archiepiscopal. 2. A treatise of divine worship, tending to prove the ceremonies, imposed on the ministers of the Gospel in England, in present controversie, are in their use unlawful. Printed 1604. 3. A treatise of the nature and use of things indifferent. 1605. 4. English Puritanism, containing the main opinions of the ridgedest sort of those called Puritans in the realm of England. 1604. 5. Twelve general arguments, proving the ceremonies unlawful. 1605. 6. A proposition concerning kneeling in the very act of receiving, 1605. 7. A protestation of the Kings supremacy, made in the name of the afflicted ministers, and oposed to the shameful calumniations of the prelates. 1605. 8. A short treatise of the cross in baptism.	Bradshaw, William, 1571-1618.	1660 (1660)	Wing B4161; Thomason E1044_5; ESTC R20875	92,680	129

man have cast upon them the formes of things indifferent So that there must be special heed taken that we admit not of all things as indifferent indeed that present themselves to us under that name and shape Florentines can disguise and colour any thing and it is now adayes the common exercise of the greatest wits of the world to transforme Good into Evil Evil into Good and both into indifferent so that in these dayes scant any thing is as it appears or appears as it is CHAP. V. The second Distinction of Things Indifferent 1. GOod and Evil is either Internal or External according to which difference ariseth a second Distinction of Things Indifferent 2. An External Indifferent is whatsoever hath in it neither outward good nor a Some of our state Divines think all external things indifferent which shews that they that talk most of them know least what they are evil 3. An Internal Indifferent is whatsoever hath in it neither inward good b What inward hurt and evil is in these Ceremonies they best know that are best acquainted with the state of their flock nor evil 4. Something c The Doctors of Oxford ask what hurt can a wise man see in a square Cap and a Surplice Indeed there is no outward hurt or evil in it but it must be considered whether there be not any inward hurt therein for if it can be proved that by them the soules of many are poysoned with superstitious conceits then it is apparent that they have inward hurt in them External Indifferent may have in it internal good or evil and some things internally Indifferent may have in them outward Good or Evil. CHAP VI. Of the third distinction of Things Indifferent 1. THirdly Good and Evil is either of it self or by accident which also make the 3d Distinction of things Indifferent 2. An Indifferent by accident is a mean between those Extreams that a If it can be proved that these Ceremonies are but evil by accident they being not good of themselves it is enough to argue that they are evil and not indifferent For if many things that are good in themselves be to be forborne when by some accident they do hurt much more ought a thing indifferent when it hunteth though but by accident are Good and Evil by accident and not of themselves for that must needs be only accidentally indifferent whose Extreams by which it is limited and defined are but accidentally Good or Evil So that whatsoever is Indifferent only in relation of some accidental Good or Evil is Indifferent not of it self but by accident 4. b Ergo There is nothing absolutely Indifferent as our Divines of State dream but by some circumstance of time place person use it may ●e ●ither very good or very evil There is nothing so Good of it self but it may be made Evil by accident nothing so evil of it self but it may become good by accident Nothing so good or evil but it may become indifferent by accident nothing so indifferent of it self but it may become good or evil by accident 5. Unto this head may be referred such things as are Indifferent by comparison for as there are some things good simply that are evil in comparison and some things evil simply that are good in comparison so also there is some good and evil that in comparison with others is indifferent CHAP. VII Of a fourth Distinction of things Indifferent 1. THings are good or evil either Actively or Potentially So are also Things Indifferent 2. A thing Actually Indifferent is that which hath in it neither actual good nor hurt 3. A thing Potentially Indifferent is that which in act doth either hurt or good though in possibility it may do neither 4. There is nothing actually Indifferent but is potentially good or a A possibility of evil in a thing indifferent maketh it evil and worthy to be removed Nature teacheth to prevent evils and a man cannot do lesse in the prevention thereof than to leave off a thing in it self indifferent which doth no good and may do hurt evil There is nothing potentially only indifferent but it is actually either good or evil Therefore there is nothing absolutely Indifferent CHAP. VIII Of the fifth Distinction of Things Indifferent 1. LAstly Good and Evil is either Corporall in respect of the body or Spiritual in respect of the minde In which respect Things Indifferent do alwayes vary 2. A Thing Indifferent in respect of the body is any such thing that applyed to the body doth it neither good nor hurt As that which maketh a man neither rich nor poor strong nor weak beautifull nor deformed hungry nor yet satisfied sick nor healthy c. 3. That may be Good a Circumstances of time and place do also vary the things of this kind exceedingly For that in some time and some place is indifferent to some body