THE GREAT 
 
 QUESTION 
 
 CONCERNING 
 
 THINGS INDIFFERENT 
 
 IN 
 
 Religious VVorfliip, 
 
 Briefly Stated 5 
 
 And tendred to die Confideration of 
 all Sober and Impartial men. 
 
 r The third Edition. 
 
 ■ — , ^h 1 — -r i. 
 
 Chltlingworth Prsef. §. 34. 
 
 NotProteftantsforrejefifing, hut the church of 'Rome for Impofing 
 nf $n the Faith of Chilians, Dotfrines unwritten and unneceffa- 
 rj, and for difiurhing the Churches Peace, and dividing Uni~ 
 ij in fuch Matters > is in an High degree ptfumpuous and 
 Schifmatical. 
 
 LONDON, 
 
 Printed in the Year, \66 o. 
 
The Publisher of this Treatife • 
 
 TOTHE 
 
 Chriftian and Candid Reader. 
 
 T Hough Opinions fbould be weighed, not by the Reputation of the 
 Authors which deliver, but by the ^rength of the Arguments 
 whu h defend them jet it is too ufual with unobfrving Readers, 
 to flight the Argument for the Authors fake-? andtoconftder, not fo 
 much what is fit da* who it is that f ayes it. Which being the common 
 Fate cf mo ft Dtfcourfesjuch efpccially as do at all meddle with that ex- 
 cellent, but too much abufed Notion tf/'Chriftian Liberty, do moft ex- 
 pofe the Writers to Cenfure: The mofl obvious Character that is fanned 
 upon them, being, that they are men either of loofe, or elfc of factious 
 principles : and ft being difcr edited, before the fare reab, their Books, 
 howfoberfoever, do not remove, but only fettle and fix the pre~concei- 
 ved Prejudice ; asindi(eafedflomacks t everything they take turns to 
 nourifhandto encreafethe Humour. 
 
 That this is like to be the Fortune of this [mall TreattfeJ have reafon 
 to expecJ •, and therefore I hive fuff ere d it to run abroad in the world 
 without, a Namejike one of thofe Ayr/yir.tt* &*••», Pliny mentions-, as if 
 it were born of it [elf and begotten without a Parent. That (o thofe few 
 Readers it may meet with, may onlyfaflen upon the Fault j of the Dif- 
 courfe it felf without diverting them ft Ives unto that gueftion % which 
 all times, as well at Sauls, have malice enough to make a* 
 a Sam. to i>. Frever y ^ BlK w ^ is their Father < ret Chriftian Rea- 
 der ,t hat it may appear only with its own Faults, and have no aggrava* 
 ting fufpit ions upon it, from any mi flak? of the Authors Dtftgn or Hu- 
 mour,! have adventuredto give thee this account of him. 
 
 Firfl, That he is ajlricl Afjertor of the Doftr n* of the Church 
 of England,** it is contained in the 3 9 Articles-, and for that which is 
 the Prime Branch of DifcipHne, viz Einfcopacy, or the Subordina- 
 tion between ^ithops and Presbyters - 7 he doth own it to be of Apofto- 
 lical Inftitution-, that is, as he under/lands //Jure Divino. At leaft 
 
 he. 
 
TO THE READER. 
 be thinks himfelf able tefpeak as much for the Order of h (hops in the 
 Church, as any can for the Baptizing of Infants, /ir the Change of 
 theSibbath, or for Anything elfe, which hath no particular Divines 
 Precept, hut only Primitive Praclice and Example to warrant it. And 
 therefore in conformity to this Principle of bis, when the Bfhops were 
 junk loftfjl, not only for Pomp 9 hut likewifefor Reputation 3 and when 
 no temptation either of Profit or Convenience } but rather the contrary, 
 could work upon him-, he then chofe to be Ordained a Presbyter bv one 
 of them : W hich is a greater Argument of his Reality and Stedfaftnefs 
 in judgment, then mofi ofthofe, who now fignalize themf elves by di- 
 Jlin5five Habits, can pretend to ; fince fuch may reafonablj be prejumed 
 to wear them, either becau/e they are the Fafhion, or elfe the way to Pre- 
 ferment. 
 
 Secondly, This Imujlfay ltkewije,that none is more fat is fiei with the 
 Prefent Government, or hath a more Loyal and affeel Hon ate eUeemfor 
 his M^jefiies Per (on and Prudence, than this Writer: ad therefore^ 
 in (lead of declaiming dgdinft, x or too rigid re- enforcing cur Old Rites, 
 f Vd only for the Infancy of the Church jhefe being as it were its (wad- 
 ling clouts, and at the belt do but fhew its rnmnity )he dot h heartily w ifh • 
 that a '/ Parties would agree to refer the whole Caufe of < eremonies to 
 his M. jefties flagfy Decifion:from whofe unwearied endeavours in pro* 
 Curing fir fl, and afterwards in pafftngfo full an A irnefty of allow ci- 
 vil Di'CordSjfl^ need not doubt but wemaj obtain, that thefe Jpples of 
 Ecclefi ft Ch Contention may be removed out of the way. Wkichare 
 fo verytrtfles. that they would v aw fhjtf them f elves .but tha* fome mens 
 Pride, others want of Merit makejijem fo follicitous to continue them \ 
 left tfthofe litcie things were once taken away , they fhjuld 'want jome- 
 thing whereby to make themfelves Remarkable. 
 
 Laflly He doth profefs yet furl herjhat as to himfelf be needs not that 
 Liberty , which here he pleads for, fince, though for the prefent he doth 
 make uje of that Indulgence, which his M-ijtlty hath been plea fed to al- 
 low unto Tender Conferences, i To all rational andfober christians : 
 ( the continuance of which , he dares not fd much wrong his Mijefties 
 Geodnefs, as-once to queftton) yet fhould .6# Maj:fty be prevailed npon ■-• 
 forfome Reafon of State, to enjap Outward Conformity *, this Wri- 
 
 tcttr 
 
TO THE READER. 
 
 ttr is rcfolvedjby the help ofGtd, either tofubmit with Chearfulnefi^r 
 elj'e to f-^ffer with filence. For as there is an a&ive Difobedience, viz. 
 to Re(i(l t which is a Practice he abhors , fo time is a Paflive Difobe- 
 dience, and that is, to repine % which he can hj no means approve of. 
 Since whatever He cannot confeientioufly do, he thinks himfelf obliged 
 to (uffer for, with as much £oy, and with a* little Reluctance, as if anj 
 ether Act of Obedience was called for from him. 
 
