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The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
There are four sorts of those things which men command: §11The ordinances of God, which God will that men propose unto others to be observed, but not in their own name, but in the name of God himself, as being themselves the ministers and messengers, not the authors thereof. So the Ministers of the Church propound the heavenly doctrine of God to the Church, Parents to their Children, and Masters to their Scholars; so Magistrates propound the Commandments of the Decalogue unto their Subjects. The obedience of those Commandments is, and is called Gods worship: because they are not humane ordinances, but divine, which are necessarily to be obeyed, although no authority or commandment of any creature came thereto; yea, although all creatures should command the contrary. Hitherto appertain many places of Scripture:2 as, My son, keep thy fathers commandment, and forsake not thy Mothers instruction. Ye know the commandments we gave you by the Lord Jesus. He therefore that despiseth these, despiseth not man, but God. The Scribes and Pharisees sit in Moses seat. All therefore, whatsoever they bid you, observe and do. These and the like sayings, will us to obey men as the ministers of God, in those things which belong unto the ministry, that is, which God by express commandment hath testified, that he will have published and commanded by them; they grant not authority unto any to institute new worships of God at their own pleasure: according as it is said;3 Put nothing unto his words, lest he reprove thee, and thou be found a liar. Command some that they teach none other doctrine. The civill ordinances of men, which are determinations and prescriptions of circumstances necessary and profitable to the keeping of the Moral Commandments of the second Table.4 Such are the positive laws of Magistrates, Parents, Masters, and of all, who bear rule over others in the Civill State. The obedience of these Laws, as touching the general, is the worship of God, because the general thereof is moral, and commanded by God himself, namely, obedience towards magistrates, and others which bear rule in the Common-wealth. But as concerning the special of the action, or as touching the circumstances, it is no divine worship:
THere are foure sorts of those things which men command: §11The ordinances of God, which God will that men propose unto others to be observed, but not in their owne name, but in the name of God himselfe, as being themselves the ministers and messengers, not the authors thereof. So the Ministers of the Church propound the heavenly doctrine of God to the Church, Parents to their Children, and Masters to their Schollars; so Magistrates propound the Commandments of the Decalogue unto their Subjects. The obedience of those Commandements is, and is called Gods worship: because they are not humane ordinances, but divine, which are necessarily to be obeyed, although no authority or commandement of any creature came thereto; yea, although all creatures should command the contrary. Hitherto appertaine many places of Scripture:2 as, My sonne, keep thy fathers commandement, and forsake not thy Mothers instruction. Ye know the commandements we gave you by the Lord Jesus. He therefore that despiseth these, despiseth not man, but God. The Scribes and Pharisees sit in Moses seat. All therefore, whatsoever they bid you, observe and doe. These and the like sayings, will us to obey men as the ministers of God, in those things which belong unto the ministery, that is, which God by expresse commandement hath testified, that he will have published and commanded by them; they grant not authority unto any to institute new worships of God at their owne pleasure: according as it is said;3 Put nothing unto his words, lest he reprove thee, and thou be found a lyar. Command some that they teach none other doctrine. The civill ordinances of men, which are determinations and prescriptions of circumstances necessary and profitable to the keeping of the Morall Commandements of the second Table.4 Such are the positive laws of Magistrates, Parents, Masters, and of all, who beare rule over others in the Civill State. The obedience of these Laws, as touching the generall, is the worship of God, because the generall thereof is morall, and commanded by God himselfe, namely, obedience towards magistrates, and others which beare rule in the Common-wealth. But as concerning the speciall of the action, or as touching the circumstances, it is no divine worship:
because those works are divine worship, which must necessarily be done in respect of Gods Commandment, although no Commandment or respect of any creature were adjoined: but these, except they were commanded by the Magistrates, might be done, or omitted, without any offence against God: but yet notwithstanding, such Civill ordinances of Magistrates, and other Governors bind the consciences of men: that is, we must necessarily perform them; neither are they neglected without the displeasing of God: and therefore by reason of these commandments of Magistrates, we are bound also to perform the works enjoined us by these commandments, even although we could omit ⟨p. 543⟩them without giving any offence; if we mean to retain our bedience pure and sound. So, To carry weapons, or, Not to carry weapons; To pay a lesser, or greater tribu e or Subsidy, is not in it self the worship of God, but the obedience which is in these and the like matters due to be rendered unto the Magistrate, is Gods worship. Therefore if the Magistrate neither command nor forbid either, it is free to do either: but if he command any one thing, he sinneth whosoever doth the contrary, although he could keep it never so close, neither offend any man thereby. The reason is, because the general, namely, obedience towards the Magistrate, which is Gods worship, is violated. Wherefore these specials and particulars are by an accident made the worship of God, to wit, by the commandment of the Magistrate. Hither belong these Scriptures: Let every soul be subject to the higher powers. 