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.

CHAP. XI. A Solution of the OBIECTIONS opposed by the Refractarie Ministers.

HItherto we haue (Catasceuastical∣ly) fortified the Truth, and de∣monstratiuely and plainely laid downe what wee hold concer∣ning THINGS INDIFFERENT: where also, for the better vnder∣standing of the Nature thereof, we haue adioyned certaine Com∣pound & mixt Questions, whēce may be drawne Generall Solutions of any Obiection. Now it followeth, that we choake Falshood, and (anasceuastical∣ly) dispute against the Aduersaries of this Doctrine, by An∣swering their particular Obiections.

OBIECTION I.

2 First therefore, * 1.1 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 Ecclesia∣sticall Rites and Ceremonies.

ANSVVERE.

I. To the Antecedent.

3 I. * 1.2 I grant the Antecedent. For if it were lawfull for men to institute new Worship, then were the whole Wor∣ship 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 insti∣tute new Worship, wherfore is it not as lawful for the Gen∣tiles 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 a∣ny 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 com∣manded by GOD, or instituted by the certaine and infalli∣ble 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 Wor∣ship of GOD, and Ecclesiasticall Rites and Ceremonies?

8 Worship, is a worke whose proper End, * 1.3is the honor of GOD: but the End of Rites and Ceremonies, is Decen∣cie, Order, Edification of the Church, Discipline and neces∣sarie Institution for publique life.

9 II. The Error, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

10 The Ministers insist. * 1.4 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 go∣uerned 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, * 1.5 as the Church, by the instinct, in the name and authoritie of the Holy Ghost, commandeth, not retaining libertie of de∣liberating 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, de∣creeth 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 obser∣ued without the case of Scandall and contumacie: as ap∣peareth 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 I∣dols with Scandall: but without the case of offence, he lea∣ueth 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for there are foure Termes in the Syllogisme. And, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

17 Againe, * 1.6 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 Pre∣lats.

Ergo. These things are the Worship of God.

18 ANSVVERE. * 1.7To the Proposition. What things are done for the Glorie of God, * 1.8 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 o∣bedience towards him; they are the worship of God.

19 And not such, as serue for the Glory of God acciden∣tally, that is, such as doe sometimes serue for the perfor∣mance of those things which are commanded by God, for accidentall causes and circumstances; which if they con∣curre not, yet GOD may be honored as well by such as o∣mit them, as by those that performe them, so they be omit∣ted, or performed of faith, which causeth the person to be reconciled vnto God, and maketh the doing or omission of

all indifferent actions, to agree and stand with the Will of God.

20 The Error, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

21 They insist. Whatsoeuer is done of faith, * 1.9 and plea∣seth 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••: * 1.10For it is not a sufficient Definition of Worship, * 1.11 that some thing please God: seeing Indifferent actions also may be done of faith and please God, albeit farre otherwise, then Wor∣ship doth, properly so termed.

23 For this so pleaseth God, so as the opposite or con∣trarie thereunto doth displease him, and therefore cannot be done of saith.

24 But Indifferent things so please God, * 1.12as that the con∣trarie 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉in Theologia. And, an im∣perfect and lame Definition of Worship.

26 They insist. All actions, rites and Ceremonies, * 1.13 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 per∣formed in the publique Worship of God.

Ergo, Such Constitutions of the Church are Wor∣ship.

27 ANSVNERE. To the Proposition. * 1.14 * 1.15 The Proposition is an assertion both atheologicall and alogicall. For all such

Constitutions of our Church, are instituted, either for Or∣der 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 Sa∣craments, Prayer, faith, repentance &c. which verily are Worship.

28 The Error, is two-fold, 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉in Theologia. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

OBIECTION II.

29 Secondly, * 1.16 they Obiect. It is not lawfull for any Church, to institute Significant Ceremonies.

Ergo. Neither is it lawfull for the Church of Eng∣land so to do.

ANSVVERE.

To the Antecedent.

30 I. * 1.17The Antecedent is an in idle figment, worthie ra∣ther to be exploded with laughter, * 1.18 than seriously to bee re∣futed by any Scholasticall congresse. For it is most certaine, that Ceremonies ought not to be idle, ridiculous or vnpro∣fitable, but conformable vnto the Word of God, and fitted for the vse of the Church, to prouoke and stirre vp mens af∣fections to deuotion, to pietie and the worship of God; and by their signification, to leade vs vnto Christ.

