A TREATISE OF THE NATURE AND USE OF THINGS INDIFFERENT. tending TO PROVE, THAT THE CEREMONIES IN PRESENT Controversy Amongst the ministers of the gospel in the Realm of England, are neither in nature or use Indifferent. john 18.23. IF I have spoken evil bear witness of the evil, but If I have spoken well why smitest thou me. Math. 5. 11. Blessed are ye when men revil you and persecute you & say all manner of evil against you for my sake falsely, Rejoice and be glad for great is your reward in heaven for so persecuted they the prophets that were before you. Printed 1605. THE PRINTER TO THE Reader. A Copy of this Treatisse by the providence of God coming into my hand: I thought it behoveful for my Countrymen, that they should be made acquainted with it, that by means thereof they might receive some light of the truth for which so many suffer. The author whosoever he is hath little cause to be offended with it, The pains he hath taken in it, doth persuade me that he cannot but desire the same in itself though danger & want of means might hinder him from publishing it, But howsoever (good reader) accept it as a testimony of my vows for the good of my Country, the weal whereof shall ever possess me, though I cannot possess it. Farewell. A TREATISE OF THINGS Indifferent. CAP. 1. Of things Indifferent in general. A Thing Indifferent (in the largest extent of sense) is any Mean between two Extremes. 2 Extremes (properly) are the ututtermost bounds and limits of any thing being in direct opposition one unto the other. 3 To be a Mean between two Extremes, is so to be seated between them as that it stand equally affected to either, inclinning no more to the one, then to the other. 4 Hence the Latins call: things indifferent, Res mediae. (Middle matters) And that by reason of that analogy & proportion that is between them, & those things that in physical or Mathematical Dimensions possess the middle place in any line, figure or body: For, that is properly called the middle of any thing, that in position being as near as can be, to both extreanes, inclineth no more to the one then to the other, but is a like equally distant from both. 5 And they are therefore called, things indifferent, because in their relation to those extremes between which they are seated, and unto which they are referred, they stand indifferently disposed and affected to either, whence of the Greeks they are called Adiaphora, unto which our English term doth precisly answer. For as that is just the middle of a line that leaveth on both sides so much to either extreme, that there is in respect of it no difference between the one and the other: but unto, it both are equal & a like: So those things are called indifferent properly, that without any difference, do equally agree unto, or dissent, from those extremes, unto which they have reference & relation. 6 By all this it may appear that things Indifferent, are not such, simply, in themselves & of themselves considered, but as they are compared, and have relation to the said opposite extremes, as the Centre in a circle, considered in itself, and by itself, is not the middle of any thing, but only as it hath reference to the opposite extremes in the Circumference: from any of which it is equally distant, and in that respect only is it called the mean or middle of such a figure. 7 The very essence therefore of a thing indifferent, consists in that equal and indifferent reference and relation that it hath to some two opposite terms or extremes, unto which either in sense or reason it is compared, and by which only it is measured. So that it is in the number of those things that in schools are called relatives, all which have only but an accidental being. The subjects thereof being variable, according to the divers references and respects that they have unto divers things. For as a man simply considered in himself, is neither husband, Father, nor Master, but only in respect of Wife, Child and Servant. And as the same man in divers respects may be a father & a son, a master and a servant: So nothing is in & of itself indifferent, but only in relation & reference to some opposite extreans: And those things which in some such respect may be indifferent, in some other respect may be Extremes. Cap. 2. Of things more commonly called Indifferent. 1 Though things indifferent may in that former generality, spread themselves to any mediocrity whatsoever. Yet Custom the mistress of all speech, and language, hath restrained & limited the name, to such things only, as are a Mean between good and evil. So that (to omit what in rigorous propriety of speech may be comprehended under the name that is given unto them) In comen use of speech, a thing indifferent is only, any mediocrity, between good and evil. 2 The proper Extremes therefore of things indifferent, being good & evil, they cannot (retaining the nature of their indifference) communicate or partake of either, for whatsoever standeth equally affected to good and evil, cannot in that affection, have in it, either good or evil: It being impossible, that either of the extremes should be found in the Mean, without destruction of the nature thereof. 