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BIshop Taylor's Ductor Dubit. L. 3. Ch. 4. Rule 4. Sect. 19, 20. That this Rule of Order and Decency is not to be extended to such Decencies as are only Ornament, but is to be limited to such as only rescue from Confusion; the reason is, because the Prelates and
Spiritual Guides cannot do their Duty, unless things be so orderly, as that there be no Confusion, but if it can go beyond this Limit, then it can have no Natural Limit, but may extend to Sumptuousness, to Ornament for Churches, to rich Utensils, &c. But because this is too subject to abuse, and gives a Secular Power over Mens Estates, and is not any part of Spiritual Government, it's more than Christ gave to Ministers. Id. Rules to his Clergy. 39. R. Let no Minister of a Parish introduce any Beremony, Rites or Gestures, though with some seeming Piety and Devotion, but what are commanded by the Church, and Established by Law, and let these also be wisely and usefully Ex∣plicated to the People, that they may understand the Reasons and Measures of Obedience, but let there be no more introduced, lest the People be burthened unnecessarily, and tempted, or divided.
Idem, And though significant Ceremonies may be for Edification, yet it is to be considered, whether the introducing of such things does not destroy the Church, not only in her Christian Liberty, but in the Simplicity and Purity, and Spirituality of her Religion, by insensibly changing it into a Ceremonial and External Service.
True State of the Primitive Church, p. 18. With us the Minister bows at the Altar, to shew some particular Reverence in that place, where the Blessed Sacrament is Consecrated; though something may be said against that: Yet I pray tell me, Why the Reader passing from one side of the Church to the other, and the Minister passing from one end of the Altar to the other, bows again. I verily believe 'tis meerly a causeless Custom taken up one from another, (the com∣mon beginning of all Superstitions) having no reason for it, but much against it, giving thereby great scandal to weak ones, and ground of slaunder to malitious ones, who lay hold on any occasions to accuse them of Papistry. For certainly it is done with little or no Reason, or with a great deal of Superstition.
Serious and Compassionate Enquiry, &c. To do all that I may without danger to my self, and not at all to regard what others can comply with; or to use my own Liberty to the offence of others, is to be Unchristian and Uncharitable. And in this sence only are we to understand all the Discourses of the Apostle about Scandal and Offence, where there is Materia libera. For he that will provoke his Brother to sin, by do∣ing
that which he may omit without sin, is guilty of sin in so doing. It. p. 245. To the end that we may prevail with them to deny themselves in somethings for the Publick Good, we should do well to give them Examples of our own Self-denyal, and abridging our own Liberty, in Condescention to them in such things as are not the matter of the Law; and that we will not out-run the Laws, to con∣tradict and vex them, in what we may forbear without sin.
Doctor Barrow's Sermons of Love, p. 181. An Act of Charity to abstain from any thing, which either may occasion him to commit Sin, or disaffect him to Religion, or discourage him in the practice of Duty, or which any wise may discompose, vex, or grieve him, (the Apostle having said) That if thy Brother be not grieved with thy Meat, now walkest thou not Charitably, Rom. 14.15.