appointment and obseruation is indifferent and so the Church hath power and the Christian Magistrate to constitute them as things seruing to the promoting of the worship of God as that there might be assembling together for the reading of holy Scripture for prayer and preaching of the word No man will deny but that it is conuenient to celebrate the memoriall of the Passion and Resurrection of our Sauiour on some particular day But if euery man should choose his owne time there would be confusion Therefore for order in the Church Consule Zanch. tom 4. in 4. praeceptum pag. 668. seq and for diuers benefits accrewing thereby it is very fit that there should be some Holy dayes appointed to be obserued besides the Sabbath 1 Hereby our selues our seruants our cattell haue rest which is one of the ends of the Sabbath The Iewes had need of such addition of dayes of rest and therefore God instituted diuers holy dayes and so haue we need also 2 Faith and good manners are furthered hereby Aug. Ianuario Epist 118.119 whatsoeuer is not contrary to Faith and good manners may be done saith S. Augustine but hereby they are builded vp by publique prayers reading and preaching of the Word 3 Hereby the loue and ioy of Christians is increased Hieron com in Epist ad Gal. c. 4 through their mutuall beholding one another as Hierome affirmeth 4 The poore haue the more time to bee instructed in Religion 5 Hereby the principall patefactions of God and benefits which he hath bestowed vpon vs also the holy vertues of the Saints are being vpon such dayes inculcated made the better knowne vnto vs. 6 Hereby wee keepe conformitie with the Primitiue Church and with the Fathers from whom to dissent in things indifferent which may be vsefull vnto good life were arrogancy and indiscretion But some Holy dayes are called by the names of Saints Obiect They are dedicated not to them but to God Answ they are called after their names because their story is then commended to the Church and on those dayes wee make no supplication to the Saints but onely praise God for them and pray for grace to imitate their vertuous and holy liues as did the Antients But here the errour of the Papists and Anabaptists and Familists is to bee taken heede of These will haue no holy and festiuall dayes They will haue too many troubling the Church with their single and double feasts c. putting Religion in the day and dedicating it not to God but to the Saint yea sometime to such a Saint which neuer was vpon earth or neuer shall bee in heauen also they preferre the reuerence of many of their holy dayes before the Sabbath Neglect not thou the holy daies appointed in our Church but yet make a difference betweene the Lords day and them For that is called the Queene of dayes Ignatius And therefore as is the Virgin Mary blessed amongst women so is the Lords day amongst other holy dayes for the dignitie whereof the whole weeke among the Iewes was called Sabbatum the Sabbath as some Learned haue obserued Tremel in annot ad suam Syram trans Noui Test Mat. 28.1 the dayes of the weeke being thus distinguished prima Sabbati secunda Sabbati c. It is requisite there should be some holy dayes for order sake and gouernment 1. But not ouer many that the Church be not burdened 2. Holden indifferent in their owne nature that Christian libertie be not indangered Diuersitie of opinion for obseruation of daies and such like indifferent things Vse 1 ought not to breake charity and vnity among the Brethren when that we doe is of conscience Hereof we haue a notable example of Polycarpus and Anicetus Bishop of Rome who differing in opinion and obseruation of dayes and fasting yet continued in loue and maintained vnitie as witnesseth Irenaeus in a Letter written to Victor Bishop of Rome yea and Irenaeus giueth this testimonie to the Church then and before his time that all such which held contrary obseruations Luseb hist eccl l. 5. c. 23. Socat schol hist Eccl. l. 5. c. 21. did notwithstanding hold fast the bond of loue and vnity Holy dayes are religiously to be obserued to the Lord according the end of their institution Vse 2 But many make them daies of vanity and carnal delight least of all thinking of glorifying God so that God is more prouoked in one of them nay on the Lords day it selfe by some wicked wretches then all the weeke after When a man walks according to the warning of his conscience Vse 3 although he erre in doing yet his religious and well nurtured conscience pleaseth God In things wee discerne not nor conceiue it is good for a man to walke according to his conscience so that he neglect not to be rightly enformed and bee ready to obey when it shall be otherwise reuealed The Iew may not vse Christian liberty till he may enioy it with a good conscience For it is better to follow an erring conscience when it cannot be informed and corrected then to doe against conscience In all things giue thankes Vse 4 without which all things are impure both our meat and our abstinence also and with it euery creature of God is good vnto vs 1. Tim. 4.4 as the Apostle witnesseth Many little better then Atheists and like vnto Swine sit downe to their meat without any acknowledgement of the giuer of it Doe thou giue thankes For 1 Thus they did in old time 1 Sam 9.13 Mat. 14.19 Luk. 24.30 Act. 27.35 Plutar. in Symp. Samuel must blesse the sacrifice before the people will eate Our blessed Sauiour alwayes gaue thankes before meat The blessed Apostle Saint Paul vsed so to doe as we reade of him in the Acts. Yea the very Gentiles vsed not to eate till they had offered a part as first fruits vnto their gods And I haue read that the Turkes vse thanksgiuing or some forme of benediction before they eate 2 Thereby thou acknowledgest that God by his prouidence maintaineth and preserueth thee Cornel. Cor. a lap com in 1. Tim. c. 4. 