The Divine Right of Church Government and Excommunication, Religious tract · Introduction – Text of tract
Whether or no things indifferent can be commanded becauſe indifferent?
WHat ever things are commanded under the tenor of things indifferent, and yet are not indifferent, are not lawful, nor can be in reaſon commanded: for ſo ſhould they be of their nature both indifferent, and not indifferent: But humane Ceremonies are ſush; Ergo, they are not lawful.
Indifferent things Baſilius calleth them foreign Nazianz. foreign; ſo Laertius, and Gellius ſaith the ſame of them. Things indifferent cannot be good, but eſſentially neither good nor ill, and if they be not good, they cannot be apt to edifie, and ſo fall not within the compaſſe of things which can be commanded by Rulers.
There is a twofold matter of a Church conſtitution, the one remote, the other nearer: The remote matter of Church conſtitutions are things indifferent, to wit, mens actions and the circumſtances thereof; and ſo they are the matter of Gods Laws; for all our actions Phyſically conſidered to know, believe, will, love, joy, fear, ſpeak, walk,Courſe of conformity pag. 115. Indifferent things as ſuch not the matter of a Churrh conſtitution. laugh, &c▪ are indifferent in themſelves▪ but God in the Law of Natu… ▪ and his poſitiv… Div… Law …th …d… …m …d …i… … put …is d… …gal upon th… ▪ … a… it is ſuch, can be the neareſt matter of any Church-conſtitution: No wiſe man would ſay that the Church might make a Law, that all ſhould caſt ſtones in the water; yet▪ God might make a Law thereof. For what actions hath no good, nor lawfulneſſe, nor aptitude to ediſie in themſelves, theſe th… will of man can never make good, lawful, and apt to edifie, becauſe onelyonly God, whoſe will is the prime rule of all goodneſſe, can create moral goodnes in actions: not to eat of the fruit of the tree of knowledge, is only good, becauſe God hath ſo appointed in his Law▪ and to eat of the fruit of that tree, had been as lawful and juſt, as not to …a…, if God had commanded eating thereof, under …r…miſes and threatnings▪ 6. Hence … followeth that all actions and circumſtances of their nature indifferent, muſt loſe that indifferency, and receive from God ſome goodneſſe, and aptneſſe to edifie, before they can be the reaſonable and neareſt matter of any Civil or Eccleſiaſtical conſtitution; becauſe what rulers can in Law and reaſon command, that they muſt will as good and apt to edifie▪ before they can bind others to will it. But neither the will of a ruler▪ nor the will of any other can lawfully will a thing indifferent, as it is ſuch: for a thing indifferent as it is ſuch, is neither good nor evil, and the object of the will is alwayes good. 3. Rulers commandeth as Gods Miniſters for our good, Rom. 13. 4. Ergo, the means and actions injoyned for the compaſſing of this end muſt be good, for if the end be good, the means as the means muſt be good; Ergo, they cannot be indifferent.
Things indifferent cannot be enacted as a L…w, except they were indifferent to all, to both weak and wilful; for remaining evil to ſome they are ſcandalous, and cannot be commanded, except rulers would command ſinful actions.
The Apoſtles would make no Laws at all of things indifferent, except in the caſe of ſcandal, neither can our Ceremonies be indifferent. 1. Becauſe they are ſacred myſtical ſignes teaching us ſome duties to God. 2. They are worſhip, and means tending to the honour of God, and being uſed for the honour of an Idol, as they are uſed by us, they ſhould be the religious honour of an Idol. 3. They are pretended to be means apt to edifie. Ergo, They are not in their uſe indifferent. 4. The uſe of Ceremonies are Moral actions of man, not warranted by Gods Word. Ergo, They are unlawful, and ſo not indifferent. If then nothing be good, becauſe Rulers command it; but, by the contrary, they do lawfully command it, becauſe it is good. The Churches power, is one and the ſame, in things indifferent, and neceſſary in matters of Doctrine, Diſcipline, and Order; for in both, the Church doth not create goodneſſe, but doth by the Light of the Word, or (which is a part of the Word) by natures Light, finde pre-exiſtent goodneſſe in Doctrine, Diſcipline, and matters of Order. Therefore Will of Authority, as Will, hath no power to diſpoſe of the leaſt Circumſtance of time, place or perſon; but the Churches power is Miniſterial, and determined to what is good, expedient, and convenient.
