The Nature and Use of Things Indifferent, Chapter 1
CHAP. I. Of the DEFINITION of Things Indifferent.
ALbeit in this moſt exulcerate and diſtreſſed age of the world, the Church of God hath been long encombred with needleſſe Diſputations about THINGS INDIFFERENT, or Eccleſiaſticall Traditions; wherein ſome hauehave labored for retaining and obſeruing ALL manner of Traditions, without difference, All Tra ditions are not to be reiected.and others againe for reiecting and deſpiſing ALL without any ſcruple or regard: Yet had I rather encline to their aſſertion, who, ſayling as it were in the wide Ocean of humane opinions, take the middle courſe or line, going directly betweene both the two former Rockes; that is, of ſuch, who neither refuſe ALL, nor yet retaine ALL, without due regard, examination and triall.
2 For it is the part of Chriſtian diſcretion and wiſdome, to obſerue the Rule of the Apoſtle, Trie ALL things, keepe that which is GOOD, 1. Theſſ. 4, 21.
3 Seeing the Apoſtle willeth vsus, to TRIE ALL things, doubtleſſe he giueth vsus to vnderſtand, that ALL things, are not, either to be reiected, or to be receiued; but rather wiſely, to be examined and tried. And ſeeing he counſelleth vsus, to KEEPE that which is GOOD, he ſufficiently admoniſheth vsus, to beware, that we embrace not thoſe things which are EVILL, neither deſpiſe thoſe which are GOOD; ſince thot both theſe argue a man, to be either of very weake iudgement, or altogether irreligious, ſuch as Chriſtians cannot be, without great offence and reproach.
4 Now vnderunder the word ALL, are alſo comprehended Traditions: wherefore ſeeing the Apoſtle ſpeakes generally, TRIE ALL THINGS, they alſo ought not to be exempted from triall.
5 Let Traditions therefore be tried and examined with competent diſcretion after the Rule of GODS truth, Traditions ought to be tried.wherby the euill may be diſcerned from the good; and whereby thoſe things which we ought to obſerue, may be obſerued, and thoſe which we ought to reiect, may be reiected.
6 But it is eaſily propounded generally, that ſuch Traditions are to be obſerued, which are good, profitable, indifferent; and ſuch alſo to be reiected and refuſed, which are euill, hurtfull, pernicious. But when we are particularly to declare, what Traditions be good and indifferent, this thing is not ſo eaſilie determined.
7 Wherefore, that both Truth and Falſehood may appeare herein; and that godly, religious and ſober men may vnderſtand and know, out of GODS word, what they ought to follow, and what to auoid in this buſines; it is expedient that we proſecute this point ſomewhat more exactly.
8 Hereupon I thought it would be anſwerable vntounto my labour, and counteruaile my trauell, if that I ſhould repeate the whole doctrine of THINGS INDIFFERENT methodically handled, and ſhould lay it open before all mens eyes, to behold the ſame, and to iudge thereof.
9 Wherefore being about to ſpeake of Things indifferent; Of Things Indifferent.we muſt firſt declare the Nature of the word and name thereof; What the Word ſignifieth.and then ſhew what the thing it ſelfe is.
10 foreign, Things indifferent, as Suidas thinketh, the Grecians terme ſuch, whoſe vſe lyeth in the middeſt, ſo as we may vſe them WELL, or ILL, at our pleaſure; which make not a man truly happie or vnhappie.
11 Theſe are called of Baſil, foreign, ſuch things as be in our owne power, and middle; and of Nazianzen, foreign, things placed in the middle: ſuch as be Riches, honor, health, ſtrength of body, and the like; which, of thēſelues, cauſe not perfect happines, albeit they do not a little adorne the ſame, being rightly applied and vſed.
12 And they are either foreign, ſuch as Go before; or foreign, ſuch as Go not before.
13 foreign and things Going before, foreign.the Grecians call thoſe, which containe honor and dignity in themſelues, the lawfull and right vſage whereof, maketh our felicitie the more noble and glorious. For example; Amongſt the Gifts of the mind, ſuch Indifferent things Going before, is good towardlines, a faire condition, an eaſie and facile nature, a ſharpe and readie witte. Amongſt the Giftes of the body, ſtrength and health. Amongſt outward Gifts, riches, honor and glorie. For theſe goe before true vertue, wherein the Philoſophers place perfect happines, and doe as it were prepare the way, and open an enterance to felicitie.
