will never edifie the Church but most certainly deform it Rome we say was not built in one day The Apostle left something unsettled till a further consideration 1 Cor. 11. last And when he departed from Crete he left Titus his Vicar saith Crocius to supply what the shortness of his stay would not allow him to accomplish and as St. Hierome observes to super-correct what he could not then bring to perfection Zanchy observes very well That it is the Duty of the Bishops to take care of the whole Church and whatsoever may conduce to the welfare of it whether it be in point of life and manners in the Ministery of the Word and Sacraments or in the Discipline of Pennance or in the wants of the Poor or in matters of Ceremonies and to give diligence that whatsoever has been constituted in such matters either by the Lord himself or by his Apostles or by the after-after-Church may be observed But if there be any thing that is not appointed and yet may concern the edification of the Church Let Laws be appointed concerning those things that they may be confirmed in the Name of the whole Church and by the Authority of Pious Princes and be observed of all respectively subject to their Jurisdiction 2. I Answer That according to the Common Prayer-Book in King Edward the Sixth's time the Church injoyn'd the Priest at the Consecration of the Eucharist to sign the Elements with the sign of the Cross and so if she did not declare her Power in her Articles yet she declared it sufficiently in her Practice In ordering the Priest to make the sign of the Cross upon the Symbol in the Patin and Chalice she did exercise her Power in decreeing and practising that Rite which has since been taken away tho' it has proved of very little consequence to avoid Scandal and consequently the Terms of Communion have been somewhat contracted since those times and not inlarged as is pretended However that Rule of St. Austin will certainly hold His enim causis id est aut propter fidem aut propter Mores vel emendari oportet quod perperam fiebat vel institui quod non fiebat For these Causes that is either for the Faith or for Manners sake that ought to be amended which was done amiss or appointed to be done which was not done at all But this is not all in this Section They object also against the Doctrine in the Rubrick That it is certain from the Word of God That Children baptized and dying before the commission of actual Sin are undoubtedly saved The Scripture the Protestant Churches nor any sound Reason have yet given them any tolerable satisfaction of the Truth of the Doctrine about the Opus Operatum of Sacraments That Doctrine laid down in the Catechism That Children do perform Faith and Repentance by their Sureties is also saith he as great a stumbling to our Faith and we cannot get over it How the Adult should believe and repent for Minors or Infants believe and repent by Proxy Thus the Dissenters The Answer 1. The silence of other Protestant Churches if they be all silent herein is but a Negative Argument from Authority and that 's of no validity But we are sure the most Learned amongst Protestant Writers do favour this Article The Form of a Sacrament they say is the Sacramental Conjunction of the signs and the things signified which Conjunction consists not only in the signification and obsignation but also in the exhibition of the things signified by the signs So Wendelin And he makes the effect and end of the Sacraments to be not only The Confirmation of our Faith in Christ but also the Obsignation of his gracious Promise touching our Communion with him and our participation of the benefits purchased by his death And particularly among the effects of Baptism Zanchy reckons these 1. Our admission into Covenant with God 2. Our ingraffing into his Church and the Communion of Saints which are the Faithful 3. The Remission of Sins and the Imputation of Christ's Righteousness And Calvin upon those words 1 Cor. 7. 14. else were your children unclean but now are they holy Comments after this manner This is a high point of Divinity For it teacheth that the Children of the Faithful are segregated from others by a special Prerogative and are accounted Saints in the Church And to reconcile this with those other words of the same Apostle Eph. 2. 3. We are all by nature children of wrath He saith thus Aequalis est igitur in omnibus naturae conditio The condition of nature is alike in all They are all obnoxious both to sin and death eternal But this privilege which the Apostle attributes to the Children of Believers that flows from the benefit of the Covenant upon the intervention whereof the malediction of Nature is blotted out and they are consecrated to God by Grace who are Prophane by Nature From which Testimonies we shall draw an Argument presently that Children baptized and dying before actual Sin are undoubtedly saved But first let us consult the holy Oracle The Scripture tells us That Christ tasted death for every man Hebr. 2. 9. for Children vers 14. And to what end did he do this to reconcile them vers 17. to sanctifie them v. 11. to free them from the bondage of the Devil v. 14 15. and to bring them unto glory v. 10. Can Christ fail of his end without any Obstacle in the Subject Has he done enough to save a drunken Noah an incestuous Lot an idolatrous Manasses and a perjur'd Peter and yet left a poor innocent Babe without a Remedy 'T is our Saviour's comfortable assertion with a gracious invitation thereupon Mat. 19. 14. Suffer little Children and forbid them not to come unto me for of such is the Kingdom of Heaven If these Dissenters be of a Cross opinion That of such is the Kingdom of Satan They should in modesty keep their faith to themselves till they can find a better proof than the Post-poning of Esau whose person notwithstanding Learned Men do think was saved In the Discourses of our Saviour little children are Candidates for Heaven and set forth as a pattern to such as shall undoubtedly inherit it Mat. 18. 3. and he tells his Disciples v. 14. It is not the will of your Father which is in Heaven that one of these little ones should perish which in all Reason must be understood of little Children literally according to the first intention of the words But 2. Baptism is the Laver of Regeneration Eph. 5. Tit. 3. Hereupon St. Peter makes his Exhortation to the People Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost For the promise is unto you and to your children Act. 2. 38 39. Whence I argue thus such as are admitted to the benefits of the Covenant remission
he treats more mildly and gently in His Epistle to the Romans but more severely and sharply a great deal in his Epistles to the Galatians and Colossians Was it out of Condescention to their weakness at his first Writing which was not to be continued when success of time might have afforded them sufficient means of better Information So the Author of the Synopsis thinks but then the Epistle to the Romans should be more early written then the Learned do allow it was Soto is of Opinion That the Mystery of St. Peter's Vision which directed him to converse with Cornelius and other Gentiles Act. 10. 10 c. was not yet published to the Romans or at least that they did not understand the meaning of it and thence he Collects also that the Council mentioned Act. 15. was not then assembled In the Epistle to the Romans the Controversie chiefly lay between Grace and Nature but in that to the Galatians it was betwixt the Law and Faith saith Ambianus The Apostle was angry with the Galatians because tho' they were very well instructed yet they were easily seduced But he ought not to be angry with the Romans but to commend their Faith quia nulla virtutum videntes insignia susciperunt fidem Christi saith the Comment of St. Ambrose because they had embraced the Faith tho' they had seen no Miracles and tho' they mistook the sense it was because they had not yet been sufficiently instructed in the Mystery of Christ's Cross. The Epistle to the Galatians was written only to Gentiles that to the Romans was written both to Jews and Gentiles as S. Hierom has observed The Jewish Converts tho' they embraced the Faith yet they thought themselves still obliged to Moses Law to abstain from certain Meats and to observe certain days according to the Jewish Customs On the other side the Gentiles and such as were better instructed in the Truth of the Gospel they embraced the faith of Christ but would not be concern'd in those Mosaical Observances to which they had never been addicted Hereupon heats and animosities did arise which kindled into a despising and condemning of one another Now in this Epistle to the Romans it was the great Temper and Prudence of the Apostle to carry an even hand betwixt the two contending Parties and amicably to compromise the difference between them We must remember St. Paul had not yet been at Rome And altho' upon Information and Complaint from some other Churches He gave Orders at a distance for the redress of some particular Miscarriages yet some other things he thought fit to reserve till his own personal presence should give him an opportunity to inspect the Temper and Conditions of the People that he might be the better able to settle such Rules and Orders as should appear to be most convenient Thus he did in the Church of Corinth Many undecent Carriages he corrected by his Epistle Coetera autem quae ad aedificationem Ecclesiae pertinent praesentiâ suâ Ordinare se promisit saith St. Ambros. ad 1 Cor. 11. ult Other things which concern'd the Edification of the Church He promised to set in order by his presence And thus de did touching the Church of Rome Some Points of Doctrine he carefully stated as Justification by Grace through the Faith which is in Christ Jesus c. He Taught the Jew and Gentile-Converts likewise how they should carry themselves respectively to one another That the strong should not despise the weak nor the weak judge and condemn the strong But these were Directions for Common use among private Christians but for Decrees and Orders of publick use and practice he gave out none to this Church because as yet here was no Jurisdiction settled no Laws made no Governours appointed to put them in Execution This Grotius Collects from Rom. 16. 