is not bound by the Magistrates Commandment though I be bound in Conscience by vertue of the Law of God to yeild Obedience to that Commandment the matter thereof being a thing Indifferent and therefore lawful Though I be tyed up by the Command as to practice yet my Conscience is still free while I am perswaded in Conscience that the thing is in it self Indifferent Why may not I give my neck to my King and yet keep my Conscience for my God Why may not I yeild my Outward Man to the Civil Scepter of the King Qui vel Nolentibus praeest saith Jerome and yet resigne my Inner Man to the Divine Scepter of my God to whom appertains Interior Animae Gubernatio as * Instit lib. 4. cap. 10. sect 5. Calvin words it The same may be said in respect of Cloathing Doubtless the King may for the good of his Subjects on some emergent occasions confine them to one kinde of Cloath one kinde of Colour one kinde of Habit while neither Conscience is imposed upon nor a Religious account urged for the Restraint would in such a case be not upon the Conscience while it is still perswaded of the Indifferency of the thing in it self and that it is not urged on a Religious but a Civil account and for the Weal-Publique but only upon Persons in respect of the Indifferent Exercise of their Liberty Once more What reason is there to doubt but that the King may for the Publique Good of his Kingdoms tye his Subjects to eat Swines flesh for some weeks once a year Yea and as the occasion shall vary at other times to abstain from Swines flesh for some weeks Now here were a Restraint upon the Person in respect of the Exercise of his Liberty and yet none upon the Conscience in respect of the Reality of his Liberty while he is perswaded in Conscience that the thing is Indifferent in it self and in respect of the Law of God though now it ceaseth to be Indifferent in its Vse by reason of the Law of Man viz. the Magistrate whose Commandments in things Indifferent we are bound in Conscience to observe All which that we may the better understand let us consider That 1. Christian Liberty in respect of things Indifferent consists in usu vel abstinentia saith * Synt. Theol. lib. 6. cap. 33. Polanus tam in abstinendo quam in utendo saith * Instit lib. 3. cap. 19. sect 10. Calvin in use or abstinence indifferently Now 2. Here is Liberty namely That I may with a Conscience free from all Divine Obligation to the contrary observe Human Constitutions made pro re nata upon various yea contrary occasions emergent for the Publique Good that is the good of that City Kingdom or Body-Politick whereof I am a Member For instance Possibly it is necessary at one time for the Publique good that rhere be an Vniversal Vse of Swines flesh it may be to save other Beasts or because of excessive plenty Now by vertue of my Christian Liberty I may with a free Conscience observe a Statute made by the Magistrate for the Universal Vse of Swines flesh A Jewish Magistrate might make no such Law Again possibly it is as necessary at another time that there be an Vniversal Abstinence from Swines flesh it may be for Healths sake or scarcity c. Now by vertue of my Christian Liberty I may with a free Conscience observe a Statute made by the Magistrate upon a quite contrary occasion viz. for an Vniversal Abstinence from Swines flesh c. Whither we use or abstain the Conscience is never the less free yea therefore because we are free libera Conscientia utimur vel abstinemus we use or forbear with a free Conscience Vid. Calvin Instit lib. 3. cap. 19. Sect. 10. Nay By vertue of my Liberty I may abridge my self of Liberty By vertue of the undoubted Reality of it I may limit my self as to the Indifferent use of it Here is Liberty that I may freely impose a Necessity upon my Liberty * Calv. Instit lib. 4. cap. 10. sect 32. quatenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut Charitatis ratio exigit Here is Liberty namely That notwithstanding the Indifferency of things in themselves yet I may freely tye my self to or from such and such meats or such and such Cloaths in respect of Decency or Charity or warrantable Congruity and Pleasingness to my own minde c. Finally They are much mistaken who think that the Magistrates Imposition in a thing Indifferent takes away or infringeth Liberty of Conscience for who knows not that This is a thing Indifferent namely to begin Sabbathical Duties at four or six a clock in the morning I prove it Though the Observance of the Christian Sabbath be of Indispensable Necessity I am no Anti-Sabbatarian yet to begin the Sabbath then is neither Forbidden nor Commanded to begin it then or sooner or somwhat later is not repugnant to the Word Ergo c. Now May not the Magistrate tye me yea and all his other Subjects to six or four a Clock in the morning for the beginning of the Sabbath Yes That he may and yet say if in so doing he doth infringe Christian Liberty No Imposition is repugnant to Liberty of Conscience but Imposition upon Conscience What I have said doth not at all countenance Ceremonies since as is evident from what hath been said above they are justly denyed to be Matters of Indifferency about which Liberty of Conscience is most properly Conversant I would they would decide the Controversie by their unheard of Achillean proofs Parturiunt montes c. Thus I have endeavoured to shew which is a difficult theame to such a raw head how the Magistrates Impositions in things Indifferent Necessary Obedience thereunto are consistent with Liberty of Conscience The Boundaries or Rules of Liberty of Conscience follow which may be said to be five Viz. 1. Piety This is Loyalty to God specified 1 Cor. 10. 