A treatise of the nature and vse of things indifferent Tendinge to proue, that the ceremonies in present controuersie amongst the ministers of the gospell in the realme of Englande, are neither in nature nor vse indifferent.

A TREATISE OF THINGES Indifferent .

CAP. 1. Of thinges Indifferent ingenerall .

A Thing Indifferent ( in the largest extent of sence ) is any Mean between two Extreames .

2 Extreames ( properly ) are the vtvttermost bounds and limitts of any thing being in direct opposition one vnto the other .

3 To be a Mean between two Extreames , is so to be seated between them as that it stand equally affected to either , inclinnyng no more to the one , then to the other .

4 Hence the Latins call : things indifferent , Res mediae . ( Midle matters ) And that by reason of that analogie & proportion that is between them , & those things that in phisicall or Mathematicall Dimensions possesse the midle place in any line , figure or bodie : For , that is properly called the midle of any thing , that in position being as neere as can be , to both extreāes , inclineth no more to the one then to the other , but is a like equally distant from both .

5 And they are therfore called , things indifferent , because in their relation to those extreames between which they are seated , and vnto which they are referred , they stand indifferently disposed and affected to either , whence of the Greeks they are called Adiaphora , vnto which our English terme doth precisly answere . For as that is iust the midle of a line that leaueth on both sids so much to either extreame , that there is in respect of it no difference between the one and the other : but vnto , it both are equall & a like : So those things are called indifferent properly , that without any difference , doe equally agree vnto , or dissent , from those extreames , vnto which they haue reference & relation .

6 By all this it may appeare that things Indifferent , are not such , simply , in themselues & of themselues considered , but as they are compared , and haue relation to the saide opposite extreames , as the Center in a circle , considered in it selfe , and by it selfe , is not the midle of any thing , but only as it hath reference to the opposite extreames in the Circumference : from any of which it is equally distant , and in that respect only is it called the mean or midle of such a figure .

7 The very essence therefore of a thing indifferent , consists in that equall and indifferent reference and relation that it hath to some two opposite terms or extreames , vnto which either in sence or reason it is compared , and by which onlye it is measured . So that it is in the number of those things that in schooles are called relatiues , all which haue only but an accidentall being . The subiects therof being variable , according to the diuers references and respects that they haue vnto diuers things . For as a man simply considered in himselfe , is nether husband , Father , nor Master , but onely in respect of Wife , Child and Seruant . And as the same man in diuers respects may be a father & a sonne , a master and a seruant : So nothing is in & of it selfe indifferent , but only in relation & reference to some opposit extreās : And those thinges which in some such respect may be indifferent , in some other respect may be Extreames .

Cap. 2. Of things more commonly called Indifferent .

1 Though things indifferent may in that former generalitie , spread themselues to any mediocritie whatsoeuer . Yet Custome the mistris of all speach , and language , hath restrained & limitted the name , to such things only , as are a Mean between good and euell . So that ( to omitt what in rigorous proprietie of speach may be comprehended vnder the name that is giuen vnto them ) In commen vse of speach , a thing indifferent is onely , any mediocritie , between good and evell .

2 The proper Extreames therefore of things indifferent , being good & euell , they cannot ( retaininge the nature of their indifference ) communicate or pertake of either , for whatsoeuer standeth equally affected to good and evell , cannot in that affection , haue in it , either good or evell : It being impossible , that either of the extreames should be found in the Mean , without distruction of the nature thereof .

3 Whatsoeuer then voyde of all euell , (a) (a) such they say are our Ceremonies . For those things are good that are decent , orderly : & meanes of edification . participateth but the least measure of good : or voyde of all good , pertaketh but the b) b) Such wee say ▪ and haue proued the Ceremonies to be . least degree of evell , cannot beare the name of a thing indifferent , For there can be noe indifferencie in that , which inclinneth more to the one extreame , then to the other .

4 A thing indifferent therfore being a mean , between good & evell , it is So are not these ceremonies so seated between them : that it is as far remooued from Good , as a thinge not euill , can be , and as far remoued from evill , as a thing not Good can be , and as neare vnto Good and evill , as any thing can be , that is neither good nor euill . So that whatsoever is Indifferent , is neither good nor evill , whatsoeuer is either good or euill , is not Indifferent , whatsoever is not Indifferent is either good or evill .

