Amplification is the manner of enunciating and deliuering both the dutie and the Reasons The duty is not plainly deliuered Be subiect but yee must and more yee must needs be subiect There is a necessity of subiection The Reasons are deliuered by comparison not simply for wrath but not for wrath onely but also and much more for conscience The wisedome and care of the Apostle here appeareth that handling a matter so weightie leaueth it not rawly but endeauoureth so forcibly to speake that all men may take knowledge hereof and be perswaded Yee must needs Things are necessary or indifferent Things necessary to be done are such as are commanded in the Word necessary not to be done such as are there forbidden indifferent such as are neither forbidden nor commanded Things necessary bind the conscience because they are Morall Things indifferent both in nature and vse also bind not the conscience but in case of scandall Be subiect to Magistrates to their Lawes Statutes Decrees Edicts Orders Constitutions c. For wrath of God for God is angry with all such who resist authoritie and of the Magistrate whom wee prouoke by our disobedience and who may iustly punish vs. Not only for wrath but also for conscience If wrath make vs subiect much more ought conscience and if a man could hide from the Magistrate his breach of the Law yet conscience must with-hold him from transgression For conscience of the brother for it is an offence to a peaceable and loyall subiect that any should take libertie to breake the lawes of the Magistrate The argument is forcible if we so vnderstand it But better for thine owne conscience as the Syrian Translator expresseth Conscience is a facultie of the soule taking notice of all things passing in our whole life and determining thereof either accusing or excusing before God Caluine calleth it the Sense of the diuine Iudgement a Sensus Iudicii diuini Caluin Instit lib. 4. cap. 10. sect 3. For conscience that is lest by not obeying the Magistrate thou wound thine owne conscience in sinning against God for if conscience be offended then is God offended who is the Lord of Conscience Euery soule is bound in conscience to be subiect to Magistrates Doctr. This is proued by the fift Commandement Honor thy father c. Euery part of the Morall law bindes the conscience But to obey the Magistrate is a part Therefore c. Matth. 22.21 Render to Caesar the things which are Caesars we are bound to deale iustly and to render to all their due Ecclesiastes 8.2 Keepe the Kings commandement in regard of the oath of God Both the oath which thou hast solemnely made to God in thy Baptisme to keep his lawes and the oath of Allegiance which thou hast by the name of God taken to obey thy Prince An oath binds conscience but thou hast sworn God hath bound thee to obey and thou hast bound thy selfe Saul sought Dauids life then Dauid hauing him at an aduantage only cut off the skirt of his garment no great matter one would thinke yet it was his Soueraigne and afterward his conscience was troubled and his heart smote him euen for that 1. Sam. 24.5 Doe the Lawes and Constitutions of Magistrates Quest Ciuill and Ecclesiasticall bind the conscience It is the prerogatiue of Gods Law to bind conscience Answ and Princes lawes bind but not by their owne power but by vertue of the law of God Nebridius exceedingly hated de quaestione magna responsionem breuem b August refert Epist 23. ad Bonifacium non procul à fine a short answer to a weightie question a word or two more therefore hereof to make it plaine It is therefore to be vnderstood that Magistrates are inuested with a power from God to make Lawes and Constitutions Ciuill and Ecclesiasticall and these determining not the substance but the circumstances of Gods worship as what garments what gesture what times of meeting c. to be vsed in the holy seruice for comlinesse and order This is only questioned but it may thus appeare The Magistrate is the Minister of God for thy good as before verse 4. But a great part of this good is in comely maner of worshipping God The very Heathen Philosophers saw by Naturall reason that the end and care of the Magistrate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Arist Ethic. lib. 1. ca. 9. 13. to make his subiects vertuous and practisers of things good and honest This is grounded vpon Deut. 17.19.20 The King must heare and reade and study the lawes and statutes of God to keepe and doe them as hee is a man in his owne obedience and as he is a Magistrate to see others obey them punishing the breach of the first Table as well as of the second and making laws for the comely worship of God as wel as for the preseruation of Iustice and honestie amongst men otherwise how doth he keepe all the words of the Law This is confirmed by the examples of all godly Princes as of Moses Dauid Salomon Asa Iehosaphat Hezechias Iosias and since the comming of Christ of Constantine Theodosius Martianus Leo c. Saint Augustine more then once d August Bonif. comiti ep 50. praecip tom 7. contra epist Parmeniani l. 1. c. 7. commends an Imperiall law against the Donatists and Schismaticks which was that they which separated from the Church and held priuat conuenticles should bee punished with pecuniary mulcts their Leaders with banishment and the place of their meetings to be forfeited to the Emperour Also that they should haue no power to bestow their goods by will nor to enioy any legacy bequeathed to them and he instanceth in a certaine Noble man who recouered a legacie from certaine Donatists specially from one Augustinus a Bishop of that side giuen to them by his Sister Indeed the Papists would engrosse all this power Ecclesiasticall to the Pope And the Donatists e Aug. tom 7. lib. 2. cont epist Gaudentii cap. 16.17 in Saint Augustines dayes would be left to themselues and not to bee vnder the power of the Magistrate in matters Ecclesiasticall as to be compelled to the outward seruice of God This way runne the Brownists also who would haue the King to bee but as one of the company and to be subiect to their vnwarranted Lay Elders These things then thus premised the Answer is that all Lawes and Constitutions of the Magistrate not repugnant to Gods word bind the conscience perse f Caluin Jnst lib. 4. c. 10. sect 5 to obedience vnder the danger of mortall sinne in the Generall for the Generall is Morall which is that we obey Magistrates and by consequent in particular also because to violate orders established to trouble the peace of the Church and to giue offence is morall Transgression and the breaking of a particular inferres the breaking of the Generall The obligation we speake of is not in the things commanded but in the commandement
of God who bids vs in all lawfull things to obey the Magistrate And thus things indifferent in Nature may become necessary in their vse and binde the conscience if the vse be determined by the Magistrate which is in his power to do though not to alter their Nature Is my conscience discharged of sinne before God Quest for not obeying the Ecclesiasticall or Ciuill lawes of the Magistrate in things indifferent if I willingly submit my selfe to the punishment No Answ For the Magistrate in his lawes which are of things iust and profitable for humane societies intends first the subiects obedience in doing of it And such lawes which are called mixt are confirmed with a double band the wrath of the Magistrate and conscience towards God And so euery transgression of such lawes implies a double guiltinesse the one before the Magistrate the other before God The first is an iniury to man the second a sinne against God If thou vndergoest the punishment thou art discharged of and hast satisfied for the iniury done to man but thou hast resisted the Magistrate in his primary intent and broken a profitable and iust law and so remainest vnder the imputation of sinne before God from which no meere man can discharge thy conscience We may pitty such Princes Vse 1 who by subiecting themselues to the Pope are but halfe Rulers being depriued of their authority in things Ecclesiasticall We must obey of conscience Vse 2 How vniust censurers are many then who are ready to taxe and reproue others for their obedience and subiection to lawes and constitutions established if any deserue censure they are such as resist authority refusing to be obedient Let vs all in the feare of God submit our selues to God and the King Vse 3 according to lawes Ciuill or Ecclesiasticall We vse to say must is for the King and the King of Kings commands that we should obey authority we must needs be subiect for conscience saith the Spirit It is strange that any should dare to pretend conscience to disobey the Magistrate or the Church commanding things lawfull Thou saiest thou wilt not for thy conscience and Paul saith thou must needs for thy conscience When thy seruant obeyes not thy word thou saiest what conscience when thou obeyest not the word of the Magistrate it may much more iustly bee said to thee what conscience Disobedience to lawfull authority is for want of conscience But thou canst not bee perswaded of the lawfulnesse of things commanded For answer I desire thee