much in some few things yet he will play the Hypocrite and lie fast enough in others To such an one the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and take such an one out of the huff of his Pride and Passion he cannot but acknowledge that this person which he hath thus much contemned and despised is one truely fearing God though he hath many weaknesses and incongruities attending of him Thirdly Another piece of Charity is to help succour and assist one another in the bearing any evil of affliction coming out of any evil of sin and attaining any good desired Rom. 15.1 We that are strong ought to bear the infirmities of the weak to put our Shoulders under the burthen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to aggravate their weakness and lay greater burthen upon them but to help them with comforts under afflictions resolutions in doubts good counsel for their recovery when they are under sin and guilt and not please your selves our pride corrupt passions and affections as self must be denied in following Christ so in associating with his Members § 6. We have spoken of the Charity the Apostle requires in the walking of strong and weak towards one another it remains to adde something concerning the rules of Wisdom whereby they are to walk 1. The Strong is not to do any indifferent action which he foresees may be a real sinning offence unto his Brother Rom. 14.19 20 21. It 's of the greatest transgression of the rule of Charity in the Apostles sence and therefore it 's wisdome for the Strong to chuse such times and circumstances for the use of indifferent things as may not scandalize the weak and give him occasion either sinningly to judge him or embolden him to imitate him in an action which his own Conscience cannot bear for that meat which the Strong can eat without conscience of the Idol the Weak cannot Therefore some things must be wisely avoided by a Christian for the sake of another mans Conscience in matters of indifferencies though he findes no reason for it in his own I need make no farther proof of this than that full place 1 Cor. 8.10 1 Cor. 10.27 28 29. Here the judgement of discretion must be managed by the rules of Expediency All things that are lawful are not expedient and if it be a sin against Christian Charity and Wisdome to do that action that may really scandalize a weak Brother it is much more a transgression of a hainous nature to impose this action and compel the Weak to the doing of it 2. The wisdom of the Weak should be to be so far from judging and condemning the Strong as rather to suspect his own Judgement and lay aside Pride Prejudice and Partiality and sincerely endeavour after more light believing still that it 's most probable that a Christian that hath more Knowledge Experience Gifts and Parts and Advantages may know much more than himself and though he cannot reach Light enough to see so far as to practise with him yet at least to believe that his stronger Brother hath walked according to the best of his light and knowledge in that thing when he sees no eminent moral swaying reason to the contrary And though the Conscience or Example of the Strong is not the rule that the Weak must walk by unless it 's manifest to the Weak that the Strong walks agreeable to the Minde or Example of Christ It 's not any mans Place Dignity Learning Piety barely and absolutely considered that renders him a Standard and Rule of Christian walking yet he is to learn so much pious Wisdom as to remember all those relations that he stands to him by and to violate none of them upon this account and rather come to him as a Scholar than as a Master to teach him or Judge to condemn him It were great folly in a man that 's blinde or hath but one Eye to condemn all men for Cheats and Knaves that have two Eyes and stronger sighted than themselves Besides it 's most agreeable to the rules of equity that the strong man should be allowed the same liberty as to his own practice which the weak challengeth viz. of walking by the light of his own Conscience be it more or less than anothers though I confess if there be any bar of Liberty in indifferent things in the Law of Christ it 's on the part of the Strong i. e. of him that hath the over-ruling governing or exemplary power over others for the sake of the Weak for that is an undoubted Law of Christ that the Strong or he that thinks or pretends himself so to be may not do an indifferent action with offence unto the Weak And whereas the Strong may object and say that the Weak is as much bound to conform to an indifferent thing for the sake of the Strong as the Strong to forbear it for the sake of the Weak I 〈…〉 there can be no sin in forbearing an indifferent act to 〈…〉 upon it as such when there is unavoidable sin in doing it 〈◊〉 that esteems it in his Conscience so to be so that the reason is not the same in this kinde for the Strong and Weak The Weak cannot walk with the Strong in all matters of indifferency but the Strong may with the Weak by receiving of them as the Apostle saith without the consideration of those differences because the Weak should sin in doing a thing absolutely indifferent which he judgeth unlawful but the Strong doubting not the indifferency can never think that he sins in forbearing it and therefore should prize his Brothers communion before pleasing himself in such actions § 7. The sum of all is this that notwithstanding the real disproportion or supposed between the Strong and Weak and the disputes in the world who is one and who is the other the will of Christ is that they should walk brotherty and inoffensively towards each other each one as strong and weak as strong in respect of his Wisdom and Charity as weak in respect of his Humility Teachableness and Suspicion of himself Every one esteeming another better than himself for the same Christian may be strong and weak strong in the knowledge and experience of some Truths and in respect of some Temptations weak in his apprehension and judgement of others strong at one time and weak at another And besides attending infirmities must be considered on both parts for it cannot be but sometimes it will fall out that the Weak will manifest his weakness by Peevishness Prejudice Passion or Bewraying his manifest ignorance for which the Strong is not to despise him or reject him but rather help him under this burthen and endeavour to win him nearer unto him by a spirit of forbearance and meekness for men in manifest weaknesses are to be pitied and supported not to be insulted over and trampled upon So the Strong will sometimes shew his strength though it be his sin and therefore a weakness relatively in
to the contrary Magna est vis Conscientiae in utramque partem ut neque timeant qui nihil commiserint poenam semper ante occulos versari putent qui peccaverint Cic. Orat. pro Milione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophoc Egregious Witness Conscience To good men is of innocence CHAP. VII Of Strong and Weak Christians and how far they are obliged to submit to each other § 1. HAving evidenced that the Jurisdiction of Conscience belongs to the Lord Christ as his peculiar Prerogative it follows that doubting weak scrupulous Consciences may challenge this priviledge as well as the knowing confirmed strong Consciences and neither the weak subjected to the strong nor the strong to the weak And because the Spirit of God hath distinguished Christians according to their Consciences into strong and weak and shewed how they ought to walk in love towards each other under one and the same Law-giver and Law though diversly apprehended especially as to some circumstances and consequences thereof by them and that they ought not to judge justle wrong and despise each other It will be very requisite in this Conscience-abusing age to speak something distinctly on this subject § 2. The whole revealed will of Christ for the Government of his militant Kingdom and management of all affairs therein as to publick Ecclesiastical concernments so to all particular Duties Relations and Behaviours conscientiously to be performed to God and man is fully and sufficiently manifest under the notions of things necessary and indifferent under which two Heads all Christian Duties positive and negative are comprehended Although there is a supposition of a third because of our blindness ignorance and weakness of Judgement and Affections as to a clear discerning and determining between Gospel-necessities and indifferences how stated by Christ and that is of dubious controverted matters between Church and Church Christian and Christian whether they be absolutely enjoyned or prohibited or indifferently lawful and unlawful called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 3. This supposed Third causeth a distinction of two sorts or rather degrees of Believers both one in Christ the Head and in conscientious ender respect to his Glory The one is the weak scrupulous doubtful Christian not so fully informed in the revealed will of Christ for his walking but because of his great love to Christ and tender respect to his Glory is very zealous thereof and suspitious of himself and his ways and it may be doubts and questions many things which are not doubted of nor need not by the strong because they are clearly enough revealed but the weak by reason of the great darkness of his Understanding is at a loss about them such are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he wants that due light and information that the Conscience ought to have in the truths of the Gospel especially of such as are usually of a more disputable nature so Beza and Piscator * Fides hoc loco declarat Christiandm ipsam Doctrinant in quâ sit adhuc aliquis rudu ac proinâ—è discrimen ciborum dierum nondum in elligit Christi beneficio puisse sublarum Bez. Fides hic significat de usu rerum indifferentium per synecdoch generis to distinguish between things necessary and indifferent but accounts some things indifferent which are necessary and some necessary which are indifferent and therefore doth not rightly distinguish between his duty and liberty The stronger Believer is he who hath a clearer and fuller discerning of the minde and will of Christ revealed touching things