Object. Humane Actions according to their ſpecifice nature may be indifferentDoct. For…. in Ireni. l. 1. c. 12. num. 13. in Gods Worſhip: For example, to pray to God in the morning, in your Bed, or out of it; in the Houſe, or in the Fields; to Preach the Word in thi…, or that habit, in a Gown, or in a Cloak; theſe are actions in their kinde indifferent, becauſe they are neither commanded, nor forbidden; for that is according to the kinde of action good, which is ſo commanded of God, that it is unlawful to neglect it, or to do any thing repugnant to it, as to love God and our Neighbour; and that is evil according to its kinde, which is ſo forbidden by Gods Law, as it is not lawful to do it, or command it in any ſort; ſo it is evil to blaſpheme God, to commit adultery. So Forbs.
Anſ. In the Field, or in the Bed, Cloathed with Gown or Cloak, whenActions are not indifferent, becauſe their circumſtances are indifferent. we Pray or Preach, are meer Accidents and Circumſtances of praying and preaching, and we grant them to be variable and indifferent; howbeit, they admit of Regulation Moral, and ſo are not ſimply indifferent; for to pray in the Fields and Streets, to be ſeen of men, is vain glory. But I hope they are not indifferent in your meaning, as are Surplice, Holydays, &c. For you will not ſay the Church may make Laws that no Prayers be but in the Fields, no Preaching except the Preacher be cloathed with a Cloak. 2. It is not good Logick to ſay, `To pray in Houſe or Field, is an action according to its kinde, neither good nor evil; when as it is an individual action, contracted to ſuch a place, Houſe or Field, becauſe Field or Houſe are indifferent in Prayer. To pray is not indifferent according to its kinde; becauſe Accidents of Actions are indifferent; it followeth not that the action is indifferent, for then the Doctors Opinion, maketh an Act of loving God, and beleeving in Chriſt, indifferent in its kinde; for it is as indifferent to love God in the Field, as in the Houſe, and to love him while you are cloathed with a Gown, as with a Cloak: As it is indifferent to pray, in Houſe or Field, cloathed with Gown, or Cloak; ſo to love God, and the moſt neceſſary actions in the world hic & nunc, in this time or in this place, ſhall be actions according to their nature, neither good, nor evil, but indifferent, which is againſt the Doctors own Diſtinction. 3. Place or habit doth not conſtitute Praying, and Preaching in their ſpecifice nature; that were a wonder; for their Objects do conſtitute their nature, and their Objects are God and Gods Word; and if they be indifferent according to their nature, it ſhall be indifferent to pray to God, or to ſome other thing, poſſibly an Idol. Nay, if Actions good of their own nature, ſuch as to Pray, or Preach, be made indifferent according to their kinde, becauſe cloathed with indifferent Circumſtances of time and place, and habit; then by that ſame reaſon, Actions of their own nature evil, as to murther, commit adultery, ſhould alſo become indifferent, from theſe Circumſtances; then ſhould it be indifferent to kill in Houſe, or Field, and indifferent according to its kinde, which is moſt abſurd.
Object. Howbeit it be objected, that every voluntary action is either honeſt, orD. Forbeſius in Irenic. l. 1. cap. 1. 3. fig. 15. not honeſt, yet there are ſome things honeſt, that are indifferent and free▪ For there are two kindes of honeſt things, 1. Some honeſt and neceſſary things, as all the duties commanded in Gods Law, the contrary of theſe polluteth a man before God, and they are formally, poſitively, and incluſively laudable, and commendeth men before God, and are rewarded. This way every voluntary action is not either honeſt, or unhoneſt; for there is a middle betwixt theſe two, to wit, ſomething honeſt and lawful, but not neceſſary, but morally free, as Marriage, which commendeth not a man to God, ſo that he is therefore rewarded; neither doth the contrary, to wit, non-marriage pollute a man before God, or is blame-worthy, becauſe marriage is onelyonly negatively honeſt, Honeſtum irreprchenſibile, honeſtum excluſive, & honestum per compoſſibilitatem cum honeſto formali & poſitivo. So marriage is neither poſitively honeſt, nor unhoneſt, but free morally. Neither is marriage neceſſary by abſolute neceſſity, or neceſſity that toucheth the action; for men may marry, and not to marry is no ſin, onelyonly marrying is neceſſary by a conditional neceſſity, 1 Cor. 7. 39. A Widow is free to marry whom ſhe will, but with this condition, That ſhe marry in the Lord; the neceſſity toucheth not the action, but the manner of the action. And this neceſſity of the manner or goodneſſe of the action of marriage, doth not make the action neceſſary, but leaveth it as free to men to marry, or not to marry; and ſo there are ſome actions according to the ſpece or nature, that are indifferent, and not unhoneſt, yet lawful. So Doctor Forbs.
