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 Lawful for Church-governors to Command and Impose indifferent decent things (not absolutely necessary) in the Administration of God's worship? Written some years passed by a Judicious Divine, and Seasonable for our present Times. Numb. 15. 39 That ye may look upon it, and remember all the Commandments of the Lord, and do them; and that ye seek not after your own heart, and your own eyes, after which ye 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 Aediles, pag. ult. It is not meet that God should be King, and the Pope and Prelates to make Laws for him to rule by: But God Rules by his own Laws. LONDON, Printed in the Year, 1661. * 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. 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 God's worship in a decent and orderly manner. Secondly, What the Church and Members thereof are to do in this kind; That the Church-governors may and aught to see it done. Thirdly, That it being the duty of Church-governors 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 always have a power & Spirit, of discerning to judge aright in this Case; For, it seemeth, the Highpriest 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 see and confessed it, was not done after due order, 1. Chron. 15. 13. From whence it appeareth (since they also are subject to errors 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 wisdom, 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 * Gal. 6. 16. 2 Pet. 1. 16. 19 Isay. 8. 20. Luke 16. 29. Scriptures, and with Scripture, Nature and Civil-Customes; Yea and I willingly also admit the lawful 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 * 2 Cor. 4. 2. When Peter and Paul commanded us to obey our Superiors, they commanded to obey the Bishops in the Doctrine of Christ, not in their own. Tyndals' Answer to Mr. Moor's first Book, p. 286. Paul did) and as all Church-Masters ought to do, to every Man's conscience in the sight of God, aught 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 wisdom and pleasure, but it behoves them to justify their doings therein from such rules, as every good Conscience may see approvable, 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-governors in these matters; It may be observed, that of decent things lawful to be done in God's 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 Schismatic, or Felon, but also condemned as a Traitor against the King, as john 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 marriage; of which though marriage in time of persecution be indifferent, yet single life is more expedient, to prevent the troubles of the Flesh, 1 Cor. 7. 26. etc. 3. Necessary and decent, either always; As for a Woman to keep * 1 Cor. 14. 34. 15. 1 Tim. 2. 11. 12. silence in the Church: Or at lest 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. Custom. As, a * 1 cor. 11. 5, to 11. Woman to be unvailed in the Congregation in Eastern Countries; so, to * Acts 15. 29. abstain from blood, whilst the eating of it was offensive to the Jews. Now, for such things as are necessary and decent, Church-governors have power to give order and commandment concerning them. As did the Synod at jerusalem 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 * 1 Cor. 7. 8, 9 12, 13, 14, 25, 26 etc. cap. 11. 4, 5, 13, 14, 15, 16. and to advise and persuade the practice of them; but not to give an Order or Law to bind 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 Church's Distress, the Apostle gives his advice and judgement: 1 Cor, 7. 25, 40. Yea and persuaded to it, for avoiding trouble in the flesh, Vers. 26. and 28. but would not bind them to it, neither in point of Conscience nor of outward practice, as having no command for it from the Lord, V. 25. In which respect he calleth such a commandment (if he had given it) a Snare, V. 35. And herein the power of the Church-governors falleth short of the authority of Civil Magistrates, who may in civill-matters make binding Laws for any thing expedient, for public weal, which subjects are readily to submit unto, 1 Pet. 2. 13. Tit. 3. 1. Rom. 13. 1. 2. 5. But * See Dr. Barnes his Discourse, that men's Constitutions bind not the Conscience: p. 297. to 301. Church-governors have not the like power in matters Ecclesiastical, to make binding Laws for any thing expedient in the Church's behoof, unless Necessity be joined with expediency. Against this it may be objected, Objection. 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; Answer. 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 always to do 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 * 1 Cor. 4. 1. 2. 2 Cor. 1. 14 Luke 12. 42. to 49. Tit. 1. 7. 1 Pet. 5. 3. Stewardly or Economically, to wit, when he speaks in his Lords or Master's name, not in his own. As the Steward in a family hath not power over his Master's Spouse, but when he speaks or shows his Master's command or directions, Note this. not his own. But, of such things as are only Indifferent and Decent, I do not find in Scripture that ever Church Governors did Lawfully advise and persuade them; Much less 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 whereof was undecent, and disorderly, by the light of Nature, Scripture Custom. As * 1 Cor. 11. to 18 c. 14. 2 to 38. 1 Tim. 2. 9, 10. 1 ●●t. 3. 