31. Whether therefore ye eat or drink or whatsoever See Rom. 14. 7 8 Etiam illaeactiones quae sunt sua natura Adtaphorae debent tamen a Christianis fieri in nomine Christi hoc est juxta voluntatem Christi ad gloriam Christi D. Davenant in locum ye doe doe all to the Glory of God The End of our Liberty is Gods GLORY this should be the Scope of all our Actions even of Indifferent ones Our Own Good is subordinate not co-ordinate to That 2. Loyalty This is injoyned Subjection to the Magistrate who is as it were Gods Vice-Roy here on earth in respect of the Civil Sword entrusted by the King of See Rom. 13. 1 2. Kings to him Submit your selves saith Peter to every Ordinance of Man for the Lords sake whether it be to the King as Supreame c. 1 Pet. 2. 13 14. as free c. v. 16. Observe As free there is Liberty but yet submit AS free there is a Limitation
be refused if it be received with Thanksgiving 1 Tim. 4. 4. Now all things are lawful 1 Cor. 6. 12. Now unto the pure all things are pure Tit. 1. 15. This Liberty is an Evangelical Priviledge whereby a true Christian may with a safe and free Conscience use or forbear any of the Creatures of God appointed for his use 2. As touching the Ordinances of Men in things Indifferent Certain it is that the Conscience of a Christian cannot be bound thereby but is free from the Obligatory vertue of all Human Commandments For my more distinct proceeding I shall express my self in these following propositions whereof some be gradual 1. * Vid. Ames de Cons lib. 1. cap. 2. Perk. Treat of Cons cap. 2. sect 3. Alsted Theol. Caf. cap. 2. He is said to binde the Conscience who hath such a strict and Immediate Authority over it as that Conscience ought to be subject thereunto insomuch that what is contrary to it is sin A binding Power is an Ordering and as it were a Coactive Power To urge and enforce Conscience ad assensum vel dissensum to assent to a thing as lawful or that ought to be done or to dissent from a thing as unlawful or that ought not to be done may be said to binde Conscience Vid. Ames de Cons lib. 1. cap. 3. Item Calv. Instit lib. 4. cap. 10. § 5. 2. God alone can bind Conscience And in this sense He is said to be our only Law-giver Jam. 4. 12. Imperial Authority and Jurisdiction over Conscience is peculiar to God alone Hence saith * Com. in 1 Pet. 5. 3. Neque enim cum huminibus sed cum uno Deo negotium est Conscientiis nostris Calvin Instit lib. 4. cap. 10. Sect. 5. Erga animas conscientias nostras nemini quicquam juris nisi Deo Tilen Synt. part 2. Disp 32. Thef 4. Liberi sumus ab omnibus humanis Ritibus Quantum quidem ad Conscientiam attinet Hemming Enchyr. clas 3. cap. 14. Ab omni traditionum humanarum jugo liberas habent conscientias fideles cum solius Dei sit res ad Religionem pertinentes praescribere Profess Leidens Synt. pur Theol. Disp 35. c. Luther Vnum Dominum habemus qui animas nostras gubernat We have but one Lord and Governour of our souls From hence it is evident that the binding and obliging Power over the Conscience is peculiar to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 3. The Lawes of God wherein were determined those particulars which are neither commanded nor forbidden in the Moral Law of God are abrogated Now those were the Ceremonial and Judicial Laws of Moses the one determining Ecclesiastical the other Civil matters peculiar to the Jewish Church and Commonwealth From both which Christ as hath been said hath exempted the Christian Church Now 4. The Laws of Men whether Civil or Ecclesiastical as such are not properly Binding or Obligatory to Conscience God is as hath been said the sole Lord of Conscience As for Human Laws and Ordinances neither is simple Obedience due unto them neither doth a thing which in respect of the Law Moral is Indifferent that is neither commanded nor forbidden by vertue of them become simply necessary They are Declarative only not Authoritative that is they declare what is fittest to be done in things which are Indifferent and cannot be enforced either by the Law of God or Nature There is in them a Directive Power but not a Coactive Jurisdiction They have only vim dirigendi monendi saith * Synt. part 2. Disp 27. Thes 39. Vid. Marcum Antonium de Dom. de Repub. Eccles lib. 5. cap. 2. N. 12 Chem. exam 2. de bon Oper. p. 179. Calvin Instit lib. 4. cap. 10. Sect. 6. Ames de Cons lib. 1. cap. 2. Tilenus And hence is that charge of the Apostle to the Corinthians Ye are bought with a price be not ye the servants of 1 Cor. 7. 