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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	authority_n	church_n	tradition_n	4,840	5	9.2566	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00278	VVhether it be a mortall sinne to transgresse ciuil lawes which be the commaundementes of ciuill magistrates. The iudgement of Philip Melancton in his epitome of morall philosophie. The resolution of D. Hen. Bullinger, and D. Rod. Gualter, of D. Martin Bucer, and D. Peter Martyr, concernyng thapparrel of ministers, and other indifferent thinges.	Melanchthon, Philipp, 1497-1560. aut; Bullinger, Heinrich, 1504-1575. aut; Gwalther, Rudolf, 1519-1586. aut; Bucer, Martin, 1491-1551. aut; Parker, Matthew, 1504-1575. Briefe examination for the tyme, of a certaine declaration. aut	1570 (1570)	STC 10391.5; ESTC S119567	38,613	108

to send it being once re● by him vnto maister Bucer Which thin● dyd both diligently and without all dela● In that litle time that I had to peruse y● writing I cōprehended so al the matter t● euen at the firste I conceaued no small io● your singuler earnest study in that you● your endeuour that Christ his religion ● be brought agayne vnto a chaste and sin● puritie For what shoulde be more de● of all Godly heartes then that all thing by a litle litle should be cleane taken aw● and cut of whiche hath very litle or noth● in them that can be referred wholly to ed●catiō but rather be iudged of the godly to superfluous For to speake of my selfe I ● hardly drawne from that simple and purestome whiche ye knowe they of Argent● haue vsed euer frō the time that they refo●med their Church where diuersitie of app●rell in Churche ministration was abolis● For I haue alwayes alowed that pur●sage that originally had imitation of th●postles Churche And I beseeche GOD mortall that this maner may both ther● ●uer continue and also that wheresoeuer Christ his Church is refourmed it may at length be receaued You sée that in the sub●taunce and chiefe poynt of the matter I ●issent not from you nay I desire with all my hart that that thyng whiche you goe ●bout to bryng to passe may take place And the most especiall cause why I doe so ●esire is partly for that I would we should ●ome as nigh as might be to the holy Scriptures in rites and ceremonies and ●olow the example of the Church when it ●as in best case and state partly for that I ●erceaue that those that be geuen to papi●rie do goe about with these reliques to maynteyne at least a litle spyse of Masse ●o be geuen to them more then the nature ●f indifferent thinges do require Notwithstandyng yet the cōsideration of these matters do not so farre carry me nor the reasons alleaged by you so perswade me ●at I shoulde affirme the vse of such ve●ures to be pernitious or of theyr owne ●ature contrary to Gods worde For I do ●terly thynke it to be a thyng indifferent ●nd I am not ignoraunt that such is the ●ure of indifferent thynges that at one ●ure they may be vsed and at an other time refused To eate that is strangled of selfe is an indifferent thyng yet it is mee● somtimes to refraine from the vse therof somtimes to vse it most freely And in this respect though I haue saide this diuersit● of church apparel is not to be retained n●uerthelesse it to be wicked I neuer so iudged that I dare therefore condemne any such whom I see vse it For if I had ben ● perswaded I would neuer haue commun●cated here in Englande with the Church where such a choyse as yet is reserued Fo● although as I said I do very litle alow ● neuerthelesse I see somtimes in these ind●ferēt things that some of thē although th● be greeuous burdenous in that it is n● lawfull to do otherwise must be patiently suffered lest if men should striue for the● more bitterly then it nedeth that it wou● be a let to the aduauncement of the gospe● also that those things which of their own nature be indifferent through our heate ● contentiō should be taught to be meer w●ked Which two things except I am dece●ued bryng with them great and greeuo● discommodities For if we could be conte● to suffer the Gospel first to be spred dep●lye to take roote without all doubt m● would better easlier be perswaded to r●moue away these external rites A man so long as he is sick or is in his recouery oftentimes is muche greeued that certaine smal and tryflyng thynges parteynyng to his meate and drinke should be debarred from him which yet afterward when he is fully restored vnto his health by him self of his owne accord without any other mans counsel doth renoūce them as vnmete vnprofitable Wherfore let Englande be first diligently instructed confirmed in the chiefe ● most necessary poyntes of religion then afterwarde by my iudgement the Church shall not be muche offended to haue these thynges somewhat superfluous to be remoued But nowe where as alteration in the most necessary poyntes of religion is laboured for that with so much difficultie yf nowe we pronounce those thynges to be wicked that be of themselues indifferent so much would the most part of mens mindes be alienated frō vs that from that day they woulde not find in theyr heartes ●uer after to heare with a good wyl at our ●andes sound doctrine and instructions of ●ery necessary matter Surely Englande ● much bounde vnto you in that ye