31 II. * 1.19 Let vs examine some of the apostolicall Cere∣monies, 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 celebra∣ting of the Lords Supper, all should meete together, and that one should tarrie for another: to wit, that this externall Ceremo∣nie 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, be∣cause that God hath from the beginning chosen you to saluation, through sanctification of the Spirit, and the faith of truth: Wher∣vnto 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 man∣ner of Constitutions and Traditions, hee commendeth vnto the Thessalonians, and which they receiued of him: name∣ly, such as whereby they could haue been mooued more fully to obey GOD, and receiue greater profit in sanctifica∣tion 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 Ecclesiasti∣call ought to serue, for promoting sanctification of the Spi∣rit, faith of the Trueth, and the acquisition of the Glorie of Christ.

34 Moreouer (1. Cor. 55.) The Apostle teacheth how Ex∣communication 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 al∣low that sorrow, whereby men are excited and prouoked to repentance. For albeit (saith he) I made you sorrie with a let∣ter, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 * 1.20 Hereunto would I adioyne the graue Iudgement of those most bright Startes of the fifteenth Age since Christ, CALVINE and ZANCHIVS; but that I had hitherto pur∣posely abstained from citing any Humane Testimonies. And I am not ignorant, how little the Ministers esteeme Humane authoritie; and how vngratefull it is vnto them, to be pressed with the iudgement, yea of the most learned Diuines.

38 The Error is two-fold: 1. A shamefull Begging of Question. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉in Theologia.

OBIECTION III.

39 Thirdly they Obiect. * 1.21 All the monuments and instruments of Idolatrie ought vtterly to be taken away and destroyed.

Ergo, The Churches wherein Masses haue been said, the Surplice, and Consignation of the Crosse in Baptisme, are vtterly to be abolished.

ANSVVERE.

I. To the Antecedent.

40 I. The Antecedent is not vniuerfally true. For then, * 1.22all instruments of Idolatrie and Superstition, * 1.23 are vtterly to be a bolished, when they are rather hurtfull, then profitable vnto Pietie; and not simplie, nor of themselues, nor at all places and times.

41 And this,

• 1. Because it is not prohibited in the holy Scriptures vnto Christians, to Worship God in all places and times, Ioh. 4.21. Malach. 1.11. 1. Tim. 2.8.
• 2 Because euery Creature of God is good, and the earth is the Lords and the fulnes thereof.
• 3 Because whatsoeuer is in the world, we may vse it for the glory of God and the profit of the Church.
• 4 Because, as no meate is vnlawfull vnto a Christian, so it be receiued with thankes-giuing: so also no Crea∣ture, no place is prohibited vnto a Christian, so that all things be taken from thence, which repugne the Law of God.
• 5 Because it is lawfull for a Christian, to eate things sa∣crificed vnto Idols, if there be no offence yeelded vn∣to the weake, nor any occasion of Idolatrie, nor the Aduersaries confirmed therein: seeing an Idoll is no∣thing in the world, and that meate doth not com∣mend a man vnto God, (1. Cor. 8. & 9. & 10.) and in the new Testament, Vnto the cleane, all things are cleane.
• 6 Because as it is lawful, to conuert a man, being an Ido∣later, abolishing only the vicious affections of the mind, and the Idolatrous Worship which he vsed: So also is it lawfull, to conuert the Instruments of Ido∣latrie, vnto the godly vse of the Church; the abuse only being taken away.
• 7 Because Almightie GOD himselfe commanded, that

• all the gold and siluer, and brasse should be taken out of Ierico, and put into the treasure of the house of the Lord, Iosh. 6.24.

42 * 1.24 II. But that no man be deceiued herein; these two most certaine and infallible Rules, are diligently to be ob∣serued and remembred: whereof the first is, If there be any thing in any place, vnprofitable and idle, or not very conuenient and necessary, which hath bin abused, specially to Idolatrie; that together with the abuse ought to be taken away, albeit it be not impious of it selfe.

43 So Ezechias tooke away the Brasen Sarpent, that all occasion of euill might be remoued.

44 So also the Apostle saith, that we must abstaine, not only from all euill, but also from all apparance and shew of e∣uill, that is, from all occasion of euill.

45 And Christ himselfe saith, (Matth. 5.29.) If thy right eye cause thee to offend, pluck it out, and cast it from thee; that is, Thou oughtest to take away and cast from thee, all things, yea though they be most deare vnto thee, which are an offence and hinderance, that thou canest not follow Christ, and make progresse in pietie.