well to consider these following aduertisements 1. When Statutes are made by His royall Maiesty and the three estates of the Kingdome the Lords spirituall the Lords temporall and the Commons and when by his Maiesties Authority Constitutions and Canons are set forth by the reuerend and learned Bishops with the assistance of a multitude of learned and godly Diuines is it tolerable or conscionable that the priuate opinion of some Nouell Diuine and inferiour vnlettered persons should bee preferred before the Graue determinations of such Reuerend and Honourable assemblies Be modest and think not thy selfe wiser then all other men 2. Princes are not bound to render to euery one a reason of their Lawes a good Subiect examines not whether this or that be more conuenient but is contented with this This is commanded If in making lawes euery particular mans fancy were to be regarded there would be no end no order Submit thy selfe therefore to the present gouernment and follow the custome of the Church wherein thou liuest in the receiued rites which are not impious nor vndecent in the iudgement of the best Be not contentious 1. Cor. 11.15 Hoc hominum genus authoritate potius compescendum quam longis disputationibus refellendum Such kind of men are rather to be repressed by authority then refuted by long disputations said a learned and moderate Diuine a Pareus in c. 11. epist 1. a. Corinth 3. If thou doubtest of things commanded neuer goe for resolution or counsell to them which are opposite to authority and the State but to the peaceable and here apply the counsell of Syracides Ecclesiasticus 37.10.11.12 Consult not in matters of obedience with them which refuse to obey By this haue many simple mindes beene dangerously misled But feare thou God and the King and meddle not with the seditious or them which are giuen to change b Pro. 24 2â— 4. Iudge charitably of the Magistrate that he intends to gouerne according to Gods word and interpret things commanded at the fairest Curse not the King no not in thy thought saith Salomon c Eccles 10.20 And he that stretcheth his wit to make the worst construction of a law is a very lewd person 5. A certaine gesture or kinde of garment is commanded thou canst not proue it vnlawfull by any testimony of Gods word Be not inquisitiue of the lawfulnesse or vnlawfulnesse Aske no question for conscience sake This is the counsell of the holy Apostle in the like case 1. Cor. 10.25 This is the way of peace and obedience and the itching after questions hath loaden many a good mind with much guilti-nesse 6. In matters that seeme doubtfull follow the old rule Tenecertum relinque incertum Hold that which is certaine leaue that which is vncertaine The lawfulnesse of such a gesture such a garment such a rite is vncertaine to thee but this is certaine that thou must needs obey the Magistrate Leaue disputing then and obey for wee are certaine that God hath commaunded vs to obey the Magistrates and when they command our vncertainty will not excuse vs either before them here or before God at the day of Iudgement Let vs all make conscience and obey Obserue the power of thy conscience if thou desirest a peaceable and quiet conscience Vse 4 pollute it not with sinne offend it not if thou doest euill it will torment thee and no force no cunning no gifts can appease the fury of it Lipsius cals conscience Pietatis laciniam c Lipsius politic lib. 1. cap. 5. in Summa aut titulo a iagge or gard of piety but I am sure it is much more then so and that there is no piety at all to be expected from him which regards not his conscience He that feares not his conscience will not feare God and he that puts away conscience makes shipwracke of faith VERSE 6. For for this cause pay you tribute also For they are Gods Ministers attending continually vpon this very thing THe first syllable of this Verse shewes that it depends on something going before M. Caluin makes it thus The magistrate must defend the good and punish the bad but this he cannot do without meanes therefore we must pay him tribute Pareus thus for conscience sake we must pay tribute true but better it is an Argument to vrge conscionable subiection which is the meaning of for this cause Pay you tribute This word tribute by a Synechdoche implies all payments and taxes
327. two things which strike at the very heart of the Church 335 Commend what it is to commend 312. that good Christians must bee commended to others 314. wee must bee warie whom wee commend Ibid. two faults herein reproued Ibid. Companie the comfort of good Companie 295 Concupiscence it is euill three wayes 94. it is not fulfilled without a great deale of care and torment 98 99 Condemnation those are not rashly to bee condemned whom God hath receiued to grace 116. a conscience not condemning is a great blessing 225 Conscience what 25. whether the Lawes of man may binde the conscience 26.27 rules to perswade the conscience of the lawfulnesse of thing commanded 28.29 Conscience a guard of piety 30. a good rule or two for an erring conscience 138. a Conscience not condemning is a great blessing 225. Conscience is either a mans best friend or greatest foe Ibid. Contention vide Strife The contentious like the Basiliske 83. like the Salamander 84. in the Church most odious 84. a good rule in asking questions Ibid. Customes the diuers acceptation of the word 35 D Damnation how taken 12 Darkenesse how miserable they are that sit in darkenesse 62. what it is 65. the Analogie betweene the bodily and spirituall darkenesse 65 66 Day how accepted 59.60 the time of grace called The day 62. concerning obseruation of dayes 129. whether it bee lawfull to obserue Holy-dayes 136. reasons Ibid. of Holy-dayes called by the names of Saints 137 a good rule in the obseruation of them Ibid. Holy-dayes to be obserued in the Lord. 138 Death a good death followes a good life 142. Christs death should teach vs obedience 149.150 Debts of a double debt 38. loue alone is a perpetuall debt Ibid. whâ—t to doe to keepe out of debt 39. three sorts deseruing reproofe herein 40 Deralogue pretty obseruations about the deuiding it 44.45 Decencie what 216. Deeciue what it is 336. Despise what 111 Diuisions such as cause diuisions contrary to the doctrine of Christ serue not Christ 337. a necessary caueat 338. he that makes diuisions we may bee iealous that hee is but sanctified in shew 341 Doubting how dangerous to doe any good thing doubting 133. the acceptation of the word doubting 228 229. Drunkennesse what and how vile 74. it disgraceth the persons and professions of men 75. its fearefull effects 76 77. not possible to bee religious and a drunkard 78. drunkennesse and whoredome seldome sunder 80. drunkennesse begets strife 82 E Eate foure reasons why the Israelites were forbidden to eate certaine meates 107 108. rules in eating 177 Edifie what it is to edifie 199. Enuie contrary to honest walking 83. it is compared to the Basiliske Ibid it is to bee abhorred 85 it is a most iust sinne Ibid. an enuious man most vnhappie 86. what enuie doth Ibid. Epiretus who and how described 322. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the difference betweene it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Companion or Fellow 41 Euill it is threefold 50. Euill in fact three wayes Ibid. â—uill called the workes of Darkenesse three wayes 66. euill must bee put off with hatred of it c. 69 F Fauorite a pretty History of a Princes fauorite suing for an vniust thing 23 Faith that wee may both haue and keepe faith fiue things are required 230 231. Faithfull that all the faithfull are vnder Gods care and protection 145. what it should teach vs Ibid. it breeds comfort in distresses 146. that men must bee faithfull in their vndertakings 301. notably applyed to all sorts 304 Feasting it is lawfull but c 75. examples and rules therein 76 Fruit we must bring forth fruit 303 Fulfill a twofold fulfilling of the Law 42 G Garment Christ is a Garment two wayes 87. the white Garment signifieth three notable things 89. a pretty Historie of the white Garment in Baptisme 93 Glorie how a Minister may glory 277 278 Gospell the blessings of the Gospell what 301 Grace what it teacheth vs 68. the Graces of God ought to be praised in others 265 Griefe what it is 180. the weake lye open to Griefe three wayes by the liberty vsed by the strong Ibid. whether wee may grieue our brother in nothing 181. of vsing things indifferent to the griefe of our brother Ibid. with two cautions Ibid. H Hearers what they owe to their Preachers 320 Honesty diuersly accepted 70. our care must be that our behauiour be honest 71 Honor as referred to or conferred on Princes what it signifies 35 36. To bee in Christ is a great honor 326. It is a great honor any way to aduance Religion 332 Houshold that we ought to gouerne our housholds so as that they may worthily be called Churches 321 I Iewes why not to be despised 260 Ignorance totall ignorance destroyeth faith 109 Illyricum where it is 284. how farre off Ierusalem 285 Indifferent whether and how things indifferent bind the conscience 24.27 28. That for things indifferent there ought to bee no breach of charity nor