3. for Men to wear long-hair, women to be bareheaded, & brayed 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-governors 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 God's worship; Whether Praying, Prophesying, Psalms, Sacraments, or the like) be done decently & orderly, in orderly and decent manner. But whether in that decent manner, which Church Governors 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 Governors to command indifferent decent things, than he that should transgress the commandment of the Church therein, should also transgress the commandment of the Apostle: As, look what Order or Acts of Justice any civil Governor doth by virtue of the Commission of the King, He that violateth such Acts, or transgresseth such Orders, transgresseth also against the Commandment and Commission of the King. But, it appeareth to be otherwise in this * See D. Barnes, That men's Constitutious bind not the Conscience p. 297. to 300. case, as for instance. If the Church-governors command a Minister to preach always 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 Tertullia's whole Book, * see La Cerda his Commentary thereon. de Pallio. Now, if so be it be done decently, than 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 sitting, which are all three lawful, indifferent and decent gestures, warranted by * 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. 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, always 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, † 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. 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-governors Jurisdiction, and a high encroachment upon their Christian Liberty But, because this point is of great consequence both for Church Governors 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-governors to command things merely 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 Christian men's ways, that they can neither know nor observe the same his Gospel in liberty of Conscience, nor attain a ready way to Heaven; as john 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, etc. The former of these, to wit, 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-governors, * This was the Argument of Joannes de Wesalia Abb: Uspergensis, Paraleipomena, p 419, to prove. Quod praelati non habent autoritarem instituendi leges. 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 Commandments 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: unless 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 aught I can see no man goes about to do, unless 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 itself 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 straightened 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, Objection. that Christian Liberty stands not in the freedom of outward Actions, but only in the freedom 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 limited. Whereto I answer; 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 Practice. Let him do (saith he) what he will; he sinneth not, let him be married, Vers. 30. 38. As who should say, the Conscience being free from sin in it, I will put no tye on the outward practice 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 expressly censured as Anti-evangelical, a badge of false Apostles, of Apostlates from the faith, Hypocrites, men of seared Consciences, Anti-christian Usurpers, 1 Tim. 4. 1. 3. 4 Now the Spirit speaketh expressly, that in the later times some shall depart from the faith, giving heed to seducing Spirits, and Doctrines of devils; Speaking Lies 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, taste not, handle not (no not God's Ordinances, Sacraments, Creatures, but in such Vestments, Gestures, Postures) which all are to perish with the using; which things have indeed a show of Wisdom 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, judge him that Eateth For God hath received him. Who art thou that judgest another man's 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 judgement Seat of Christ? etc. Let us not therefore judge one another any more, but judge this rather that no man put a stumbling block or an occasion to fall in his Brother's way, etc. to wit, by any restraints, Canons, Inhibitions, Censures, in or concerning things or ceremonies that are but indifferent, and not absolutely necessary by God's prescription, or the nature of the things themselves. Therefore to prohibit any Ministers of the Gospel who are able and faithful to preach the Word, or to excommunicate or cast them, or any other conscientious 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 john 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; Argument 2. 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. etc. Ergo, etc. But if it be said here, Objection. that this place speaketh only of private Christians, not of Church-governors. I answer; Answer. The place speaketh of Christians private and public, seeing it referveth and referreth the judgement of our Brethren in such like things, not to public persons, but only to Christ, Rom. 14. 4. 10. The third Argument or reason is this: Argument 3. They who did accommodate 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 accommodate themselves to their own judgement and practice in the use of things Indifferent: But the Apostles of Christ (and the † 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. 