Anſw. 1. Marriage hath ſomething in it natural, even before the Fall. It was naturally good, that man ſhould not be alone, and this way,Marrying not indifferent, as the Doctor ſuppoſeth. before, and after the Fall, Marriage in the ground that maketh it neceſſary, which is an aptitude and inclination to procreation, is moſt neceſſary; and ſo now, after the Fall of man, all that burneth and marr…e…h not, deſpiſeth Gods remedy of luſt, and ſinneth; and ſo by neceſſity of Gods command in the Law of nature, and repeated by the Apostle, 1 Cor. 7. 2, 9. it is neceſſary in individuo: And although, that which is meerly natural in marriage, as the Act of marriage according to the ſubſtance, be not formally laudable, and rewarded, becauſe of the naturality thereof; yet it is not for that free or indifferent. 2. And when the Doctor ſaith, That marriage is indifferent in its nature▪ and free; ſo that there is no neceſſity of the action, but onelyonly of the goodneſſe of the action, he ſpeaketh wonders: For howbeit, marriage be indifferent by a MetaphyſicalIndifference Metaphyſical and Theological. indifferency of contrahibility to ſuch and ſuch perſons, becauſe marriage may be in ſome, without ſin, and no marriage may alſo be in other ſome, without ſin; and ſo praying is indifferent; it is in ſome without ſin, and not praying is in ſome alſo without ſin, when the man is neceſſitated to ſome other action, either Civil, Natural or Supernatural; yet marriage is not Morally or Theologically indifferent: So as to marry, or not marry, is a matter of a mans free choice, and of his own free▪ will not obnoxious to any binding Law, as is kneeling, not-kneeling, croſſing, not-croſſing, in the minde of our Adverſaries. 1. If it were morally indifferent to marry, or not to marry, Rulers might make Laws either commanding all to marry, or none to marry, or ſome to marry; ſome not to marry, which were no ſmall tyranny, and the very doctrine of Devils. 2. The gift of Continency, is to ſome a commandment of God, that they marry not, and burning is to ſome a commandment, obliging them in conſcience to marry, elſe they ſin; therefore to marry, or not to marry, is neceſſary to all men, or then unlawful, and ſo not indifferent, as our Divines teach againſt Papiſts, their Supererogatorie Works. The Lords calling of any to ſuffer for his Truth▪ is inſtead of a command of God; though the man might be ſaved, though he ſuffer not for the Truth. 3. If there be no neceſſitie in marrying, but onelyonly conditional in the manner o… marrying, then all mankinde without ſin might abſtain from marrying, which it moſt abſurd. 4. The place 1 Cor. 7. 39. ſaith not, that a Widow is under no neceſſitie of marrying, but onelyonly under a neceſſity of well and ſpiritual marrying. For the libertie that the Widow hath there, is not, that it is indifferent to her to marry, or not to marry; for ſince our Adverſaries teach, That Rulers may make Laws in things indifferent; they might then make a Law that no Widows ſhall marry, which were vile tyrannie. But the libertie that the Widow hath to marry whom ſhe will, is oppoſed onelyonly to a Law and Obligation Matrimonial, that ſhe was under, while her Husband did live. And the words clearly ſpeaketh onelyonly of thi… freedom, not of Moral freedom of indifference, from all Law of God neceſſitating her to marry: The Wiſe is bound by the Law, as long as her Husband liveth; but if her Husband be dead, ſhe is at liberty to marry whom ſhe will, onelyonly in the Lord. But there are no ſmal oddes betwixt libertie to marry this or that man, becauſe the Husband is dead, of which libertie onelyonly the Apoſtle ſpeaketh; and liberty, and indifference without all reſtraint of Gods Law to marry at all, or not to marry: This latter libertie, the Scripture ſpeaketh not of, onelyonly the Doctor alleageth it.