1Whosoever resisteth the power, resisteth the ordinance of God. §32The Ecclesiastical or Ceremonial ordinances of men, which are determinations or prescriptions of circumstances, necessary, or profitable for the keeping of the Moral Commandments of the first Table: for they belong either to the keeping and maintaining of order and comeliness in the Church assemblies, and the Ecclesiastical administration of the Ministry; or to external exercise of godliness, both public and private, or to avoid the giving of offence unto the weaker, and to bring them unto the Church and knowledge of the truth: of which kind are, the time, place, form, and course of Sermons, and Prayers, and Readings in the Church;
likewise Fasts, the manner of proceeding in election of Ministers, in gathering and distributing of alms, and such like, whereof God hath commanded nothing in special. The general also of these Laws, as of the Civill, is moral, if they be rightly and profitably made; and therefore it is the worship of God: as it is Gods worship to hear the word of God, to pray unto God, as well publicly with the company of the faithful, as privately, to bestow alms upon our poor brethren, to receive the Sacraments. But the Ceremonies themselves are not only no worship of God, but neither do they bind mens consciences, neither is the observation of them necessary, except the omitting of them breed offence. So it is no worship of God, but a thing indifferent, and not binding mens consciences, to use this or that form of prayer, to pray standing or kneeling, to pray at this or that time, at this or that hour, in this or that place, to read or interpret this or that Text of Scripture, to eat or not to eat flesh, &c. Neither hath the Church only this right and power to constitute, or abrogate, or alter by her own authority these ordinances, as she judgeth it to be most expedient for her common edification: but the consciences also of particular men retain this liberty; so that they may either omit these, or do otherwise, without any offence against God, if there arise no scandal or offence thereby amongst men: that is, if they do it neither of contempt or neglect of the Ministry, nor of wantonness, or ambition, or of a desire of contention and novelty, nor with the offending of weak ones. The reason is, because then laws are rightly observed, when they are observed according to the mind and purpose of the Law-giver. But the Church ought to will that such ordinances and statutes as are made concerning things indifferent, be observed, not in respect of our own authority or commandment, but only for the maintenance of order and comeliness, and for the avoiding of scandals and offences.
likewise Fasts, the manner of proceeding in election of Ministers, in gathering and distributing of almes, and such like, whereof God hath commnded nothing in speciall. The generall also of these Laws, as of the Civill, is morall, if they be rightly and profitably made; and therefore it is the worship of God: as it is Gods worship to heare the word of God, to pray unto God, as well publiquely with the company of the faithfull, as privately, to bestow almes upon our poore brethren, to receive the Sacraments. But the Ceremonies themselves are not only no worship of God, but neither doe they binde mens consciences, neither is the observation of them necessary, except the omitting of them breed offence. So it is no worship of God, but a thing indifferent, and not binding mens consciences, to use this or that forme of prayer, to pray standing or kneeling, to pray at this or that time, at this or that houre, in this or that place, to reade or interpret this or that Text of Scripture, to eat or not to eat flesh, &c. Neither hath the Church only this right and power to constitute, or abrogate, or alter by her own authority these ordinances, as she judgeth it to be most expedient for her common edification: but the consciences also of particular men retain this liberty; so that they may either omit these, or do otherwise, without any offence against God, if there arise no scandall or offence thereby amongst men: that is, if they do it neither of contempt or neglect of the Ministery, nor of wantonnesse, or ambition, or of a desire of contention and novelty, nor with the offending of weak ones. The reason is, because then lawes are rightly observed, when they are observed according to the mind and purpose of the Law-giver. But the Church ought to will that such ordinances and statutes as are made concerning things indifferent, be observed, not in respect of our owne authority or commandement, but only for the maintenance of order and comelinesse, and for the avoiding of scandals and offences.
