The Nature and Use of Things Indifferent, Chapter 11

The Nature and Use of Things Indifferent · Chapter 11

p. 71CHAP. XI. A Solution of the OBIECTIONS oppoſed by the Refractarie Miniſters.

HItherto we hauehave (Cataſceuastically) fortified the Truth, and demonſtratiuely and plainely laid downe what wee hold concerning THINGS INDIFFERENT: where alſo, for the better vnderſtanding of the Nature thereof, we hauehave adioyned certaine Compound & mixt Queſtions, whēce may be drawne Generall Solutions of any Obiection. Now it followeth, that we choake Falſhood, and (anaſceuastically) diſpute againſt the Aduerſaries of this Doctrine, by Anſwering their particular Obiections.

p. 72OBIECTION I.

2 Firſt therefore, Obiect. 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 Eccleſiaſticall Rites and Ceremonies.

ANSVVERE.

I. To the Antecedent.

3 I. Anſw. Eccleſiaſticall Ceremonies are not Worſhip.I grant the Antecedent. For if it were lawfull for men to inſtitute new Worſhip, then were the whole Worſhip of the Gentiles to be approued, as alſo the Worſhip ordained by Ieroboam and others, contrarie vntounto the Law. For what difference is there? If it be lawfull for vsus to inſtitute new Worſhip, wherfore is it not as lawful for the Gentiles 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 any teſtimony out of the Word of God, the Conſcience muſt needs doubt, whether it be acceptable vntounto God, and ſo cannot be done of faith.

6 III. And verily the Worſhip of God, is a worke commanded by GOD, or inſtituted by the certaine and infallible 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 hauehave 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. p. 73What? Do not we plainly diſtinguiſh, betweene the Worſhip of GOD, and Eccleſiasticall Rites and Ceremonies?

8 Worſhip, is a worke whoſe proper End, NW.is the honor of GOD: but the End of Rites and Ceremonies, is Decencie, Order, Edification of the Church, Diſcipline and neceſſarie Inſtitution for publique life.

9 II. The Error, is foreign.

10 The Miniſters inſiſt. Obiect. 2.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 gouerned by the Spirit of God; as the Prelats of the Church of England will hauehave it.

Ergo. Such Conſtitutions of the Church are the Worſhip of God.

11 ANSVVERE. To the Propoſition. I. Such things, Anſw.That Ceremonies are not Worſhip.as the Church, by the inſtinct, in the name and authoritie of the Holy Ghoſt, commandeth, not retaining libertie of deliberating 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, decreeth 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 vntounto 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 obſerued without the caſe of Scandall and contumacie: as appeareth by thoſe ſayings (1. Cor. 7.6.35.) I ſpeake this by p. 74permiſſion, 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 vntounto the Lord without ſeparation.

14 So S. Paul forbiddeth to eate things ſacrificed vntounto Idols with Scandall: but without the caſe of offence, he leaueth 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 vntounto the Church, to omit that precept without the caſe of Scandall and contempt.

16 III. The Error, is foreign, for there are foure Termes in the Syllogiſme. And, foreign.

17 Againe, Obiect. 3.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 Prelats.

Ergo. Theſe things are the Worſhip of God.

18 ANSVVERE. Anſw.To the Propoſition. What things are done for the Glorie of God, That Ceremonies are not Worſhip.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 obedience towards him; they are the worſhip of God.

19 And not ſuch, as ſerue for the Glory of God accidentally, that is, ſuch as doe ſometimes ſerue for the performance of thoſe things which are commanded by God, for accidentall cauſes and circumſtances; which if they concurre not, yet GOD may be honored as well by ſuch as omit them, as by thoſe that performe them, ſo they be omitted, or performed of faith, which cauſeth the perſon to be reconciled vntounto God, and maketh the doing or omiſſion of p. 75all indifferent actions, to agree and ſtand with the Will of God.

20 The Error, is foreign.

21 They inſiſt. Whatſoeuer is done of faith, Obiect. 4.and pleaſeth 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…: Anſw.For it is not a ſufficient Definition of Worſhip, That Ceremonies are not Worſhip.that ſome thing pleaſe God: ſeeing Indifferent actions alſo may be done of faith and pleaſe God, albeit farre otherwiſe, then Worſhip doth, properly ſo termed.