Object. Kneeling at the Sacrament, howbeit, antecedente and immediately it beDoctor Forb. 16. num. 17. neceſſary by Gods Law; yet conſequently, and by the mediation of lawful Authority, it is now neceſſary to us, not by neceſſity of the thing it ſelf, but by neceſſity of obedience, order, and peace; and ſo according to the practice, it is for the time neceſſary by Gods Law, and cannot be omitted without ſin. So Forbes.
Anſw. Neceſſitie of obeying the Church can make nothing neceſſaryNeceſſity of obeying the Church, in things onelyonly neceſſary for the Churches Commandment, is neither a lawful, nor an obliging neceſſity. and good, for the Church commandeth it, becauſe it is neceſſary and good, and it hath not goodneſſe, neceſſitie and aptneſſe to edifie from mens will, and the Churches commandment. 2. I ask if no kneeling, now in Scotland laying aſide the reſpect of Authority and Law, be in it ſelf undecent, and unapt to edifie; if not, then the Church hath no more ground and reaſon for order and decency in our Ceremonies (for what I ſay of one, holdeth true in all) then there is for the want of Ceremonies; and if that be true, the ſole will and luſt of Authority maketh our Ceremonies lawful: What can Romiſh impudence give more to the Man of ſin? But if there be unorderlineſſe and indecency in our Ceremonies, then kneeling now muſt be ſin, even laying aſide the reſpect of Humane Laws. 3. It is ſtrange Divinity, That that which is no ſin, of it ſelf, cannot be omitted without ſin, for the ſole will and pleaſure of men. Humane Authority then may make it ſin, not to rub our Beards, not to claw our Heads, when we come to the Church to hear Gods Word. If Humane Authority can make an indifferent Act lawful, and the omiſſion of it, ſinful; they may make all the indifferent Acts in the World lawful Acts, they might then make piping, leaping, laughing Acts o… Divine Worſhip, and might make a Decalogue of their own: And if they may make an indifferent Act to be ſin, if it be omitted, they may by as good reaſon, make ſinful Acts, as Adulterie, Inceſt, Murther, Robbery, to be lawful Acts; For if mans inhibiting will be the formal reaſon of ſin, then his commanding will muſt be the formal reaſon of obedience: And ſo Rulers might command Murther, Robbery, Inceſt, Blaſphemy.
Object. We may perform an individual act coming from deliberate will, and thatDoctor Ferbes. without ſin, and we may omit the ſame without ſin: Whether we practiſe theſe indifferent actions, or omit them, we ſhould refer both practice and omiſſion to Gods glory; and theſe actions we call indifferent or free, (as indifferent and free is oppoſed to that which is morally neceſſary) which are either neceſſary to be done, or neceſſary to be omitted, by neceſſity of a Divine Law▪ Howbeit, every action that is not of Faith be ſin, Rom. 14. 23. Yet the faith whereby I beleeve this action is neceſſary, and muſt be done, is not neceſſary to the eſchewing of ſin. But if I do it, that I do it in Faith, and for Gods glory, is neceſſary; but the neceſſity of the goodneſſe of the action doth not make the action neceſſary; for it were to lay a yoak of continual doubting upon mens conſcience, if they ſhould beleeve every individual act, that they do, to be neceſſary; for whether ſhould they turn them, while they think of doing, or not doing theſe actions, that they know to be commanded by no Word of God? That a Widow marry in the Lord, if ſhe marry, is neceſſary; but it is not neceſſary, that ſhe marry, but it is indifferent to her, to marry, or not to marry. Doctor Forbes.