4 5 17. This makes me believe that there were then no Common Assemblies of Christians saith he or no Presbyterie at Rome Otherwise in stead of commanding to mark such as caused those Scandals or Schisms He would have had them Excommunicated For when the Church is without such Government single Persons can do no more than avoid familiar Conversation with such as live not according to the Rule of Christ. Thus Grotius Catharinus seems to Collect no less from the Apostles expostulation Rom. 14. 4. Who art thou that judgest another man's Servant Cùm non sis Pastor aut Dominus ejus seeing thou art neither his Pastour nor his Lord and therefore thou hast no right to pass Sentence on him And as much is to be concluded from the 22 Verse Hast thou faith have it to thy self before God Had there been a Bishop settled there it had been their Duty in any Matter of Hesitation to consult him to resolve their Doubts and settle their Persuasions But as yet there was no such Establishment hereupon he does advise them to be sincere in their Profession and to carry themselves uprightly between God and their own Conscience Catharinus to this purpose saith thus Thou hast Faith that is thou hast a clear knowledge of thy Liberty in matters indifferent But have this Faith to thy self before God that thou mayest not hurt thy weak Brother And this is always to be the Practice in such things as the Church does tolerate They are to be dissembled or concealed and we must yield to Infirmity for a time till the matter comes to be made more clear But then we ought to dissemble or conceal our persuasion no longer but freely to declare and boldly to follow what the Church hath established Thus Catharinus for then Obedientia praecepti est our Obedience is under Precept as Tolet hath observed The Apostle doth Predict and Promise them a happy Conquest over all adversary Power whether exercised by subtlety and imposture or otherwise Rom. 16. 20 The God of Peace shall bruise Satan under your feet shortly He means the false Apostles Deceivers and Disturbers of the Churches Peace the signal Instruments of Satan and their overthrow should be by his speedy comming to them to ordain what was wanting to their settlement The design of this Digression is to shew that the Apostle did never give colour to set up Christian Liberty against the Laws and Authority of the Church And 't is further evident that the Church did from time to time prescribe and limit the use of things indifferent as they judged it most expedient to avoid Scandal and promote Edification And to this purpose they did observe times and determine things and distinguish persons 1. They did observe times For the People of the Jews had been so long Wedded unto Moses had so great a veneration for all his Laws Rites and Ceremonies and these were so constantly inculcated into them every Sabbath Day as St. James observes Act. 15 21. That they could not suddenly be weaned from the Practice of them And they were a People so perverse
he is not offended Hence proceeds that tremulous aversion to such things as God has no where forbidden as if the use of them were sinful This the Apostle reproves in the Colossians Touch not taste not handle not Coloss. 2. 20. Whence this Observation does naturally arise That such as are afraid they should offend God and wound their Conscience by the use and practice of such things as God hath not forbidden are Superstitious And into what absurdities and extravagant Whimsies this humor will carry men we may read as has been said in Mr. Calvin if our own Experience were not pregnant with Examples to that purpose How many men have formerly and do still trouble themselves and the Church of God upon this account Sensi enim saepe dolens gemens multas infirmorum perturbationes fieri per quorundam fratrum Contentiosam Obstinationem Superstitiosam timiditatem c. They are the Complaint of the Great St. Austin I have seen with grief and sorrow that the weaker sort are much disturb'd by the Contentious Obstinacy and Superstitious timorousness of certain Brethren who in matters of this indifferent nature which can be brought to no issue either by the Authority of the Holy Scripture or the Tradition of the Universal Church or upon the account of their being beneficial towards the amendment of life but only because they fancy they have some reason for them or some forreign practice which they esteem so much the more learned because it is the more remote Tam litigiosas excitant quaestiones ut nisi quod ipsi faciunt nihil rectum existiment They raise such litigious Questions and Disputes hereupon that they will allow nothing to be right but what they do themselves Which is as true a Character of our Dissenters as if St. Austin had been alive and acquainted with their disposition and practice before he wrought it Fear is a Passion very apt to enthral us and a fear upon the account of Religion most of all This Fear many times sets up strange Opinions in mens minds and when these are once framed Humanum ingenium quod suum est illic recognoscit recognitum libentiùs amplectitur quà m optimum aliquid quod suae vanitati minùs conveniret 'T is the Nature of man to recognize his own Conceptions and not only to acknowledge them but to be fond of them and prefer them before the best things which contradict their Vanity 3. Being wedded to these New Fangles the issue of their own imaginations out of devotion to them they Sacrifice they offer up the very Commandments of God and perhaps by this means they run into Idolatry as well as Superstition though such as are most concern'd therein are not presently sensible of the guilt of it I am sure St. Austin and St. Hierome are both of this Judgment Perverse Opinions says Hierome are the Graven and Molten Images which are adored by such as frame them in their Imaginations Comment l. 1. in Habak 2 and in Dan. 3. Qui falsum Dogma componunt They which set on foot a false Opinion set up an Image and as much as lies in their power by their Perswasion they compel others to fall down and worship the Idol of their Falshood And again in his Commentary upon Jerem. 32. Sed usque hodiè in Templo Dei quae interpretatur Ecclesia c. Even at this day saith he in the Temple of God which is interpreted to be the Church or in the hearts and minds of Believers an Idol is set up when a New Doctrine is broached and as is said in Deuteronomy the 4th is worshipped in secret Nor does that Doctor rest here but he saith further in that second of Habakuk Si quando videris aliquem nolle cedere veritati c. When thou seest a man that will not yield to Truth but persist still in his Error and studied opposition when the falshood of his Doctrines is made manifest thou maist very fitly say Sperat in figmento suo facit simulachra muâ—a vel surda He puts his trust in his own figment and frames to himself dumb or deaf Idols Nor does St. Austin differ in his Judgment for he says plainly They are involved in a baser kind of Superstition Idolatry and Servitude who worship their own Fancies than they who worship the Host of Heaven His words are these Est alius deterior inferior cultus simulachrorum c. There is another inferiour and baser kind of Idolatry when men worship their own Fancies and whatever the Imagination sets up in the mind through pride or fear Religionis nomine observant They observe it strictly as their Religion Now whether these Dissenters out of zeal to their Negative Superstition Touch not a Surplice sign not with the Cross kneel not at the Sacrament c. do not peremptorily reject the express Command of God for Obedience to their Governours let all sober men and the World judge 4. I would ask this Question Do these Dissenters value those Homilies or do they not If