23. men which we are not to understand of subjection to Magistrates or of External servitude but of the bondage of Conscience And that to the Colossians Let no man Col. 2. 16. judge you or usurp power over the Conscience in meat or in drink or in respect of a holy day And hence is that sharp reproof Why are ye subject to Ordinances Touch not Col. 2. 20 21. Taste not Handle not that is Why do ye observe Human Traditions as if the Conscience were bound by them c. * Conc. Trid. â—â—ss 4. Cursed is the Tyrannie of the Romish Church which imposeth her Heterodox Traditions upon Conscience teaching that they are with like reverence to be embraced aâ— the Written Word of God 5. The Oligatory and Binding Power of Human Laws whether Ecclesiastical or Civil is Vis quaedam Divina Divine Authority This is Ratio Legis the very Reason of the Law without which the Law it self can never bind There must be more of REASON then of WILL in all Human Ordinances though WILL without enquiry after REASONS is Obligatory in Divine Ordinances Now the REASON of Man's Law can be no other then the WILL of God in his Law As touching Ecclesiastical Laws It is not the Authority of the Church of Councils or Convocations but the Matter of the Canon not Ratio Precipientis but Ratio Praecepti that bindes In a word There must be in all Ecclesiastical Laws and Constitutions 1. Conformity to the Word of God that is the Rule 2. They must Manifestam Vtilitatem prae se ferre saith * Instit lib. 4. cap. 10. Sect. 32 Calvin they must serve as to the Glory of God so for the Publique Good this must be the End They must tend to the maintaining of Vnity as of Verity these must not be separated Order and Decency to the preventing of Scandal without Impositions upon Conscience or the infringing of the purchased Liberty thereof Else to Obey Ecclesiastical Canons were not believe it Vid. Jun. Animadv in Bellarm controv 3. lib. 4. cap. 16. Item Thes Theol. de lib. Christ Thes 11. Tilen Synt. part 2. disp 27. Thes 39. Item Thes 9. Alsted Theol. Cas cap. 2. Hospin de Orig. Fest Christ cap. 2. Bez. Conf. cap. 5. art 16. Paraeum comment in 1 Cor. 14. Calvin Instit lib. 4. cap. 10. sect 32. Item Resp ad lib. de Pii viri officio pag. 413. Prof. Leid Synt. pur Theol. Disp 35. Thes 19. Jus Canon decret part 1. dict 61. c. 8. Perkins Treat of Cons cap. 2. sect 8. c. CANONICAL OBEDIENCE As touching Civil Laws We are bound in Conscience to observe the Magistrates Commandments Though we are not bound in Conscience Quamvis ad Justas Leges humanas justo modo observandas obligentur homines in Conscientiis suis a Deo ipse tamen Leges humanae qua sunt Leges hominum non obligant Conscientiam Ames de Cons lib. 1. cap. 2. BY those Commandments as such Obedience Active or Passive to
the Magistrates commands is necessary though not Necessitate consequentis yet Necessitate consequentiae that is Though they are not Obligatory to Conscience * Pros Leid Synt. pur Theol. Disp 35. Thes 39. primo per se primarily directly and by vertue of any Genuine binding power In themselves and as such yet they are binding by vertue of 1. The Lawfulness of the matter commanded and 2. God's * Exod. 20. 12. Rom. 13. 1 2. 1 Pet. 2. 13 14. General Precept touching indispensable Obedience Active or Passive to the Magistrates Commandments In which respect we must * Rom. 13. 5. be subject even for Conscience sake Thus though this viz. The lawful Commandments of the Magistrate are necessarily to be obeyed is not true by the simple necessity of the Consequent as an Axiome and Principle manifest of it self or by a simply necessary Connexion between the Antecedent and Consequent or Subject and Predicate viz. The Lawful Commandments of the Magistrate and Necessary Obedience Yet it is true by the In Divinis ad Praecipientem In Humanis ad Praeceptum respiciendum est necessity of consequence that is such a necessity as may be soundly concluded from the Law of God wherein Obedience to the Lawful Commandments of Magistrates is Indispensably commanded so that it is a Conclusion manifest by Discourse and thus upon these Premises viz. 1. That all lawful Commandments of Magistrates are necessarily by vertue of God's Commandment to be obeyed And 2. That this or that is a lawful Command of the Magistrate It will follow Necessitate consequentiae That This or that Commandment of the Magistrate is necessarily to be obeyed In a word There be two things which oblige us to obey the Magistrates Commandments 1. The one is the Matter of the Human Precept which must be Consonant at least not Repugnant to the Law of God 2. The other is The Authority of the Divine Precept wherein as hath been said