 Having (aid this concerning the Aathour, I need not (peak much con- 
 cern fng the Argument •, hut only this^ that it was not written out ofVa* 
 nit) or O [lent at ion of Wit ;but as a <£j*eflion % in which he is realty un- 
 fat is fed • and therefore thought him f elf bound to impart his Doubts : 
 which having done to miny in Difcourfe, with little fuccefs or fatisfa- 
 cthn 5 he hath now communicated them to the world, hoping they may 
 light into fuch mens hands , who may he prevailed upon, if not to alter 
 the judgment t yet at leafi to moderate the Paffionoffome, who would 
 put out our Eyes, becaufe we cannot fee with their Spectacles •, and who 
 have placed Ceremonies about Religion, a little too truly as a Fence : 
 for they ferve %o keep out all others from their Communion. AS there- 
 fore which this Treatife aims at, is briefly to prove this, — That none 
 is to hedge up the way to Heaven 5 or by fcattering Thornesand 
 Pun&ilio's in it, to make Chriftianity more cumberforo, tedious, 
 and difficult, thertChrift hath left it. Thatisinjhort, That none 
 canlmpole, what our Saviour in his Infinite Wifdom did not 
 think Neceffary,and therefore left Free. 
 
 Farewel 
 
fO 
 
 
 . THE 
 
 GREAT QUESTION 
 
 Concerning 
 
 Things Indifferent in Religious Worfbip y 
 
 Briefly 
 
 Stated'-' and tendred to the Consideration of 
 
 I all fober and Impartial Meiv 
 
 Queft. Whether the Civil Magiflrati may lawfully Impofe and De- 
 termine the life of Indifferent Things , in. reference to Religions 
 IVorjhip. 
 
 F Or the underftanding and right ftating of this Qucftion, I 
 wilt fuppofe thefe two things ; ' 
 i. That a Chriftian may be a Magiftrate; this I know many 
 do deny, grounding themfelves upon that Difcourfe of our 
 Saviour to his Difciple*, Ye know , faith h^, that the Princes of the 
 Gentiles do exercife dominion oner them, and they that are great, exer- vf att u 
 eife Authority upon them. But it (hall not be jo much among ft you : " 
 from whence they infer, That all who will' be Chrifts difciples , 
 are thereby forbid any exercife of Temporal Scveraignty. 'And I 
 remember amongli many o;hcr of the Primitive Writers ,who we-e 
 of the fame opinion , TertullUn'va his Apology doth exprefly h% 
 Nosadomnem, Ambitisnis auram frigemtu , &c. We i. ChriflUns 
 faies he, have not the lea ft 7 'aim of Am bit ion y belrgfo far from affect- 
 ing Honours, that we lookjnot after fo much as the Edifejhip, which was 
 theloweftMagiftracyin Rome; and afterwards of Tiberius, Tibe- 
 rius, faye; he, wou J d havt become a Chriftian, if either the World did 
 not needy or it were lawful for Chriftians to be Emptrmrs. Many other 
 exprefTions there are both in Tertullian , Cyprian and Or] gen , to the 
 fame purpofe. But becaufe the Practice of the Chain m World, 
 
 B ~ down 
 
 Cf-1 
 
 zo. 
 
Concerning things Indifferent 
 down from Conftantines time, even in the moft Reformed Churches* 
 hath carried it in the Affirmative for Chriftian Magiftracy; and the 
 contrary Doctrine , beftdes the Gap it opens to all Civil Con- 
 fufion ,' is built only upon fome remote Confequences from Scrip- 
 ture , rather than any direct proof ; I will therefore admit that a 
 Ch iftian may lawfully exercife the Highcft place of Magiftracy, 
 o»lj % as the Apoftle faith in another cafe , in the Lord, i. no: ex- 
 tending his Commiilion farther than the Word of God doth war- 
 rant him. 
 
 2. I will fuppofe that there are feme things in their own Nature 
 Indifferent^ I mean, thofe Outward Circumitances of our Actions : 
 which the Law of God hath left Free and Arbitrary , giving us on- 
 ly general Precepts for the Ufe of them either way : Such arc , Do 
 all things to the glory of God, And Do what makes moil for edificati- 
 on, and the like, which Rules whoever obferves , may in things 
 Indifferent, cither do or forbear them , as he in his Chriftian pru- 
 dence fhall think Convenient. 
 
 Of thefe indifferent Things fome are purely fo, as the Time and 
 Place of meeting for Religious Worihip ; which feem to me , to 
 be fo very Indifferent, that they cannot without great violence, be 
 wreitcd to any fuperllirious Obfervancc ; and therefore concerning 
 thefe I do not difpute. 
 
 Other things there are, commonly fuppofed Indifferent in their 
 own Nature, but by Abufe have become cccafions of Superftition : 
 fuch as are, Bowing ax the Name of Jeftts , the Crofs in Bap: if m, Pi~ 
 {lures in Churches , Surplices in Preaching, Kneeling at the Sacra' 
 went, fet forms of Prayer , and the like ; All which feem to fome 
 Indifferent in their own Nature, and by any whoisperfwaded in 
 his Confidence of the Lawfulneffe of them, without doubt may 
 lawfully -nough be pr«fcYifed ; yet I hold it utterly unlawful for any 
 Ghriftan M ^giftrate to impofc the ufe of them. And that for thefe 
 Reafons. 
 
 Firft, Becaufek is direclly contrary to the Nature of Chriftian 
 Religion :n general, which in every part of it is to be Free and Un- 
 forcsu ; for fmce the Chriftian Magiftrate cannot , as 1 think now 
 all Prcrdhnt Writers do agree, force his Religion upon any, but is 
 to leave even thofe Poor Creatures the Jews and LMakyjnctam , to 
 their imbMief 'though they certainly perifh in it ) rather than 
 by Fines and Imprisonments to torture them out of it; then much 
 
 lefs 
 
ifiRtUgimWorjhif. 3 
 
 le& may he abridg his Fellow-Chriftian^n things oflefier Moment, 
 and which concern not the fubltance of his Rdigion , from ufing 
 that Liberty in ferving God, which his Confcience prompts him to, 
 and the nature of his Religion doth warrant him in. For God as 
 he loves zchecrful Giver , fo likewife a chearful fTorjhipper , accep- 
 ting of no more, than we willingly perform. 
 
