The Nature and Use of Things Indifferent, Title page 1 – Table of contents
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.
AT LONDON Imprinted by Felix Kyngston, for EDVVARD WHITE, and are to be ſold at the little North-doore of Pauls, at the ſigne of the Gun. 1607.
THE TRANSLATOR TO the Reader.
HAuing been very deſirous not long ſince, to be reſolued in the truth of the Controuerſies of our Church, and lighting vponupon this excellent and learned Treatiſe of Things Indifferent; J receiued ſuch ſatisfaction thereby, out of the very grounds and principles of Diuinitie, that I could not heare any difficultie obiected touching the things in controuerſie, but preſently I was able to reſolue the ſame, out of thoſe very groūds which here I had learned. VVherefore hauing receiued ſo great profit by this Booke: J thought it part of my dutie, to communicate the ſame vntounto others, in a more familiar language, not doubting but many may receiue the like ſatisfaction thereby, as I hauehave done. And albeit in the very tranſlating, it hath lost much of that elegancie, wherein it was originally penned by the Author: yet I hauehave endeuored to come as neere his meaning as poſſiblie I could. Thus much I thought good to ſignifie vntounto thee. Adieu. From OXFORD this 28. of Nouember 1606.
Thine in what he may, T. J.
TO THE RIGHT HONORABLE AND RIGHT REVEREND FATHER IN GOD, RICHARD VAVGHAN Doctor of Diuinitie and L. Biſhop of LONDON, his very good Lord;
All proſperitie and happineſſe externall, internall, eternall.
WHatſoeuer bee the opinions of others (Right Reuerend and moſt worthie Prelate, my ſingular good Lord) concerning the Adiaphoriſticall Controuerſie, which ſo long time hath troubled the ſtate of our Church: I am not any whit diſmaied, but hauehave very great hope thereof, in ſo much that I am not affraide, to exſpect and promiſe vntounto my ſelfe a very happie and deſired iſſue of all theſe domeſticall iarres. Specially, The ROCKS whereat the refractarie Miniſters impinge.becauſe I ſeeme to deſcrie and diſcouer thoſe dangerous ROCKES, whereat many both heretofore hauehave been, and at this preſent (alas!) are not a little daſhed: which being detected and propalated vntounto the whole world, the Godly may prouide for themſelues, and ſafely ſaile in the maine Ocean of the Goſpels work, without danger or feare of ſhipwrack. Now theſe ROCKS are ſpecially three; whereof
The FIRST is, I. ROCKE. That Christ is a Law-giuer.that ſome doe ſuppoſe, that Chriſt Ieſus, as a LAVV-GIVER, hath inſtituted a certaine POLICIE in his Goſpel, and decreed Eccleſiaſticall Lawes, which eueryevery man ought neceſſarily to obſerue and obey: vponupon which ſandie foundation the whole frame and building of the Presbyterian Diſcipline is founded. But whence this new and inſolent falſe-Poſition is drawne, no man can be ignorant, that hath but ſuperficially read ouer the Decrees and Canons of the Councell of Trent. For thus thoſe purple Fathers hauehave ſuperciliouſly defined, or thundred rather; If any man ſhall ſay, that Chriſt Ieſus was giuen of God vntounto men, as a Redeemer, whom they ought to put confidence in, and not alſo as a Law-giuer, whom they ought to obey, let him bee accurſed. Concil. Trid. Seſſ. 6. Can. 21.
