The Nature and Use of Things Indifferent, Chapter 6
CHAP. VI. What Things be rightly and truly tearmed INDIFFERENT.
WHat things are to be accounted & held INDIFFERENT, and what not; may be collected by the precedent Diſputation, about the Definition and Cauſes of Things indifferent.
2 But yet for the more plaine demonſtration of this point; How Things meerely Indifferent may be diſcerned.and to the end, that no error be committed in the Vſe of Things indifferent; theſe ſucceeding Distinctions, Canons and Cautions are diligently to be marked and remembred.
3 I. The Generall kind of eueryevery ceremonie, 1. Diſtinction.rite, thing, action, fact, worke &c. is either Commanded by GOD, or Forbidden.
4 If the Generall kind be Commanded, then alſo the Speciall kind, worke, thing, or action it ſelfe, is rightiy termed INDIFFERENT.
5 As for example. This Generall kind, Order, or Decency in the Church is to be kept, is Commanded by GOD (1. Cor. 14.40.) Therefore all the Speciall kinds of this Generall, as, the circumſtances of time, place, perſons, garments, and ſuch like, are free and indifferent.
6 But if the Generall kind be Prohibited and forbidden by GOD; then cannot the Speciall kind, or worke be accounted in our owne power, and indifferent.
7 As, it is Forbidden, that any man worſhip God with the Traditions of Men: Therefore the Popiſh Maſſe, and all other inuentions of wil-worſhip contained vnderunder a forbidden Generall kind, are not to be placed among Things indifferent.
8 II. Among Things indifferent, 2. Diſtinction.Some are Free and lawfull, but at ſome certaine Times: And ſome are Alwaies Free and lawfull.
9 Things in diffdrent at a certaine Time, were the Iewiſh Moſaicall Feaſts, obſerued by the weake Chriſtians in the Apoſtolicall Primitiue Church; and ſo alſo was Circumciſion and ſome ſuch other Ceremonies, permitted by the Apoſtles vntounto the weaker ſort in the infancie of the Church: otherwiſe it was lawfull for any man, to neglect them at his pleaſure.
10 And yet theſe things, before the reuelation of Chriſt, were not free to be done, or not to be done; but neceſſarie parts of religion, becauſe they were commanded by God himſelfe.
11 But in the Apoſtles time, although they were abrogated, yet they were made Indifferent, ſo that if any did obſerue them, for peace and quietnes ſake, he was not reckened an offender againſt Chriſtian faith.
12 Adde alſo, that this was the will and counſell of GOD, that the Ceremonies of the Law ſhould not be abrogated, and taken away altogether, and at once; but by little and little, one after another, vntill the Temple were vtterly ſubuerted: for he would not that the Temple ſhould ſtand without any Ceremonies. But after that the Temple was taken away, then alſo were all the Feaſtes and Sacraments of the Iewes made vnlawfull to all the Church.
13 And this is that which S. Augustine wrote to S. Ierome, that the Iewiſh Synagogue was to be lead with pompe to her funerall, and to be buried with honor.
14 Wherefore, after the Church was eſtabliſhed, they ceaſed to be Indifferent, euen as at this day alſo, they are Forbidded in the Church of Chriſt, according to the ſaying of S. Paul (Gal. 5.2.) If you be circumciſed, Christ ſhall profit you nothing at all.
15 Thoſe things which are Alwaies Indifferent, are theſe; to eate fleſh, and not to eate, to marry a wiſe, or to remaine vnmarried, to vſe a Surplice in the miniſteriall office, or not to vſe it, and ſuch other things.
16 III. 3. Diſtinction.Indifferent things are conſidered two waies, Firſt In themſelues, as middle things, without relation to perſons: Secondly, Relatiuely, as they are referred to the perſons that vſe them.
17 Being conddered In themſelues, then, Such things as are Indifferent in their own natures, are all free, and ſuch as neither pleaſe, nor diſpleaſe God: for they neither come vnderunder the compaſſe of his precept, nor of his prohibition.
18 But being conſidered Relatiuely, they may be either Lawfull, or Vnlawfull, according to the reſpectiue qualitie of the men that vſe them: who are of two ſorts.
19 For ſome of them, are men Regenerate, and ſome Vnregenerate, neuer borne againe in the wombe of the Church.
20 Among ſuch as are Regenerate; ſome are Strong in faith, and ſome are Weake.
21 If any Regenerate man which is Strong in faith, do vſe any of the Indifferent things, without doubting or ſcruple of conſcience, then are they to him Lawfull, and his obedience in Things indifferent pleaſeth Almighty God.