46 * 1.25 The second Rule is, If any thing seeme profitable and commedious for Edification, that may be still retained and vsed in the Church, the abuse being refuted by the Doctrine of the truth, and abolished. As appeareth out of that place, Let no man iudge you in meate, or drinke, or in the part of an holy day, &c. Coloss. 2, 15.

47 III. The Error, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

48 * 1.26 The Ministers insist. God plainly commandeth (Deut. 7.25.26.) The grauen Images of their Gods shall yee burne with fire, and couet not the siluer and gold, that is on them, nor take it vnto thee, lest thou bee snared therewith: for it is an abomination before Iehouah thy God. Bring not therefore abomination into thine house, lest thou

be accursed like it, but vtterly abhorre it, and count it most abhominable, for it is accursed.

Ergo. Not only the abuse is to be taken away, but also the thing abused it selfe, is vtterly to abolished.

49 ANSVVERE. God forbiddeth not, * 1.27 * 1.28 but that the gold and siluer of Idols, and such like things of value, may be conuerted INTO THE VSE OF THE HOVSE OF GOD; but only, that they be not conuerted INTO PRI∣VATE VSE, and that we do not HONOR them; as eui∣dently appeareth out of the Text, Take not VNTO THEE, lest THOV be ensnared therewith: Bring it not into THINE HOVSE.

50 The Error, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

51 Againe, they insist. * 1.29 But it is an expresse precept of God, (Numb. 33.52.) Yee shall driue out all the Inhabitants of the Land (of Canaan) be∣fore you, and destroy all their pictures, and breake asunder all their Images of mettall, and plucke downe all their high places.

Ergo. All the monuments and instruments of Idola∣trie are to be vtterly be abolished.

52 ANSVV. I. * 1.30Christians are not tied vnto the Politi∣call Lawes peculiarly giuen vnto the Israelites. * 1.31 Now that Commandement appertaineth vnto the Israelites only, and speaketh onely of the temporal land of Canaan, as is plain∣ly manifest in the Text.

53 II. Before the comming of Messiah, GOD would that there should be but one Temple onely amongst his people, the mysterie whereof is not vnknowne: wherefore he commandeth by law, that there should not one of the Temples of the Gentiles bee permitted to stand, but ought to be battered and made euen with the ground: which law now in the Christian Common-wealth hath no place.

54 III. The Errour, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

55 They insist. * 1.32 The godly Princes in the old Testa∣ment are commended, because they not only tooke away the Idols out of Iuda; but also destroyed all the high places, and Temples, and Altars of the Idols. Contrariwise, many Kings, being otherwise godly, are reprehended by the Holy Ghost, because they did not take away the high places.

Ergo, &c.

56 ANSVVERE. * 1.33I. We ought not to liue by Examples, but by Rules and Lawes. * 1.34

57 II. The Kings of Israel were bound and tied by the Law of God vtterly to deface, destroy and burne all the high places, and all Idolatrous groues: wherefore what they did, was but their necessarie obedience and dutie: and such 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

II. To the Consequence.

60 The Cosequence deceiueth by the Fallacie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 Bap∣tisme, are in like manner to be destroyed and abolished. These are no Instruments of Idolatrie.

OBIECTION IV.

61 Fourthly, * 1.35 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, * 1.36is not only to oppugne his Name, * 1.37 or some petie accidentall circumstances suppo∣sed 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 cen∣sure 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 occasi∣on 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 Ceremo∣nies, doe appertaine specially for preseruation of vnitie in Doctrine, and vniformitie in the Discipline and Ceremo∣nies of our Church; and not any way to confirme the Pa∣pacie.

66 V. And that the Papists are incouraged by our do∣mestique 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 neces∣sarie 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 inso∣lsnt 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, * 1.38 Many do professe. We could with a safe conscience yeeld vnto, and vse all the Rites and Ceremonies of the Church of England, ex∣cepting only the Consignation of the Crosse in the Sacrament of Baptisme; yea there is not any thing that doth so offend vs, as that Consignati∣on of the Crosse.

ANSVVERE.

70 But let vs not flatter our selues, * 1.39 * 1.40 nor pretend infirmi∣tie 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 Con∣signation of the Crosse, which properly belongeth vnto Baptisme it selfe. Away with madde Calumniations!