 Secondly, And more particularly. Tnis Impefing of Things 
 Indifferent, is directly contrary co Gosfd Precept. Out Saviour c'orn 
 in many places Inve ; gh agamlUhe Rigid and Impohng Pharifces, M . 
 for laying^<?*^j upon others , and therefore invites all to come un- a " '**' 
 to him for Freedom , Take my yoak^upon you , faith he, for it is j^ ltt h lt^ 
 eafie , and my burden is light. And If the Son fit you Free , then 
 are you free indeed. Whereby Freedom I do not only underhand Joh.8.3*. 
 Freedom from Jin , but from all Human Imfofitions ; fince the 
 Apoftle Paul doth ieem to allude unto this place, in that Com- 
 mand of his to the Galathians , St and f aft in the Liberty , therewith G . 
 Chrift hath made you free ^ and be not again entangled with the Toak^ of 
 Bondage ; where, that I may preveDtan Objection , I will grant, 
 that by Toal^ of Bondage , he undertlands Circttmcifion and other 
 Jewish Ceremonies \ but from thence I will draw an unanfwerable 
 Argument againft the urging cf any other now upon a Chri(iian 
 Account; for fince the Mo faical Ceremonies which had fo much to 
 plead for themfelves , upon the Account of their Divine Original ; 
 and which even after they were fulfilled by OHr Saviour, ftill remain- 
 ed Indifferent in their life, and were fo efteemed and practifed by 
 Paul; yec when once they were Impofed , and a Neceiftcy pleaded 
 for their Continuance , the Apotlle Writes fharply againli them, 
 exhorting the GalatianstoftaKdfaft in their Liberty , as part of our 
 Saviours purchafe. If this , I fay , was the cafe with thofe Old 
 Rites , then much lefle can any now Impofe an invented forrri of 
 Wo;fhip , for which chcre cannot be pretended the lead warrant 
 thateverGod did Authorize k. And it Teems altogether need- 
 leffe, that the Jcw'ih firemomes , ihould, a* to their Neceility 
 at leafi, expire and be abroga;ed , if orhers might fucceed in their 
 room, and be as ftri&ly commanded , as ever the former were. 
 For this only returns us to our Bondage again, which is fo much 
 the more intolierable, in that our Religion is (Hied the Perfect * lCt X,1 **J 
 Law of Liberty : w'Ach Liberty I underfbndnot wherein it con- 
 fifts, if in things Necefary , we are already determined by God, 
 
 B 2 and 
 
4 ConccrnhgThings lndiffircnt 
 
 and in things Indifferent we may Itill be cied up to Humane Ordl~ 
 uances, and Out fide Rites , at the pleafurc of our Chrifiiatt Magu- 
 fixates. 
 
 To thefe Scriptures which dire&ly deny all Impofuion , maybe 
 added all thofc Texts, which confequentially do it , fuch as are D* 
 to others, at yon would have others do to you : And who is there char 
 would have his Confcience Impofed upon ? And Tom that are 
 
 Rom. 1 4. ftrong, bear with the infirmitle of the weak ; whereas this pra&ife will 
 be lo far from eating the Burden of the weakj that if men are at all 
 fcrupulous , it only laies more load upon them.Thefe Scriptures^ 
 with many hundreds the like, ihow thar this kind of Rigour is ut- 
 terly inconlitient with the Rules of Chrifiian Forbearance and 
 Charity, which no C hrlfi tan Magfi rate ought to think himfelf ab-» 
 folved from : Since though as a Maglfirate he hath a power in Ci- 
 vil things yet as a Chrifiian, he oughc to have a care that in things 
 of Spiritual concernment he grieve not the minds of any, who are 
 upon that relation, not his Subjects, fo much as his Brethren: and 
 therefore tince they have left their Natural , and voluntarily parted 
 with their Civil , they ought not to be entrenched upon in theb 
 Spiritual freedom : efpecially by fuch a Maglfirate , who owning the 
 fame Principles of Religion with them, is thereby ingaged to ufe 
 his Power, only tofupport, and not taenfnare them .• to Bound 
 perhaps, but not to Abridge thetr-Liberty ;.to keep it indeed from 
 running into Licentioufnefs ( which is a Moral Evil ) but not to- 
 Shackle, Undermine, and Fetter it, under pretence of Decency and 
 Order. Which when once it comes to be an Order of conftraintj 
 
 i Gor.7. anc j noc f confent, it is nothing elfebut in.tbe Impofer,Tyrannyj 
 
 a 3* in the perfon Impofed upon, Bondage: and makes him to be, what 
 
 in things appertaining to Religion we are forbidden to be, vl±.7*hY 
 
 fervantsof mex> Te are bought, faith the Apofile, with a frice y znd 
 
 manumitted by Chriti, be you not the fervent s of men: which prohi- 
 
 _ bition doth not forbid Civil Service, for he faid a little before,. Arp 
 
 Verfc 2 1 . t b 0H ca il e( { w h\l e t /j dH art a Servant ? care not for It ; but if ihou canft b* 
 free, ufe It rather, Implying, that Civil Liberty is to be preferred be- 
 fore fervitude,yct not to be rr.uc) contended for,but held as a matter 
 Indifferent ; but when once our Meters, fhal I extend their Ruleo- 
 ver the .Confcience, then this jiecepc holds valid, be. ye wet the Str-s 
 VAnts.of men% 
 
 Thirdly, 
 
ifiXtlighusWcrJbip. -| 
 
 Thirdly, It is contrary co Chriftian Prdllfe> of which we have ma- 
 ny remarkable Inihnces : 
 
