The Catholic Hierarchy, Chapter 7
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 Lawgiver 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 foreign.
§ 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 foreign, 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 proin…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 foreign, weak in Faith. The other ſort are foreign, ſtrong, and confirmed in Principles, Knowledge, and Judgement: All indeed have ſome Knowledge which have any Faith of a true nature, foreign, all have knowledge, 1 Cor. 8.1. but all have not ſuch a degree of Knowledge as to denominate them ſtrong, foreign, 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, foreign is rendred by Steph. Certamen, & diſceptatio by the Vulgar, to which Beza adheres; but by Eraſmi…s D… judicaiio, whom Grotius and Hammond follow, and ſeems to me to be moſt genuine: For though foreign is ſometimes taken for Doubting, yet it is oftener taken for Diſcerning and Judging; and beſides, foreign 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 foreign, 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 foreign 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 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 foreign) 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 onelyonly 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; [foreign] the Syr. Arah. and Aethiop. render in the ſence of Helping, date manum, adjuvate, ſublevate; but that's the ſignif. of foreign, 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 (foreign 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 foreign 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. foreign 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 onelyonly a pretence to carry on rebellious Deſignes againſt Church and State; and though he pretend Conſcience ſo much in ſome few things, yet he will play the Hypocrite and lie faſt enough in others. To ſuch an one the Apoſtle ſaith foreign, 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, foreign, 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 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 th… …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 onelyonly; 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 onelyonly 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 onelyonly 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.