absolutely or relatively necessary by the Law of Christ and things left in indifferency and this is the Christian that hath least doubt and scruple in Conscience Circa agenda non agenda necessario agenda indifferenter and therefore of licita non licita and hath that plerophory of Judgement spoken of Rom. 14.13 § 4. The Apostle in that Chapter and elsewhere doth fully shew the difference between these Believers the one sort are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak in Faith The other sort are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong and confirmed in Principles Knowledge and Judgement All indeed have some Knowledge which have any Faith of a true nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all have knowledge 1 Cor. 8.1 but all have not such a degree of Knowledge as to denominate them strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. this eminent knowledge is not in all therefore some are weaker in Faith and Conscience and therefore have not a good judgement of discretion or of determination of doubtful points to which he is not to be taken by other Christians for he having a zeal to the honour of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Steph. Certamen disceptatio by the Vulgar to which Beza adheres but by Erasmiâ—s Dâ— judicaiio whom Grotius and Hammond follow and seems to me to be most genuine For though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken for Doubting yet it is oftener taken for Discerning and Judging and besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Noun is elsewhere still taken in this sence of Discerning 1 Cor. 12.10 Heb. 5.14 and but little knowledge is superstitiously observant of many things which the strong looks not upon himself at all obliged in conscience to The Apostle gives an instance v. 2. One believeth that he may eat all things another that is weak eateth Herbs i. e. the strong knoweth his liberty that Christ hath not confined him in so narrow a compass for the sober and convenient use of any creature-comfort whereas the weak he looks upon himself bound to Ceremonies to observe many things as to meats drinks days c. and this was the great dispute between the Professors in the Apostles times whether all the Jewish Observations were abolished or not by Christ The strong Professors said they were according to Peter's Vision the weak said they were yet to be observed And as there were weak Jewish Christians so there were weak Gentiles Professors who did eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 8.7 which doth eat with Conscience i. e. of respect towards the Idol this is illustrated v. 10. for the weak seeing the strong eat things sacrificed to Idols or sitting in the Idol-Temple he saith the Conscience of the weak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 edified to eat things sacrificed unto Idols as such Whereas the strong hath no such respect at all but the poor indiscreet weak Believer judges so and therefore encourageth himself in his own Superstition he walks by a dimmer light therefore his Conscience is more apt to be defiled The stronger hath a greater degree of light and knowledge and therefore is not so apt to trip and stumble in the way that he walks his Conscience is more clean and free from pollution The Apostle Heb. 5.14 opposeth these two sorts of Believers as Children and grown men v. 13. every one that useth Milk is unskilful in the word of
way of his Charity and Christian Communion Rom. 14.15 If thy Brother be grieved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy meat thou walkest not charitably § 5. There be two sorts of grieving Offences 1. All absolutely unlawful actions that are seen by the offended party to be sins by Christ's Law and these he is bound by Christ's Law to be offended at and at the persons committing them as not onely sinners against God but against the Members of Christ and such offenders are the prophane men of the world or Pharisaical Professors Matth. 13.41 chap. 18.7 the world is full of these offences and miserable and woful by reason of them 2. All actions that though they are lawful in themselves yet circumstantially respected according to time and place they have an unexpediency and therefore carry an offensiveness with them or they become offences by the sinister interpretation of the offended and then are not justly taken all things indeed are pure but it is evil for that man that eateth with offence Rom. 14.20 and though the offence may be but a reputed or supposed one v. 14. by the offended party yet it may be really given by the offending party and the offence be unjustly taken as to the thing or action yet it may be just and equal as to the party offending who is as well acquainted with the weakness of his Brother as the indifferency of the action § 6. The sinning offence is such a thing or action in one man that becomes an occasion of sin in another whether it work upon him by way of Example Advice Compulsion c. if it force or allure him into sin it 's a scandal and of the grossest and most hainous nature and a man is offended here many times when he is pleased as to the carnal part as he always seems to be when they close with him by way of encouragement because sinning is most properly spiritual stumbling and falling and those things that occasion it are metaphorically called Traps Gins Snares Stumbling-blocks in Scripture-phrase and in that sence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most frequently used This Scandal or occasion of falling into sin is diversly taken it 's sometimes ascribed unto Gods judicial proceeding with the sons of men when he lays such Providences before them which he knows will become a scandal by reason of their corruptions viz. of further more visible and exemplary sinning unto them Ezeek 3.20 Jer. 6.21 in this sence Christ became a sinning scandal unto a great part of the world To the Jews a Stumbling-block and to the Greeks Foolishness The sufferings and falls of Gods people intended for the humbling proving and doing good unto them have their bardning effects upon the wicked The same Sun-beams harden the Clay and soften the Wax Quicquid recipitur recipitur ad modum recipientis Many Creature-comforts used by some for nourishment and comfort of life become no better than Poyson unto others by their intemperate and sinful abuse of them and are called a Snare Trap Gin Scandal Rom. 11.9 It 's attributed to any subtile enticement or insinuation to the commitment of sin either of our own inherent Lusts and Affections James 1. and in this sence the right Eye or Hand is said to scandalize us Matth. 5.29 and 18.9 Mark 9.47 Or it 's taken for another's insinuations or allurements to sin by Words or Actions by Words and Perswasions that of Peter to our Saviour Matth. 16.23 By alluring Actions and Practices so Balac laid a Scandal before the Children of Israel Rev. 2.14 Moreover it 's attributed to any thing sinfully hurtful or as a fruit of sin noxious unto man especially all sinful incorrigible men all which scandals Christs Angels shall gather out at the end thereof Matth. 13.41 But the use of the word mostly in our sence is such a kinde of Stumbling-block as one Brother may put in another's way or more largely such a kinde of Stumbling-block as is an occasion of sinning to any of Christ's Members 1. Such as is laid by the malicious World and Pharisees who are plotting and contriving entrappers of Gods people like Balaam and Balack and rejoyce over them as Enemies when they have brought any of those little ones into sin our Saviour's Wo belongs to them Matth. 18.6 2. When one Believer offends another the strong doing an action to him indifferent whereby the weak by misunderstanding becomes seduced to and entrapped or established in sin § 7. There are these ways whereby the indifferent act of the Strong becomes a sinning scandal unto the Weak 1. When it encourageth the Weak to an implicite Faith taken upon the practice of the Strong i. e. of one eminent for Grace Gifts Exemplary sufferings or places of dignity and trust to do those things which he doubts to be lawful and warrantable by the Word of God and then this weak Believer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is condemned in Conscience not absolutely damned as some understand the use of that ambiguous word in the translation the reason added is demonstration enough because whatever is not of Faith is sin and all sin condemns by a concomitant or subsequent guilt attending 2. When the actions of the strong lawful in his performance of them is a confirmation of the weak in his unlawful practice of the same thing as in the Apostles instance of eating things sacrificed to Idols The strong eats it as other meat without any conscience of or respect to the Idol but the weak is confirmed in his idolatrous or superstitious use of it 1 Cor. 8.4 and the same thing being but an indifferent lawful action to one is Superstition or Idolatry to the other eating with some respect to the Idol or with a Conscience checking upon that consideration and so their Conscience being weak is defiled i. e. becomes accusing of sin and therefore polluted with guilt Heb. 10.12 but meat commendeth us not to God v. 8. i. e. an indifferent thing in it self we are never the worse for it provided no sinful circumstances do attend it but take heed lest your meat i. e. an indifferent thing and your liberty in the use of it become not a scandal i. e. an occasion of sin to the weak For if any that is weak see thee which hast knowledge sit at meat in an Idol-temple and think that thy carriage be with some civil or religious respect shall not such a mans Conscience be emboldened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or edified i. e. confirmed in his Judgement and practice in eating such things If he that is weak see thee use an indifferent action such as bowing kneeling c. in the service of Idolatry or Superstition will it not embolden him to the like practices i. e. either encourage him to venture on a practice which he was affraid before was sin or embolden him confidently to persevere in that practice which he went on in before with a doubting or scrupling Conscience so that by thy knowledge i. e.