separation among Christians 111.137.138 a notable example hereof 138. That things are indifferent two wayes 111. Things indifferent how called by the ancient 112. Vnity about things indifferent 113 114. We must not iudge our brethren for things indifferent 114. a great sinne so to do 121.126 That a full perswasion from the word is necessary for the doing or leauing vndone things indifferent 131. Excellent things concerning things indifferent 131 132. In things indifferent we are to propound to our selues the glory of God 135. Cautions ibid. A most conscionable Rule for opposers of things indifferent 143. A most earnest exhortation to vnity about things indifferent 113 114. That things indifferent are cleane in themselues but vncleane to him that so esteemeth them 177. a good reason hereof ibid. To vse thing indifferent to the griefe of our brother is against charity 180. two cautions herein 181. A reproofe of strong and weake in the vse of things indifferent 189. The kingdome of heauen is not of things indifferent but of things necessary 194. the striuers about things indifferent are guilty of three sinnes 195. scandall giuen and taken for things indifferent destroyeth the worke of God 204. The blame both of Preachers and hearers herein ibid. a threefold admonition hence 205 206. Indifferent things must bee abstained from for the weake brothers sake 208. how long we must abstaine for the weake brothers sake 212. Of the Churches authority in determining the vse of things indifferent 214 215. Whether our faith knowledge in things indifferent be alwaies to be mâ—nifested by practice 222. Ioy that wee must wish our brethren ioy in beleeuing 262 Judging vid. Censure there are foure things that we man not iudge 166 Iudgement that there shall be a generall iudgement 153. it appeares by many reasons ibid. it is comfort to the good but terrour to the bad 154. that should perswade vs to repentance ibid. Three things should make vs carefull against the day of iudgement 163. What to doe to
whatsoeuer due from the subiect to the Magistrate by what name soeuer you call them For they are Gods Ministers as before verse 4. though the word here be different signifying a publike officer yet the sense is the same with a little increase of it by this terme Attending continually vpon this very thing that is the good of the people according to their calling from God The Reason in these words to vrge conscionable subiection is taken from the signe of it which is paying Tribute or from the part to the whole paying tribute being a part of that conscionable subiection spoken of in the first verse and this is shewed by the terme also The Reason may be thus framed To whom wee pay tribute of conscience to their lawes we ought to be subiect of conscience But we pay tribute of conscience to Magistrates Therefore c. The Minor is the Apostles The Maior is confirmed from the end of paying tribute which is that the Magistrate may make lawes for the good of the subiects thus For the making of which we pay tribute to such lawes we are to be subiect of conscience But for the making of good lawes we pay tribute Therefore c. The Minor is the Apostles For they attend continually vpon this very thing The Maior is grounded vpon common Reason For what manner of thing were it to offer the Magistrate tribute and to sue for lawes and when they are iustly enacted to refuse to obey them God who ordained that thou shouldest maintaine the Minister that hee might preach to thee ordaines thereby that thou shouldest heare him so of the case of the subiect toward the Magistrate There are then two parts of this verse first a duty paying tribute Second a reason from the original of such tribute paying which is the Magistrates care for the common wealth and well gouerning the people as in our Parliaments plainly appeares Paying of tribute is an acknowledgement of our subiection to the Magistrate and his lawes Doctr. Mat. 17.24 25 26 27. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tribute there spoken of was a payment gathered for the temple and maintaining Gods worship in testimony of Gods dominion ouer them and the Recognition of their subiection from a law Exod. 30.13 of all other payments the Iewes could least disgest that this should be paid to the Emperour because it was a signe of their subiection to him which our Sauiour Christ was pleased to pay Pompey first conuerted that Capitation or headsiluer to the City of Rome some sixty yeeres before the Natiuity of our Sauiour Ester 10.1 Ahashuerus laies a tribute vpon his prouinces which was a token of their subiection to him Luke 2.1 When Augustus Caesar was stablished in his Empire ouer all the world hee caused by a decree that all the World should be taxed which was a signe that he was an absolute Emperor ouer all Here subiects are to be admonished willingly to pay tribute Vse 1 We loue no paiments and subsidies seeme grieuous but if wee looke vpon the reason of Paul hee is vnreasonable that should grudge them The Magistrate watcheth for our good and attendeth continually therevpon He defendeth from enemies abroad hee represseth robbers at home The Administration of Iustice the security of our liues the safety and peaceable possession of our goods are from him Men scan at the reuenewes of the Prince but not at the issues Counsellers Iudges Officers of State a Guard sending forth Embassadours rewards to the well deseruing for generall encouragement and many other occasions cannot be discharged without a great treasure which is the ornament of peace and the sinew of war Beside a King is to bee maintained like a King for his honour and his care is worthy of great reward We must pay of conscience for not the greedinesse of Princes deuised tribute but it is by the ordinance of God himselfe It is not for subiects Vse 2 to determine how much the Prince shall haue but they should moderately exact and warily dispose of the tributes for their owne honour and the publike good Tiberius liked not the Shepheard that flayed the sheepe in stead of clipping Nor Alexander the Gardner which pulled vp the root of the hearbs Nor Tully him which so cut the wings that they should neuer grow againe The Turkes call the tribute of the Prouinces Saarum the blood of the people which to conuert otherwayes then for the good of the people should be vniust If we owe tribute to Princes Vse 3 for the good of their gouernment then what tribute and subiection doe we owe to God from whom wee receiue all good things for this life and for a better But what could enemies and traytors doe more then many among vs doe treading vnder foot and contemning the very Lawes of God and violating all good order What shall wee render to the Lord for his infinite goodnesse euen the tribute of willing and thankefull obedience VERSE 7. Render therefore to all their dues tribute to whom tribute is due custome to whom custome feare to whom feare honour to whom honour IN this verse Paul brings a new argument to inferre conscionable obedience and subiection to Magistrates and so concludes this whole matter The Argument is taken from Iustice which giues euery one that which is his To pay debts is conscionable But subiection to Magistrates is a debt Therefore c. Paul vrgeth this point with many strong arguments both because the Emperours were then Heathen and also because it is hard to corrupt nature to bee subiect euery man would be a Ruler Here are two parts The argument set downe in manner of a precept Render to all men their dues The amplification in the rest of the words In the precept we haue the duty To render dues and the persons to whom To all Render not giue as if it were an almes or gratuity but render or pay Dues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts the same word which is vsed in the Lords Prayer Sabiection and tribute debts so that he is perfidious and vniust which payeth them not To all If you say men then it followes well from the lesse if to all men then to Magistrates which are the worthiest men If you say Magistrates then All respecteth either their quality or degree Their Quality To all to the good to the bad The euilnesse of the Magistrate discharges not the subiect of duty no more then the euilnesse of parents their children The ordinance of God not the vnworthinesse of men must bee respected Their Degree to the chiefe and to all inferiour Magistrates sent from him The amplification is from a speciall enumeration of dues which may be referred to two heads to the maintenance and countenance of the Magistrate Tribute and custome are for his maintenance Feare and honour for his reputation and countenance Some distinguish these foure thus Tribute to be rendred to the Treasurer custome to the Publicans and collectors Feare to the