haue ●boured more then a greate sorte hath in preaching and teaching Likewise in England you alredie haue obteyned much fauour and great aucthoritie whereby ye shall be able to do much good to the aduauncement of Gods glory Ye must therfore take heede lest ye stand in your own● way contendyng to bitterly and all out of tyme Yet woulde I not haue you hereby gather that my mynde is that a Minister of Gods worde shoulde neuer contende for the maintenaunce of the truth and principles of Scriptures I make no such assertion who dayly aswell in publike as in pr●uate disputations in waightie controue●sies do take a part against the aduersaries for true religion But thys I say we must take heede lest these thynges which be of lesse importaunce through our strife may be the meanes that those thynges which should be esteemed of greater force and value eyther can not at all be brought into the Church eyther if they be once brough● in cā not be established with continuanc● Agayne yf we holde on in disswading t● these indifferent thynges as pernitious altogether wicked we condemne with● very many Churches which haue receau● the Gospell blame to bitterly innumer●ble which a great while ago were counted worthy of all prayse Neyther am I ignoraunt that the aucthoritie of Churches that be nowe or hath ben ought not to beare such a sway that thereby the aucthoritie of Gods worde should be trode vnder foote Which although the whole world should runne to wrecke ought to remayne wythout touch of breste sure and vnuiolable yet for all that I iudge we must take heede lest that for thinges indifferent eyther we condemne such Churches as be now at this day or thinke not wel of those that haue ben long before our dayes And for because I perceaue that ye suppose these thyngs not to be indifferent peraduenture it shall not be amisse nowe for to examine the reasons that so ledde you and that as you do I may do it in fewe wordes I reduce the chiefe matter to two chiefe pointes First of al ye say that the Priesthood after the order of Aaron is not to be restored wherunto these diuersities of vestures seme to parteine For seeyng we haue Ghrist to be our

many thinges happen to them especially which haue businesse why they can not alwayes obserue these orders Therefore this rule contayneth a profitable moderation whiche forbiddeth publique offences preserueth customes profitable for quietnes and priuatly deliuereth the consciences from daunger When the causes of these lawes and traditions are vnderstande good natures wyll the more embrace thē then is it fit that these thinges be knowen namely that these ordinances are appoynted by the Church for good and publique orders sake that the Church wyll not priuatly entangle any mans conscience And most morall it is to loue common quietnesse and order good men therfore wyl greatly embrace these ordinances seyng that to quietnesse and order they are auayleable in that they are deliuered from superstitious opinions and knowe that without daunger these ceremonies may be left no offence beyng geuen But here it is asked whether Ecclesiasticall ordinaunces and the ciuill lawes of magistrates do diuersly bynd I aunswere The bonde is vnlyke and although reasons may be asked yet the playnest way is to iudge these thinges by the euident cleare testimonies of scripture First therefore I wyll rehearse them then wil I adde the reasons and interpretation lest any absurditie may be taken by our opinion Touching obediēce due to the ciuil lawes Paul sayth we must obey not only for feare of vengeaunce but also for conscience sake This commaundement byndeth vs euen without matter of offence for we must obey the aucthoritie of God though no offence be geuen But touchyng Ecclesiasticall ceremonies Paul sayth Let no man condemne you for meate or drinke or a peece of an holy day And againe Stand fast in the libertie wherwith Christ hath made vs free and wrap not your selues agayne in the yoke of bondage And Christ sayth That whiche entreth into the mouth defileth not the man the apostle excuseth them whiche breake traditions Because it is nedefull that this doctrine be in the Church that those traditiōs touching meate and such lyke are no worshypping or ryghteousnes but thinges indifferent therfore the gospel teacheth that our consciences may not be burdened with the opinion of necessitie Notwithstandyng because this lyfe can not lacke ordinaunces ceremonies this moderation is needefull to haue them so obserued lest the doctrine of true worshyppyng and of the benefit of Christe shoulde be darkened Agayne lest our cōsciences should be burdened with infinite vexations which might cause shipwracke of fayth Therefore the Gospell wyll haue vs vnderstande that these rytes may be left out without matter of offence be geuen but for good order and for auoydyng of offences they ought to be kept This libertie beyng lymited by the aucthoritie of the Gospell can not be taken away by mans aucthoritie I haue shewed by the testimonies of scripture that the bynding is vnlike This is the playnest aunswere vnto this question but we wyll shewe the reason The firste is taken of the efficient causes or the ryght of power and this Gerson foloweth The Ciuill magistrate by Gods aucthoritie hath ryght to make honest