they trust our Reformers for that Observation they have reason also to believe them that there is no such peril of Superstition in those Ceremonies which the Church then enjoyned and they themselves practised for I hope their insinuation should not be more prevalent to keep them from Superstition than their constant practice to keep them in Obedience especially when 't is evident that their Disobedience runs them into one sort of Superstition which in the general they pretend to be so very shy of that they can overlook an express and necessary duty to avoid it The Dissenters Tenth Section THey say they have read over all the Books that have been written in justification of those things and they find their Arguments so weak their Reasons so futilous that setting aside Rhetorick and Rayling there 's nothing in them but what had been either answered by others or is contradicted by themselves which hardens them in their Error who are gon astray into the right way The Answer 1. He saith they are gon astray into the right way This is no time for Bullbaiting therefore if they have a mind to gad let them take their jest along to make merry with But Corah had as fair a way and as safe a Convoy too in his own conceit Yet St. Jude was of another Judgment and we know he fell into the Pit at last And 't is somewhat an unlucky expression To go astray into the right way For we read of wandring stars whose Motion if we may believe any old Philosophy is very Regular in respect of the first mover and so they are in the right way But they have Erratick Motions of their own and to these were those false-teachers resembled by St. Jude who are said to wander because really they do so by their fluctuation in their Doctrines Deviation from the common Practice of the Church and
the exercise of that Right and Power in every Christian Common-wealth ought to depend upon the Authority of the Supream Civil Magistrate Wherefore that Learned and Ingenious S. P. in The Case of the Church of England p. 264 265. hath very well observed That the Bottom we build upon is this That the Church own'd by the Law of England is the very same that was establisht by the Law of Christ. For unless we suppose that the Church was Originally settled by our Saviour with Divine Authority we deny his Supremacy over his own Church and unless we suppose that the Supream Government of the Kingdom has power to abet and ratifie our Saviours establishment by Civil Laws we deny his Majesties Supremacy over his Christian Subjects and therefore both together must be taken into the right State and Constitution of the Church of England There are some Rites and Ceremonies whose Original cannot be trac'd out having bin in use in the Church of God at all times and places These are supposed with great Reason to have been derived from the Apostles themselves for such an Vniversal practice could not be introduced but by a Common and Vniversal Authority as an Vniversal effect must have a Cause of no less efficacy to produce it Now for any Particular Church to attempt a Change of such Rites and Ceremonies is as if a Quarter Sessions in a private Corporation should take upon them to dissolve or over-rule what has been regularly done and settled in a Full Parliament 3. We should consider whether there be any need of such Reformation as they endeavour There are some Rites and Ceremonies which no Person no Particular Church should presume to alter because the Vnity and Vniformity of the Catholick Church is preserved hereby and if we will possess our selves to continue in her Communion we must observe them upon the account of our Conformity to her practice But other particular Rites and Ceremonies are left to the prudence of Particular Churches to exercise their Power and Liberty with respect to the Manners and Temper of the People But That there is no Necessity of Reformation of the Publick Doctrine of the Church of England hath been made good against Doctor Burges by the Right Reverend Learned and Judicious Doctor Pearson now Lord Bishop of Chester And that there is no Need of such a Reformation of the Publick 1. Doctrine 2. Worship 3. Rites and Ceremonies 4. Church Government 5. Discipline as is pretended hath been proved by H. S. D. D. 1660. But we shall not take it for granted tho we know no Answer returned to these and several other Learned Men who have wrote in Justification of the Church of England to that effect but give our proof for it That Church which is already Reform'd and establisht according to the Word as far as a state of Frailty and Humane Prudence will admit That Church hath no need of further Reformation But such is the Church of England I would not be mistaken For I know there ought to be a proficiency in Grace and Holiness and the practice of all Christian Vertues till we arrive at such a Degree of Perfection as this Mortal condition is capable of But for a further Reformation of Doctrine or Government of Liturgy Rites and Ceremonies or of Laws and Canons if what are already enacted were duly inforced and executed we have no need of it It is duly observed by that Worthy Person even now mentioned That if every defect from Christs Institution should forfeit the Rights of a Christian Church there never was as we may find by the Apostles account of the Churches in their times nor ever will be such a thing as a Church in the World For in this life it is not to be expected that any thing should be absolutely perfect the very nature of Christianity supposes Imperfection and accepts of Integrity and as long as with sincere Affections men adhere to the Principles of the Church they are within the Promise of the Grace of God That the Church of England is not Reformed up to those Principles who can make good the Charge against her Where was the failure Did not our Reformers use sufficient Means 1 Did they not search the Scriptures according to the Rule of our Blessed Saviour Did they not understand the sense and latitude of the Scriptures Had they not an eye to the Rules of Decency and Order to God's Glory and the Edification of the Church 2 Did they not consult Antiquity according to Divine Direction Job 8. 8 10. Jer. 6. 16. 3 Did they not use a Moral Diligence to search into the nature of things for their full satisfaction 4 Did they not make this Inquiry after the Truth with a Christian Simplicity and Godly Sincerity We appeal to the Searcher of Hearts to witness this and to their own Learned and Judicious Writings to assert the other 5 Had they not as full Authority both Ecclesiastical and Civil as was needful to establish that Reformation And 6 and Lastly Have we not had God's Blessing while we Conform'd obediently to it to assure us he was well-pleased with that Establishment King James tells us in his Proclamation even now mentioned We had no reason to presume that things were so far amiss as was pretended because we had seen the Kingdom under that Form of Religion which by Law was established in the days of the late Queen of Famous Memory blessed with a Peace and Prosperity both extraordinary and of many years continuance a strong Evidence that God was therewith well-pleased But 't is an ill sign of a growing Reformation when the times afford us as they have done a long while so many Evil men and Seducers who wax worse and worse deceiving and being deceived 2 Tim. 3. 13. A Reformation of Manners and Practice we acknowledge highly needful but for Ecclesiastical Orders and Constitutions about the Worship and Service of God there wants nothing but a hearty Observation to improve them 4. It is to be considered with great attention Whether such as are in Authority and are satisfied that there is no need of Reformation should alter Legal Constitutions to gratifie whether the Humor or Importunity of Dissenters In the management hereof I shall consult no Passion or Interest nor be swayed by any prejudice resolving only to give the sense of other Protestants and I shall begin with the Lutherans 'T is the Resolution of David Rungius After a faithful account given of the free use of things indifferent such as will not submit to a just Authority nothing is to be done in their favour but as Persons persisting in their purpose out of Hypocrisie or Stubborness out of a love of Contention or some other Mental distemper they are sharply to be reproved Brochmand another eminent Man of that Party saith Some respect is to be had of the Weak in order to their Information but to such as are obstinately Superstitious