 • i. Thefirft fhali be char of our Saviour Chrift , who was of a 
 meft fweet & complying difpoiition ; he fayes of himfelf, that he 
 c^z Eating and Drinking, i.e. doing the common Actions of o 
 thcr men ; and therefore he never difdained to keep company wich 
 any , even the meaneft and moft defpicable hnner ; his retinue 
 confifting for the moll part of thofe the Jews called, Aua$*»Aifi 
 i.finners in an eminent find not or lota manner ; whom as a Phyficitnhz 
 not only cured ; but as a merciful Priefi fought out to fave. Yec 
 when his Chriftian Liberty came once to be invaded , he laid afide 
 hisgentlenefle, and proved a ftiffe and peremptory AfFerror of ity 
 To omit many pa&ges, of vvhich his Story is full, I fhail mention 
 but one, and that was his refuting to mafb his hands before meat. This Mai.i* 
 was not only a thing in it felt Indifferent , but iikewife had fome 
 Argument from Decency to induce, and a conliant Tradi:ion from 
 the£/^Jor S^edrlm to enforce it, who at this time were nor 
 only their Ecelefiaftlcal but their Civil Enters : Yec all chefe Mo- 
 tives, in a thing fo innocent and fmal as that was , could not pre- 
 vail with our Saviour to quit his Liberty of eating wi:h mvafyed 
 bands.. And in defence of himfelf, he calls tbzxi fuperftu ions fools, 
 and blind guides, who were offended ac him ; and leaves two unan- 
 fwerable Arguments, which are.cf. equal validity in things of the 
 like rature. As 
 
 1 . That this no* xst a Plant, of his Fathers planting , and therefore 
 it fcottld be rooted uf\ whereby our Saviour intimates, that a> the 
 Pharlfees had no Divine Warrant to prefcribe fuch a Toy as trr.c 
 was, fo God would at Lft.ceclare his Indignuicn ag^ini-i their Sm 
 fcrerogatory Wurfkif-, by pulling it up Root and Br*nch.£iO'Z\ whence X 
 gather this Rule, That when once Humane Inventions beco.me lm* 
 pfitlons, and lay a Neceflity upon that , which God hath left Free j 
 then may we lawfully re>ecl them, as Plants of miss fitting, and not 
 of Gods owning. 
 
 2. Thefecond Argument our Saviour jifes ** , That, thfe thing* 
 did not defile a man i i. e. as to his mind and Confidence. To eac 
 mthttnwafhed bands was at the woril , but a poiq.t of ill manner^ 
 and unhandfome perhaps or indecent,. but not an impious or ungod- 
 ly-thing- ; and therefore more likely to of&nd nice.ttomacks, ■ than 
 fcrupulous Confciences. Wr.ofc fatisfaelion in.fu,eh thin. . as 
 
 the:. 
 
6 Conctrning Thfagt indifferent 
 
 thefe our Saviour did not at allftudy. From whence I inferre, 
 That in the Worlhip of God we are chiefly co look after che S«£- 
 (tance of things ; and as for Circum fiances , they arc either not 
 worth our Notice, or elfe will be anfwerable to our Inward Impref- 
 fions ; according to which our Saviour in another place , fayes , O 
 
 Mattb; it blind Pharifee y cleanfefirfithe/nfideoftheCup^andofthe Plotters hat 
 ^\ fo the out fide may be clean , hereby implying, that a Renewed Hearty 
 will be furetomake a changed and (eemly behaviour ; whereas the 
 molt fpecious outfide is confident with Inward Filth and Rotten- 
 nefle. So that they whoprefs outward conformity in *Dlvwe Wor- 
 Jhlp, endeavour to ierve God the wrong way , and often times do 
 only force Carnal and Hypocritical men to prefent God a Sacrifice 
 which he abhors ; while co others that are more Tender and Scru- 
 pulous, they make the Sacrifice ic felf unpleafanr, becaufe they will 
 not lec ic be, what God would haveiu, a Free-will offering. 
 
 2. My fecond Inftance (hall be the Refolution of the Apoftles in 
 that Famous and Important Quaere, concerning the Jewlfh Ceremo- 
 nies , whether they were to be Impofed or not. After a long dljpute to 
 
 Ads 15: find out the Truth (wdMh« ovty-mias yAvofdm, fayes the Text) Piter 
 directly oppofes thofe Rites , Why , fayes he , do je temp God> by 
 putting a Yoke upon the Nec^ofthe Difciples ? Intimating that topuc 
 a r^upon others (and to Impofe in Things Indifferent is certainly 
 a great one ) from which , God hath either exprefly freed us , by 
 commanding the contrary ; or elfe tacitly freed us, by not com- 
 manding them : This is nothing elfe but to Tempt God , and to 
 pretend to be more Wife and Holy than he. Again , James de- 
 cries thofe Ceremonies^ upon this fcore,lealUhey (ho\Ad(™?w°X^ 9 ) 
 ^betroublefome to the converted Gentiles; implying, that however men 
 may think it a fmall matter, to Impofe an Indifferent thing, yet in- 
 deed ic is an infinite Trouble and matter of Difquiet to the Party 
 Impofed upon, becaufe he is thereby difabled from ufwg his Liber- 
 ty, in that which he knows to be Indifferent. 
 
 Upon the hearing of tbefe two , theRefultof the whole Council 
 was <ch*t the Brethren fhould not be Impofed upon, although the 
 Arguments for conformity were more ftrongchen , than now they 
 can be ; becaufe che Jews in all probability, might thereby have 
 been che fooner wonne over to the Chriftian Perfwahon. The De- 
 cree which that Apoftollcal , and truly Chriftian Synod makes is ve- 
 ry obfervablc, 
 ; i.Fiom 
 
in Religions Wtrfbip. 
 
 1. From the Stile chey ufe , It feems good ( fay they ) to the 
 JJolyGhofi, and to us, — fo that whoever exercifes the fame Jm- 
 tcfiy.g Power , had need be furc he hath the fame Divine Au- 
 thority, for fear heonlyrafhly affumes what was never granted- 
 him. 
 
 2. From the Things they I mpofe, It feems good, &c. (fay they) 
 to lay upon you no greater burden than thefe neceffary things', That you 
 ah/lain from things offered to Idols, from Blood, from things fir angled, 
 and from Fornication. Whence I obferve, 
 
 i. That they call theirlmpofition bi&J* a weight , or bur- 
 den*, which is no: unneceffarily to be laid on the ihoulders of 
 any. 
 
 3. They fay, they forbid only 7 * ****?#& wt«.— Thefe very 
 Neceffary things, to (now, t\\zt Neceffary things only , and no: h* 
 different ,(hou\d be thematrerof our Impofition. 
 
 For whereas fooie gather from hence, that the Church, i. where 
 a State is Christian, inzChrlfli an Magistrate . hath a power toob- 
 liege men to the doing of things he commands , though in their 
 own Nature they be indifferent; becaufe they fuppofe that the 
 Apoftles did fo ; as for example, in forbldditg to eat Blood. There- 
 fore confider, 
 
 1 . That this is quite contrary to the ApoHles fcope, whofe bufi- 
 n:fle was to Eife and Free, and not to Tie up their Brethren ; and 
 therefore they fey , they meerly do lay upon them things very ne~ 
 ctjfary. 
 