3 Whatsoever then void of all evil, (a) such they say are our Ceremonies. For those things are good that are decent, orderly: & means of edification. participateth but the least measure of good: or void of all good, partaketh but the b) Such we say▪ and have proved the Ceremonies to be. least degree of evil, cannot bear the name of a thing indifferent, For there can be no indifferency in that, which inclinneth more to the one extreme, then to the other. 4 A thing indifferent therefore being a mean, between good & evil, it is So are not these ceremonies so seated between them: that it is as far removed from Good, as a thing not evil, can be, and as far removed from evil, as a thing not Good can be, and as near unto Good and evil, as any thing can be, that is neither good nor evil. So that whatsoever is Indifferent, is neither good nor evil, whatsoever is either good or evil, is not Indifferent, whatsoever is not Indifferent is either good or evil. 5 Things indifferent, being equally divided from good & evil, are in like manner, divided from all the properties of either, For every property being unseparable from that subject, from the nature whereof it springeth, no one, can be communicated to any thing but unto that, unto which the subject itself communicateth itself, If therefore the property of any extreme, be found in a thing indifferent, the extreane it self: is to be sound likewise therein. Which to imagine, is as absurd, as to look to find the Circumference of a Circle in the Centre. 6 No indifferent thing therefore as it is an indifferent thing, d But they say that the Ceremonies in controversy have: For that which is a grace and ornament to Good, maketh the better. hath power to make any thing good or evil, better or worse: For it is the property only of good & evil, either to make or increase good or evil in any thing. 7 That e But such are the ceremonies incontroversie. which doth more hurt or good, than some things that are good or evil, is not indifferent, but either good or evil: for nothing but Good, can exceed in goodness that which is good, and nothing but evil, can exceed in hurt, that which is evil. 8 Whatsoever f This do the Ceremonies incontroversie: worketh upon any affection of man, stirring up in him, love, hatred, delight, sorrow, zaele, malice, envy, jealousy, hope, fear etc. cannot be apprehended as a thing indifferent, by him in whom these passions are wrought. For it is the property only of those things that present themselves as good or evil, to beget and move such passions in the soul of man. For it is impossible that a thing indifferent apprehended as a thing indifferent, should beget any thing in the soul of man but Indifferency, and a Stoical apathy or senselessness: So that whatsoever a g As our Prelates do the Ceremonies man entirely loveth & delighteth in, admireth, commendeth, pursueth with zeal, commandeth with authority. Whatsoever also a man shall abhor, condemn, forbidden, punish, persecute, he cannot in any sincerity affirm, that he judgeth that thing to be indifferent, but to be in some degree either good or evil. 9 The omission of that is indifferent, the commission whereof is indifferent: and that whose h Such is the omission of our ceremonies said to be and that in a high degree. omission is evil, is certainly good. 10 All the former premises considered this must needs follow. That I To command our ceremonies, is to command as the● say, a great good yea, a public common good. to command a thing indifferent is to command no good, to for bid a thing indifferent, is to forbid no evil. k But to use the ceremonies is to do much good, if they edify the soul. To do a thing indifferent is to do no good. To forbear a thing indifferent l None are more spitefully entreated then those that forbear these ceremonies, and therefore sure their in they do much evil: is to do no evil. And therefore to punish for a thing indifferent, is to punish for no evil. Cap. 3. Of things indifferent in special. 1 The essence of things indifferent, consisting in a mere and equal privation of Good and evil, there cannot be given any true kinds or degrees of them, For all privattives considered in themselves are of the same nature. 