promise before God That God would preside amongst them and direct them into all truth and equity The Church of England requires no such subjection As to the twentieth Article They object first against the Substance and secondly against the Superfoetation of it since the time of Edward VI. 1. That the Church hath power to decree Rites and Ceremonies This they say is false or at least a truth which hitherto they have not been able to discover This is a bold Charge against the Church of England That she obtrudes a falshood to be subscribed But doth it not argue an affected blindness in these Dissenters that they will not see the Churches Power or else a malicious obstinacy that they will not acknowledge it But To clear the Article it will not be amiss to declare what we mean by Church and what is intended by Rites and Ceremonies which we assert the Church hath power to Decree and establish As to Rites and Ceremonies David Rungius for the Lutherans tells us That the necessity of Order and Decency which the Apostle injoins doth require that there should be some Ceremonies in the Church and among the Calvinists it is the peremptory assertion of Zanchy That the Church of God on Earth never did or ever can want Ceremonies cum sine Ceremoniis c. because the Faithful can neither grow up into one body nor perform any publick Worship to Almighty God without them Hereupon Grotius has very well observed That the Christian Church as established by Christ and propagated by his Apostles and their Successors is a Body joined together not onely in Opinions as the Sects of the Philosophers nor in Rites and Ceremonies only as the Pagans of old nor in Government onely as the People of Poland sed in tribus his vinculis colligatum but a Body bound up together in all these three Bonds of Union To this effect others have observed that there are two sorts of Laws prescribed to the Church of God some concern the very essence life and substance of Christianity and the necessary Acts and Duties of Faith Hope and Charity And these are the primary the principal and fundamental Laws of Christs Kingdoms these are of Christs own Institution and appointment and for any Church to pretend to a power herein is Vsurpation In reference to these Laws and Ordinances the Church hath but the Office of an Ark to preserve and keep them and of a Pillar to support and declare them to the World Other Laws are secondary and suppletory having respect to the circumstances of those principal Acts and Duties and tending to the more facile and commodious observation of them These Laws may be called positive and inservient for that reason and the whole Legislative power of the Church consists in making Laws of this inferiour nature To this purpose Zanchy observes a twofold Power given to the Church one definite and determined quatenus scilicet determinata praescripta habet mandata ultra quae non licet progredi Inasmuch as it hath Commands determined and prescribed which it ought not to transgress And such is the Power which the Church hath in preaching the Word administring the Sacraments c. The other Power of the Church is indefinite and more ample whereby according to the circumstances of time and place and as shall seem most expedient She may appoint many things of their own nature indifferent that may make for good Order Decency and Edification Sub Ceremoniarum nomine complecti quicquid externe geritur ad cultum divinum celebrandum religionisve causa peragitur saith Joan Bunderius Under the name of Ceremonies is comprehended all that is outwardly acted in the celebration of Gods Worship or performed for Religion sake But this definition takes in all Gods external Worship even the Holy Sacraments are Ceremonies in this sense and notion Whereas the Rites and Ceremonies we treat of have their Scene in a lower Sphere among things indifferent Such are The Time of Publick Worship not onely as to the ordinary proportion but likewise as to extraordinary occasions for Fasts and Festivals The Persons in their several stations and parts of the Ministration The Place with all the Furniture of Books Utensils and Ornaments thereto belonging The Forms of all particular Offices and Administrations The Ministerial Habit and the Gestures both of Priest and People respectively in the performance of Divine Service with all Observances Actions and Circumstances of Deportment pro hîc nunc in Religious Assemblies which may be judged more commodious to procure Reverence and Devotion or to add Solemnity to Gods Publick Worship and Service These in the general are called Rites and Ceremonies and as to the Specification and particulars of them they are in the Churches power and are left to the prudence and care of Governours to determine and set in order But we meet with Complaints in many Holy men and learned Authors That the Church of God hath been made a Theatre of Ceremonies many of which are unintelligible and some of them opposite to the Word of God and yet in these men place their righteousness and holiness and in these consist the whole Practice of their Piety These Ceremonies are made matters of Merit and of Merchandice too Remission of Sins and other Spiritual Effects are attributed to them they are made so essentially necessary as if Christ could not save us nor be served at all without them The Grievances which have afflicted godly minds upon this account do arise 1. From the number and multiplicity of these Ceremonies 2. From their Futility and Lightness 3. From the necessity and value that hath been put upon them And lastly From the use and end that hath been assigned them And indeed they are not onely vain as our Saviour calls them but pernitious when through the high esteem men have for them 1. They do depretiate Gods Word and Ordinances 2. When they incumber and justle â—ut Gods substantial Worship and Service 3. When men rely upon them in an expectancy of grace and life from them as if the use of these could supply the want of Reformation and amendment That we may not split upon this Rock we have certain marks given us by the great Apostle to steer our Course and Practice by and those marks are four The Ceremonies ordained must be 1. Expedient 2. Decent 3. Significant 4. Prescribed by Authority 1. They must be expedient and that requires two things 1. That they be few and easie 2. That they be safe and inoffensive 1. They must be few and easie because we are not under the Law but under Grace and Christs Yoke is easie his Burden light Whereupon he hath knit together the Society of Christian People novi populi by Sacraments in number few in their observation easie and in their significancy most excellent saith S. Augustine who therefore towards the end of his 119. Epist. complains that
Rule a just Authority and a due Appointment The Order must first be duely made and then carefully observed 1. For this cause left I thee in Crete saith St. Paul to Titus that thou shouldst set in order the things that are wanting The foundations were laid and the men instructed in all the Articles which concern'd the sum of Salvation what concern'd the Government the Order and Decorum of the Church These things were yet wanting and great care was to be taken lest these Cretians should forget the Truth they had been taught or suffer themselves to be drawn from it by perverse and wicked Teachers Therefore to supply what was requisite to the Conservation external Discipline and Ornament of the Church of Crete Titus was left there and impower'd by the Great Apostle Such Orders we find made among the Corinthians 1 Cor. 7. 11. 14. 16. and among the Colossians Col. 2. 5. And when such Orders were made the Apostle was very strict to have them observed 2 Thess. 3. 11 14. Let all things be done decently and according to order 1 Cor. 14. ult He had scattered some Notions about Rites aud Ceremonies in the former part of his Epistle but here he collects all into one short sum He does establish an Order to avoid Confusion and preserve a Decorum in God's publick Worship and Service and this Mr. Calvin makes the Rule Ad quam omnia quae ad externam politiam spectant exigere Convenit which is to measure all things that belong to the outward Polity and administration of the Church The Power to Decree and make such Orders is lodged in the hands of such as are in Authority The Bishops who are called Stewards and Rulers who have the Keys of Christ's Kingdom intrusted to them A power of Jurisdiction both Directive and Coercive This power we find exercised by single persons and persons Convened in Councils whose Authority is of greater extent and veneration The rest will I set in order when I come saith St. Paul 1 Cor. 11. ult from whence Grotius does very well infer that the Apostles had Right and Authority to appoint such things as served for Good Order the Liturgy of the Church and the Ministery about Holy things Haec est Origo Canonum qui dicuntur Apostolici Here saith he is the Original of those Canons which are called the Apostles which tho' not all written yet were brought into use by them And we see St. Paul invested Titus with the like Power For this cause left I thee in Crete that thou shouldst set in order the things that are wanting This charge the Apostle gives that no man might think Titus undertook any thing of his own head or the desire of vain glory but according to the mind and at the command of the Apostle saith Crocius But it may be objected That the Apostles and Apostolick men were inspired of the Holy Ghost and did act