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 appear from the * See Acts 21-23, 24, 16, 27. Eusebius Eccles. Hist. l. 5. c. 21, to 25. in the English Translation. Apostles Example 1. Cor. 9 10, 21, 22, 23. To the Jews (saith he) I became as a Jew &c Ergo, etc. But, Objection. here it may be objected, though the Apostles rather chose to use their Liberty and their ●nity than their authority in these indifferent things, wheresoever they came; Yet if they had pleased, they might have used their Apostolical authority in binding all Churches to their judgements and practise in such things. Hereunto I answer, Answer 1. 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 scabbard; And, Frustra est potentia quae nunquam venit in actum. I● is a true Axioms, and pertinent to what we speak of. Secon●ly, Note this. I say, that the Apostle himself doth clear the point, when he confesseth he did thus accommodate himself even to the weaknesses of Christians, lest 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 do challenge in sund●ie passages of Government Apostostolical authority, would be pleased to study and emulate an Apostolical Spirit! Let a fourth Argument be this, Argument 4. That if the Synod of Apostles, Presbyters and Brethren of jerusalem did reach their authority no farther, than to lay upon the Disciples necks the yoke and burden of Necessary things, and that only during the time while they continued Necessary; Then * 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. may not any succeeding Synod reach their authority to lay upon the Church Commandments and Canons of indifferent things; For, this Synod at jerusalem was and ought to be the pattern and precedent 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 jerusalem reached their authority no farther than to lay Commandments upon the Disciples only touching Necessary things, Acts 15, 28 Necessary (I say) either in themselves (as abstaining from Fornication;) or at least in respect of present offence, as abstaining from blood, etc. 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 Jews; Then other Church-governors 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, etc. Now, Objection. 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 Necessary to Justification and Salvation. I answer, 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 Jews, he used them only when the Jews came down from jerusalem, out of a tender care to prevent their offence. But, Object. you will urge again, and say: The false Teachers did urge them as necessary. I answer; Answer. What then? So did the Christian Jews at jerusalem, 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, Objection. which he practised himself? He had indeed blamed Peter for that which he practised himself, Answer. 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 practice of Paul lawful in using the Ceremonies at jerusalem, Quere. and the practice of Peter unlawful in using the same Ceremonies among the Gentiles at Antioch. I answer; 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 jerusalem they were known to have been the Commandments of God, and were not yet known to the Christian-Jewes to have been abrogated, and therefore at jerusalem 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 coming. What was then the Sin of Peter in resuming the practice of the Ceremonies there? Quere. His Sin was double. First, Answer. 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 jews, 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-governors 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 * This was the judgement of the Author of them. I believe they are not) Indifferent-Decent-Things. For, doth not such voluntarily Subscription and Conforming to them build up our Church-governors, yea and with them (that which is most to be taken to heart of us, our Sovereign civil Governors also in the confidence) that such Commandments are as well lawfully given by them, as received and obeyed, yea confirmed and allowed by us? Now to build up or edify 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 lieth, to cause him to perish for whom Christ died; Which is no better then Spiritual Murder of his Soul. Now, if thus to edify any Brother to sin be so heinous an offence, how much more heinous an offence is it, to edify our Governors to the giving and urging of such Commandments, yea and to the sharp Censuring of all others, as refractory and factious persons, who choose rather to undergo the loss of the greatest Comforts they enjoy in this World, then to wound the Consciences either of themselves or of their Governors. It is true, by forbearing obedience to those Commandments we offend the Spirits of our Governors, and make them to be (though causelessly) 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; muchless for Ministers, to redeem outward peace and Liberty at so dear a price as the hazard of the blood of so many precious Souls, especially of our Governors in highest place and Authority. This was the Author's Judgement, with whom our Martyr Mr. Will. Tyndall concurs, in his Answer to Mr. Moor's first book, p. 285, 286. Our Prelates ought to be our Servants, as the Apostles were, to teach us Christ's Doctrine, and not to Lord over us with their own, Peter called it tempting of the Holy Ghost, Acts 15 to lad the Heathen with aught 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.