3 By this thy meat becomes wholesome and nourishing to thee which otherwise would be as a stone For man liueth more by Gods blessing then by bread Mat. 4.4 4 Hereby thou hast alwaies a table prepared Chry. hom 79. ad pop Ant. For as Chrysostome saith Mensa ab oratione sumens initium et in orationem desinens nunquam deficit c. Where men begin and end their refections with prayer there shall be no want 5 By this our mindes are furthered to some holy meditation while we are eating drinking as of labouring for the meat which perisheth not of our mortality Aug in Regula Monacharum Ep. 109. of eating bread in the Kingdome of Heauen For which purpose the Antients vsed to haue a Chapter read out of the Bible in the time of their meales as
comming of Christ All this is amplified by Pauls asseueration Now I say Christ came in the flesh to make good the truth of God Doctr. and to confirme his promise to the Iewes for their saluation Luke 1.68 seq The first part of the Song of Zachary is to blesse God for visiting redeeming his people by the comming of Christ As he spake by the mouth of his holy Prophets c. To performe the mercy promised to our Fathers c. Matth. 15.24 I am not sent but to the lost sheepe of the house of Israel Acts 13.46 The tenure whereby Abraham and the Iewes held eternall life was by the free promise of God Reade Deut. 7.7.8 Obser None are saued by merit Christ was a Minister not in name and title onely Vse 1 but most painfully hee discharged his calling by praying preaching watching fasting doing good and adorning his ministery with a most holy life Let no man therefore contemne the Calling of the Ministery though we be vnworthy yet it must be also acknowledged that there is no person on earth worthy enough to beare that office Colos 4.17 Let Archippus take heed to the Ministery that hee hath receiued in the Lord that he fulfill it For if our Lord Christ did all the daies after his inauguration most painfully labour and to much and often wearinesse in fulfilling his office let all Ministers be ashamed especially to take the honour and maintenance of their places and callings and to neglect the worke Let hearers see they profit by our labours If wee labour and they profit not the losse is theirs yea the more we labour the more and greater their losse Many account it a great blessing and so it is to haue a learned faithfull and painfull Teacher But they must know that if Christ himselfe were their Minister it would be no aduantage to them vnlesse they beleeue and obey his doctrine Christ was the Minister of the Iewes but he conuerted but few of them and yet neuer man spake as he did It may be some comfort to Ministers who by all their paynes cannot turne the hearts of drunkards and other wicked liuers but it shall be the greater condemnation to such hearers that haue receiued the word in vaine Euen Moses that famous Prophet of whom the Iewes boasted John 5.45 shall accuse them to God because they beleeued him not So shall thy famous Teacher accuse thee because thou amendest not by his teaching It is our happinesse to be receiued Vse 2 which we are not if the promises bee not confirmed vnto vs. Let vs then pretiously account of the Word and Sacraments which are the seales to assure vs of the loue of God What shall become of our consciences without these It will be hard to stand in the day of affliction attend vnto these that the promises may be confirmed vnto thee The truth of God is of great waight Vse 3 for that Christ was faine to come in the flesh If thou beest a drunkard a blasphemer c. thou knowest what the word of truth saith of thee John 10.35 and the Scripture cannot be broken Consider Gods truth is deare vnto him If God be true in what estate art thou He spared not his owne Sonne our Lord Iesus that the Scripture might be fulfilled and that his truth might appeare and shall he be vntrue and the Scripture vnfulfilled to spare thee The promise of life shall be made good to the comfort of his Children though it cost the abasing of the Sonne of God and so the sentence of damnation shall be executed vpon hypocrites and vnrepentant sinners cost what it shall Christ came in the flesh and suffered in the flesh for the truth of God and for the truth of God he shall come to iudge the quicke and the dead that God may be true in sauing the godly and in damning the vngodly which repent not VERSE 9. And that the Gentiles might glorifie God for his mercy as it is written For this cause I will confesse to thee among the Gentiles and sing vnto thy name 10. And againe he saith Reioyce ye Gentiles with his people 11. And againe Praise the Lord all yee Gentiles and laud him all yee people 12. And againe Esayas saith There shall be a root of Iesse and he that