by Revelation To this I answer If they had done all by immediate Inspiration there had been no need of Ocular Inspection But St. Paul did not only receive Information touching the state of particular Churches but he comes to see their temper and observe their wants and what will be most convenient for their present Condition before he offers to establish Orders to regulate their practice 1 Cor. 11. the last The rest will I set in order when I come But if he had made Orders by Revelation he might have done it at a distance That the Apostles and Revelations is out of question And that they took pains to search the Scriptures and had been instructed in them by Christ himself cannot be denied 'T is certain also That after such instruction and search of Scriptures as wise men they knew how to use their Reason better than others of their quality Hereupon when they Taught being endued with more than a vulgar stock of Grace and Divine assistance they propounded not only those Revelations which they had received but also whatever they had attain'd to under the Discipline of Christ and by a continual search of Scripture and the Prudent use of Reason And so in a different respect they may be call'd Prophets and Divine Doctors That Title was due to them as they had their Prophetical Revelations This as they confirm'd their Doctrine after an infallible manner both by a Divine assistance above the vulgar rate and by holy Scripture and their own Reason But that St. Paul did not order all things by immediate Inspiration is evident from his own Text 1 Cor. 7. 25 And herein Mr. Calvin makes him an example of a faithful Teacher Fidelis hîc veracem Significat qui non tantum pio zelo agit quod agit sed etiam Scientiâ praeditus est purè fideliter doceat such a one as is a Man of Truth who acts not only out of a pious Zeal but out of a pure and stedfast Knowledge Neque enim in doctore sufficit bonus animus nisi adfit prudentia veri cognitio For a good meaning is not sufficient in a Teacher unless he be endued with Wisdom and the knowledge of the Truth It will be a very hard matter to prove that Titus who had Authority to make Orders in the Church did act by inspiration The whole Epistle which St. Paul wrote to him being a kind of Ritual or System of Canons for his direction in the management of his Episcopal Office speaks otherwise And yet if we speak of a more general assistance of the Holy Ghost I doubt not but the Bishops and Prelates of the Church when they weigh and establish their Decrees and Canons according to the Rule of God's Word have a fair Title to it from the Promise of our Saviour Mat. 28. 20 Loe I am with you always to the end of the world This Power is essential to the Church and inherent in the Governours thereof who did exercise the same when there was never a Christian Magistrate in the world 'T is true God was pleased to supply the want of such Civil Administrations by a miraculous assistance for such as were delivered up unto Satan by the Censures of the Church He had Power grievously to afflict them and many times did torment them bodily How long this miraculous assistance lasted or whether it be in any measure in the Greek Church now under Persecution as some affirm I shall not take upon me to determine But this I am sure of Christ did not intend to leave his Church always exposed and like an Orphan for he has promised her Thou shalt suck the breast of Kings Isa. 60. 16. that is v. 10. Kings shall minister unto thee And to the same purpose Isa. 49. 23. Kings shall be thy nursing Fathers and their Queens thy nursing Mothers which signifies saith Mr. Calvin their Ministery and obsequiousness to
to be done But as Calixtus and Malcolm have observ'd to give you the sence of them both in the words of the last Necessitas illa non fuit absoluta That Necessity was not absolute but ought to be referred to the condition of the time that there might be the nearer approach and better agreement in their course of life between the Jews and Gentiles Those things were necessary to be decreed respectively to the general Rules of Order and Expedience to take off the aversion of the Jews and to prevent the obduration of the Gentiles and to promote their Coalition into one Body their Association into one Communion in the Church of Christ. Brockman says roundly Quod in se est liberum Propter publicum Ecclesiae Decretum servari debet ut necessarium non necessitate simplici absolutâ sed necessitate Ordinis decori teste Dei spiritu Act 15. 28. That which is free in it self upon the account of the Churche's Decree ought to be observed as a thing necessary not by a simple and absolute necessity but by a necessity of Order and Decorum and he alleadgeth that very Text for it Act. 15. 28. Nothing therefore can be more evident than that our Liberty is restrained both by positive Laws and a standing Authority I shall add yet further That the Apostle did never set up any Liberty against Authority never intended to subject Authority to the designs of false Apostles or the pretences of the Spirit or a tender Conscience He gave this charge Rom. 13. 4. Let every soul be subject to the higher Powers and having the mind of Christ as he Professes he could not forget that decretory Sentence He that will not hear the Church let him be unto thee as a Heathen and a Publican He was sometimes very indulgent out of his great Zeal to gain all that were or might be tractable but when he observed a Faction came in as Spies to find out their Christian Liberty in order to intangle them in a new yoak of Bondage he opposed it with an inflexible stoutness by his Apostolical Authority Again when he saw others put a restraint upon the use of things indifferent for fear of Sin or of offending God or on pretence of Religion He severely checkt them as Superstitious Col. 2. 20. Touch not tast not handle not Whatever Faction was in vogue he ever interposed his Authòrity to quench it When Christian Liberty was invaded upon the account of necessity in order to Justification and Salvation He commands them to stand fast in their Christian Liberty but then lest they should grow high and insolent sleight the Examples of their worthy Presidents and withstand the Laws of a just Authority He refers them to their spiritual Guides and injoyns them to follow their Faith and Practice Hebr. 13. 7 17. Phil. 4. 9. Nor is this all He asserts his Authority at a higher rate than this He tells them he has Power enough in a readiness to avenge all disobedience and to encounter such as were puffed up against his Clemency which makes him put it to their Deliberation what Method of Discipline He should use among them What will you shall I come unto you with a rod or in love or in the spirit of meekness 1 Cor. 4. last And if they will urge him to it if he must use the Rod He tells them he will not spare He will use sharpness according to the Power the Lord had given him to Edification and not unto Destruction 2 Cor. 13. 10. By excusing himself from this severity He makes his threatning the more formidable saith Oecumenius The Power of inflicting Censures he ascribes to Christ and tho' this Power may by accident be destructive to the Flesh yet it is certainly design'd for the benefit of the Church Nam punire peccantes aedificatio Ecclesiae est the Punishment of Offenders is the Edification of the Church while by the Punishment of such others are rendred more stedfast and more approved says the same Author when he made any Ordinances he did expect a due observation of them Now I praise you brethren that you remember me in all things and keep the Traditions or the Ordinances as I delivered them unto you 1 Cor. 11. 2. And 't is observed These Traditions were not Dogmatical but Ritual and about things indifferent nor yet were they Perpetual but Temporary as Sclater notes And when his Ordinances of this nature were neglected or despised He could express himself like a Son of Thunder Witness what he writes upon this Argument 1 Cor. 14. 37 38. and he appeals to such as pretended to the Spirit and to the gift of Prophecy If any man think himself to be a Prophet or Spiritual let him acknowledge that the things which I write unto you are the Commandment of the Lord. But if any man be ignorant let him be ignorant The Apostle does here anticipate the prejudice of proud men saith Sclater who had it in their hearts to object thus Seeing we are spiritual we are able enough surely to judge of these things so that you shall not need to interpose your opinion There were a sort of high-minded men who thought themselves above the Apostles teaching and the only Wise men of all the Church and therefore they prefer'd themseves above all others and here the Apostle does repress their Supercilious arrogance saith Aretius Dickson calls them Sciolists for all their pretended Gifts and tells us the Apostle does here contemn their affected ignorance and a Precept being now given to the Governours of the Church that they should acknowledge these Commands to be Divine He remits these ignorant Contemners of them to the Moderators of Discipline that 's the Phrase it seems among the Scotish Presbyterians to be dealt withal according to the Rule and Judgment of the Apostle In settling these Rules and Orders the Apostle seems to say I have done my duty if any man will yet continue obstinate and will not understand his own Let him affect his ignorance at his own peril Nam spreta Authoritas Apostolica Deum habet vindicem saith Grotius for when the Apostolical Authority is despised God is the avenger of it Atque ita contentiosis qui acquiescere nesciunt nullum finem disputandi faciunt froenum injicit saith Calixtus And thus he casts a Bridle upon the Contentious who know not how to acquiesce or make an end of their disputing By all this it is evident That the Apostle never set up any Christian Liberty against a just Authority never intended to subject Authority to the designs of false Apostles or Pretenders to the Spirit what he hath delivered in favour of weak Christians we shall consider anon In the mean while and in order to that it may be worth our inquiry why the great Apostle should vary so much in his way of handling the same Argument Of Circumcision and other Ceremonies it is observable