5 Things indifferent , being equally devided from good & evill , are in like manner , deuided from all the properties of either , For euery propertie being vnseperable from that subiect , from the nature whereof it springeth , noe one , can be communicated to any thing but vnto that , vnto which the subiect it selfe communicateth it selfe , Yf therfore the propertie of any extreame , be found in a thing indifferent , the extreāe it s●lfe : is to be sound likewise therein . Which to imagin , is as absurd , as to looke to find the Circumference of a Circle in the Center .

6 No indifferent thing therefore as it is an indifferent thing , d d But they say that the Ceremonies in controuersie haue : For that which is a grace and ornament to Good , maketh the better . hath power to make any thing good or evill , better or worse : For it is the property only of good & evill , either to make or increase good or evill in any thing .

7 That e e But such are the ceremonies incontrouersie . which doth more hurt or good , then some things that are good or euell , is not indifferent , but either good or evill : for nothing but Good , can exceed in goodnes that which is good , and nothing but evill , can exceed in hurt , that which is evil .

8 Whatsoeuer f f This doe the Ceremonies incontrouersie : worketh vpon any affection of man , stirring vp in him , loue , hatred , delight , sorrow , zaele , mallice , envie , Ielousie , hope , feare &c. cannot be apprehended as a thing indifferent , by him in whom these passions are wrought . For it is the propertie only of those things that present themselues as good or evil , to begett and moue such passions in the soule of man . For it is impossible that a thing indifferent apprehended as a thing indifferent , should beget any thinge in the soule of man but Indifferencie , and a Stoicall apathie or sencelesnes : So that whatsoeuer a g g As our Prelates doe the Ceremonies man intirely loueth & delighteth in , admireth , commendeth , persueth with zeale , commaundeth with authoritie . Whatsoeuer also a man shall abhorre , condeme , forbid , punish , persecute , he cannot in any sinceritie affirme , that he iudgeth that thing to be indifferent , but to be in some degree either good or evell .

9 The omission of that is indifferent , the commission whereof is indifferent : and that whose h h Such is the omission of our cerem●n●es said to be and that in a high degree . omission is evel , is certainly good .

10 All the former premises considered this must needes follow . That I I To commaund our ceremonies , is to commaund as the● saye , a great good yea , a publicke common good . to commaund a thing indifferent is to commaund noe good , to for bid a thing indifferent , is to forbid noe evell . k k But to vse the ceremonies is to doe much good , if they edifie the soule . To doe a thing indifferent is to doe no good . To forbeare a thing indifferent l l None are more spitfully intreated then those that forbeare these ceremonies , and therefore sure their in they doe much euell : is to doe no evell . And therefore to punish for a thing indifferent , is to punish for no evell .

Cap. 3. Of thinges indifferent in speciall .

1 The essence of things indifferent , consisting in a meere and equall priuation of Good and Evell , there cannot be giuen any true kindes or degrees of them , For all priuattiues considered in them selues are of the same nature .

2 Though their be no true kindes of them , yet they may be varied according to the diuersitie of those extreames with which they are compared . And therefore may be distinguished accordinge to the commen distinctions of good and evell .

3 That Good that hath not an Evell opposite vnto it in the same kinde , cannot be the extreame of any thing indifferent , & therfore cannot varie , distinguish , or denominat a thing indifferent . as if their be not an opposit colour vnto white , then it is impossible to imagine : how white should be an extreame , to any other colour , or any other colour a mean vnto it .

4 That which is properly a mean , must agree with the extreames in althinges in which the extreames doe agree : for example , If blacke and white be both of them colours : that which is properlie a mean between blacke and white , must be a colour also , for it were absurd to call any thing but a colour , a mean between blacke and white : so that the mean followes the common natures & qualities of both the extreames , for as it is saide before , That only is a mean that is not only equally distant from two extreāes , but withall is as neere to both as may be , which cannot be verified of that mean that shall not be found to agree with the extreams in those things wherin the extreames doe agree within them selues , and therefore things indifferent follow their extreames . As therfore that cannot be an extreame that hath not in the same kind an opposite , so that can be no medium to any extreams , that doth dissent from them in that wherein they shall accord and agree . So that that denomination and predication that belonges to both extreames , belongs also to their mean . The mean between two opposite Qualities is a Qualitie : betweene two substances , a substance , between two actions , an Action : between two goods , a Good , between two evills , an Euil , betwen two quantities , a quantitie &c.

5 Hence it will followe , that no a a All substances therefore are indifferent only by accident , in respect of some vse substance ( as it is a substance ) can be called thing indifferent , because that ther is a no substance that is evill as it is a substance . For an indifferent substance , must needs ( if ther were any such ) be a mean between a good and an evill substance . Yf then there be no evill substaunces , it cannot be imagined how there should be any indifferent .