shall rise to raigne ouer the Gentiles in him shall the Gentiles trust IN these Verses he shewes that the Gentiles are receiued Here are two things a Proposition that the Gentiles are receiued and a Confirmation by diuers testimonies which was needfull because the Iewes would hardly be perswaded of the mercy of God vnto the Gentiles The Proposition is set downe by the effect The Gentiles glorifie God for his mercy for this is the effect of their receiuing they had had no cause to glorifie God for his mercy if they had not beene receiued to mercy The first testimony brought for proofe is Psal 18.44 Dauid or Christ will praise God among the Nations therefore they are receiued to mercy The second Deut. 32.43 Reioyce ye Gentiles with his people therefore the Gentiles are ingrafted into the people of God and the partition wall being taken away there is become one sheepfold vnder one Shepheard The third Psal 117.1 Praise the Lord all yee Gentiles and laud him all ye people But in vaine should they be exhorted to praise him with them if they had not obtained like mercy The fourth Esay 11.10 where there is a Description of our Sauiour Christ from his humane nature A root of Iesse and from his office which is To raigne ouer the Gentiles as their Emperour Captaine and King In the Hebrew it is that Christ shall stand as an Ensigne to the people that is he shall gather them together by the preaching of the Crosse as by an Ensigne This is amplified by the effect The Gentiles shall trust in him or seeke to him as in the Hebrew which is all one for they would not seeke if they did not trust to finde him and in him a glorious rest The Gentiles are receiued to the glory of God by his mercy in Christ Doctr. Esay 49.22.23 I will lift vp my hand to the Gentiles c. Iohn 10.16 Other sheepe I haue which are not of this fold them also I must bring and they shall heare my voyce and there shall be one fold Amb. lib. 7. com in Lucan c. 10. in ipso initio and one Shepheard This was figured by the going of the cleane and vncleane beasts into the Arke and shewed to Peter in a vision in the tenth of the Acts. The Iewes and Gentiles are become one people of the New Testament Vse 1 therefore they are not to separate one from another for such small matters as meates and dayes Let not the Gentile despise the Iew because Christ was the minister of the Circumcision to performe it c. Let not the Iew condemne the Gentile because they are receiued and doe glorifie God
Caietanus in locum when a man doing good is persecuted this commeth to passe non ex natura operum sed ex abusu potestatis Not of the nature of the workes but by the abuse of the power The Vse is for Magistrates and Subiects Vse For Magistrates 1. They are the Ministers of God therefore let them take heed what they doe for they iudge not for man but for the Lord who is with them in the iudgement let them feare the Lord and take heed for there is no iniquity with the Lord nor respect of persons nor taking of gifts as said King Iehoshaphat to his Iudges c 2. Chron. 19.6.7 as also our good Iehoshaphat to this purpose admonisheth the reuerend Iudges before the riding of their Circuits 2. Let good Magistrates bee comforted many troubles accompany gouernment and the due execution of Iustice many slaundrous speeches of euill men but Magistrates are Gods seruants and he will beare them out and reward them 3. Magistrates must remember that they are aduanced for the good of subiects not for the honour onely of their persons and families nor at all that they should be licentious without controulment as Nero Tiberius Caligula c. Magistrates differ from the rest of the people not by Impunity but by vertue and equity and are to respect the vtility of the people not their lust It was the word of Aelius Adrianus who succeeded Troiane in the Empire of Rome Non mihi sed populo signifying that which he often was heard to say Ita se Rempublicam gesturum vt seiret rem populi esse non suā that is that he would so gouerne the Commonwealth as knowing it was the wealth of the people not his owne The principall ayme of Kings Princes and Magistrates must be the good of them which obey them and therefore they are called Benefactors d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.25 and indeed a good King or Magistrate is a Benefactor and mans greatest friend vpon earth e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the Magistrate procureth the good of subiects three wayes 1. By establishing and maintaining true Religion A State without the true Religion is like a City without wals or a house without a foundation and stories record infinit euils to haue betide Kingdomes for the neglect of true Religion Kings are to be nursing Fathers of the Church and of Religion Such of old were Dauid Ezechias Iosias Constantine Theodosius such of late was our famous Elizabeth such a one now is blessed be our God our most Noble King Iames the tenderest Father of the true Church and the greatest defender of the faith vpon earth 2. By hearing the cries of the poore receiuing their petitions and redressing their wrongs So did Dauid so did Salomon so doth King Iames I thinke neuer any King more neuer pretending want of leisure as sometimes Antipater in matters of this kind 3. By seeing to the making of