by the occasion or example of it shall thy weak Brother perish so far as he is concerned in thy actions for whom Christ died and so far as thou knowest he being fallen into or confirmed in sin by thy means and when ye sin so against the Brethren and wound their weak Consciences you sin against Christ The Apostle enlarges further and very plainly upon this point 1 Cor. 10.23 to the 9th c. which I shall not detain the reader upon but onely refer him to distinct reading and consideration of the Text and shall conclude this point with that eminent place of John the Apostle 1 Epist ch 2.10 He that loveth his Brother abideth in the Light i. e. the truth of the Gospel and there is no occasion of Stumbling the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him that is no active scandal i. e. he gives no occasion of falling unto his Brother and there is no passive scandal he is so far enlightned and informed in the truth that he doth not easily take offence at his Brothers actions so as to start from the truth or walk in any ways of sin or errour neither is he soon offended and prejudiced at his Brothers person or profession as to start from the communion of either But he that hateth his Brother i. e. hath little regard to the welfare of his Brothers Soul is in darkness and walketh in darkness and knows not whither he goes because darkness hath blinded his Eyes Ergo will both stumble and fall and lay Stumbling-blocks and Scandals in the way of others that they may fall also CHAP. IX Of Necessities and Indifferences § 1. IN the next place it will follow to consider the things wherein the Consciences of the strong and weak are mostly concerned about the doing or not doing of which Scandals and Offences do arise amongst Christians and those are things necessary and indifferent § 2. The things wherein Conscience is bound to doing or avoiding by some Law are things necessary and if by Christ's Law they are religiously necessary if by Man's Law they are civilly necessary if by the Law of Nature then naturally necessary all things whatever antecedaneous to a Law are in a possibility to necessity or indifferency those things that are doubted of supposing them under a Law or relating to it not appearing to us whether necessary or indifferent are scruples and these are not so much in the nature of the thing as in Conscience § 3. An indifferent thing is generally known by this description Est medium quod ita se habet ad duo extrema ut non magis ad unum quam ad alterum inclinat It 's a middle thing that respects both extreams alike as that which is indifferent in respect of Morality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sine discrimine aut differentiaÌ„ b. e. ratione boni mali determinati ulâ—â lege it 's in it self neither morally good nor morally evil it is as it were the middle of a Line that leaveth so much on both sides Est bonum malum physicum morale civile that it is equally separated from both in that as it is not the one so it is not the other and though good and evil are properly opposita per se sine ullo medio vel adversa for there is nothing in the world but is good or evil in some respect or other but because moral or civil good or evil is additional after the determinations of Nature in genere suo by some further Law there are some things or actions not concerned in the said Laws which things therefore can have no moral or civil goodness or evil in them but remain adiaphorus and so in this consideration necessary good and evil and indifferent are disparata and not contraria those things or actions which directly fall under the Law by positive Command or Prohibition are said to be absolute good and evil though it 's but secundum quid viz. properly in relation to the Law and those things or actions which are not directly concerned in the Law but onely circumstantially indifferent in themselves those are relatively necessary and respectively onely good or evil § 4. Though Good and Evil and Indifferent are disparata yet Necessary and Indifferent are adversa and there is no medium betwixt them for all things in the world are or may be ranked under these two Heads in respect of any Law of God or man whatsoever For either they are concerned in the Law or not if they be concerned they receive a relative constituted good or evil from the said Law if not concerned as to Command or Prohibition they remain indifferent and their indifferency also must be respective as to this or that Law for a thing may be indifferent and unconcerned as to one Law when it 's concerned in and made necessary by another Law § 5. By Laws of Nature in distinction from morality I understand more than meram artem Physicam here must be understood the rules of all Arts which are as so many Laws to direct every thing in its various respects unto its right end and all conformities and agreement of the things or respects to the said rules in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is good and all Irregularities and Falsities are evil though bonum malum is most proper in the moral acceptation yet we must allow it to be in other Arts besides Divinity in Logick there is good and evil consequence reasoning c. verum bomem though they be morally contra-distinct yet they are in Logick convertible terms so there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of every Art which is its veritas leading to its right end and this is the bonitas thereof There is also a necessity in them and Necessarium quando semper verum est nec falsum esse potest when the Axiome affirmed is always true and never can be false to this is opposed a contingency which indeed is a medium between Truth and Falshood as Indifferency is between Good and Evil and is an Axiomatical indifferency properly as the other is moral and those things that are contingent are indifferently concerned in the rules of Art to Truth or Falshood Sic vera sunt ut aliquando falsa esse possunt sic falsa ut aliquando vera esse possunt § 6. All Necessities respecting Conscience and religious practice are moral and have their good and evil determined by a moral Law and these are of two sorts Absolute or Relative Absolute when the principal substance of the thing or action is determined as to good or evil the moral Law looks directly upon it the duty is called perfectum officium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect or absolute throughout Duty A Relative necessity is when an indifferent thing in itself by a circumstantial respect to another thing falls under some Law and becomes good by way of expediency or evil by way of non-expediency it 's call'd commune
so therefore is to make a double reflexion on Christ First that his Laws are defective for the accomplishment of those ends for which they were established and that the liberty granted by Christ unto his Members in indifferent things hath too great a latitude to be consistent with that exact Gospel-worship which we should honour him by And if it be said that which Christ hath left Evangelically indifferent may be unlawful in respect of other Laws we say that all the true jus of other Laws must be founded on Christ's and his is precedaneous to them and therefore as in authority or practice it must take place before them Moreover we say that Christ hath not so ill establish'd Christian Liberty as that thereby we are licensed to violate any natural or civil bonds § 4. Argum. 3. That which by Christ's Authority hath left a Character impressed on Conscience cannot by any authority be abrogated without removal of the said Character but as the Laws so the Liberty by Gospel-Charter granted by Christ hath left such a Character impressed indelibly on Conscience as cannot be removed by any other Authority therefore Christian Liberty cannot be abrogated c. Ergo a religious Gospel-indifferency cannot be taken away or cease by the determination of mere humane Laws i. e. humane Laws that Christ never allowed man to make The Major is evident in that the revealed will of Christ when it shines into the Heart fixeth an indelible Character upon Conscience for positive obedience and also as to indifferent things for he that knows not one by the Law knows not the other nor can never tell when he sins and when he doth not and if any other could interpose and make a Law to binde Conscience sub reatu by new Laws or release it by new Liberties either to make additional Characters or delete Christ's Christian Religion would thereby become no other than an undigested heap of uncertainties and confusions It 's true Characters are sometimes removed from Conscience as in case of Justification of a sinner by Faith Rom. 8. So in case of an erring Conscience that supposeth this to be his duty which is not and that to be indifferent which is necessary all errour when entertained lays hold on Conscience Sub pretextu authoritatis Christi under pretence of Christ's Authority and so do all humane usurping Laws when they insinuate themselves into Conscience