is evident he dissents not out of weakness but out of Pride Animosity and Stubbornness Ferus could say very truly and pertinently on Rom. 14. Non loquitur de his quae ex impudentia pertinatia aut destinatâ malitiâ committimus The Apostle speaks not of such things as we commit out of impudence obstinacy or prepensed Malice and Design For if he who takes offence does it out of Malice Nempe quòd vel nullâ offuscatur ignorantiâ vel illâ penitus cujus potest facile convinci sed aut per vafritiem aut per obstinationem Scà ndalizatur neutiquam tenemur morem gerere nequitioe ejus saith Soto if he be not clouded with ignorance or with such ignorance only as he may easily be convinced of and yet is scandalized either out of craftiness or through obstinacy we are by no means bound to satisfie his wickedness For otherwise as he says we should be bound to connive at Hereticks and for instance to abstain from flesh for fear the Jovinians should take offence at us And because the Dissenters take Sanctuary upon all occasions in the Fourteenth Chapter to the Romans we shall the more particularly consider it That the Doctrine therein delivered was peculiar to the Jews is the affirmation of the Learned Estius and he has it twice for failing and our Synopsis says the same after him De Ceremoniis Judaicis non Christianis Apostolus Loquitur The Apostle speaks of Jewish not of Christian Ceremonies saith Matthisius and Mr. Perkins is of the same judgment For he saith That Commandement Rom. 14. 22. was given by Paul for those times when men were not fully persuaded of the use of God's Creatures as Meats Drinks c. but to these times it is not Nor indeed can it directly be applied to us for this Reason The Apostle there gives Directions to accommodate the differences betwixt private persons But among us the contest is between Authority and Faction the Church and Private Dissenters from her Communion Now when from an indifferent action or the omission of it one of two Evils will necessarily follow right Reason dictates that I must so act or omit acting that I may avoid the greater evil But certainly being under her Jurisdiction 't is a greater evil to offend the Church than any private person or persons who are but Members of it And as when the competition is betwixt them I must obey God rather than Man So when the Competition is between the Church and private persons Common Reason will soon determine which is to be prefer'd The right stands presumptively for the Governing Party who are in Possession of their Authority and I am certainly obliged in Law and Conscience to adhere and submit to them because the Law concludes Melior est conditio possidentis They that are in Possession have the fairest Right Especially where the Possession began upon so good a Title and has been of so long continuance without interruption Give none offence saith the Apostle neither to the Jews nor to the Greeks nor to the Church of God 1 Cor. 10. 32. which we must interpret by that other Rule of the Apostle Gal. 6. 10. Let us do good unto all men especially to them who are of the houshold of Faith If I cannot please all I must be sure not to offend the Church to which I stand more strictly obliged than to any Conventicle or private Person whatsoever I would fain know also of these Dissenters under what Form they will place themselves If they be strong in the Faith then they are so well instructed in the Nature of Christian Liberty and things indifferent they cannot be offended at the use or forbearance of such things If they be weak that weakness proceeds from ignorance ' and a proneness to Superstition as was observed above and 't is their duty to seek for better information and acquiesce in the Sense and Resolution of Authority when they have it But they should do well to remember there is another sort of Men a Faction that is a sort of obstinate Men and how little value is to be set on such we have heard from Mr. Perkins 2. But it will be alleadged that the Apostle will have us to receive him that is weak in the Faith but not to doubtful Disputations Rom. 14. 1. We must use them gently as we do by sick persons the weakness of whose Constitution will not indure stronger Medicaments we must apply remedies that are more mild take care of their Diet and attend them with great Care and Diligence But we must not forget that this was only a Temporary provision to keep the Peace among private Christians Itaque suscipiendi erant ad tempus non spernandi saith Catharinus quoad usque securis ad radicem poneretur They were not to be despised but to be received for a time until the Axe was laid to the Root That is saith he until the Apostles had made a perfect Determination and by that means had cut off those Leaves of the Law which were without Fruit and the wholsom Sap of Truth We know it is the office of the Bishop not only to instruct in meekness but to reprove rebnke and by sound Doctrine both to exhort and convince Gainsayers And when Authority hath settled matters of difference The Subjects Rule is express and Positive Phil. 2. 14. Do all things without murmuring and disputing V. Act. 16. 4. 3. But it is objected as the charge of the Apostle That no man put a stumbling block or an occasion to fall in his brothers way Rom. 14. 13. But this is to be understood of an Active Scandal design'd as a Mouse-trap set and ready baited on purpose to entice and catch the unwary Mouse as Tirinus notes from the word It is to be understood saith Cajetan of putting a stumbling block formally Secundum propriam rationem Scandali according to the proper account of Scandal to the Mortal ruine of another person This Scandal is in a matter that is in my own Choice and Power Rom. 15. 1. And it is to be understood in Cases wherein Authority has not interposed her Determination for that does Supersede my Choice 'T is very well observed therefore by G. Ambianas That Liberty is Promiscuous both to the strong and to the weak but with this Limitation Vbi nec Pietas violatur Conscientiae nec Ecclesiae temeratur Auctoritas where the Piety of Conscience is not violated nor the Authority of the Church infring'd But here we must observe some Rules to direct our Practice 1. I must not omit a Duty to avoid Scandal for that were to do evil that good may come which the Apostle says is damnable Rom. 3. 8. Nor 2. Can I properly be said to give Scandal by performing that which is my duty antecedently to that Scandal for then my duty should be my sin and I should be under a necessity of