that in another place and at another time is good or evil to the body in one respect that is Evil in another contrà and that may be indifferent unto it in one respect that is good or evil in another Also that may be good or evil to one part of the body that is indifferent to another part And a thing may be indifferent to one that is good or evil to another 4. A thing indifferent in respect of the minde or soul is whatsoever having reference and relation to the soul b Either indeed or appearance of it self or accident actually or potentially doth it neither good nor hurt 5. The Goods and Evils of soul are either dispositions qualities or habits in the soul or such actions as proceed from them As thoughts words deeds all which are called moral A Moral good is whatsoever in Man or from man is agreeable and correspondent to the Law of Nature Reason or the Divine Law of God revealed supernaturally in his word unto this head are to be referred all true wisdom knowledg understanding providence discretion and all actions flowing from the same Also all Moral vertues as Justice Temperance Holiness c. with all the Actions proceeding from them all which are squared and ruled by some or other of the former Laws A Moral evil is whatsoever is any waies repugnant whether in general or particular to any of those former Laws As Ignorance Folly Injustice Intemperance c. with all Actions proceeding from them 6. Those things are in a Moral respect indifferent whether they be Qualities Inclinations Habits or Actions That have in them c See cha 8. sect 4. marg neither vertue nor vice Herein such Actions of mans will are most frequent that are neither commanded nor forbidden in the Word of God 7. There is no Action of mans will so indifferent d So that by Mr. Hookers favour a man may by taking up a straw or a rush commit a Moral vice For example if he should use to do it in the time of

prayer but the doing thereof by some circumstance may be repugnant to the Law of God and by consequent be hurtful to the soul of man 8. An Action that in some one respect unto someone special Law is Indifferent in respect of some other Law may be Good or Evil. As that action may be either Religious or Superstitious that hath in it neither Temperancy nor Intemperancy 9. Any action done by man that is not commanded e Such are the Ceremonies in Controversie They are no where in general or special commanded no more then the shaven on crown and holy water and yet they have been and are the special means and occasion of the Schism of many hundred Brownists Of much superstition in many thousand ignorant Protestants and of confirmation of many infinites of w●lful Papists in their Idolatry as is most evident Also if it be a sin to dislike our Lords spiritual there is no one greater cause that moveth those that the prophane call Puritans to do it then these Ceremonies which if they might be freed from as all other reformed Churches are there is no other Civil obedience or subjection due unto them that they would refuse to perform in as low a degree as any other whatsoever by God either expresly or by direct consequent that is a means either of it self or by accident of any hurt either to the body or soul of a mans self or of his Neighbour either by bringing evill into them or nourishing or encreasing evill in them cannot bear the name of an Indifferent action For there is no indifferency in that which being not required of God and therefore is not Good doth hurt any waies a man which must needs be against the Law of God For the sum of the Law of God being the love of God and our Neighbour and love aiming only at the good of the loved That action that besides the Law doth any hurt to any must either have an exception in the Law or else be against it and then it cannot be indifferent 10. Moral Actions whether vertues or vices respect ei●her God immediatly or our selves or our Neighbour as is intimated before So do also all indifferent Actions 11. That Action is indifferent in respect of God that doth neither advance nor obscure the glory of God For this is the only good or Evil we can do unto God 12. There is no Action f What honour receiveth God by our Ceremonies It is certain that Antichrist receiveth great honour by them that a man can do by the power of his will but either in it self or by accident it doth either glorifie or dishonour God and therefore no action in respect of God is meerly and absolutely indifferent but thereby God receiveth some honour or dishonour 13. All Actions of Religion amongst which g Such are the Ceremonies and Rites that are peculiarly acted in Divine Worship if they be good and lawful those are special that are peculiarly done in Divine Service are if they be as they ought to be in a special manner good tending more directly to the glory of God than any other Actions therefore no Action of Religion whether it be Moral or Ceremoniall is indifferent but either good or evil 14. No Action of Religion whether Moral or Ceremonial h Such are our Ceremonies else they are not indifferent grounded only upon the will of man and not upon the Word of God can bring any special glory to God and therefore no such Act can be an Act of Religion but of Superstition and therefore cannot be indifferent 15. There being some mystical Ceremonies of Religion Good and some Evil. If there be any mystical Ceremonies indifferent they must then in some special and material point differ from the Evil even as far as from the good But there is no