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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15167	A plaine exposition vpon the whole thirteenth, fourteenth, fifteenth, and sixteenth chapters of the Epistle of Saint Paul to the Romanes Wherein the text is diligently and methodically resolued, the sense giuen, and many doctrines thence gathered, are by liuely vses applied for the benefit of Gods children. Performed with much varietie, and conuenient breuitie, by Elnathan Parr Bachelor in Diuinity, and preacher of Gods word. To which is prefixed an alphabeticall table, containing the chiefe points and doctrines handled in the booke.	Parr, Elnathan, d. 1622.	1622 (1622)	STC 19321; ESTC S114077	263,450	369

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

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

bore with our manifold infirmities and yet doth beare The persons receiued vs here is a great Emphasis miserable sinners enemies c. that wee might be admonished not to make nice to receiue our brethren The condition to the which we are receiued Glory set forth by the owner and author of it God Acts 7.2 Ephes 1.17 called the God of glory and the Father of glory elsewhere that is to be partakers of the heauenly glory with himselfe By Christs example we are kindly to loue one another Doctr. Ioh. 13.34 1 Thess 4.9 Ephes 5.2 There ought to be inwardnesse and friendly familiarity vpon all occasions Vse 1 betweene them of the same Church and faith though in countrey farre distant one from another much more betweene them of the Church in the same kingdome in the same towne enioying one and the same ministery A foule thing it were if such should not loue agree and receiue one another Thy brother hath not offended thee then doe not reiect him or he hath offended thee yet receiue him for Christ receiued thee when thou hadst ten thousand times more offended him Receiue yee one another Paul commands it the Spirit commands it Christ Iesus himselfe commands it and giues vs an example Let vs no longer study for dissension but for peace and loue Let vs not quarrell for circumstances as if the substance of Religion were contained in them we may peraduenture thinke it zeale but it can be no good zeale which is contrary to the precept and example of Christ For wee see by experience that contentions about such things as haue beene spoken of draw our affections one from another that we are more ready to separate then to receiue or be receiued We many times are together in the same place and duty of prayer but not like minded one to another which is fearefull Dost thou receiue a rich drunkard Vse 2 c. and reiectest a poore beleeuer Beware lest Christ refuse to receiue thee The foot of a beleeuer is better and more honourable then the head of a wicked man and if Christ vouchsafe to receiue him into Paradise disdaine not thou to receiue him into thy company Christ hath receiued vs to the glory of God Vse 3 Without Christ wee are inglorious base contemptible as the wormes of the earth nay as the very dung of the streets Wee were created glorious but wee abased our selues by transgression we haue all sinned and come short or are depriued of the glory of God Rom. 3.23 Now our Lord Iesus hath receiued vs From whence from shame from slauery from the Kilnes mouth burning bricke as the Israelites from the very bottome of misery whither to the glory of God Joh. 17.5 22 24 to the glory that himselfe had with the Father before the world was By what meanes Euen by his Agony end bloudy sweat by his Crosse and passion by his pretious Death and buriall c. Tantae molis erat So much did it cost to bring vs to glory Let vs not be ashamed of him in his glory which was not ashamed of vs in our basenesse let vs receiue him in his word and Sacraments that we may be fit for that glory O the happinesse of such which beleeue Vse 4 and liue in peace and vnity and holinesse Behold what glory our Master hath put vpon vs that we should be the children of God and fellow heyres with him in that glory If thou liuest wickedly thou shalt neuer haue the glory to enioy his presence in that kingdome If thou beest a drunkard a filthy vncleane liuer c. shouldest thou enter into that glory Auaunt wretch into hell and shame euerlasting if thou repentest not Doest thou looke that thy very body should be a vessell of such glory deforme it not with sinne repent make thy hands and thy heart cleane this is the generation of them which enter into their Masters ioy and glory VERSE 8. Now I say that Iesus Christ was a Minister of the Circumcision for the truth of God to confirme the promises made vnto the Fathers THat Christ hath receiued vs all is here proued in this and in the verses following The Argument is taken from a Distribution thus Hee that receiueth Iewes and Gentiles receiueth all for all men may be so distributed But Christ hath receiued Iewes and Gentiles Therefore c. That he receiueth the Iewes is proued in this Verse and that hee receiueth the Gentiles in those which follow The Argument whereby he proueth the assumption of the Iewes is taken from the destinate end of his humiliation which was to confirme the truth of God and the promises of the Fathers thus Hee who became the minister of Circumcision to confirme the truth of God and the promises of the Fathers assumeth the Iewes But for such end was Christ the minister of the Circumcision Therefore c. In this Verse are two parts a Description of the humiliation of Christ and the end thereof The humiliation of Christ in these words Iesus Christ was a minister of Circumcision not that he administred the Sacrament of Circumcision Iohn 4.2 as neyther did he baptise but because by his comming he sanctified Circumcision and all other Shadowes and Ceremonies Faius and made them effectuall as a learned man expounds which sense if it be admitted it affords this Obseruation If the Sacraments be effectuall vnto vs Obser to confirme vs in grace and to worke vs vnto a power against sinne vnto godlinesse it is a signe that wee are receiued but if wee being baptised and comming to the Lords Table are not so enabled it is a signe we are not receiued But there is another more apt interpretation which the most doe follow and that is to take Circumcision for the Circumcised the Abstract for the Concrete meaning the Iewes to whom that Sacrament and Ceremony was commanded So often with Paul as Rom. 4.12 Gal. 2.7.8 The Minister of Circumcision implying a meane and laborious seruice as our Sauiour speakes of himselfe The sonne of man came not to be ministred vnto Mat. 20.28 but to minister and giue his life a ransome for many For the truth of God to confirme c. In these words is the end of his humiliation which is double the vtmost end for the truth of God the next to confirme the promises made vnto the Fathers For the truth of God That God might be iustified in his sayings and promises To confirme the promises made to the Fathers of his comming and of the effect thereof to make good vnto them eternall life And so the New Testament is a fulfilling of the Old These Promises were made to Adam Noah Abraham and to the Iewes that Christ should bee the saluation of the world and hee came in the fulnesse of time to make them good Not but that the promises were of vertue and force to Adam but the Action or Passion from whence such vertue came was performed at the