A brief, pithy discourse upon I Corinthians 14. 40. Let all things be done decently and in order. Tending to search out the truth in question: Whether it be lawfull for church-governours to command and impose indifferent decent things (not absolutely necessary) in the administration of Gods worship? Written some years past by a judicious divine, and seasonable for our present times Prynne, William, 1600-1669. 1661 Approx. 34 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A56143 Wing P3915 ESTC R219594 99831055 99831055 35517 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56143) Transcribed from: (Early English Books Online ; image set 35517) Images scanned from microfilm: (Early English books, 1641-1700 ; 2038:25) A brief, pithy discourse upon I Corinthians 14. 40. Let all things be done decently and in order. Tending to search out the truth in question: Whether it be lawfull for church-governours to command and impose indifferent decent things (not absolutely necessary) in the administration of Gods worship? Written some years past by a judicious divine, and seasonable for our present times Prynne, William, 1600-1669. [2], 14 p. [s.n.], London : printed in the year, 1661. "A judicious divine" = William Prynne. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Corinthians, 1st XIV, 40 -- Commentaries -- Early works to 1800. 2002-04 TCP Assigned for keying and markup 2002-06 Aptara Keyed and coded from ProQuest page images 2002-07 Judith Siefring Sampled and proofread 2002-07 Judith Siefring Text and markup reviewed and edited 2002-08 pfs Batch review (QC) and XML conversion A BRIEF , PITHY DISCOURSE Upon 1 Corinthians 14. 40. Let all things be done decently and in Order . Tending to search out the Truth in this Question : Whether it be Lawfull for Church-Governours to Command and Impose indifferent decent things ( not absolutely necessary ) in the Administration of Gods worship ? Written some years past by a Judicious Divine , and Seasonable for our present Times . Numb . 15. 39. That yee may look upon it , and remember all the Commandements of the Lord , and do them ; and that yee seek not after your own heart , and your own eyes , after which yee use to go a Whoring . Gregorius Magnus Pastoralium , lib. 3. cap. 5. Aliter admonendi sunt subditi ; & aliter Praelati illi ne subjectio Conterat , illi ne-locus superior extollat : illi ut humi●●ter subjaceant ; illi quoque ut temperantur praesint . Bishop Pilkingtons Exposition on the Prophet A●di●s , pag. ult . It is not meet that God should be King , and the Pope and Prelates to make Lawes for him to rule by : But God Rules by his own Laws . LONDON , Printed in the Year , 1661. * A Brief , Pithy Discourse upon 1 Corinthians 14. 40. Let all things be done decently and in Order . ALL ( I conceive ) that this place , 1 Corinthians 14. 40. Let all things be done decently and in order , holdeth forth touching the point of Decency and Order , may be summed up in these particulars . First , That the whole Church and every Member thereof are to perform all the duties of Gods worship in a decent and orderly manner . Secondly , What the Church and Members thereof are to do in this kind ; That the Church-Governours may and ought to see it done . Thirdly , That it being the duty of Church-Governours to see that all things in the Congregation be done decently and orderly ; It is therefore their part in eminent measure to be able to discern and judge what is decent and undecent , what is orderly and disorderly . Now , when I say , it is their part , I mean , it is their duty ; Their place and authority requireth it , nor that they alwayes have a power & Spirit , of discerning to judge aright in this Case ; For , it seemeth , the High-Priest with the rest of his Brethren and Prophtes , yea and David himself , all of them thought it decent to bring back the Ark of the Lord upon a New Cart , which afterward David himself saw and confessed it , was not done after due order , 1. Chron. 15. 13. From whence it appeareth ( since they also are subject to errours in this kind ) that it will not be safe for them to judge and declare the decency of things by no better a rule than their own wisedom , judgement and pleasure ; But even they also , as well as the people , must be guided by such rules as the Holy Ghost direct thus unto in this Case , which are the holy and infallible * Scriptures , and with Scripture , Nature and Civil-Customes ; Yea and I willingly also admit the lawfull Custom of the Church or Congregation in which a man liveth : For to judge of decency by all these Rules we have warrant in Scripture , as 1 Cor. 14. 