Wherefore, as long as comeliness or order is not violated, neither offence given, it leaveth every mans conscience free to himself: For not in respect of the Churches or Ministers commandment, but in respect of the just causes of commanding, things indifferent are necessary sometimes to be done, or •o be omitted; and the conscience is hurt, not by the neglect of any humane commandment, as in Civill matters, but by the neglect of the causes for which they are commanded. Hither belongeth the precept of S. Paul: If any of them which believe not, call you unto a feast, 1and if•e will go, whatsoever is set before you, eat, asking no question for conscience sake. But if any man say unto you, This is sacrificed unto Idols, eat it not, because of him that showed it, and for the conscience (for the earth is the Lords, and all that therein is) and the conscience, I say, not thine, but of that other: for why should my liberty be condemned of another mans conscience? For if I, through Gods benefit, be partaker, why am I evil ⟨p. 544⟩spoken of, 2for that, wherefore I give thanks? Likewise, the decree of the Council of the Apostles,3 of things sacrificed to Idols, of blood, and that which was strangled. Likewise, the precept given concerning women to be covered. Likewise, the Lords day substituted by the Church in place of the Sabbath, for the exercise of the Ministry, &c.
Wherefore, as long as comelinesse or order is not violated, neither offence given, it leaveth every mans conscience free to himself: For not in respect of the Churches or Ministers commandement, but in respect of the just causes of commanding, things indifferent are necessary sometimes to be done, or •o be omitted; and the conscience is hurt, not by the neglect of any humane commandement, as in Civill matters, but by the neglect of the causes for which they are commanded. Hither belongeth the precept of S. Paul: If any of them which beleeve not, call you unto a feast,
Object. If the Edicts of Magistrates bind mens consciences, why then do not the traditions of the Church bind them also? 1Answ. There is a difference in these examples. God gave this power and authority of making Civill Laws unto the Magistrate, and hath strengthened it with this band, in that he threateneth and denounceth his anger against them which break these Laws: but unto the Church and to his Ministers he hath not given any such authority; but yet notwithstanding he would have these Laws and constitutions to be observed, which the Ministers and the Church of their own authority command, not for any necessity that there is of obeying these Laws commanded by the Church, but according to the rule of charity, that is, for a desire of avoiding offence.2 This answer is delivered in these places of Scripture: Ye know that the Lords of the Gentiles have dominion over them, and they that are great, exercise authority over them: But it shall not be so among you; but whosoever will be great among you, let him be your servant. Not as if ye were lords over Gods heritage, but that ye may be ensamples to the flock. 3Let no man condemn you in meat you in meat and drink, or in respect of an Holiday, or of the new Moon, or of the Sabbath days. Stand fast in the liberty wherewith Christ hath made us free. Neither are the causes obscure or hard to come by, for which God made this difference: namely, §11. That there might be an evident difference between the Civill Magistrate, unto whom it belongeth to bear rule over his subjects, and to constrain by corporal force such as obey not: and the Ministers of the Church, unto whom no such rule and power is granted; but unto them is committed the charge and office of teaching and instructing men concerning the will of God. §22. Because of the breach of Ecclesiastical Laws, if it be done without giving offence, the first Table of the Decalogue, for which they are to serve, is not broken: but by the breach of Civil Laws, albeit no offence be given thereby, the second Table is broken, inasmuch as either some thing is taken from the Commonwealth,4
1For unto the worthier greater obedience is due in those things which are properly belonging unto his office. Now, the proper office of the Civill Magistrate is, to make Laws, which are for the commandment it self to be observed: but the proper office of the Ministry of the Church is, to sound forth Gods Commandments: and, the proper office of the Church is, to ordain ceremonial decrees, which must be kept, not for the commandment of man, but for avoiding of offences.
1For unto the worthier greater obedience is due in those things which are properly belonging unto his office. Now, the proper office of the Civill Magistrate is, to make Laws, which are for the commandement it selfe to be observed: but the proper office of the Ministery of the Church is, to sound forth Gods Commandements: and, the proper office of the Church is, to ordaine ceremoniall decrees, which must be kept, not for the commandement of man, but for avoiding of offences.