and when by a farther informing light the Errour is expell'd from the Judgement and Conscience the Authority of Christ still remains expelling the Errour which no humane Authority could do and confirming the Conscience in the truth maugre all the opposition of any humane power so that where Christ's Laws hath once prevailed so far as to fix his Authority there it was never known that whatever mens external practices or conformities were that ever any humane Power could blot out the Characters of Christ's Prerogative and fix another Supremacy there for that is but a vain Law in religious things that cannot binde the Conscience under guilt in case of transgression I shall never conscienciously observe that for my duty the omission of which doth not make me conscious of a Transgression As to the Minor that the liberty granted by Christ leaves a Character on Conscience as well as the Laws of Christ is manifest 1. Because Laws are the bounds of Liberty and one must be known and acted as well as the other as hath been said before 2. Because their liberty is not the will of Christ permissive onely but in some measure positive i. e. so far as that Christians should walk in it he having but two paths to walk in either of positively directed obedience or of Liberty under the judgement of discretion regulated by the rules of Expediency for either in matters of instituted Worship Christ hath by a manifestation of his will limited our Actions or hath left Churches and Christians in the Equilibrio of indifferency to poise themselves according to Conscience-Light as to respective differencies by discretion and where there is an equality to chuse pro arbitrio Again our assurance is not onely negative but positive that it is Christ's will that we should maintain our liberty in Religious things stand fast in that liberty c. Neither can any take it away without intruding on Conscience and entrenching on his Prerogative which for us to yield to were to betray his Crown and Scepter § 5. Argum. 4. Hence if such a Law be made it ought not to be made and ergo the thing retains its pristine nature That Law which directly puts a Christian on a necessity of sinning in obeying it ought not to be made but a Law that changeth Evangelical indifferencies into necessities doth directly put a Christian on a necessity of sinning if he obeys Ergo it ought not to be made That the Major may be universal I adde directly because many good Laws are occasions of sinning indirectly but when the Law requires such obedience which in the very substance of it is sin because the obedience directly aimed at is the formal reason of the Law such a Law must needs be sinful The Minor doth thus appear because such a Law bindes a man up in obedience to it in one part of the indifferency whereas that part of the indifferency according to Christ's rules of expediency may be unlawful to be done and then the humane Law and the said Gospel-rules contradict one another Expediencies altering daily as to attending circumstances at some times it 's lawful to do that thing which at another is more agreeable to the honour of Christ and the good of others to avoid As for Example the Apostle reckons eating this or that sort of meat sold in the Shambles as an indifferent thing if I make no question whether it be Jewishly unclean or Heathenishly sacrificed to Idols 1 Cor. 10.25 27. but if I am enforced by Law to eat this or that sort of meat in the Shambles which is sacrificed to Idols I am necessitated to sin 1. I offend my Brother that makes this Law confirming him in sin for the sake of whose Conscience I ought by the Apostles rule to forbear this act and therefore sin against all such as idolatrously eat this sacrificed meat For what can tell me more plainly than the Law that this or that meat by its attending circumstances is sacrificed to Idols Again to hear the Word of God in this or that publick place is an indifferency to hear it to my edification as near as possible is the Precept of Christ but if I am bound by a humane Law to hear always in my own Parish-church and thereby debarred of my liberty of hearing there where I can most profit and whereas the Parish-minister is ignorant prophane or erroneous whom to hear constantly must needs be sin to me I am certainly by this Law put upon a necessity of sinning in yielding active obedience unto it § 6. Argum. 5. That Indifferencies
Legislative Power Chap. 5. Concerning the nature of Conscience Chap. 6. Concerning the dominion of Conscience Chap. 7. Of the strong and weak Christian Chap. 8. Of Scandals and their natures Chap. 9. Of Necessities and Indifferencies Chap. 10. Certain Propositions concerning Necessities and Indifferencies Chap. 11. Of Christian Liberty Chap. 12. The first Question handled about things indifferent Chap. 13. Of the Power of the Church in things indifferent Chap. 14. A Digression concerning Subordination of Pastors in the Church Chap. 15. Of Magistrates power in matters of Religion Chap. 16. Of the use of the Magistrates Sword in the execution of Ecclesiastical Justice Chap. 17. Of the limits of the Magistratical power in matters of Religion Chap. 18. Of a Christians duty in case of humane Laws in matters religiously indifferent Chap. 19. Of Humane Constitutions in the Worship of God besides the Word Chap. 20. Of the united Power Legislative of Church and State Chap. 21. Of Decency and Order Chap. 22. Of Imposition of Ceremonies Chap. 23. Of Obligation to a Form of Prayer ERRATA PAge 12. line 3. for when he by his Law read when man by his Law P. 13. l 3. for immediately r. mediately Ibid. l. 30. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 31. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 24. l. 9. for obedience r. such obedience Ibid. l. 26. for Masters r. Master P. 25. l. 37. dele The in the most certainly P. 35. l. 13. dele They. P. 36. l. 4. for our r. your P. 44. l. for just and equal r. justly charged P. 45. l. 3. dele thereof P. 48. l. 20. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 53. l. 27. for duty r. guilt Ibid. l. 12. for in religious service r. religious service P. 85. l. 24. for c. r. and. Ibid. l. 39. for Co-ordination r. Subordination P. 88. l. 35. for Nation r. Nations P. 93. l. 8. for by Assemblies r. assembled P. 100. l. 21. r. unlawful in the Worship of God P. 112. l. 33 dele therefore that P. 114. l. 16. r. and sound in his principles P. 125. l. 19. r. of what hath been said is Ibid. l. ult for consequentially r. consequential P. 128. l. 11. for thught r. taught P. 140. l. 2. for and Christ hath r. and hath Christ P. 152. l. 17. for prophane use of them r. prophane manner CHAP. I. Of the Twofold Jurisdiction which a Christian by the Law of Christ is subjected unto § 1. THat there is such a thing as Christian Liberty none pretending to a true information in the Doctrine of the Gospel of Christ I suppose will deny neither need I make it my present task for to prove But the great Contest for many Ages hath been about the true Nature and Extent of this Liberty Some stretching the bounds thereof larger than Christ ever did intrenching on Civil and Moral Laws opening thereby a gap to Licentiousness and the violation of the bonds of Humane Societies in Magistratical Rule and Government Others curtalizing and abridging the said Liberty not allowing it those lawful extents allotted thereto by Christ audaciously depriving his poor Members of many Gospel-Priviledges and Advantages granted them by Charter from the Supreme King and Lawgiver Civil and Antichristian Powers still making it their business to spy out this Liberty and their great designe to bring them into Bondage § 2. Calvin observes Duplex esse Regimen in Homine alterum Spirituale quo Conscientia ad pietatem cultum divinum instituitur alterum Politicum quo ad Humanitatis Civilitatis officia quae inter homines servanda sunt homo eruditur Jurisdictio Spiritualis Temporalis i. e. There is in Man a twofold Government the one Spiritual whereby the Conscience is instructed unto Piety and the Worship of God The other Political whereby a man is taught the Duties of Humanity and Civility which are to be observed between man and man a spiritual Jurisdiction and a temporal Which Observation hath Moral foundation and an Evangelical ratification the whole of a Christian being comprehended under these two Heads of Duty charged upon us by the Old and New Testament towards God and towards our Neighbour On the first of which Christ hath by his peculiar Legislative Power over his Church established the whole Oeconomy thereof On the latter he hath chiefly raised the edifices of Civil States and Humane Societies where he hath allowed a latitude of Legislative Power unto the Sons of men as unto his Delegates and Substitutes in earthly Rule and Government Unto both of these Jurisdictions he hath laid on man a firm Obligation by planting his Moral Light in Conscience so that he cannot start from either of these Duties without starting