33 , 34. 1 Cor. 11. 14 & 16. And indeed , they who are to approve themselves in all their proceedings , ( as * Paul did ) and as all Church-Masters ought to do , to every Mans conscience in the sight of God , ought to be seriously guideo by these patterns . It is not fit for them ( I say ) to give for the ground of their proceeding , their own wisedome and pleasure , but it behooves them to justifie their doings therein from such rules , as every good Conscience may see approveable , 2 Cor. 1. 12. 13. c. 4. 2. Fourthly and lastly , this place in hand holdeth forth also farther this truth , that whatsoever thing the Church seeth by those former rules to be indifferent and decent , or which Church-Governors shall by these rules declare so to be , those things may and ought lawfully to be done . For farther clearing whereof , and the better describing of the power of Church-Governours in these matters ; It may be observed , that of decent things lawfull to be done in Gods Church , some are ; 1. Indifferent and decent only ; As to preach in a Gown or a Cloak , whereof the one is no more necessary or expedient than the other . But now they are become Laudable Ceremonies , whereas before they were but Ceremonies alone . Now are they become necessary Rites , godly Institutions , seemly Ordinances , when as afore they had no such names , and he that disobeyeth them shall not only be judged a Schismatick , or Felon , but also condemned as a Traytor against the King , as Iohn Bale Bp. of Ossery writes in his Image of both Churches , on Apoc. 13. f. 108. 2. Decent and Expedient ; As to abide in single life , or to enter into mariage ; of which though mariage in time of persecution be indifferent , yet single life is more expedient , to prevent the troubles of the Flesh , 1 Cor. 7. 26. &c. 3. Necessary and decent , either alwayes ; As for a Woman to keep * silence in the Church : Or at least Hic & Nune , in some places and at some times , so as the neglect thereof would be uncomely and unexpedient , by light of 1. Nature . 2. Scripture . 3. Custome . As , a * Woman to be unvailed in the Congregation in Eastern Countries ; so , to * abstain from bloud , whilst the eating of it was offensive to the Jewes . Now , for such things as are necessary and decent , Church-Governours have power to give order and commandement concerning them . As did the Synod at Ierusalem touching those things , which they called Necessary , to wit , Necessary during the time of the offence of the Jews ; which was necessary to be avoided , Acts 15. 28 , 29. 1. Cor. 20. 32. Of such things as are decent and expedient , Church-Governors also have power to declare the Decency and Expediency of them , yea * and to advise and perswade the practise of them ; but not to give an Order or Law to binde the people thereunto farther than themselves shall find it expedient and decent for themselves . Thus in point of abiding in Single-life , in time of the Churches Distresse , the Apostle gives his advise and judgement : 1 Cor , 7. 25 , 40. Yea and perswaded to it , for avoyding trouble in the flesh , Vers. 26. and 28. but would not bind them to it , neither in point of Conscience nor of outward practise , as having no command for it from the Lord , V. 25. In which respect he calleth such a commandement ( if he had given it ) a Snare , V. 35. And herein the power of the Church-Governours falleth short of the authoritie of Civill Majestrates , who may in civill-matters make binding Laws for any thing expedient , for publike weale , which subjects are readily to submit unto , 1 Pet. 2. 13. Tit. 3. 1. Rom. 13. 1. 2. 5. But * Church-Governours have not the like power in matters Ecclesiastical , to make binding Laws for any thing expedient in the Churches behoofe , unlesse Necessity be joyned with expediencie . Against this it may be objected , Paul had power to command Phil●mon that which was convenient ; Phil. 8. Therefore he might make a Law commanding the Church some expedient decent things . It follows not ; For first , it s one thing to give a Commandment for once , and that in a particular case , as here ; another thing to make a Law to bind One alwayes to doe the like . Secondly , it is one thing to command a particular person , in case only of a private wrong , who may owe himself to a Church-Governour , as Philemon did to Paul : Another thing to command , yea to give a standing command & binding Law to a whole Church , in Worship or Ceremonies , to whom he professeth himself only a Servant or Minister , 2 Cor. 4. 