4. Humane ordinances, 1which are repugnant unto the ordinances of God. These God forbiddeth us to obey, whether the Civill Magistrate command them, or the Church, or the Ministers of the Church. We ought rather to obey God then men. Why transgress you the Commandment of God by your tradition? 2Having now considered these four kinds of ordinances delivered by men, it is easy to make answer unto that first objection: God commandeth us to obey the commandments of men. He doth so: 1. Such as be good, that is, not repugnant unto the word. 2. Such as he himself hath commanded by men, that worship may be given him. 3. Civill ordinances, which depend on the authority of men, not obeying them for divine worship, but for conscience sake. 4. Ecclesiastical or ceremonial ordinances, obeying them, but not respecting therein any divine worship or conscience (neither of which they import) but only the avoiding of offence.
4. Humane ordinances, 1which are repugnant unto the ordinances of God. These God forbiddeth us to obey, whether the Civill Magistrate command them, or the Church, or the Ministers of the Church. We ought rather to obey God then men. Why transgresse you the Commandement of God by your tradition? 2Having now considered these foure kinds of ordinances delivered by men, it is easie to make answer unto that first objection: God commandeth us to obey the commandements of men. He doth so: 1. Such as be good, that is, not repugnant unto the word. 2. Such as he himselfe hath commanded by men, that worship may be given him. 3. Civill ordinances, which depend on the authority of men, not obeying them for divine worship, but for conscience sake. 4. Ecclesiasticall or ceremoniall ordinances, obeying them, but not respecting therein any divine worship or conscience (neither of which they import) but only the avoiding of offence.
Object. 2. What things the Church commandeth by the instinct of the holy Ghost, those are divine ordinances, belonging to the worship of God. But the Church decreeth good and profitable constitutions, being guided by the guiding of the holy Ghost: Therefore good constitutions decreed by the Church, appertain to the worship of God. Ans. The general indeed of those commandments, which the Church prescribeth by the instinct ⟨p. 545⟩of the holy Ghost, appertaineth to the worship of God. This general compriseth the divine Laws of God, of not breaking charity, and of avoiding offence, of keeping order and comeliness in the Church. And in respect of this general, the constitutions, which the Church decreeth by the instinct and motion of the holy Ghost, are also divine, or the constitutions of God, as namely, they are a part of those divine Laws, the care and keeping whereof is commended unto us by God himself in his word. But those good constitutions of the Church are humane, or the constitutions of men, as they do in special design that which was in general by these divine Laws signified rather then expounded. Wherefore those ordinances are no worship of God, which the Church adviseth, decreeth, receiveth, or commandeth for the maintenance of mutual charity among us, and for the preservation of order and comeliness, or for the avoiding of offences, albeit in the choosing and constituting of these she be directed by the instinct of the holy Ghost. For the holy Ghost declareth to the Church, both what is profitable for the avoiding of offences, and also that those things which are commanded for the avoiding of offences, are neither the worship of God, nor necessary to be observed, but in case of avoiding offence; and therefore that the Church retaineth her liberty of deliberating of them, or of changing of them, or of omitting them, if there be no fear of offence. This doth Saint Paul manifestly declare, when as, counselling them to single life which have the gift of continency, yet he addeth further, But I speak this by permission, 1not by commandment. Again, This I speak for your own commodity, not to tangle you in a snare, but that you follow that which is honest, and that ye cleave fast unto the Lord without separation. Here he affirmeth both: both that he wisheth them that are continent, to lead a single life, that so they may the more fitly serve God;
and that also he leaveth it free unto them to marry, and he speaketh both by the instinct of the holy Ghost. So doth the same Apostle forbid to eat of things sacrificed to Idols, with scandal or offence of any weaker brother: but without this offence,1 and setting it apart, he leaveth it free to each man to do as himself listeth.
and that also he leaveth it free unto them to marry, and he speaketh both by the instinct of the holy Ghost. So doth the same Apostle forbid to eate of things sacrificed to Idols, with scandall or offence of any weaker brother: but without this offence,1 and setting it apart, he leaveth it free to each man to do as himself listeth.