other things Ecclesiasticall and ciuill of this kinde the ignorance whereof hath much troubled the minds of many people Know also that the scope of the word isnot to set downe all particulars in things Ciuill or Ecclesiasticall but onely the generall rules of such things The principall office of the Gospell being to declare the way of iustification in the sight of God by Iesus Christ It is most sound which Tertullian affirmes about things of this nature Tertull. de Corona militis Consuetudo in ciuilibus rebus pro lege suscipitur cum desicit lex◠nec differt Scripturâ an ratione consistat quando et legem ratio commendet Porrò si lex ratione constat lex erit emne iam quod ratione constiterit That is Custome in ciuill things is taken for law where law failes neither skils it whether a thing of such nature viz. indifferent for he speaks of such things consist by Scripture or by reason in as much as the Law is grounded vpon reason If the law consist of reason then whatsoeuer so doth is Law He that denies these things can neuer haue a quiet conscience in that which he doth because the Scripture mentioneth not infinite particulars of our life and many profitable things haue beene since inuented and therefore could not be mentioned in the Bible See that thou be able to iustifie thy actions thy opinions Vse 3 It shewes but small reuerence to the word when wee are so ready to holde euery thing that comes into our head and to striue with others and presently to condemne them What warrant hath the vncleane person for his vncleannesse the drunkard for his drunkennesse No warrant to doe them but proofe enough that they which doe such things shall be damned if they repent not Let euery man be fully perswaded in his owne minde Vse 4 Be carefull for thy selfe looke to thine owne conscience let other men alone Let it not trouble thee that another man doth thus or thus but looke thou that thy conscience bee well grounded vpon the Word Other mens opinions or doings are not to be the rule of thy walking Be certaine if thou desirest a quiet conscience to doubt of a thing and yet to doe it is a great sinne against the first commandement for it takes away Feare and Faith Feare for if thou thinkest it may bee to doe this will please God it may bee it will displease him doe it not If thou doest thou art an open contemner of God whom if thou hadst feared thou wouldest haue abstained Faith He that doubteth whether hee please God beleeueth not that God heares him therfore he hateth God and by little and little falles into despaire Who shall excuse them whom their owne consciences doe accuse Saue thy conscience To die in the peace of a good conscience an vnspeakable happinesse VERSE 6. Hee that regardeth a day regardeth it vnto the Lord and hee that regardeth not the day to the Lord he doth not regard it He that eateth eateth to the Lord for he giueth God thanks and he that eateth not to the Lord hee eateth not and giueth God thanks IN these words beginnes the Direction how they should carry themselues each to other To omit many coacted expositions M. Caluin takes these words as a precept or exhortation rather then an affirmation and to this Pareus seemes also to encline but the reason alledged of Thanks noteth a thing done not a precept of a thing to be done Here therefore I take it the direction verse 3. and repeated verse 30. is to be vnderstood and here a reason thereof brought from the end which both the strong and weake propound to themselues in their different courses which is the glory of God and the pleasing of him which reason both the instances being here brought may be thus formed Hee that doth that which he doth to the Lord is not of his brother to be despised or iudged But he that eateth or eateth not obserueth a day or obserueth not doth it to the Lord Therefore c. To doe a thing or not to doe a thing to the Lord is so to doe or not to the honour of God or because you are perswaded that such doing or not doing pleaseth God or at least displeaseth him not The strong put no difference in meats or dayes because hee knew that God would no longer be worshipped by such ordinances and that his Christian liberty was not displeasing to God The weake made difference because he thought his conscience was still bound by the Law and that such obseruations pleased God The weake erred not of malice but of ignorance and infirmity his obseruation of such things was lawfull at that time but not his opinion His opinion was superstitious condemned vnder the name of weaknes Now that he which is holden in such superstition dare not violate the solemnity of the day this pleaseth God because hee dares not doe against his conscience That both parties respect the glory of God in those things is prooued by the signe which is Thankesgiuing The summe is that the Apostle would haue them cease from despising and iudging one another for meats or daies seeing neither part doth any thing out of any contempt of God but to please him they should therefore friendly take and construe one anothers doings In things indifferent in all things we are to propound to our selues to glorifie God 1 Cor. 10.31 Whether ye eate or drinke Doctr. or whatsoeuer you doe doe all things to the glory of God Col. 3.17 Whatsoeuer ye do in word or deed doe all in the name of the Lord Iesus giuing thanks to God and the Father by him Cautions for the meaning of this verse 1 It fauours not Academicks that we should question euery thing for in the verse before he required full perswasion 2 Nor will-worship for he speaketh not of our inuentions but of things commanded of old 3 Neither doth hee commend the opinion of the weake but would not haue him despised for his fact His opinion was intolerable because he put religion in such things his fact or practice tolerable because he obeyed conscience 4 Neither is euery thing that is pretended to bee done to the Lord a good worke nor doth giuing of thanks prooue a thing to be done to the glory of God For the Iewes when they set vp the golden Calfe proclaimed a feast to the Lord Exod. 32.5 and if a theefe should giue God thankes that hee met with a rich booty he should do no other but blaspheme Therefore it is to bee remembred that Saint Paul here speakeh of a right intention and onely of things indifferent not in their nature only but also so left to vs in regard of their vse Out of this verse and the former Quest it is lawfull for Christians in the time of the New Testament to obserue holy dayes beside the Sabbath day It is lawfull Answ such indeed are neither commanded nor forbidden therefore their
a bright shining candle into a duskish lanthorne thus say the Rabbines 2 To distinguish them from other nations and that they should auoid their company with whom they might not feed on the same meats 3 For a mysticall signification of manners these meats not being by Nature vncleane but onely in signification which was the reason that Saint Augustine called the Iewes a Propheticall people Their very meate was an instruction they might not eate the swine to teach them to auoid sluttishnes nor the Hauk to teach them to abhor rapacity c. So their garments they might not weare Linsey woolsey to teach them sincerity 4 To restraine their desire of dainty fare Chrysost 5 To inure them to obedience Ambr. and to take downe their pride and stubbornnesse by this yoke By it selfe By nature saith Chrysostome for to the Iewes they were not vncleane by nature but by a positiue law Hee denieth not but that serpents and dogges c. are vnwholsome but nothing was forbidden for morall vncleannesse in it selfe Gen. 9.3 for all creatures were giuen to Noah without exception as the greene hearbs Here wee haue a distinction That a thing may bee vncleane per se aut per accidens by it selfe or by accident But to him that esteemeth any thing to bee vncleane Meat may be considered in it selfe or in relation to the Law or to the conscience to him which was vnder the Leuiticall law some meat was vncleane so is it to him who esteemeth it so in his conscience Not that cleane and vncleane is determined by mans opinion as affirme the Libertines Man is not the measure of things as Aristotle hath taught long ago but my conscience may make a thing vncleane to me because to doe against conscience is sinne Things indifferent are cleane of themselues Doctr. but vncleane to him that so esteemeth them The first branch is proued Act. 10.5 What God hath cleansed call not thou common 1. Tim. 4.4 Euery creature of God is good and nothing to be refused if it bee receiued with thankesgiuing The second is proued by the fifth verse before and the two and twentieth and three and twentieth following The reason hereof is this An erroneous conscience maketh a thing vnlawfull For Actions receiue their qualification according to the will of the Agents and the will is moued by the thing apprehended If Reason iudge that thing to to be sinne and yet the will be carried vnto it it is manifest that such a one hath a will to sinne and so the outward action which is informed by the will whether it be lawfull or vnlawfull in it selfe is a sinne We are to praise God for his bountie Vse 1 in giuing vs free libertie to eate of all creatures and the more if we consider that we are sinners not deseruing to liue for whom the creatures daily suffer death we may say with Dauid Loe wee haue sinned but these sheepe what haue they done 2. Sam. 24.17 We may eate but with these prouisoes 1 That we eate not in idlenesse but in the sweat of our browes 2 That wee labour in that which is good hauing an