sinning whether I do my duty or do it not which is absur'd 3. Spiritual things which are necessary to Salvation are not to be omitted to avoid Scandal for then I should be bound to go to Hell to avoid Scandal But Obedience to my Superiours is a thing Spiritual and 't is necessary to Salvation Rom. 13. 5. Hebr. 13. 7. 17. I give no Offence in doing my bounden duty But He that takes offence at it He does it at his own Peril If my Dissenting Brother doubts of the Authority that Commands the duty yet if I be well persuaded of it I must govern my self not by His but by the persuasion of my own Conscience Rom. 14. 5. 4. It may be objected further That the Apostle would have us do as he says he did himself Please all men But we should remember there is a restraint put upon the duty we must only please them for their good that is their Spiritual profit that they may be saved Rom. 15. 2. with 1 Cor. 10. 33. Quod ergo Saluti eorum Contrarium est illis concedere non oportet says Mr. Calvin I must not grant them that which is contrary or prejudicial to their Salvation I must therefore do nothing That may 1. Encourage them to oppose Authority because this very Apostle tells me that such as resist shall receive to themselves damnation Rom. 13. 2. Therefore if I act Conform to the Rule of Charity Rom. 14. 15. I must take care as the Apostle saith to please my Neighbour to his Good not to feed his humour and make him the more obstinate as Vorstius hath well observed for that were to lay a new Scandal in his way contrary to this very Apostle Rom. 14. 13. 1 Cor. 8. 9. 3. It must be for his edification Rom. 15. 2. Non tam ut grati simus assentando palpando quam ipsorum utilitati ac saluti inserviendo saith Matthisius Not so much to make our selves acceptable by soothing and flattering them as by making our selves serviceable to their Salvation This applying our selves to his edification supposes him indeed to be weak but it supposes him also to be tractable but if he be proud an admirer of his own abilities one that leans to his own understanding and will not indure sound Doctrine He has no title to my tenderness or forbearance His Conversation is rather to be rejected by the Rule of this Apostle 2 Tim. 4. 3. 4. I am so far to please him as is consistent with the Truth and Priviledges of the Gospel Where these were wittingly infringed the Apostle had not the least Patience to dissemble the resentment of it no not for an hour Gal. 2. 4 5. with 14. And the Truth and Priviledges of the Gospel are no less infringed by the Interdict and Superstitious forlearance of a thing indifferent than by the Injunction and Superstitious usage of it Colos. 2. 21. 5. To this I may add another Allegation The Apostle requires Christians to follow after the things which make for Peace Rom. 14. 19. But 1. 'T is some comfort that in this case he ties us not to impossibilities And to humour some men in their Superstitious scrupulosities is little less 't is a task too great for any ordinary virtue a burden more intolerable than the Jewish yoak of bondage such a Circumcision of all our freedom as would never suffer us to be at ease in any of our enjoyments The worst of Tyranny is more eligible than such Anarchy and confusion wherein every false Apostle or factious Teacher sets up a Tribunal and Supremacy for himself and such Disciples as he can draw after him Paramount to the Judgment and Authority of his Superiours But 2. St. Paul is in that place prescribing an expedient for the Peace of Private Christians to which nothing can conduce more than a mutual tenderness and forbearance when the strong and more-knowing do not despise the weak for their ignorance and folly nor the weak and ignorant judge and condemn the more knowing for their freedom in the use of things indifferent Nor ought one man to condemn or despise another dum coelesti praecepto non obviet saith a Moderate and Learned Romanist while he walks not contrary to any Divine Precept But persons in Authority are to take care of the Publick Peace whereof there can be no better Preservation than Order and Vniformity in Submission to the Decrees of Governours This made the Apostle so careful to deliver the Decrees to be kept which were ordained by the Apostles and Elders at Jerusalem Act. 16. 4. Optimum tunc fovendae inter Ecclesias Concordiae vinculum erat servare quod per Apostolos fuerat transactum In eo cùm diligens est Paulus bonâ fide Cavet ne quid oriatur turbae suâ culpâ saith Calvin The best tie of Concord among the Churches in those days was to observe and keep what had been transacted and determined by the Apostles and Governours In which St. Paul being very diligent did faithfully provide that no disorder should arise through any fault in him That Synod gave an Example to after Ages and taught them by Experience what course is best to follow and 't is that which all Protestant Churches do observe to this day This is evident among the Calvinists for in the Fifth Chapter of their Discipline under the Title De Consistoriis Art 31. Where they prescribe a way for the ending of Controversies which may arise concerning any head whether of Doctrine or of Discipline when the matter is brought to a National Synod They resolve thus Hîc integra fiet ultima per verbum Dei totius quoestionis decisio cui si renuant omninò acquiescere erroresque disertè abjicere ab Ecclesiâ abscindentur Here shall be made the intire and ultimate Decision of the whole matter in Controversie by the Word of God and such as refuse to acquiesce in it and to forsake their Errours let them be cut off from the Communion of the Church The Apostle therefore does not enjoyn the Prince to lay aside his Sword to make Peace nor will he lay by his own Rod when occasion serves to use it 1 Cor. 4. last for that is design'd for Edification as well as the spirit of meekness 2 Cor. 13. 10. And they that were of a factious and untractable disposition He did not advise the Christians at Rome to flatter or humour them for their Edification but to mark and avoid them to shame them into Conformity Rom. 16. 17. For in truth when a Law is made and Orders given and all care taken to give satisfaction touching the Equity of them then to walk disorderly is the part of absur'd and unreasonable Men such as will keep no place no rank no Decorum and such are to be look'd upon as proud stubborn and of ill humour and St. Paul will have them treated accordingly 1 Tim. 6. 3 4 5.
But the Apostle himself seems to be much more tender in the point as appears not only by his general advice but also by his personal resolution It is good saith he neither to eat flesh nor to drink wine nor any thing whereby thy brother stumbleth or is offended or is made weak Rom. 14. 21. and 1 Cor. 8. 13. If meat make my brother to offend I will eat no flesh while the world standeth lest I make my brother to offend To this I answer That many Expositors do restrain the words of the Apostle to such Wine and Flesh as had been offer'd up in Sacrifice to Heathen Idols and so the sense is clear and easie and I know no good Christian but would observe the Rule if there were occasion for it For as S. Ambrose noteth upon 1 Cor. 8. 13. a measure is to be observed in those things which the Law allows us Vxorem certè licet habere sed si fornicata fuerit abjicienda est ita Carnem licet edere sed si idolis Oblata fuerit respuenda est It is lawful to have a Wife but if she commits Fornication she is to be put away so we may eat flesh but if it be offer'd up to Idols it is to be refused Thus St. Ambrose But this concerns not us at all For we have no such flesh sold in our Shambles no such wine in our Taverns no such Heathen Feasts no such Idols God be thank'd among us But I answer 2. The Apostle writes especially to the Corinthians as an Orator by way of Hyperbole exaggeration We have the like kind of Expression Mat 5. 29. as Grotius has observed There is apparently an Excess in it and 't is impossible that Rule should be observed to a general Satisfaction This we may learn from St. Austin For as he hath it Sicut quod ait Apostolus verum est Malum esse homini qui per offensionem Manducat ita malum est homini qui per offensionem jejunat As that of the Apostle is true 'T is evil to him that eateth with offence so it is no less true 'T is evil to him that fasteth with offence Hereupon De la Cerde doth very well observe that sometimes it may be necessary to eat flesh and drink wine to avoid Scandal lest by abstaining from such things as were Prohibited by their respective Laws a man should fall under a Suspition that he plays the Jew or observes the Law of the Saracens Wherefore in strict speaking this branch of the Apostles discourse is neither to be drawn into Practice or Argument For one man as he himself hath told us Rom. 14. 5. will observe a day another will not one man will eat Swines flesh another does abhor it I cannot satisfie them both for both are scrupulous and both respectively offended at one anothers practice To eat and not to eat to esteem a day and not to esteem it These are perfect Contradictions and 't is impossible for any Charity for the Charity of an Apostle to reconcile his Practice to both their Scruples St. Paul himself at last found this insuperable difficulty by Experience upon the congress of the Jew and Gentile Converts Therefore instead of a charitable and prudential expedient which in this Case was impossible to find out He withstood St. Peter to the face and with great integrity and stoutness asserted the truth of the Gospel and the extent of Christian Liberty Gal. 2. And herein He left us His own Practice an example to maintain our privilege and not to govern our selves by the timorous squeamishness or pretended scruples of superstitious men which may be contradictory and endless but by the solid Rules of Truth and the Prudent Resolutions of Pious Governours 7. It may be further alleadged that the Apostle would not have us make use of our Christian Liberty against Charity Rom. 14. 15. 