But (ô the immortall GOD!) The Detectiō of the 1. Rock.what manner of Chriſt, doe both the Tridentine Fathers, and the refractarie Miniſters propoſe vntounto vsus! Of CHRIST our Redeemer, they make alſo a LAVV-GIVER; yea they transforme IESVS the Sauiour of the world, into MOSES the Law-giuer. This they doe, after the example of Mahomet, who fained that GOD ſent CHRIST into the world, to propound a perfecter Law, than Moſes did. Yet Chriſt himſelfe (out of the Prophecie of Eſay, cap. 61. verſ. 1.) teacheth vsus, that he is ſent, to Preach the GOSPEL vntounto the poore (Luc. 4.18.) Now to *Evangelizare.Preach the Goſpell, that is, to bring glad tidings, is not, to propound new Lawes. And albeit (in Matth. cap. 5.) Chriſt interpreted and expounded certaine Precepts, yet thereby he did not make, or deliuer vsus any new Law; but onelyonly vindicated the law of Moſes from the corrupt and falſe gloſſes of the Phariſies, and reſtored it to the former perfection. That we ought to obey Chriſt according vntounto the Precepts of the Decalogue, which Moſes deliuered, no ſober man euer denied: but this is it, that wee conſtantly diſavow and gain-ſay, to wit, that CHRIST is a LAVV GIVER; or that the Goſpell, which is the glad tidings concerning ſpirituall and eternall righteouſnes, hath ordained any new corporeal Policie. Yea rather, it commandeth vsus, to obey the preſent Magiſtrates and Lawes, if they doe not repugne the lawes of nature; and willeth that wee endeuour to defend, maintaine and beautifie the preſent Policies. Excellent well hath M. CALVIN written hereof: Becauſe in the externall Diſcipline and Ceremonies of the Church (ſaith he) God would not particularly preſcribe what we ought to follow (becauſe hee did foreſee that theſe depended of the condition of the times, Note well.neither did he iudge that one forme could be conuenient for all ages) therefore herein we ought to hauehave recourſe vntounto thoſe generall Rules, which hee hath giuen (in his Word) that what things ſoeuer, the neceſsitie of the Church ſhall require to be commanded for order and decencie, they may be examined by them. Therefore hath hee deliuered nothing expreſſely concerning theſe things, becauſe they are not neceſſarie vntounto ſaluation: and ought to bee diuerſly fitted for the edification of the Church, according vntounto the different manners of eueryevery Nation and Age, as the profit of the Church ſhall require, aſwell for the changing and abrogating the vſuall Diſcipline and Ceremonies, as alſo for inſtituting of new, as ſhall be conuenient. Caluin. Inſtitut. lib. 4. cap. 10. §. 30.
The SECOND Rocke whereat the Miniſters impinge, II. ROCKE. That whatſoeuer is performed in the VVorſhip of God, is VVorſhip.is that ſome hauehave inconſideratly defined, that nothing at all may be performed in the duties of Religion, or in the exerciſe of diuine Worſhip, which is not Worſhip it ſelfe, or at leaſtwiſe ſome part of the Worſhip of God. Hereupon they exſecrate the Conſignation of the Croſſe in the Sacrament of Baptiſme, and the bowing of the Knee in the Lords Supper, as new Worſhips.
But who would hauehave thought, The Detectiō of the 2. Rock.that any man, by any importunitie of opinion, could be brought into this ſentence, to define thus? I ſee the Prophets and Apoſtles oftentimes calling vponupon GOD and faſting. I ſee CHRIST himſelfe kneeling and praying (Luc. 22.41.) What? Doe the Miniſters thinke, that faſting and kneeling, are the Worſhip of God? Vnpoſſible. Yet theſe things are performed in the very exerciſe of Diuine Worſhip.
The THIRD Rocke, III. ROCKE. That the Church can ordaine no ſignificant Ceremonies.is that ſome hauehave determined, that the Church hath no power to ordaine any ſignificant Ceremonies. Hence alſo they doe condemne the Conſignation of the Croſſe in Baptiſme, and the vſe of the Surplice in the celebration of Diuine Seruice.
But who doth not ſee, The Detectiō of the 3. Rock.that this Paradoxe is deduced and deriued from the former? Becauſe the Miniſters thinke, that all ſuch actions as ſerue for order, decencie or edification in the Worſhip of God, are very Worſhip it ſelfe, therefore they wil hauehave no Ceremonies at all to be ordained. But all the holy Scripture, and the whole World reclaime the iudgement of the Miniſters herein, as we hauehave abundantly and at large prooued in the Booke it ſelfe. Wee muſt diligently and warily auoide ſuch monſters of opinion, and ſuch ſtrange kind of ſpeaking, as manifeſtly and directly contradict the expreſſe ſentence of holy Scripture: for this is foreign to teach otherwiſe, as Paul ſpeaketh.
Theſe be thoſe pernicious ROCKES, which now I hauehave plainly diſcouered and detected, to forewarne the weaker and vnlearneder ſort, that they be not moued with Syrenian ſweete ſongs, to fall into the gulfe of eternall ruine. And verily I doe not doubt, but the Miniſters for the moſt part al of them (ſuch is the grace, wiſedome, learning & conſcience GOD hath endued them with) will eaſily vnderſtand and embrace this counſell: OnelyOnly I greatly feare the aforeign.curioſitie and buſineſſe of the Lay ſort (whom for bforeign. The intollerable curioſitie of the Laytie.difference ſake wee doe ſo nominate) in this matter. For theſe are wont, euen with Tribuniticall clamours to reprehend and taxe cVetera inſtituta mediocria.ancient Conſtitutions moderatlie ordained, to decree new Lawes, to preſcribe Policies, and what not? Theſe vrge the Miniſters with continuall importunitie, and adde oyle vntounto the fire. But let them know, that the Diſcipline and Gouernement of the Church, is committed to other artificers, not vntounto them; and let them remember that vſuall precept, that eueryevery man adorne his owne boate.