and profitable lawes in those matters whiche parteyne to the defence of this corporall life and ciuil societie as of iudgements the penalties of offences contractes successions and suche lyke as Salomon sayth By me kinges do raigne and appoynt iust thinges But Ecclesiastical power is limited so as it hath a commaundement what it ought to teache and that it inuent no newe worshippyng neyther burthen the consciences with traditions of ceremonies For Peter sayth Why tempt you God laying on a yoake c. And Paul Why make you decrees touche not handle not c. Seing then that the right of eyther power is vnlyke the lawes also diuersly do bynde Second reason of the final causes of lawes Ciuil lawes are the bands of common societie therefore in breakyng them charitie is alwayes hurt for because euery one ought to vse his obedience as a seale to the defence of common quietnes also the common tributes and al his trauayle must thereto be applyed when this thei do not thei deceaue the rest enioy other mēs offices imploying nothing of their owne vnto it euen as he whiche to a common banket geueth not his money beguileth the gestes The example also in breaking it doth hurt and troubleth common quietnesse therefore in ciuill lawes respect of charitie and offence is alwayes of force But most part of ceremonies are priuate domesticall obseruations the breach wherof hurteth not others Then seyng in them is no hazarde of charitie nor offences chaunce the aucthoritie of these lawes is vnlyke ▪ ●or of these also we haue spoken that then they are necessary neither can they be broken without sinne when as the breach breadeth offences that is hurteth others mens fayth and maners or rashly troubleth the quietnesse of others And although it be profitable to consider these reasons causes and to vnderstande the degrees of lawes yet is it more sure playnelye to geue iudgement out of these sentences of scripture before recited for the reasons haue many doubtes do not sufficiently stablishe the conscience And wyse men may seeke and inuent many darke matters on both sydes if that we shall iudge only vpō reasons not out of the scriptures But here young men are to be warned that although it be needefull to knowe that these indifferent thynges are no worshippyng of God yet they must learne that the case of offence is large and with diligent care they must beware of it for in the breache of traditions two thynges are hazarded discipline and tranquilitie or the agreement of the cōmon wealth It is fit for vs to vnderstande cheefly the greatnesse and force of eyther of these beyng occupied in the studies of lea●nyng and vertues Firste for discipline sake there neede certayne ordinances for vnskilful persons must be accustomed to ceremonies and rites to holy dayes to certayne readinges to pr●uate and publique exercises for that cause Paul calleth the lawe a schoolemaister for these ceremonies are certayne institution● necessarie for young yeres And although the Gospell doth bryng a higher doctrine yet it wyll not haue discipline and institution to be abolished but it commaundeth that men be restraygned ruled and taught with suche instructions What profite this discipline hath I haue shewed els where for God is effectual in the whiche are tractable to be taught and resist● not his word Wherfore the example hurteth in the breache of traditions for the common people which naturally hateth the bands of lawes willingly foloweth these examples and therof taketh contempt of the whole discipline and of all the lawes These ordinances beyng abolished there can be no discipline neyther can youth and the vnlearned people be taught Then of necessitie must folowe exceedyng barbarousnes and destruction where youth the common people can not be instructed Howe great a wickednes and murther is it to geue suche examples whereby this

thynke ye not that this iudgement which here I haue declared vnto you was but nowe first perswaded vnto me For euen from the begynnyng since that I applyed my selfe vnto the Gospel my minde was that this difference of vesture should be taken away but yet so that I dyd not iudge it of their owne nature either wicked or pernitious I beseeche God almyghtie to preserue you safe and sounde with al your householde through Christe Iesus our Lorde Farewell At Oxforde the fourth of Nouember 1550. Yours both in minde and spirite wholy Peter Martyr Amplissimo domino Colendissimo Symmistae Ioanni à Lasco ¶ The Lorde graunt vnto vs in these troublesome times of the Church to begin and finishe al thinges that offences and daungers be not encreased Amen THe more diligently I weygh consyder both what fruite we may gather by this controuersie of vestures and also what Sathan goeth about thereby to worke I woulde haue wished before the Lorde that it neuer once had ben spoken of but rather that all men of our function had agreeablye stoutly gone forwarde and continued in teaching true repentaunce the wholesome vse of all ●hynges yea in commendyng and puttyng ●n the apparrell of saluation I see not in ● fewe alas I saye I see marueylous diligence in abolyshyng Amelech concernyng stones stockes vestures and those thinges that be without vs when in their deedes whole lyfe they most stiflye retayne the whole Amelech styll I