6 The like may be saide of all b b As also of all artificiall which imitate natures . created species and kindes of things cosidered not only in their substances , but qualities and dispositions . For the voyce of God pronouncynge them all to be good : none of them are evell , and if none of them be evell , none are indifferent . For indifferent created things , can haue no place : either reall , or imaginatiue , but between a created Good : and a created Evell . There is therefore no Creature of God : nor noe created propertie or qualitie of any creature : that is by creation a Thing Indifferent .

7 Also vpon the said grounds it apperes , that there is noe B B And therefore there cannot be made an absolut and perpetuall law concerning any thing vnder the name of indifferent , for a law bindeth onlye to good and punisheth for euell , and therfore to imagine a law that bindeth to the doinge of a thing indifferent when that thing indifferent turns evel● as the most indifferent thing may , then the force of the law ceaseth . absolute Indifferent thing : because their is no thing in nature either absolutly good , or absolutly evell : It being impossible that any thinge should be an absolute Mean , whose extreames are not absolute , for where one extreame is absolute and the other not absolute : the Mean cannot be absolute , for if it be , it enclineth more to one extreame then the other , which is to distroye the nature of a thinge 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 Evell that are equally commen to them both , we are in the next place distinctly to propounde the same , and by them accordingly to distinguish the other .

2 First therfore Good & Euell is such , either in appearance onely , or indeed also . Whence arriseth the first distinction of things indiferent , for accordinglie some thinges are indifferent in appearaunce onely , some indeed .

3 A Thing indifferet in appearaunce onely , is that which is a mean betweene that Good and Euell a a consider whether the misticall ●●ts of an Id●latrous religion & worship , be not at least an evell in appearaunce & sheew , and therfore cannot be so much as in appeaaunce indifferent . that is in sheew and appearance onely . For that appeareth to be indifferent , that being Good or euell indeed , appeareth or seemeth to be neither .

4 A thing indifferent indeed : is that which is a Mean between those thinges that are in truth and veritie Good or evell . So that such an indifferent is voyde of all true good , b b If our Ceremonies were such . The Deuill and Antich st & all superstitious and lewd persons would not so much dote vpon them , and the h●●tes of so many learned and godly men wold not burn against them as they doe and evill .

5 As that which is good in appearaunce onely , is indeed either euill or indifferent , and that which is evell in appearaunce only , is indeed either good or indifferent , and that which is indifferent in appearaunce only , is indeed either good or evill , So that which is indifferent indeed , is in truth , neither good nor euill .

6 As c c If Turcisme , Iudaisme . Pag ●isme ▪ and the grosest Idolatrye that euer was amongst the Heathen were estab●ished by that lawe and authoritie that these Ceremonies are , any poynt or percell therof might bee mainetained by the s●me or the like g●ounds . That M. Hooker Couel● , W●lkes , mainetaine the Indifferencie of ●●es ceremonies And their is noe Arti. of faith and ●●ligion , but ( by the same method that the S●●veo● vseth against the Discipl●ne of other reformed Churche● ) it may be traduced and oppugned a● most odious gro●se , and impious . the grossest evill may by meanes of some counterfeit or shadow cast vpon it , be in appearaunce , the greatest good , and the greatest good may be disguised , and in sheew transformed into the greatest evill : So with much more facilitie may either of them by the wit of man haue cast vpon them the formes of things indifferent .

So that there must be speciall heed taken that we admitt not of all things as indifferent indeed that present themselues to vs vnder that name and shape : Florentines can disguise & collor any thing . and it is now a dayes the common excercise of the greatest wittes of the world . to transforme good into Euill , Euill into good , and both into Indifferent so that in these dayes scant any thing is as it appeares or appeares as it is .

Cap. 5. The 2 distinction of things Indifferent

1 Good and Euill is eyther Some of our 〈◊〉 Divins think all external things Indifferent : which sheews that they that talke most o● them , know lest what they are . Internall or Externall , accordinge to which difference ariseth a second destinction of Things Indifferent .

2 An Externall Indifferent is whatsoeuer hath in it nether inward good nor b b What inward hurt and evill is in these Ceremonies they best know , that are best acquainted with the state of their flocke . Euill

3 An Internall Indifferent , is whatsoeuer hath in it , neither inward good b b What inward hurt and evill is in these Ceremonies they best know , that are best acquainted with the state of their flocke . nor evill .

