Exposition of Romans 13-16, Exposition of Romans · Chapter 2 · Verse 20-21
VERSE 20. —All things indeed 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 hauehave 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.
VntoUnto 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 hauehave 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 vnderunder 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 vponupon 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 foreign, 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 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 giuegive 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 giuegive 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 onelyonly 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, vntounto which no man vponupon 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 vsus, who will ſometime pretend weakneſſe: becauſe the Iewes had direct command from God, for that which they did; but ours hauehave nothing to ground vponupon, but their owne conceits; ſo that it may be queſtioned, whether among vsus, 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 vponupon 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. Ʋirtus 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, Ʋſe 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 vsus, the vſe of outward things, but giuen vsus great liberty therein; euen as hee gaue Adam liberty to eate of all the trees in the Garden, that which was expreſſely forbidden onelyonly excepted.
Secondly, leſt wee iniury the creatures, accounting them, nay making them to be vncleane vntounto vsus through ignorance; which are cleane in themſelues.
Thirdly, that wee may bee able cheerefully to giuegive thankes for the creatures whereby wee are maintained. But hee which doubteth whether God giues him leaue and liberty to vſe them, cannot ſeriouſly giuegive 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 commonwealth: 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, foreign and foreign: that ſuch things be performed, and the outward order or manner of their performance.
The firſt ſort of action it is onelyonly in the power of God to inſtitute, whoſe will is the perfect rule of good life, and who onelyonly 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 bareheaded, and vponupon 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 hauehave 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 vponupon 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 eueryevery 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 prudenti que Chriſtiano, quàm vt eo modo agat, quo agere viderit Eccleſiam, ad quamcun que 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, vntounto 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 hauehave 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 hauehave 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 onelyonly 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 eueryevery 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 onelyonly 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 is it, to liue licentiouſly to the diſhonour and offence of God.
Here are to be reproued ſuch who pretend Chriſtian liberty, Ʋſe 5 that they may abuſe the gifts of God to their luſts.
Many offend in the exceſſe and vanity of apparell: when they are reproued, they ſay, all ſtuffes, colours, &c. are indifferent.
But thou muſt know, that when thou doeſt proudly and luxuriouſly vſe the creatures of God, then they are vncleane to thee, not by their owne fault, but by thine, who abuſeſt them.
In the word wee finde them reproued, who laugh, Luke 6.25.who hauehave muſicke at their feaſts, &c. Eſay 5.12.and yet neyther doe we find laughing forbidden, nor muſicke in the Scripture: but to wallow in delights, and to hauehave our mindes drunken and beſotted with theſe things, is farre from their lawfull vſe.
Where the minde is compoſed to ſobriety, there ſuch things are to vsus pure: but where moderation is wanting, courſe fare and homely attire is too much.
Whether therefore wee fare meanly or plentifully, be attired homely or coſtly, let vsus all know, that wee are maintained by God, that we ſhould be the more expedite and chearfull in in his ſeruice.