22 For we ought to be perſwaded, out of the Word of God, what things are permitted, commanded, or forbidden vntounto vsus, according to that ſaying (Rom. 15.5.) Let eueryevery man hauehave a full perſwaſion in his owne mind. And againe (in the verſ. 14.) Nothing is vncleane in it ſelfe; but to him that thinketh any thing vncleane, to him it is vncleane. And (in the 22. and 23. verſ.) Bleſſed is the man that doth not condemne himſelfe in the thing which he alloweth, &c.
23 Neither is the ſaying of S. Paul againſt this, That Things Indifferent want not the authority of the Word of God.when he writeth (in Rom. 14. verſ. vlt.) Whatſoeuer is not of faith is ſinnne. Becauſe that thoſe Things which are INDIFFERENT, do not altogether want the authority of the WORD OF GOD, but rather are eſtabliſhed vponupon the ſame, for ſo much as concerneth the Generall kind of the particular fact, from whence it commeth, that the Worke hath his eſtimation in the ſight of God, if it be performed in faith. 1. Cor. 14.37.
24 Ezechias had no EXPRESSE Word of GOD, for the taking away of the brazen Serpent, and yet it pleaſed God: becauſe the Generall kind of that particular fact, was commanded by God, to wit, to take away all Idolatrie, and the occaſions thereof. And therefore this fact of Ezechias being done of faith, pleaſed God, and was acceptable vntounto him.
25 But if the Regenerate be as yet Weake in faith: that is, If they do vſe any of theſe Indifferent things to the ſcandal, either of themſelues, or of any other, then are they vntounto them Vnlawfull, as is manifeſt.
26 And if a man Vnregenerate vſeth them, or an Infidell, to him they are alſo Vnlawfull, becauſe the minds and conſciences of ſuch men are polluted. (Tit. 1.15.) for Whatſoeuer is not of faith, is ſinne (Rom. 14. vlt.) that is, it is polluted, and accurſed before God.
27 Now then, it remaineth that we expreſſe a certaine Canon or RVLE whereby we may aſſuredly know what Things are INDIFFERENT vntounto vsus, and what are not: and the RVLE is this.
28 If theſe Traditions, on the one ſide, A Certaine RVLE to know what Things are Indifferent.be grounded vponupon the Written Word of GOD, or, at the leaſt, be not repugnant vntounto it: and on the other ſide, tend to the aduauncement of godlines and pietie; that is, if they be profitable, as well for the exciting, conſeruing, promouing of the Inward Worſhip, which conſiſteth in faith, hope, charitie and a good conſcience; as alſo for the more reuerent exerciſing of the Outward Worſhip, which conſiſteth in the hearing of the Word, receiuing of the Sacraments, publike Prayers and ſuch like: then we conſtantly affirme, that ſuch Traditions and Ceremonies are profitable Indifferent things: and therefore being commanded by the Church, they are neceſſarily to be obſerued, and entertained as godly and wholeſome.
29 The Reaſon of this Rule or Canon, is becauſe all the Traditions of the Apostles, had theſe two things, First, They had Grounds from the Scriptures; Secondly, Profit to the furtherance and helpe of publique piety and edification.
30 And this is manifeſted by two arguments. First, out of the general Rule which the Apoſtle preſcribeth for theſe matters (1. Cor. 14.) Let all thingi be done to edification: and againe, Let all things be done decently, and in good order. Secondly, by a particular Induction of thoſe places, wherein we reade the Conſtitutions of the Apoſtles, whereof I hauehave thought good to expreſſe ſome Examples.
31 (1. Cor. 11.) The Apoſtle ordaineth, that Women ſhould pray in the Church couered, and Men bare-headed. First of all, this is not repugnant to holy Scriptures. Secondly, the end of this Conſtitution, is honeſtie, the preſeruation of Decency, and the edification of the Church; that is to ſay, that the outward Worſhip may be performed with greater honeſty and comlineſſe. Againe, Another End of that Ceremonie, is, that thereby eueryevery one might be admoniſhed and put in mind of his owne place and dutie; namely that the Man is the head of the Woman: and the Woman was put in mind of her ſubiection to the Man: which things are profitable to the Internall Worſhip.
32 In the ſame place; the Apoſtle ſetteth downe an order, for the due celebration of the Lords Supper, that all of them ſhould meete and aſſemble together, and tarry one for another. First, he ſheweth that this ought to be done out of the Word of God, that is, out of the Inſtitution of Chriſt himſelfe. Secondly, The End hereof, is their Saluation, leaſt they ſhould be guiltie of the body and blood of Chriſt. Thirdly, that the ſame holy Supper might be celebrated with greater reuerence. Lastly, that this outward Ceremony of meeting and aſſembling together, might ſerue to the inward Worſhip, namely to faith, charity, and the ſpirituall vnion of the minds, or ſoules.