from himself as our first Parents did in their Transgression and all others in putting forth the poyson of that original blot in actual sins of Omission or Commission all which are but irregularities or nonconformities to this Moral obligation laid on Conscience either manifestly so or easily reducible thereunto For whatever is a trespass against the revealed Will of God for Duty in Moral Obedience or instituted Worship is a sin not but that Instituted Worship is fundamentally Moral Obedience but is therefore in some sense distinguished from it the serving of God according to his own appointment being the principal part of the Moral Law because God hath according to the several states of his Church altered the mode and manner of his Worship as he hath thought it best in his Wisdom and as hath bin most suitable to the several ages and states of his Church which alterable or altered Circumstances being the product of Christ's Prerogative alone are called his Instituted Worship § 3. Hence both these Jurisdictions are Primarily and Morally subjected to the King of Kings he orders disposeth of and rules in the Kingdoms of men as well as in his Church and hearts of men yea by ruling Heart and Conscience as well as by disposing Providence he rules Civil States and subordinate Societies but the manifest difference is here that God's political Rule in the Kingdoms of the Earth and humane States is more remote and mediate but that of Church and Conscience being Spiritual is more proximate and immediate He only gives general Laws to Civil Societies and leaves a limited Legislative Power as to particular collateral and incident cases to humane Governours substituted providentially by him To these he leaves the immediate administration of Rule and Government as to an Executive Power altogether and as to a Legislative Power in a great measure but hath reserved the immediate administration of Rule in his Spiritual Dominions to himself alone as to Legislation in his Church and both Legislation and Execution as to Conscience § 4. These two Modes or Degrees of Administration must not be confounded together Man must have no greater share in Rule and Government than
But it 's not all kinde of Intelligence but some only in particular 1. Not a Theoretick Knowledge but a Practick and therefore always referring to some Action or Omission And 2. It is not referred to another mans affairs but his own whose it is And lastly it is not a mere apprehension or suspicion but a knowledge always at least of the fact and often determines by the Rule known of the Legality of the fact and so passeth Judgment and thence is called Judicium but sometimes Conscience is doubtful here and thence it is called a weak doubtful and scrupulous Conscience § 4. It may be therefore thus described Conscientia est modus Intellectus Judicialis practicus Conscience is the Vnderstandings Judicial manner of proceeding concerning our selves and actions A man in Conscience as God's Substitute or Deputy sits in Judgment upon himself first inquires as Jury of the matter of fact whereof according to Self-evidence he is found Guilty or Not-guilty and according to the Law manifested is acquitted or condemned This Judgment of Conscience may be considered in the power and act a man may have a Conscience-power which doth not exert and put forth act as a Man in Infancy or in Sleep Ergo it may be called Potestas intellectiva Intellectual Power reducible into act Again Intellectual Power is either Intuitiva vel ratiocinativa that is the intuitive which is the Vision or Understanding of a Truth Axiomatically or in the Abstract Ratiocinativa which is looking on several Truths compared together and one Truth being laid by another by way of Collation produceth a third Truth which we call a Conclusion or Inference The first and general truth that comes to the knowledge is the Law of God which is brought to us by the light of Nature or by the Word of God which way soever it comes it 's enough to give it a throne in Conscience that it be certainly known to be God's Law Nextly that our actions are laid by this Rule or brought before this Judgment-seat which two being solemnly brought together a third necessary Truth or Judgment according to truth doth result and is accordingly pronounced the certainty of which depends on the certainty of the Premises or at least the exact and just comparing them together The Understanding thus behaving it self puts on the nature of actual Conscience or Conscience in act bringing the habitual or potential Conscience into acts in this manner either concerning a mans state or actions Concerning a mans state The Soul that sins shall die I have sinned Ergo. Or concerning his particular actions He that committeth Idolatry or Adultery c. breaketh God's Law but I have committed such and such an act which is so Ergo § 5. Hence Conscience ruled by Christ's Prerogative is the practical reasoning Vnderstanding or Modus intellectus practicus in man whereby a judgment may be passed concerning a mans self by himself according to his apprehension of the revealed Judgment and Will of God its divine Authority that rules in mans Heart as to the approbation or condemnation of himself or actions The Conscience of the very blinde Heathens admit of no other power to acquit or condemn in this kind but either the convincing light of the moral Law written in them or some supposed false Divine light which by reason of the blindness of their Hearts seduceth them to false Worship and Idolatry § 6. The method of Conscience his acting is thus first there is the general undoubted truth known or assented to as such and it 's either that which is really so or supposedly so only and not so really if it be the latter it 's the main foundation of an erring Conscience It is the prospect of some apprehended Divine Truth or other Moral Levitical or Evangelical which obligeth us to acts of Obedience and this Law-obligation laid by God on man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Proposition of a practical Syllogisme made by Conscience 2. There is the Application of this Truth to our selves either as to our state or particular actions according to our own knowledge together with God's to judge of our Conformity or Non-conformity to the said Law-obligation and therefore concerning the goodness or evil of our Actions and here we take the Candle of the Lord in our hands to search out and examine our condition and actions in relation to good or evil and herein doth the chief nature of Conscience consist because it 's a submitting ourselves and actions to the judgment of God's Law and is therefore the Assumption of this practical Syllogisme and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is an Index Record Testimony Witness 3. There is the Crisis Inference or Conclusion necessarily deduced from the Premises and this is called the Judgment passed upon our state or actions Thus we have the whole Syllogisme which the understanding makes in this way of acting The Proposition is de Jure the Assumption de Facto the Conclusion is either a justification of person or action or it 's a condemnation of any of them found guilty § 7. The Synteresis is the light of Truth contained in the Law Nâ—eticè recepta sive practicum Axioma cum assensu intellectivo perceptum A light received into the understanding with assent thereunto or acknowledgment thereof as such A Law may be understood as to the matter of it but not believed as a Truth it may be known as a Truth but not owned as a Law yea it may be acknowledged as a Law but not yielded to as divine and authoritative enough to binde to Obedience yea it may be owned as a Law of God binding some people and at some times but not ourselves or at all times But unless the Truth taken for a Law be thus circumstantiated and so received by us it hath not force enough upon Conscience as a Law binding to Obedience So that Synteresis differs but ratione from the Law itself for it is the Law of God understood and yielded to as obliging unto practice and it 's not only the Law in its Letter and first Principles in its Original positive nature but in its aptitude to particular Cases and in its just Inferences and Consequences deducible from generals thereof all practical Truths pleading Divine Authority justly obliging us to belief § 8. That which stirs up the Understanding to compare Conditions and Actions with the divine Law in the assumption by a practical enquiry is a certain obligation which this Law-light hath the Heart of man under that it doth by a kinde of natural instinct act in the manner above-rehearsed which obligation is a necessity laid on the Understanding of owning and assenting to every known Law of God and thereby to make a practical disquisition and judgment accordingly The reason of this obligation lieth much in the necessity of the object And first the natural inclination the Understanding hath to every known truth as such but this is not