honest vocation not to liue by theeuing gaming c. 3 That we eate with thankesgiuing 4 That wee giue part to the poore and send portions to them for whom nothing is prepared to giue at least some crummes to Lazarus 5 That we feed moderately and soberly as those who remember they must die When Socrates was asked how he differed from others answered Others liue to eate I eate to liue 6 That we giue no offence of which this part of the Chapter speaketh I know and am perswaded Vse 2 not first to be perswaded and then to seeke to know knowledge must goe before perswasion as a candle to direct it It is the fault of our ignorant Papists of our Brownists and of much people among vs who are great fault finders aske them why they dislike such and such things this is their reason they are perswaded being notwithstanding destitute of knowledge of those things which they reproue First know by good ground from the Word then resolue and be perswaded Augustinus Praiudicium non est iudicium sed vitium Preiudice or iudgement before knowledge is not true iudgement but presumptuous opinion and vice It is a miserable thing to doubt in things commanded Vse 3 for instance in the commanded rites of our Church Not to obey is sinne because the Magistrate is resisted and to obey is sin also because the conscience doubteth O perplexitie but yet no man is perplexed simply such then must put away their erroneous and doubting conscience by learning and being perswaded But here is a great corruption many among vs desire rather to heare that which may confirme them in their doubting then take it away and conforme them to the peace of the Church Rightly labour to be enformed for as an vnskilfull Pilot so an erring conscience bringeth into danger Terrible is the state of wicked men Vse 4 they know and are perswaded of the euilnesse of things and yet they do them These sinne against the light of Nature Cicero Offic. l. 1. for Nihil faciendum de quo dubites sit necne rectè factum Nothing is to bee done which thou doubtest whether it may lawfully be done or no said a Heathen man Tell mee thou Drunkard thou Whore-master c. doest not thou know that whoredome and drunkennesse are sinnes And yet darest thou doe them and wound thy conscience What peace canst thou haue when thy heart accuseth thee 1. John 3.20 and GOD is greater then thy heart Saint Augustine compareth Conscience to a wife which continually scoldeth It is better to dwell in the wildernesse then with a contentious and angry woman and a man were as good to be in hell as haue a wounded and accusing conscience VERSE 15. But of thy brother be grieued with thy meat now walkâ—st thou not charitably Destroy not him with thy meat for whom Christ dyed THese words are the second part of Pauls answer which is a correction in which is the Argument it selfe vrged vpon the strong that he ought not to offend his weake brother by his libertie in things indifferent The Argument is taken from the Cause remouing scandall which is charitie And here we haue the Argument and the proofe of it The Argument is thus That which is contrary to charity is not to be done But to giue offence is contrary to charity Therefore c. The first Proposition is sure for charity is the fulfilling of the Law as we haue heard before Chap. 13. The second Proposition is proued from two effects of Scandall set downe in this verse The first is Griefe the second Destruction From the first effect the Argument is thus To grieue our brother is contrary to charity But to giue scandall is to grieue him Therefore c. Of the other effect we will consider by it selfe But
affaires but not in the holy Seruice I would aske whether when any man hath made him an ordinary garment of some vestment vsed and dedicated to Idolatry it bee not lawfull for him to goe to the Church in such garment and to heare diuine Seruice and if lawfull for him to heare why not for the Minister to say Seruice in such garment Also we finde that Groues were planted and dedicated to Idols and yet Gideon commanded by the Lord to offer sacrifice Iudges 6.26 with the wood of such a Groue The second Rule is Rule 2 that a beleeuer must not alwayes vse and practise his Christian libertie but that he ought sometimes to refraine from it and to moderate it which is the scope and drift of a great part of this Chap. and of the eight chap. and part of the tenth of the first to the Corinthians There are two Moderators of this libertie The one Generall the other Speciall 1 The Generall is charity which directeth when and where it is to be vsed 2 The Speciall is lawfull Authoritie by Sanctions Ciuill or Ecclesiasticall For the Ciuill Magistrate for the common good may abridge our libertie in things indifferent as for instance It is lawfull for a man to vse any trade but for the common good it may bee enacted that no man may vse or set vp a Trade for the which hee hath not serued certaine yeares and also that no man though so seruing shall set vp such Trade in certaine places without a speciall Freedome Also it is lawfull for the Magistrate to forbid the Exportation of Corne Leather c. though it bee as lawfull for Merchants to vse trafficke in those things in regard of the things themselues as in other commodities So to restraine the eating of flesh on certaine dayes both to giue an occasion to the subiects of fasting and prayer and also for the preseruation of the breed of cattell and for the maintaining of Nauigation Also the Church hath power to determine the vse of indifferent rites and ceremonies in Gods publike worship for the maintaining of good Order and Vniformitie as for instance It is in it selfe indifferent to pray standing or kneeling to receiue the Lords Supper sitting or kneeling Now the Church hath authoritie here to determine of that gesture which is most orderly and decent from that of Paul 1. Cor. 14.40 Rom. 13.5 Let all things be done decently and in order and this determination is of conscience to be obeyed Neyther by this doe I giue any power to the Ciuill or Ecclesiasticall Magistrate ouer the consciences of men For by their lawes the inward libertie of the conscience is not taken away but the outward vse onely restrained for good order sake Hence may bee deduced two Conclusions concerning the abstaining and the vsing of our libertie 1 When the Magistrate hath determined then wee must abstaine from the vse of our libertie and hold to the Determination whosoeuer be offended because not to obey the Magistrate is a sinne vnto which no man vpon any respect is bound Also wee must abstaine when such abstinence may bee to the glory of God and the edifying of our brother and when the vse of our libertie vnderstand in such things which are left in our power may endanger our weake brother Now he is to be accounted the weake one who is yet ignorant of Christian libertie and yet willing to learne as the Iewes of whom Paul entreateth in this Chapter But how long must I abstaine for the weakes sake Quest till he be perswaded No Answ but till he may conueniently bee taught and then if after such time and paines bestowed for his information hee will not bee satisfied hee is to bee taken for one that is obstinate this is confirmed by the practice of the Apostles who for a time bore with Circumcision Purification Vowes c. namely till the Gospell and the Doctrine of Christian libertie was sufficiently and fully published by them And yet there ought to be a great difference put betweene the weake Iewes and such among vs who will sometime pretend weaknesse because the Iewes had direct command from God for that which they did but ours haue nothing to ground vpon but their owne conceits so that it may be questioned whether among vs after so much teaching any are to be accounted weake To make this plaine by an instance Some man is offended at the fashion or colour of my garments what shall I doe I must discreetly and gently informe him of my libertie rendring him a reason grounded vpon the Word If he will still be offended then it is not weaknesse but peruersenesse and peeuishnesse Such is not a little one Matth. 18.6 which must be regarded for little ones will easily be perswaded If a plaine country-man comming to the Court and seeing the rich apparell of Nobles and their fashions should bee offended should the Princes and Nobles abstaine from such apparell for his offence No but he is rather to bee corrected and taught to keepe himselfe within his bounds An inferiour is no meet censurer or Iudge of the colours fashions cost of the garments of their superiours A husbandman may bee a competent Iudge of that which is fit for a husbandman to weare but not of that which is fit for Nobles The second conclusion Wee may vse our Christian liberty before them which know it before them which know it not our knowledge is sufficient our vse is forbidden And We ought and must vse our liberty before the obstinate as Paul circumcised Timothy because of the Iewes Act. 16.3 becomming a Iew to them that hee might winne them 1 Cor. 9.20 But hee would not be compelled to circumcise Titus Gal. 2.3 Yea he rebukes Peter to his face for yeelding to the Iewes and inueighes in his Epistle to the Galathians against those which vrged Cireumcision For weak ones are not to be nourished in their weaknesse and the wilfull both by words and practice are to be opposed Non minus interest proximorum libertatem in eorum bonum et aedificationem interdum vsurpare quam pro ipsorum commodo eam loco moderari It is as much to our neighbours good sometimes to vse our liberty as to abstaine from the vse of it Calu. inst l. 3. ca. 19. sect 12. saith M. Caluine soundly Hence are diuers vses Pray for wisedome and discretion Vse 1 when and where to vse thy liberty Virtus cum indiscrete tenetur amittitur cum discretè intermittitur plus tenetur Vertue vndiscreetly practised is lost and sometime discreetly intermitted Greg. Mag. moral 28. is the more possessed said Gregory excellently So all the beauty of our liberty is in the discreet vse or not vse of it At the doing of some indifferent thing one will be offended at the not doing of it many rather offend one then many In the like case some priuate men and the Magistrates and Ministers will be offended