 2. That all thofe things they forbid , were not Indifferent , but 
 long before prohibited by God, not only in the Ceremonial , but in 
 his Pofitlve Lnv, and therefore obligatory , whereupon the ApoUles 
 call them Neceffary, i. tnings neceffary to be forborn , even before 
 they had made 'any Decree againft them : As 
 
 i. EiAaftirn* j. The meat of things oferedto Idols : To e.it of 
 them was not in all cafes Indifferent ; for to co i: with £onfclence 
 of the Idol , i. intending thereby to worfhip the Idol , this was a thing 
 againft the Second Commandment. But if a man was convinced 
 that the Idol was nothing , and therefore the meat , though con-- 
 fecrated, was Free to him : Yet if his weaker Brother was otfen- 
 ded ; he was then to abftain in obfervance of Chriftian Ch:.rky and 
 Condefcention : But if the Eater himfelt" did doubt, then was 
 he- to forbear for his own peace and quiet's fake, for to eat,. 
 
8 Concerning things Indifferent 
 
 while he was unfatisfied whether ic was lawful or noc \ was rio- 
 thing elfe but to condemn himfelf, as the Apoftlefayes, He that 
 doubts i* (not damned^ as we render it, but. >#TaxA*p/7tu)— condemned^ 
 i. Self condemned if he eat , becaufe he doth thaG which he inward- 
 ly cioth either noc approve, or elfe at lead fufpe&s , that it is not 
 lawful.- fo that th^ Cafe of eating «J^o.^u7«, being fo nice, and 
 fo apt co be mirtaken : The Apottles do make their prohibition 
 Univerfal , as that which was moft fafe , and leaft fubje& to 
 fcruple. 
 
 2. *At(M and «»«7» f Blood ; i. e. Flejh with the Hood; or , as 
 fome, Ratvflefh; znd Things fir angle >d\ to eac thefe was not in- 
 different, buc prohibited long before by God, in his Law given to 
 Noah^ And therefore rbe Apoflles Prohibition here, is not to be in- 
 terpreted, as their giving a Temporary Law, with refpeft had to the 
 then ConlUcution and oeconomy of the Jews ( as fome I think 
 we.ikly and without ^round-from Scripture , imagine) but rather as 
 their Reviving and Reenforcing an old Law , which being given by 
 God to Noah) both then was, and ftill is Obligatory to all his Pofte- 
 rity, God having no where difpenfed with it. 
 
 $. LaiUy, nop^,if you render it Fornication, then ic is evi- 
 dently contrary to thofe Precepts of Purity , Holineffe and Perfc- 
 6tion , which God everywhere requires. But if you expound it y 
 as many learned men do, Unlawful Copulations', then the Prohi- 
 bition enforces upon us the obfervance of thofe Laws concerning 
 Marriage, which are recorded in Levit. 18. and which is evident, 
 are not in their own Nature indifferent, (ince marrying with our 
 Mother , Sifter, or Daughter , the Heathen Plato and the Gre- 
 cian Laws condemned even by the Light of Nature. And God, 
 therein that Chapter, calls the contrary Practices, abominable C«- 
 ftoms ; for which he threatens jo root even the Heathen out, *-vr~7. 
 ad fin. 
 
 From what hath been faid out of rhislnflance, I conclude, That 
 fince, i. The ApofHes , though divinely infpired, yet did not Im- 
 pofe any Rites upon the Church , by their own proper Power, 
 buc. joyn themfelves wich the Holy Ghoft, as being Acted and Corn- 
 mi (Tioned by him. Since, 2. Theyufeno Arguments from De- 
 cency to juliifie their impofition , nor hy any Unnecelhry Burden 
 upon any , by forbidding or enjoyning things purely Indifferent* 
 butonely prohibit i'uch things, as they call , and it is clear froai 
 
 what 
 
in teligiousWtrjhip. 9 
 
 what his been ftid, were Neceffarj. Andiaftly, fince the retaining 
 fooieofthemore Innocent and lefs Bur denfom Ceremonies of the 
 Jews, in point of Order and Convenience only, would in all proba- 
 bility have been the readiest means to bring chat Precife and Super- 
 fluous People uflto a Compliance with the Cofpel; and without 
 dou6t for that reafon would have been enjoined, had the Apofiles 
 conceived they had any Power to have medied with them. 
 Hence I conclude, for Perfons, 1. Who have no luch Authority. 
 2. in things much more Indifterenr. And laftly, Where the Ne- 
 ceffity of Conformity is nothing rear fo prefltng and urgent. F©r 
 fueh, I fay, to take upon themfelves an Arbitrary and an Impofwg 
 Purer, it is altogether unwarrantable, and coiuequemly /«/#/. 
 
 3. My hi* feiitance {hall be chat of the A^ottle Paul, who was 
 of an univerially Complying Carriage; he fayes ofhiraielf, That f Cor. 9. 
 he became all things to all men i even to Jews> at a Jew, &c with many J^ 1 *^ 
 more words to the fame purpofe. And to (hew his Liberty y he cir- 
 cumcifed Timothy, though a Greeks that he might gain the fews in. 
 ihofe Parts. But when once a Seel: of men rofe up, who began 
 to preach the Necejfity q{ Circumcifton, he doth in many places 
 Iharply inveigh againft them, calling them Dogs , evil Workers, 
 and in derifion , t^tatz^v, or the Concifion, and concludes his Epi- 
 ftle to the Galatians, with bidding them to beware of fuch, as la- 
 boured J* boaft in their fleih^ i. e. fought to bring them unto a Confor- 
 mity in thoie outward Ordinances. Nay fo jealous and preciLdy 
 careful was that Apoftle of this great Chriftian Prlviledgc and 
 Charter, viz. Freedom in Indifferent things - y chat he could not 
 brook foBiuch as Peters fufpitious Carriage in that Particular, but 
 for his Diflimulation, and pretending to be lefs Free, then he was ; 
 Paul fayes, That he openly reproved him to hu Face. And for Gal.* 
 other Fdfe Brethren^ who crept into their Aflemblies, meerly to 
 fpie out their Liberty , and without doubt, ufed the fame Argu- 
 ments for Conformity, which many do now; the Apoftle fa>e>, 
 He refitted them, and yielded not to them , fo much as for a Momsnt. 
 And chat he might for ever preferve his G alatiansiioxn being en- 
 sured, and brought under bondage again, he leaves ttoem the Ca- 
 veat, I mentioned before, Stand fafi in jonr Liberty, &e. From 
 whence I infer, That fo long as a thing is left Inherent , though 
 there befomefufpition of Sufcrftition in it, we may lawfully pra- 
 *ifcit, as ?**/did Cirmmeifton ; buc wkea any&iaUtaie upon 
 