Object. 3. God is worshipped by those things which are done to Gods glory. The things that the Church doth decree, are done to Gods glory: Therefore these also are the worship of God. Ans. Those things that are done to the glory of God, by themselves, that is, which are commanded by God, to this end, as that by these works we should declare our obedience towards him, they are the worship of God: but not those things which serve for the glory of God but by an accident, that is, which serve sometime for the performing of those things, which are commanded by God, upon some accidental respects and causes; which if they do not concur, God yet may be honoured, both of those that do them, and of those that do them not, so that they be done, or left undone, of faith, which is assured, and resolveth that the person is reconciled unto God, and that the action, or omitting of the action, doth agree with the word of God.
Object. 3. God is worshipped by those things which are done to Gods glory. The things that the Church doth decree, are done to Gods glory: Therefore these also are the worship of God. Ans. Those things that are done to the glory of God, by themselves, that is, which are commanded by God, to this end, as that by these works we should declare our obedience towards him, they are the worship of God: but not those things which serve for the glory of God but by an accident, that is, which serve sometime for the performing of those things, which are commanded by God, upon some accidentall respects and causes; which if they doe not concurre, God yet may be honoured, both of those that do them, and of those that do them not, so that they be done, or left undone, of faith, which is assured, and resolveth that the person is reconciled unto God, and that the action, or omitting of the action, doth agree with the word of God.
Object. 4. The examples of those, who have worshipped God without his direct Commandment, confirm that it is permitted to men to worship God with that worship which themselves ordain. Answ. The example of Samuel sacrificing in Ramoth,1 Elijah in Mount Carmel, Manoah in Zorah, cannot at all establish will-worship. For, §11. As touching the sacrifices, they were the worship of God, because they were commanded by God. §22. As concerning the places appointed for sacrifices, they were free, when as yet there was no appointed place for the Ark of the Covenant. Wherefore Samuel did appoint that Town for sacrifices, where he dwelt, as being most fit and commodious. Very well knew the holy Prophet, that the worship of God did not consist in this circumstance of place, which was left free unto the godly, before the Temple was built of Solomon. §33. As concerning the persons, although the Prophets were not of Aaron's family, yet had they, by reason of their extraordinary function, authority to sacrifice. This also may be said as touching Elijah sacrificing in the Mount Carmel.
Object. 4. The examples of those, who have worshipped God without his direct Commandement, confirme that it is permitted to men to worship God with that worship which themselves ordaine. Answ. The example of Samuel sacrificing in Ramoth,1 Elias in Mount Carmel, Manoah in Zorah, cannot at all establish will-worship. For, §11. As touching the sacrifices, they were the worship of God, because they were commanded by God. §22. As concerning the places appointed for sacrifices, they were free, when as yet there was no appointed place for the Ark of the Covenant. Wherefore Samuel did appoint that Towne for sacrifices, where he dwelt, as being most fit and commodious. Very well knew the holy Prophet, that the worship of God did not consist in this circumstance of place, which was left free unto the godly, before the Temple was built of Salomon. §3
Now as for Manoah, who is said to sacrifice in Zorah, either he did not himself sacrifice, but delivered the sacrifice to be offered of the Angel, whom he took to ⟨p. 546⟩be a Prophet: or himself offered it, being commanded by the Angel; and so did nothing besides the divine Law of God. In like manner is the answer easy to other examples, which they heap together,1 and bring in. Abel and Noah offer sacrifice: but not without the commandment of God, because they did it with faith. But no faith can be without the word of God. The Rechabites refrain from wine and husbandry, according to their father Jonadab's commandment, and are therefore by God commended; but Jonadab meant not to institute any new worship of God, but by this Civill ordinance, to banish from his posterity riot, and such sins and punishments as accompany riot.2 So also Daniels fasting, and the Ninevites fasting was no worship of God, but an exercise, serving for the stirring up of prayer and repentance, which were that worship of God, which is in those places commended. Now in John Baptist, 3not his kind of living, food and apparel, but his sobriety and temperance is commended, and is the worship of God. And not the raiment made of Sheeps and Goats skins; neither the wandering in mountains, caves, and dens; but faith and patience in calamities, is set forth and commended as the worship of God.