Indispensable Obedience to the Lawful Commandments of Magistrates is enjoyned From what hath been said it is evident That Human Laws are Obligatory and Authentique only by vertue of the Law of God their binding Power being purely Mutuatitious We are to obey the Magistrate and all that are in Authority so far forth as that in obeying them we obey God the Great Law-giver Vid. Alsted Theol. Cas cap. 2. Prof. Leid Synt. pur Theol. Disp 35. Thes 19. But Quaest What if the Magistrate command things which Conscience will not suffer to conform unto Answ 1. Subjection to Magistrates and Loyalty is an Indispensable duty It is very observable that none of the Apostles did more urge and enforce that Duty then S. Paul did though he was a Subject to the greatest Tyrant that ever lived namely that Monster of Mankinde Nero Caesar who was the Author of the * First Persecution and is called Nero ex Caesaribus primus in Christianos distrinxit gladium by * Apolog. 5. Tertullian Dedicator Damnationis Nostrae the first that made a Law to condemn Christians to death 2. There is according to some of the Learned a great difference between Subjection and Obedience Subjection saith * Of the Church lib. 4. cap. 34. D. Field is generally and absolutely required where Obedience is not as when Conscience suffers not a Man Actively to Obey yet Duty leads him by Passive Obedience to submit and subject himself to Authority and thus the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 13. Greek word notes Submission or Subjection in Scripture which is much to be observed lest in stead of submitting Men either by Active Obedience conform contrary to Conscience or which Piety abhors rebel contrary to duty Thus had I been an Inferiour Note It is one thing to obey Nero the Magistrate another to obey Nero's Commandment Magistrate under Nero and by him commanded to execute that cursed Edict of his touching the condemning of Christians to death I would not have Actively obeyed him neither would I have rebelled What then Why I would have offered him my Neck through passive strength from the Almighty not my hand The same may be said in respect of the contraverted Ceremonies when imposed by Authority though I cannot conform to them yet through the Grace of God I shall never rebel but according to Scripture injunction I will submit to the Higher Power whether it be to the KING 1 Pet. 2. 13 14. as Supream or unto Governours as unto them that are sent by Him Let men know then that there is a Medium between Active Obedience and Rebellion viz. SUBMISSION The Lord forgive them that interpret Non-Conformity to the Mitre to be no less then Disloyalty to the Crown The latter I thank God I am taught of him to abhor Again 3. I like well that distinction of * Parker of the Cross cap. 5. sect 14 15. Non Obedire and Nolle Obedire the one is no more then not to conform by Active Obedience The other is Obstinate Disobedience and Contempt which is ever to be avoided But Quest How are Magistratical Injunctions in things Indifferent and Indispensable Obedience thereunto consistent with Liberty of Conscience Answer 6. Liberty and Limitations are not inconsistent A Spiritual and Internal Liberty may very well consist with Extrinsecal Limitations That we may the better apprehend this let us consider That There is a two-fold Restraint namely 1. One upon the Conscience and Inner Man 2. Another upon the Person and Outward Man Now There may be a Restraint upon the Person when yet there is no Constraint upon the Conscience of a Man and therefore we must distinguish between 1. The Right and Truth of Liberty and 2. The Vse and Exercise of Liberty Libertas Conscientiae and Ligatio Conscientiae considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. are inconsistent Liberty of Conscience is opposed only to bond of Conscience not to an Extrinsecal Restraint of the Outward Man in respect of the Exercise of our Liberty Undoubtedly there may be a Restriction upon the Practice or upon the Person as to the Vse of his Liberty and yet 1. Nothing derogatory to the Indifferency of the thing in it self Nor 2. Any violence offered to the Internal and Real Liberty of Conscience even as the Actus Imperati may be hindered or restrained without any violence offered to the Actus Eliciti of the Soul And thus who doth doubt but that the King our Dear and Dread Soveraigne may on a Civil account for the publick good of his Kingdoms enjoyn his Subjects abstinence from such and such Meats c. Now here were a Restraint upon Persons in respect of the Vse and Exercise of their Liberty and yet no violence offered upon the Kings part to the Internal Liberty of Conscience for though the Outward Man is restrained by the Civil Sword yet the Inner Man and Conscience is left free that is My Conscience