all for truth that obligeth to credence from the evidence of it obligeth not to Practice and Obedience having not a sufficient authority from whence it comes or not laying on us a necessity of obeying and therefore it must binde as a Law-truth challenging its ends by promises of rewards or threats of punishment Again 't is from a principle of self-love and preservation Seeing our selves liable to a Law and such a Law that can do us good or hurt we are bound by this first principle of nature to make an impartial enquiry into our conformity that we may be satisfied of our own safety and danger every one being desirous in this case to know the worst of himself Moreover seeing that all Law that bindes is backed with sufficient power to put it into vigorous and impartial execution and that which prevails so much with Conscience is the Law-givers absolute power to save and destroy He can punish the whole man Body and Soul which no humane Power can So that the Penalty being great and the power of the Law-giver infinite it must needs lay the Conscience under a very strict bond of enquiry Likewise if we consider that 't is not onely a sufficient power for Execution but an unlimited power of law-making wherein his Soverainty doth chiefly consist which Soverainty as it is most supream so it is most just and good and therefore this obligeth because God can make what Law he will and he cannot will to make any Law that is not fit for his Creature to obey Hence his Laws have always a necessary innate goodness in them because they flow from him who is primarily absolutely and independently good Ergo must be cannot but be holy just and good Laws Wherefore the impression of the goodness of a Divine Law is firmly fixed on mans natural Conscience however corruption may attempt the blotting it out it cannot totally do it but those who are renewed by Grace must needs see anotherguess lustre in it seeing not onely Divine goodness stamped on God's Law but Gospel-goodness Not onely the suitableness of his Commands to his Creature but to a sinner viz. the love of God so evidenced in giving and requiring his Law in such a way of Grace and compassion that it engageth them in the highest measure to Obedience yea new Obedience and their Consciences to a diligent and narrow disquisition thereof accordingly Lastly there is an innate reverence unto Divinity which the Creator hath placed in the Heart of man whereby the Law of God hath more command than any Laws in the world besides because there can be no greater distance than between the Creator and the Creature and Creation or giving us being is such an obligation as none but a Creator can lay upon the Creature and consequently our greatest good either in being or well-being is certainly hazzarded by the displeasure of our Creator Thus much of the practical propositions of Conscience from which of necessity follows the particular Conclusion as hath been said § 9. It remains to speak something of the diversities of Conscience which admits of no difference from Divine Law simply considered but from the Information or Illumination which the Understanding receives more or less therefrom The less enlightned Conscience is either the mere natural Conscience illuminated onely by the Light of Nature without a written Law such as the Apostle speaks of Rom. 2. Or the legal Conscience though enlightned by the written Law yet tasting nothing of Gospel-freedom and delivery by Jesus Christ and therefore in bondage to Moses and not yet subjected to the mediatorly Authority of Christ in Justification Sanctification or rules of spiritual walk The more enlightned Conscience is that which hath received Gospel-light and subjected thereunto from a true sence of the love of God in Christ hath submitted his self and ways to the guidance and conduct thereof in his whole progress to Life and Salvation The Conscience admits also of Magis Minus the more evangelically enlightned Conscience is that which is firmly ratified and confirmed in Gospel-truths and a due application thereof by Faith for comfort and practice and this is a firm stable Conscience and of such an one is rightly said that he is a strong Christian one that is rightly informed in his Duties and Priviledges by the Law of Christ The less Evangelically-enlightned Conscience is one that hath but a small information in the Minde and Will of Christ hath a sincere faith but little knowledge is not so well acquainted with the rules of Gospel-obedience nor with his Priviledges purchased by Jesus Christ and hence ariseth a doubting and scrupulous Conscience a doubting Conscience or Opinans is in respect chiefly of the will and minde of Christ is not fully resolved concerning it and therefore at best acts but from Opinion is unsetled and unresolved whether the Light directs him this way or that way and therefore is unstable in all such ways is not carried on with a Plerophory and full resolution to persist and this may be according to some Truths and Duties but not according to others A Christian may be strong in respect of some Truths but weak in respect of others so that the same Conscience may be strong or weak as it is clearly informed in some things and darkly in others yea it may be weak at one time and strong at another as it receives more or less Light A scrupulous Conscience is chiefly in respect of action concerning which he is needlesly and frivolously doubtful and therefore fearful and starting upon all occasions § 10. Thus far of the differences of Conscience taken from Synteresis briefly a few words of its differences also from Syneidesis Conscience may be distinguished from Syneidesis into a good or a bad Conscience The good Conscience is that which makes a diligent just and impartial enquiry into our condition and actions by a due application of them to the Rule or Law-light received by us An evil Conscience is such an one as from its enslavery to a lust doth not perform its duty aright towards the Law of God or ourselves but is either sloathful and will not take pains to search and examine our Hearts and ways Or it is partial and will be more strict in some respects and less in others of the same weight and concernment Or it is fallacious and deals not plainly and fully concerning the matter of fact but mincingly and equivocally feigning it to be better than it is in substance or circumstance or 't is stupid and blockish not valuing the weight of the Law or inspecting the nature of the Action It may be also troublesomely evil as well as negligently c. when it brings in too aggravating a Testimony in accusing beyond the nature of the Transgression representing the matter of fact more hainous and heavy than it ought to be represented Such a Conscience may be Honestè bona but Molestè mala § 11. Lastly we distinguish Conscience
Righteousness for he is a Babe v. 14. but strong meat belongs to them that are of full age i. e. have attained a measure of skill and understanding in the word of Righteousness even those that by reason of use have their senses exercised to discern the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both good and evil to determine between things truely lawful and unlawful The weak walks by a dimmer light either by his own opinion or tradition of his Predecessors or by the example or opinion of others and therefore more apt to fall upon such actings whereby his Conscience is wronged and defiled by doing such things as absolutely or circumstantially prove sin unto him he is as a Candle newly lighted a bruised Reed a smoaking Flax soon extinguished or having at best but a smoaky dim light that none can walk by and he himself is confused by in his Christian conversation he is called a Babe that hath very tender Bones and Sinews which are soon wrenched and put out of Joynt hence depends sometimes on the guidance of others which he takes to be stronger than himself and it may be casts himself on the judgement of the blinde and so they fall both together And sometimes presumes to go by his own strength further than he is able whereby he is precipitated into many inconveniencies difficulties and dangers § 5. These two sorts of Believers differing onely in strength are both the same in Specie as a Childe and grown man having both Faith v. 1. both received by Christ v. 3. and Christ died for them v. 15. both walking conscientiously according to their light towards God The Apostle's great care is to warn them both to be very wary and circumspect how they walk towards each other according to those degrees of light which they have received with all charity and wisdom That which he insists most on in this Chapter of Rom. 14. is charitable walking 1. He would not have them walk at a distance one with another but the strong to receive the weak to communion without making doubtful things the terms of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syr. Arah and Aethiop render in the sence of Helping date manum adjuvate sublevate but that 's the signif of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is plain where it 's used and this word by the opinion of the best Interpreters is fitter rendred by assumite receive viz. into your society and so used most frequently in the New Testament Matth. 