4 Something c c The Doctor of Oxford aske what hurt can a wise man see in a square Cap & a surplice . Inded their is no outwarde hurt or euill in it , but it must be considered wether their be not any inward hurt theirin , for if it can be proued that by them , the soules of many are poysoned with superstitious conceits then it is apparent that they haue inwarde hurt in them . Externall Indifferent may haue in it internall good or Euill & somethinges internally Indifferent may haue in them outward Good or Euill

Chap. 6. OF the 3. distinction of things Indifferent .

1 Thirdly Good and Euill , is either of it self or by accident : which also make the 3 distinction of things Indifferent .

2 An Indifferent by accident is a meane between those Extreames that a a If it can be proued that these Ceremonies are but evill by accident , ( they being not good of themselues ) it is enough to argue that they are evill and not indifferent . For if many things that are good in themselues , be to bee for borne , when by some accident they doe hurt ▪ much more ought a thing in different when it hurteth , though but by accident are Good and Euill by accident and not of thems●lues : for that must needs be only accidentally indifferent , whose Extreāes ( by which it is limited and defined ) are but accidentallie good or Euill : so that whatsoeuer is Indifferent onely in relation of some accidentall good or Euill is Indifferent not of it selse but by accident

4 b b Ergo their is no thing absolutely Indifferent ( as our Divines of state dreame ) but ●y some circumstaunce of time , place , person , vse : it may be either ve●y good , or very evill . There is nothing so good of it selfe , but it may be made Euill by accident , nothing so euill of it self but it may become good by accident . Nothing so good or Euil but it may become Indifferent by accident , nothing so Indifferent of it selfe but it may become Good or Euill by accident .

5. Vnto this head may be referred , such things as are Indifferent by comparison for as ther are some things good simplie that are Euill in comparison . & somethings Euill simplie that are good in comparison ▪ so also there is some good and Euill , that in comparison with others is Indifferent .

Cap. 7. OF a 4. Destinction . of things Indifferent .

8 THings are Good or Evill either Actually or Potentially . d d A possibilitie of evill in a thinge indifferent , maketh it evill and worthy to be remoued Nature teacheth to prevent evills , and 〈◊〉 a man cannot doe in prevention thereof , then to leaue of a thing in it selfe indifferent which doth no good & may doe hurt . So are also Things Indifferent .

2 A thing actually Indifferent , is that which hath in it neither actuall good nor hurt .

3 A Thing Potentially Indifferent , is that which in act doth either hurt or good , though in po●sibilitie it may doe neither .

4 There is nothing actually Indifferent but is potentially good or ( a ) euill , Their is nothing potentially , onely indifferent but it is actually either good or euill . Th●rfore their is nothing absolutly Indifferent .

Chap. 8. OF the 5. Distinction of things Indifferent .

1 LAstly , Good and evill is either Corporall in respect of the body , or spirituall , in r●spect of the minde , In which respect , Things Indifferent doe alwayes vary .

2 A Thinge Indifferent in respect of the bodie is any such thing that applyed to the bodie , doth it neither good nor hurt . As that which maketh a man neither rich nor poore , Strong nor Weake , bewtifull nor deformed , hungrie nor yet satisfied , sicke : nor healthy . &c.

3 That may be Good a a Circumstaunces of time & place doe also v●ry the things of th●s kinde exceedingly . For that in some tyme and some place is in different to some bodie , that in an other place , and at another tyme is Good or euill . to the bodie in one respect that is evill in another et contra and that may be indifferent vnto it , in one respect , that is good or euill in another . Also that may be good or evill to one part of the bodie that is indifferent to another parte . And a thing may be indifferent to one , that is good or evill to another .

4 A thing Indifferent in respect of the minde or Soule , is whatsoeuer hauinge reference and relation to the soule b b Either indeed or appearaunce of it selfe or accident : actually or potentially . doth it neither good nor hurt .

5 The Goods and Evills of soule : are either dispositions , qualities , or habitsin the soule , or such actions as proceed from them . As Thoughts , words , deeds . All which are called Morall . A Morall good : is whatsoeuer in Man or from man is agreable and correspondent to the law of Nature , Reason , or the Diuīe Law of God revealed supernaturally in his word . Vnto this head are to be referred : all true wisdome , knowledge , vnder standing , prouidence , discretion , and all actions flowyng from the same . Also all Morall virtues , as , Iustice , Tempterāce , Holines , &c. With all the Actions proceedyng from them . All which are squared and ruled by some or other of the former Lawes . A Morall Evill is whatsoeuer is any wayes repugnaunt ( whether in generall or perticular ) to any of thos former Lawes . As Ignorance , Folly , Iniustice , intemperaunce &c. with all Actions proceedyng from them .

