The grand debate between the most reverend bishops and the Presbyterian divines appointed by…

Repl. As to your first rule we answer. 1. It is one thing to impose in general, that all be done decently and in order. This God ⟨p. 93⟩himself hath imposed by his Apostle: And its another thing to impose in particular, that this or that be used, as decent and orderly. Concerning this we add, it is in the Text said, Let it be done, but not let it be imposed, yet from other Scriptures we doubt not but Circumstances of mere decency & order, as determined time, place, utensils, &c. which are common to things civil, and sacred, though not the Symbolical Ceremonies. which afterwards we confute) may be imposed with the necessary cautions and limitations afterward laid down. But 1. that if any Usurpers will pretend a power from Christ, to impose such things on the Church, though the things be lawful, we must take heed how we acknowledge an usurped power by formal obedience. 2. A just power may impose them but to just ends, as the preservation and success of the modified Worship, or Ordinances. And if they really conduce not to those ends, they sin in imposing them. 3. Yet the Subjects are bound to obey a true Authority in such impositions, where the matter belongs to the Cognizance, and Office of the Ruler, and where the mistake is not so great, as to bring greater mischiefs to the Church, than the suspending of our active obedience would do. 4. But if these things be determined under pretence of order and decency, to the plain destruction of the ordinances modified, and of the intended end, they cease to be means, and we must not use them. 5. Or if under the names of things decent, and of order, men will meddle with things that belong not to their Office, as to institute a new Worship for God, new Sacraments, or any thing forbidden in the general Prohibition of adding or diminishing, this is a Usurpation, and not an act of Authority, and we are bound in obedience to God to disobey them. 6. Where Governors may command at set times, and by proportionable penalties enforce, if they command when it will destroy the end, or enforce by such penalties, as destroy or cross it, they greatly sin, by such commands. Thus we have more distinctly given you our sense, about the matter of your first rule.