Anſw. It is a contradiction, that an action individual, ſhould be indifferent,Actions individual meerly indifferent, cannot be done in Faith. and ſo neither good, nor evil, and yet done in Faith, and referred to Gods glory: For the ground of doing, which is Faith, and the end, which is Gods glory, are individual properties neceſſarily concurring to the individuation of the Action Moral. 2. An action individual, that is meerly indifferent, and ſo without ſin may be performed, without ſin, or omitted without ſin, cannot be an action of Faith referred to Gods glory: For what may be done without ſin, and may not be done without ſin, is a will-action, and wanteth all neceſſitie of reaſon, and ſo is an idle and ſinful action; but a ſinful action may be done in fancy, but in Faith it cannot be done; it may, in the vain intention of the doer, be referred to Gods glory, In intentione erronea operantis, but ex conditione operis, according to the nature of the work it ſerveth not for Gods glory. This way to caſt ſtones in the water, ſhould be of Faith, and referred to Gods glory: But ſhall I beleeve I am doing in Faith, and glorifying God, when I am caſting ſtones in the water, and I have as good reaſon not to caſt at all? If one wilaction that may be done, and may not be done, may be of Faith, and referred to Gods glory, then may they all be of Faith, and referred to Gods glory: This is a laughter, rather then Divinitie. 3. I cannot beleeve that an action that hath as good reaſon to be omitted, as to be done, can be acceptable to God, becauſe I have no ground for my Faith; for my Faith here leaneth neither on Scripture, nor on Reaſon, but there is no reaſon why the action ſhould rather be, nor not be, becauſe it is indifferent; yea, croſſing and kneeling of themſelves ſhall be of Faith, becauſe I beleeve them to be of Faith: But it is a vain thing to ſay, that Faith maketh its object. 4. There are no actions in the World, but they have all their Moral neceſſitie from their intrinſecal goodneſſe: For from whence is it neceſſary to love God, but from the intrinſecal goodneſſe, that the love of God hath from Gods command? For there is no neceſsitie an action to be at all; yea, it is idle and ſuperfluous, if there be no goodneſſe in it at all. If then croſsing and kneeling, (laying aſide the respect of Humane Laws commanding them) have no neceſsitie Moral, from any Commandment of God, why they ſhould be at all, their neceſsitie muſt be all from mans will: this is tyranny in Rulers, for their ſole pleaſure to command, under the heavieſt pain, things that have no neceſsitie at all, but their will. 5. Neither is it any yoak to mens conſcience, to ſquare all their Moral Action by Gods Word, and ſo to ſee (according as it is Written) before they vanture upon any Action Moral. It is libertie to keep Gods way accuratel.
Object. In general, no particular action is neceſſary, the goodneſſe whereof thatDoct. Forbeſ. Iren▪ …. … c. 13. hg. 11. is commended and rewarded of God, may …s well be had by the omiſſion of that action, or by an other action, as by the doing of it; but ſuch an action in the individual uſe is true, and indifferent; but i… the goodneſſe neceſſary cannot be had at all, without that particular action, then the action in the individual uſe is neceſſary, although according to its nature, it be poſſibly indifferent. So to us now to kneel at the Supper, is neceſſary, that we may obtain the neceſſary good of due Obedience, and decent Vniformity, and eſchue the contempt of Anthority, Schiſm, and Confuſion. Forb….
Anſw. 1. By goodneſſe here, the Doctor meaneth, Concomitant and general goodneſſe, which maketh not the action neceſſary to be done, and ſo it hath no goodneſſe intrinſecal, but is an idle action, and yet it may be done, or not done without ſin; and when it is done, it is done upon no other motive, but the meer will and pleaſure of the doer: We have hereby the Doctors learning, Such an idle action done in Faith, and done for Gods glory. 2. All our Ceremonies in their uſe, croſſing, kneeling, wearing of Surplice, have no intrinſecal goodneſſe, no internal moral equity of Order, Decency, and aptneſſe to Edifie, wherefore it is neceſſary they ſhould be done; the doing of them in Faith, and for Gods glory, may be obtained as well by no…-kneeling, none-croſsing, none-Surplice. This is no ſmall daſh to the credit of Pearth Aſſembly; for they ſaw no goodneſſe in the Articles, but that which as well might have been obtained without them. Hence except the goodneſſe of pleaſing King James, they had no more reaſon for the Ceremonies, then to make an Act that all Miniſters ſhall go to the Foot-Ball, the third day of May. 3. Then the meer pleaſure of the King hath made kneeling neceſſary; and good obedience to the fifth Commandment, mens will as will ſo is the onelyonly formal reaſon of obedience to the ten Commandments, or diſobedience. 4. Then we may of Faith, and for Gods glory, refuſe the Ceremonies, if it be the Kings Will; and in that point, the fifth Commandment ſtandeth or falleth at the nod of the Kings Will. Such Mercenary Divinitie becometh not the lovers of Reformation.