6 Those things are in a Morall respect indifferant ( whether they be Qualities , inclinations , Habitts or Actions ) That haue in them ( b ) neither vertue nor vice . See ch●p . 8. s●ct ●●●●●gent . Herein such Actions of mans will are most frequent , that are neither commaunded nor forbidden in the word of God .

7 Ther is no Action of mans will : so indifferent c c So that ( by M. Hookers fauor ) a man may by takynge vp astr●● or a ●●sh . commit a Moral vice ▪ For example if he shoulde vse to d●e it in the time of p●a●e● . but the doing thereof ( by some circumstaunce ) may be repugnaunt to the lawe of God and by consequent be hurt full to the soule of man .

8 An Action that in some one respect vnto some one speciall lawe , is Indifferent in respect of some other lawe may bee Good or Evill . As that action may be either Religious or Superstitious , that hath in it neither Temperancie nor Intemperancie .

9 Any action done by man that is not commaunded * * Such are the Ceremonies in controuersie : They are no where in generall or speciall commaunded , no more then the shaven crown and holy water , & yet ▪ they haue been and are the speciall meanes and occasion of the Scisme of many hundred Brownists Of much superstion in many 1000. ignorant prorestants , & of confirmation of many infinits of wilfull , Papistes in their Idolatry , as is most evident . Also ( yf it be a sinne to dislike our Lords spirituall ) there is no one greater caus that moveth those that the profane call Puritanes to doe it , then these Ceremonies , which if they might be freed from , as all other re●ormed Churches are . There is no other Ciuill obedience or subiection due vnto them : that they woulde refuse to performe , in as a lowe a degree as any other whatsoeuer . by God , either expresly or by direct consequent , that is a meanes either of it selfe or by accident of any hurt either to the bodie , or soule , of a mans selfe , or of his Neighbour , either by bringing evill into them , or nurishyng or increasing evill in them , cannot beare the name of an Indifferent action For there is no indifferencie in that , which being not required of God . ( and therefore is not Good ) doth hurt ( any wayes ) a man : which must needs be against the lawe of God . For the some of the Lawe of God being the loue of God and our Neighbour , And Loue aīming onely at the Good of the loued . That action , that ( besids the law ) doth any hurt to any , must either haue an exceeption in the lawe , or else be against it , and then it cannot be indifferent .

10 Morall Actions whether virtues or vices , respect either God imediately , or our selues or our Neighbour , as is intimated before . So doe also all Indifferent Actions .

11 That Action is indifferent in respect of God , that doth neither advance nor obscure the glorie of God . For this is the onely Good or Evill we can doe vnto God .

12 Ther is no Action that a man can doe by the power of his will , but either in it selfe or by accident , it doth either glorifie or dishonor God , and therefore no action in respect of God , is merely & absolutly indifferent , c c Such are the Cemonies and rites that are peculiarly acted in Divine worship , if they be good & lawfull . but thereby God receaueth some Honor or dishonor .

13 All Actions of Religion ( amongst which a a What honor receaueth God by our ceremonies ? It is certaine that Antichrist receaueth great honor by them . those are speciall that are peculiarly done in Divine seruice ) are ( if they be as they ought to be ) in a speciall manner good , tending more directly to the glory of God , then any other Actions , th●refore no action of Religion , whether it be Morall or Ceremoniall , is indifferent but either good or evill .

14 No Action of Religion whether Morall or Ceremoniall (b) (b) Such are our Ceremonies else they are not Indifferent . grounded onely vpon the will of man , and not vpon the worde of God , can bring any speciall glory to God , and therefore no such Act can be an act of Religion , but of superstition , and therefore cannot be indifferent .

15 Ther being some mysticall Ceremonies of Religion Good : and some Evill . If ther be any mysticall Ceremonies indifferent , they must then in some speciall and materiall poynt differ from the Evill , even as far as from the good . But there is no mysticall Rite of religion , (c) (c) Crossing in Baptisme beinge no more commaunded nor no lesse forbidden then breathinge vpon the childe , or anoylynge , which are reiected as evill . It must needs com nearer to these , then it doth to Baptim which is commaunded . but doth come many degrees neerer to the Evil then to the Good . And therfore ther can be no misticall Rite of religion indifferent .