33 (1. Cor. 14.) He ordaineth, how Tongues may be vſed in the Church; to wit, that no man ſpeake in a ſtrange language, without interpretation and explication. First, How many reaſons doth the Apoſtle vſe, drawen out of the holy Scriptures, to proue this ordinance, to be according vntounto will of God, to be good and honeſt? After many Reaſons vſed to that purpoſe, at laſt he bringeth the authoritie of ſacred Writ; ſaying, It is written in the Law, I will ſpeake vntounto this (vnbeleeuing) people in diuers tongues, and with ſtrange lippes, that ſo they may not heare me: as if the Apoſtle had ſaid in other words, Suffer not theſe men, to ſpeake ſtraunge tongues in your congregation, without explication; for this were a ſigne that God loueth you not, for he is wont to ſend ſuch Prophets to the vnbeleeuing Nations, whom he would not hauehave to know his will, or to attaine to the knowledge of the truth. Secondly, he plainly affirmeth, that the End of this conſtitution, is the edification of the Church, that they might hauehave conſolation, exhortation, inſtruction, &c. that is, that it might ſerue the inward Worſhip, faith, louelove and conſolation of Spirit.
34 The ſelfe ſame thing may be ſaid of all other Canons, Conſtitutions and Ordinances of the Apoſtles, all which, it were very tedious to repeate in this place. Firſt, They hauehave their foundation in the Word of God, or elſe they doe not repugne the ſame. Secondly, They ſerue to aduance pietie, to ſtirre vp repentance and faith: and finally, they ſerue to the end, that the godly in the Church, may with greater deſire, and more fruite, heare the Word of God, receiue the Sacraments, beleeue his promiſes, and obſerue his commandements all their whole life.
35 Out of theſe things, which hitherto wee hauehave declared, theſe Concluſions following, doe manifeſtly follow.
36 I. What Traditions and Ceremonies are not to be accounted Indifferent.Thoſe Traditions, which of their owne nature are contrarie vntounto the Word and Commandement of God, or which cannot bee performed without ſinne, are not to bee numbred among Indifferent things, becauſe in themſelues they are Things impious and damnable.
37 II. Euen then alſo, when Traditions doe ſpeake of things in their owne nature Indifferent, yet they are made impious and doctrines of Diuels, by adding vntounto them the falſe opinion, to wit,
38 1. Of Merit, as though the obſeruation of them did merit Remiſſion of ſinnes.
39 2. Of Worſhip: as though God would be worſhipped thereby, contrarie to that expreſſe ſaying (Matth. 15.) In vaine doe they worſhip me with the precepts of men. Alſo that (of Ezech. 20.) Walke in my commandements, and not in the precepts of your fathers.
40 3. Of Perfection, as if their obſeruation did make vsus perfect before God.
41 4. Of abſolute Neceſſitie, as if it were ſimply neceſſarie, to obſerue them for Conſcience ſake.
42 III. Ridiculous, Scenicall, or theatricall geſtures, idle and vnprofitable Ceremonies, which neither ſerue for Diſcipline, nor for Order, but rather make oſtentation and apparance of heatheniſh vanitie, and expoſe Religion to contempt and ſcorne; which obſcure true Doctrine, and are the ſinewes of Popiſh ſuperſtitions; which make men prophane and without all true reuerence of God: ſuch as are, a piſh & ridiculous geſtures, proceſſions about Churchyards, carrying about of Images and reliques, the laying of Chriſt into the Sepulchre, the Play of Chriſts reſurrection and aſcention, and ſuch like fooleries: None of theſe are to be ranged among the number of Indifferent things.
43 IV. Thoſe Ceremonies which are, either the Seminaries of ſuperſtition, or cannot be vſed without ſuperſtition, or certainly without ſome ſhew or appearance of ſuperſtition, which they draw with them inſeparably by the very vſe thereof; doe not belong to this place of Indifferent things.
44 V. Neither are thoſe Ceremonies rightly termed Indifferent things; by whoſe vſe, the Enemies of truth are confirmed, or the weake Chriſtians offended. For all Ceremonies ought to be helpes, prouocations, inducements, and ſinewes of godlineſſe, edification, the workes of charitie, Diſcipline, good Order, and Comelineſſe.