2 Though their be no true kinds of them, yet they may be varied according to the diversity of those extremes with which they are compared. And therefore may be distinguished according to the comen distinctions of good and evil. 3 That Good that hath not an evil opposite unto it in the same kind, cannot be the extreme of any thing indifferent, & therefore cannot vary, distinguish, or denominat a thing indifferent. as if their be not an opposite colour unto white, than it is impossible to imagine: how white should be an extreme, to any other colour, or any other colour a mean unto it. 4 That which is properly a mean, must agree with the extremes in allthings in which the extremes do agree: for example, If black and white be both of them colours: that which is properly a mean between black and white, must be a colour also, for it were absurd to call any thing but a colour, a mean between black and white: so that the mean follows the common natures & qualities of both the extremes, for as it is said before, That only is a mean that is not only equally distant from two extreanes, but withal is as near to both as may be, which cannot be verified of that mean that shall not be found to agree with the extremes in those things wherein the extremes do agree within themselves, and therefore things indifferent follow their extremes. As therefore that cannot be an extreme that hath not in the same kind an opposite, so that can be no medium to any extremes, that doth dissent from them in that wherein they shall accord and agree. So that that denomination and predication that belongs to both extremes, belongs also to their mean. The mean between two opposite Qualities is a Quality: between two substances, a substance, between two actions, an Action: between two goods, a Good, betweme two evils, an Evil, between two quantities, a quantity etc. 5 Hence it will follow, that no a All substances therefore are indifferent only by accident, in respect of some use substance (as it is a substance) can be called thing indifferent, because that there is a no substance that is evil as it is a substance. For an indifferent substance, must needs (if there were any such) be a mean between a good and an evil substance. If then there be no evil substances, it cannot be imagined how there should be any indifferent. 6 The like may be said of all b As also of all artificial which imitate natures. created species and kinds of things cosidered not only in their substances, but qualities and dispositions. For the voice of God pronouncing them all to be good: none of them are evil, and if none of them be evil, none are indifferent. For indifferent created things, can have no place: either real, or imaginative, but between a created Good: and a created evil. There is therefore no Creature of God: nor no created property or quality of any creature: that is by creation a Thing Indifferent. 7 Also upon the said grounds it appears, that there is no B And therefore there cannot be made an absolute and perpetual law concerning any thing under the name of indifferent, for a law bindeth only to good and punisheth for evil, and therefore to imagine a law that bindeth to the doing of a thing indifferent when that thing indifferent turns evel● as the most indifferent thing may, than the force of the law ceaseth. absolute Indifferent thing: because their is no thing in nature either absolutely good, or absolutely evil: It being impossible that any thing should be an absolute Mean, whose extremes are not absolute, for where one extreme is absolute and the other not absolute: the Mean cannot be absolute, for if it be, it inclineth more to one extreme than the other, which is to destroy the nature of a thing indifferent. CAP. 4. Of the first distinction of things indifferent. 1 Things indifferent therefore, being to be distinguished according to those distinctions of Good and evil that are equally comen to them both, we are in the next place distinctly to propound the same, and by them accordingly to distinguish the other. 2 First therefore Good & Evil is such, either in appearance only, or indeed also. Whence arriseth the first distinction of things indiferent, for accordingly some things are indifferent in appearance only, some indeed. 3 A Thing indifferet in appearance only, is that which is a mean between that Good and Evil a consider whether the mystical ●●ts of an Idolatrous religion & worship, be not at least an evil in appearance & sheew, and therefore cannot be so much as in appearance indifferent. that is in sheew and appearance only. For that appeareth to be indifferent, that being Good or evil indeed, appeareth or seemeth to be neither. 