good lawes and their execution Populi salus suprema lex Law is the chiefe safety of the people But what are good lawes if not duly executed and without respect of persons we haue good Lawes against drunkennesse and yet for want of due execution through the negligence doubtlesse of inferiour magistrates it daily encreaseth to the great damage of the Commonwealth The not executing of good lawes vprightly is an intolerable iniury to the supreme Magistrate for from hence is many times the alienation of the subiects from their Prince This caused many to depart from Saul to Dauid 1. Sam. 22.2 and this was the pretended ground of Absolons rebellion and this alledged as the cause of the deposition of Richard the second Most worthy therefore are all Iudges Iustices and subordinate Magistrates of most seuere punishment which shall through negligence corruption fauour hatred c. wrong the Maiesty of the supreame Magistrate the authority of good lawes and the safety of the common people As it is a damned thing for a Physitian to be corrupted to destroy his patient whom he hath vndertaken to restore to health so for a Iudge or Iustice any way to peruert iustice and not duly to execute good lawes Cambyses caused such a Iudge to be slaine e Herodot l 5. Valer. Max. l 6. c. 3. For Subiects 1. To reuerence loue and pray for their Gouernours as for the ministers of God sent for their good 2. To obey the Lawes vnto which here are two motiues First obedience bringeth praise of thy fellow Citizens of the Magistrate of God Secondly such obedience is called doing good whom then doth it better become then such as glory to be accounted professors of the Gospell But in what degree a good worke euen in the highest of the second Table in which obedience to Magistrates is in the first place commanded and Saint Paul wisheth Titus to put the people in remembrance that they be subiect to Magistrates and obedient and ready to euery good worke f Tit. 3.1 as if there were no good workes to be expected from him that obeieth not the Rulers I wish such seriously and in the feare of God to consider hereof who resist and oppose the lawes and constitutions of the Magistrate in certaine matters of order in the holy seruice both refusing to obey and making a sleight matter of such disobedience though it pertaine to one of the highest transgressions of the second Table VERSE 4. But if thou doe that which is euill be afraid For he beareth not the sword in vaine For he is the Minister of God a reuenger to execute wrath vpon him that doth euill IN these words the Apostle by a like figure as before sheweth that Magistrates are a terrour to cuill workes as he hath shewed the Magistrate to be amiable to the good and that they may reioyce in him so here he maketh him terrible to the wicked that such as will not doe well for the loue of vertue may by feare of punishment be kept in awe Here are two things a Proposition He that doth ill hath iust cause to feare a Reason from his power and authority He beareth not the sword in vaine and this is set forth by the Author of his power which is God Hee is the Minister of God and by the end wherefore he receiueth such power in regard of the wicked To execute vengeance or wrath vpon him that doth euill If thou doe that which is euill Morall euill or Ciuill contrary to the Decalogue or particular positiue lawes and Canons of the Church or Commonwealth or place where thou liuest which Lawes and Canons to be the same in all places and Countries is not necessary He beareth not the sword in vaine There is a twofold sword of the Word in the mouth of the Minister by admonition suspension excommunication and of iustice in the hand of the Magistrate which is here meant and here are two figures 1. a Metonymie of the signe for the thing signified the sword for authority
are pure but it is euill for that man which eateth with offence 21. It is good neither to eate flesh nor to drinke wine nor any thing whereby thy brother stumbleth or is offended or is made weake THe Apostle hauing hitherto by diuers arguments dehorted the strong from the scandalous eating of certain meats in these words and so to the end of this Chapter he taketh away two maine obiections whereby the strong fortified themselues in their practice not regarding the weake The first Obiection is taken away in these words of the twentieth and the one and twentieth verses where we haue the Obiection and the Answer The Reason is taken from the Nature of things from whence the Obiection may be framed in this Enthymeme All things are pure and God hath giuen libertie to eate of all Therefore I will eate of all and will not be restrained take offence at it who will Vnto this Paul answereth of which answer there are three parts First a Concession Secondly a Correction Thirdly a Collection The Concession and Correction are in the twentieth verse He granteth the Antecedent but correcteth and denieth the Consequence and so diuideth fidem à facto the faith of the strong from his fact By faith he might eate by charitie he might not eate namely with the offence of his brother There was sinne on both sides Obser but the sinne of the weak was against faith the sinne of the strong against charitie All things indeed are pure Of this before vers 14. But it is euill