16.22 Act. 17.5 ch 18.26 Philem. 12 and 17. So for taking meat Act. 27.33 34 36. receive them but not to the judgement of controversal points or disputable matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Reasonings or disputings and so ought in most places where it 's used to be rendred and though it 's often rendred thoughts yet there it 's to be understood of arguing and reasoning thoughts such the Apostle would not have them received to i. e. he would not have your or their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judgement of disputable points to be the terms of your receiving of them Whatever your opinion or theirs is in these matters receive them say not that they must be of this or that judgement and practice in these things or else they are not to be of your communion the strong or he that reputes himself so whether he be so or no the rule of charity for the strong is to receive him that he reputes weak is to receive the weak as Christ hath v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used there for Christ's receiving As Christ receives them with all love tenderness and condescention so ought every stronger Believer not to hurry and worry them beyond their strength of Knowledge and Judgement by rigorous proceedings of Magisterial injunctions and compulsions but carry them as Lambs and gently lead them as God Isai 40.11 doth by the illuminations of the Word in the exercise of much patience and forbearance towards them condescending in all things possible for their good and edification Rom. 14.19 in whatever he may not offend Christ he ought rather to please his Brother than himself As for Example one that calls himself the strong it may be he is Magistrate or Minister and by his place ought to be so saith it would be much more contentment to him if one of his Subjects or Hearers would yield to conform to some few little things which he affirms to be but indifferent in themselves c. and the Subject and Parishioner says No to obey you is Will-worship God's own Ordinances are but little indifferent things in themselves but by vertue of his Commands they become great and weighty so your Commands about small indifferences makes them great and weighty to my Conscience And therefore I desire to be excused in coming up to any such Commands lay aside these and I am willing to enjoy the benefit of your Communion Suppose them to be meats gestures or Garments c. I say he ought much rather to lay aside the pressing of this or that indifferent thing for the communion with and edification of his poor Brother But for him to retain his resolution of pressing this as he calls it indifferent action on the Conscience and practice of his Brother not admitting any other terms of communion and upon his refusal to call him Heretick Schismatick Rebel c. can be accounted nothing less than deliberately and studiously to lay a Stumbling-block in his Brothers way for him to fall over at least in the true sence of falling and then when he is down to beat him and trample upon him Secondly In this charitable walking the Apostle saith after they are in communion there ought not to be judging or despising each other Rom. 14.10 The weak they are very apt to judge the strong for taking too much power upon himself or liberty to himself and to say he walks not according to his Light and that his actions are not agreeable to the rule of the Gospel that he is a scandal to Religion c. when indeed it may be he useth but that lawful liberty in indifferent things which Christ hath granted him and the other understands not Such judging as this is ought not to be in the weak and remarkable it is that the judging part is put upon the weaker side the weak Christian is usually the most censorious and many live with such weakness as this almost all their days But the strong is also apt to trespass on the rule of Charity in despising his weak Brother i. e. he that is strong in gifts and parts or in respect of place and dignity and advantages in the world he is apt to think slightly of him and to speak so and call him a simple froward Fanatick a man humoursome and a contentious Fellow a weak-brain'd Coxcomb one that makes Conscience and Preciseness onely a pretence to carry on rebellious Designes against Church and State and though he pretend Conscience so
doing actions indifferent to himself and it may be knows not or considers not that they are sinning offences unto his weak Brother and then for his own vindication with too great a proportion of height and vehemency next door to Pride and Passion too often the things themselves manageth his case for the satisfaction or conviction of the Weak the good effect whereof is lost by reason of the attending corruption Here prevailing Grace in the Weak will turn the scales and make him appear the Strong if he suppress the 〈…〉 in himself of judging his Brother and carry 〈…〉 him in an eminent measure of love and humility in thâ—â—anifestation of his apprehended just exceptions against any of his Brothers ways or actions and putting the most favourable and candid interpretation upon them that by the rules of Charity in his apprehension they will bear § 8. How contrary then is the walking of some unto this Rule when the Strong will binde up the Weak by humane Laws to do all those actions that to him are indifferent under pain of non-communion or other penalties when he regards no more the strength of the Childe that he is to walk with as that it must run as fast as himself or rather drive it before him not considering the weakness of his parts manifestly wronged and the great hazard of his life how unlike he is to God in this and how contrary he acts to his revealed will let the impartial judge On the other hand when the Weak at least in knowledge if not in power will binde up the hands of the Strong by some Law humane under pain of inevitable bodily Sufferings or Censures publick or private to deny his own Light and Liberty and come down to his Darkness and Bondage it 's as when a blinde man will not be satisfied unless all other mens Eyes be put out too and the lame till other mens Legs be broken This is Tyranny on both hands Christ never substituted one Christian as such a Law-giver unto another in Spirituals and they that pretend to it as strong to give Law to the weak or as weak to give Law to limit and binde up the strong they are so far from the Rules of the Gospel that whatever their profession is of Faith in the greater or lesser measure I fear it will hardly be found in the smallest portion in either of them and therefore from this consideration will arise a necessary distinction between the strong or weak sincere Believer and between the strong and weak hypocritical or pretended Believer § 9. What hath been hitherto spoken mostly concerns the supposed strong or weak sincere Christian we shall speak a word of the Hypocritical pretenders of both sorts The hypocritically Strong is he that apprehends himself to be so and from spiritual Pride and corrupt Interest puts on a pharisaical Vizard whereby he would perswade others that he is so one that thinketh he knoweth much and knoweth nothing as he ought to know 1 Cor. 8.2 and he so thinks of himself as that he is puffed up v. 1. And again the Apostle saith Not he that commendeth himself is approved but whom the Lord commendeth 1 Cor. 10.19 his knowledge is not of the right stamp it 's separated from undoubted concomitants of sanctified Knowledge Charity Humility and spiritual Wisdom and instead thereof he manifests himself with ostentation Lords it tyrannically over the Consciences of others be they strong or weak despising and contemning them in all their doubts rather desiring to confound them with difficulties and impose on them by compulsions than any way to inform their Judgements or to win them to his society by condescention and meekness § 10. The weak Hypocritical Professor little differs from the former not in kinde but in degree onely for a Hypocrite is but so still be he weak or strong i. e. have more or less parts or advantages to hide and conceal himself and set off himself to the world but he differs from the supposed strong Christian in that he hath but little knowledge a few gifts and parts and is not able to manage his affairs to so much advantage for the deceiving of others but yet pretends highly to Conscience and the purest ways of holiness and pleads himself to be weak onely for a Bulwark for himself to defend his Errours Singularity and Censoriousness of others against all the instructions and admonitions whatever forcible arguments and reasons they bring with them He will still say truly this is his weak judgement and that he is but of a mean capacity and