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

24 But Indifferent things ſo pleaſe God, NW.as that the contrarie 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 foreign in Theologia. And, an imperfect and lame Definition of Worſhip.

26 They inſiſt. All actions, rites and Ceremonies, Obiect. 5.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 performed in the publique Worſhip of God.

Ergo, Such Conſtitutions of the Church are Worſhip.

27 ANSVNERE. To the Propoſition. Anſw.That Ceremonies are not Worſhip.The Propoſition is an aſſertion both atheologicall and alogicall. For all ſuch p. 76Conſtitutions of our Church, are inſtituted, either for Order 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 vponupon, or ſeruing to the performance of Diuine Worſhip; as namely, the Sacraments, Prayer, faith, repentance &c. which verily are Worſhip.

28 The Error, is two-fold, 1. foreign in Theologia. 2. foreign.

OBIECTION II.

29 Secondly, Obiect. 6.they Obiect. It is not lawfull for any Church, to inſtitute Significant Ceremonies.

Ergo. Neither is it lawfull for the Church of England ſo to do.

ANSVVERE.

To the Antecedent.

30 I. Anſw.The Antecedent is an in idle figment, worthie rather to be exploded with laughter, That the Church hath power to ordaine ſignificant Ceremonies.than ſeriouſly to bee refuted by any Scholaſticall congreſſe. For it is moſt certaine, that Ceremonies ought not to be idle, ridiculous or vnprofitable, but conformable vntounto the Word of God, and fitted for the vſe of the Church, to prouoke and ſtirre vp mens affections to deuotion, to pietie and the worſhip of God; and by their ſignification, to leade vsus vntounto Chriſt.

31 II. Apoſtolicall Ceremonies ſigniſicant.Let vsus examine ſome of the apoſtolicall Ceremonies, and ſee whether they were SIGNIFICANT and leading vntounto 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 eueryevery 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 vntounto the Man.

p. 7732 Againe (1. Cor. 11.33.) He ordaineth, that for celebrating of the Lords Supper, all ſhould meete together, and that one ſhould tarrie for another: to wit, that this externall Ceremonie 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 giuegive thankes alway to God for you, Brethren beloued of the Lord, becauſe that God hath from the beginning choſen you to ſaluation, through ſanctification of the Spirit, and the faith of truth: Whervnto 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 hauehave been taught, either by Word, or by our Epiſtle. In which words the Apoſtle teacheth, what manner of Conſtitutions and Traditions, hee commendeth vntounto the Theſſalonians, and which they receiued of him: namely, ſuch as whereby they could hauehave been mooued more fully to obey GOD, and receiue greater profit in ſanctification 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 Eccleſiaſticall ought to ſerue, for promoting ſanctification of the Spirit, faith of the Trueth, and the acquiſition of the Glorie of Chriſt.

34 Moreouer (1. Cor. 55.) The Apoſtle teacheth how Excommunication ought to be exerciſed, againſt that Inceſtuous perſon: that he, being made aſhamed according vntounto 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 vntounto repentance, are Apoſtolicall and good.

35 Alſo, The ſame Apoſtle (2. Cor. 7 8.9.10.) doth allow that ſorrow, whereby men are excited and prouoked to repentance. For albeit (ſaith he) I made you ſorrie with a letter, 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 foreign, the Kiſſe of louelove, p. 78(1. Pet. 5.14.) was a ſigne and teſtimonie, moſt vſuall in the Primitiue Church, of mutuall louelove, of humanitie, of ciuilitie, of ſhamefaſtnes and candor.

37 The Meane to be obſerued in Ceremonies, is to be referred vntounto three things: 1. Paucitie in number, 2. Facilitie in obſeruation, 3. Dignitie 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 propoſe Ceremonies not vnderſtood, as if they were but an hiſtrionicall Scene, or Magicall 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 deſtitute of all SIGNIFICATION, (Caluin. Jaſtitut. lib. 4. cap. 10. § 15.) But leſt any man ſhould calumniate vsus to be peeuiſh and ſcrupulous about externall things, who preciſely take away all libertie: Here I would hauehave it KNOWNE vntounto 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 vntounto 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 vsus with an euen hand vntounto Chriſt, (Zanch. in Compend. loc. 16. pag. 638.) Ceremonies are the exerciſes of pietie, which by their SIGNIFICATION doe leade vsus vntounto Chriſt, Zanch Ibidem, pag. 639.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 purpoſely abſtained from citing any Humane Teſtimonies. And I am not ignorant, how little the Miniſters eſteeme Humane authoritie; and how vngratefull it is vntounto 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. foreign in Theologia.