5. over whom he hath no authority , but only * Stewardly or Economically , to wit , when he speaks in his Lords or Masters name , not in his own . As the Steward in a family hath not power over his Masters Spouse , but when he speaks or shews his Masters command or directions , not his own . But , of such things as are only Indifferent and Decent , I do not find in Scripture that ever Church Governours did Lawfully advise and perswade them ; Much lesse charge and command them . And that this place in hand , 1 Cor. 14. 40. doth not give them any such power ( though it be much urged to this end ) may appear from these reasons . First , the place speaketh not of Indifferent Decent things , but of Necessary . Decent things only , the neglect wherof was undecent , and disorderly , by the light of Nature , Scripture Custom . As * for Men to wear long-hair , women to be bare-headed , & brayd their hair , for women to speak in the Congregation , as also for men to speak many of them at once . Secondly , the words of this place run not thus , Let all decent things be done ; Or , let all things judged or declared by the Church-Governours to be decent , be done ; but thus , Let all things , ( to wit , all Ecclesiastical matters ; As all the Ordinances of God that are done in the Church , all the duties of Gods worship ; Whether Praying , Prophesying , Psalmes , Sacraments , or the like ) be done decently & orderly , in orderly and decent manner . But whether in that decent manner , which Church Governours do appoint , or in some other , that the Apostle limitteth not , but only requireth that all be done decently , which if it be done ( in any decent manner , gesture , warranted by Scripture or Nature ) his rule here prescribed is fully observed and followed . 3. Thirdly , the same may appear out of this place by this argument . If this Text of the Apostle did give power and authority to Church Governours to command indifferent decent things , then he that should transgresse the commandement of the Church therein , should also transgresse the commandement of the Apostle : As , look what Order or Acts of Justice any civil Governour doth by vertue of the Commission of the King , He that violateth such Acts , or transgresseth such Orders , transgresseth also against the Commandement and Commission of the King. But , it appeareth to be otherwise in this * case , as for instance . If the Church-Governours command a Minister to pre●ch alwayes in a Gown ( it being indifferent and decent so to do ) he that shall now and then preach in a Cloak , transgresseth the command of the Church ; But not of the Apostle : For he that preacheth in a Cloak , preacheth also decently , or else whereto serveth Tertullians whole Book , * de Pallio . Now , if so be it be done decently , then it is all that the rule of the Apostle requireth in this point . The like may be 〈◊〉 of praying , and of receiving the Lords Supper standing , kneeling or siting , which are all three lawfull , indifferent and decent gestures , warranted by * Scripture Presidents , and Sitting ( the gesture which doubtless Christ and his Apostles used when they instituted and received the Lords Supper ) is a posture of Humility and Reberence as well as Kneeling , alwaies used at Suppers and Feasts among all Nations , as St. August . Enarratio in Psal. 126. & 138. & ad Simplicianum , l. 2. qu. 4. Gulielmus Stuckius , Antiqu. Convivialium , l. c. 33. l. 2. c. 34. and Walaeus in Mat. c. 26. p. 294 , to 299 and in Mar. c. 11. v. 25. prove at large ; Therefore to confine Christians to pray , † or receive the Sacrament only kneeling , not standing or sitting , or else to censure or debar them from these Ordinances , must needs be without the verge of this Text , and so of Church-Governours Jurisdiction , and a high encroachment upon their Christian Liberty But , because this point is of great consequence both for Church Governours and others to be truly informed in , give me leave to clear the same from some other arguments ; To wit , That it is not in the power of Church-Governours to command things meerly decent and indifferent in the worship of God by Order of Law. That so Prelates & Clergy men may be right well assured , God never gave unto them authority to make and establish so many Ceremonies and Traditions which be contrary to the liberty of the Gospel , and are blocks in Christen mens wayes , that they can neither know nor observe the same his Gospel in liberty of Conscience , nor attain a ready way to Heaven ; as Iohn Purvey affirmed in his Articles . Fox Acts and Monuments , p. 7. 11. 