'T is very true Charity should direct and moderate our Christian Liberty that our mutual content may not be disturbed by the abuse of that Liberty but rather that we may Worship and glorifie our God with unanimity Charity is a great Mistress within her own Jurisdiction and when positive Laws may be superseded the Law of Charity will oblige us But must the Church spend all her stock of Charity upon these Dissenters while they have no love no respect at all for the Church In reference to a private Neighbour there is Debitum Charitatis a debt of Charity but in reference to my Governours there is Debitum necessitatis in respect of their Authority over me a debt of Necessity The Apostle tells us That love is the fulfilling of the Law and certainly if it be an Ordinate love when it looks upon the Second Table it will begin with the Practice of the Fifth Commandment And it ought to be considered that St. Peter speaks with reference to Authority when he gives that injunction 1 Pet. 2. 16. As free and not using your Liberty as a cloak of maliciousness but as the Servants of God My Liberty is like my cloak in this that I may lay it down or put it on as occasion shall require And it shews very little respect to my Superiours if I will not lay aside my cloak to take an innocent walk with them into the House of God And if notwithstanding our Christian Liberty Gal. 5. 13 14. the Law of love does oblige us to serve all Men sure it can never allow us to dispise our Governours or their Commands Besides there are other ways to express our Charity Potest is qui infirmus est sufficienter instrui doceri Fratrem bene agere quodque ejus facto offendi non debeat The weak may be sufficiently instructed and taught that his Brother does well and that he has no reason to be offended at him so saith Estius and this will be the best instance of our Charity Whereas if I encourage him in his disobedience either by my Discourse or Example I do certainly give him Scandal and that we are sure is against Charity But what if my weak Brother will not lay aside his errour That Learned Man hath answer'd this question too Post quam sufficientem ac plenam instructionem si adhuc in Scandalo perseveret non erit illud scandalum datum sed acceptum After sufficient and full instruction if he still perseveres in his Scandal it will not then be a Scandal given but taken for then it will proceed not out of ignorance but out of malice Quale erat Scandalum Pharisaeorum quod Dominus in Evangelio docuit non esse Curandum Mat. 15. and such was the Scandal of the Pharisees which the Lord hath taught us in the Gospel is not to be regarded Thus the Learned Estius ibid. And now I suppose we shall not need to fear any objection from Christ's example in this Case tho' propound by the Apostle Rom. 15. 3. 5. For never
could any Man be more tender of giving offence whether by word or deed than he was and that he would have us to be so too when the Party is to be treated with tenderness we may conclude from the severity of his Sentence upon such as do the contrary Mat. 18. 6. But for all that great Compassion which he had for his little ones His weak and infirm Disciples His Divine Wisdom was pleased to make a difference and he had his vae vobis His Let them alone His sharp reproofs and his dereliction for the Scribes and Pharisees Mat. 25. 12 13 14. And truely we do not desire much less dare we pretend to be wiser or more charitable than our Lord and Master Danda quidem opera est quoad licebit ne qua ex nostra dicendi ratione offensio nascatur sed extremae insaniae foret velle nobis prudentiùs Moderari quam edocti sumus à Coelesti Magistro saith Mr. Calvin Care must be taken as much as in us lyes that no osfence arise from the manner of our words or actions but it were a part of extreme madness to think we can carry our selves more Prudently than we are taught by our Heavenly Lord and Master Christ knew very well that the Pharisees were offended at his Doctrine saith the Learned Luc. Brugensis Sed non judicabat operae pretium ut placandis illis intenderet aut clariùs interpretaretur doctrinam contumacitèr rejecturis But he did not think it worth the while to endeavour to pacifie them or to give a clearer Interpretation of his Doctrine to them who would reject it with Contumacy and stubborness And a little after Significat hîc porro Christus Christ does signifie thus much to us that such men are not so much to be regarded as that their offence should greatly trouble us who take occasion of osfence from our Good when the cause of it is solely in themselves Yet there is some need of Judgment and Prudence that we may distinguish betwixt the weak who being offended out of ignorance Mox se reddunt sandbiles do quickly become Curable and the Malignant and Contumacious who study invite and pick up Scandals almost out of every word and action Thus Luc. Brugensis The Dissenters go on thus There are some things which God hath in the general left free and indifferent to do or not to do yet at some times and in some Cases it may be my great sin if I should do some of them as when it would wound the Conscience and destroy the Soul of a weak Christian. To this I Answer 1. That the Pleas of Christian liberty and weakness were never more abused than by such as have pretended to defend them The abuse hereof against Sobriety and Temperance have been taken notice of by the two great Apostles and Caveals entred by them both against it Gal. 5. 13. 2 Pet. 2. 10 18 9. See Soto ad Rom. 14. 16 17. p. 379. The abuse hereof against Authority St. Paul takes notice of Rom. 13. Vnde non dubia conjectura Colligimus fuisse tum quosdam inquietos qui libertatem Christianam stare non putarent nisi deturbata Civili Potestate From whence we undoubtedly Collect that there were unquiet Spirits in those times who thought Christian Liberty could not stand without the disturbance of the Civil Power saith Mr. Calvin Hence St. Peter As free and not using your Liberty as a Cloak of Maliciousness 1 Pet. 2. 16. freed by Christ from many yoaks but not from that of subjection to God or to Superiours and therefore not pretending to any such Liberty nor covering Sedition c. under colour of Christianity as the Gnosticks did who said they were free from all Publick Laws and despised Dominion as St. Jude hath it but as the Servants of God ac proinde etiam eorum servi quibus Deus nos servire jubet and therefore the Servants also of those whom God commands us to serve In short when Christian Liberty is set up against Order Decorum and common honesty 't is set up against Authority 1 Cor. 14. last when it is set up against the common Methods of Edification and Peace 't is set up against Charity Rom. 14. 19. when 't is set up against Temperance and Sobriety 't is made an occasion to the flesh Gal. 5. 13. when it is made use of to palliate the designs of factious and ambitious men 't is used as a cloak of malitiousness In all these Cases there is Apostolical Authority to restrain our Liberty And in Matters of Religion what Liberty can we justly claim more than what Christ hath obtain'd and his Grace conferr'd upon us A Liberty to serve God acceptably in all instances of the First and Second Table with reverence and Godly fear Hebr. 12. 28. To this purpose Mr. Calvin observes That St. Peter pronounceth them free who are the Servants of God Vnde colligere promptum est hanc esse finem libertatis nostrae ut promptiores magis expediti simus ad obsequium Dei Neque enim aliud est quam manumissio à peccato Atqui peccato dominium tollitur ut se in subjectionem justitiae homines addicant From whence saith He 't is easie to Collect that the end of our Liberty is that we may be the more prompt and ready for God's Service and obey him with the greater expedition Nor is this Liberty any thing else but a Manumission from Sin And the Dominion is taken from Sin that men may render themselves up to the Subjection of Righteousness Thus Calvin 2. I must tell my weak Brother that Christ hath establisht a Church and placed me under Governours and given them Authority to restrain and determine the use of my Liberty according to their Christian Prudence by such Rules and to such ends and purposes as he himself has prescribed And tho' he has left some things free and indifferent in the general yet it will certainly be my great Sin to do them unseasonably as when I despise Authority break good Order and destroy the Vnity and Peace of the Church for this will be an affront to Christ himself who establisht such a Constitution in his Church long before I came into the Communion of it and hath said He that heareth you heareth me and he that despiseth you despiseth me And every Soul which will not hear that Prophet shall be destroyed from among the People Hereupon I take it for granted that I am justified in my Obedience to the Voice of the Church by the Concession of this Author which hath been mentioned already somewhere in the Margent of these Papers For saith He if my Brother will be offended at what God has made my duty there 's no Remedy but that he lay aside his unjust offence and not that I lay aside my necessary duty Mel. Inquir page 348. which Rule if well apply'd will very near determine the