 C the® 
 
io Concerning Things Iniifftrm 
 
 them to makeit Neceffaryjhen th4 thing fo impofcd prefentlylofes 
 nor its Liberty only, buc 1 ike wife its Lawfulnefs ; and we may noc 
 without Breach of the Apoliles Precept, fubmit unto it : becaufe we 
 theiebydo(own, that thofe whofe Injunctions we obey, had a 
 Power to Impofe; ar.d Fo by affenring, we become Abectersand 
 promo-ers of rheir Ufurpation. 
 
 4. My laft Argument againft Impactions, fhall be taken from the 
 Inconveniences that attend fuch a Prarfife. For though I lay little 
 ftrefs upon fuch kind of Arguments ( becaufe Truth h to be tried by 
 its Evidence, and not by its Conferences ) yet becaufe, 1. In Prin- 
 ciples, on which Moral Ailions are grounded, the Inconveniences dp- 
 life to be weighed, and that Doctrine for the molt part feems moft 
 true, at leaft moft plaufible, which is attended by feWtft Inconve- 
 niencesnnd becaufe, 2.The Oppofers o(Libe?ty, haw very little elfe 
 t© urge for thcmfelves,but by pretending the many Inconveniences 
 thu flow from it. Therefore I fhall clearly prove that many more 
 abfnrdyind more defimEi he and fatal Conferences attend the Do- 
 ctrine of Impoftions, then the Doctrine of Chriftian'Libert}* As, 
 
 1 . The firlt Inconvenience is, the Impoflibility to fix a Point where 
 the Impefer will flop. For do but once grant , That the Magiftrate 
 hath power to Impofe, and then we lie at his Mercy, how far he 
 will go. For the Unmarried ftate of the Clergy, Holy Untlion, Cwfe- 
 iratingthe Hofl y &c. are as Indifferent in their own nature, as 
 vifing the Croft, or Surplice. And if the Magiftrate hath indeed 
 lawful power to Impofe, he may as well command thofe, as thefe, 
 efpecially if he be convinced that they are either Decent or convenient $ 
 at which door have entred in all thofe grofs Fooleries, which are 
 in the Popish Worfhip : any of which, take them fmgly and 
 apart from the Circumftanccs which determine them, fo they are 
 Indifferent, and may, for ought I know , be confeientioufly obfer- 
 ved. But put them together, and confider the Power which Jm- 
 pefes, and the End which continues them, fo they are the grojfeft 
 Idolatry , and the vileB Tyranny that ever yet was piadtifed. For 
 we arefor the moft part miftaken in theNotion of Popery, if we fee 
 a SnrpUce, or a C ro f s -> or Organs , or Bowing, we prefently cry out Po- 
 pery : whereas I think it a more manifeft iign of Popery to forbid thefe 
 things, as we do , under Penalties , then to praftifc them with 
 Freedom. If, I underftandany thing of Antichrifi, his Nature 
 feems to confift in this, That he a&s in a way contrary to 
 
 Chnft^ 
 
iff Rflightu Wot fin f. 1 1 
 
 Chrlfiy i . e. in ftead of a JpiritnaJ , he brings in a Devifed Worfhipi 
 and m ftead of Freedom , layes a Conjtraint even upon ou: £>*- 
 wf/w. So that, as J<?/?«inhis Revelation Dyes of him, Mcnfkzti. Rer,i3. 
 neither btty x nor felly who have not ha mark^\ i. who do no: fcrve 
 God in tha: ou:ward way , which he commands. So [hat whoever 
 doth own the Doclrine of ImpoJkion y though in the fmaiidi circum- 
 ftanceof Hfarffaff he brings in thj Eilence , though riot the Name 
 o: Popery ; an^ iayes down that for his Foundation, on which 
 all the jVitt-worfcif) which this day reigns in the World , is bot- 
 tomed. For whatever opinions we have concerning the i N eceiliry 
 oi Bowings Kneeling^ or the like, while they lland confined to our 
 private pra&ifes, they are at worii but Hay and Stubble, which will 
 perifhattre^ of account, though he tiaat doth them, may very * or,J " 
 well be faved. But when once a man goes further , and not con- 
 tent with his Periwafions, envies his Brother that Liberty, whLh 
 he himfelf dehres to enjoy ; and feeks to obtrude his Conceits up- 
 on others, who perhaps are not lb well fatisfied as he is : Whoe- 
 ver doth ttu>, becomes Impious to God, by invading his Sovereign- 
 ty, and Lording it over another mans Conference ; and likewife 
 Injurious to men, by prefling fuch things , as are only Baits to the 
 Carelejfe, and traps for the Confcientious. I know very well, that 
 the Argument is fpecious, and often urged — wl.y jhoMmen be fo 
 fcruffilous ? Molt pleading for Ceremonies % as Lot did for Ztar, Are 
 they not little things* Butlanfwer, i. Tnat a little thing unwar- 
 rantably done is a great fin. 2. That a little thing unjutlly gain- 
 ed, makes way for a greater : and tnerefbre we fhould not let cbe 
 Serpent get in his Head) how beautiful foever it teems , left he 
 bring in his Tail , and with that bis Sting How curious even 
 
 almoft to Saperfiitiov, our Saviour and his j4poftles % c\peci\\ly Paul) 
 were in this point, I have already mentioned ; by whole Example 
 we are little profited, if we do not learn , thatinlrnpofitions we 
 are not fo much to confidcr how fmall and inconfider«ble the thing 
 imppfed is, as how lawful it is : Not , vvtat it is in it fe!x, ^ '■ hi- 
 ther it tends, and what will he the Confequence of Us Ad ..ii^on. 
 For the fmaller the thing impo'.ed is, the more is our Cingfeap Li- 
 berty invaded, and consequently the more injurious and finful is its 
 impofition. 
 