the Son of God hath in our Nature satisfied the Active demands of the Law for Believers as effectually as if they themselves had made perfect and personal satisfaction thereunto by vertue whereof they are exempted from the Rigid Exaction of the Law that is They are no longer obliged to the performance of Obedience Legally perfect nor obnoxious to vengeance of the curse for their Legal defects There is a two-fold Perfection to be considered viz. 1. A Perfection of Degrees Perfectio graduum Perfectio partium 2. A Perfection of Parts The former is Legal Perfection and it stands in opposition to Imperfection The latter is Evangelical Perfection and it stands in opposition to Hypocrisie only for this is that indispensable Gospel-Qualification Sincerity This is new and Evangelical Obedience Now Redeemed ones are by Christ who performed Obedience Personal and Perfect for them exempted from the former viz. the severe demands of obedience absolutely perfect upon pain of death O what comfort is that to poor sinners Though many weaknesses attend our duties and many enormities our life though it be as Natural for us to sin as for the spark to fly upwards for the Lord knows It is Natural for us to do that which without mercy would undo us Yet the poor sincere sinner is in Christ accepted his failings and defects being covered with the robes of the Lord Christ's righteousness God brings a Believers Obedience to the Touchstone rather then to the Ballance He tryes not weighs it He eyes the Quality more then the Quantity the thing more then the degrees He judgeth of Evangelical Obedience more by the Principle then by the Rule by the Heart then by the Law considered in rigore It is not this or that hast thou done this or that duty hast thou omitted this or that sin hast thou committed c. But thus and thus was thy heart If there be first a willing minde it is now accepted 2 Cor. 8. 12. c. 3. The third is Exemption from the guilt of sin This is the Remission of sin in Justification which is God's gracious Act of Oblivion and Juridical Acquittance so to speak wherein he pardoneth sin in the blood of Christ so as that it shall not redound to the sinners punishment This is a singular piece of the Lord Christ's purchase God gives his Son and God doth in him forgive sin As the Reigning power of sin is taken away in Reatus peccati Regnum peccati sanctification so the guilt of sin is taken off in justification that is the justified person is acquitted in Christ so that God will never deal with him as a * Christus suscipiendo poenam non suscipiendo culpam culpam delevit poenam Aug. de verb. Dom. serm 37. guilty person or by way of punishment properly for God doth remit both the guilt and the punishment so that the afflictions and crosses which justified persons are exposed to in the world to speak properly are not penal but rather probational as is shewed before Chastisements not punishments for probation not for reprobation Tollitur peccatum si non ne SIT tamen ne OBSIT O but this is matter of great comfort I am pardoned now the Articles of my peace are confirmed now God is reconciled I am acquitted Although there is a defiling power in sin yet there is not a damning power in sin c. 4. The fourth is Exemption from the Reigne and Dominion of sin As in Justification the vis Damnatrix and Guilt of sin is removed so in Sanctification the Vis Dominatrix and Reigne of sin is removed There tollitur peccatum ne OBSIT Here tollitur peccatum ne PRAESIT There sin loseth its * Jam non stimutus sed jubitus Bernar. Serm. 26. in Cant. sting Here sin loseth its strength A Person is in Sanctification exempted though not from the Presence yet from the Power of sin though not from the Tyrannie yet from the * Rom. 6. 14. Dominion of sin though not from the Rage yet from the Reigne of sin though not from the permanency yet from the predominancy of sin from the power of though not from a power to sin A sanctified soul is neither a Throne not a Sepulchre to sin though sin remains there yet sin reignes not there * Rom. 6. 1 2. though sin continues in It yet It continues not in sin O poor Soul though sin do sore press thee yet it shall not oppress thee the Spirit of Sanctification frees the soul from its Native Captivity and bondage to sin This is a special part of our Redemption 5. The fifth is Exemption from Satanical bondage and subjection Men are by Nature as Sins so Satans Captives but the Son of God made of a woman hath led captivity captive He is the Seed of the woman that should bruise the Serpents head He is the LYON of the Tribe of Judah who hath over powered that Roaring Lyon and hath spoiled Principalities and Powers The Son of God took upon him our Nature that through death he might destroy him that had the power of death that is the Devil Heb. 2. 14. The Son of God became Man that he might destroy the Devil in the same Nature that the Devil had destroyed Satan is now become subject to those who once were subject to him Lord even the DEVILS are subject to US through thy Name said the Disciples Luke 10. 