712. First then , that which exceeds the bounds of Apostolical authority and straightneth the bounds of Christian Liberty , is not in the power of any Church-Governour to command . But to command indifferent decent things , by order of Law , exceedeth the bounds of Apostolical authority , and straightneth the bounds of Christian Liberty . Ergo , &c. The former of these , to witt , that to command indifferent decent things exceedeth the bounds of Apostolical authority , appeareth from the Commission granted to the Apostles , which was the largest Commission that ever Christ gave to any Church-Governours , * Mat. 28. 20. Where our Saviour giveth them Commission , to teach all Nations to observe all things whatsoever he had commanded them . Now , all things whatsoever he hath commanded them are Necessary , not indifferent for the people to observe : If therefore the Apostles over and above the Commandements of Christ , which are necessary , should teach the people to observe indifferent things also , which Christ hath not commanded , they shall exceed the bounds of their Commission , 1 Cor. 11. 23. c. 14. 37. 1 Cor. 7. 6. 10. It will be in vain to object , that our Saviour here speaketh only of matters of Doctrine and Faith , not of Government and Order : unlesse it could be proved , that our Saviour else where did enlarge this Commission , and gave them more unlimited power in matters of Government , Order or Indifferency : Which for ought I can see no man goes about to do , unles it be from this place of the Corinth . which hath been already cleared ( as I hope ) from any such meaning . As for the second or latter part of the Assumption , that to command indifferent Decent things straightneth the bounds of Christian Liberty , is of it self evident . For , whereas ( for Example , ) a single man or woman are at Liberty to marry where they will , 1 Cor. 7. 39. If the Apostle had bound them from marriage by any command of his , though they had received that Gift of Continency , yet he had then straightned and deprived them of their Liberty in that particular , 1 Tim. 4. 3. 4. Col. 2. 20 , 21. 1 Cor. 7. 35 , 36 , 37 , 38 , 39 , 40. It is wont to be excepted against this , that Christian Liberty stands not in the freedome of outward Actions , but only in the fredome of Conscience . As long therefore as there is no Doctrinal necessity put upon the Conscience to limit the lawfulness of the use of outward things , Christian Liberty is preserved , though the use and practise of outward things be limitted . Whereto I answer ; 1. That the Apostle in this case leaveth the people of God at Liberty , not only in point of Conscience for lawfulness to marry ; But even in outward Actions and Practise . Let him do ( saith he ) what he will ; he sinneth not , let him be marryed , Vers. 30. 38. As who should say , the Conscience being free from sin in it , I will put no tye on the outward practise to restrain it . 2. That true Christian Liberty , consisteth principally in the free Actual use of things lawful and indifferent in themselves , and the Prohibition or their free Actual use to Christians is expresly censured as Anti-evangelical , a badge of false Apostles , of Apostlates from the faith , Hypocrites , men of seared Conscienc●s , Anti-christian Usurpers , 1 Tim. 4. 1. 3. 4 Now the Spirit speaketh expresly , that in the later times some shall depart from the faith , giving heed to seducing Spirits , and Doctrines of divels ; Speaking Lyes in Hypocrisy , having their , Consciences seared with an hot Iron , forbidding to Marry , and commanding to abstain from meats which God hath Created to be received with Thanksgiving : For every Creature of God is good , and nothing to be refused if it be received with Thanksgiving ; For it is sanctified by the word of God and Prayer , Col. 2. 20 , 21. Wherefore if ye be dead with Christ from the Rudiments of the World ; why as though living in this World are ye Subject to Ordinances ? ( or Canons ) touch not , tast not , handle not ( no not Gods Ordinances , Sacraments , Creatures , but in such Vestiments , Gestures , Postures ) which all are to perish with the using ; which things have indeed a shew of Wisdome in will-woorship , and Punishing of the Body , 1 Cor. 4. 5 , 6 Have we not power to Eat and to Drink ? Have we not power to lead about a Sister , Wife , as well as other Apostles , and as the Brethren of the Lord and Cephas ? compared with vers . 19. to 24. Rom. 14. 