Object. There is a twofold maline in actions, One thar layeth a moral impedimentDoct. Forbes. on the act, ſo that it cannot be performed without ſin: So to eſchue the malice that is in adultery, we muſt eſchue the act of adultery; this malice polluteth the act, and ſhould binder the act: There is another malice that polluteth the act, but doth not morally hinder the act, As when one feedeth the poor for vain-glory, vain glory polluteth the act, but hindereth it not: Vain-glory ſhould be laid aſide, and the poor fed. If one kneel at the Supper, thinking it not lawful to kneel before Creatures, his kneeling is evil; but the evil in it doth onelyonly pollute the act, and make it finful, but doth not morally hinder kneeling, becauſe contumacio…s ignorance, pride, and contempt of Authority ſhould be laid aſide: Men ſhould be docil,Forbeſ. ib. n. 13. The unlawfulneſs even inſeparably adhering toactions that are indifferent, maketh them unlawful. and ſee the law fulneſſe of it, and obey the Church. Forbs.
Anſw. In things indifferent, the very malice adhering to the practice of them, howbeit, it adhere not inſeparably to them, maketh the practice damnable: For eating Rom. 14. before a weak Brother, whoſe weakneſſe might have been removed, if he would be docil, and know that their is no creature now unclean, is murther, Rom. 14. 14. Therefore, ſuppoſe all the Kings and General Aſſemblies on Earth, ſhould command one to eat in that caſe, before the weak Brother, they were to be diſobeyed; and ſo the Doctor freeth us, that we cannot kneel at the Lords Supper. 2. Rulers may not make laws of things having no neceſsitie of Goodneſſe, Decency, and aptneſſe to Edifie, and onelyonly good, becauſe they will, when they ſee of neceſſitie, theſe laws ſhall inevitably ruine many ſouls; for that is to have more regard to their own will, then to the ſalvation of peoples ſouls, whereas even Chriſt pleaſed not himſelf. 3. Many weak are uncapable of all Reaſons or Arguments that can free our kneeling of Idolatry. Ergo, They ſhould abſtain, and not kneel with a doubting conſcience; better not eat as eat, with a doubting conſcience, Rom. 14 23. 4. Pride and contempt are onelyonly ſeen to God: Prelates have no place to puniſh heart-acts, they are to prove by two Witneſſes, the Malice, and Pride, and Contempt of Authoritie; but this is inviſible to mens eies, refuſal of obedience to Canons touching indifferent things, the neceſſitie whereof (as the Doctor muſt ſay) cometh onelyonly from mans will, cannot be contempt: The neglect of a command of God, is indeed a virtual contempt of the Majeſtie, Authoritie, Power, and Juſtice of God, becauſe a command of God hath Eſſentially, Equitie, and Juſtice in it, from Gods commanding Will: But a command of a thing indifferent, that may as well, without ſin be left undone, as done, (as our Doctor ſaith of our Ceremonies) can never have equitie or goodneſſe from Humane Authoritie; and I never contemn Humane Authoriti…, except I contemn the juſt Laws made by Humane Authoritie *Suarez, tom. de legib. l. 3. c. 18: Formaliter autem cō mittitur hoc vitiū (contemptus) quando ex▪ directâ intentione ad hoc aliquidfit, ut alter deſpiciatur, aut deſpici oſtendatur. Vaſquez, tom. 2. diſp. 158. cap. 4. Contemptus eſt in ſolà directâ intentione non parendi, in qua eſt ſpeciale mandatum inobedientiae, qua quis directo animo non obedit ſuperiori, ut ei directe opponatur ex dedignatione quadam, quam habet, quod ei ſubditus ſit. Aquinas 22. q. 168. art. 9. 3. Contemnere eſt nolle ſubjici legi ex ſuperbia..
Object. Of things alike lawful and convenient; for example, ſitting at the Lords Table, or not ſitting, we are bound to the one rather then to the other, for lawful Authorities command; for conveniency and goodneſſe in external circuniſtances ſtandeth not in ſuch an indiviſible point, but there may be circumſtances good, better, and beſt; a geſture, a day, a habit, may be ſo good and convenient, as another geſture, another day, another habit, are as good and convenient▪ in which caſe, either no habit, no day, no geſture at all, ſhall be in Gods Worſhip, which were impoſſible; elſe of two Circumſtances, both of three degrees of goodneſſe, one ſhall be choſen by the ſole Will of Authority; and ſo people muſt follow one order, rather then another as good, for the ſole Will of Authority, without any prevalent reaſon in the thing commanded.