 2. Thefecond Inconvenience is,that it quite inverts the Narure 
 of Chriftian Religion; not only by taking away its Freedom , but 
 
 C 2 likewife ' 
 
12 C$ncerning Things ihdifferett 
 
 likewife \ts jplrituality \ our Saviour f ayes, that God will now be 
 worfhip r ed not in iliew and Ceremony , buc injpirity and in 
 Truth ; whereas this DoQrine oUmpojition, places it in fuch things, 
 in the obfervance of which, Super ft ition will be fure to out-do &- 
 votion. But true Religion like the fpicits of wine or fubtle effences, 
 whenever it co:r.es to ne Opened and Expofed to vicw,runs the ha- 
 zard of being prefently difpirited, and loft. In the fervice of God 
 there is a valt difference, between Purity and Pomp , between fpirit- 
 and Jplendour ; whereas the Impofer only drives at , and improves . 
 the latter ; but of the former is altogether fecure and carelefs, as is 
 evident in thofe places, where Uniformity is molt ftriftly pra&i- 
 fed. * 
 
 3 . This Doctrine miking no provifiOn at all for fuch as are/ir«- 
 pklpts-zni tender , fuppofes the fame welfare of Faith in alt : where- 
 as nothing is more clear, then as the Apoitle fayes concerning 
 Things offtred to Idols % fq concerning Ceremonies^ I may fay, that jf& 
 have not knowledge. But ro this day many there are utterly unfatisfied 
 with the La*/*/**/} of any, and moft are convinced of thtUfeleffc r 
 *<r/} of them all. Whofe Confciences , how erroneous foever, yet 
 are to be tenderly and gently dealt with; left by our Rigid com- 
 manding what they can by no means comply with , we bring them 
 unto that dangerous Dilemma, either of breaking their Inward 
 Peace and Comfort,by doing outwardly what they do not inwardly 
 approve of : or elfe of running tbcmfelves upon the Rocks of Po- 
 verty and Prejudice, by drfobeying what is commanded. For though 
 we are upon all occsfions to fuffer gladly, yet let not Reuben (mite £- 
 phraim ; let us nor receive our wounds in the houfe of our Friends ± for 
 then our fufferings will be fharpned from the confederation of the 
 Unkindnefs, that our Brethren fhould put us upon the needlefs Tri- 
 al of our Faith and Patience, efpecially in fuch things, which white 
 the Impofer cals indifferent, . he thereby acknowledges, that they 
 may very well be fpare K 
 
 4. The laft Inconvenience is, that by /wf<?//riW,efpecially when 
 the Penalt) \s fevere, wefeem to lay as much weight and ftrefsupon 
 thefe Indifferent things, as upon any the molt material parts of our 
 ReligioB. This Rigid irrefpective obtruding of fmall things, makes 
 no difference at all between Ceremony and Sttbfiance. So that 
 a man who were not a ChriftianzttW, would find as good, nay per- 
 haps better ufage from the Impofer ■-, then he who labouring and 
 !> endea- 
 
inRttighHiWorfblf. ?3 
 
 endeavouring to live up to other pares of Chnftian Faith", fhall yet 
 forbear to pra&ifc thefe Ceremonies : Which is mot only Harfh and 
 Cruel, but very Incongruous dealing , that a Jew or Mahumetan, 
 ftiould be better-regarded, than a wea^and fcmpnlous Chri/rian. This 
 is nothing elfe, but todeal with our Fellow Chrtfiians, as Jeptha did 
 with iheEphraimites, to kill them for no weightier crime, than be- 
 caufe they cannot pronounce Shibboleth. 
 
 To thefe hconveniencts I might add the certain decay of the 
 growthof Religion as to its inward Purity, while there is this- Dif- 
 guife and Mask of needlefs Ceremonies upon it to keep it under; 
 but thofe which I have already urged, are fo great, that thofe which 
 are commonly infifted upon by men of another Perfwafion, are noc 
 at aril i© be pucinto the Ballance with them ; as will appear by this 
 brief Anfwer to their main Objections. 
 
 i. 1 hey object that this will be the way to beget all manner of 
 Diforder and Confttfion ; that every man will have a feveral Fafhion 
 and Cuttome by himfelf; and for want of Uniformity and Cere- 
 mony, the Unity and E fence of Religion will perifh. But I an- 
 fwer, 
 
 i. Doth any fiend for T?*al? He that will abufe the Principle of 
 Liberty, to jnfiifie his Licentionfnejfe of life, let him know that the 
 Magiftr ate bears not the Sword in vain , but has it to cut off fuch of- 
 fenders* If youfuffer as Chr'iflians, faith the Apoftie , rejoyce at it ; 
 Butletnonefnffer,asa Thief, Murderer K*H>™to<, \. A feditious per- lftl ** x * 
 fon, a State- Incendiary, OT as a bufie Inter medler in other mens matter t, 
 for he that doth thefe things fuffereth juftly ; nor can he plead any 
 thing from the Gojpel, which is a Rule of ftrktneffe, to exempt him 
 from Punifhmenr. But 
 
 2. This Diforder, which is fo vehemently andfo Tragically aggn* 
 vated, and for tiie prevention of which, Ceremonies muft be invented 
 and forced, is indeed nothing elfe but a Malicious and 111- founding 
 name,put upon an excellent and moft comely ih\n°,\j;. variety, For 
 as God, though he be a God of 'Order , hath- not made all men of one 
 countenance, and in the World hath given feveral and divers jhapes 
 to many things, which yet are the fame for f#bftance ; fo in the Af- 
 femblies of his People , who all comedo honour him, and agree in 
 the Effence of his Worfhip,whyfhould we doubt,but God will be 
 well pleafed with their variety in Circumftances ? • The exercife 
 of which not only their Consciences do prompt, but God himfelf . 
 
 dotkn 
 
! * 4 Cmerning things Indifferent 
 
 dot hincuce them to, becaufe in his Word he hath not prefcri6ed 
 any one outwxrd Perm, that all fhould neceflarily agree in; but in 
 fuch things bath left t hem to the Dilates of their own Spirits, and 
 the guidance of Chriftian prudence ; which Variety is fo far from be- 
 ing a Confufon, that nothing can be more Comely and Harmonious, 
 as fervingto fct out the Indulgence of God, the arbitrary Actings 
 of the holy Spirit, and the Liberty of the S<n»ts, who can preferve*»i- 
 ty in mind, without Uniformity in behaviour. 
 