4 A thing indifferent indeed: is that which is a Mean between those things that are in truth and verity Good or evil. So that such an indifferent is void of all true good, b If our Ceremonies were such. The Devil and Antich st & all superstitious and lewd persons would not so much dote upon them, and the h●●tes of so many learned and godly men would not burn against them as they do and evil. 5 As that which is good in appearance only, is indeed either evil or indifferent, and that which is evil in appearance only, is indeed either good or indifferent, and that which is indifferent in appearance only, is indeed either good or evil, So that which is indifferent indeed, is in truth, neither good nor evil. 6 As c If turcism, judaisme. Pag ●isme▪ and the grossest idolatry that ever was amongst the Heathen were established by that law and authority that these Ceremonies are, any point or parcel thereof might be maintained by the s●me or the like grounds. That M. Hooker Couel●, W●lkes, maintain the Indifferency of ●●es ceremonies And their is no Arti. of faith and religion, but (by the same method that the S●●veo● useth against the Discipline of other reformed Churche●) it may be traduced and oppugned a● most odious gro●se, and impious. the grossest evil may by means of some counterfeit or shadow cast upon it, be in appearance, the greatest good, and the greatest good may be disguised, and in sheew transformed into the greatest evil: So with much more facility may either of them by the wit of man have cast upon them the forms of things indifferent. So that there must be special heed taken that we admit not of all things as indifferent indeed that present themselves to us under that name and shape: Florentines can disguise & colour any thing. and it is now a days the common excercise of the greatest wits of the world. to transform good into Evil, Evil into good, and both into Indifferent so that in these days scant any thing is as it appears or appears as it is. Cap. 5. The 2 distinction of things Indifferent 1 Good and Evil is either Some of our 〈◊〉 Divins think all external things Indifferent: which sheews that they that talk most o● them, know lest what they are. Internal or external, according to which difference ariseth a second distinction of Things Indifferent. 2 An external Indifferent is whatsoever hath in it neither inward good nor b What inward hurt and evil is in these Ceremonies they best know, that are best acquainted with the state of their flock. Evil 3 An Internal Indifferent, is whatsoever hath in it, neither inward good b What inward hurt and evil is in these Ceremonies they best know, that are best acquainted with the state of their flock. nor evil. 4 Something c The Doctor of Oxford ask what hurt can a wise man see in a square Cap & a surplice. Indeed their is no outward hurt or evil in it, but it must be considered wether their be not any inward hurt theirin, for if it can be proved that by them, the souls of many are poisoned with superstitious conceits than it is apparent that they have inward hurt in them. external Indifferent may have in it internal good or Evil & somethings internally Indifferent may have in them outward Good or Evil Chap. 6. OF the 3. distinction of things Indifferent. 1 Thirdly Good and Evil, is either of itself or by accident: which also make the 3 distinction of things Indifferent. 2 An Indifferent by accident is a mean between those Extremes that a If it can be proved that these Ceremonies are but evil by accident, (they being not good of themselves) it is enough to argue that they are evil and not indifferent. For if many things that are good in themselves, be to be for borne, when by some accident they do hurt▪ much more ought a thing in different when it hurteth, though but by accident are Good and Evil by accident and not of themselves: for that must needs be only accidentally indifferent, whose Extreanes (by which it is limited and defined) are but accidentally good or Evil: so that whatsoever is Indifferent only in relation of some accidental good or Evil is Indifferent not of it self but by accident 4 b Ergo their is no thing absolutely Indifferent (as our Divines of state dream) but ●y some circumstance of time, place, person, use: it may be either ve●y good, or very evil. There is nothing so good of itself, but it may be made Evil by accident, nothing so evil of itself but it may become good by accident. Nothing so good or Evil but it may become Indifferent by accident, nothing so Indifferent of itself but it may become Good or Evil by accident. 5. Unto this head may be referred, such things as are Indifferent by comparison for as there are some things good simply that are Evil in comparison. & somethings Evil simply that are good in comparison▪ so also there is some good and Evil, that in comparison with others is Indifferent. Cap. 7. OF a 4. Distinction. of things Indifferent. 