2 , 3. For one believeth that he may Eat all things another who is weak Eateth Herbs ; Let not him that Eateth despise him that Eateth not ; and let not him which Eateth not , iudge him that Eateth For God hath received him . Who art thou that iudgest another mans Servant ? To his own Master he standeth and falleth . But why dost thou judge thy Brother ; ( or refrain him in the use of things indifferent ) or why dost thou set at nought thy Brother ? We shall all stand before the Iudgement Seat of Christ ? &c. Let us not therefore iudge one another any more , but judge this rather that no man put a stumbling block or an occasion to fall in his Brothers way , &c. to wit , by any restraints , Canons , Inhibitions , Censures , in or concerning things or ceremonies that are but indifferent , and not absolutely necessary by Gods prescription , or the nature of the things themselves . Therefore to prohibit any Ministers of the Gospel who are able and faithfull to preach the Word , or to excommunicate or cast them , or any other consciencious Christians out of the Church , or debar them from the Sacrament , because they cannot wear a Surplice , kneel at the Lords Table or Supper , or conform to every Punctilio in the Liturgy or Canons , and to deny them their Christian Liberty in the free use or forbearing of Ceremonies which are only decent and indifferent , indirectly repugnant to Christian Liberty , the Gospel of Christ , and to Acts 4 18 , 19 , 20 , Ch. 5. 27 , 28 , 29 , 41 , 42. 1 Thes. 2. 14 , 15 , 16. 3 Iohn 9. 10. Rev. 13. 16 , 17. 1 Cor. 7. 8 , 9. 25 , 26 , 27 , 28 , 35 , 36 , 37 , 38 , 39 , 40 Gal. 5. 13. 14. The second reason may be this ; They who are not to judge or censure another in differences about circumstantial things or matters of Indifferency , they ( surely ) cannot make a binding Law , that all men shall be of one mind or of one practice in such things . But the former is true , from the rule of the Holy Ghost , binding all Christians , even the Apostle as well as others , Rom. 14. 3. Let not him that eateth despise him that eateth not , and let not him that eateth not judge him that eateth , for God hath received him . Col. 2. 16. &c. Ergo , &c. But if it be said here , that this place speaketh only of private Christians , not of Church-Governours . I answer ; The place speaketh of Christians private and publick , seeing it referveth and reserreth the judgement of our Brethren in such like things , not to publick persons , but only to Christ , Rom. 14. 4. 10. The third Argument or reason is this : They who did accomodate themselves in the use of indifferent things according to the judgement and practice of all Christians wheresoever they came , they ( surely ) did not make Laws & bind Christians to accomodate themselves to their own judgement and practice in the use of things Indifferent : But the Apostles of Christ ( and the † Christians too in the primitive Churches ) did accommodate themselves in the use of Indifferent things according to the judgement and practice of all Christians whersoever they came ; as appeareth from the * Apostl●s Example 1. Cor. 9. 10 , 21 , 22 , 23. To the Jews ( saith he ) I became as a Jew &c Ergo , &c. But , here it may be objected , though the Apostles rather chose to use their Liberty and their ●nity than their authoritie in these indiff●rent things , wheresoever they came ; Yet if they had pleased , they might have used their Apos●olical authoritie in binding all Churches to their judgements and pract●ce in such things . Hereunto I answer , first , that doubtless if they had received any such authority , they would in some place or other , and at one time or other have claimed it and practised it : For , a sword never used ●u●●eth in the scabbar● ; And , Frustra est potentia quae nunquam venit in actum . I● is a true Axiom● , and pertinent to what we speak of . Secon●ly , I say , that the Apostle himself doth clear the point , when he confesseth he did thus accommodate himself even to the weaknesses of Christians , least be should abuse his authority in the Gospel , 1 Cor. 9. 18 , 19 , 20. O that such Governors as plead their succession to the Apostles , and doe challenge in sund●ie passages of Government Apostostolical authoritie , would be pleased to studie and emulate an Apostolical Spirit ! Let a fourth Argument be this , That if the Synod of Apostles , Presbyters and Brethren of Ierusalem did reach their authoritie no farther , than to lay upon the Disciples necks the yoke and burthen of Necessary things , and that only during the time while they continued Necessary ; Then * may not any succeeding Synod reach their authoritie to lay upon the Church Commandements and Canons of indifferent things ; For , this Synod at Ierusalem was and ought to be the pattern and president of all Succeeding Synods ; For , Primum in unoquoque genere est mensura