Euen as, Ariſtophanes his Cleon.in Ariſtophanes, Cleon is ſaid, to hauehave one foote in the Court, and another in the Tents: So amongſt vsus, there are many reſtleſſe Cleons, who hauehave one foote in the Court, and another in the Church; and in ſuch manner build their Citie and frame their Policie, as the Ape did, in the Fable of Hermogenes; which I will briefly recite, that all men may behold the picture, or image of their fooliſhnes who frame new Policies.
There was an old APE, Hermogenes his Ape.that had long time liued amongſt men; which at length, being negligently look't vntounto, made an eſcape, and returned vntounto the other Apes, into the woods and plaines. There ſhe declareth, that the life of men was very happie and bleſſed, who were guarded, with houſes againſt raine, cold and heate, and with walles againſt wilde beaſts and enemies: ſhe ſheweth alſo the corne ſtored vp in their granaries, their aſſemblies and meetings, their theaters, their ſights, their playes. She exhorteth the reſt of the Apes, to imitate this wiſedome of Men, to build houſes, and to compaſſe them in with walles, to keepe away other wilde beaſts. Whole troupes of Apes are met together, to heare this new Counſell. All of them applaud ſuch a ſpecious and profitable ſentence: and preſently the Senate and People of the Apes did publiſh a Decree, that foorthwith they ſhould begin to build a Citie. But the yonger Apes being ſent to prouide and fetch in timber and ſtones, when they wanted inſtruments, and had no meanes, to hew downe trees, to poliſh and fit the ſtones; at laſt they learne by experience, and acknowledge, that fooliſhly they attempted a thing impoſſible, and abhorrent from their nature.
Such altogether, are all thoſe Builders of new Cities, who dreame of new Policies, and a new Diſcipline. And albeit it bee credible, that in all Ages there were ſome ſuch Apes: yet our Age (alas for pitie!) hath ſeene very many, who hauehave been the cauſe, of great perturbation in the Commonwealth, and of horrible ataxie in the Church, and now for a great time hauehave troubled all England. But let the wiſer and godlier ſort remember the precept deliuered in this Fable, and let them not raſhly and inconſideratly contend againſt Politique conſtitutions, which doe not containe manifeſt impietie or turpitude. I would hauehave ſpoken more to this purpoſe (Right Reuerend and moſt worthie Biſhop) but that I did know your Lordſhips Wiſedome and Learning to be ſuch, that you doe farre better vnderſtand theſe things, than they can bee ſpoken by me.
To conclude therefore, I hauehave preſumed to publiſh theſe Poſitions of THINGS INDIFFERENT, which according to my weak abilitie, I hauehave deſcribed in a moſt briefe and plaine method, as it were in a table, vnderunder the defence and protection of your Lordſhips name: which meane ſignification of a gratefull minde, moſt prone and readie to your Lordſhips ſeruice, I humbly beſeech your Honour that you would vouchſafe to accept in good part. The Lord Ieſus Chriſt preſerue your Lordſhip, and ſtill more and more heape vponupon you his bleſſings ſpirituall and temporall, for the good both of Church and Commonwealth.
From you Ho. Palace at LONDON, this 7. of Februarie, 1606. Your Lo. Domeſtique Chaplaine humbly to command, Gabriel Powel.
THE CONTENTS OF this Booke.
CHAP. I. 1 Of the Definition of Things indifferent.
CHAP. II. 2 Of the Cauſes of Things indifferent: and first of the Efficient Cauſe.
CHAP. III. 3 Of the Materiall Cauſe of Things indifferent.
CHAP. IV. 4 Of the Formall Cauſe of Things indifferent.
CHAP. V. 5 Of the Finall Cauſe of Things indifferent.
CHAP. VI. 6 What things be truly and rightly termed Indifferent.
CHAP. VII. 7 Of the lawfull Vſe of Things indifferent.
CHAP. IIX. 8 Of the power of Lawes, eſpecially of Eccleſiasticall Lawes: and whether they bind the Conſcience. Where alſo is handled of Ciuill and Eccleſiasticall Magistrates; and of Christian Libertie.
CHAP. IX. 9 Of Scandall. And who in the Church of England are the Authors of Scandall; whether the Reuerend Biſhops and the Ciuill Magistrates, who require obedience in the receiued and approued Ceremonies; or certaine Ministers who rather forſake their Ministerie and places, then that they will conforme themſelues.
CHAP. X. 10 Of the Worſhip of God. And that Things indifferent, and Ceremonies ordained for Order and Decencie in the Church; are not the Worſhip of God.
CHAP. XI. 11 A Solution of the Refractarie Ministers Obiections.
12 The Concluſion, vntounto our beloued Brethren in Christ, the Miniſters who are vnconformable vntounto the Diſcipline and Ceremonies of the Church of England.