Now as for Manoah, who is said to sacrifice in Zorah, either he did not himselfe sacrifice, but delivered the sacrifice to be offered of the Angel, whom he tooke to ⟨p. 546⟩be a Prophet: or himselfe offered it, being commanded by the Angel; and so did nothing besides the divine Law of God. In like manner is the answer easie to other examples, which they heap together,1 and bring in. Abel and Noah offer sacrifice: but not without the commandement of God, because they did it with faith. But no faith can be without the word of God. The Rechabites refraine from wine and husbandry, according to their father Jonadabs commandement, and are therefore by God commended; but Jonadab meant not to institute any new worship of God, but by this Civill ordinace, to banish from his posterity riot, and such sins and punishments as accompany riot.
Object. 5. Whatsoever is done of faith, and pleaseth God, is Gods worship: These works, albeit they are undertaken by men voluntarily, yet are done of faith, and please God: Therefore these works undertaken by men voluntarily, are the worship of God. Answ. This doth not suffice for the defining of Gods worship, to say that a thing pleaseth God: seeing actions of indifferency may also be done of faith, and so please God, though in another sort then his worship properly so called pleaseth him. For after a diverse sort is the worship of God, and indifferent actions, pleasing unto God. The worship of God doth so please God, that the contrary thereto displeaseth God; and therefore cannot be done of faith. But those things which are in themselves indifferent, are so liked of God, that their contraries also are not of him disliked or disallowed, insomuch that both of them may be done of faith, which faith maketh both the work and the person acceptable to God.
Object. 5. Whatsoever is done of faith, and pleaseth God, is Gods worship: These works, albeit they are undertaken by men voluntarily, yet are done of faith, and please God: Therefore these works undertaken by men voluntarily, are the worship of God. Answ. This doth not suffice for the defining of Gods worship, to say that a thing pleaseth God: seeing actions of indifferency may also be done of faith, and so please God, though in another sort then his worship properly so called pleaseth him. For after a diverse sort is the worship of God, and indifferent actions, pleasing unto God. The worship of God doth so please God, that the contrary thereto displeaseth God; and therefore cannot be done of faith. But those things which are in themselves indifferent, are so liked of God, that their contraries also are not of him disliked or disallowed, insomuch that both of them may be done of faith, which faith maketh both the worke and the person acceptable to God.
Object. If the Edicts of Magistrates binde mens consciences, why then do not the traditions of the Church binde them also? 1Answ. There is a difference in these examples. God gave this power and authority of making Civill Laws unto the Magistrate, and hath strengthned it with this band, in that he threatneth and denounceth his anger against them which breake these Laws: but unto the Church and to his Ministers he hath not given any such authority; but yet notwithstanding he would have these Laws and constitutions to be observed, which the Ministers and the Church of their own authority command, not for any necessity that there is of obeying these Laws commanded by the Church, but according to the rule of charity, that is, for a desire of avoiding offence.2 This answer is delivered in these places of Scripture: Ye know that the Lords of the Gentiles have dominion over them, and they that are great, exercise authority over them: But it shall not be so among you; but whosoever will be great among you, let him be your servant. Not as if yee were lords over Gods heritage, but that yee may be ensamples to the slock. 3Let no man condemne you in meate you in meate and drink, or in respect of an Holyday, or of the new Moone, or of the Sabbath dayes. Stand fast in the liberty wherewith Christ hath made us free. Neither are the causes obscure or hard to come by, for which God made this difference: namely, §11. That there might be an evident difference between the Civill Magistrate, unto whom it belongeth to beare rule over his subjects, and to constraine by corporall force such as obey not: and the Ministers of the Church, unto whom no such rule and power is granted; but unto them is committed the charge and office of teaching and instructing men concerning the will of God. §22. Because of the breach of Ecclesiasticall Laws, if it be done without giving offence, the first Table of the Decalogue, for which they are to serve, is not broken: but by the breach of Civil Laws, albeit no offence be given thereby, the second Table is broken, inasmuch as either some thing is taken from the Commonwealth,4 or some occasion is given of injuring it. Neither is this reply of force: That unto the greater and worthier office, greater obedience is due: and therefore the constitutions of the Ministers of the Church are no lesse necessary to be kept, then the Laws of the Civill Magistrates.