17. O how is our captivity turn'd The Prince of Darkness is become subject to the meanest Disciple of Christ Besides the Natural tye that is upon Satan he being a creature and therefore of a limitted capacity by reason whereof he cannot do the evil he would there is a Providential tye by reason whereof he doth not the evil he can yea and a purchased exemption from subjection to him We must distinguish between 1. Subjection to temptation And 2. Subjection to the Tempter The least of Saints are freed from the latter though the best of Saints are not in this life secure from the former O what comfort is this to a Militant Saint What though Satan attempt thy ruine yet know that Christ will ruine the attempt He may disquiet thee but he cannot destroy thee he may bruise thy heel but is it not the work of the Seed of the woman to break his head Satan is Christ's Captive in chains 6. The sixth is Exemption from Legal terrors and fear of Wrath Hell Death c. The former was a freedom from bondage to Spirits this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1. 7. is a freedom from the Spirit of bondage O what fears and terrors is a Reprobate Conscience possessed withal The Law is violated Wrath is incurred Hell and damnation is deserved as condigne punishment the dreadful pursuits of sin-revenging Justice are unavoidable my own Conscience accuseth me O the condemnatory voice of Conscience that Bosome-hell Miserable
Man that I am What will become of me Where shall I dwell for ever Who shall be my companions to all eternity Damned Spirits or the Spirits of just men made perfect Such terrors and fears are as it were a Preface and Introduction to hell Now Redeemed ones are free from those Legal terrors and in stead of a Spirit of bondage they are possessed of the Spirit of Adoption whereby they cry Abba Father And this is that which breeds comfort in life and confidence at death in the children of God 7. The seventh is Exemption from the Ceremonial and Judicial Lawes of Moses That Unsupportable Yoke which neither the modern Jews nor their fathers were able to bear Acts 15. 10. This freedom and Immunity are we in a more especial manner to understand by Redemption in the Text. The Jewish Church like an Heir during his minority was subject to a Pedagogie viz. the Ceremonial and Judicial Laws of Moses in which respect the state of the Jewes seemed to be a servile-state but when the fulness of the time was come even the time of the Churches maturity and riper age God sent forth his Son made of a woman to redeem his Church from that bondage and servitude There were three Laws committed to the Jewes viz. The 1. Moral 2. Ceremonial 3. Judicial The Moral Law was ordained to be a standing and Unalterable Rule of Life and Obedience both to the Jewish and Christian Church The Ceremonial and Judicial Lawes were Appendices of the Moral Law The Ceremonial of the first Table determining the particulars of that Worship which was peculiar to the Church of the Jewes The Judicial of the second Table determining the particulars of that Policy which was peculiar to the Common-wealth of the Jewes So that the Ceremonial contained the Ecclesiastical Lawes of that Church and did respect God The Judicial the Civil Lawes of that Commonwealth and did respect their Neighbour Now Christ did in the fulness of the time redeem his Church both from the Ceremonial and Judicial Laws as a * Gal. 5. 1. yoke of bondage imposed not upon the necks but even upon the Consciences of the Jewes binding them to a strict and accurate observation of the same As touching the Judicial and Civil Law What things soever contained therein were communis juris of common Equity and had a foundation in the Law of Nature and might be enforced by the Law Moral are still Obligatory to Christians But what was peculiar to the constitution of the Judaical Policy and are not enforceable by any common Right but were the particular positive Laws of the Jewes do not more binde Christians then any other Municipal Law For Christ destroying the Jewish Commonwealth their Temple and City according to the Prophesie of Daniel chap. 9. v. 26 27. did withall abrogate and destroy the whole Jewish Policy and Lawes And thus it is said The Priesthood namely of Aaron being changed there is made of necessity a change also of the Law namely of Moses Heb. 7. 12. As touching the Ceremonial and Ecclesiastical Law That together with the Judicial Law might be condered in a fourfold respect as is evident from Scripture viz. as 1. A Badge of distinction between the Jewes and all other Nations Gen. 17. 13 14. 2. A Ratified signe of Guilt Col. 2. 14. 3. A Typical Adumbration of Christ and his Benefits Heb. 9. 9 10. 4. A Tutor and Schoolmaster to the Infant-Church Gal. 4. 1 2 3. Now The Christian Church is freed from the Ceremonial as from the Judicial Law in all these respects For 1. Christ hath broken down the middle-wall of partition between Jewes and Gentiles c. Eph. 2. 