〈◊〉 〈◊〉 〈◊〉 what 171. more vide Stumbling-blocke Punishment the Magistrate appointed for the punishment of them that doe euill 21 Purpose that mens purposes are ouer-ruled by God 292 Put on Christ is to be put on two wayes 87. hee that hath put on him hath put on all vertue 89. two putters on of Christ reproued 90.91 wee must labour for it ibid. reasons of the negligent putting on of Christ 92. a notable triall whether wee haue put him on or no. 95 Q Questions a good ruic for asking of Questions 84. that the weake are not to be troubled with doubtfull Questions 103 R Receiue to receiue one vvhat 102.103.253 Regeneration wee ought to manifest it by the light of our life 63 Religion a great honour any way to aduance religion 332 Repetition how and when both laudable and lawfull 270 271 Reproofe Magistrates may be reproued though not resisted 13 Resistance that grieuous punishments remaine for them that resist authority 12. though it be not to be resisted yet it is to be reproued 13 Resurrection that Christ rose not for himselfe but for vs 148. A threefolde comfort of Christs resurrection 149 Reuiue what it is 147. by it Christ brings vs to heauen 148. a threefold comfort hereof 149 Riches they being bestowed vpon the Church will be comfortably accounted for 332 Righteousnes what 193 Riot what it is to be riotous 73 S SacrameÌ„t a good note for a weak receiuer 128 Sacrifice the end of hearing and preaching is to be sacrificed 275. their happinesse that are so sacrificed ibid. Saints beleeuers so called 329 what it admonisheth ibid. Salutation its signification both according to the Hebrew and Greeke 317. why Paul saluted so many ibid. it ought not to be neglected 318 two exceptions hereunto ibid. and 319 Sanctification that grace called light in three respects 67 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 171. twofold ibid it is ant to destroy our brethren 184. A threeâ—old Admonition inferred the â—on 185 Scandall giuen or taken for things indifferent destroyeth the worke of God 204 Scriptures the word Scripture what it signifies 245. they are written for our edification 246. they are most excellent in three regards ibid. against which doe erre both Papists and Anabaptists 246 247. they are necessary for all men 247 Separation that there ought to be no separation for things indifferent 111 Seruant euery beleeuer is Gods seruant 122. a title gloryed in ibid. what wee must doe being Gods seruants 126 127. the comfort of being so ibid. a title of honor 315 Scrue what it is to scrue Christ 336 Sleepe a two fold sleepe 55 56 Soule it is put for the whole man 3 Strangers they are to be receiued 315. the reason thereof 316 Strength the longer wee professe the Gospell the stronger in faith wee ought to bee 56. strong how taken 234. that the strong must beare with the weake 235. how 236 Strife vid. Contention Strife enuy are contrary to honest walking 83. reasons against strife 84 Striue what it is in the originall 306 Stumbling a stumbling-blocke what 171. three sorts of men that lay stumbling-blocks before their brethren 173 Subiect no good subiects that refuse to pay Princes their dues 36 Subiection what it signifies 3. that it must be yeelded to ciuill gouernment ibid. the limitation thereof ibid. it is a debt and that of conscience to be paid to Princes in all the parts thereof 36 T Thanksgiving the reasons of Thanks at meate 138 139 thanks are to be giuen euen to the instaments by whose meanes God bestoweth them on vs 321 examples hereof Ibid. Tâ—â—e the lare of Grace is no time of sleeping but of waking 57 we must lay hold on the present time Ibid. Tribule the paying of tribute is an acknowledges â—t of our subiection to the Magistrate 32. excellent things both of taking and giuing tribute 33. it is to be giuen euen to bad Magistrates 34. what tribute is 35 Trusty how the word is vsed 291 Truth wee must bee wise as well wise to discerne as ready to obey the truth 340 Try wee must first try before we allow our actions 226. it is the first thing required to true vertue Ibid. V Vnitie that wee should bee studious of vnitie 151. Vnitie in truth and goodnesse commended 251. where vnitie is not there God is not glorified Ibid. the Lords Supper is instituted as a band of vnitie but it is made a fountaine of discord Ib. c. Vncleannesse what it is in its proper signification 175. the reason why so many things were vncleane to the Iewes 176 Vnregenerate the state of the vnregenerate 289 W Walke a Christian must not bee idle but hee must be walking 71. Walking implyes a going forward 16 Wantonnesse what with the vse thereof 79 Weake that the weake are not to be troubled about doubtfull questions 103. they must be gently dealt withall by the strong 104. they ought to be tractable Ibid. charitie must be vsed towards such as are weake 105. it is not for the weake and vnleained to dispute Ibid. diuers reasons why some are so weake 109. that the weake are grieued three wayes by the libertie vsed by the strong 180. wee ought to haue a care of the weake 182. 235. 242. the weake must be warie of taking offence at the libertie of their brethren 185. that in respect of the weake how and how long we must abstaine from things indifferent 208. 212. weake ones not to bee nourished in their we kenesse 213. that weake Christians that are docible they are to bee gently entreated 229. how the weake should carry themselues 236 237 Whoredome helps against it 81. it begets strife 82. Will that a man may will some things contrary to Gods Will without sinne 293. a distinction of Gods Wills Ibid. that in all our proiects and purposes wee must say if God will 294 Workes good and ill workes how sometimes taken 15. ill courses called the workes of darkenesse in three respects 66 Z Zeale when a vertue when a vice 82 The Scriptures that are expounded by the way  Chap. vers page Matth. 5. 9. 219  22. 3. 148  22. 39. 46 1 Cor. 6. 2. 161  14. 40. 216 1 Pet. 2. 13. 8 Reuel 20. 12. 162 THE DOCTRINES OF THE Thirteenth Chapter Doct. 1 THat all that liue vnder any ciuill gouernement must yeeld vnto the gouernors obedience and subiection pag 3 Doct. 2 That God hath appointed and ordained and in an excellent order established policies and states p. 8 Doct. 3 That a grieuous punishment remaines for them that resist Authority 12 Doct. 4 That Magistrates are ordained for the good of the good 17 Doct. 5 That the Magistrate is appointed for the punishment of them which doe euill 21 Doct. 6 That euery soule is bound in conscience to bee subiect to the Magistrate 25 Doct. 7 That paying of tribute is an acknowledgement of our subiection to the Magistrate and his Lawes 32 Doct. 8 That
subiection to Magistrates is a debt and of conscience to be paid in all the parts thereof 36 Doct. 9 That Loue alone is a perpetuall debt 38 Doct. 10 That loue is a fulfilling of the Law 43 Doct. 11 That we must loue our Neighbours as our selues 46 Doct. 12 That the longer we professe the Gospell the more strong in faith and zealous in godlinesse wee ought to bee 56 Doct. 13 That the time of Infidelitie is darke night and the time of Grace is the comfortable day 62 Doct. 14 That the consideration of our holy calling to the state of Grace ought to teach vs to hate and abhorre euill workes and to doe the good 68 Doct. 15 That Christians must haue a speciall care that their behauiours bee honest and such as becometh the Gospell 71 Doct. 16 That Drunkennesse doth disgrace both the persons and professions of Christians 75 Doct. 17 That all fedity obscene and filthy behauiour is contrary to honest walking 79 Doct. 18 That strife and enuie are contrary to honest walking 83 Doct. 19 That he that hath put on Christ hath put on all vertue 89 Doct. 20 That the body is not so to be tended for as that the lusts thereof should bee fulfilled 95 The Doctrines of the fourteenth Chapter Doct. 1 THat those which are wâ—ake are not to bee troubled with doubtfull disputations but friendly to be instructed 103 Doct. 2 That there hath beene alwayes in the Church of God different opinions 108 Doct. 3 That for things indifferent there ought to bee no breach of