mystical Rite of Religion i Crossing in Baptism being no more commanded nor no less forbidden then breathing upon the child or anointing which are rejected as evill It must needs come nearer to these than it doth to Baptism which is commanded but doth come many degrees nearer to the evil than to the good And therefore there can be no mystical Rite of Religion indifferent 16. An evil Ceremony of Religion being therefore only evil because it is forbidden of God A good Ceremony of religion is therefore only a good Ceremony because it is commanded of God and th●t must be an indifferent Ceremony that is neither forbidden nor commanded But all Ceremonies in Religion that are not good are evil and therefore there are no indifferent Ceremonies of Religion 17. As no man by his sole will can make that Ceremony good in Divine Worship that God forbiddeth to be done therein or make that evil that God commandeth to be done therein So can he not make that which is but indifferent to be good For he cannot make that to be commanded of God that is forbidden of God Or that which though it be not forbidden is not commanded If therefore what Ceremony of Religion soever is good be commanded of God and if every Ceremony of Religion ought to be good and if whatsoever Ceremony is commanded of God is not Indifferent hence it will follow That no Ceremony of Religion is indifferent 18. Thus much of Actions indifferent having reference to God Those actions of man are indifferent in respect of a mans self or his neighbour that being committed bring neither moral hurt nor good unto himself or them For those actions are evill to the doer and such as hurt his soul that are a means of bringing either upon himself or upon his neighbour any evill forbidden And those actions are good to his soul that are a means of affecting with any good commanded himself or his neighbour 19. Whatsoever therefore doing a man no good is a means either to k But we shall be ready to prove that such is the Law that requires these Ceremonies take from a man any good thing that God hath freely granted unto him as Life Health Liberty Name honesty Piety c. Or to bring upon a man that evil that God otherwise withholdeth from him that cannot be indifferent 20. All such humane Laws therefore that l Much more those Laws that lay greater penalties upon the omission of some Indifferent than the omission of the greatest good or commission of the grossest evil as do the Canons and Laws that require these Ceremonies upon any penalties bind men to those things that are confessed indifferent which are such things as God hath left to the free liberty of man to do or not to m This hindereth not but that the Magistrate may and ought if it be for the good of the Commonweal command fish daies and such like the neglect whereof may do much hurt and the observation much good for in such cases eating of fish and flesh is not a thing indifferent but that which men stand bound either to

even for the Divine Calling and Ordinance sake CHAP. V. Concerning the Censures of the Church 1. THey hold that the spiritual keyes of the Church are by Christ committed to the aforesaid spiritual Officers and Governors and unto none other which keyes they hold that they are not to be put to this use to lock up the Crowns Swords or Scepters of Princes and Civil States or the Civil Rights Prerogatives and Immunities of Civil Subjects in the things of this Life or to use them as picklocks to open withal mens Treasuries and Coffers or as keyes of Prisons to shut up the bodies of men for they think that such a Power and Authority Ecclesiastical is fit only for the Antichrist of Rome and the consecrated Governours of his Synagogues who having no Word of God which is the Sword of the Spirit to defend his and their usurped Jurisdiction over the Christian World doth unlawfully usurp the lawful Civil Sword and Power of the Monarchs and Princes of the Earth thereby forcing men to subject themselves to his spiritual vassalage and Service and abusing thereby the spiritual Keyes and Jurisdiction of the Church 2. They hold that by vertue of these Keyes they are not to make any curious Inquisitions into the secret or hidden vices or crimes of men extorting from them a confession of those faults that are concealed from themselves and others or to proceed to molest any man upon secret suggestions private suspition or uncertain fame or for such crimes as are in question whether they be crimes or no But they are to proceed only against evident and apparent crimes such as are either granted to be such of all civil honest men or of all true Christians or at least such as they are able by evidence of the Word of God to convince to be sins to the conscience of the Offender As also such as have been either publikely committed or having been committed in secret are by some good means brought to light and which the delinquent denying they are able by honest and sufficient testimony to prove against him 3. They hold that when he that hath committed a scandalous crime cometh before them and is convinced of the same they ought not after the manner of our Ecclesiastical Courts scorn deride taunt and revile him with odious and contumelious speeches eye him with big and stern looks procure Proctors to make Personal Invectives against him make him dance attendance from Court day to Court day and from Term to Term frowning at him in presence and laughing at him behind his back but they are though he be never so obstinate