16 An Evill Ceremonie of Religion being therefore onely Evill because it is forbidden of God : A good Ceremonie of religion is therfore onely a good Ceremony because it is commaunded of God : and that must be an indifferent ceremonie that is neither forbidden nor commaunded : But all ceremonies in religion that are not good , are evill , and therefore there are no indifferent Ceremonies of Religion .

17 As no man by his sole will , can make that ceremonie good in divyne worshipp that God forbiddeth to be done their in , or make that Evill that God commaundeth to be done therin . So can he not make that which is but indifferent to be Good : for he cannot make that to be commaunded of God , that is forbidden of God , that ( though it be not forbidden ) is not commaunded : If therefore what Ceremonie of religion soeuer is good , be commaunded of God , and if every Ceremonie of religion ought to be good , & if whatsoeuer ceremonie is commaunded of God is not Indifferent . Hence it wil followe : that no Ceremonie of Religion is indifferent .

18 Thus much of actions indifferent hauyng reference to God . Those actions of man are indifferent in respect of a mans selfe , or his neighbour , that being committed , bring neither morall hurt nor good vnto him selfe or them . For those actions are Evill to the doer , and such as hurt his soule : that are a meanes of bringing either vpon himselfe or vpon his neighbour any evill forbidden . And those actions are good to his soule , that are a meanes of affecting with any Good commaunded , him-selfe or his Neighbour .

19 Whatsoeuer therefore doeing a man no Good is a meanes either to e e But we shal be readie to proue , that such is the lawe that requires these Ceremonies . take from a man any good thing that God hath freely graunted vnto him , as life , health libertie , name , honestie , pietie , &c. Or to bring vpon a man that evill : that God otherwise with houldeth from him , that cannot be indifferent .

20 All such humaine lawes therefore , that f f Much more thos Lawes tha● lay greater penalties vpon the omisi●i-of some Indifferent , then the omission of the greatest good : or comission of the grossest euill and as doe the Canons & lawes that requyre these Ceremonies . vpon any penalties , binde m●● to those things that are confessed indifferent , which are such things as God hath left to the free libertie of man to doe or not to g g This hindreth not but that the Magistrat may and ought ( yf it be for the good of the common weale ) commaund fishe dayes , and such lik , the neglect whereof , may doe much hurt , and the obseruation much good , for in such cases eatinge of fish and flesh is not a Thing indifferent , but that which men stand bound either to for beare to doe according to the Civill Lawes of Magistrates . doe : is a deprivyng of men of that libertie that God hath graunted vnto them , & therfore such a lawe is neither good nor indifferent , But evill to the soule of him that enacteth it , though not of him that obeyeth it . For it is no indifferencie in any man to take that away from a man that God hath freely given vnto him .

21 All Morall actions , of men that are good or evill , are either private , or common and publike . The common and publicke , are either Domesticall , Politicall , or Ecclesiasticall . Actions also in their Indifferencie may vary accordinge to their diuers references to these .

22 A private Good or Euill action , is that which affecteth with good or Evill onely a mans owne person that doth it , and which spreadeth not to the Good or hurt of any other ( except secondarely & by accident ) as he that eateth and drinketh ) doth himselfe onely good properly : Though secondarely and by accident , he may , in that strenght he receaueth , therby doe his family or the common wealth good .

23 That action is Indifferent in respect of a mans private selfe , that doth his owne priuate Person no wayes any good or hurt .

24 Those Domesticall , Politicall , Ecclesiasticall actions , are good , or evill , that tend to the good or hurt of a family , common wealth , or Church , and those are indifferent , that being done doe bringe neither good nor hurt , or as much good as hurt vnto any of the saide societies .

25 That may be good , evill , or indifferent , to a private person as he is a priuat person , that is not so vnto a Family , Common wealth or Church , or vnto him , as he is a member , of all or any of them .

26 That may be Indifferent to be done by a Familie , or the Commen wealth as it is such , That is evill and not indifferent , to be don 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 doe in one place and at some one time , that is vnlawefull in another place and at another time

27 All which premises or the most of them being graunted , it will easilie appeare to any that can rightlie applie these principles and generall assertions that the Cerimonies in present controuersie in our Church are not ( as is pretended by the forces of them ) meerly Indifferent ▪ but either excellent parts of our religion or notorious parts of superstition .

FINIS . APRILL . 12