OBIECTION III.

39 Thirdly they Obiect. Obiect. 7.All the monuments and inſtruments of Idolatrie ought vtterly to be taken away and deſtroyed.

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

p. 79ANSVVERE.

I. To the Antecedent.

40 I. The Antecedent is not vniuerfally true. For then, Anſw.all inſtruments of Idolatrie and Superſtition, Of aboliſhing of things abuſed to Idolatrie.are vtterly to be a boliſhed, when they are rather hurtfull, then profitable vntounto 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 vntounto Chriſtians, to Worſhip God in all places and times, Ioh. 4.21. Malach. 1.11. 1. Tim. 2.8.

2 Becauſe eueryevery 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 vntounto a Chriſtian, ſo it be receiued with thankeſ-giuing: ſo alſo no Creature, no place is prohibited vntounto 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 ſacrificed vntounto Idols, if there be no offence yeelded vntounto the weake, nor any occaſion of Idolatrie, nor the Aduerſaries confirmed therein: ſeeing an Idoll is nothing in the world, and that meate doth not commend a man vntounto God, (1. Cor. 8. & 9. & 10.) and in the new Teſtament, VntoUnto the cleane, all things are cleane.

6 Becauſe as it is lawful, to conuert a man, being an Idolater, 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 Idolatrie, vntounto the godly vſe of the Church; the abuſe only being taken away.

7 Becauſe Almightie GOD himſelfe commanded, that p. 80all 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 Two moſt certain Rules teaching what we ought to do in this caſe The FIRST.II. But that no man be deceiued herein; theſe two moſt certaine and infallible Rules, are diligently to be obſerued 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 euill, 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 vntounto thee, which are an offence and hinderance, that thou caneſt not follow Chriſt, and make progreſſe in pietie.

46 The SECOND.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 foreign.

48 Obiect. 8.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 vntounto thee, leſt thou bee ſnared therewith: for it is an abomination before Iehouah thy God. Bring not therefore abomination into thine houſe, leſt thou p. 81be 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, Anſw.The Commandement of taking away the gold &c. of Idols, how it is to be vnderſtood.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 PRIVATE VSE, and that we do not HONOR them; as euidently appeareth out of the Text, Take not VNTOUNTO THEE, lest THOV be enſnared therewith: Bring it not into THINE HOVSE.

50 The Error, is foreign

51 Againe, they inſiſt. Obiect. 9.But it is an expreſſe precept of God, (Numb. 33.52.) Yee ſhall driue out all the Inhabitants of the Land (of Canaan) before 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 Idolatrie are to be vtterly be aboliſhed.

52 ANSVV. I. Anſw.Chriſtians are not tied vntounto the Politicall Lawes peculiarly giuen vntounto the Iſraelites. Of things abuſed to Idolatrie.Now that Commandement appertaineth vntounto the Iſraelites only, and ſpeaketh onelyonly of the temporal land of Canaan, as is plainly manifeſt in the Text.

53 II. Before the comming of Meſſiah, GOD would that there ſhould be but one Temple onelyonly 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.

p. 8254 III. The Errour, is foreign: And foreign.

55 They inſiſt. Obiect. 10.The godly Princes in the old Testament 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. Anſw.I. We ought not to liue by Examples, but by Rules and Lawes.Of aboliſhing the inſtrumēts of Idolattie.

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 foreign. And, foreign.

II. To the Conſequence.

60 The Coſequence deceiueth by the Fallacie foreign. 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 Baptiſme, are in like manner to be destroyed and aboliſhed. Theſe are no Inſtruments of Idolatrie.

OBIECTION IV.

61 Fourthly, Obiect. 11.they Obiect. But it is a Scandall to p. 83fauour the Papiſts, and to confirme them in their Idolatrie.

Ergo, &c.