and perverse to use him brotherly not giving the least personal reproaches or threats but laying open unto him the nature of his sin by the light of Gods Word are only by donouncing the judgements of God against him to terrifie him and so to move him to repentance 4. They hold that if the party offending be their civil Superiour that then they are to use even throughout the whole carriage of their Censure all civil Complements Offices and Reverence due unto him That they are not to presume to convent him before them but are themselves to go in all civil and humble manner unto him to stand bare before him to bow unto him to give him all civil Titles belonging unto him and if he be a King and Supream Ruler they are to kneel down before him and in the humblest manner to censure his faults so that he may see apparently that they are not carried with the least spice of malice against his Person but only with zeal of the health and salvation of his soul 5. They hold that the Ecclesiastical Officers laying to the charge of any man any Errour Heresie or false Opinion whatsoever do stand bound themselves first to prove that he holdeth such an errour or heresie and secondly to prove directly unto him that it is an errour by the Word of God and that it deserveth such a censure before they do proceed against him 6. They hold that the Governours of the Church ought with all patience and quietness hear what every Offender can possibly say for himself either for Qualification Defence Apology or Justification of any supposed crime or errour whatsoever and they ought not to proceed to censure the grossest offence that is untill the Offender have said as much for himself in his defence as he possibly is able And they hold it an evident Character of a corrupt Ecclesiastical Government where the parties convented may not have full liberty to speak for themselves considering that the more liberty is granted to speak in a bad cause especially before those that are in Authority and of judgment the more the iniquity of it will appear and the more the Justice of their Sentence will shine 7. They hold that the Oath ex officio whereby Popish and English Ecclesiastical Governours either upon some secret informations or suggestions or private suspitions go about to bind mens consciences to accuse themselves and their friends of such crimes or imputations as cannot by any direct course of Law be proved against them and whereby they are drawn to be instruments of many heavy crosses upon themselves and their friends and that often for those Actions that they are perswaded in their consciences are good and holy I say that they hold that such an Oath on the urgers part is most damnable and tyrannous against the very Law of Nature devised by Antichrist through the inspiration of the devil that by means thereof the professors and practizers of the true Religion might either in their weakness by per jury damn their own souls or be drawn to reveal to the Enemies of Christianity those secret religious acts and deeds that being in the perswasion of their consciences for the advancement of the Gospel will be a means of heavy sentences of condemnation against themselves and their dearest friends 8. They hold that Ecclesiastical Officers have no power to proceed in Censure against any Crime of any Person after that he shall freely acknowledge the same and profess his hearty penitency for it And that they may not for any crime whatsoever lay any bodily or pecuniary mulct upon them or impose upon them any Ceremonial Mark or Note of shame such as is the white sheet or any such like or take any fees for any cause whatsoever but are to accept of as a sufficient satisfaction a private submission and acknowledgment if the Crime be private and a publike if the crime be publike and notorious 9. They hold that if a Member of the Church be obstinate and shew no signs and tokens of repentance of that crime that they by evidence of Scripture have convinced to be a crime that then by their Ecclesiastical Authority they are to deny unto him the Sacrament of the Supper And if the suspension from it will not humble him then though not without humbling themselves in prayer fasting and great demonstration

also to be observed even in Divine matters yet those Actions cannot be called Civil that are used only in Divine Offices and duties no more than those can be called Ecclesiastical and Divine that are used only in Civil affairs For it may be affirmed by as good reason that an Ecclesiastical Officer employed only in Ecclesiastical matters is a Civil Officer only Or a Civil Officer employed only in Civil matters is an Ecclesiastical Officer only as that a meer Ecclesiastical action done in and by the Church only should be a Civil Action The eighth Argument If it be lawful to use these Ceremonies in Divine Worship it is therefore lawful because they are either lawful in themselves or being things in their own nature indifferent are made lawful by the commandment of the Magistrate to be used in Divine Service But they are neither lawful in themselves to be used nor therefore lawful because the Magistrate commands them so to be used though they be Matters in their own Nature indifferent Ergo They are unlawful to be used in Divine Worship THE Proposition I think cannot be denied when it is I hope it may be proved The first part of the Assumption is clear For if they were in themselves lawful to be used then might a Minister of the Gospel being left to his own