14 foreign, are ſuch as Go not before, foreign.but rather depart and turne aſide from felicitie, yea and ſometimes obſcure and blemiſh the beautie and glorie thereof. Such amongſt the Gifts of the mind, are dulnes of wit, ſtupiditie, and ſlouggiſhnes: In the Body, ſicknes and diſeaſes: In outward eſtate, pouertie and ſcarſitie of friends, which otherwiſe are accounted amongſt miſeries.
15 This explication of the name and Word, doth agree with Eccleſiaſticall matters: for which cauſe, that appellation was transferred, from the vſe of common life, vntounto the vſe of the Church. For euen as Philoſophers do terme thoſe things INDIFFERENT, which of themſelues do not conſummate ciuill felicitie, neither yet do hinder the ſame; albeit they are an ornament, and as it were an helpe vntounto it: So the Church calleth thoſe things foreign, Indifferent things what they be.Indifferent, which of themſelues are not neceſſarie to euerlaſting ſaluation, and the happines of Soules; neither doe make the Worſhip of GOD more acceptable vntounto him, yet in regard of men, they adde a certaine outward honor and grace vntounto Religion.
16 And although this very terme and word, be not expreſſely found in the holy Scriptures: yet the Apoſtle deſcribeth the thing it ſelf, where he ſaith, that there are ſome things, in which a Brother or a Siſter is not bound to performe neceſſary ſeruice or worſhiop vntounto GOD, 1. Cor. 7.15.
17 The whole matter ſhal better appeare by examples. It is in a Chriſtian mans free choiſe, to lead a maried or ſingle life, ſo that he liue chaſtly: alſo it is free for him to endure bondage and ſeruice, or honeſtly to free himſelf therfrom. In the Primitiue Church it was lawfull, either to be circumciſed, or to refuſe circumciſion: alſo to be preſent at feaſts with the Gentiles, or to auoid them; ſo that by his libertie he did not ſcandalize the weake, nor giuegive occaſion of offence vntounto the enemies. In like manner, the vſe of meates, or abſtinence from the ſame, and the obſeruation of dayes &c. are permitted in the free will and power of a Chriſtian, ſo that he beware of ſuperſtition, wantonneſſe or Ieuitie. The Definition of Things indifferent.Matth. 11.18.19. 1. Cor. 8.8. &c.
18 Now Things indifferent and Traditions, are ſuch ceremonies, rites, actions, things, workes or buſineſſes in the Church, which are neither expreſſely commanded, nor forbidden by the Word of GOD; being brought into the Church and vſed, for good order, decencie, diſcipline and edifications ſake, which we may ſafely vſe, or abſtaine from without any damage to our religion, or hurt to our conſcience; which of themſelues commend not a man the more before God being vſed, neither being refrained from, doe they make the abſtainer the more acceptable vntounto the diuine Maieſtie.The Generall kind of Things indifferent is Morall.
19 The Generall kind of theſe, is morall; ſeeing they are determinations of circumſtances neceſſarie or profitable for the obſeruation of the morall precepts of the firſt Table; that is, to preſerue order and decencie in the aſſemblie and meetings of the Church, and in the vſe of the Eccleſiaſticall Miniſtrie; or for publike or priuate exerciſes of pietie; or to ſhun and auoid the ſcandall of the weake, and to bring them to the Church, and the acknowledgement of the truth.
20 Hence it is, Note well.that they are and may be called Worſhip of GOD, namely in their General, not in their Special kind. I will ſpeake more plainly.
21 Things indifferent, Traditions, or Eccleſiaſtical precepts of men, are the WORSHIP of GOD, as they be Morall, but not as they be Ceremoniall.
22 For examples ſake. The aſſemblie or meeting together of the Church, to exerciſe the duties and offices of pietie, is the Worſhip of God: Publique and priuate Prayers, Diuine Sermons &c. are the worſhip of God: but to meete to gether this or that day, or houre; to conceiue or recite our prayers, to ſing Pſalmes, or other holy hymnes, in this, or that forme of words, or pronunciation, either ſtanding, or ſitting, or kneeling, is not the Worſhip of God. It is a Worſhiop of God, not to ſcandalize our neighbour; but to eate, or not to eate fleſh, is not a Worſhip of God.
Hitherto hauehave we declared the Definition and Nature of Things indifferent; It followeth that we ſpeake of the Cauſes thereof.