charitie or separation among Christians 111 Doct. 4 That a Christian ought to be able to warrant his opinion and particular actions by the word 131 Doct. 5 That in things indifferent we are to propound to our selues to glorifie God 135 Doct. 6 That we must both liue and dye to the Lord and not to our selues 141 Doct. 7 That they are not rashly to be iudged and condemned whom God hath receiued to grace 116 Doct. 8 That it is against right that one Christian should iudge another 120 Doct. 9 That the censure of mens deeds and behauiour belong to God 126 Doct. 10 That all true beleeuers are in the Lords seruice and vnder his care and protection 145 Doct. 11 That Christ by dying rising and reuiuing obtained power ouer vs to saue vs and bring vs vnto Heauen 148 Doct. 12 That the consideration of the last iudgement should perswade vs to our duties and to refraine from that that is euill 152 Doct. 13 That all men must and shall submit themselues to Christ as to their Iudge 158 Doct. 14 That all must giue account of all matters to our Lord Iesus Christ 162 Doct. 15 That after admonition and instruction we must be carefull to amend our liues 167 Doct. 16 That we must not giue offenâ—e one to another 172 Doct. 17 That things indifferent are cleaue in themselues but vncleane to him that so esteemeth them 177 Doct. 18 That to vse things indifferent to the griefe of our brother is against charitie 180 Doct. 19 That scandall is apt to destroy our Brother 184 Doct. 20 That euery Christian ought to be carefull that he cause not the Gospell of the Kingdome and our Christian liberty a part of the same to be euill spoken of 188 Doct. 21 That the Kingdome of God is not in things of a middle nature but in things which are necessary 194 Doct. 22 That the iust and peaceable are acceptable to God and approued of men as the true seruants of Christ 197 Doct. 23 That the Churches peace and mutuall edification must specially be furthered 200 Doct. 24 That scandall giuen and taken for things indifferent destroy the worke of God 204 Doct. 25 That we must abstaine from things indifferent for the weake brothers sake 208 Doct. 26 That faith and knowledge of Christian liberty in things indifferent is not alwayes to be manifested by practice 222 Doct. 27 That a Conscience not condemning is a great blessing 225 Doct. 28 That faith and knowledge of Christian liberty in things indifferent is necessary is preserue vs from sinne and condemnation 22â— The Doctrines of the fifteenth Chapter Doct. THat the stronger must beare with the weake pag. 235 Doct. 2 That euery man must seeke the good of his neighbour p. 238 Doct. 3 That Christ in all his life and death was not indulgent to himselfe pleasing himselfe but hee pleased vs. 242 Doct. 4 That the Scriptures were written for our edification in learning and hope by patience and comfort 246 Doct. 5 That the members of the same Church ought to be like-minded one to another 250 Doct. 6 That by Christs example we are kindly to loue one another 254 Doct. 7 That Christ came in the flesh to make good the truth of God and to confirme his promise to the Iewes for their saluation 257 Doct. 8 That the Gentiles are receiued to the glory of God by his mercy in Christ Jesus 260 Doct. 9 That we must wish our brethren ioy and peace in beleeuing 262 Doct. 10 That we ought to acknowledge and prâ—ise the graces of God in others 265 Doct. 11 That Ministers must faithfully and dilâ— ently performe their office 269 Doct. 12 That Ministers by â—reaching offer vp the people an acceptable â—acrifice to God 273 Doct. 13 That it is lawfull for a Minister when God blesseth his lâ—bours to glorie 〈◊〉 bat through Iesuâ— Christ 277 Doct. 14 That Christ furnished his Apostles with gists of vtterance holy life and miracles to make the world obedient to the Gospell 281 Doct. 15 That Ministers of the Word must earnestly labour in the discharge of their office 286 Doct. 16 That the purposes and desires of men are ruled and ouer-ruled by the prouidence of God 292 Doct. 17 That we must contribute to the reliefe of the poore Saints 298 Doct. 18 That euery man is faithfully to performe that which he is to vndertake 301 Doct. 19 That beleeuers stand in neede of the prayers of their brethren and ought to pray one for another 306 The Doctrines of the sixteenth Chapter Doct. THat we must if occasion require commend good Christians to others 314 Doct. 2 That to salute our friends present or absent is not to be neglected 318 Doct. 3 That false teachers and brethren are carefully to be marked and auoyded 335 Doct. 4 That su h as cause diuisions and offences contrarie to the true doctrine serue not Christ but their owne affections deceiuing the simple 337 Doct. 5 That as we must be ready to obey the trueth so wise to try and discerne what is such 340 Doct. 6 That God will make his Church and Children conquer Satan 343 Doct. 7 That God is specially to be glorified of his Church in confirming his elect by the Gospell 349 FINIS A PLAINE EXPOSITION VPON THE THIRTEENTH CHAPTER OF THE EPISTLE OF Saint PAVL to the Romanes IN the two first verses of the twelfth Chapter was a Generall
rather offend priuate men then the Magistrate and thy Minister And take heed alwaies lest thy actions betaken for an example to the ignorant Labour soundly to vnderstand the Doctrine of Christian liberty in things indifferent it is most necessary to be known for diuers weighty reasons First for the peace of our consciences If a man begin to make question and to doubt of his meate Vse 2 of his apparrell of his sleepe Consule Calu. de tota hac doctrina Libertatis Christianae Jnstit l. 3. ca. 19. sect 7. ad finem capitis recreations it comes to passe many times that such a one will bee afraid super transuersam festucam incedere to step ouer two strawes lying a crosse as Master Caluine speakes Therefore that our consciences wander not in such labyrinths it is profitable to know that God hath not taken from vs the vse of outward things but giuen vs great liberty therein euen as hee gaue Adam liberty to eate of all the trees in the Garden that which was expressely forbidden onely excepted Secondly lest wee iniury the creatures accounting them nay making them to be vncleane vnto vs through ignorance which are cleane in themselues Thirdly that wee may bee able cheerefully to giue thankes for the creatures whereby wee are maintained But hee which doubteth whether God giues him leaue and liberty to vse them cannot seriously giue him thankes for them To auoide superstition of which there is no end nor measure if wee bee ignorant of our Christian liberty for then wee put conscience and Religion in things which of themselues are indifferent and free to bee vsed or forborne It is lawfull for the Ciuill Magistrate in the common-wealth Vse 3 also for the Church in the administration of holy things to determine the vse of things indifferent For if I be bound to one part for the good of a priuate man much more may Authority in such things binde mee for a common good of all Now for the satisfying and pacifying of doubtfull minds concerning their submission to the constitutions and ordinances of our Church I will briefly shew in what the Church hath authority to command and in what it hath not Cal. inst l. 4. ca. 10. praecipue sect 27. et seq Hieron Zanch. tom 8. loc 13. de libertate Christiana et 14. de Scand et 16. de Traditionibus humanis and this for the most part in Master Caluines words the rather because I finde that Master Zanchy in the setting downe of the doctrine of Christian liberty and of the power of the Church in the constituting of the external policy and Eutaxy thereof hath transcribed Caluine The actions of Diuine worship are twofold Essentiall and Ordinate The Essentiall are such as differ not from the worship it selfe as Piety and Sanctity of minde The Ordinate are such as are appointed as helps and instruments for the more commodious performing and outward declaring of such worship as Prayer Preaching Administration of the Sacraments c. In these are to bee considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such things be performed and the outward order or manner of their performance The first sort of action it is onely in the power of God to institute whose will is the perfect rule of good life and who onely is able to infuse into the heart true piety and sanctimony And of this kinde whatsoeuer are not commanded in the word are thereby forbidden neither hath the Church here any power to adde to detract or to change Of the second sort Prayer Preaching c. in regard of the things themselues are necessary and instituted of God neither can the Church abrogate them or appoint other things in their roome But as concerning the manner of performing these as time place gesture c. God hath so farre permitted them to the Arbitrement and Authority of the Church as may stand and agree with the condition comelinesse and edification of that particular Church So that in these the Church hath power to abrogate alter or institute such rites and courses as the Pilot hoyseth striketh or turneth his sayles that the common course of edification may bee the better holden and