discretion by the Magistrate invent institute and use the like Ceremonies in the same manner without sin For any man left to himself may lawfully do that which of it self is lawful and indifferent But a Minister should sin against God if he should of his own head institute and use the like Ceremonies to these though permitted by the Magistrate except we should hold that it is lawful for a Minister to do any indifferent thing in Gods Service for a man may of any indifferent thing make a Ceremony like unto one of these The second part of the Assumption is thus proved If they be therefore lawful because being thing in their own nature ifferent the Magistrate commands them to be done in Divine Service Then whatsoever thing being in its own nature indifferent is or shall be commanded by the Magistrate is lawful to be done in Divine Service But all things that are in themselves matters indifferent are not lawful to be done in Divine Service though the Magistrate should command them Ergo They are not therefore lawful to be used in Divine S rvice because the Magistrate commands them though they be things in their own nature indifferent The Proposition cannot be denied For if some things indifferent in their own nature being commanded by the Magistrate are unlawful it can be no good Argument to say These things being indifferent are commanded by the Magistrate Ergo They may lawfully be done Much less therefore they ought to be done Or as the Doctors of Oxf. affirm that they bind the conscience The Assumption is more clear than the Proposition If it be considered either what things are indifferent indeed or go under the name and title of indifferent things Eating and drinking the avoiding the superfluities of Nature due benevolence between Man and Wife spinning and carding killing of Oxen and Sheep c. which of themselves have in them neither vertue nor vice are therefore indifferent Actions and yet I think none except professed Atheists but will hold it a foul sin to do some of these Actions in any Assembly much more in the solemn Worship of God though the Magistrate should command the same even upon pain of death But if it be further considered That Carding and Dicing Masking and Dancing for Men to put on Womens apparel and Women Mens Drinking to healths Ribald Stage-plaies c. are things indifferent to be done even upon the Lords own day May a Minister of the Gospel upon the Magistrates commandment do any of these in Divine Worship And yet there is none of these but may have applied unto them by the Wit of Man a Mystical and Religious sence and then by this Bishop of Canterburies Rule They must needs be good and lawful Ceremonies for his principal Argument to prove them lawfull at his last Convention of London Ministers before him was this They are Ceremonies that teach good Doctrine Ergo They are good Ceremonies Whereas the filthiest actions and things that are may teach good Doctrine The Holy Ghost resembleth the soul polluted with sin to a menstrous cloth A man fallen again into sin to a Sow wallowing in the mire might therefore a filthie Sow and such unclean Clothes be brought into the Church to be visible shadowes and representations of such things Nay What may not by this means be brought into Gods Worship and yet by this reason be defended to be a good Ceremony if the Magistrates and Bishops should decree the same A fools coat and a beggers worne in Divine Service may fitly teach this Doctrine Not many Wise Not many Noble A Minister clothed in such apparrel as those that act the Devils part in a play may teach this That by nature we are limbs of Sathan and firebrands of Hell Men might wear Womens apparel and Women mens The one to teach That the Church is Christs Wife The other to teach that Women in Christ are equall to Men. Bear-baiting may teach us How Christ was baited before the Tribunalls of the Pharisees or the combate between the flesh and the spirit But the grosseness of these Assertions will appear in our Special Reasons against the Ceremonies in particular The Ninth Argument To administer unto the Church of God Sacraments that are not of Divine Institution is to sin To use divers of these Ceremonies viz. The Cross in Baptism the Ring in Marriage the Surplice c. is to administer unto the Church of God Sacraments that are not of Divine institution Ergo To use these Ceremonies is to sin THE Proposition is granted of all both Papist and Protestant The Assumption is thus proved All mystical bodily Rites and Signs of spiritual grace administred to the Church of God in his solemn Service to confirm Grace and that by him that represents the Person of Christ are Sacraments The greatest part of these Ceremonies in controversie are such and not of any divine Institution Ergo To use them is to administer Sacraments that are not of Divine Institution The Proposition is most evident and cannot be denied of any that bears the face of a Divine The Assumption is as evident only this one clause may be doubted of Whether these Ceremonies be administred to confirm Grace which is thus proved Those Ceremonies that are administred to edifie the soul and consciences are administred to confirm Grace These Ceremonies are administred to edifie the soul and conscience Ergo They are administred to confirm Grace The Proposition cannot with any colour be excepted against For to edifie the soul to confirm Grace in the soul and to feed the soul are equivalent The Sacrament of the Supper therefore being for this only