reliquorum . And our Saviour teacheth us to refute aberrations from Primitive-patterns with this , Math. 19 8. Non sic fuit ab initia . From the beginning it was not so : But the Synod at Ierusalem reached their authoritie no farther than to lay Commandements upon the Disciples only touching Necessary things , Acts 15 , 28 Necessarie ( I say ) either in themselves ( as abstaining from Fornication ; ) or at least in respect of present offence , as abstaining from blood , &c. And let me conclude this Argument taken from the Apostle Paul his intercourse with the Apostle Peter , about a matter of this kind : If the Apostle Peter was to be blamed for compelling the Gentiles by his example to observe Indifferent things or Ceremonies of the Jewes ; Then other Church-Governours will be as much blame worthy for compelling Christians by Law and by grievous censures , to observe the Ceremonies now in question , though they were Indifferent . But , the Apostle tells us , that Peter was to be blamed in this Case , Gala. 2. 11. 14. Ergo , &c. Now , if any except thereat ( as some are wont to do in this case ) and say , that Peter was therefore blamed , because the Ceremonies to which he compelled the Gentiles were not urged as things Indifferent , but as Necessarie to Justification and Salvation . I answer , This is but a mere evasion , and will stand them in no stead ; For , it is certain , Peter did not account them as necessary , he knew the contrary , nor did he so use them himself , nor so compel others to them ; But , knowing his Liberty for him ( a Jew ) to use them among the Jewes , he used them onely when the Jews came down from Ierusalem , out of a tender care to prevent their offence . But , you will urge again , and say : The false Teachers did urge them as necessary . I answer ; What then ? So did the Christian Jewes at Ierusalem , yea Paul himself used them there , Acts 21. 23 , 24 , 26 , 27. notwithstanding the corrupt opinion of Worship and Necessity which they put upon them , as much as ever did the false Teachers in Galatia Why then ( will you say ) did Paul blame that in Peter , which he practised himself ? He had indeed blamed Peter for that which he practised himself , if he had therefore blamed him for practising such Ceremonies , because they were urged by others with a corrupt opinion of Necessity and worship . What was then the difference that made the practise of Paul lawfull in using the Ceremonies at Ierusalem , and the practice of Peter unlawfull in using the same Ceremonies among the Gentiles at Antioch . I answer ; The difference was this : Though that corrupt opinion of the necessity of the Ceremonies prevailed alike in both places ; yet the Ceremonies themselves had not the like warrant in both places . In Ierusalem they were known to have been the Commandements of God , and were not yet known to the Christian-Jewes to have been abrogated , and therefore at Ierusalem they had warrant from God to use them , to avoid the offence of the weak Jew there . But at Antioch and all other Churches of the Gentile , they were ( at best ) but things Indifferent , as having never been commanded of God there ; Whence it was , that Peter saw his Liberty to forbear them there at his fi●st comming . What was then the Sin of Peter in resuming the practice of the Ceremonies there ? His Sin was double . First , the abuse of his authority in the Church , for that unawares by his Example he compelled the Gentiles to the use of such Ceremonies , as himself saw Liberty to forbear amongst them ; And which having never been commanded by God to them , he had no power to impose on them . His other Sin was , the dissembling or concealing of his Christian Liberty which he should then ( then ) have stood upon , when he saw the false teachers urge these Ceremonies upon the Gentiles as well as upon the Iews , to the prejudice of their Christian Liberty . When things that are indifferent are commanded to be done of necessity ( as now all Popes , and Prelates Ceremonies are ) then are not the same to be obeyed , because the same destroyeth our freedom in Christ. The Sum of all this will lead us by the hand one step farther , namely ; if it be a sin in Church-Governours to command ( especially upon strict penalty ) Indifferent decent things ; It will be a sin also in Ministers , and in private Christians to subscribe Ex animo , and to yield obedience by Conformity to such commands , although the Ceremonies were as good ( indeed ) as they were pretended ( which * I believe they are not ) Indifferent-Decent-Things . For , doth not such voluntarily Subscription and Conforming to them build up our Church-Governours , yea and with them ( that which is most to be taken to heart of us , our Soveraign civil Governours also in the confidence ) that such Commandements are as well lawfully given by them , as received and obeyed , yea confirmed and allowed by us ? Now to build up or edifie a Brother to sin , is properly to offend a Brother ; For the proper definition of an offence is , that which edifieth a Brother unto Sin , as the original word expresseth it , 1 Cor. 8. 