 2. The fecond Objection is, the pracYifeof the fewijh Princes,who 
 as foon as ever they were inttalled in their Kingdoms, fet upon Re- 
 forming the Houfe of God, and impofirg upon all a Form oflVorfhip : 
 R«m. 1 6. which iinceall Scripture is written by Divine Inspiration, and for »ur 
 Jtftruttio*, feemstobealeading cafe that Chriftian Princes iliould 
 imitate ttam, and dofo likewife. Butl anfwer. 
 
 i. Though Arguments taken from Antilogy are of very little 
 weight, when Pofitive Precepts are required, yet I will grant, thac 
 the Piety of the Jemjh, is, and ought to be exemplary to the Chrifti- 
 an MagijtrateSy-— but withal I deny the Inference, fince the Jemfh 
 Princes, when they reformed Religion, they therein followed a Di- 
 vine Law, which did command it from them, and which, in the mi- 
 nuted circumflances, had provided for uniformity otmrfkipi from 
 which Rigor and Reftrainc all Chriftians are abfolved, and therefore 
 it is very unconcluding to argue from the Jem, who had; to the 
 Chriftian Magistrate, who wants Divine Authority. To this isalfo 
 objected, 
 
 3. That fincethings Neceftary tothe Worfhip of God,be already 
 determined by God, and over them the Magiftrate hath no power ; 
 if likewrfe he ftiould have no power in Indifferent things, then it 
 would follow that in things appertaining to Religion, the Chriftian 
 Magiftrate had no power at all — which they rhink to be very ab- 
 furd ^foche Reverend and Learned Mr. Hooker, and Dr. San- 
 der f on. "But I anfwer, 
 
 1. IcisnoAbfurdityax all, that Prince? (hould have no more 
 power in ordering the things ofGod,then God himfelf hath^allow- 
 ed them. And if God hath no where given them fuch an Impo- 
 fing Power, they muft be content t© go without i r . But in this 
 ctfe, where will the Chriftian Magiftrate find his Warrant , the 
 Scriptures being utterly filent.. that he is now to take fuch Authority 
 •upon him, which, becaufe the thing concerns not man, but the 
 
 ' woflliip 
 
hReligimWfrfhip.. ij 
 
 worfhip of God, had it been thought neceiTary and fie, would cer- 
 tainly not havebeenomitted. 
 
 2. Ir is fo fir from being an Argument for Impactions, to urge 
 that the thing Impofed is Indifferent, that there cannot be a ftrong & 
 Argument again!} them : fince it is as requifue to Chriftian Pra- 
 ftife, that Things Indifferent , fhould Rill be kept Indifferent, 
 as Things Neceffary, be held Neceffary, '--'As I have already pro- 
 ved. 
 
 Laftly, It is much more fuited to the Nature of the Gofpel, that 
 Chriflian Princes fhould reform Religion, rather by the example of 
 their Lives, then by the feverity of their Laws; and if they may 
 (hew their power at all in this cafe, it fhould rather be b;f*bflracl- 
 hogi then by adding. -By taking away all Impertinences, whkfi 
 may hinder the Progrefle of ir, rather then by obtading unwarran- 
 table Mcthods,totye all inen up to fuch Outward Forms; as may 
 mike Piety fufpected only for Policy difguifed. 
 
 Much more might be faid for this from Authority, but I willing- 
 ly wave it. For if Scripture and ReafonmW not prevail to hinder 
 ImpoftUns, I have no caufe to expect that any fentences from. Anti- 
 quity fhould. Only this is certain, that all the Writing^ of the- 
 Chriftians for thefirft. three hundred years, are full of nothing elfe. 
 but fuch Arguments as evince a Liberty, more abfolutc and univer- 
 sal then I contend fo-. And likewife it may be of fome weigbr, that 
 the Churches Dsotrine was then more pure, their Difcipllne more 
 ftrift and fevere then now ; and yet they had no'hingbut mutual 
 Qonfent, either to eftablifh or protect it, the MagMrates being all. 
 agnnttthem. But when onczConftantine took upon him to manage 
 the Affairs of the Church, and by Penal Lws, ratified and confirm- 
 ed Church-Orders, he laid that Foundation of Antichriftia* Tyranny, 
 which prefently after him, his Son Conftanntu exercifed , againli 
 the Aifercorsofthe Trinity: and, the Churches worldly power 
 encreafmgasfaft, as the Purity of Religion did decreafe ; the Bi- 
 fhops of Rome within a few years , gained to themfelves, and have 
 ever fincepra&ifed feverely againft fuch, whom they call Heretickj, 
 i.e. Dcnie-s of their TacYious Doctrine; and Oppofers of their 
 moft ungofpel-like, but indeed moft Politick and Prudential Importa- 
 tions, 
 
 Whofe furious and bloudy Tenets, like fubtle Poyfon, have run 
 through the Veins of almoft all ftofeffors 5 farce any fort even 
 
 of. 
 
it ' Ctnarnl»gthl*gilndiffcnut 
 
 of Proc«ftantS, allowing to others that Liberty of Religion , which at 
 the beginning of their Sects, they juftly challenged to themfelvesj 
 Nor is there any hope, that the world fliould be freed from cruelty, 
 ifguifed under the name of zeal, till it pleafe God to inform ail 
 Magijfratesy how far their Commilfion reaches , that their proper 
 Province is only over the Body, to reprefs and correct thofe moral 
 vices, to which our. Outward man is fubject : But as for Chriftian 
 Religion, iince it is fo Pure and Simple, fo free from State and 
 worJdly Magnificence y to Gentle and Complying with the meaneft Chri- 
 liian,and wichal fo remote from Harfhnefsy Rigour and Severity^ here 
 the Magiftrate moft confults Gods Honour and his own Duty, if be- 
 ing ftrict to himfelf, he leaves all others in thefe Outward Ceremonies 
 to their Inward Convictions* Which Liberty », is fo tar from weak- 
 »ng, that it is indeed the fecurity of a Throne ; fince beftdes gaining, 
 the peoples Love ( efpecially the moft Confcientious and Sober of 
 them) it doth in a fpecial manner entitle him to Gods Protection i 
 Since in not pretending to be wifcr then God, he gives Religion 
 that free and undifturbed Paffage, which our Saviour fcems by his 
 Life and Death to have opened for It. 
 
 FINIS.