A treatise of miscellany questions wherein many useful questions and cases of conscience are…A treatise of miscellany questions wherein many usefull questions and cases of conscience are…

6. Their way was destructive to true Christian Liberty both of Conscience and practise, compelling the practise and conscience it self, by the mere will and authority of the Law-makers. Obedite praepositis was the great argument with them to satisfy consciences, Sic volo, sic jubeo, sit pro ratione voluntas. We say that no Canons nor constitutions of the Church can bind the conscience nisi per & propter verbum Dei, i.e. except in so far as they are grounded upon and warrantable by the word of God, at least by consequence, and by the General rules thereof. And that Canons concerning things indifferent bind not extra casum scandali & contemptus, i,e. when they may be omitted ⟨p. 197⟩without giving scandal, or showing any contempt of the Ecclesiastical authority.

6. Their way was destructive to true Christian Liberty both of Conscience and practise, compelling the practise and conscience it self, by the meer will and authority of the Law-makers. Obedite praepositis was the great argument with them to satisfie consciences, Sic volo, sic jubeo, sit pro ratione voluntas. We say that no Canons nor constitutions of the Church can bind the conscience nisi per & propter verbum Dei, i.e. except in so far as they are grounded upon and warrantable by the word of God, at least by consequence, and by the Generall rules thereof. And that Canons concerning things indifferent bind not extra casum scandali & contemptus, i,e. when they may be omitted ⟨p. 197⟩without giving scandall, or shewing any contempt of the Ecclesiasticall authority.

7. The Prelatical ordinances were after the commandments and Doctrines of men, as the Apostle speaks, Col: 2, 22. compare Mat: 15. 9. But in vain do they worship me, teaching for doctrines the commandments of men. Where doctrines may fitly express the nature of significant mysterious ceremonies (such as was the Pharisaical washing of hands, cups, tables, &c. to teach and signify holiness) all sacred significant ceremonies of mans devising, we condemn as an addition to the word of God, which is forbidden no less then a diminution from it. Let many of those who object against our uniformity, examine whether their own way hath not somewhat in it, which is a sacred significant ceremony of humane invention, and without the word; for instance, the anointing of the sick in these days when the miracle is ceased, the Church Covenant, &c. For our part, except it be a circumstance, such as belongeth to the decency and order, which ought to appear in all humane societies and actions whether civill or sacred, we hold that the Church hath not power to determine or enjoin any thing belonging to Religion: And even of these circumstances we say that although they be so numerous and so various, that all circumstances belonging to all times and places could not be particularly determined in Scripture, yet the Church ought to order them so, and hath no power to order them otherwise, then as may best agree with the general rules of the Word. Now setting aside the circumstantials, there is not any substantial part of the uniformity according to the Covenant, which is not either expressly grounded upon the word of God, or by necessary consequence drawn from it, and so no commandment of men, but of God.