71 Yet wee will answere vnto euery one particularly: * 1.41 * 1.42 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 CRVCI∣FIED: 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. * 1.43 * 1.44 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, * 1.45 * 1.46 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 repre∣hension and reiection of all Popish errors and abuses.

75 IV. Nor yet doe we attribute vnto this Ceremonie, * 1.47 * 1.48 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; * 1.49 No man ought to doe any thing against the dictate of his owne con∣science.

Ergo, Those Ceremonies which a man doth not al∣low, are vnto him vnlawfull.

ANSVVERE.

77 * 1.50 * 1.51 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 com∣meth 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 Consci∣ence be good, it maketh the worke also to be good: and contrariwise, if the Conscience be euill, it maketh the work also euill.

79 * 1.52But 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 * 1.53 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 vncer∣taine, 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 Magi∣strate 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, * 1.54either 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. * 1.55 Or peraduenture it is Doubt∣full, 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. * 1.56

84 If any mans conscience, albeit erroneous, being lead by false and supposed grounds, doth dictate vnto him De∣terminately 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 con∣science, 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 with∣out sinne: except he depose the error of his Conscience.

86 * 1.57For it is a Rule confirmed by the consent of all Di∣uines: 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.

Notes

• * 1.1

  Obiect. 1.
• * 1.2

  Answ. Ecclesiasticall Ceremonies are not Wor∣ship.
• * 1.3

  NW.
• * 1.4

  Obiect. 2.
• * 1.5

  Answ.That Cere∣monies are not Worship.
• * 1.6

  Obiect. 3.
• * 1.7

  Answ.
• * 1.8

  That Cere∣monies are not Worship.
• * 1.9

  Obiect. 4.
• * 1.10

  Answ.
• * 1.11

  That Cere∣monies are not Worship.
• * 1.12

  NW.
• * 1.13

  Obiect. 5.
• * 1.14

  Answ.
• * 1.15

  That Cere∣monies are not Worship.
• * 1.16

  Obiect. 6.
• * 1.17

  Answ.
• * 1.18

  That the Church hath power to or∣daine signifi∣cant Ceremo∣nies.
• * 1.19

  Apostolicall Ceremonies signisicant.
• * 1.20

  The Meane to be obserued in Ceremo∣nies, is to be referred vnto three things: 1. Paucitie in number, 2. Fa∣cilitie in obser∣uation, 3. Dig∣nitie 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 pro∣pose Ceremonies not vnderstood, as if they were but an histrionicall Scene, or Magi∣call 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 de∣stitute 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.) Cere∣monies are the exercises of pietie, which by their SIGNIFICATION doe leade vs vnto Christ, Zanch Ibidem, pag. 639.
• * 1.21

  Obiect. 7.
• * 1.22

  Answ.
• * 1.23

  Of abolishing of things abu∣sed to Idola∣trie.
• * 1.24

  Two most certain Rules teaching what we ought to do in this case The FIRST.
• * 1.25

  The SE∣COND.
• * 1.26

  Obiect. 8.
• * 1.27

  Answ.
• * 1.28

  The Com∣mandement of taking a∣way the gold &c. of Idols, how it is to be vnderstood.
• * 1.29

  Obiect. 9.
• * 1.30

  Answ.
• * 1.31

  Of things abu∣sed to Idola∣trie.
• * 1.32

  Obiect. 10.
• * 1.33

  Answ.
• * 1.34

  Of abolishing the instrumēts of Idolattie.
• * 1.35

  Obiect. 11.
• * 1.36

  Answ.
• * 1.37

  Who are the Authors of Scandall in the Church of England.
• * 1.38

  Obiect. 12.
• * 1.39

  Answ.
• * 1.40

  Of the Crosse in Baptisme.
• * 1.41

  1
• * 1.42

  Jt is not the VVorship of God.
• * 1.43

  2
• * 1.44

  It addeth no∣thing to Bap∣tisme.
• * 1.45

  3
• * 1.46

  It is not an in∣uention of An∣tichrist.
• * 1.47

  4
• * 1.48

  It hath no effe∣ctuall vertue.
• * 1.49

  Obiect. 13.
• * 1.50

  Answ.
• * 1.51

  Of a doubtfull and erring Conscience.
• * 1.52

  NW.
• * 1.53

  Some thing may seeme to be against the Conscience two waies.
• * 1.54

  NW.
• * 1.55

  A Rule in case of doubt.
• * 1.56

  How a man may be per∣plexed in con∣science, and how he may be rid from such perplexi∣tie.
• * 1.57

  NW.