10. and so to sin against a Brother , is to wound his Conscience ; Yea , and as much as in us lyeth , to cause him to perish for whom Christ died ; Which is no better then Spiritual Murther of his Soul. Now , if thus to edifie any Brother to sin be so heynous an offence , how much more heynous an offence is it , to edifie our Governours to the giving and urging of such Commandements , yea and to the sharp Censuring of all others , as refractory and factious persons , who choose rather to undergo the losse of the greatest Comforts they enjoy in this World , then to wound the Consciences either of themselves or of their Governours . It is true , by forbearing obedience to those Commandements we offend the Spirits of our Governours , and make them to be ( though causelesly ) offended with us ; But by yielding obedience to these things we should offend their Consciences in edifying them to sin , and provoke the Lord to be offended with them . Better they be offended with us , without fault , then through our fault God to be offended with them and us . It is not for Christians ; Muchlesse for Ministers , to redeem outward peace and Liberty at so dear a price as the hazzard of the blood of so many pretious Souls , especially of our Governours in highest place and Authority . This was the Authors Judgement , with whom our Martyr Mr. Will. Tyndall concurs , in his Answer to Mr. Moores first book , p. 285 , 286. Our Prelates ought to be our Servants , as the Apostles were , to teach us Christs Doctrine , and not to Lord over us with their own , Peter called it tempting of the Holy Ghost , Acts 15 to lade the Heathen with ought but that which necessity and brotherly love requireth , and Paul rebuking the Corinthians and Galatians for their over much obedience , warneth all men to stand fast , and not to suffer themselves to be brought into bondage . FINIS . Notes, typically marginal, from the original text Notes for div A56143-e180 * Which will serve for an answer to Dr. Alexander Read Parson of Fifield in Essex , his idle Visitation Sermon , ( printed , 1636. ) upon this very Text. Throughout which he makes his own private Fantasies the sole rule of Decency , without one word of Scripture to back them . * Gal. 6. 16. 2 Pet. 1. 16. 19. Isay. 8. 20. Luke 16. 29. * 2 Cor. 4. 2. When Peter and Paul commanded us to obey our Superiours , they commanded to obey the Bishops in the Doctrine of Christ , not in their own . Tyndals Answer to Mr. Mores first Book , p. 286. * 1 Cor. 14. 34. 15. 1 Tim. 2. 11. 12. * 1 cor . 11. 5 , to 11. * Acts 15. 29. * 1 Cor. 7. 8 , 9. 12 , 13 , 14 , 25 , 26 &c. cap. 11. 4 , 5 , 13 , 14 , 15 , 16. * See Dr. Barnes his Discourse , that Mens Constitutions bind not the Conscience : p. 297. to 301. Objection . Answer . * 1 Cor. 4. 1. 2. 2 Cor. 1. 14 Luke 12. 42. to 49. Tit. 1. 7. 1 Pet. 5. 3. Note this . * 1 Cor. 11. to 18 c. 14. 2 to 38. 1 Tim. 2. 9 , 10. 1 ●●t . 3. 3. * See D. Barnes , That mens Constitutious bind not the Conscience p. 297. to 300. * see La Cerda his Commentary thereon . * Mar. 11. 25. Lu. 18. 11. 2 Chron. 6. 13. Lu. 22 41. Acts 3 60. c. 9 40. c. 20. 36. c. 21. 5. 2 Sam. 7. 18. 1 Chron. 17. 16. Ezr. 9. 4. Ezech. 20. 1. † Mat. 26. 7. 20. Mar. 14. 18. Lu 22. 14 , 27 , 30. c. 24. 30 , 31. Chrysostom , Theophilact , Beda , Beza , Walae us , Buxtorfius , and others on those Texts . * This was the Argument of Joannes de Wesalia Abb : Uspergensis , Paraleipomena , p 419 , to prove . Quod praelati non habent autoritarem instituendi leges . Objection . Answer . Argument 2. Objection . Answer . Argument 3. † see Niceph. Cal. Eccles. Hist. l. 1 , 2. c. 33 , 34 , 35. Socrates Eccles . Hist l. 5. c. 21 , 22. l. 7. c. 28. ●5 . * See Acts 21-23 , 24 , 16 , 27. Eusebius Eccles . Hist. l. 5. c. 21 , to 25. in the English Translation . Objection . Answer 1. Note this . Argument 4. * See 1 Cor. 7. 5 , to 40. Col. 2. 19 , 20 , 20. 1 Tim 4. 3 , 4 Mar 7. 7 , 8 , 9. Matth. 15. 9 Gal. 1. 10 , 11 , 12. c. 6. 12 , 13. Objection . Answer . Object . Answer . Objection . Answer . Quere . Answer . Q●ere . Answer . * This was the iudgement of the Author of them .