14 15. 2. Christ hath abolished and taken out of the way the hand-writing of Ordinances which was against us c. Col. 2. 14. 3. Christ the Typified Body of Levitical shaddows and Adumbrations Col. 2. 17. is come 4. When the fulness of the time was come God sent forth his Son made of a woman c. to redeem them that were under the Law his Church from a Mosaical Pedagogie and Elements Gal. 4. 4 5. Then 1. The Ceremonies are not things Indifferent in the Christian Church They were abrogated by the Son of God whose designe in coming in the flesh was to redeem his Church from that Legal Yoke so that to obtrude them upon the Gospel-Church were to frustrate Christians of one great End of the Incarnation and to infringe their Christian Liberty O! How sad is it when men pursue Iniquities for Indifferencies Ergo c. * Do Cas Cons lib. 4. cap. 11. Cas 3. Baldwin in his Cases of Conscience hath a passage which I cannot omit Charles the fifth caused a wretched book called INTERIM to be published wherein yeilding to the Cross Surplice Holy-dayes and other Ceremonies was enjoyned conformity thereunto being much urged by some furious Zelots who pleaded the Emperours Commandment in a thing Indifferent the non-conforming Protestants replyed That the Question was not about a thing Indifferent c. The same Reply might we make to those that urge the Ceremonies as Indifferent things How can those be said to be things Indifferent which Christ hath abolished From which he hath Redeemed his Church 2. How impudent is the Church of Rome in burthening Christians with a yoke which neither they nor their fathers were ever able to bear namely a heap of superfluous yea ridiculous yea impious and Antichristian Ceremonies But Sunt pompae istae omnes Ceremoniae Papisticae nihil aliud quam furi meretricii ad hoc excogitati ut homines ad spiritualem scortationem alliciantur Zanchy ad Regin Elizab. Epistol lib. 1. pag. 112. this is like her Though they are a burthen to the better sort of Christians yet they are a part of her Whorish paint whereby she endeavours to allure Christians to partake of the cup of her Fornications 3. The Ceremonies of the Jewish imposed upon the Christian Church were an Antichristian yoke What insolent Tyrannie is it then in the Romish Church to obtrude old Rotten Ceremonies together with a monstrous heap of her own cursed hatching upon Christians I pray God professed Protestants take not pattern by her its sufficient proof that she is Antichristian and that THE MYSTERIE OF INIQUITY is at 2 Thess 2. 7. work there By reason of such execrable Tyrannie the case of Christians I speak it with much regret is abundantly more sad and their condition more servile then was that of the Jewes O what pity is that Observe 1. The Ceremonies were imposed upon the Jewish by God himself They are imposed upon the Christian Church by Men like our selves There the Jews were the servants of God Here Christians are made * 1 Cor. 7. 23. the servants of Men. Nay 2. The Jewish was an Infant-Church the Christian is a ripe and Adult-Church The Jewish-Church was like an Heir under Age and more servile The Christian-Church is like an
Heir come at Age and a Redeemed Son so that Ceremonies are more intollerable in the Christian Church O how derogatory are they to the Ripe and Mature age of the Church Num puerescit Ecclesia Shall the Church alwayes be a childe Away then with Pedagogical and childish Ceremonies For my part I think that the Riper and more Mature the Church is the more impertinent to say no more are Ceremonies and therefore the sixteen hundred yeers the Age of the Christian Church considered the Ceremonies are infinitely more impertinent and slavish I say no more now then they were in the time of her Infancy yea then they were in the fifth yea then they were in the tenth Century sic deinceps Ergo c. Further 3. The Ceremonies were abolished by Him of whom they were appointed namely by Christ the * Col. 1. 18. Head of the Church In the Christian Church they are appointed to them for whom they were abolished namely by some Members rather * The Pope is so far from being the Head that I had rather call him a Monster in then a Member of the Church Monsters of the Church But 4. What more horrid Sacriledge then to rob Christians of that Liberty and Freedome which the Lord Christ hath procured and purchased for them with the meritoricus price of his dearest blood Now such is their Exemption from the servile yoke of Rites and Ceremonies in the Worship of God under the Gospel Ergo c. Ah! Rome Rome The Lord rebuke thee * Quamvis enim neque hoc inveniri possit quomodo contra fidem sint ipsam tamen Religionem quam Dei miserecordia liberam esse voluit servilibus oneribus premunt ut tolerabilior sit conditio Judaeorum qui etiamsi tempus libertatis non agnoverunt legalibus tamen sarcinis non Humanis praesumptionibus subjiciuntur Aug. ad Januar. de Ritibus Eccles