8 THings are Good or Evil either Actually or Potentially. d A possibility of evil in a thing indifferent, maketh it evil and worthy to be removed Nature teacheth to prevent evils, and 〈◊〉 a man cannot do in prevention thereof, then to leave of a thing in itself indifferent which doth no good & may do hurt. So are also Things Indifferent. 2 A thing actually Indifferent, is that which hath in it neither actual good nor hurt. 3 A Thing Potentially Indifferent, is that which in act doth either hurt or good, though in possibility it may do neither. 4 There is nothing actually Indifferent but is potentially good or (a) evil, Their is nothing potentially, only indifferent but it is actually either good or evil. Therefore their is nothing absolutely Indifferent. Chap. 8. OF the 5. Distinction of things Indifferent. 1 LAstly, Good and evil is either corporal in respect of the body, or spiritual, in respect of the mind, In which respect, Things Indifferent do always vary. 2 A Thing Indifferent in respect of the body is any such thing that applied to the body, doth it neither good nor hurt. As that which maketh a man neither rich nor poor, Strong nor Weak, beautiful nor deformed, hungry nor yet satisfied, sick: nor healthy. etc. 3 That may be Good a Circumstances of time & place do also v●ry the things of th●s kind exceedingly. For that in some time and some place is in different to sun body, that in an other place, and at another time is Good or evil. to the body in one respect that is evil in another et contra and that may be indifferent unto it, in one respect, that is good or evil in another. Also that may be good or evil to one part of the body that is indifferent to another part. And a thing may be indifferent to one, that is good or evil to another. 4 A thing Indifferent in respect of the mind or Soul, is whatsoever having reference and relation to the soul b Either indeed or appearance of itself or accident: actually or potentially. doth it neither good nor hurt. 5 The Goods and Evils of soul: are either dispositions, qualities, or habitsin the soul, or such actions as proceed from them. As Thoughts, words, deeds. All which are called Moral. A Moral good: is whatsoever in Man or from man is agreeable and correspondent to the law of Nature, Reason, or the Divine Law of God revealed supernaturally in his word. Unto this head are to be referred: all true wisdom, knowledge, under standing, providence, discretion, and all actions flowing from the same. Also all Moral virtues, as, justice, Tempterance, Holiness, etc. With all the Actions proceeding from them. All which are squared and ruled by some or other of the former Laws. A Moral Evil is whatsoever is any ways repugnant (whether in general or particular) to any of those former Laws. As Ignorance, Folly, Injustice, intemperance etc. with all Actions proceeding from them. 6 Those things are in a Moral respect indifferant (whether they be Qualities, inclinations, Habits or Actions) That have in them (b) neither virtue nor vice. See ch●p. 8. s●ct ●●●●●gent. Herein such Actions of man's will are most frequent, that are neither commanded nor forbidden in the word of God. 7 There is no Action of man's will: so indifferent c So that (by M. hooker's favour) a man may by taking up astr●● or a ●●sh. commit a Moral vice▪ For example if he should use to d●e it in the time of p●a●e●. but the doing thereof (by some circumstance) may be repugnant to the law of God and by consequent be hurt full to the soul of man. 8 An Action that in some one respect unto some one special law, is Indifferent in respect of some other law may be Good or Evil. As that action may be either Religious or Superstitious, that hath in it neither temperancy nor intemperancy. 9 Any action done by man that is not commanded * Such are the Ceremonies in controversy: They are no where in general or special commanded, no more than the shaved crown and holy water, & yet▪ they have been and are the special means and occasion of the Schism of many hundred Brownists Of much superstition in many 1000 ignorant prorestants, & of confirmation of many infinits of wilful, Papists in their Idolatry, as is most evident. Also (if it be a sin to dislike our Lords spiritual) there is no one greater cause that moveth those that the profane call Puritans to do it, than these Ceremonies, which if they might be freed from, as all other reform Churches are. There is no other Civil obedience or subjection due unto them: that they would refuse to perform, in as a low a degree as any other whatsoever. by God, either expressly or by direct consequent, that is a means either of itself or by accident of any hurt either to the body, or soul, of a man's self, or of his Neighbour, either by bringing evil into them, or nourishing or increasing evil in them, cannot bear the name of an Indifferent action For there is no indifferency in that, which being not required of God. (and therefore is not Good) doth hurt (any ways) a man: which must needs be against the law of God. For the some of the Law of God being the love of God and our Neighbour, And Love aimming only at the Good of the loved. That action, that (besides the law) doth any hurt to any, must either have an exceeption in the law, or else be against it, and then it cannot be indifferent. 