ANSVVERE.

62 I. But to oppugne the Pope, Anſw.is not only to oppugne his Name, Who are the Authors of Scandall in the Church of England.or ſome petie accidentall circumſtances ſuppoſed 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 vntounto the cenſure and iudgment of the Common people, who exclaime, that by our obſtinacie we moue contention, and trouble the peace of the Church; than to giuegive any ſuppoſed occaſion vntounto 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 vntounto 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 Ceremonies, doe appertaine ſpecially for preſeruation of vnitie in Doctrine, and vniformitie in the Diſcipline and Ceremonies of our Church; and not any way to confirme the Papacie.

66 V. And that the Papiſts are incouraged by our domeſtique 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 neceſſarie things, and ſhamefully forſake their Churches.

p. 8467 It were conuenient, that theſe importunate fellowes did conſider, that we alſo doe vnfainedly louelove 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 vsus, 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 inſolsnt 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, Obiect. 12.Many do profeſſe. We could with a ſafe conſcience yeeld vntounto, and vſe all the Rites and Ceremonies of the Church of England, excepting only the Conſignation of the Croſſe in the Sacrament of Baptiſme; yea there is not any thing that doth ſo offend vsus, as that Conſignation of the Croſſe.

ANSVVERE.

70 But let vsus not flatter our ſelues, Anſw.Of the Croſſe in Baptiſme.nor pretend infirmitie 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 vntounto Baptiſme; that the Church of England attributeth the ſame efficacy vntounto the Conſignation of the Croſſe, which properly belongeth vntounto Baptiſme it ſelfe. Away with madde Calumniations!

p. 8571 Yet wee will anſwere vntounto eueryevery one particularly: 1Jt is not the VVorſhip of God.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 CRVCIFIED: which Rite doth ſerue to the Internall Worſhip, to prouoke to the louelove of Chriſt; and alſo to the Externall, for free confeſſion, &c.

72 II. 2It addeth nothing to Baptiſme.The Conſignation of the Croſſe is an Indifferent act, which addeth nothing vntounto 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, 3It is not an inuention of Antichrist.that this Ceremonie was inuented by Antichriſt and added vntounto Baptiſme; ſeeing mention is made thereof eueryevery 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 reprehenſion and reiection of all Popiſh errors and abuſes.

75 IV. Nor yet doe we attribute vntounto this Ceremonie, 4It hath no effectuall vertue.that vertue and efficacie, which properly belongeth vntounto 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; Obiect. 13.No man ought to doe any thing againſt the dictate of his owne conſcience.

Ergo, Thoſe Ceremonies which a man doth not allow, are vntounto him vnlawfull.

p. 86ANSVVERE.

77 Anſw.Of a doubtfull and erring Conſcience.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 vsus guiltie before God. The Apoſtle ſaith, Bleſſed is he that condemneth not himſelfe, in that which he alloweth. Whereupon it commeth 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 Conſcience be good, it maketh the worke alſo to be good: and contrariwiſe, if the Conſcience be euill, it maketh the work alſo euill.

79 NW.But 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 onelyonly in Things indifferent, and alſo in thoſe actions, which of their owne nature are good.

80 Some thing may ſeeme to be againſt the Conſcience two waies.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 vncertaine, 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 vponupon falſe and erroneous grounds.

81 If any thing appeares to bee vnlawfull vntounto 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 Magiſtrate comes and commands it, then the Subiect is bound p. 87to obey; for his doubting vponupon 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 EueryEvery commandement of the Magiſtrate, NW.either 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. A Rule in caſe of doubt.Or peraduenture it is Doubtfull, 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.How a man may be perplexed in conſcience, and how he may be rid from ſuch perplexitie.

84 If any mans conſcience, albeit erroneous, being lead by falſe and ſuppoſed grounds, doth dictate vntounto him Determinately 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 vntounto the ſame, yet not to doe any thing againſt it: for he that doth any thing againſt his conſcience, is conuinced to hauehave 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 without ſinne: except he depoſe the error of his Conſcience.

86 NW.For it is a Rule confirmed by the conſent of all Diuines: that The dictate of an erroneous Conſcience in a vicious matter, determined by precept or prohibition, doth ſo binde a p. 88man, 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.