knowe also some that helpe foreward this strife so that in the meane tyme the chiefe and moste necessarie poyntes are lesse regarded and called vpon that is of remouyng sacrilegious persons from spoylyng of Churches of prouydyng fyt ministers for euery parishe of the restoring of discipline againe As for my part if I thought those ceremonies and vestures were impure of them selues I woulde not take vpon me in any wyse the office of a Bishop vntyll by ordinarie aucthoritie they were taken away c. But to the purpose I thinke it not impartinent vnto this matter that we all be admonished to take heede of Sathans accustomed sleyghtes wherby he leadeth vs away from the care of necessarie thinges to the carefulnesse of those thinges whiche may be well let passe and from the searchyng out of the true doctrine of Christ to induce to vs those thinges wherein fewe can consent a like and finally by the which he kindleth in diuers men a zeale to purge those thinges which are without vs therby to neglect our inwarde deformities And seyng whatsoeuer we do either in word or deede both priuately and publikely we ought to do it in the name of our Lorde Iesu Christ geuing thankes by him to god the father Surely it is our duety no lesse circumspectly to beware that we neither do nor leaue vndone any thyng wherof we haue not sure or certayne aucthoritie out of Gods worde touching our actions and matters domesticall and Ecclesiasticall It is alwaye and in all thinges sinne whatsoeuer is not of fayth of the certayne worde of God. But to consyder this question in it selfe I haue accordyng to my gyft weyghed your reasons and yet I can perceaue no other but that the vse of all externall thinges aswel in holy ceremonies as in priuate matters ought to be left free to the Churches of god I call that free vse wherein godly men vse thinges created of God without any superstition to a certayne edifiyng of their faith in Christe I veryly as I haue confessed vnto you haue declared in deede vnto our countreymen had rather that no kinde of vesture whiche the papistes vsed were retayned amongst vs and that both for the more ful detestation of the Antichristian priesthood and also for playner aduouchyng of Christian libertie yea and to be short for the auoydyng of daungerous contentions among the brethren though notwithstandyng I woulde haue the Ministers of Churches to vse sage vesture and such whereby they might be discerned from other men but chiefly I would al the discipline of Christ to be in force amōg vs Yet I can not be brought by any Scriptures as farre as I see hytherto to deny that the true Ministers of Christes Church may vse without superstition and to a certayn● edification of fayth in Christ any of those vestures which the Antichristians abused For what should let but that the Churches may vse that white vesture or more vestures to monishe vs precisely of that diuine benefit● which he by the holy ministerie of the church dealeth vnto vs the benefite I saye of the light and dignitie of that heauenly doctrine and by the whiche also the Ministers them selues may be the more myndfull of their office and had both for it and by the admonishment of that outwarde token in greater reuerence of the common people of the church Whether we wyll or nay we are compelled to confesse that the ensignes of them that beare publique offices helpe some thinges to retaine increase the aucthoritie of Magistrates publique power yf other thinges want not by the which the true reuerence is geuen vnto them For if these things be not ioyned with those ensignes they induce not a veneration but rather the singuler detestation of them who vnworthyly vse these notes of vertue Signes in deede are signes and not the thinges yet how muche they are able to admonishe and moue the mind God geuing the increase he that obserueth wyll wonder Wherfore wheras otherwayes the true dignitie of Ministers is euident and yf any particuler church by publique iudgement do consent vpon the retaynyng of certayne vestures only for the commending vnto vs of the giftes of god which he geueth by the ministerie of the Church for to put the yonger and ruder sort in mynde without all superstition Truely I can not see why such vse of vestures in such a Churche may not serue to some commendation of the holy ministerie so consequentlye to the edification of fayth For what let is there but at this day they whiche are indued with the same spirite of fayth may vse a few signes as godly as the anciēt holy men haue vsed many They had you wyl say expresse writing cōcerning the vse of their signes I graūt in dede it made much touchyng the true vse of their signes But in that God dyd commaunde the vse of those and many signes we certainly learne that the vse of those signes may serue he geuyng grace to promote true religion and that it hath none vncleannesse in it selfe or superstition neyther can be by the abuse of the wicked so polluted that it can not be healthfull to godly men vsing it godly Now when as god by his word hath sanctified al things by our prayers and hath made all thinges pure to the pure what cause can we alleage out of the worde of God to deny that God wyll not blesse such vse of signes wherof we speake that it shoulde not be effectuous to that Churche