10 Moral Actions whether virtues or vices, respect either God immediately, or ourselves or our Neighbour, as is intimated before. So do also all Indifferent Actions. 11 That Action is indifferent in respect of God, that doth neither advance nor obscure the glory of God. For this is the only Good or Evil we can do unto God. 12 Theridamas is no Action that a man can do by the power of his will, but either in itself or by accident, it doth either glorify or dishonour God, and therefore no action in respect of God, is merely & absolutely indifferent, c Such are the Cemonies and rites that are peculiarly acted in Divine worship, if they be good & lawful. but thereby God receiveth some Honour or dishonour. 13 All Actions of Religion (amongst which a What honour receiveth God by our ceremonies? It is certain that Antichrist receiveth great honour by them. those are special that are peculiarly done in Divine service) are (if they be as they ought to be) in a special manner good, tending more directly to the glory of God, than any other Actions, therefore no action of Religion, whether it be Moral or Ceremonial, is indifferent but either good or evil. 14 No Action of Religion whether Moral or Ceremonial (b) Such are our Ceremonies else they are not Indifferent. grounded only upon the will of man, and not upon the word of God, can bring any special glory to God, and therefore no such Act can be an act of Religion, but of superstition, and therefore cannot be indifferent. 15 There being some mystical Ceremonies of Religion Good: and some Evil. If there be any mystical Ceremonies indifferent, they must then in some special and material point differ from the Evil, even as far as from the good. But there is no mystical Rite of religion, (c) Crossing in Baptism being no more commanded nor no less forbidden than breathing upon the child, or anoyling, which are rejected as evil. It must needs come nearer to these, than it doth to Baptim which is commanded. but doth come many degrees nearer to the Evil then to the Good. And therefore there can be no mystical Rite of religion indifferent. 16 An Evil Ceremony of Religion being therefore only Evil because it is forbidden of God: A good Ceremony of religion is therefore only a good Ceremony because it is commanded of God: and that must be an indifferent ceremony that is neither forbidden nor commanded: But all ceremonies in religion that are not good, are evil, and therefore there are no indifferent Ceremonies of Religion. 17 As no man by his sole will, can make that ceremony good in divine worship that God forbiddeth to be done their in, or make that Evil that God commandeth to be done therein. So can he not make that which is but indifferent to be Good: for he cannot make that to be commanded of God, that is forbidden of God, that (though it be not forbidden) is not commanded: If therefore what Ceremony of religion soever is good, be commanded of God, and if every Ceremony of religion ought to be good, & if whatsoever ceremony is commanded of God is not Indifferent. Hence it will follow: that no Ceremony of Religion is indifferent. 18 Thus much of actions indifferent having reference to God. Those actions of man are indifferent in respect of a man's self, or his neighbour, that being committed, bring neither moral hurt nor good unto himself or them. For those actions are Evil to the doer, and such as hurt his soul: that are a means of bringing either upon himself or upon his neighbour any evil forbidden. And those actions are good to his soul, that are a means of affecting with any Good commanded, himself or his Neighbour. 19 Whatsoever therefore doing a man no Good is a means either to e But we shallbe ready to prove, that such is the law that requires these Ceremonies. take from a man any good thing that God hath freely granted unto him, as life, health liberty, name, honesty, piety, etc. Or to bring upon a man that evil: that God otherwise with holdeth from him, that cannot be indifferent. 