maintained That the Church hath this authority is proued by two arguments The first from the Word of God 1 Cor. 14.40 Let all things be done decently and in order Decently that is set forth with such dignity and honour which may be sutable to the reuerence of the holy administration that the faithfull may be admonished with what veneration such sacred things are to be handled so we pray bare-headed and vpon our knees wee administer and receiue the communion yea we bury the dead with a venerable comelinesse c. In order to this are to be referred the times of assembling the place the vniformity of gesture the silence and quietnesse c that all tumults and barbarous confusion and dissension may be auoyded Also 1 Cor. 11.24 And the rest will I set in order when I come He by writing set some things in order some other things he let a lone Calu. in locum Epl. ad Corinth till he might come and see that which was done because as M. Caluine saith Certiùs ex presenti aspectu cognoscitur quid expediat It is more certainly knowne what is expedient by presence and sight The second argument is taken from the continued practice of the Church from Christs time hetherto disanulling and ordaining such things as best serued for the present times and state of the Church The Apostolicall Church enioyned abstinence from meats offered to Idols Act. 15.29 from strangled and from blood which now from a long time is abrogated In the time next after the Apostles they vsed from Easter to Whitsontide to pray standing this is out of vse now After the time of Constantine in the publique seruice the Apostles Creed was rehearsed with a low voice the Nicene with a loud voice the first because it was set forth in the time of persecution the second because it was made in the time of peace as saith Aquinas Aqui. 2.2 q. 1. art 9. ad 6. This and the like haue now ceased in the Church But to receiue the Communion in the morning and fasting in Baptisme to vse the signe of the crosse to make abrenuntiation to sit with our faces toward the East not to fast vpon the Sundayes to ioyne the contracted in matrimony publiquely in the Church with the benediction of the Minister and such like the Church by her power hath continued Hence arise two conclusions 1 Traditions Constitutions and Canons are necessary for the Church because otherwise concord decency and order cannot be maintained For in as much as in mens manners there is so much diuersity in their minds variety and contrariety in their opinions and iudgements if a Church should not bee knit and bound together by such Decrees and Lawes as by certaine bands it must of
necessity be soone dissolued 2 Whatsoeuer by the iudgement of the Church is appointed for order and decency we may with a good conscience nay we ought to obey the same For all things are pure and in the generall such constitutions of the Church are of diuine authority Hence come brawlings and confusion when matters of order are left to the will of euery particular man and when any such may change or alter that which belongs to the common state of the Church for it is neuer to bee hoped in the best ordered Church that one and the same thing should please all 2 Whatsoeuer by the iudgement of the Church is appointed for order and decency we may with a good conscience and must obey For all things are pure and in the Generall such constitutions of the Church are of diuine authority according to that before alledged 1 Cor. 14.40 Let all things be done decently and in order These Conclusions affoord two Admonitions 1 That we contemne nor nor with supine and grosse negligence forbeare much lesse with pride and arrogancy openly violate and breake the established orders of the Church wherein we liue It was the counsell which S. Ambrose gaue to S. Augustine in a question of the Saturdayes fast Nec disciplinavlla est in his melior graui prudentique Christiano quà m vt eo modo agat quo agere viderit Ecclesiam ad quamcunque forte deuenerit Neither is there any discipline better to bee obserued of a graue and wise Christian then to doe as he seeth the Church to doe vnto which he shall fortune to come This counsell gaue S. Aug Ianuario Epist 118. ca. 2. Austen to Ianuarius making some question of the different rites of diuers Churches and confirmes this his aduice with the authority of S. Ambrose who gaue aduice to S. Austen and to his Mother not to fast at Millaine but to fast on Saturdayes when they came to Rome according to the fashion of the Church there as hee himselfe was wont to doe Sic etiam tu ad quam forte Ecclesiam veneris ius morem serua si cuiquam non vis esse scandalo nec quemquam tibi So also thou saith Ambrose to Austen to what Church thou shalt fortune to come obserue the manner thereof if thou wilt not offend others nor haue others offend thee This counsell S. Austen confesseth that he esteemed and receiued as by heauenly Oracle The same counsell in another Epistle before he gaue to a certaine Priest called Casulanus Aug. Casulano Epist 86. repeating the story of S. Ambrose his counsell to him and his Mother and in the latter end of the same saith and counselleth farther that where some fast and some dine on the Saturday that order is to bee kept and followed which they obserue quibus corum populorum congregatio reganda commissa est to whom the congregation of such people is committed to gouerne and so in the last words of the Epistle he writeth thus Quapropter c. Wherefore if you will rest in my counsell Episcopo tuo in hac re noli resistere quod facit ipse sine vllo scrupulo aut desceptatione sectare Doe not resist your Bishop herein but follow that which he doth without any scruple or desceptation A point to be considered by all inferiour Ministers and by the people But in vaine doe they worship me Obiect teaching for doctrines the commandements of men Mat. 5.9 This Scripture toucheth not the ceremonies enioyned in the Church of England Answ For the commandements of men were appointed for parts of Gods worship and therefore it was superstition these for decency those were appointed as necessary to saluation these for common order Cal. Jnst l. 4. c. 10. sect 28. Zanch tom 8. loc 16. de trad Eccl. And when this shall bee published as it hath beene long agoe in our Church then by the iudgement of M. Caluin and M. Zanchy the Church is to bee freed from such imputation and hereof we haue an example in Scripture The children of Gad the children of Reuben and the halfe Tribe of Manasse whose portions were beyond Iordan built by Iordan a great Altar to see to when the children of Israel heard hereof they sent Phinees the Priest and the Princes of the Congregation supposing it had beene set vp for burnt offering and sacrifice but when they were enformed by their brethren that it was onely for a witnesse betweene them that they also were the people of God both the Priest the Princes and all the people were well pleased and the Altar stood and was called Ed. Iosh 22. But some of our ceremonies were vsed superstitiously Obiect and inuented by the Papists 1 It is an hard taske to proue that they were inuented first by Pope or papists But if so 2. Answ the euill of the inuentor makes not the thing inuented to be euill and vnlawfull for many lawfull and laudable sciences were inuented by the wicked posterity of Cain Gen. 4. Neither doth the superstitious vse of a thing make it to be vnlawfull in it selfe to be vsed the superstition remoued for all things are pure to the beleeuer and the earth is the Lords as hath beene declared before in the first Rule of the explication of the Doctrine It is as lawfull to vse the inuention of a Papist for matter of outward order in the seruice of God as to vse the prescriptions of popish Physitians or the plots inuented by popish Masons and Carpenters 2 The second admonition is that we put no religion or worship either in the vsing or forbearing and refusing of outward orders Hereby some deserue blame who account themselues the more pure and holy for not submitting themselues to the constitutions of the Church which hath a shew of wisedome and sanctity but indeed is nothing else but will-worship and a making void the Commandement of God for the inuention and deuice of man men being more zealous about these things then for true piety Vse not all thy liberty alwayes Vse 4 but know that thy liberty consists as well in abstaining as in vsing It is sufficient that thou know that it is all one before God whether thou eate or eate not c. and so when the conscience is freed from a false opinion of necessity one way then there is liberty Some thinke liberty is taken away if they may not eate flesh euery day But our Christian liberty is not in eating but in knowing that no meat is vncleane but that wee may eate of it If therefore we know that it skils not before God whether wee eate flesh or fish weare white or yellow or blacke it is enough for now the conscience is free though afterwards we perpetually abstaine from flesh or vse onely one colour in our garments yea because we are free wee doe with free conscience abstaine It is a sinne to vse all thy liberty to the offence of thy weake brother much more a sinne