Malum morale Morall euill Caietanus which bringeth also malum poenale penall euill To him that eateth To him that offereth so to him that suffereth offence With offence of his owne here of his neighbours conscience not simply to him that eateth but with offence if none be offended we haue libertie to eat at our pleasure this being vnderstood of things that are open not of things hidden and secret The Collection is in the one and twentieth verse It is good neither to eat flesh c. And it containeth an Aduice or generall sentence inferred by an Antithesis by which wee may consider the matter of the Aduice and the Illustration of it The matter is not to eat flesh not to drinke wine nor any thing The Illustration is from the Commendation of the Aduice It is good and the limitation whereby thy brother stumbleth or is offended or is made weake It is good Profitable pleasing to God morally good Not to eat flesh nor to drinke wine flesh and wine which are praecipua inter appetibilia cibi potus Caietanus the daintiest of the kinds of meat and drinke for all others and these for all other Indifferent things Nor any thing This must not be taken simply but with the restraint following Whereby thy brother stumbleth or is offended or made weake Here is a threefold restraint from the more grieuous to the lesse grieuous The first noteth falling away the second some hinderance in the way of godlinesse without falling away from the faith the third sheweth the cause of the former which is weakenesse If any man be offended at Christian libertie it is a note of weakenesse We must abstaine from indifferent things Doctr. though lawfull for our weake brothers sake 1. Cor. 6.12 and 10.23 All things are lawfull for me but all things are not expedient all things are lawfull for me but I will not be brought vnder the power of any and all things edifie not 1. Cor. 8.13 If meat make my brother to offend I will eat no flesh while the world standeth lest I make my brother to offend Note the translation which is excellent for whosoeuer is scandalized at Indifferent things doth commit an offence Now that all these things formerly in this Chapter deliuered may be the better vnderstood Explication I will here briefely vnfold the point of Christian libertie as it is agreed vpon by the learned Liberty is either of the will or of the Person This of the Person is that which we call Christian and it may be thus described Christian libertie is a spirituall manumission whereby the faithfull are by Christ deliuered from the tyrannie of sinne the curse of the Law the anger of God from the yoke of Moses and from the bondage of things Indifferent Dan. Tilen Siles disp Theolog. par 2. d. 44. Thes 1. that they might freely willingly and cheerefully serue God to his glory the edifying of their brethren and the saluation of their owne soules Hence wee obserue three parts of this liberty The first from sinne and eternall death which is the greatest The second from the Leuiticall ceremonies commanded by Moses which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that of S. Peter Act. 15.10 a yoke which neither our Fathers nor we were able to beare The third from the obligation of the conscience in things Indifferent which also is a very great benefit and purchased with no lesse then the blood of Christ This last belongeth to this place which is called Christian and of the faithfull and spirituall to distinguish it from Ciuill and from that licentiousnesse which many bad Christians vse being a libertie of the flesh and not of the spirit Concerning this liberty wee may in generall out of this Chapter but especially out of this text vers 20.21 obserue two generall Rules The first Rule is Rule 1 that all indifferent things in themselues are free and lawfull to Christians to vse or not to vse at their pleasure There is one manner flesh of beasts another of birds another of fishes c. they may eat of all they may drinke water beere wine what they please In their garments they may weare all stuffes colours c. This is proued from hence All things are pure and in the places of the Corinthians All things are lawfull not whoredome theft c. but Indifferent things for those sayings are to be restrained to the kinde of such things which are of a middle Nature as being neither commanded nor forbidden in the Word Also 1. Cor. 10.25.26 Whatsoeuer is sold in the shambles that eat asking no question for conscience sake For the earth is the Lords and the fulnesse thereof as Dauid saith Psalme 24.1 In this place obserue Obser that Paul affirmeth it to be lawfull to vse and eate that meate which was offered to an Idoll his reason 1. Cor. 3.21 because the earth is the Lords and the fulnesse thereof and if all things bee Christs then ours also in Christ Any creature offered to an Idoll is pure to the beleeuer so that it is a friuolous obiection to say this was vsed in and to Idolatrie therefore not lawfull to bee vsed which is the maine Argument of many against Garments enioyned to Ministers in the publike Seruice which yet by this place are lawfull vnlesse wee should vse them after an Idolatrous manner If any shall say that it is lawfull to vse them in ciuill
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
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