20 All such humane laws therefore, that f Much more those laws tha● lay greater penalties upon the omisi●i-of some Indifferent, than the omission of the greatest good: or commission of the grossest evil and as do the Canons & laws that require these Ceremonies. upon any penalties, bind m●● to those things that are confessed indifferent, which are such things as God hath left to the free liberty of man to do or not to g This hindereth not but that the Magistrate may and ought (if it be for the good of the common weal) command fish days, and such like, the neglect whereof, may do much hurt, and the observation much good, for in such cases eating of fish and flesh is not a Thing indifferent, but that which men stand bound either to for bear to do according to the Civil Laws of Magistrates. do: is a depriving of men of that liberty that God hath granted unto them, & therefore such a law is neither good nor indifferent, But evil to the soul of him that enacteth it, though not of him that obeyeth it. For it is no indifferency in any man to take that away from a man that God hath freely given unto him. 21 All Moral actions, of men that are good or evil, are either private, or common and public. The common and public, are either Domestical, Political, or Ecclesiastical. Actions also in their Indifferency may vary according to their divers references to these. 22 A private Good or Evil action, is that which affecteth with good or Evil only a man's own person that doth it, and which spreadeth not to the Good or hurt of any other (except secondarily & by accident) as he that eateth and drinketh) doth himself only good properly: Though secondarily and by accident, he may, in that strength he receiveth, thereby do his family or the common wealth good. 23 That action is Indifferent in respect of a man's private self, that doth his own private Person no ways any good or hurt. 24 Those Domestical, Political, Ecclesiastical actions, are good, or evil, that tend to the good or hurt of a family, common wealth, or Church, and those are indifferent, that being done do bring neither good nor hurt, or as much good as hurt unto any of the said societies. 25 That may be good, evil, or indifferent, to a private person as he is a private person, that is not so unto a Family, Common wealth or Church, or unto him, as he is a member, of all or any of them. 26 That may be Indifferent to be done by a Family, or the comen wealth as it is such, That is evil and not indifferent, to be done by a Church. That may be indifferent to one member of a House Church, or commenwealth, that is not Indifferent to another▪ that may be law full or Indifferent for the Church to do in one place and at some one time, that is unlawful in another place and at another time 27 All which premises or the most of them being granted, it will easily appear to any that can rightly apply these principles and general assertions that the Ceremonies in present controversy in our Church are not (as is pretended by the forces of them) merely Indifferent▪ but either excellent parts of our religion or notorious parts of superstition. FINIS. APRIL. 12 Summa Summae. THE PRELATES TO THE Afflicted Ministers in this Realm. ALL those that wilfully refuse to obey the King in things Indifferent, and to conform themselves to the orders of the church authorized by him, not contrary to the word of God, are schismatics enemies to the King's Supremacy and State, and not to be tolerated in Church or commenwealth. But you do wilfully refuse to obey the King in things indifferent and to conform yourselves to the orders of the Church authorised by him not contrary to the word of God Ergo You are schismatics Enemies to the King's Supremacy & the State, Let them prove this assumption; but by one Argument▪ and we will yield. But it is to be noted That the Prelates still take all things contained therein as granted and without question, where as we have proved and offer to prove the contrary. and not to be tolerated in Church or Common wealth. THE AFFLICTED Minister's, to the Prelates. All those that freely & willingly perform unto the King and State, all Obedience not only in things necessary, but Indifferent commanded by law. And that have been always ready to conform themselves to every order of the Church, authorized by him, not contrary to the word of God, are free from all Schism, Friends to the King's Supremacy, and to the State, and unworthy in this manner to be molested in Church or Commenwealth. But e This Treatise: & other books lately written, and exhibited to authority, do prove the Assumption. their is none of us that is deprived or suspended from our ministry, but hath ever been ready, freely and willingly to perform unto the King and State all obedience, not only in things necessary but Indifferent, requyered by Law, And to conform ourselves to every Order of the Church authorised by him not contrary to the word of God. Ergo. We are all free from Schism, Friends to the King's Supremacy and the State, and most unworthy of such molestation in Church and Commenwealth, as now we sustain.