Epist 119. cap. 19. Vid. Aug. ad Januar. de Variis Consuetud Region Epist 118. cap. 2. S. Augustine complained grievously of Ceremonies wherewith the Church was burthened in his time O how much more may we complain of the same in our time Although saith he they were not things contrary to the Analogie of Faith yet Religion which God in mercy and pity to his Church would have to be free is burthened thereby as with a slavish yoke insomuch that the servile condition of the Jewes was more tollerable then that of Christians because they were subject to LEGAL and Divine Impositions not to HUMAN Presumptions Thus S. Augustine complained that in his dayes the Christian Church was more plagued and burthened with rotten Ceremonies then was the Jewish Church in her time I pray God We have not cause to complain that the Church is burthened with a heavier yoke in our dayes then she was in S. Augustines time Where then were our Christian pre-eminence to the Jewes Mens fiercelyzealous contentions for a numerous heap of Jewish-Popish Ceremonies and Innovations in the Worship of God are sad sad Prognosticks thereof Give me leave to add That the Retention and pursuance of such things in the Christian Church would prove 1. A Load and burthen to Religion and then might it not justly be feared that Religion it self would become burthensome O let Men take heed lest by burthening Religion as S. Augustine phraseth it they make Religion become a burthen 2. A Bar to the Jewes conversion I much wonder with what confidence we could Wooe or Court the Jew to our Religion as long as we press or retain a Legal yoke of Ceremonies in the Worship of God which in the respects aforesaid is more intollerable then was that which neither the later Jews nor their fathers were able to bear we should urge them but with mean success to cast off a Divine and to submit their necks to a Human yoke Sure the Jew might hope for Exemption from the hand-writing of Ordinances and burthensome observance of Legal Types and Shaddows by the Messiah when come But alas their hopes would receive little life or strength from the Gospel-Church Nay Is not their Vnbelief and Incredulity touching the Messiah strengthened and confirmed from the retention of those very things in the Christian-Church whereby he was typed and presigured Is it not probable that this might prove an Obstruction to their conversion For ought I know had not adulterate Rome been in the way JERUSALEM had borrowed as much from LONDON long ere now as ROME hath from JERUSALEM in point of Divine Worship What And are Ceremonies still a * Eph. 2. 14. middle wall of Partition between Jews and Gentiles 3. A Hinderance and Impediment to the Churches gradual Excellencies growth and propagation The Riper and more mature the Church is she should be for Knowledge more Eminent for Doctrine more Powerful for Discipline more Regular for Worship more Pure c. In conclusion Ceremonies may not be retained 1. As a Wall of Partition between Jews and Gentiles Nor 2. As a signe of sin-guiltiness Nor 3. As Typical and Figurative Nor 4. As Rudimental or Pedagogical For that were to Judaize Nor 5. As things Sacred and Holy Nor 6. As matter of Worship Nor 7. As matters of Necessity and Obligatory to Conscience Nor 8. As things of a Spiritual Efficacy Nor 9. As matters of Merit Nor 10. As matters of Perfection Nor 11. As things of a Teaching Quality The Church of Rome is like to be well taught but do they not in point of Vse tend more to destruction then to instruction Well That were to Romanize Nor 12. When Scandal doth from thence accrue to tender Consciences Nor 13. When they are abused to Idolatry or Superstition If these respects be excluded from the Ceremonies a very little matter would make me caeteris paribus turn Proselyte I am for Ornamenta but not for Onera in the Church They miserably err in my minde who interpret the Churches Burthen to be the Churches Beauty Thus I have dispatched the seventh step of Christian Liberty 8. The eighth which is consequentially dependant thereon is Exemption from all Bond of Conscience in respect of things Indifferent these are things neither commanded nor forbidden in the Eternal Law of God This is in a more especial manner called Liberty of Conscience and it hath a two-fold reference namely 1. To the Creatures of God 2. To Humane Ordinances in things Indifferent 1. As touching the Creatures Christians are freed from scrupulosity of Conscience in respect of them and from the Legal observance of the difference of meats clean and unclean made by the Ceremonial Law that being taken away under the Gospel Hence said Christ Not that which goeth into the mouth defileth a man Matth. 15. 11. And the Apostle Paul after him I know and am perswaded by the Lord Jesus that there is nothing unclean or common * of it self Rom. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. Now Every creature of God is good and nothing to