Anſw. 1. In ſuch a caſe as that, where two Circumſtances, both of three degrees ofHow exſuperancy of neceſsity of goodneſs is to ſway the will of Rulers and people. goodneſſe occurreth, Rulers can reaſonably tie people to neither, but leave it alternatively, to their liberty; for why ſhould liberty be reſtrained, where neceſsity of order, and deceney, doth not neceſsitate the Rulers will? 2. In ſuch a caſe the Rulers will, as will, ſhould not be the formal cauſe, why one is enacted rather then another; but the Rulers will led by a reaſon from conveniency, and ſo there were a prevalent reaſon, for the one rather then the other. 3. I deny that ſuch a Metaphyſical caſe of two things every way of alike conveniency can fall out, as the matter of a grave and weighty Church-conſtitution; For natures Light, rules of Prudence, Prety, Charity, and Sobriety ſhall ever finde out, and diſcover an exſuperancy of goodneſſe and conveniency, of one above another. 4. Granting there be three degrees of▪ goodneſſe and conveniency in fitting, and two degrees of goodneſſe and conveniency in kneeling, in this caſe the object neceſsitateth the Rulers will to command fitting, and refuſe kneeling. 1. Becauſe good being the formal object of a reaſonable Will, in both Rulers and people; that which partaketh more of the nature of Good, is firſt to be choſen. Ergo, The Rulers will is determinated and morally neceſsitated to a circumſtance of three degrees, before a circumſtance of two degrees; and we obey for the goodneſſe of the thing commanded, and not for the will of the Rulers. 2. If people obey, and ſo embrace a Circumſtance of two degrees, and refuſe a convenient circumſtance of three degrees; they either make this choice for the goodneſſe and conveniency of the Circumſtance, or for the meer Will of Authority; the former cannot be ſaid, becauſe of two Goods, known to be ſo, the one of three degrees, and the other of two degrees; the Will cannot reaſonably chooſe the leſſe good, becauſe a leſſe good known as a leſſe good, is evil, and the Will cannot reaſonably chooſe known evil: A leſſe good is a good with a defect, and ſo morally evil; if then Rulers cannot chooſe evil, they cannot reaſonably command others to chooſe it; if the latter be ſaid, the choice of people is reaſonleſſe, and their conſcience reſteth upon the meer Will of▪ Authority, which is ſlaviſh obedience. How are we then bidden, try all things?1 Theſ. 5. 21. 1 Ioh. 4. 1.
Object. In matters plainly determined by Scripture, Rulers are to follow the Word of God; but in matters circumſtantial or indifferent, where Scripture ſaith neither for the one ſide, nor for the other, what Rulers thinketh good, is to be followed, there being no evil nor impiety in that which they command.
Anſw. 1. This is to make Rulers in matters of Salvation lyable to the Scriptures of God; The will of Rulers not a law to us in things indifferent.but in matters which men call indifferent to make them Popes, and to hang our conſciences upon their ſleeve, which is moſt abſurd. 1. Becauſe Paul in matters moſt indifferent of dayes, and meats, would not have the Romans to hang upon his judgement, but will rule both their practice, and his own, by the Law of nature. Murther not, Scandalize not. 2. What Rulers thinketh good is not a rule for Conſtitutions, and for peoples obedience in matters circumstantial; but the rule of Rulers here in making Laws, and of people in obeying Laws, is goodneſſe it ſelf, Order, Decency, aptitude to Edifie, in things that they command; for it were ſtrange, if in matters, that they call of ſalvation, not thoughts, but the Word of God ſhould rule and ſquare Canon-makers, but in matters indifferent, their thoughts ſhould be a Law. 3. Scripture and the Law of nature, and right reaſon, which is a deduction from Scripture, is able ſufficiently in all Canous and Conſtitutions to regulate both Rulers and people, and to determine what is conventent in Circumſtances; and the Lord here is an infallible Judge, ſpeaking in his Word, as he is in all matters, which they call Fundamental; yea, the Scripture ſhall be imperfect in the duties of the ſecond Table, if it do not determine what is active ſcandal, or ſoul murther, as it doth determine what is Idolatry, what is lawful Worſhip.