cannot understand what you have to say for his information and conviction and if you make him understand he will still hold his Conclusion though his Premises be manifested to be never so weak § 11. The sincere ought to have a watchful eye upon these Professors endeavouring to discover them for at first they cannot and therefore are called Hypocrites because they can obscure and conceal themselves from man for a while and when they are not known the sincere is bound to carry himself towards them by the same rules as he doth to those that are equally sincere with himself but when he is once discovered he hath no reason then to carry himself towards him as towards a sincere but as towards a false-hearted Professor But we should be very wary of judging men Hypocrites it 's the greatest censure in the world upon a Professor there must be very great evidence for it before we can conclude it so for Hypocrisie is properly in the eye of none but God and though Christ who knew men throughout called them as they were I question whether his Example may be followed in this by the best men on earth But we may have great grounds of suspicion of this by their fruits and accordingly we are to be directed in our carriage towards them by the Word of God and we have our Saviour's behaviour to the Pharisees whether strong or weak for our example so far as imitable by us Our Saviour would never gratifie that sort of men whatever shape they appeared under either of weak or strong and notwithstanding all their glosing pretentions our Saviour tells them their Hearts were rotten and their ends wicked and by two eminent characters of this nature he discovers them to the world 1. That they were mighty zealous for some small circumstantial matters in Religion and professed Enemies to the purer and more weighty part wherein the power of Godliness lay Faith Justice Charity c. 2. That they cried up Humane Laws Traditions and Constitutions in the worship of God above the Laws and Institutions of God himself The carriage of Paul also in this kinde is very remarkable that he would not Gal. 2.3 4 5. yield to the circumcision of Titus it being sought for by false Brethren that would have compelled it and endeavoured to betray the Churches liberty and bring them into bondage to whom he saith we gave
no place by subjection i. e. yielding to their imposition no not for an hour that the truth of the Gospel i. e. true Gospel-liberty might continue with you whereas before he yielded to the Circumcision of Timothy to gratifie the weak real Believers Whence it plainly follows that whoever they be that endeavour to enthral our Consciences and Practices though in matters in themselves indifferent are not to be yielded to as weak nor subjected to as strong but rejected as false Brethren 2. The strong sincere Christian is not to violate any positive Law of Christ that he is in his Conscience perswaded of to gratifie the weak or any persons whatever Inferiours Superiours or Equals all the concession must be onely in matters in themselves indifferent neither should the weak offer violence to his Conscience in any thing to please the strongest and wisest Christian in the world CHAP. VIII Of Scandals § 1. HAving spoken of the strong and weak Christian and how they should walk one towards another inoffensively it will be necessary to understand a little the nature and kinde of offences which the Gospel gives us so frequent and strict warning to take heed of The Apostles great inference from the advice that he had given to the Strong and weak was by way of advice Rom. 14.13 Let us not therefoee judge one another any more but judge this rather i. e. determine that no man put a stumbling-block or an occasion to fall in his Brothers way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter se differunt sed non semper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leviorem offensam significat quā tamen aliquis non corruat ut supra 11.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vero graviorem declarat ex quā quispiam prolapsus claudicet Beza and most Interpreters go this way but Estius who saith Non disting inter offendiculum scandalum sicut inter lapidem offensionis petram scandali Rom. 9.33 nam hujusmodi repetitiones ad inculcationem eyusdem rei Scripturis familiares sunt Estius There is two words used but both seem to intend the same thing though some make them differ in degree A Scandal is any impediment or obstruction that lies in a mans way over which he may stumble or fall So that we take a Stumbling-block or occasion of falling for the same thing any thing that doth grieve trouble distract or turn aside carries the nature of a scandal with it and those we must distinguish according to degrees There are the greater and more dangerous that hazard falling and there are those of a lesser nature that hazard stumbling onely They differ onely in degree or in respect that they have to our state or particular actions and concerns Some of more dangerous consequence and some of less Some are more easily removed out of the way some more permanent and lasting As if there be any difference in those expressions a stone of stumbling and rock of offence it lieth in that the offending Stone is easily put aside but the Rock is immovable § 2. Offences are said also to be either such as are given and not taken and in this sence some places must be taken as Matth. 16.23 when Christ said to Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art an offence to me in endeavouring by thy advice and evil counsel to turn me out of the course of exercising my Mediators office Not that Christ was stumbled but there was such a thing in the nature of Peter's advice in relation to Christ's work that he had to do Some offences are taken and not given i. e. it 's not in the nature of them to be offences but by reason of the corruptions of men by their abuse of the greatest good it often becomes a scandal to them so Christ himself was a scandal to the Jews and a Rock of scandal as well as a Stone of stumbling Rom. 9.33 1 Cor. 1.23 How many when he went preaching about were scandalized at him and at his Doctrine Matth. 11.6 ch 15.12 ch 26.31 This is a supposed scandal to him that is offended Thus the doing of the most justifiable action may undergo the disreputation of an offence when men will either perversly call good evil or interpret it as evilly intended or by reason of ignorance and weakness of judgement judge it so and thus Christ himself and no marvel if the best of his Members be not a scandal many times in their most commendable ways of walking unto the men of the world yea unto many weaker Believers their liberty becomes a Stumbling-block to the weak 1 Cor. 8.9 and a mans good is blasphemed or evil spoken of Rom. 14.16 there are many that will be offended captiously and deliberately and they are the profane men of the world that call Christ Beelzebub and his Disciples no better or the pharisaical Professors The Disciples told Christ Knowest thou not that the Pharisees were offended when they heard these sayings Matth. 15.12 Christ answers That every plant that his Father had not planted should be rooted up Let them alone they are blinde c. therefore no marvel if they bark at the Sun c. These unjust and unreasonable offence-takers are the greatest offence-givers who do truely offend Gods Children in all sences more than the prophane world so Joh. 6.60 61. § 3. An offence given is when a man or thing hath an innate just ground of scandal by relation to the moral Law and is no other than sin or sinful per se in se whatever other mens opinion of it be and therefore works objectively upon others by way of stumbling and scandalizing and they are two sorts on whom it operates this way Either those that behold this action with approbation and they stumble or rather fall in the worst manner thereby for they thereby are encouraged to fall into sin or to remain in sin by reason of it because of the great inducements that they take up from the person committing it his Holiness Wisdom Authority Age c. or those that behold it are grieved at it and at the person offending so as to censure his Person or Religion and provoked by some ways or means to manifest their great disgust not onely to the person offending but even to the world Hence I distinguish Offences into Grieving and Sinning or Grief-causing offences or Sin-causing offences § 4. Of the grieving Offence first and it 's that which tends to the afflicting and troubling the Mindes Hearts and Consciences of the Faithful in their Christian course and the offending party either wrongs and injures by acts of violence and oppression whereby he grieves the oppressed or else he does and persists in such actions as the offended judge unlawful And therefore from true principles of the love of God and his Brother and the hatred of sin he is much grieved and walks heavily to see his Brother walk disorderly and complains of this block laid in the